Bhagavata Purana — Skandha 11 — Chapter 10
SB 11 10.1
श्री-भगवान् उवाच मयोदितेष्व् अवहितः स्व-धर्मेषु मद्-आश्रयः वर्णाश्रम-कुलाचारम् अकामात्मा समाचरेत्
śrī-bhagavān uvāca mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ varṇāśrama-kulācāram akāmātmā samācaret
The Blessed Lord said: Attentive to his own duties as declared by me, taking refuge in me, and with a mind free of desire, one should observe the practice of his class, stage of life, and family.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.2
अन्वीक्षेत विशुद्धात्मा देहिनां विषयात्मनाम् गुणेषु तत्त्व-ध्यानेन सर्वारम्भ-विपर्ययम्
anvīkṣeta viśuddhātmā dehināṃ viṣayātmanām guṇeṣu tattva-dhyānena sarvārambha-viparyayam
One of purified mind should observe, by meditation on the truth, the contrariety of all the undertakings of embodied beings whose minds are fixed on sense objects within the guṇas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.3
सुप्तस्य विषयालोको ध्यायतो वा मनोरथः नानात्मकत्वाद् विफलस् तथा भेदात्म-धीर् गुणैः
suptasya viṣayāloko dhyāyato vā manorathaḥ nānātmakatvād viphalas tathā bhedātma-dhīr guṇaiḥ
As the perception of objects by a sleeping man, or the fancy of one daydreaming, is fruitless because it is of many kinds, so too is the notion that the self is differentiated by the guṇas.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.4
निवृत्तं कर्म सेवेत प्रवृत्तं मत्-परस् त्यजेत् जिज्ञासायां सम्प्रवृत्तो नाद्रियेत् कर्म-चोदनाम्
nivṛttaṃ karma seveta pravṛttaṃ mat-paras tyajet jijñāsāyāṃ sampravṛtto nādriyet karma-codanām
One devoted to Me should practice the action of withdrawal and abandon the action of engagement; when fully engaged in the inquiry (into the truth), he need not respect the injunctions to ritual action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.5
यमान् अभीक्ष्णं सेवेत नियमान् मत्-परः क्वचित् मद्-अभिज्ञं गुरुं शान्तम् उपासीत मद्-आत्मकम्
yamān abhīkṣṇaṃ seveta niyamān mat-paraḥ kvacit mad-abhijñaṃ guruṃ śāntam upāsīta mad-ātmakam
One devoted to Me should observe the restraints (yamas) constantly, the observances (niyamas) as occasion allows; he should serve a teacher who knows Me, who is peaceful and whose being is Mine.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.6
अमान्य् अमत्सरो दक्षो निर्ममो दृढ-सौहृदः असत्वरो ऽर्थ-जिज्ञासुर् अनसूयुर् अमोघ-वाक्
amāny amatsaro dakṣo nirmamo dṛḍha-sauhṛdaḥ asatvaro 'rtha-jijñāsur anasūyur amogha-vāk
(Let him be) free of conceit, free of envy, competent, free of possessiveness, firm in friendship, unhurried, an inquirer into the (true) goal, not spiteful, not idle in speech.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.7
जायापत्य-गृह-क्षेत्र- स्वजन-द्रविणादिषु उदासीनः समं पश्यन् सर्वेष्व् अर्थम् इवात्मनः
jāyāpatya-gṛha-kṣetra- svajana-draviṇādiṣu udāsīnaḥ samaṃ paśyan sarveṣv artham ivātmanaḥ
Indifferent toward wife, children, house, land, kinsmen, wealth and the rest, seeing them all alike as if they were (merely) an object serving oneself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.8
विलक्षणः स्थूल-सूक्ष्माद् देहाद् आत्मेक्षिता स्व-दृक् यथाग्निर् दारुणो दाह्याद् दाहको ऽन्यः प्रकाशकः
vilakṣaṇaḥ sthūla-sūkṣmād dehād ātmekṣitā sva-dṛk yathāgnir dāruṇo dāhyād dāhako 'nyaḥ prakāśakaḥ
The self, the seer, self-luminous, is distinct from the body, gross and subtle, just as fire is other than the wood it burns—the burner, the illuminator.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.9
निरोधोत्पत्त्य्-अणु-बृहन्- नानात्वं तत्-कृतान् गुणान् अन्तः प्रविष्ट आधत्त एवं देह-गुणान् परः
nirodhotpatty-aṇu-bṛhan- nānātvaṃ tat-kṛtān guṇān antaḥ praviṣṭa ādhatta evaṃ deha-guṇān paraḥ
Having entered within, the Supreme thus takes on the qualities of the body: cessation and arising, smallness and largeness, multiplicity, and the attributes produced by these.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.10
यो ऽसौ गुणैर् विरचितो देहो ऽयं पुरुषस्य हि संसारस् तन्-निबन्धो ऽयं पुंसो विद्या च्छिद् आत्मनः
yo 'sau guṇair viracito deho 'yaṃ puruṣasya hi saṃsāras tan-nibandho 'yaṃ puṃso vidyā cchid ātmanaḥ
