VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 7
Krishna Speaks about the Masters of the Avadhûta and the Pigeon of Attachment
(Lord Kṛṣṇa Instructs Uddhava)
As described in this chapter, the Supreme Lord, Kṛṣṇa, replied to Uddhava's prayerful entreaty that he be allowed to return with Him to His abode. Kṛṣṇa advised Uddhava to take to the renounced order of sannyāsa, and when Uddhava showed interest in more elaborate instructions, the Lord further described the avadhūta's account of his twenty-eight spiritual masters.
After hearing Uddhava's prayerful request to be taken back with Him to the spiritual world, Lord Kṛṣṇa informed him that He was indeed desirous of returning to His own personal abode because the purpose of His descent had been successfully fulfilled and the misfortunes of Kali-yuga would soon beset the earth. He thus advised Uddhava to take up sannyāsa by fixing his mind upon Him and establishing himself in theoretical and realized transcendental knowledge. The Lord further instructed Uddhava that while remaining untouched by contamination and compassionately disposed to all beings, he should begin wandering throughout this temporary world, which is simply the combined manifestation of the Lord's illusory energy and the imagination of the living entities.
Uddhava then stated that renouncing material things in a spirit of detachment is the source of the highest auspiciousness, but such renunciation is certainly extremely difficult to accomplish for living entities other than the devotees of the Supreme Lord, because they are very attached to sense gratification. Uddhava expressed the need for some instruction by which foolish persons who misidentify the body as the self can be convinced to carry out their duties in accordance with the order of the Supreme Lord. Even great demigods like Brahmā are not completely surrendered to the Lord, but Uddhava declared that he himself had taken shelter of the only true instructor of the Absolute Truth — Lord Nārāyaṇa, the all-perfect, all-knowing master of Vaikuṇṭha and the only real friend of all living entities. Hearing this, the Supreme Lord replied that actually the jīva soul is his own guru. Within this human body, the living beings can search out the Supreme Lord by positive and negative means and ultimately achieve Him. For this reason the human form of life is most dear to the Supreme Personality of Godhead. In this regard, Lord Kṛṣṇa began to describe an ancient conversation between a brāhmaṇa avadhūta and the great king Yadu.
The son of Yayāti, Mahārāja Yadu, once encountered an avadhūta who was traveling about, here and there, in great transcendental ecstasy and was acting unpredictably, just like someone who has become haunted by a ghost. The King inquired from the holy man about the cause of his wandering and his ecstatic condition, and the avadhūta replied that he had received various instructions from twenty-four different gurus — the earth, the wind, the sky, the water, fire, and so on. Because of the knowledge he had gained from them, he was able to travel about the earth in a liberated state.
From the earth he had learned how to be sober, and from the two manifestations of earth, namely the mountain and the tree, he had learned, respectively, how to serve others and how to dedicate one's whole life to the benefit of others. From the wind, manifesting in the form of the vital air within the body, he had learned how to be satisfied with merely keeping oneself alive, and from the external wind he had learned how to remain uncontaminated by the body and the objects of the senses. From the sky he had learned how the soul, which pervades all material substances, is both indivisible and imperceptible, and from the water he had learned how to be naturally clear and purifying. From the fire he had learned how to devour all things without becoming dirtied and how to destroy all the inauspicious desires of those who make offerings to him. He had also learned from fire how the spirit soul enters into every body and gives illumination and how the birth and death of those who are embodied cannot be discerned. From the moon he had learned how the material body undergoes growth and dwindling. From the sun he had learned how to avoid entanglement even while coming into contact with sense objects, and he had also learned about the two different modes of perception based on seeing the real form of the soul and seeing false designative coverings. From the pigeon he had learned how too much affection and excessive attachment are not good for one. This human body is the open door to liberation, but if one becomes attached to family life like the pigeon, one is compared to a person who has climbed up to a high place just to fall down again.
