Bhagavata Purana — Skandha 11 — Chapter 21
SB 11 21.1
श्री-भगवान् उवाच य एतान् मत्-पथो हित्वा भक्ति-ज्ञान-क्रियात्मकान् क्षुद्रान् कामांश् चलैः प्राणैर् जुषन्तः संसरन्ति ते
śrī-bhagavān uvāca ya etān mat-patho hitvā bhakti-jñāna-kriyātmakān kṣudrān kāmāṃś calaiḥ prāṇair juṣantaḥ saṃsaranti te
The Blessed Lord said: Those who abandon these paths of mine, consisting of devotion, knowledge and (ritual) action, and pursue petty desires with their unsteady senses, wander in the cycle of birth and death.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.2
स्वे स्वे ऽधिकारे या निष्ठा स गुणः परिकीर्तितः विपर्ययस् तु दोषः स्याद् उभयोर् एष निश्चयः
sve sve 'dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ viparyayas tu doṣaḥ syād ubhayor eṣa niścayaḥ
The steadfastness that each has in his own proper sphere of duty is declared to be merit; the reverse would be fault. This is the settled conclusion regarding the two.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.3
शुद्ध्य्-अशुद्धी विधीयेते समानेष्व् अपि वस्तुषु द्रव्यस्य विचिकित्सार्थं गुण-दोषौ शुभाशुभौ
śuddhy-aśuddhī vidhīyete samāneṣv api vastuṣu dravyasya vicikitsārthaṃ guṇa-doṣau śubhāśubhau
Purity and impurity are prescribed even among things that are the same, in order to determine (the fitness) of a substance — merit and fault, the auspicious and the inauspicious.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.4
धर्मार्थं व्यवहारार्थं यात्रार्थम् इति चानघ दर्शितो ऽयं मयाचारो धर्मम् उद्वहतां धुरम्
dharmārthaṃ vyavahārārthaṃ yātrārtham iti cānagha darśito 'yaṃ mayācāro dharmam udvahatāṃ dhuram
For the sake of religious duty, for the sake of ordinary dealings, and for the sake of livelihood — thus, O sinless one, this code of conduct has been shown by me for those who bear the burden of dharma.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.5
भूम्य्-अम्ब्व्-अग्न्य्-अनिलाकाशा भूतानां पञ्च-धातवः आ-ब्रह्म-स्थावरादीनां शारीरा आत्म-संयुताः
bhūmy-ambv-agny-anilākāśā bhūtānāṃ pañca-dhātavaḥ ā-brahma-sthāvarādīnāṃ śārīrā ātma-saṃyutāḥ
Earth, water, fire, air and ether are the five elemental constituents of beings; from Brahmā down to immobile things they belong to the body, joined with the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.6
वेदेन नाम-रूपाणि विषमाणि समेष्व् अपि धातुषूद्धव कल्प्यन्त एतेषां स्वार्थ-सिद्धये
vedena nāma-rūpāṇi viṣamāṇi sameṣv api dhātuṣūddhava kalpyanta eteṣāṃ svārtha-siddhaye
By the Veda, O Uddhava, unequal names and forms are assigned to these constituents, though they are the same, for the accomplishment of their own purposes.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.7
देश-कालादि-भावानां वस्तूनां मम सत्तम गुण-दोषौ विधीयेते नियमार्थं हि कर्मणाम्
deśa-kālādi-bhāvānāṃ vastūnāṃ mama sattama guṇa-doṣau vidhīyete niyamārthaṃ hi karmaṇām
For things whose nature is defined by place, time and so forth, O best of the good, merit and fault are laid down by me for the sake of regulating actions.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.8
अकृष्ण-सारो देशानाम् अब्रह्मण्यो ऽसुचिर् भवेत् कृष्ण-सारो ऽप्य् असौवीर- कीकटासंस्कृतेरिणम्
akṛṣṇa-sāro deśānām abrahmaṇyo 'sucir bhavet kṛṣṇa-sāro 'py asauvīra- kīkaṭāsaṃskṛteriṇam
Among lands, one without black antelope, hostile to brahminical practice, would be impure; also one with black antelope that is not Sauvīra, that is Kīkaṭa, uncultured, or barren salt waste.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.9
