पूर्णाः पुलिन्द्य उरुगायपदाब्जराग श्रीकुङ्कुमेन दयितास्तनमण्डितेन । तद्दर्शनस्मररुजस्तृणरूषितेन लिम्पन्त्य आननकुचेषु जहुस्तदाधिम्
The Pulinda women, their faces and breasts smeared with the vermilion from the lotus feet of the great singer, which had adorned their beloveds’ breasts and was left on the grass, applied it to themselves, relieving the pain of love awakened by seeing him.
हन्तायमद्रिरबला हरिदासवर्यो यद् रामकृष्णचरणस्परशप्रमोदः । मानं तनोति सहगोगणयोस्तयोर्यत् पानीयसूयवस कन्दरकन्दमूलैः
Behold this hill, the best among the servants of Hari, who, delighted by the touch of Rama and Krishna's feet, offers respect to Them and Their cows and companions with water, tender grass, and roots from its slopes.
गा गोपकैरनुवनं नयतोरुदार वेणुस्वनैः कलपदैस्तनुभृत्सु सख्यः । अस्पन्दनं गतिमतां पुलकस्तरुणां निर्योगपाशकृत लक्षणयोर्विचित्रम्
As Rama and Krishna lead the cows through the forest, accompanied by the cowherd boys, the sweet notes of Their flutes enchant all living beings; even the moving creatures become still, the trees are thrilled, and the marks of their bonds fall away in wonder.
( अनुष्टुप् ) एवंविधा भगवतो या वृन्दावनचारिणः । वर्णयन्त्यो मिथो गोप्यः क्रीडास्तन्मयतां ययुः
In this way, as they described the pastimes of the Lord who wanders in Vrindavana, the gopis, speaking among themselves, became absorbed in His play.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे एकविंशोऽध्यायः
Thus ends the twenty-first chapter of the first half of the Tenth Canto in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas.
विषयाभिनिवेशेन नात्मानं वेद नापरम्। वृक्ष जीविकया जीवन्व्यर्थं भस्त्रेव यः श्वसन्
A person absorbed in sense objects does not know himself or anything higher; living for the sake of the body, like a bellows merely breathing, his life is wasted.
फलश्रुतिरियं नॄणां न श्रेयो रोचनं परम्। श्रेयोविवक्षया प्रोक्तं यथा भैषज्यरोचनम्
This fruitive result is not the highest good for people, but is spoken of to attract them, just as medicine is made palatable to encourage its use.
उत्पत्त्यैव हि कामेषु प्राणेषु स्वजनेषु च। आसक्तमनसो मर्त्या आत्मनोऽनर्थहेतुषु
From birth, mortals are attached in mind to desires, to life, and to their own people, though these are the very causes of their misfortune.
न तानविदुषः स्वार्थं भ्राम्यतो वृजिनाध्वनि। कथं युञ्ज्यात्पुनस्तेषु तांस्तमो विशतो बुधः
Those who do not know their true interest wander lost on the path of suffering; how could a wise person again engage them in those same darkness-bound pursuits?
एवं व्यवसितं केचिदविज्ञाय कुबुद्धयः। फलश्रुतिं कुसुमितां न वेदज्ञा वदन्ति हि
Thus, some, lacking understanding and with misguided minds, do not speak of the flowery fruitive results, for those who know the Veda do not praise them.
कामिनः कृपणा लुब्धाः पुष्पेषु फलबुद्धयः। अग्निमुग्धा धूमतान्ताः स्वं लोकं न विदन्ति ते
Those who are lustful, pitiable, and greedy, whose minds are fixed on the flowers rather than the fruit, are like moths drawn to fire; they do not know their own true world.
न ते मामङ्ग जानन्ति हृदिस्थं य इदं यतः। उक्थशस्त्रा ह्यसुतृपो यथा नीहारचक्षुषः
O dear one, they do not know Me, who dwell in the heart and from whom this world arises; just as those unsatisfied by hymns and rituals are like people whose vision is blocked by fog.
ते मे मतमविज्ञाय परोक्षं विषयात्मकाः। हिंसायां यदि रागः स्याद्यज्ञ एव न चोदना
Without understanding My indirect intention, those devoted to sense objects, if they develop attachment to violence, then even sacrifice is not enjoined for them.
हिंसाविहारा ह्यालब्धैः पशुभिः स्वसुखेच्छया। यजन्ते देवता यज्ञैः पितृभूतपतीन्खलाः
Indeed, the cruel, desiring their own pleasure, perform sacrifices to the gods, ancestors, and spirits with animals obtained by violence.
स्वप्नोपमममुं लोकमसन्तं श्रवणप्रियम्। आशिषो हृदि सङ्कल्प्य त्यजन्त्यर्थान्यथा वणिक्
Like merchants abandoning real wealth for dreams, they imagine in their hearts blessings in that insubstantial world, which is as pleasing to hear about as a dream.
