Bhagavata Purana — Skandha 11 — Chapter 19
SB 11 19.1
श्री-भगवान् उवाच यो विद्या-श्रुत-सम्पन्नः आत्मवान् नानुमानिकः मया-मात्रम् इदं ज्ञात्वा ज्ञानं च मयि सन्न्यसेत्
śrī-bhagavān uvāca yo vidyā-śruta-sampannaḥ ātmavān nānumānikaḥ mayā-mātram idaṃ jñātvā jñānaṃ ca mayi sannyaset
The Blessed Lord said: One who is endowed with (spiritual) knowledge and scriptural learning, self-possessed, not relying on mere inference, knowing this (world) to be only Māyā, should surrender even (that) knowledge into Me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.2
ज्ञानिनस् त्व् अहम् एवेष्टः स्वार्थो हेतुश् च सम्मतः स्वर्गश् चैवापवर्गश् च नान्यो ऽर्थो मद्-ऋते प्रियः
jñāninas tv aham eveṣṭaḥ svārtho hetuś ca sammataḥ svargaś caivāpavargaś ca nānyo 'rtho mad-ṛte priyaḥ
But to the knower I alone am the object of desire, his own aim, and the accepted cause—heaven too and liberation; there is no other object dear (to him) apart from Me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.3
ज्ञान-विज्ञान-संसिद्धाः पदं श्रेष्ठं विदुर् मम ज्ञानी प्रियतमो ऽतो मे ज्ञानेनासौ बिभर्ति माम्
jñāna-vijñāna-saṃsiddhāḥ padaṃ śreṣṭhaṃ vidur mama jñānī priyatamo 'to me jñānenāsau bibharti mām
Those perfected in knowledge and realization know My supreme abode; therefore the knower is dearest to Me, and by his knowledge he sustains Me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.4
तपस् तीर्थं जपो दानं पवित्राणीतराणि च नालं कुर्वन्ति तां सिद्धिं या ज्ञान-कलया कृता
tapas tīrthaṃ japo dānaṃ pavitrāṇītarāṇi ca nālaṃ kurvanti tāṃ siddhiṃ yā jñāna-kalayā kṛtā
Austerity, pilgrimage, muttered prayer, charity, and the other purifying practices are not able to bring about that perfection which is achieved by a fraction of knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.5
तस्माज् ज्ञानेन सहितं ज्ञात्वा स्वात्मानम् उद्धव ज्ञान-विज्ञान-सम्पन्नो भज मां भक्ति-भावतः
tasmāj jñānena sahitaṃ jñātvā svātmānam uddhava jñāna-vijñāna-sampanno bhaja māṃ bhakti-bhāvataḥ
Therefore, Uddhava, having known your own self together with (that) knowledge, endowed with knowledge and realization, worship Me with the mood of devotion.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.6
ज्ञान-विज्ञान-यज्ञेन माम् इष्ट्वात्मानम् आत्मनि सर्व-यज्ञ-पतिं मां वै संसिद्धिं मुनयो ऽगमन्
jñāna-vijñāna-yajñena mām iṣṭvātmānam ātmani sarva-yajña-patiṃ māṃ vai saṃsiddhiṃ munayo 'gaman
Having worshipped Me, the Self, within the self by the sacrifice of knowledge and realization, the sages indeed attained complete perfection—Me, the lord of all sacrifices.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.7
त्वय्य् उद्धवाश्रयति यस् त्रि-विधो विकारो मायान्तरापतति नाद्य्-अपवर्गयोर् यत् अम्प्;जन्मादयो ऽस्य यद् अमी तव तस्य किं स्युर् आद्य्-अन्तयोर् यद् असतो ऽस्ति तद् एव मध्ये
tvayy uddhavāśrayati yas tri-vidho vikāro māyāntarāpatati nādy-apavargayor yat janmādayo 'sya yad amī tava tasya kiṃ syur ādy-antayor yad asato 'sti tad eva madhye
Uddhava, the threefold modification that takes shelter in you is Māyā; it appears in the middle, not at the beginning or at the end. Since (this is so), how can these births and the rest of it be yours? What exists at the beginning and end of an unreal thing, that alone exists in the middle too.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 19.8
श्री-उद्धव उवाच ज्ञानं विशुद्धं विपुलं यथैतद् वैराग्य-विज्ञान-युतं पुराणम् आख्याहि विश्वेश्वर विश्व-मूर्ते त्वद्-भक्ति-योगं च महद्-विमृग्यम्
śrī-uddhava uvāca jñānaṃ viśuddhaṃ vipulaṃ yathaitad vairāgya-vijñāna-yutaṃ purāṇam ākhyāhi viśveśvara viśva-mūrte tvad-bhakti-yogaṃ ca mahad-vimṛgyam