कर्मण्यो गुणवान् कालो द्रव्यतः स्वत एव वा यतो निवर्तते कर्म स दोषो ऽकर्मकः स्मृतः
karmaṇyo guṇavān kālo dravyataḥ svata eva vā yato nivartate karma sa doṣo 'karmakaḥ smṛtaḥ
A time is fit for action and meritorious either because of the materials (available) or by its own nature; that (time) from which action falls away is a fault, and is called barren of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.10
द्रव्यस्य शुद्ध्य्-अशुद्धी च द्रव्येण वचनेन च संस्कारेणाथ कालेन महत्वाल्पतयाथ वा
dravyasya śuddhy-aśuddhī ca dravyeṇa vacanena ca saṃskāreṇātha kālena mahatvālpatayātha vā
And the purity or impurity of a substance (is brought about) by another substance, by an utterance, by a purificatory rite, by time, or by its being large or small in quantity.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.11
शक्त्याशक्त्याथ वा बुद्ध्या समृद्ध्या च यद् आत्मने अघं कुर्वन्ति हि यथा देशावस्थानुसारतः
śaktyāśaktyātha vā buddhyā samṛddhyā ca yad ātmane aghaṃ kurvanti hi yathā deśāvasthānusārataḥ
Or by (a person's) capacity or incapacity, by his understanding, and by his wealth; for what people do brings sin upon themselves according to place and circumstance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.12
धान्य-दार्व्-अस्थि-तन्तूनां रस-तैजस-चर्मणाम् काल-वाय्व्-अग्नि-मृत्-तोयैः पार्थिवानां युतायुतैः
dhānya-dārv-asthi-tantūnāṃ rasa-taijasa-carmaṇām kāla-vāyv-agni-mṛt-toyaiḥ pārthivānāṃ yutāyutaiḥ
Of grains, wood, bone and threads, of liquids, metal objects and hides, and of earthen things — (purity comes) by time, wind, fire, earth and water, singly or combined.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.13
अमेध्य-लिप्तं यद् येन गन्ध-लेपं व्यपोहति भजते प्रकृतिं तस्य तच् छौचं तावद् इष्यते
amedhya-liptaṃ yad yena gandha-lepaṃ vyapohati bhajate prakṛtiṃ tasya tac chaucaṃ tāvad iṣyate
Whatever is smeared with something unclean: that by which the coating of odour is removed and it regains its natural state — that is held to be its purification, to that extent.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.14
स्नान-दान-तपो-ऽवस्था- वीर्य-संस्कार-कर्मभिः मत्-स्मृत्या चात्मनः शौचं शुद्धः कर्माचरेद् द्विजः
snāna-dāna-tapo-'vasthā- vīrya-saṃskāra-karmabhiḥ mat-smṛtyā cātmanaḥ śaucaṃ śuddhaḥ karmācared dvijaḥ
By bathing, giving, austerity, one's stage of life, virility, purificatory rites and prescribed acts, and by remembrance of me, there is purity of the self; purified, a twice-born should perform ritual action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.15
मन्त्रस्य च परिज्ञानं कर्म-शुद्धिर् मद्-अर्पणम् धर्मः सम्पद्यते षड्भिर् अधर्मस् तु विपर्ययः
mantrasya ca parijñānaṃ karma-śuddhir mad-arpaṇam dharmaḥ sampadyate ṣaḍbhir adharmas tu viparyayaḥ
And full knowledge of the mantra, purity of the act, and offering it to me: by these six dharma is accomplished; adharma is the reverse.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.16
क्वचिद् गुणो ऽपि दोषः स्याद् दोषो ऽपि विधिना गुणः गुण-दोषार्थ-नियमस् तद्-भिदाम् एव बाधते
kvacid guṇo 'pi doṣaḥ syād doṣo 'pi vidhinā guṇaḥ guṇa-doṣārtha-niyamas tad-bhidām eva bādhate
Sometimes even a merit may be a fault, and a fault, by (scriptural) injunction, a merit; the regulation concerning the purpose of merit and fault itself annuls the distinction between them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.17
