Bhagavata Purana — Skandha 10 — Chapter 14

SB 10 14.1

श्री-ब्रह्मोवाच नौमीड्य ते ऽभ्र-वपुषे तडिद्-अम्बराय गुञ्जावतंस-परिपिच्छ-लसन्-मुखाय नौमीड्य ते ऽभ्र-वपुषे तडिद्-अम्बराय गुञ्जावतंस-परिपिच्छ-लसन्-मुखाय वन्य-स्रजे कवल-वेत्र-विषाण-वेणु- लक्ष्म-श्रिये मृदु-पदे पशुपाङ्गजाय

śrī-brahmovāca naumīḍya te 'bhra-vapuṣe taḍid-ambarāya guñjāvataṃsa-paripiccha-lasan-mukhāya naumīḍya te 'bhra-vapuṣe taḍid-ambarāya guñjāvataṃsa-paripiccha-lasan-mukhāya vanya-sraje kavala-vetra-viṣāṇa-veṇu- lakṣma-śriye mṛdu-pade paśupāṅgajāya

Brahmā said: I praise you, O praiseworthy one, whose body is a cloud and whose garment is lightning, whose face shines with guñjā-berry earrings and a peacock plume; I praise you, O praiseworthy one, whose body is a cloud and whose garment is lightning, whose face shines with guñjā-berry earrings and a peacock plume — you who wear a garland of forest flowers, whose beauty is marked by a morsel of food, a herding-stick, a horn and a flute, soft of foot, the son of a cowherd.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.2

अस्यापि देव वपुषो मद्-अनुग्रहस्य स्वेच्छा-मयस्य न तु भूत-मयस्य को ऽपि नेशे महि त्व् अवसितुं मनसान्तरेण साक्षात् तवैव किम् उतात्म-सुखानुभूतेः

asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya na tu bhūta-mayasya ko 'pi neśe mahi tv avasituṃ manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ

O God, of even this body of yours, which is a favour to me, made of your own will and not of material elements — no one at all is able to fathom its greatness with a mind other than your own directly; how much less (can anyone fathom) the experience of your own bliss.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.3

ज्ञाने प्रयासम् उदपास्य नमन्त एव जीवन्ति सन्-मुखरितां भवदीय-वार्ताम् अम्प्;स्थाने स्थिताः श्रुति-गतां तनु-वाङ्-मनोभिर् ये प्रायशो ऽजित जितो ऽप्य् असि तैस् त्रि-लोक्याम्

jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṃ bhavadīya-vārtām sthāne sthitāḥ śruti-gatāṃ tanu-vāṅ-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām

Those who, casting aside striving after knowledge, simply bow down and live on the talk of you voiced by the good, remaining in their own station, (serving) with body, speech and mind — by them, O unconquerable one, you are conquered, for the most part, in the three worlds, though you cannot be conquered.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.4

श्रेयः-सृतिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति ये केवल-बोध-लब्धये श्रेयः-सृतिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति ये केवल-बोध-लब्धये तेषाम् असौ क्लेशल एव शिष्यते नान्यद् यथा स्थूल-तुषावघातिनाम्

śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām

Those who, O mighty one, throw aside devotion to you, the path of what is best, and toil for the attainment of mere knowledge — for them nothing but toil remains, and nothing else, like those who thresh mere husks.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.5

पुरेह भूमन् बहवो ऽपि योगिनस् त्वद्-अर्पितेहा निज-कर्म-लब्धया विबुध्य भक्त्यैव कथोपनीतया प्रपेदिरे ऽञ्जो ऽच्युत ते गतिं पराम्

pureha bhūman bahavo 'pi yoginas tvad-arpitehā nija-karma-labdhayā vibudhya bhaktyaiva kathopanītayā prapedire 'ñjo 'cyuta te gatiṃ parām

Formerly, here, O all-pervading one, many yogīs too, having offered their efforts to you, awakened by devotion alone — devotion won through their own prescribed work and brought near by hearing accounts (of you) — easily attained your supreme state, O Acyuta.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.6

तथापि भूमन् महिमागुणस्य ते विबोद्धुम् अर्हत्य् अमलान्तर्-आत्मभिः अविक्रियात् स्वानुभवाद् अरूपतो ह्य् अनन्य-बोध्यात्मतया न चान्यथा

tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā

Even so, O all-pervading one, the greatness of you who are beyond the qualities can be understood by those whose inner selves are pure — from unchanging self-experience, free of form, since your nature is not to be known through anything else — and not otherwise.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.7

गुणात्मनस् ते ऽपि गुणान् विमातुं हितावतीऋनस्य क ईशिरे ऽस्य कालेन यैर् वा विमिताः सु-कल्पैर् भू-पांशवः खे मिहिका द्यु-भासः

guṇātmanas te 'pi guṇān vimātuṃ hitāvatīṛnasya ka īśire 'sya kālena yair vā vimitāḥ su-kalpair bhū-pāṃśavaḥ khe mihikā dyu-bhāsaḥ