Śrī Uddhava said: Tell (me), O Lord of the universe, O form of the universe, how this pure and vast ancient knowledge, joined with detachment and realization, (is to be had), and also the yoga of devotion to you, which is sought by the great.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.9
ताप-त्रयेणाभिहतस्य घोरे सन्तप्यमानस्य भवाध्वनीश पश्यामि नान्यच् छरणं तवाङ्घ्रि- द्वन्द्वातपत्राद् अमृताभिवर्षात्
tāpa-trayeṇābhihatasya ghore santapyamānasya bhavādhvanīśa paśyāmi nānyac charaṇaṃ tavāṅghri- dvandvātapatrād amṛtābhivarṣāt
For one struck by the three miseries and burning terribly on the road of worldly existence, O Lord, I see no other refuge than the parasol of your pair of feet, which showers down nectar.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.10
दष्टं जनं सम्पतितं बिले ऽस्मिन् कालाहिना क्षुद्र-सुखोरु-तर्षम् समुद्धरैनं कृपयापवर्ग्यैर् वचोभिर् आसिञ्च महानुभाव
daṣṭaṃ janaṃ sampatitaṃ bile 'smin kālāhinā kṣudra-sukhoru-tarṣam samuddharainaṃ kṛpayāpavargyair vacobhir āsiñca mahānubhāva
This person, fallen into this hole, bitten by the serpent of Time, and with vast thirst for petty pleasures—lift him up mercifully, O greatly powerful one, and sprinkle him with words that lead to liberation.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.11
श्री-भगवान् उवाच इत्थम् एतत् पुरा राजा भीष्मं धर्म-भृतां वरम् अजात-शत्रुः पप्रच्छ सर्वेषां नो ऽनुशृण्वताम्
śrī-bhagavān uvāca ittham etat purā rājā bhīṣmaṃ dharma-bhṛtāṃ varam ajāta-śatruḥ papraccha sarveṣāṃ no 'nuśṛṇvatām
The Blessed Lord said: Just so, formerly, King Ajātaśatru (Yudhiṣṭhira) questioned Bhīṣma, the best of the upholders of dharma, while all of us listened.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.12
निवृत्ते भारते युद्धे सुहृन्-निधन-विह्वलः श्रुत्वा धर्मान् बहून् पश्चान् मोक्ष-धर्मान् अपृच्छत
nivṛtte bhārate yuddhe suhṛn-nidhana-vihvalaḥ śrutvā dharmān bahūn paścān mokṣa-dharmān apṛcchata
When the Bhārata war had ended, overwhelmed by the death of his friends, after hearing many dharmas he afterwards asked about the dharmas of liberation.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.13
तान् अहं ते ऽभिधास्यामि देव-व्रत-मखाच् छ्रुतान् ज्ञान-वैराग्य-विज्ञान- श्रद्धा-भक्त्य्-उपबृंहितान्
tān ahaṃ te 'bhidhāsyāmi deva-vrata-makhāc chrutān jñāna-vairāgya-vijñāna- śraddhā-bhakty-upabṛṃhitān
I shall relate those to you, as heard from Bhīṣma (Devavrata), strengthened with knowledge, detachment, realization, faith, and devotion.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.14
नवैकादश पञ्च त्रीन् भावान् भूतेषु येन वै ईक्षेताथाइकम् अप्य् एषु तज् ज्ञानं मम निश्चितम्
navaikādaśa pañca trīn bhāvān bhūteṣu yena vai īkṣetāthāikam apy eṣu taj jñānaṃ mama niścitam
That by which one would see the nine, the eleven, the five, and the three principles in (all) beings, and also see the one (Self) in them—that, I have determined, is knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.15
एतद् एव हि विज्ञानं न तथैकेन येन यत् स्थित्य्-उत्पत्त्य्-अप्ययान् पश्येद् भावानां त्रि-गुणात्मनाम्
etad eva hi vijñānaṃ na tathaikena yena yat sthity-utpatty-apyayān paśyed bhāvānāṃ tri-guṇātmanām
And this indeed is realization: (that) by which one would see the persistence, arising, and dissolution of the entities made of the three guṇas—but not likewise by the one (unchanging reality).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 19.16
आदाव् अन्ते च मध्ये च सृज्यात् सृज्यं यद् अन्वियात् पुनस् तत्-प्रतिसङ्क्रामे यच् छिष्येत तद् एव सत्
