FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 5.13.26

राजोवाच यो ह वा इह बहुविदा महाभागवत त्वयाभिहित: परोक्षेण वचसा जीवलोकभवाध्वा स ह्यार्यमनीषया कल्पितविषयो नाञ्जसाव्युत्पन्नलोकसमधिगम: । अथ तदेवैतद्दुरवगमं समवेतानुकल्पेन निर्दिश्यतामिति ॥ २६ ॥
rājovāca
[raajovaacha]
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.
[yo ha vaa iha bahu-vidaa mahaa-bhaagavata tvayaabhihitah parokshena vachasaa jeeva-loka-bhavaadhvaa sa hy aarya-maneeshayaa kalpita-vishayo naanjasaavyutpanna-loka-samadhigamah; atha tad evaitad duravagamam samavetaanukalpena nirdishyataam iti.]
Word-for-word
rājā uvāca — King Parīkṣit said yaḥ — which ha — certainly vā — or iha — in this narration bahu-vidā — who are aware of many incidents of transcendental knowledge mahā-bhāgavata — O great devotee sage tvayā — by you abhihitaḥ — described parokṣeṇa — figuratively vacasā — by words jīva-loka-bhava-adhvā — the path of material existence of the conditioned soul saḥ — that hi — indeed ārya-manīṣayā — by the intelligence of advanced devotees kalpita-viṣayaḥ — the subject matter is imagined na — not añjasā — directly avyutpanna-loka — of persons who are not very experienced or intelligent samadhigamaḥ — the complete understanding atha — therefore tat eva — because of that etat — this matter duravagamam — which is difficult to understand samaveta-anukalpena — by substituting the direct meaning of such incidents nirdiśyatām — let it be described iti — thus.
Blended reading (Sanskrit + English inline)
rājovāca
rājā uvāca
King Parīkṣit said
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.
yaḥ
which
ha
certainly
vā
or
iha
in this narration
bahu-vidā
who are aware of many incidents of transcendental knowledge
mahā-bhāgavata
O great devotee sage
tvayā
by you
abhihitaḥ
described
parokṣeṇa
figuratively
vacasā
by words
jīva-loka-bhava-adhvā
the path of material existence of the conditioned soul
saḥ
that
hi
indeed
ārya-manīṣayā
by the intelligence of advanced devotees
kalpita-viṣayaḥ
the subject matter is imagined
na
not
añjasā
directly
avyutpanna-loka
of persons who are not very experienced or intelligent
samadhigamaḥ
the complete understanding
atha
therefore
tat eva
because of that
etat
this matter
duravagamam
which is difficult to understand
samaveta-anukalpena
by substituting the direct meaning of such incidents
nirdiśyatām
let it be described
iti
thus.
King Parīkṣit then told Śukadeva Gosvāmī: My dear lord, O great devotee sage, you are omniscient. You have very nicely described the position of the conditioned soul, who is compared to a merchant in the forest. From these instructions intelligent men can understand that the senses of a person in the bodily conception are like rogues and thieves in that forest, and one’s wife and children are like jackals and other ferocious animals. However, it is not very easy for the unintelligent to understand the purport of this story because it is difficult to extricate the exact meaning from the allegory. I therefore request Your Holiness to give the direct meaning.
Purport

There are many stories and incidents in Śrīmad-Bhāgavatam that are described figuratively. Such allegorical descriptions may not be understood by unintelligent men; therefore it is the duty of the student to approach a bona fide spiritual master for the direct explanation.

Thus end the Bhaktivedanta purports of the Fifth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Further Talks Between King Rahūgaṇa and Jaḍa Bharata.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
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 Explanation of the Forest of Enjoyment
Related lectures
Personal Guidance
Allegorical teachings — like the forest of material existence — illuminate truths that direct statement might miss. Approach a real teacher to unpack such teachings; don't assume you can decode them alone. Some doors need a key, not just curiosity.
Reflection Questions
  • Which scripture passage do you suspect you have only superficially understood, and whom could you ask?
  • Where could humble inquiry replace confident interpretation in your spiritual study?
📝 My note

Source: vedabase.io

← Read full Chapter 13