11.7.1
tac-cikīrṣitam eva me
svar-vāsaḿ me 'bhikāńkṣiṇaḥ
(1) The Supreme Lord said: 'That what you said to Me, o greatly fortunate one [Uddhava], reflects My plan [to withdraw the dynasty]; and therefore are Brahmâ, Bhava and the leaders of the worlds, looking forward to see me back in My abode.
11.7.2
mayā niṣpāditaḿ hy atra
aḿśena brahmaṇārthitaḥ
(2) Certainly have I [in my earthly stay] in full performed My duty for the sake of the God-conscious. It is for them that I descended along with my partial expansion [Balarâma] to the prayer of Lord Brahmâ.
11.7.3
(3) This family finished by the curse will be destroyed in a mutual quarrel and on the seventh day [from now] will the ocean inundate this city.
By the Lord's mystic potency, called yoga-māyā, He reveals His own form, abode, paraphernalia, pastimes, entourage, and so on, and at the suitable time He removes all of these from our mundane sight. Although bewildered conditioned souls may doubt the spiritual potency of the Lord, the pure devotees can directly perceive and relish His transcendental appearance and disappearance, which are described in Bhagavad-gītā as janma karma ca me divyam [Bg. 4.9]. If one faithfully accepts this perfect knowledge of the Lord's transcendental nature, then surely one will go back home, back to Godhead, and become an eternal companion of Lord Kṛṣṇa.
11.7.4
yarhy evāyaḿ mayā tyakto
kalināpi nirākṛtaḥ
(4) When I, o virtuous one, have abandoned this world, will she be overcome by Kali and soon be bereft of all piety [see also 1.16 & 17].
11.7.5
na vastavyaḿ tvayaiveha
(5) Be sure not to remain in this world once I've abondoned her, for in Kali's time will the people on earth be enmeshed in sin My dearest.
In this age of Kali, human beings are totally unaware that the Supreme Personality of Godhead comes personally to the earth to manifest His transcendental pastimes as they are enacted in the spiritual world. Heedless of the authority of the Personality of Godhead, the fallen souls of Kali-yuga become engulfed in bitter quarrel and cruelly harass one another. Because people in Kali-yuga are addicted to polluted, sinful activities, they are always angry, lusty and frustrated. In Kali-yuga the devotees of the Personality of Godhead, who are engaged in the ever-increasing loving service of the Lord, should never be attracted to living on the earth, the population of which is covered in the darkness of ignorance and devoid of any loving relationship with the Lord. Thus Lord Kṛṣṇa advised Uddhava not to remain on the earth in Kali-yuga. In fact, in Bhagavad-gītā the Lord advises all living entities that they should never remain anywhere within the material universe — during any age. Therefore every living being should take advantage of the pressures of Kali-yuga to understand the overall useless nature of the material world and surrender himself at the lotus feet of Lord Kṛṣṇa. Following in the footsteps of Śrī Uddhava, one should surrender to Kṛṣṇa and go back home, back to Godhead.
11.7.6
(6) You should factually forsaking all emotional ties, with your mind fully fixed on Me, wander around in this world with an equal mind [see B.G. 6: 9, 6: 29, 14: 22-25].
11.7.7
cakṣurbhyāḿ śravaṇādibhiḥ
(7) This temporary world you think of, talk about, observe, hear and all that, you should recognize to be a deluding game of shadows capturing your imagination [see also 10.40: 25].
11.7.8
puḿso 'yuktasya nānārtho
karmākarma-vikarmeti
(8) Someone who is not [spiritually] connected is confounded by all the opinions about what would be right and wrong, favorable, unfavorable and defiant and is thus innerly divided about good and evil [B.G. 4: 16].
11.7.9
tasmād yuktendriya-grāmo
ātmanīkṣasva vitatam
(9) Consider therefore with your senses under control and your mind connected, this world as an expanse within the Self and that Self as situated in Me, the Lord Above.