ādāv ante ca madhye ca sṛjyāt sṛjyaṃ yad anviyāt punas tat-pratisaṅkrāme yac chiṣyeta tad eva sat
That which, at the beginning, the end, and the middle, follows upon a produced thing as its source, and which remains when it dissolves back again—that alone is real.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 19.17
श्रुतिः प्रत्यक्षम् ऐतिह्यम् अनुमानं चतुष्टयम् प्रमाणेष्व् अनवस्थानाद् विकल्पात् स विरज्यते
śrutiḥ pratyakṣam aitihyam anumānaṃ catuṣṭayam pramāṇeṣv anavasthānād vikalpāt sa virajyate
Scripture, direct perception, tradition, and inference—these four are the means of knowledge; because of the instability (of what is known) through them, and because of (their) contradiction, he becomes detached.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.18
कर्मणां परिणामित्वाद् आ-विरिञ्च्याद् अमङ्गलम् विपश्चिन् नश्वरं पश्येद् अदृष्टम् अपि दृष्ट-वत्
karmaṇāṃ pariṇāmitvād ā-viriñcyād amaṅgalam vipaścin naśvaraṃ paśyed adṛṣṭam api dṛṣṭa-vat
Because actions are subject to transformation, the wise man should see (everything) up to the realm of Brahmā as inauspicious and perishable, and (should regard) the unseen (hereafter) too as like the seen.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.19
भक्ति-योगः पुरैवोक्तः प्रीयमाणाय ते ऽनघ पुनश् च कथयिष्यामि मद्-भक्तेः कारणं परं
bhakti-yogaḥ puraivoktaḥ prīyamāṇāya te 'nagha punaś ca kathayiṣyāmi mad-bhakteḥ kāraṇaṃ paraṃ
The yoga of devotion has already been described before, O sinless one, to you who take delight (in it); yet again I shall speak of the supreme cause of devotion to me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.20
श्रद्धामृत-कथायां मे शश्वन् मद्-अनुकीर्तनम् परिनिष्ठा च पूजायां स्तुतिभिः स्तवनं मम
śraddhāmṛta-kathāyāṃ me śaśvan mad-anukīrtanam pariniṣṭhā ca pūjāyāṃ stutibhiḥ stavanaṃ mama
Faith in the nectar-like accounts of me, constant chanting about me, firm steadfastness in worship (of me), and praising me with hymns;
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.21
आदरः परिचर्यायां सर्वाङ्गैर् अभिवन्दनम् मद्-भक्त-पूजाभ्यधिका सर्व-भूतेषु मन्-मतिः
ādaraḥ paricaryāyāṃ sarvāṅgair abhivandanam mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man-matiḥ
reverence in rendering service, bowing down with all the limbs, worship of my devotees exceeding (that offered to me), and thinking of me in all beings;
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.22
मद्-अर्थेष्व् अङ्ग-चेष्टा च वचसा मद्-गुणेरणम् मय्य् अर्पणं च मनसः सर्व-काम-विवर्जनम्
mad-artheṣv aṅga-ceṣṭā ca vacasā mad-guṇeraṇam mayy arpaṇaṃ ca manasaḥ sarva-kāma-vivarjanam
and bodily activity for my sake, uttering my qualities with speech, offering the mind to me, and the renunciation of all desires;
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.23
मद्-अर्थे ऽर्थ-परित्यागो भोगस्य च सुखस्य च इष्टं दत्तं हुतं जप्तं मद्-अर्थं यद् व्रतं तपः
mad-arthe 'rtha-parityāgo bhogasya ca sukhasya ca iṣṭaṃ dattaṃ hutaṃ japtaṃ mad-arthaṃ yad vrataṃ tapaḥ
for my sake the abandoning of wealth, of enjoyment and of pleasure; whatever is sacrificed, given, offered in fire, muttered (as japa), and whatever vow and austerity (is undertaken) for my sake;
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.24
एवं धर्मैर् मनुष्याणाम् उद्धवात्म-निवेदिनाम् मयि सञ्जायते भक्तिः को ऽन्यो ऽर्थो ऽस्यावशिष्यते
evaṃ dharmair manuṣyāṇām uddhavātma-nivedinām mayi sañjāyate bhaktiḥ ko 'nyo 'rtho 'syāvaśiṣyate
thus, Uddhava, by these practices devotion to me arises in men who offer themselves (to me); what other aim remains for such a one?
