Text lb] Talks Between Narada and King Pracinabarhi 1481

sarvesam—all; eva—certainly; jantindm—of animals; satatam—always;
deha-posane—to maintain the body; asti—there is; prajid—intelligence;
samayatta—resting on; kah—what; visesah— difference; tada—then; nrnadm—
of the human beings; labdhva—having attained; iha—here; ante—at the end
of many births; manusyatuam—a human life; hitva—after giving up; deha-
adi—in the gross and subtle body; asat-graham—an incorrect conception of
life; adtma—of spiritual knowledge; srtya—by the path; vihdya—having
abandoned; idam-— this body ; jiva-atma—the individual spirit soul; sah—that;
visisyate—becomes prominent.

TRANSLATION

A desire to maintain body, wife and children is also observed in animal
society. The animals have full intelligence to manage such affairs. If a
human being is simply advanced in this respect, what is the difference
between him and an animal? One should be very careful to understand
that this human life is attained after many, many births in the evolutionary
process. A learned man who gives up the bodily conception of life, both
gross and subtle, will, by the enlightenment of spiritual knowledge, be-
come a prominent individual spirit soul, as the Supreme Lord is also.

PURPORT

It is said that man is a rational animal, but from this verse we can also
understand that rationality exists even in animal life. Unless there is
rationality, how can an animal maintain its body by working so hard? That
the animals are not rational is untrue; their rationality, however, is not
very advanced. In any case, we cannot deny them rationality. The point is
that one should use one’s reason to understand the Supreme Personality
of Godhead, for that is the perfection of human life.

TEXT lb
bhaktih krsne daya jivesv
akuntha-jiianam atmani
yadi sydd atmano bhiyad
apavargas tu samsrteh

bhaktih—devotional service; krsne—unto Krsna; dayd—mercy; jivesu—
unto other living entities; akuntha-jidnam—perfect knowledge; atmani—of
the self; yadi—if; syat—it becomes; dtmanah—of one’s self; bhiiyat—there
must be; apavargah—liberation; tu—then; sanisrteh—from the bondage of
material life.