समान-कर्माचरणं पतितानां न पातकम् औत्पत्तिको गुणः सङ्गो न शयानः पतत्य् अधः
samāna-karmācaraṇaṃ patitānāṃ na pātakam autpattiko guṇaḥ saṅgo na śayānaḥ pataty adhaḥ
Performing the same act is no sin for those already fallen; sexual union is a quality natural from birth — one who is (already) lying down does not fall further.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.18
यतो यतो निवर्तेत विमुच्येत ततस् ततः एष धर्मो नृणां क्षेमः शोक-मोह-भयापहः
yato yato nivarteta vimucyeta tatas tataḥ eṣa dharmo nṛṇāṃ kṣemaḥ śoka-moha-bhayāpahaḥ
From whatever one turns away, from that very thing one is freed. This is the auspicious duty of men, which removes grief, delusion and fear.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.19
विषयेषु गुणाध्यासात् पुंसः सङ्गस् ततो भवेत् सङ्गात् तत्र भवेत् कामः कामाद् एव कलिर् नृणाम्
viṣayeṣu guṇādhyāsāt puṃsaḥ saṅgas tato bhavet saṅgāt tatra bhavet kāmaḥ kāmād eva kalir nṛṇām
From superimposing (attractive) qualities upon sense objects arises a man's attachment to them; from attachment arises desire there; and from desire alone comes strife among men.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.20
कलेर् दुर्विषहः क्रोधस् तमस् तम् अनुवर्तते तमसा ग्रस्यते पुंसश् चेतना व्यापिनी द्रुतम्
kaler durviṣahaḥ krodhas tamas tam anuvartate tamasā grasyate puṃsaś cetanā vyāpinī drutam
From strife comes anger, hard to bear; darkness follows upon it; by darkness a man's pervasive consciousness is swiftly swallowed up.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.21
तया विरहितः साधो जन्तुः शून्याय कल्पते ततो ऽस्य स्वार्थ-विभ्रंशो मूर्च्छितस्य मृतस्य च
tayā virahitaḥ sādho jantuḥ śūnyāya kalpate tato 'sya svārtha-vibhraṃśo mūrcchitasya mṛtasya ca
Bereft of that (consciousness), O good one, the creature amounts to a void; then comes the loss of his own true aim, as with one senseless or dead.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.22
विषयाभिनिवेशेन नात्मानं वेद नापरम् वृक्ष जीविकया जीवन् व्यर्थं भस्त्रेव यः श्वसन्
viṣayābhiniveśena nātmānaṃ veda nāparam vṛkṣa jīvikayā jīvan vyarthaṃ bhastreva yaḥ śvasan
Through absorption in sense objects he knows neither himself nor anything else; he lives the life of a tree, breathing uselessly like a bellows.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.23
फल-श्रुतिर् इयं नॄणां न श्रेयो रोचनं परम् श्रेयो-विवक्षया प्रोक्तं यथा भैषज्य-रोचनम्
phala-śrutir iyaṃ nṝṇāṃ na śreyo rocanaṃ param śreyo-vivakṣayā proktaṃ yathā bhaiṣajya-rocanam
This scriptural declaration of rewards for men is not the highest good but an enticement; it is spoken with the intention of (leading them to) the good, as sweetening is used for medicine.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.24
उत्पत्त्यैव हि कामेषु प्राणेषु स्व-जनेषु च आसक्त-मनसो मर्त्या आत्मनो ऽनर्थ-हेतुषु
utpattyaiva hi kāmeṣu prāṇeṣu sva-janeṣu ca āsakta-manaso martyā ātmano 'nartha-hetuṣu
For from birth itself mortals have their minds attached to desires, to the vital breaths and to their own kin — which are causes of harm to the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.25
नतान् अविदुषः स्वार्थं भ्राम्यतो वृजिनाध्वनि कथं युञ्ज्यात् पुनस् तेषु तांस् तमो विशतो बुधः
natān aviduṣaḥ svārthaṃ bhrāmyato vṛjinādhvani kathaṃ yuñjyāt punas teṣu tāṃs tamo viśato budhaḥ
They are bowed down, ignorant of their own good, wandering on the path of sin and entering darkness; how could a wise man engage them in those (desires) again?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.26