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.25
यदात्मन्य् अर्पितं चित्तं शान्तं सत्त्वोपबृंहितम् धर्मं ज्ञानं स वैराग्यम् ऐश्वर्यं चाभिपद्यते
yadātmany arpitaṃ cittaṃ śāntaṃ sattvopabṛṃhitam dharmaṃ jñānaṃ sa vairāgyam aiśvaryaṃ cābhipadyate
When the mind, at peace and enriched by sattva, is offered to the Self, it attains dharma, knowledge, detachment and lordly power.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.26
यद् अर्पितं तद् विकल्पे इन्द्रियैः परिधावति रजस्-वलं चासन्-निष्ठं चित्तं विद्धि विपर्ययम्
yad arpitaṃ tad vikalpe indriyaiḥ paridhāvati rajas-valaṃ cāsan-niṣṭhaṃ cittaṃ viddhi viparyayam
That mind which is given over to (the world of) diversity runs about through the senses; know that mind, dominated by rajas and fixed on the unreal, to be the opposite (of the former).
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.27
धर्मो मद्-भक्ति-कृत् प्रोक्तो ज्ञानं चैकात्म्य-दर्शनम् गुणेस्व् असङ्गो वैराग्यम् ऐश्वर्यं चाणिमादयः
dharmo mad-bhakti-kṛt prokto jñānaṃ caikātmya-darśanam guṇesv asaṅgo vairāgyam aiśvaryaṃ cāṇimādayaḥ
Dharma is declared to be that which produces devotion to me; knowledge is the seeing of oneness; detachment is non-attachment to the objects of the guṇas; and lordly power is the powers beginning with aṇimā.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.28
श्री-उद्धव उवाच यमः कति-विधः प्रोक्तो नियमो वारि-कर्षण कः शमः को दमः कृष्ण
śrī-uddhava uvāca yamaḥ kati-vidhaḥ prokto niyamo vāri-karṣaṇa kaḥ śamaḥ ko damaḥ kṛṣṇa
Śrī Uddhava said: Of how many kinds is restraint (yama) said to be, and observance (niyama), O subduer of Vāri (the demon)? What is tranquillity, what is self-control, O Kṛṣṇa?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 19.29
का तितिक्षा धृतिः प्रभो किं दानं किं तपः शौर्यं किम् सत्यम् ऋतम् उच्यते कस् त्यागः किं धनं चेष्टं
kā titikṣā dhṛtiḥ prabho kiṃ dānaṃ kiṃ tapaḥ śauryaṃ kim satyam ṛtam ucyate kas tyāgaḥ kiṃ dhanaṃ ceṣṭaṃ
What is forbearance, what is firmness, O lord? What is charity, what austerity, what valour? What is called truth and what right (ṛta)? What is renunciation, what is the wealth to be desired?
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.30
को यज्ञः का च दक्षिणा पुंसः किं स्विद् बलं श्रीमन् भगो लाभश् च केशव का विद्या ह्रीः परा का श्रीः
ko yajñaḥ kā ca dakṣiṇā puṃsaḥ kiṃ svid balaṃ śrīman bhago lābhaś ca keśava kā vidyā hrīḥ parā kā śrīḥ
What is sacrifice, and what the sacrificial fee? What indeed is a man's strength, O glorious one? What is fortune and what is gain, O Keśava? What is learning, what is modesty, what is the highest beauty?
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.31
किं सुखं दुःखम् एव च कः पण्डितः कश् च मूर्खः कः पन्था उत्पथश् च कः कः स्वर्गो नरकः कः स्वित्
kiṃ sukhaṃ duḥkham eva ca kaḥ paṇḍitaḥ kaś ca mūrkhaḥ kaḥ panthā utpathaś ca kaḥ kaḥ svargo narakaḥ kaḥ svit
What is happiness and what indeed is sorrow? Who is learned and who is a fool? What is the (right) path and what the wrong road? What is heaven and what is hell?
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.32
को बन्धुर् उत किं गृहम् क आढ्यः को दरिद्रो वा कृपणः कः क ईश्वरः एतान् प्रश्नान् मम ब्रूहि विपरीतांश् च सत्-पते श्री-भगवान् उवाच
ko bandhur uta kiṃ gṛham ka āḍhyaḥ ko daridro vā kṛpaṇaḥ kaḥ ka īśvaraḥ etān praśnān mama brūhi viparītāṃś ca sat-pate śrī-bhagavān uvāca
Who is a kinsman, and what is a home? Who is rich, who is poor or wretched, and who is a master? Tell me these questions, and their opposites too, O lord of the good. The Blessed Lord said:
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.33
अहिंसा सत्यम् अस्तेयम् असङ्गो ह्रीर् असञ्चयः आस्तिक्यं ब्रह्मचर्यं च मौनं स्थैर्यं क्षमाभयम्
ahiṃsā satyam asteyam asaṅgo hrīr asañcayaḥ āstikyaṃ brahmacaryaṃ ca maunaṃ sthairyaṃ kṣamābhayam
Non-violence, truth, not stealing, non-attachment, modesty, non-accumulation, belief (in the scriptures), celibacy, silence, steadiness, patience and fearlessness—
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.34
शौचं जपस् तपो होमः श्रद्धातिथ्यं मद्-अर्चनम् तीर्थाटनं परार्थेहा तुष्टिर् आचार्य-सेवनम्
śaucaṃ japas tapo homaḥ śraddhātithyaṃ mad-arcanam tīrthāṭanaṃ parārthehā tuṣṭir ācārya-sevanam
purity, muttered recitation, austerity, oblation, faith, hospitality, worship of me, pilgrimage to holy places, striving for the highest good, contentment, and service to the teacher—
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.35
एते यमाः स-नियमा उभयोर् द्वादश स्मृताः पुंसाम् उपासितास् तात यथा-कामं दुहन्ति हि
ete yamāḥ sa-niyamā ubhayor dvādaśa smṛtāḥ puṃsām upāsitās tāta yathā-kāmaṃ duhanti hi
these are held to be the restraints together with the observances, twelve of each; when cultivated by men, dear one, they indeed yield (fruits) according to one's desire.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.36
शमो मन्-निष्ठता बुद्धेर् दम इन्द्रिय-संयमः तितिक्षा दुःख-सम्मर्षो जिह्वोपस्थ-जयो धृतिः
śamo man-niṣṭhatā buddher dama indriya-saṃyamaḥ titikṣā duḥkha-sammarṣo jihvopastha-jayo dhṛtiḥ
Tranquillity is the fixing of the intellect on me; self-control is the restraint of the senses; forbearance is the enduring of pain; firmness is the conquest of the tongue and the genitals.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.37
दण्ड-न्यासः परं दानं काम-त्यागस् तपः स्मृतम् स्वभाव-विजयः शौर्यं सत्यं च सम-दर्शनम्
daṇḍa-nyāsaḥ paraṃ dānaṃ kāma-tyāgas tapaḥ smṛtam svabhāva-vijayaḥ śauryaṃ satyaṃ ca sama-darśanam
The highest charity is the laying aside of harm; austerity is held to be the abandoning of desire; valour is the conquest of one's own nature; and truth is seeing equally.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.38
अन्यच् च सुनृता वाणी कविभिः परिकीर्तिता कर्मस्व् असङ्गमः शौचं त्यागः सन्न्यास उच्यते
anyac ca sunṛtā vāṇī kavibhiḥ parikīrtitā karmasv asaṅgamaḥ śaucaṃ tyāgaḥ sannyāsa ucyate