11.7.10
atmānubhava-tuṣṭātmā
nāntarāyair vihanyase
(10) With knowledge and wisdom fully endowed is one, satisfied within oneself and of apprehension with the Soul that for everyone who is embodied is the object of affection, never discouraged by setbacks.
11.7.11
doṣa-buddhyobhayātīto
(11) Risen above the two of considering bad - and refraining from - what is forbidden and considering good - and doing that - what's generally accepted, isn't one dancing to the piper like an immature child.
11.7.12
(12) When one to all one's fellow beings acts as a well-wisher firmly rooted in peace, and one wisely knows the universe as being pervaded by Me, will one never ever be the one who time and again tastes defeat.'
11.7.13
ity ādiṣṭo bhagavatā
uddhavaḥ praṇipatyāha
(13) S'rî S'uka said: 'O King, after thus by the Supreme Lord having been instructed bowed the exalted and fortunate Uddhava, eager to learn about the supreme principle, down to the Infallible One to offer his respects.
Uddhava is described here as tattvaḿ jijñāsuḥ, or desiring to know the truth. It is clear from previous verses that Śrī Uddhava is a pure devotee of Lord Kṛṣṇa and that he considers devotional service to Lord Kṛṣṇa to be the perfection of life. Thus the words tattvaḿ jijñāsuḥ indicate that since Lord Kṛṣṇa is about to leave the earth, Uddhava is most anxious to deepen his understanding of the Lord so that he may further advance in loving service at the Lord's lotus feet. Unlike an ordinary philosopher or scholar, a pure devotee is not eager to acquire knowledge for personal gratification.
11.7.14
niḥśreyasāya me proktas
(14) S'rî Uddhava said: 'O Lord of Yoga who unites us, o Soul who connects us, o Source of the Mystical, to my advantage You spoke of renunciation the way it is known in sannyâsa.
11.7.15
kāmānāḿ viṣayātmabhiḥ
(15) This renunciation is difficult to perform my Lord when one is dedicated to material pleasure and sense gratification, especially when one is not devoted to You I think [compare B.G. 6: 33-34].
11.7.16
tvan-māyayā viracitātmani sānubandhe
tat tv añjasā nigaditaḿ bhavatā yathāhaḿ
saḿsādhayāmi bhagavann anuśādhi bhṛtyam
(16) I am with my consciousness merged with the body and its relations as arranged by Your mâyâ and thus foolish of the notion of 'I' and of 'mine'. Teach me therefore, so that Your dear servant may easily execute according the process that You instruct.
11.7.17
(17) Who else is there but You who are of the Truth and reveal Yourself for me personally? What other speaker than my Lord, the Supreme Soul, does actually qualify? Not even among the ones awakened do I see such a speaker. In their consciousness are all, up to the ones lead by Brahmâ, embodied souls who, when they take the external for substantial, are bewildered by Your mâyâ.
11.7.18
nirviṇṇa-dhīr aham u he vṛjinābhitapto
(18) Therefore do I, who with my mind in renunciation am tormented in distress, appraoch You Nârâyana, o Friend of Man for shelter, o You perfect, unlimited and omniscient Controller ever fresh in Your abode of Vaikunthha.'
11.7.19
ātmanaivāśubhāśayāt
(19) The Supreme Lord said: 'Generally do humans who are well acquainted with the state of affairs in this world deliver themselves with the help of their own intelligence from the inauspicious disposition [of a wanton mind].
11.7.20
ātmano gurur ātmaiva
yat pratyakṣānumānābhyāḿ
śreyo 'sāv anuvindate
(20) In a way constitutes the intelligence the guru of a person because he with the help of the intelligent self, or his soul, is able to benefit from his reasoning and direct perception.
11.7.21
sarva-śakty-upabṛḿhitam
(21) And thus can they who are wise because of their experience, in their reasoning with the [bhakti-]yoga in their human existence, see Me clearly manifested in My full glory of being endowed with all My energies [see also Kapila].