रजःसत्त्वतमोनिष्ठा रजःसत्त्वतमोजुषः। उपासत इन्द्र मुख्यान्देवादीन्न यथैव माम्
Those established in passion, goodness, or ignorance, and those who cherish these qualities, worship Indra and other principal gods, but not Me as I truly am.
इष्ट्वेह देवता यज्ञैर्गत्वा रंस्यामहे दिवि। तस्यान्त इह भूयास्म महाशाला महाकुलाः
Having worshipped the gods here with sacrifices, they think, 'We shall enjoy in heaven,' and when that ends, they wish to be wealthy and of high birth again on earth.
एवं पुष्पितया वाचा व्याक्षिप्तमनसां नृणाम्। मानिनां चातिलुब्धानां मद्वार्तापि न रोचते
Thus, for those whose minds are distracted by flowery words, who are proud and excessively greedy, even My teachings do not appeal.
वेदा ब्रह्मात्मविषयास्त्रिकाण्डविषया इमे। परोक्षवादा ऋषयः परोक्षं मम च प्रियम्
These Vedas, with their threefold division, concern the topics of Brahman, the self, and the gods; the sages speak indirectly, and I too am fond of indirect speech.
शब्दब्रह्म सुदुर्बोधं प्राणेन्द्रियमनोमयम्। अनन्तपारं गम्भीरं दुर्विगाह्यं समुद्रवत्
The sound-Brahman is exceedingly difficult to comprehend, composed of life-breath, senses, and mind; it is boundless, unfathomable, deep, and as hard to penetrate as the ocean.
मयोपबृंहितं भूम्ना ब्रह्मणानन्तशक्तिना। भूतेषु घोषरूपेण बिसेषूर्णेव लक्ष्यते
It is expanded by me, the Infinite, by Brahman of endless power; among beings, it is perceived in the form of sound, like the thread within a lotus stalk.
यथोर्णनाभिर्हृदयादूर्णामुद्वमते मुखात्। आकाशाद्घोषवान्प्राणो मनसा स्पर्शरूपिणा
Just as a spider emits its web from its heart through its mouth, so too does the life-breath, endowed with sound, arise from space, taking the form of touch through the mind.
छन्दोमयोऽमृतमयः सहस्रपदवीं प्रभुः। ॐकाराद्व्यञ्जितस्पर्श स्वरोष्मान्तस्थभूषिताम्
He, the Lord, is made of meters and of immortality, possessing a thousand paths; from Om, adorned with consonants, vowels, sibilants, and resonant sounds, he is established within.
विचित्रभाषाविततां छन्दोभिश्चतुरुत्तरैः। अनन्तपारां बृहतीं सृजत्याक्षिपते स्वयम्
He creates and withdraws, by himself, the great and endless speech, spread out in various languages, with meters increasing by four syllables each.
गायत्र्युष्णिगनुष्टुप्च बृहती पङ्क्तिरेव च। त्रिष्टुब्जगत्यतिच्छन्दो ह्यत्यष्ट्यतिजगद्विराट्
Gāyatrī, Uṣṇik, Anuṣṭup, Bṛhatī, Paṅkti, Triṣṭubh, Jagatī, Aticchandas, Atyaṣṭi, Atijagat, and Virāṭ—these are the meters.
किं विधत्ते किमाचष्टे किमनूद्य विकल्पयेत्। इत्यस्या हृदयं लोके नान्यो मद्वेद कश्चन
What does it establish, what does it declare, what does it imply, or distinguish? In this world, no one but I knows its heart.
मां विधत्तेऽभिधत्ते मां विकल्प्यापोह्यते त्वहम्। एतावान्सर्ववेदार्थः शब्द आस्थाय मां भिदाम् । मायामात्रमनूद्यान्ते प्रतिषिध्य प्रसीदति
It establishes me, denotes me, distinguishes and negates me; thus, the entire meaning of the Vedas, relying on sound, differentiates me, and, having recited only illusion, finally negates it and becomes gracious.
तथैव हरिणैः क्रोडैः श्वावित् गवय कुञ्जरैः । गोपुच्छैः हरिभिः मर्कैः नकुलैः नाभिभिर्वृतम्
In the same way, it is surrounded by deer, boars, wild dogs, oxen, buffalo, elephants, cow-tails, monkeys, mongooses, and snakes.
प्रविश्य तत्तीर्थवरं आदिराजः सहात्मजः । ददर्श मुनिमासीनं तस्मिन् हुतहुताशनम्
Entering that foremost holy place, the chief of kings, along with his sons, saw the sage seated there, with the sacrificial fire burning.
विद्योतमानं वपुषा तपसि उग्रयुजा चिरम् । नातिक्षामं भगवतः स्निग्धापाङ्गावलोकनात् । तद्व्याहृतामृतकला पीयूषश्रवणेन च
He saw him shining with his form, long engaged in severe austerity; not too emaciated, due to the Lord's affectionate glances and the nectar-like words he had heard.