Who are able to reckon up the qualities of you, the soul of the qualities, who have descended for (our) welfare — or (who could reckon) those particles of dust of the earth, the snowflakes in the sky, the lights of heaven, which are measured over time by good reckoners?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.8

तत् ते ऽनुकम्पां सु-समीक्षमाणो भुञ्जान एवात्म-कृतं विपाकम् हृद्-वाग्-वपुर्भिर् विदधन् नमस् ते जीवेत यो मुक्ति-पदे स दाय-भाक्

tat te 'nukampāṃ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṃ vipākam hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk

Therefore, one who, rightly regarding it as your compassion, merely undergoes the ripened fruit of what he himself has done, and offers homage to you with heart, speech and body — he, while yet living, is the rightful heir to the state of liberation.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.9

पश्येश मे ऽनार्यम् अनन्त आद्ये परात्मनि त्वय्य् अपि मायि-मायिनि मायां वितत्येक्षितुम् आत्म-वैभवं ह्य् अहं कियान् ऐच्छम् इवार्चिर् अग्नौ

paśyeśa me 'nāryam ananta ādye parātmani tvayy api māyi-māyini māyāṃ vitatyekṣitum ātma-vaibhavaṃ hy ahaṃ kiyān aiccham ivārcir agnau

See, O Lord, my ignobility: that toward you, the unlimited, the primeval, the supreme Self, the wielder of māyā over those who wield māyā, I spread out illusion in order to inspect your own power. How great am I — like a flame (trying to inspect) the fire!

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.10

अतः क्षमस्वाच्युत मे रजो-भुवो ह्य् अजानतस् त्वत्-पृथग्-ईश-मानिनः अजावलेपान्ध-तमो-ऽन्ध-चक्षुष एषो ऽनुकम्प्यो मयि नाथवान् इति

ataḥ kṣamasvācyuta me rajo-bhuvo hy ajānatas tvat-pṛthag-īśa-māninaḥ ajāvalepāndha-tamo-'ndha-cakṣuṣa eṣo 'nukampyo mayi nāthavān iti

Therefore forgive me, O Acyuta, one born of rajas, ignorant, who thought himself a lord separate from you, whose eyes are blinded by the blinding darkness of pride in birth — (thinking) "this one deserves compassion, he has me for his master."

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.11

क्वाहं तमो-महद्-अहं-ख-चराग्नि-वार्-भू- संवेष्टिताण्ड-घट-सप्त-वितस्ति-कायः अम्प्;क्वेदृग्-विधाविगणिताण्ड-पराणु-चर्या- वाताध्व-रोम-विवरस्य च ते महित्वम्

kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhū- saṃveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryā- vātādhva-roma-vivarasya ca te mahitvam

Where am I, whose body is seven spans, enclosed within the pot of an egg that is itself wrapped in darkness, mahat, ego, ether, air, fire, water and earth — and where is that greatness of yours, in whose hair-pores countless universes move like atoms along paths of wind?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.12

उत्क्षेपणं गर्भ-गतस्य पादयोः किं कल्पते मातुर् अधोक्षजागसे किम् अस्ति-नास्ति-व्यपदेश-भूषितं तवास्ति कुक्षेः कियद् अप्य् अनन्तः

utkṣepaṇaṃ garbha-gatasya pādayoḥ kiṃ kalpate mātur adhokṣajāgase kim asti-nāsti-vyapadeśa-bhūṣitaṃ tavāsti kukṣeḥ kiyad apy anantaḥ

Does the kicking of the feet of a child in the womb count as an offence against its mother, O Adhokṣaja? Is there anything at all, marked by the designation "it is" or "it is not," that lies outside your belly, O unlimited one?

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.13

जगत्-त्रयान्तोदधि-सम्प्लवोदे नारायणस्योदर-नाभि-नालात् विनिर्गतो ऽजस् त्व् इति वाङ् न वै मृषा किन्त्व् ईश्वर त्वन् न विनिर्गतो ऽस्मि

jagat-trayāntodadhi-samplavode nārāyaṇasyodara-nābhi-nālāt vinirgato 'jas tv iti vāṅ na vai mṛṣā kintv īśvara tvan na vinirgato 'smi

"In the flood-waters of the ocean at the end of the three worlds, the unborn one came forth from the lotus-stalk at the navel of Nārāyaṇa's belly" — that statement is indeed not false; but, O Lord, have I not come forth from you (yourself)?