And another (kind of truth), pleasant and true speech, is proclaimed by the wise; purity is non-attachment in actions; renunciation is called sannyāsa.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.39
धर्म इष्टं धनं नॄणां यज्ञो ऽहं भगवत्तमः दक्षिणा ज्ञान-सन्देशः प्राणायामः परं बलम्
dharma iṣṭaṃ dhanaṃ nṝṇāṃ yajño 'haṃ bhagavattamaḥ dakṣiṇā jñāna-sandeśaḥ prāṇāyāmaḥ paraṃ balam
Religious duty is the true wealth of men; the sacrifice is I myself, the most exalted of the divine; the priestly gift is the imparting of knowledge; breath-control is the highest strength.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.40
भगो म ऐश्वरो भावो लाभो मद्-भक्तिर् उत्तमः विद्यात्मनि भिदा-बाधो जुगुप्सा ह्रीर् अकर्मसु
bhago ma aiśvaro bhāvo lābho mad-bhaktir uttamaḥ vidyātmani bhidā-bādho jugupsā hrīr akarmasu
Fortune is my divine, sovereign nature; the highest gain is devotion to me; knowledge is the cancelling of the notion of difference within the self; modesty is loathing for wrong acts.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.41
श्रीर् गुणा नैरपेक्ष्याद्याः सुखं दुःख-सुखात्ययः दुःखं काम-सुखापेक्षा पण्डितो बन्ध-मोक्ष-वित्
śrīr guṇā nairapekṣyādyāḥ sukhaṃ duḥkha-sukhātyayaḥ duḥkhaṃ kāma-sukhāpekṣā paṇḍito bandha-mokṣa-vit
Beauty (śrī) consists of qualities such as indifference (to objects); happiness is the transcending of both pain and pleasure; suffering is the hankering after the pleasure of desire; the learned man is one who knows bondage and liberation.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.42
मूर्खो देहाद्य्-अहं-बुद्धिः पन्था मन्-निगमः स्मृतः उत्पथश् चित्त-विक्षेपः स्वर्गः सत्त्व-गुणोदयः
mūrkho dehādy-ahaṃ-buddhiḥ panthā man-nigamaḥ smṛtaḥ utpathaś citta-vikṣepaḥ svargaḥ sattva-guṇodayaḥ
The fool is one who takes the body and the like to be the 'I'; the path, it is said, is that which leads to me; the wrong road is distraction of the mind; heaven is the rising up of the quality of goodness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.43
नरकस् तम-उन्नाहो बन्धुर् गुरुर् अहं सखे गृहं शरीरं मानुष्यं गुणाढ्यो ह्य् आढ्य उच्यते
narakas tama-unnāho bandhur gurur ahaṃ sakhe gṛhaṃ śarīraṃ mānuṣyaṃ guṇāḍhyo hy āḍhya ucyate
Hell is the predominance of darkness; the kinsman is the guru, who is I myself, O friend; the home is the human body; and one rich in virtues is called wealthy.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.44
दरिद्रो यस् त्व् असन्तुष्टः कृपणो यो ऽजितेन्द्रियः गुणेष्व् असक्त-धीर् ईशो गुण-सङ्गो विपर्ययः
daridro yas tv asantuṣṭaḥ kṛpaṇo yo 'jitendriyaḥ guṇeṣv asakta-dhīr īśo guṇa-saṅgo viparyayaḥ
But the poor man is he who is not content; the miserable man is he whose senses are unconquered; the master is one whose mind is unattached to the objects of the senses, and the reverse is one attached to them.
AI translation rendered from the Sanskrit, not a published edition
SB 11 19.45
एत उद्धव ते प्रश्नाः सर्वे साधु निरूपिताः किं वर्णितेन बहुना लक्षणं गुण-दोषयोः गुण-दोष-दृशिर् दोषो गुणस् तूभय-वर्जितः
eta uddhava te praśnāḥ sarve sādhu nirūpitāḥ kiṃ varṇitena bahunā lakṣaṇaṃ guṇa-doṣayoḥ guṇa-doṣa-dṛśir doṣo guṇas tūbhaya-varjitaḥ
These questions of yours, Uddhava, have all been properly settled. What use is much describing of the characteristics of virtue and fault? Fault is the very seeing of virtue and fault; virtue is what is free of both.
AI translation rendered from the Sanskrit, not a published edition