raho 'numantrair apakṛṣṭa-cetanaḥ

raho 'numantrair apakṛṣṭa-cetanaḥ

na kāla-raṁho bubudhe duratyayaṁ

divā niśeti pramadā-parigrahaḥ

Embraced by the Queen, held by the neck, attracted in his mind by her private jokes, captured by the women, he was not aware of the power of insurmountable time, of the passing of days and nights.

He was attracted by her private, pleasing words (animantraiḥ). He lost his intelligence for crossing saṁsāra because of mantras concerning dharma and karma. He was not aware of the force of time because he had no detachment. He was not aware that day had passed and night had arrived.

 

|| 4.27.4 ||

śayāna unnaddha-mado mahā-manā

mahārha-talpe mahiṣī-bhujopadhiḥ

tām eva vīro manute paraṁ yatas

tamo-'bhibhūto na nijaṁ paraṁ ca yat

Lying down on a valuable bed on the pillow of his wife’s arms, under extreme illusion, generous in giving charity, he thought his wife, not the jīva or the Supreme Lord, to be the ultimate goal in life, , because he was defeated by ignorance.

He made a pillow his wife’s arms. In another version, bhujopadhi becomes a modifier of śayānaḥ. Because of sex life he thought she was the ultimate. He thought that association with his wife was the goal of life. Another version has amanuta instead of manute. He did not consider himself or anyone else, because he was defeated by ignorance. The spiritual meaning is that because of association with dharma represented by his wife, he became attached to dharma, and that became his goal of life, rather than liberation, because he did not know himself as jīva and did not know the Lord. He became engrossed in dharma (unnada-madaḥ) and thought of performing charities (mahā-manāḥ). He slept on a valuable bed: he was engrossed in pious acts. He made a pillow (upadhi) of his wife’s arms: he was covered (upādhi) by ignorance.

|| 4.27.5 ||

tayaivaṁ ramamāṇasya