11.7.22
bahu-pādas tathāpadaḥ
(22) There are many types of bodies created with one, two, three, four or more legs or with none at all; of them is the human form the one most dear to Me [see also 3.29: 30, 6.4: 9].
11.7.23
gṛhyamāṇair guṇair lińgair
(23) Situated in such a body is one with one's faculties of perception, through apparent and indirectly ascertained symptoms and with logical deductions directly looking for Me, the Supreme Controller beyond the grasp of sense perception [see also 2.2: 35, 2.9: 36].
11.7.24
atrāpy udāharantīmam
(24) Concerning this is cited an ancient story of a conversation between an avadhûta and the o so mighty king Yadu.
11.7.25
avadhūtaḿ dviyaḿ kañcic
(25) Yadu, well versed in the dharma, once saw a young brahmin mendicant wandering around unafraid of anything, and took the opportunity to ask him questions[see also 7.13].
11.7.26
kuto buddhir iyaḿ brahmann
(26) S'rî Yadu said: 'How did you acquire this extraordinary intelligence o brahmin? How can you, fully cognizant not being engaged in any work, travel the world with the confidence of a child?
11.7.27
prāyo dharmārtha-kāmeṣu
hetunaiva samīhanta
(27) Normally are people who are religious, work for an income, gratify their senses and pursue knowledge, endeavoring for the purpose of opulence, a good name and a long life.
An intelligent person should understand that if there is an eternal soul different from the body, then real happiness must lie in our eternal situation, beyond the bondage of material nature. However, ordinary persons, even when discussing spiritual subject matters, generally desire to become famous or to increase their wealth and duration of life by such spiritual practices. Most common people think, for example, that the yoga system is meant for improving one's health, that one may pray to God for money, and that one's spiritual knowledge is meant for increasing one's prestige in society. Mahārāja Yadu wants to clarify that the young brāhmaṇa avadhūta is not like ordinary persons and that he is actually on a spiritual platform, as will be explained in the following verses.
11.7.28
su-bhago 'mṛta-bhāṣaṇaḥ
(28) You however, capable, learned, experienced, handsome and eloquent as you are, are not a doer; you do not desire a thing, like a stupefied, maddened, ghostly creature.
11.7.29
(29) Everyone is burning in the forest fire of lust and greed, but you, who to be free from the fire stand in the Ganges like an elephant, do not burn at all.
11.7.30
tvaḿ hi naḥ pṛcchatāḿ brahmann
bhavataḥ kevalātmanaḥ
(30) Please o brahmin, disclose to us, who are asking you for it, what the cause is of the inner happiness that you, living all by yourself, experience without any form of material enjoyment.'
11.7.31
yadunaivaḿ mahā-bhāgo
praśrayāvanataḿ dvijaḥ
(31) The Supreme Lord said: 'This way being asked and honored by the greatly fortunate and intelligent Yadu who out of respect for the brahminical humbly bowed his head, spoke the twice-born one.
11.7.32
bahavo buddhy-upaśritāḥ
(32) The honorable brahmin said: 'Rationally taking shelter of many spiritual masters o King, do I, having gained in intelligence from them, now liberated wander around in this world. Please listen to their description.
11.7.33-35
kapoto 'jagaraḥ sindhuḥ
patańgo madhukṛd gajaḥ
pińgalā kuraro 'rbhakaḥ
ūrṇanābhiḥ supeśakṛt
anvaśikṣam ihātmanaḥ
(33-35) The earth, the air, the sky, the water, the fire, the moon; the sun, the pigeon, the python, the sea, the moth, the honeybee; the elephant, the honey thief, the deer, the fish, the prostitute [Pingalâ], the osprey; the child, the girl, the arrow-maker, the serpent, the spider and the wasp. These are my twenty-four spiritual masters o King. From studying their actions have I in this life learned everything about the Self.
11.7.36
yato yad anuśikṣāmi
(36) Please listen o tiger among men as I explain to you, o son of Nâhusha [or Yayâti], what I so learned from each of them separately.