This body of the person, which is fashioned by the guṇas—this indeed is saṃsāra, bound up with it, for the individual; knowledge is the severing (of it) for the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.11
तस्माज् जिज्ञासयात्मानम् आत्म-स्थं केवलं परम् सङ्गम्य निरसेद् एतद् वस्तु-बुद्धिं यथा-क्रमम्
tasmāj jijñāsayātmānam ātma-sthaṃ kevalaṃ param saṅgamya nirased etad vastu-buddhiṃ yathā-kramam
Therefore, by inquiry, having approached the Self which abides in the self, alone and supreme, one should dispel step by step this notion that (the body etc.) is real.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.12
आचार्यो ऽरणिर् आद्यः स्याद् अन्ते-वास्य् उत्तरारणिः तत्-सन्धानं प्रवचनं विद्या-सन्धिः सुखावहः
ācāryo 'raṇir ādyaḥ syād ante-vāsy uttarāraṇiḥ tat-sandhānaṃ pravacanaṃ vidyā-sandhiḥ sukhāvahaḥ
The teacher would be the first fire-stick, the pupil the upper fire-stick, and instruction the joining of the two; the resulting kindling of knowledge brings happiness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.13
वैशारदी साति-विशुद्ध-बुद्धिर् धुनोति मायां गुण-सम्प्रसूताम् गुनांश् च सन्दह्य यद्-आत्मम् एतत् स्वयं च शांयत्य् असमिद् यथाग्निः
vaiśāradī sāti-viśuddha-buddhir dhunoti māyāṃ guṇa-samprasūtām gunāṃś ca sandahya yad-ātmam etat svayaṃ ca śāṃyaty asamid yathāgniḥ
That skilled and thoroughly purified intelligence drives away the māyā born of the guṇas, and having burnt up the guṇas of which it consists, it too subsides of itself, like a fire without fuel.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.14
अथैषाम् कर्म-कर्तॄणां भोक्तॄणां सुख-दुःखयोः नानात्वम् अथ नित्यत्वं लोक-कालागमात्मनाम्
athaiṣām karma-kartṝṇāṃ bhoktṝṇāṃ sukha-duḥkhayoḥ nānātvam atha nityatvaṃ loka-kālāgamātmanām
Now (if) you consider the plurality, or the permanence, of these doers of deeds and enjoyers of pleasure and pain, and of worlds, time, scripture and selves—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.15
मन्यसे सर्व-भावानां संस्था ह्य् औत्पत्तिकी यथा तत्-तद्-आकृति-भेदेन जायते भिद्यते च धीः
manyase sarva-bhāvānāṃ saṃsthā hy autpattikī yathā tat-tad-ākṛti-bhedena jāyate bhidyate ca dhīḥ
—(if) you consider that the fixed condition of all beings is inherent from birth, since intelligence arises and is divided according to the difference of each particular form—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.16
एवम् अप्य् अङ्ग सर्वेषां देहिनां देह-योगतः कालावयवतः सन्ति भावा जन्मादयो ऽसकृत्
evam apy aṅga sarveṣāṃ dehināṃ deha-yogataḥ kālāvayavataḥ santi bhāvā janmādayo 'sakṛt
Even so, dear one, for all embodied beings, through their connection with a body and through the divisions of time, states such as birth and the rest occur again and again.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.17
तत्रापि कर्मणां कर्तुर् अस्वातन्त्र्यं च लक्ष्यते भोक्तुश् च दुःख-सुखयोः को न्व् अर्थो विवशं भजेत्
tatrāpi karmaṇāṃ kartur asvātantryaṃ ca lakṣyate bhoktuś ca duḥkha-sukhayoḥ ko nv artho vivaśaṃ bhajet
And even there, the lack of independence of the doer of actions is evident, and of the enjoyer of pain and pleasure; what purpose could then be served by one who is not his own master?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.18
न देहिनां सुखं किञ्चिद् विद्यते विदुषाम् अपि तथा च दुःखं मूढानां वृथाहङ्करणं परम्
na dehināṃ sukhaṃ kiñcid vidyate viduṣām api tathā ca duḥkhaṃ mūḍhānāṃ vṛthāhaṅkaraṇaṃ param
For embodied beings there is no happiness at all, not even for the learned; nor likewise (real) suffering for the foolish—it is nothing but vain egoism.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.19
यदि प्राप्तिं विघातं च जानन्ति सुख-दुःखयोः ते ऽप्य् अद्धा न विदुर् योगं मृत्युर् न प्रभवेद् यथा
yadi prāptiṃ vighātaṃ ca jānanti sukha-duḥkhayoḥ te 'py addhā na vidur yogaṃ mṛtyur na prabhaved yathā
If (some) do know how pleasure and pain are obtained and prevented, even they do not truly know the means by which death would have no power.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.20
को ऽन्व् अर्थः सुखयत्य् एनं कामो वा मृत्युर् अन्तिके आघातं नीयमानस्य वध्यस्येव न तुष्टि-दः
ko 'nv arthaḥ sukhayaty enaṃ kāmo vā mṛtyur antike āghātaṃ nīyamānasya vadhyasyeva na tuṣṭi-daḥ
What object, then, or what pleasure can gladden him when death stands near? It gives no satisfaction, as (nothing does) to a condemned man being led to the place of execution.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.21
श्रुतं च दृष्ट-वद् दुष्टं स्पर्धासूयात्यय-व्ययैः बह्व्-अन्तराय-कामत्वात् कृषि-वच् चापि निष्फलम्
śrutaṃ ca dṛṣṭa-vad duṣṭaṃ spardhāsūyātyaya-vyayaiḥ bahv-antarāya-kāmatvāt kṛṣi-vac cāpi niṣphalam
And what is heard of (as reward) is, like what is seen, spoiled by rivalry, envy, decline and loss; and since it is desired amid many obstacles, it is fruitless, like farming.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.22
अन्तरायैर् अविहितो यदि धर्मः स्व्-अनुष्ठितः तेनापि निर्जितं स्थानं यथा गच्छति तच् छृणु
antarāyair avihito yadi dharmaḥ sv-anuṣṭhitaḥ tenāpi nirjitaṃ sthānaṃ yathā gacchati tac chṛṇu
If dharma is well performed and not obstructed by impediments, hear how one goes to the station won by it.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.23
इष्ट्वेह देवता यज्ञैः स्वर्-लोकं याति याज्ञिकः भुञ्जीत देव-वत् तत्र भोगान् दिव्यान् निजार्जितान्
iṣṭveha devatā yajñaiḥ svar-lokaṃ yāti yājñikaḥ bhuñjīta deva-vat tatra bhogān divyān nijārjitān
Having worshipped the gods here with sacrifices, the sacrificer goes to the heavenly world, and there enjoys, like a god, the divine pleasures he has himself earned.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.24
स्व-पुण्योपचिते शुभ्रे विमान उपगीयते गन्धर्वैर् विहरन् मध्ये देवीनां हृद्य-वेष-धृक्
sva-puṇyopacite śubhre vimāna upagīyate gandharvair viharan madhye devīnāṃ hṛdya-veṣa-dhṛk
On a shining aerial car heaped up (built) by his own merit, he is sung to by the Gandharvas, sporting in the midst of celestial women, wearing charming dress.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.25
स्त्रीभिः कामग-यानेन किङ्किनी-जाल-मालिना क्रीडन् न वेदात्म-पातं सुराक्रीडेषु निर्वृतः
strībhiḥ kāmaga-yānena kiṅkinī-jāla-mālinā krīḍan na vedātma-pātaṃ surākrīḍeṣu nirvṛtaḥ
Playing with women on a vehicle that goes where he wishes, garlanded with networks of little bells, content amid the pleasure-grounds of the gods, he does not perceive his own fall.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.26
तावत् स मोदते स्वर्गे यावत् पुण्यं समाप्यते क्षीण-पुन्यः पतत्य् अर्वाग् अनिच्छन् काल-चालितः
tāvat sa modate svarge yāvat puṇyaṃ samāpyate kṣīṇa-punyaḥ pataty arvāg anicchan kāla-cālitaḥ
He rejoices in heaven only so long as his merit lasts; when his merit is exhausted he falls downward, unwilling, driven on by time.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.27
यद्य् अधर्म-रतः सङ्गाद् असतां वाजितेन्द्रियः कामात्मा कृपणो लुब्धः स्त्रैणो भूत-विहिंसकः
yady adharma-rataḥ saṅgād asatāṃ vājitendriyaḥ kāmātmā kṛpaṇo lubdhaḥ straiṇo bhūta-vihiṃsakaḥ
If, through association with the wicked, he is devoted to unrighteousness, with unconquered senses, his self given to lust, miserly, greedy, dominated by women, a harmer of creatures —
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.28
पशून् अविधिनालभ्य प्रेत-भूत-गणान् यजन् नरकान् अवशो जन्तुर् गत्वा यात्य् उल्बणं तमः
paśūn avidhinālabhya preta-bhūta-gaṇān yajan narakān avaśo jantur gatvā yāty ulbaṇaṃ tamaḥ
killing animals contrary to the injunctions, sacrificing to the hosts of ghosts and spirits, that creature goes helplessly to the hells and then enters fierce darkness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.29
कर्माणि दुःखोदर्काणि कुर्वन् देहेन तैः पुनः देहम् आभजते तत्र किं सुखं मर्त्य-धर्मिणः
karmāṇi duḥkhodarkāṇi kurvan dehena taiḥ punaḥ deham ābhajate tatra kiṃ sukhaṃ martya-dharmiṇaḥ
Performing with the body acts whose outcome is suffering, by those (acts) he again takes on a body; what happiness is there in that for one subject to mortality?
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.30
लोकानां लोक-पालानां मद् भयं कल्प-जीविनाम् ब्रह्मणो ऽपि भयं मत्तो द्वि-परार्ध-परायुषः
lokānāṃ loka-pālānāṃ mad bhayaṃ kalpa-jīvinām brahmaṇo 'pi bhayaṃ matto dvi-parārdha-parāyuṣaḥ
The worlds and the world-guardians who live for a kalpa have fear of me; even Brahmā, whose full lifespan is two parārdhas, has fear of me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.31
गुणाः सृजन्ति कर्माणि गुणो ऽनुसृजते गुणान् जीवस् तु गुण-संयुक्तो भुङ्क्ते कर्म-फलान्य् असौ
guṇāḥ sṛjanti karmāṇi guṇo 'nusṛjate guṇān jīvas tu guṇa-saṃyukto bhuṅkte karma-phalāny asau
The guṇas produce actions; the guṇa (i.e., the ego) in turn brings forth the guṇas; but the living being, joined with the guṇas, is the one who enjoys the fruits of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 10.32
यावत् स्याद् गुण-वैषम्यं तावन् नानात्वम् आत्मनः नानात्वम् आत्मनो यावत् पारतन्त्र्यं तदैव हि
yāvat syād guṇa-vaiṣamyaṃ tāvan nānātvam ātmanaḥ nānātvam ātmano yāvat pāratantryaṃ tadaiva hi
As long as there is inequality among the guṇas, so long there is multiplicity of the self; and as long as there is multiplicity of the self, just so long there is dependence on another.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.33
यावद् अस्यास्वतन्त्रत्वं तावद् ईश्वरतो भयम् य एतत् समुपासीरंस् ते मुह्यन्ति शुचार्पिताः
yāvad asyāsvatantratvaṃ tāvad īśvarato bhayam ya etat samupāsīraṃs te muhyanti śucārpitāḥ
As long as this (living being) is not self-dependent, so long there is fear from the Lord; those who devotedly serve this (state) become deluded, sunk in grief.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.34
काल आत्मागमो लोकः स्वभावो धर्म एव च इति मां बहुधा प्राहुर् गुण-व्यतिकरे सति
kāla ātmāgamo lokaḥ svabhāvo dharma eva ca iti māṃ bahudhā prāhur guṇa-vyatikare sati
Time, the self, scripture, the world, inherent nature, and dharma too — thus they call me in many ways, when the interaction of the guṇas is present.
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.35
श्री-उद्धव उवाच गुणेषु वर्तमानो ऽपि देह-जेष्व् अनपावृतः गुणैर् न बध्यते देही बध्यते वा कथं विभो
śrī-uddhava uvāca guṇeṣu vartamāno 'pi deha-jeṣv anapāvṛtaḥ guṇair na badhyate dehī badhyate vā kathaṃ vibho
Śrī Uddhava said: Even while dwelling among the guṇas that are born of the body, and not covered over (by them), how is the embodied one not bound by the guṇas, or how is he bound, O mighty one?
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.36
कथं वर्तेत विहरेत् कैर् वा ज्ञायेत लक्षणैः किं भुञ्जीतोत विसृजेच् छयीतासीत याति वा
kathaṃ varteta viharet kair vā jñāyeta lakṣaṇaiḥ kiṃ bhuñjītota visṛjec chayītāsīta yāti vā
How would he conduct himself, how would he move about, by what marks would he be known? What would he eat, or excrete, or how would he lie down, sit, or go?
AI translation rendered from the Sanskrit, not a published edition
SB 11 10.37
एतद् अच्युत मे ब्रूहि प्रश्नं प्रश्न-विदां वर नित्य-बद्धो नित्य-मुक्त एक एवेति मे भ्रमः
etad acyuta me brūhi praśnaṃ praśna-vidāṃ vara nitya-baddho nitya-mukta eka eveti me bhramaḥ
Explain this question to me, O Acyuta, best of those who know questions: (how) the eternally bound and the eternally free are one and the same — this is my confusion.
AI translation rendered from the Sanskrit, not a published edition