एवं व्यवसितं केचिद् अविज्ञाय कुबुद्धयः फल-श्रुतिं कुसुमितां न वेद-ज्ञा वदन्ति हि
evaṃ vyavasitaṃ kecid avijñāya kubuddhayaḥ phala-śrutiṃ kusumitāṃ na veda-jñā vadanti hi
Not understanding this settled purpose (of mine), some of poor understanding (speak of) the flowering scripture of rewards — for those who truly know the Veda do not speak so.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.27
कामिनः कृपणा लुब्धाः पुष्पेषु फल-बुद्धयः अग्नि-मुग्धा धूम-तान्ताः स्वं लोकं न विदन्ति ते
kāminaḥ kṛpaṇā lubdhāḥ puṣpeṣu phala-buddhayaḥ agni-mugdhā dhūma-tāntāḥ svaṃ lokaṃ na vidanti te
Lustful, wretched and greedy, taking the blossoms for the fruit, bewildered by the fire and worn out by its smoke, they do not know their own (true) world.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.28
न ते माम् अङ्ग जानन्ति हृदि-स्थं य इदं यतः उक्थ-शस्त्रा ह्य् असु-तृपो यथा नीहार-चक्षुषः
na te mām aṅga jānanti hṛdi-sthaṃ ya idaṃ yataḥ uktha-śastrā hy asu-tṛpo yathā nīhāra-cakṣuṣaḥ
They do not know me, dear one, who dwell in the heart, who am this (all) and from whom it comes — reciters of uktha and śastra hymns, gratifying (only) their own life-breath, like men whose eyes are covered by fog.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.29
ते मे मतम् अविज्ञाय परोक्षं विषयात्मकाः हिंसायां यदि रागः स्याद् यज्ञ एव न चोदना
te me matam avijñāya parokṣaṃ viṣayātmakāḥ hiṃsāyāṃ yadi rāgaḥ syād yajña eva na codanā
They, absorbed in sense objects, do not understand my hidden intent: (namely) that if there is to be a taste for killing, let it be in sacrifice alone — there is no injunction (for it elsewhere).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.30
हिंसा-विहारा ह्य् आलब्धैः पशुभिः स्व-सुखेच्छया यजन्ते देवता यज्ञैः पितृ-भूत-पतीन् खलाः
hiṃsā-vihārā hy ālabdhaiḥ paśubhiḥ sva-sukhecchayā yajante devatā yajñaiḥ pitṛ-bhūta-patīn khalāḥ
For those wicked men, whose sport is violence, out of desire for their own pleasure sacrifice with rituals to the gods, the forefathers, and the lords of spirits, using animals they have seized.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.31
स्वप्नोपमम् अमुं लोकम् असन्तं श्रवण-प्रियम् आशिषो हृदि सङ्कल्प्य त्यजन्त्य् अर्थान् यथा वणिक्
svapnopamam amuṃ lokam asantaṃ śravaṇa-priyam āśiṣo hṛdi saṅkalpya tyajanty arthān yathā vaṇik
Imagining in their hearts the blessings (promised) of that other world, which is dreamlike, unreal, and pleasant only to hear of, they give up their wealth, as a merchant does (his goods).
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.32
रजः-सत्त्व-तमो-निष्ठा रजः-सत्त्व-तमो-जुषः उपासत इन्द्र-मुख्यान् देवादीन् न यथैव माम्
rajaḥ-sattva-tamo-niṣṭhā rajaḥ-sattva-tamo-juṣaḥ upāsata indra-mukhyān devādīn na yathaiva mām
Grounded in passion, goodness and darkness, and cultivating passion, goodness and darkness, they worship the gods and others, headed by Indra, and not me as (they ought).
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.33
इष्ट्वेह देवता यज्ञैर् गत्वा रंस्यामहे दिवि तस्यान्त इह भूयास्म महा-शाला महा-कुलाः
iṣṭveha devatā yajñair gatvā raṃsyāmahe divi tasyānta iha bhūyāsma mahā-śālā mahā-kulāḥ
(They think:) "Having worshipped the gods here with sacrifices, we shall go and take our pleasure in heaven; and when that ends, may we be born here again with great mansions and in great families."