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.14

नारायणस् त्वं न हि सर्व-देहिनाम् आत्मास्य् अधीशाखिल-लोक-साक्षी नारायणो ऽङ्गं नर-भू-जलायनात् तच् चापि सत्यं न तवैव माया

nārāyaṇas tvaṃ na hi sarva-dehinām ātmāsy adhīśākhila-loka-sākṣī nārāyaṇo 'ṅgaṃ nara-bhū-jalāyanāt tac cāpi satyaṃ na tavaiva māyā

Are you not Nārāyaṇa? You are the Self of all embodied beings, O sovereign, the witness of all worlds. Nārāyaṇa is (but) a portion of you, (so called) because his resting place is the water arising from Nara; and that too is real, not merely your illusion.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.15

तच् चेज् जल-स्थं तव सज् जगद्-वपुः किं मे न दृष्टं भगवंस् तदैव अम्प्;किं वा सु-दृष्टं हृदि मे तदैव किं नो सपद्य् एव पुनर् व्यदर्शि

tac cej jala-sthaṃ tava saj jagad-vapuḥ kiṃ me na dṛṣṭaṃ bhagavaṃs tadaiva kiṃ vā su-dṛṣṭaṃ hṛdi me tadaiva kiṃ no sapady eva punar vyadarśi

If that real world-body of yours stands in the water, why was it not seen by me at that very time, O Lord? Or if it was clearly seen in my heart then, why was it shown to me all over again just now?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.16

अत्रैव माया-धमनावतारे ह्य् अस्य प्रपञ्चस्य बहिः स्फुटस्य कृत्स्नस्य चान्तर् जठरे जनन्या मायात्वम् एव प्रकटी-कृतं ते

atraiva māyā-dhamanāvatāre hy asya prapañcasya bahiḥ sphuṭasya kṛtsnasya cāntar jaṭhare jananyā māyātvam eva prakaṭī-kṛtaṃ te

Here indeed, in this descent of yours that crushes illusion, the mere illusoriness of this whole manifold world — manifest outside and (also) within your belly — was made plain by you to your mother.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.17

यस्य कुक्षाव् इदं सर्वं सात्मं भाति यथा तथा तत् त्वय्य् अपीह तत् सर्वं किम् इदं मायया विना

yasya kukṣāv idaṃ sarvaṃ sātmaṃ bhāti yathā tathā tat tvayy apīha tat sarvaṃ kim idaṃ māyayā vinā

Just as all this, together with its selves, appears within the belly of one (such as Nārāyaṇa), so too all this is here within you. What is this, if not by māyā?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.18

अद्यैव त्वद् ऋते ऽस्य किं मम न ते मायात्वम् आदर्शितम् एको ऽसि प्रथमं ततो व्रज-सुहृद्-वत्साः समस्ता अपि अम्प्;तावन्तो ऽसि चतुर्-भुजास् तद् अखिलैः साकं मयोपासितास् तावन्त्य् एव जगन्त्य् अभूस् तद् अमितं ब्रह्माद्वयं शिष्यते

adyaiva tvad ṛte 'sya kiṃ mama na te māyātvam ādarśitam eko 'si prathamaṃ tato vraja-suhṛd-vatsāḥ samastā api tāvanto 'si catur-bhujās tad akhilaiḥ sākaṃ mayopāsitās tāvanty eva jaganty abhūs tad amitaṃ brahmādvayaṃ śiṣyate

And this very day, has not the illusoriness of all this, apart from you, been shown to me? At first you were one; then you were all the cowherd friends and calves of Vraja; then you were that many four-armed forms, worshipped by me together with them all; then you became that many universes — and then that immeasurable, non-dual Brahman remains.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.19

अजानतां त्वत्-पदवीम् अनात्मन्य् आत्मात्मना भासि वितत्य मायाम् सृष्टाव् इवाहं जगतो विधान इव त्वम् एषो ऽन्त इव त्रिनेत्रः

ajānatāṃ tvat-padavīm anātmany ātmātmanā bhāsi vitatya māyām sṛṣṭāv ivāhaṃ jagato vidhāna iva tvam eṣo 'nta iva trinetraḥ

To those who do not know your way, you appear by your own self as the self within the non-self, having spread out illusion: as I in creation, as you yourself in the maintenance of the world, and as this three-eyed one at the end.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.20

सुरेष्व् ऋषिष्व् ईश तथैव नृष्व् अपि तिर्यक्षु यादःस्व् अपि ते ऽजनस्य जन्मासतां दुर्मद-निग्रहाय प्रभो विधातः सद्-अनुग्रहाय च

sureṣv ṛṣiṣv īśa tathaiva nṛṣv api tiryakṣu yādaḥsv api te 'janasya janmāsatāṃ durmada-nigrahāya prabho vidhātaḥ sad-anugrahāya ca

Among the gods, among the sages, and likewise among men, and also among beasts and water-creatures, there are births of you who are unborn, O Lord — for the subduing of the arrogance of the wicked and for the favouring of the good, O master, O ordainer.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.21

को वेत्ति भूमन् भगवन् परात्मन् योगेश्वरोतीर् भवतस् त्रि-लोक्याम् क्व वा कथं वा कति वा कदेति विस्तारयन् क्रीडसि योग-मायाम्

ko vetti bhūman bhagavan parātman yogeśvarotīr bhavatas tri-lokyām kva vā kathaṃ vā kati vā kadeti vistārayan krīḍasi yoga-māyām

Who knows, O all-pervading one, O Lord, O supreme Self, O master of yoga, your movements in the three worlds — where, or how, or how many, or when — as you play, unfolding your yoga-māyā?

