Explanation of the Forest of Enjoyment

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ity evam uttarā-mātaḥ sa vai brahmarṣi-sutaḥ sindhu-pataya ātma-satattvaṁ vigaṇayataḥ parānubhāvaḥ parama-kāruṇikatayopadiśya rahūgaṇena sakaruṇam abhivandita-caraṇa āpūrṇārṇava iva nibhṛta-karaṇormy-āśayo dharaṇim imāṁ vicacāra.

Śukadeva said: O Parīkṣit! The brāhmaṇa Jaḍa Bharata, having the highest realization, though insulted by the King, out of great mercy instructed the King on spiritual matters. Having been worshipped by the King with his tears of regret, his heart became ass quiet as the full ocean after the agitation of the waves of his senses had been calmed, and he again wandered the earth.

Oh! King Rahūgana was so fortunate! Though he offended Bharata by making him carry the palanquin, he was showered in the nectar of mercy and became successful. I am most unfortunate. Not being forgiven for the offense of placing a dead snake on the neck of a brāhmaṇa, I have been burned by the poison of his curse. What dark hell will I attain? Śukadeva pacifies the lamenting Parīkṣit. O Parīkṣit whose mother was Uttarā! The Lord entered into your mother’s womb personally and protected you. He showed his form to you. The Lord, sending sages like Nārada and myself to protect you from the brāhmaṇa’s curse, has brought us to you and has nullified the curse by sprinkling you with unprecedented mercy of the sages and making you drink the nectar of Bhāgavatam through me. This shows that your have greater fortune than King Rahūgana, than Bharata, than myself, and than the great sages. Therefore, why do you lament? Though he was scolded, Bharata had the highest realization. He taught about spirit to the King of Sindhu. Sakaruṇam means “with tears.” His heart had waves of the senses which were calmed.

|| 5.13.25 ||

sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja; evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ.

Having understood from Jaḍa Bharata about the nature of Paramātmā, King Rahūgana gave up the concept of the body as the self, superimposed on the self by ignorance. O King! This is the result of taking shelter of a devotee.

Sujana refers to Bharata. Ātmani means “in oneself.” He gave up the conception that the body is the self, which is assumed by beginningless ignorance in the self. King Rahūgana took shelter (āśritaḥ) of the devotee Bharata who took shelter of the Lord (bhagavad-āśrita).

|| 5.13.26 ||

rājovāca

yo ha vā iha bahu-vidā mahā-bhāgavata tvayābhihitaḥ parokṣeṇa vacasā jīva-loka-bhavādhvā sa hy ārya-manīṣayā kalpita-viṣayo nāñjasāvyutpanna-loka-samadhigamaḥ; atha tad evaitad duravagamaṁ samavetānukalpena nirdiśyatām iti.

King Parīkṣit said: O great devotee! Possessing great knowledge, you have described with symbolic words the material existence of the jīva. This allegorical presentation for a person with refined intellect cannot be understood by inexperienced persons. Therefore you should explain this presentation using suitable examples.

The subject in which the six plunderers are the senses and the jackals are the children was produced by the greatest intelligence. It is hard to understand because examples are not given. Suitable examples (anukalpena) should be given.

Thus ends the commentary on the Thirteenth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Fourteen

|| 5.14.1 ||

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