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.34
एवं पुष्पितया वाचा व्याक्षिप्त-मनसां नृणाम् मानिनां चाति-लुब्धानां मद्-वार्तापि न रोचते
evaṃ puṣpitayā vācā vyākṣipta-manasāṃ nṛṇām mānināṃ cāti-lubdhānāṃ mad-vārtāpi na rocate
Thus, for men whose minds are distracted by such flowery speech, who are proud and exceedingly greedy, even talk about me holds no pleasure.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.35
वेदा ब्रह्मात्म-विषयास् त्रि-काण्ड-विषया इमे परोक्ष-वादा ऋषयः परोक्षं मम च प्रियम्
vedā brahmātma-viṣayās tri-kāṇḍa-viṣayā ime parokṣa-vādā ṛṣayaḥ parokṣaṃ mama ca priyam
The Vedas have Brahman, the Self, as their subject; these (Vedas) deal with the three divisions. The seers speak indirectly, and what is indirect is dear to me too.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.36
शब्द-ब्रह्म सु-दुर्बोधं प्राणेन्द्रिय-मनो-मयम् अनन्त-पारं गम्भीरं दुर्विगाह्यं समुद्र-वत्
śabda-brahma su-durbodhaṃ prāṇendriya-mano-mayam ananta-pāraṃ gambhīraṃ durvigāhyaṃ samudra-vat
The Brahman-as-sound is very hard to understand; it consists of breath, senses and mind; its far shore is endless; it is deep and hard to plumb, like the ocean.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.37
मयोपबृंहितं भूम्ना ब्रह्मणानन्त-शक्तिना भूतेषु घोष-रूपेण विसेषूर्णेव लक्ष्यते
mayopabṛṃhitaṃ bhūmnā brahmaṇānanta-śaktinā bhūteṣu ghoṣa-rūpeṇa viseṣūrṇeva lakṣyate
Expanded by me, by the plenary Brahman of endless potency, it is discerned within living beings in the form of sound, like the fine thread within a lotus stalk.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.38
यथोर्णनाभिर् हृदयाद् ऊर्णाम् उद्वमते मुखात् आकाशाद् घोषवान् प्राणो मनसा स्पर्श-रूपिणा
yathorṇanābhir hṛdayād ūrṇām udvamate mukhāt ākāśād ghoṣavān prāṇo manasā sparśa-rūpiṇā
Just as a spider sends forth its thread from its heart through its mouth, so from the ether does the sounding vital air (send forth speech), together with the mind that takes the form of contact (with the letters);
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 21.39
छन्दो-मयो ऽमृत-मयः सहस्र-पदवीं प्रभुः ॐकाराद् व्यञ्जित-स्पर्श- स्वरोष्मान्तस्थ-भूषिताम्
chando-mayo 'mṛta-mayaḥ sahasra-padavīṃ prabhuḥ oṃkārād vyañjita-sparśa- svaroṣmāntastha-bhūṣitām
the Lord, consisting of meters and consisting of nectar, (brings forth) out of the syllable oṃ the thousandfold path (of speech), adorned with the consonants, vowels, sibilants and semivowels that have become manifest;
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.40
विचित्र-भाषा-विततां छन्दोभिश् चतुर्-उत्तरैः अनन्त-पारां बृहतीं सृजत्य् आक्षिपते स्वयम्
vicitra-bhāṣā-vitatāṃ chandobhiś catur-uttaraiḥ ananta-pārāṃ bṛhatīṃ sṛjaty ākṣipate svayam
extended in manifold languages, endless and vast, by means of the meters that increase by four (syllables each) — he himself creates it and himself withdraws it.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.41
गायत्र्य् उष्णिग् अनुष्टुप् च बृहती पङ्क्तिर् एव च त्रिष्टुब् जगत्य् अतिच्छन्दो ह्य् अत्यष्ट्य्-अतिजगद्-विराट्
gāyatry uṣṇig anuṣṭup ca bṛhatī paṅktir eva ca triṣṭub jagaty aticchando hy atyaṣṭy-atijagad-virāṭ
Gāyatrī, Uṣṇik, and Anuṣṭubh, Bṛhatī and Paṅkti as well, Triṣṭubh, Jagatī, Aticchandas, and indeed Atyaṣṭi, Atijagatī and Virāṭ.
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.42
किं विधत्ते किम् आचष्टे किम् अनूद्य विकल्पयेत् इत्य् अस्या हृदयं लोके नान्यो मद् वेद कश्चन
kiṃ vidhatte kim ācaṣṭe kim anūdya vikalpayet ity asyā hṛdayaṃ loke nānyo mad veda kaścana
What does it prescribe, what does it declare, and what does it set out only to reject as an alternative? — no one else in the world but me knows the heart of it (of Vedic speech).
AI translation rendered from the Sanskrit, not a published edition
SB 11 21.43
मां विधत्ते ऽभिधत्ते मां विकल्प्यापोह्यते त्व् अहम् एतावान् सर्व-वेदार्थः शब्द आस्थाय मां भिदाम् माया-मात्रम् अनूद्यान्ते प्रतिषिध्य प्रसीदति
māṃ vidhatte 'bhidhatte māṃ vikalpyāpohyate tv aham etāvān sarva-vedārthaḥ śabda āsthāya māṃ bhidām māyā-mātram anūdyānte pratiṣidhya prasīdati
It prescribes me, it declares me; and when differentiation is analyzed away, I alone remain. This much is the purport of all the Vedas: sound-speech, resting upon me, (sets up) difference, which is mere illusion; having spoken of it provisionally, in the end, by denying it, it comes to rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain