Bhagavata Purana — Skandha 11 — Chapter 22
SB 11 22.1
श्री-उद्धव उवाच कति तत्त्वानि विश्वेश सङ्ख्यातान्य् ऋषिभिः प्रभो नवैकादश पञ्च त्रीण्य् आत्थ त्वम् इह शुश्रुम
śrī-uddhava uvāca kati tattvāni viśveśa saṅkhyātāny ṛṣibhiḥ prabho navaikādaśa pañca trīṇy āttha tvam iha śuśruma
Śrī Uddhava said: How many are the categories (tattvas) reckoned by the sages, O Lord of the universe, O master? We have heard that you here declared nine, eleven, five and three.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.2
केचित् षड्-विंशतिं प्राहुर् अपरे पञ्च-विंशतिं सप्तैके नव षट् केचिच् चत्वार्य् एकादशापरे केचित् सप्तदश प्राहुः षोडशैके त्रयोदश
kecit ṣaḍ-viṃśatiṃ prāhur apare pañca-viṃśatiṃ saptaike nava ṣaṭ kecic catvāry ekādaśāpare kecit saptadaśa prāhuḥ ṣoḍaśaike trayodaśa
Some say twenty-six, others twenty-five; some say seven, nine, or six, others four or eleven; some declare seventeen, some sixteen, some thirteen.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.3
एतावत्त्वं हि सङ्ख्यानाम् ऋषयो यद्-विवक्षया गायन्ति पृथग् आयुष्मन्न् इदं नो वक्तुम् अर्हसि
etāvattvaṃ hi saṅkhyānām ṛṣayo yad-vivakṣayā gāyanti pṛthag āyuṣmann idaṃ no vaktum arhasi
With what intention do the sages sing of such-and-such a number of categories, each differently? O long-lived one, you ought to explain this to us.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.4
श्री-भगवान् उवाच युक्तं च सन्ति सर्वत्र भाषन्ते ब्राह्मणा यथा मायां मदीयाम् उद्गृह्य वदतां किं नु दुर्घटम्
śrī-bhagavān uvāca yuktaṃ ca santi sarvatra bhāṣante brāhmaṇā yathā māyāṃ madīyām udgṛhya vadatāṃ kiṃ nu durghaṭam
The Supreme Lord said: What the learned brahmins say is fitting, since (the categories) are present in all (of the others). Once one has taken up my māyā, what indeed is impossible for those who speak?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.5
नैतद् एवं यथात्थ त्वं यद् अहं वच्मि तत् तथा एवं विवदतां हेतुं शक्तयो मे दुरत्ययाः
naitad evaṃ yathāttha tvaṃ yad ahaṃ vacmi tat tathā evaṃ vivadatāṃ hetuṃ śaktayo me duratyayāḥ
"It is not so as you say; what I say, that is how it is" — the ground of those who dispute in this way is my potencies, which are hard to get past.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.6
यासां व्यतिकराद् आसीद् विकल्पो वदतां पदम् प्राप्ते शम-दमे ऽप्येति वादस् तम् अनु शाम्यति
yāsāṃ vyatikarād āsīd vikalpo vadatāṃ padam prāpte śama-dame 'pyeti vādas tam anu śāmyati
From the clashing of these potencies arose the difference of view that is the basis for disputants; when peace of mind and restraint of the senses are attained, it subsides, and along with it the disputing subsides too.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.7
परस्परानुप्रवेशात् तत्त्वानां पुरुषर्षभ पौर्वापर्य-प्रसङ्ख्यानं यथा वक्तुर् विवक्षितम्
parasparānupraveśāt tattvānāṃ puruṣarṣabha paurvāparya-prasaṅkhyānaṃ yathā vaktur vivakṣitam
Because the categories enter into one another, O best of men, the enumeration of them as prior and posterior is according to what the speaker intends to convey.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.8
एकस्मिन्न् अपि दृश्यन्ते प्रविष्टानीतराणि च पूर्वस्मिन् वा परस्मिन् वा तत्त्वे तत्त्वानि सर्वशः
ekasminn api dṛśyante praviṣṭānītarāṇi ca pūrvasmin vā parasmin vā tattve tattvāni sarvaśaḥ
Even in a single category all the (other) categories are seen to have entered, and the others likewise — whether in a prior or in a posterior category.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.9
पौर्वापर्यम् अतो ऽमीषां प्रसङ्ख्यानम् अभीप्सताम् यथा विविक्तं यद्-वक्त्रं गृह्णीमो युक्ति-सम्भवात्
paurvāparyam ato 'mīṣāṃ prasaṅkhyānam abhīpsatām yathā viviktaṃ yad-vaktraṃ gṛhṇīmo yukti-sambhavāt
Therefore, for those who wish to enumerate these (categories) as prior and posterior, we accept whatever statement is made in a distinct way, since it is possible by reasoning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.10
अनाद्य्-अविद्या-युक्तस्य पुरुषस्यात्म-वेदनम् स्वतो न सम्भवाद् अन्यस् तत्त्व-ज्ञो ज्ञान-दो भवेत्
anādy-avidyā-yuktasya puruṣasyātma-vedanam svato na sambhavād anyas tattva-jño jñāna-do bhavet
Since knowledge of the self is not possible on his own for a person joined to beginningless ignorance, someone else, one who knows the truth, must be the giver of that knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.11
पुरुषेश्वरयोर् अत्र न वैलक्षण्यम् अण्व् अपि तद्-अन्य-कल्पनापार्था ज्ञानं च प्रकृतेर् गुणः
puruṣeśvarayor atra na vailakṣaṇyam aṇv api tad-anya-kalpanāpārthā jñānaṃ ca prakṛter guṇaḥ
Here there is not even an atom of difference between the individual person and the Lord; the supposition of any other than that is pointless, and knowledge (as a distinct category) is a quality of material nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.12
प्रकृतिर् गुण-साम्यं वै प्रकृतेर् नात्मनो गुणाः सत्त्वं रजस् तम इति स्थित्य्-उत्पत्त्य्-अन्त-हेतवः
prakṛtir guṇa-sāmyaṃ vai prakṛter nātmano guṇāḥ sattvaṃ rajas tama iti sthity-utpatty-anta-hetavaḥ
Material nature is indeed the equilibrium of the modes; the modes belong to nature, not to the self — namely goodness, passion and darkness, the causes of maintenance, generation and dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.13
सत्त्वं ज्ञानं रजः कर्म तमो ऽज्ञानम् इहोच्यते गुण-व्यतिकरः कालः स्वभावः सूत्रम् एव च
sattvaṃ jñānaṃ rajaḥ karma tamo 'jñānam ihocyate guṇa-vyatikaraḥ kālaḥ svabhāvaḥ sūtram eva ca
Goodness is here called knowledge, passion is action, and darkness is ignorance; the agitation of the modes is time, and also inherent disposition and the cosmic thread (mahat).