11.7.37
bhūtair ākramyamāṇo 'pi
dhīro daiva-vaśānugaiḥ
anvaśikṣaḿ kṣiter vratam
(37) From the earth I learned the rule that he who is in knowledge should not deviate from the path and keep steady, however harassed he is by his fellow living beings who in fact simply answer to what is arranged by fate.
11.7.38
śaśvat parārtha-sarvehaḥ
parārthaikānta-sambhavaḥ
(38) From the mountain [that is part of the earth] learns one always to be there for others, that one must devote all one's actions to the service of others. To the example of a tree [see S'rî S'rî S'ikshâshthaka-3] to be dedicated to others is for a pious person the sole reason for his existence [see also 10.22: 31-35 and B.G. 17: 20-22].
Great mountains bear unlimited quantities of earth, which in turn give sustenance to innumerable forms of life such as trees, grass, birds, animals, and so on. Mountains also pour forth unlimited quantities of crystalline water in the form of waterfalls and rivers, and this water gives life to all. By studying the example of mountains, one should learn the art of providing for the happiness of all living entities. Similarly, one may take excellent lessons from the pious trees, who offer innumerable benefits, such as fruits, flowers, cooling shade and medicinal extracts. Even when a tree is suddenly cut down and dragged away, the tree does not protest but continues to give service to others in the form of firewood. Thus, one should become the disciple of such magnanimous trees and learn from them the qualities of saintly conduct.
11.7.39
prāṇa-vṛttyaiva santuṣyen
munir naivendriya-priyaiḥ
(39) A sage should be happy with the mere movement of his vital air and not so much seek his satisfaction in things that please the senses. That way will his spiritual knowing not be lost and his mind and speech not be distracted.
11.7.40
(40) To the example of the wind should a yogi, relating to the objects of the senses and their favorable and unfavorable qualities, as a transcendental soul not get entangled.
11.7.41
praviṣṭas tad-guṇāśrayaḥ
gandhair vāyur ivātma-dṛk
(41) A yogi may in this world live in earthly bodies and take upon himself their characteristic qualities, but he, well aware of himself, does not get entangled in those qualities, just as the air doesn't with the different odors.
11.7.42
antarhitaś ca sthira-jańgameṣu
brahmātma-bhāvena samanvayena
vyāptyāvyavacchedam asańgam ātmano
munir nabhastvaḿ vitatasya bhāvayet
(42) Similar to the ether that is present within the moving and nonmoving living beings, should a sage who unattached - according the Supersoul that is present in all things - realizes that he himself is pure spirit, meditate upon the expansiveness as being undivided and all-pervading [see also B.G. 2: 24, 3: 15, 6: 29-30, 9: 6, 11: 17, 12: 3-4 and 13: 14].
11.7.43
meghādyair vāyuneritaiḥ
(43) The same way as the realm of the ether is not touched by the winds that blow the clouds, is a person [in his real self] not affected by the physical bodies consisting of fire, water and earth that according the modes of nature are moved by Time.
11.7.44
svacchaḥ prakṛtitaḥ snigdho
īkṣopasparśa-kīrtanaiḥ
(44) A sage, who by nature is a pure, softhearted, sweet and gentle place of pilgrimage for the human beings, sanctifies, just as water does, the ones who gather [the friends], by showing himself to them and by allowing a respectful touching and honoring of his person [see also sâkhya].
11.7.45
durdharṣodara-bhājanaḥ
sarva-bhakṣyo 'pi yuktātmā
(45) Brilliant, glowing and immovable because of his austerity, is he who only eats when it is necessary connected in the soul. Even when he eats everything [and thus goes beyond necessity] is the one austere not contaminated, just as a fire isn't.
11.7.46
(46) Sometimes [like a fire thus] concealed and sometimes manifest devours he, being worshipable to those who desire the highest, the offerings that are brought from all sides and burns he the misfortune of the past and the misfortune lying ahead [see also 10.81: 4 and B.G. 3: 14].
11.7.47
sad-asal-lakṣaṇaḿ vibhuḥ
svarūpo 'gnir ivaidhasi
(47) By His own potency assuming the identity of each enters the Almighty One, just like fire appearing in firewood, the different types of bodies of higher and lower life forms ['true' and 'untrue' ones, god or animal].
11.7.48
visargādyāḥ śmaśānāntā
kālenāvyakta-vartmanā
(48) Enforced by the movements of Time that itself cannot be seen, changes the state of the body with the phases of life from birth to death. But that does not affect the soul, just as the moon itself is not affected by its phases [B.G. 2: 13, 2: 20].
11.7.49
bhūtānāḿ prabhavāpyayau
ātmano 'gner yathārciṣām
(49) The way the soul(s) cannot be seen with the bodies that constantly are born and die again like the flames of a fire, can also the Time itself not be seen, despite its speeding, urging stream [*].
11.7.50
(50) A yogi accepting the sense objects renounces them at the right time [according the cakra order]. He doesn't get entangled in them just as the sun doesn't when he with his rays enters the waters.
11.7.51
(51) When the sun seems to have fallen apart in his reflections doesn't one consider his original form as being different. So too is the soul, that for the dull-minded appears to have fallen apart in reflections [of different selves], not seen as different.
"The holy name of Lord Kṛṣṇa descends into the darkness of the material world just to benedict the conditioned souls. The holy name of Lord Kṛṣṇa is just like the sun that rises in the clear sky of the heart of the devotees." Such brilliant knowledge cannot be understood by those who are trying, in the name of either piety or atheism, to exploit the material creation of the Lord. One must become a pure devotee of Lord Kṛṣṇa, and then his knowledge will illuminate everything in all directions: kasmin bhagavo vijñāte sarvam evaḿ vijñātaḿ bhavati (Muṇḍaka Upaniṣad 1.3).
11.7.52
(52) One should never lose oneself in excessive affection or close association with anyone, because one thus indulging will have to suffer great distress. One then lives by the day like a pigeon [see also 7.2: 50-56].
11.7.53
kapotaḥ kaścanāraṇye
kṛta-nīḍo vanaspatau
(53) A certain pigeon once in the forest built its nest in a tree and dwelt there for some years with a female companion.
11.7.54
dṛṣṭiḿ dṛṣṭyāńgam ańgena
(54) As attached partners in their household were they with their hearts full of affection tied together as by ropes, glance to glance, body to body and mind to mind.
The male and female pigeon were so attracted to each other that they could not tolerate even a moment's separation from one another. This is called bhagavad-vismṛti, or forgetfulness of the Supreme Lord and attachment to dead matter. The living entity has an eternal love for the Lord, but when perverted, that love is manifested as false material affection. A pale reflection of actual pleasure thus becomes the foundation of a false life based on forgetfulness of the Absolute Truth.
11.7.55
śayyāsanāṭana-sthāna
vārtā-krīḍāśanādikam
(55) Trusting each other as a couple were they in the trees of the forest occupied with resting, sitting, walking, standing communicating, playing, eating and so on.
11.7.56
tarpayanty anukampitā
kṛcchreṇāpy ajitendriyaḥ
(56) Whatever she would like, o King, was what he, desiring to please her, tried to fulfill. Not holding back in any way, catered he mercifully to her desires, even when it was difficult.
11.7.57
(57) The chaste she-pigeon got pregnant for the first time and delivered, in due course, in the nest the eggs in the presence of her husband.
11.7.58
racitāvayavā hareḥ
śaktibhir durvibhāvyābhiḥ
komalāńga-tanūruhāḥ
(58) From them hatched at the appropriate time the little ones with the tender limbs and feathers that were created by the inconceivable potencies of the Lord.
11.7.59
(59) The couple most happy nourished their progeny, to which they compassionately in rapture listened to the awkward sounds of their chirping children.