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.22

तस्माद् इदं जगद् अशेषम् असत्-स्वरूपं स्वप्नाभम् अस्त-धिषणं पुरु-दुःख-दुःखम् अम्प्;त्वय्य् एव नित्य-सुख-बोध-तनाव् अनन्ते मायात उद्यद् अपि यत् सद् इवावभाति

tasmād idaṃ jagad aśeṣam asat-svarūpaṃ svapnābham asta-dhiṣaṇaṃ puru-duḥkha-duḥkham tvayy eva nitya-sukha-bodha-tanāv anante māyāta udyad api yat sad ivāvabhāti

Therefore this whole world, whose nature is unreal, appearing like a dream, in which discernment is abolished, whose sorrows are sorrow upon sorrow — arising by māyā in you alone, the infinite one whose body is eternal bliss and awareness, it yet shines forth as though real.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.23

एकस् त्वम् आत्मा पुरुषः पुराणः सत्यः स्वयं-ज्योतिर् अनन्त आद्यः नित्यो ऽक्षरो ऽजस्र-सुखो निरञ्जनः पूर्णाद्वयो मुक्त उपाधितो ऽमृतः

ekas tvam ātmā puruṣaḥ purāṇaḥ satyaḥ svayaṃ-jyotir ananta ādyaḥ nityo 'kṣaro 'jasra-sukho nirañjanaḥ pūrṇādvayo mukta upādhito 'mṛtaḥ

You are the one Self, the ancient Person, real, self-luminous, endless, first, eternal, imperishable, of unceasing joy, unstained, full, without a second, free of limiting adjuncts, immortal.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.24

एवं-विधं त्वां सकलात्मनाम् अपि स्वात्मानम् आत्मात्मतया विचक्षते गुर्व्-अर्क-लब्धोपनिषत्-सुचक्षुषा ये ते तरन्तीव भवानृताम्बुधिम्

evaṃ-vidhaṃ tvāṃ sakalātmanām api svātmānam ātmātmatayā vicakṣate gurv-arka-labdhopaniṣat-sucakṣuṣā ye te tarantīva bhavānṛtāmbudhim

Those who, with the good eye of the upaniṣadic teaching obtained from the sun of a guru, perceive you, of such a nature, as their own Self, the Self of all selves — they indeed cross over the ocean of the untruth of worldly existence.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.25

आत्मानम् एवात्मतयाविजानतां तेनैव जातं निखिलं प्रपञ्चितम् ज्ञानेन भूयो ऽपि च तत् प्रलीयते रज्ज्वाम् अहेर् भोग-भवाभवौ यथा

ātmānam evātmatayāvijānatāṃ tenaiva jātaṃ nikhilaṃ prapañcitam jñānena bhūyo 'pi ca tat pralīyate rajjvām aher bhoga-bhavābhavau yathā

For those who do not know the Self as their very self, this whole elaborated manifold is born from that (ignorance) alone, and by knowledge it again dissolves — as the appearance and disappearance of a snake's coil in a rope.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.26

अज्ञान-संज्ञौ भव-बन्ध-मोक्षौ द्वौ नाम नान्यौ स्त ऋत-ज्ञ-भावात् अजस्र-चित्य् आत्मनि केवले परे विचार्यमाणे तरणाव् इवाहनी

ajñāna-saṃjñau bhava-bandha-mokṣau dvau nāma nānyau sta ṛta-jña-bhāvāt ajasra-city ātmani kevale pare vicāryamāṇe taraṇāv ivāhanī

Bondage to existence and release are two things named out of ignorance; they are not other than (a matter of) the state of not knowing the truth — like day and night with respect to the sun, when the Self alone, unceasing consciousness, absolute and supreme, is considered.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.27

त्वाम् आत्मानं परं मत्वा परम् आत्मानम् एव च आत्मा पुनर् बहिर् मृग्य अहो ऽज्ञ-जनताज्ञता

tvām ātmānaṃ paraṃ matvā param ātmānam eva ca ātmā punar bahir mṛgya aho 'jña-janatājñatā

Having thought that you, who are the Self, are other, and that the other is the very Self, (people) then search for the Self outside — ah, the ignorance of ignorant folk!

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.28

अन्तर्-भवे ऽनन्त भवन्तम् एव ह्य् अतत् त्यजन्तो मृगयन्ति सन्तः असन्तम् अप्य् अन्त्य् अहिम् अन्तरेण सन्तं गुणं तं किम् उ यन्ति सन्तः

antar-bhave 'nanta bhavantam eva hy atat tyajanto mṛgayanti santaḥ asantam apy anty ahim antareṇa santaṃ guṇaṃ taṃ kim u yanti santaḥ

O infinite one, since you exist within, the good seek you alone, rejecting what is not that. When a snake that is not there has gone, do the good then approach the rope that is there, that (mere) strand?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.29

अथापि ते देव पदाम्बुज-द्वय- प्रसाद-लेशानुगृहीत एव हि जानाति तत्त्वं भगवन्-महिम्नो न चान्य एको ऽपि चिरं विचिन्वन्

athāpi te deva padāmbuja-dvaya- prasāda-leśānugṛhīta eva hi jānāti tattvaṃ bhagavan-mahimno na cānya eko 'pi ciraṃ vicinvan

And yet, O God, only one who has been favoured by a particle of the grace of your two lotus feet knows the truth of the Lord's greatness — no one else, even searching for a long time.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.30

तद् अस्तु मे नाथ स भूरि-भागो भवे ऽत्र वान्यत्र तु वा तिरश्चाम् येनाहम् एको ऽपि भवज्-जनानां भूत्वा निषेवे तव पाद-पल्लवम्

tad astu me nātha sa bhūri-bhāgo bhave 'tra vānyatra tu vā tiraścām yenāham eko 'pi bhavaj-janānāṃ bhūtvā niṣeve tava pāda-pallavam

So let that abundant good fortune be mine, O Lord — in this birth here, or elsewhere, or even among the beasts — whereby, becoming even one of your people, I may serve the tender sprout of your foot.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.31

अहो ऽति-धन्या व्रज-गो-रमण्यः स्तन्यामृतं पीतम् अतीव ते मुदा यासां विभो वत्सतरात्मजात्मना यत्-तृप्तये ऽद्यापि न चालम् अध्वराः

aho 'ti-dhanyā vraja-go-ramaṇyaḥ stanyāmṛtaṃ pītam atīva te mudā yāsāṃ vibho vatsatarātmajātmanā yat-tṛptaye 'dyāpi na cālam adhvarāḥ

Ah, how greatly blessed are the cows and the women of Vraja, whose nectar of breast-milk you have drunk to the full with delight, O all-pervading one, in the form of a calf and of a son — and to satisfy which even the sacrifices are not enough to this day.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.32

अहो भाग्यम् अहो भाग्यं नन्द-गोप-व्रजौकसाम् यन्-मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम्

aho bhāgyam aho bhāgyaṃ nanda-gopa-vrajaukasām yan-mitraṃ paramānandaṃ pūrṇaṃ brahma sanātanam

Ah, the good fortune, ah, the good fortune of the dwellers of the cowherd Nanda's Vraja, whose friend is the supreme bliss, the full, everlasting Brahman!

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.33

एषां तु भाग्य-महिमाच्युत तावद् आस्ताम् एकादशैव हि वयं बत भूरि-भागाः अम्प्;एतद्-धृषीक-चषकैर् असकृत् पिबामः शर्वादयो ऽङ्घ्र्य्-उदज-मध्व्-अमृतासवं ते

eṣāṃ tu bhāgya-mahimācyuta tāvad āstām ekādaśaiva hi vayaṃ bata bhūri-bhāgāḥ etad-dhṛṣīka-caṣakair asakṛt pibāmaḥ śarvādayo 'ṅghry-udaja-madhv-amṛtāsavaṃ te

But as for the greatness of their fortune, O Acyuta, let it stand aside for now — surely we the eleven (senses) are richly fortunate, for we, Śarva and the rest, drink again and again through the cups of these people's senses the honey-nectar-liquor of your lotus foot.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.34

तद् भूरि-भाग्यम् इह जन्म किम् अप्य् अटव्यां यद् गोकुले ऽपि कतमाङ्घ्रि-रजो-ऽभिषेकम् तद् भूरि-भाग्यम् इह जन्म किम् अप्य् अटव्यां यद् गोकुले ऽपि कतमाङ्घ्रि-रजो-ऽभिषेकम् यज्-जीवितं तु निखिलं भगवान् मुकुन्दस् त्व् अद्यापि यत्-पद-रजः श्रुति-मृग्यम् एव

tad bhūri-bhāgyam iha janma kim apy aṭavyāṃ yad gokule 'pi katamāṅghri-rajo-'bhiṣekam tad bhūri-bhāgyam iha janma kim apy aṭavyāṃ yad gokule 'pi katamāṅghri-rajo-'bhiṣekam yaj-jīvitaṃ tu nikhilaṃ bhagavān mukundas tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva

That would be great good fortune — some birth here in the forest, even in Gokula, if it be a bathing in the dust of anyone's feet; for their whole life is the Lord Mukunda, whose foot-dust is even now still sought by the Vedas. (The first line is repeated in the text.)

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.35

एषां घोष-निवासिनाम् उत भवान् किं देव रातेति नश् चेतो विश्व-फलात् फलं त्वद्-अपरं कुत्राप्य् अयन् मुह्यति एषां घोष-निवासिनाम् उत भवान् किं देव रातेति नश् चेतो विश्व-फलात् फलं त्वद्-अपरं कुत्राप्य् अयन् मुह्यति सद्-वेषाद् इव पूतनापि स-कुला त्वाम् एव देवापिता यद्-धामार्थ-सुहृत्-प्रियात्म-तनय-प्राणाशयास् त्वत्-कृते

eṣāṃ ghoṣa-nivāsinām uta bhavān kiṃ deva rāteti naś ceto viśva-phalāt phalaṃ tvad-aparaṃ kutrāpy ayan muhyati eṣāṃ ghoṣa-nivāsinām uta bhavān kiṃ deva rāteti naś ceto viśva-phalāt phalaṃ tvad-aparaṃ kutrāpy ayan muhyati sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte

"What will you, O God, give to these dwellers of the cow-settlement?" — thus our mind, going anywhere, is bewildered, since there is no fruit other than you, who are the fruit of the whole universe. Even Pūtanā, by a mere guise of goodness, was given over to you, O God, along with her clan — how much more these, whose home, wealth, friends, dear ones, selves, sons, breath and thoughts are all for your sake. (The first sentence is repeated in the text.)

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.36

तावद् रागादयः स्तेनास् तावत् कारा-गृहं गृहम् तावन् मोहो ऽङ्घ्रि-निगडो यावत् कृष्ण न ते जनाः

tāvad rāgādayaḥ stenās tāvat kārā-gṛhaṃ gṛham tāvan moho 'ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ

So long are desire and the rest thieves, so long is the home a prison-house, so long is delusion a fetter on the feet — as long, O Kṛṣṇa, as people are not yours.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.37

प्रपञ्चं निष्प्रपञ्चो ऽपि विडम्बयसि भू-तले प्रपन्न-जनतानन्द- सन्दोहं प्रथितुं प्रभो

prapañcaṃ niṣprapañco 'pi viḍambayasi bhū-tale prapanna-janatānanda- sandohaṃ prathituṃ prabho

Though you are without any manifold display, you imitate the manifold on the face of the earth, in order to spread abroad the mass of joy of the people who have taken refuge in you, O master.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.38

जानन्त एव जानन्तु किं बहूक्त्या न मे प्रभो मनसो वपुषो वाचो वैभवं तव गो-चरः

jānanta eva jānantu kiṃ bahūktyā na me prabho manaso vapuṣo vāco vaibhavaṃ tava go-caraḥ

Let those who know, know indeed; what use is much speaking? O master, the fullness of your majesty is not within the range of my mind, body, or speech.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.39

अनुजानीहि मां कृष्ण सर्वं त्वं वेत्सि सर्व-दृक् त्वम् एव जगतां नाथो जगद् एतत् तवार्पितम्

anujānīhi māṃ kṛṣṇa sarvaṃ tvaṃ vetsi sarva-dṛk tvam eva jagatāṃ nātho jagad etat tavārpitam

Give me leave, Kṛṣṇa; you know everything, you who see all. You alone are the Lord of the worlds; this world has been entrusted to you.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.40

श्री-कृष्ण वृष्णि-कुल-पुष्कर-जोष-दायिन् क्ष्मा-निर्जर-द्विज-पशूदधि-वृद्धि-कारिन् अम्प्;उद्धर्म-शार्वर-हर क्षिति-राक्षस-ध्रुग् आ-कल्पम् आर्कम् अर्हन् भगवन् नमस् ते

śrī-kṛṣṇa vṛṣṇi-kula-puṣkara-joṣa-dāyin kṣmā-nirjara-dvija-paśūdadhi-vṛddhi-kārin uddharma-śārvara-hara kṣiti-rākṣasa-dhrug ā-kalpam ārkam arhan bhagavan namas te

O Śrī Kṛṣṇa, giver of joy to the lotus that is the Vṛṣṇi clan, you who make the earth, the gods, the brahmins and the cattle increase like an ocean; you who remove the night of false religion and who are hostile to the demons of the earth; worthy of worship as long as the kalpa and the sun endure — Lord, homage to you.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.41

श्री-शुक उवाच इत्य् अभिष्टूय भूमानं त्रिः परिक्रम्य पादयोः नत्वाभीष्टं जगद्-धाता स्व-धाम प्रत्यपद्यत

śrī-śuka uvāca ity abhiṣṭūya bhūmānaṃ triḥ parikramya pādayoḥ natvābhīṣṭaṃ jagad-dhātā sva-dhāma pratyapadyata

Śrī Śuka said: Having praised the Unlimited One thus, having circled him three times and bowed at his feet, the maker of the worlds returned to his own abode, the one he desired.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.42

ततो ऽनुज्ञाप्य भगवान् स्व-भुवं प्राग् अवस्थितान् वत्सान् पुलिनम् आनिन्ये यथा-पूर्व-सखं स्वकम्

tato 'nujñāpya bhagavān sva-bhuvaṃ prāg avasthitān vatsān pulinam āninye yathā-pūrva-sakhaṃ svakam

Then the Lord, having given leave to his own son (Brahmā), brought the calves, which stood where they had been before, to his own sandbank, where his friends were as before.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.43

एकस्मिन्न् अपि याते ऽब्दे प्राणेशं चान्तरात्मनः कृष्ण-मायाहता राजन् क्षणार्धं मेनिरे ऽर्भकाः

ekasminn api yāte 'bde prāṇeśaṃ cāntarātmanaḥ kṛṣṇa-māyāhatā rājan kṣaṇārdhaṃ menire 'rbhakāḥ

O king, although a whole year had passed, the boys, struck by Kṛṣṇa's māyā, thought it half a moment — and (so did) the lord of their life-breath and inner self.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.44

किं किं न विस्मरन्तीह माया-मोहित-चेतसः यन्-मोहितं जगत् सर्वम् अभीक्ष्णं विस्मृतात्मकम्

kiṃ kiṃ na vismarantīha māyā-mohita-cetasaḥ yan-mohitaṃ jagat sarvam abhīkṣṇaṃ vismṛtātmakam

What do those whose minds are bewildered by māyā not forget here — when the whole world, bewildered by it, is constantly forgetful of itself?

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.45

ऊचुश् च सुहृदः कृष्णं स्व्-आगतं ते ऽति-रंहसा नैको ऽप्य् अभोजि कवल एहीतः साधु भुज्यताम्

ūcuś ca suhṛdaḥ kṛṣṇaṃ sv-āgataṃ te 'ti-raṃhasā naiko 'py abhoji kavala ehītaḥ sādhu bhujyatām

And his friends said to Kṛṣṇa: "You have come back very quickly — welcome! Not one mouthful has been eaten. Come here, eat properly."

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.46

ततो हसन् हृषीकेशो ऽभ्यवहृत्य सहार्भकैः दर्शयंश् चर्माजगरं न्यवर्तत वनाद् व्रजम्

tato hasan hṛṣīkeśo 'bhyavahṛtya sahārbhakaiḥ darśayaṃś carmājagaraṃ nyavartata vanād vrajam

Then Hṛṣīkeśa, laughing, ate together with the boys, and showing them the python's skin, returned from the forest to Vraja.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.47

बर्ह-प्रसून-वन-धातु-विचित्रिताङ्गः प्रोद्दाम-वेणु-दल-शृङ्ग-रवोत्सवाढ्यः अम्प्;वत्सान् गृणन्न् अनुग-गीत-पवित्र-कीर्तिर् गोपी-दृग्-उत्सव-दृशिः प्रविवेश गोष्ठम्

barha-prasūna-vana-dhātu-vicitritāṅgaḥ proddāma-veṇu-dala-śṛṅga-ravotsavāḍhyaḥ vatsān gṛṇann anuga-gīta-pavitra-kīrtir gopī-dṛg-utsava-dṛśiḥ praviveśa goṣṭham

His limbs made bright with peacock feathers, blossoms and forest minerals, rich in the festival of loud sounds of flute, leaves and horn, calling the calves by name, his purifying fame sung by his companions, his sight a festival for the eyes of the gopīs, he entered the cowherd settlement.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.48

अद्यानेन महा-व्यालो यशोदा-नन्द-सूनुना हतो ऽविता वयं चास्माद् इति बाला व्रजे जगुः

adyānena mahā-vyālo yaśodā-nanda-sūnunā hato 'vitā vayaṃ cāsmād iti bālā vraje jaguḥ

"Today a great serpent was killed by this son of Yaśodā and Nanda, and we were saved from it" — so the boys sang in Vraja.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.49

श्री-राजोवाच ब्रह्मन् परोद्भवे कृष्णे इयान् प्रेमा कथं भवेत् यो ऽभूत-पूर्वस् तोकेषु स्वोद्भवेष्व् अपि कथ्यताम्

śrī-rājovāca brahman parodbhave kṛṣṇe iyān premā kathaṃ bhavet yo 'bhūta-pūrvas tokeṣu svodbhaveṣv api kathyatām

The king said: Brahman, how could there be such love for Kṛṣṇa, who was born of another, as had never before existed even toward their own children? Please tell.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.50

श्री-शुक उवाच सर्वेषाम् अपि भूतानां नृप स्वात्मैव वल्लभः इतरे ऽपत्य-वित्ताद्यास् तद्-वल्लभतयैव हि

śrī-śuka uvāca sarveṣām api bhūtānāṃ nṛpa svātmaiva vallabhaḥ itare 'patya-vittādyās tad-vallabhatayaiva hi

Śrī Śuka said: O king, for all beings it is one's own self that is dearest; others — children, wealth and the rest — are dear only because they are dear to that (self).

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.51

तद् राजेन्द्र यथा स्नेहः स्व-स्वकात्मनि देहिनाम् न तथा ममतालम्बि- पुत्र-वित्त-गृहादिषु

tad rājendra yathā snehaḥ sva-svakātmani dehinām na tathā mamatālambi- putra-vitta-gṛhādiṣu

Therefore, best of kings, the affection embodied beings have for their own self is not the same as that for the sons, wealth, houses and so on which they claim as "mine."

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.52

देहात्म-वादिनां पुंसाम् अपि राजन्य-सत्तम यथा देहः प्रियतमस् तथा न ह्य् अनु ये च तम्

dehātma-vādināṃ puṃsām api rājanya-sattama yathā dehaḥ priyatamas tathā na hy anu ye ca tam

Even for men who hold that the body is the self, best of kings, as the body is dearest, so indeed are not those things that come after it.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.53

देहो ऽपि ममता-भाक् चेत् तर्ह्य् असौ नात्म-वत् प्रियः यज् जीर्यत्य् अपि देहे ऽस्मिन् जीविताशा बलीयसी

deho 'pi mamatā-bhāk cet tarhy asau nātma-vat priyaḥ yaj jīryaty api dehe 'smin jīvitāśā balīyasī

And if even the body is only an object of "mine-ness," then it is not dear like the self — for while this body is growing old, the desire to live remains stronger.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.54

तस्मात् प्रियतमः स्वात्मा सर्वेषाम् अपि देहिनाम् तद्-अर्थम् एव सकलं जगद् एतच् चराचरम्

tasmāt priyatamaḥ svātmā sarveṣām api dehinām tad-artham eva sakalaṃ jagad etac carācaram

Therefore one's own self is dearest to all embodied beings, and it is for its sake alone that this entire world of moving and unmoving things (exists).

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.55

कृष्णम् एनम् अवेहि त्वम् आत्मानम् अखिलात्मनाम् जगद्-धिताय सो ऽप्य् अत्र देहीवाभाति मायया

kṛṣṇam enam avehi tvam ātmānam akhilātmanām jagad-dhitāya so 'py atra dehīvābhāti māyayā

Know this Kṛṣṇa to be the Self of all selves; for the welfare of the world he too appears here, by his māyā, as if embodied.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.56

वस्तुतो जानताम् अत्र कृष्णं स्थास्नु चरिष्णु च भगवद्-रूपम् अखिलं नान्यद् वस्त्व् इह किञ्चन

vastuto jānatām atra kṛṣṇaṃ sthāsnu cariṣṇu ca bhagavad-rūpam akhilaṃ nānyad vastv iha kiñcana

For those who know Kṛṣṇa here as he truly is, everything standing and moving is the form of the Lord; there is no other thing whatsoever here.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.57

सर्वेषाम् अपि वस्तूनां भावार्थो भवति स्थितः तस्यापि भगवान् कृष्णः किम् अतद् वस्तु रूप्यताम्

sarveṣām api vastūnāṃ bhāvārtho bhavati sthitaḥ tasyāpi bhagavān kṛṣṇaḥ kim atad vastu rūpyatām

Of all things whatever, there stands an underlying reality; and of that too Bhagavān Kṛṣṇa (is the reality) — what thing could be pointed out that is not he?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.58

समाश्रिता ये पद-पल्लव-प्लवं महत्-पदं पुण्य-यशो मुरारेः भवाम्बुधिर् वत्स-पदं परं पदं पदं पदं यद् विपदां न तेषाम्

samāśritā ye pada-pallava-plavaṃ mahat-padaṃ puṇya-yaśo murāreḥ bhavāmbudhir vatsa-padaṃ paraṃ padaṃ padaṃ padaṃ yad vipadāṃ na teṣām

For those who have taken shelter of the boat that is the tender feet of Murāri — the resort of the great, whose fame is purifying — the ocean of existence becomes (no more than) a calf's hoofprint; the supreme abode is theirs, and not that place which is the place of calamities.

AI translation rendered from the Sanskrit, not a published edition

SB 10 14.59

एतत् ते सर्वम् आख्यातं यत् पृष्टो ऽहम् इह त्वया तत् कौमारे हरि-कृतं पौगण्डे परिकीर्तितम्

etat te sarvam ākhyātaṃ yat pṛṣṭo 'ham iha tvayā tat kaumāre hari-kṛtaṃ paugaṇḍe parikīrtitam

All this that you asked me here has been told to you: what Hari did in his childhood has been recounted (as if) in his boyhood.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.60

एतत् सुहृद्भिश् चरितं मुरारेर् अघार्दनं शाद्वल-जेमनं च व्यक्तेतरद् रूपम् अजोर्व्-अभिष्टवं शृण्वन् गृणन्न् एति नरो ऽखिलार्थान्

etat suhṛdbhiś caritaṃ murārer aghārdanaṃ śādvala-jemanaṃ ca vyaktetarad rūpam ajorv-abhiṣṭavaṃ śṛṇvan gṛṇann eti naro 'khilārthān

A man who hears and recites this — Murāri's deeds with his friends, the crushing of Agha, the meal on the grassy meadow, the form (of Brahmā) that became manifest while (Kṛṣṇa's own) was otherwise, and the great hymn of praise by the unborn one — attains all his aims.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 10 14.61

एवं विहारैः कौमारैः कौमारं जहतुर् व्रजे निलायनैः सेतु-बन्धैर् मर्कटोत्प्लवनादिभिः

evaṃ vihāraiḥ kaumāraiḥ kaumāraṃ jahatur vraje nilāyanaiḥ setu-bandhair markaṭotplavanādibhiḥ

Thus with childhood games — hide-and-seek, building dams, leaping about like monkeys, and the rest — the two passed their childhood in Vraja.

AI translation rendered from the Sanskrit, not a published edition