11.7.60
kūjitair mugdha-ceṣṭitaiḥ
pratyudgamair adīnānāḿ
(60) Seeing the little ones happy with their fluffy wings, their endearing chirping and their activities of jumping up to fly, filled the parents with joy.
11.7.61
snehānubaddha-hṛdayāv
(61) With their hearts bound together by affection nourished they completely bewildered by the illusory potency of Vishnu their children, their offspring.
11.7.62
annārthaḿ tau kuṭumbinau
(62) One day went the two heads of the family away for food for the children and wandered they far most anxiously searching all around in the forest.
11.7.63
dṛṣṭvā tān lubdhakaḥ kaścid
carataḥ svālayāntike
(63) A certain hunter who happened to pass through the forest saw the young moving about near their nest and caught them with a net he had spread.
11.7.64
prajā-poṣe sadotsukau
(64) The he and she pigeon who were always eagerly engaged in the care of their children next returned to the nest to bring them food.
11.7.65
(65) When the female pigeon saw that the ones born from her, her children, were trapped in the net, rushed she forward in utter distress crying out to them who were also crying.
11.7.66
baddhān paśyanty apasmṛtiḥ
(66) Bound by her affection unrelenting looking after the captured children, forgot she herself being overwhelmed by the mâyâ of the Unborn One and was she also trapped in the net.
11.7.67
vilalāpāti-duḥkhitaḥ
(67) The unfortunate male pigeon most wretchedly lamented over the capture of his children who were him more dear than his life and his wife who was so much alike him:
11.7.68
aho me paśyatāpāyam
atṛptasyākṛtārthasya
(68) 'Alas, just see how I, so unintelligent and so little of merit, find my destruction. I failed to fulfill the threefold purpose [the purushârthas] of life and have thus ruined my family!
Śrīla Śrīdhara Svāmī explains that the word atṛptasya indicates that the pigeon was not satisfied with the sense gratification he had achieved. Although he was completely attached to his wife, children and nest, he could not sufficiently enjoy them since there is ultimately no satisfaction in such things. Akṛtārthasya indicates that his hopes and dreams for future expansion of his sense gratification were now also ruined. People commonly refer to their "home, sweet home" as their nest, and money put aside for future sense gratification is called a nest egg. Therefore, all of the love birds of the material world should clearly note how their so-called wife, children and fortune will all be dragged away in the hunter's net. In other words, death will finish everything.
11.7.69
anurūpānukūlā ca
putraiḥ svar yāti sādhubhiḥ
(69) She who being suitable accepted me faithfully as her husband, has, saintly having departed for heaven with her sons, left me behind with my home empty.
11.7.70
(70) What now is the purpose of my life with my wife and children dead and me wretched suffering a miserable life of separation in the empty nest?'
11.7.71
tāḿs tathaivāvṛtān śigbhir
paśyann apy abudho 'patat
(71) With him distressed watching them indeed caught in the net in the grip of death, fell, even he stunned failing in intelligence, also into the net
11.7.72
(72) The ruthless hunter having achieved his purpose took the householder pigeon, the pigeon children and the pigeon wife with him and set off for his home.
11.7.73
evaḿ kuṭumby aśāntātmā
sānubandho 'vasīdati
(73) A family man who [because of neglecting the civil virtues] dissatisfied with the soul takes pleasure in material opposites, will suffer greatly together with his relatives, just like this bird that [without the religiosity, the sense control and the economic arrangements] is so miserable in maintaining his family.
11.7.74
(74) The person who having achieved the human position, with the door of liberation wide open, in family affairs is attached like this bird, may, to whatever height he reached, be considered fallen [see also 3.30, 3.32: 1-3, 4.28: 17, 5.26: 35, 7.14, 7.15: 38-39, 7.15: 67, 8.16: 9 and 10.69: 40].'
Thus end of the Eleventh Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa Instructs Uddhava."
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