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.14
पुरुषः प्रकृतिर् व्यक्तम् अहङ्कारो नभो ऽनिलः ज्योतिर् आपः क्षितिर् इति तत्त्वान्य् उक्तानि मे नव
puruṣaḥ prakṛtir vyaktam ahaṅkāro nabho 'nilaḥ jyotir āpaḥ kṣitir iti tattvāny uktāni me nava
Puruṣa, prakṛti, the manifest (mahat), the ego-principle, ether, air, fire, water, earth — thus nine principles have been declared by me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.15
श्रोत्रं त्वग् दर्शनं घ्राणो जिह्वेति ज्ञान-शक्तयः वाक्-पाण्य्-उपस्थ-पाय्व्-अङ्घ्रिः कर्माण्य् अङ्गोभयं मनः
śrotraṃ tvag darśanaṃ ghrāṇo jihveti jñāna-śaktayaḥ vāk-pāṇy-upastha-pāyv-aṅghriḥ karmāṇy aṅgobhayaṃ manaḥ
Ear, skin, eye, nose, tongue — these are the powers of knowing; speech, hands, genitals, anus, feet are (the organs) of action; the mind, dear one, is both.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.16
शब्दः स्पर्शो रसो गन्धो रूपं चेत्य् अर्थ-जातयः गत्य्-उक्त्य्-उत्सर्ग-शिल्पानि कर्मायतन-सिद्धयः
śabdaḥ sparśo raso gandho rūpaṃ cety artha-jātayaḥ gaty-ukty-utsarga-śilpāni karmāyatana-siddhayaḥ
Sound, touch, taste, smell, and form — these are the classes of objects; movement, speech, excretion, and handiwork are the functions of the seats of action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.17
सर्गादौ प्रकृतिर् ह्य् अस्य कार्य-कारण-रूपिणी सत्त्वादिभिर् गुणैर् धत्ते पुरुषो ऽव्यक्त ईक्षते
sargādau prakṛtir hy asya kārya-kāraṇa-rūpiṇī sattvādibhir guṇair dhatte puruṣo 'vyakta īkṣate
At the beginning of creation the prakṛti of this (world), taking the form of effect and cause, assumes (its states) through the guṇas beginning with sattva; the puruṣa, unmanifest, looks on.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.18
व्यक्तादायो विकुर्वाणा धातवः पुरुषेक्षया लब्ध-वीर्याः सृजन्त्य् अण्डं संहताः प्रकृतेर् बलात्
vyaktādāyo vikurvāṇā dhātavaḥ puruṣekṣayā labdha-vīryāḥ sṛjanty aṇḍaṃ saṃhatāḥ prakṛter balāt
The constituents beginning with the manifest (mahat), undergoing transformation, having obtained their potency from the puruṣa's glance, combined together, produce the egg by the power of prakṛti.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.19
सप्तैव धातव इति तत्रार्थाः पञ्च खादयः ज्ञानम् आत्मोभयाधारस् ततो देहेन्द्रियासवः
saptaiva dhātava iti tatrārthāḥ pañca khādayaḥ jñānam ātmobhayādhāras tato dehendriyāsavaḥ
(In the view that) there are just seven constituents: there the objects are the five beginning with ether, (then) knowledge, (and) the self which is the support of both; from that come the body, the senses and the vital airs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.20
षड् इत्य् अत्रापि भूतानि पञ्च षष्ठः परः पुमान् तैर् युइत आत्म-सम्भूतैः सृष्ट्वेदं समपाविशत्
ṣaḍ ity atrāpi bhūtāni pañca ṣaṣṭhaḥ paraḥ pumān tair yuita ātma-sambhūtaiḥ sṛṣṭvedaṃ samapāviśat
(In the view) 'six', here too there are the five elements, and the sixth is the supreme Person; joined with them, which arose from himself, having created this (world) he entered into it together (with them).
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.21
चत्वार्य् एवेति तत्रापि तेज आपो ऽन्नम् आत्मनः जातानि तैर् इदं जातं जन्मावयविनः खलु
catvāry eveti tatrāpi teja āpo 'nnam ātmanaḥ jātāni tair idaṃ jātaṃ janmāvayavinaḥ khalu
(In the view) 'only four', there too fire, water and earth (arise) from the Self; from these this (world) is born — indeed it is the birth of what has parts.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.22
सङ्ख्याने सप्तदशके भूत-मात्रेन्द्रियाणि च पञ्च पञ्चैक-मनसा आत्मा सप्तदशः स्मृतः
saṅkhyāne saptadaśake bhūta-mātrendriyāṇi ca pañca pañcaika-manasā ātmā saptadaśaḥ smṛtaḥ
In the reckoning of seventeen: the elements, the subtle objects, and the senses — five, five and five — with the one mind; the self is counted as the seventeenth.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.23
तद्वत् षोडश-सङ्ख्याने आत्मैव मन उच्यते भूतेन्द्रियाणि पञ्चैव मन आत्मा त्रयोदश
tadvat ṣoḍaśa-saṅkhyāne ātmaiva mana ucyate bhūtendriyāṇi pañcaiva mana ātmā trayodaśa
Likewise, in the reckoning of sixteen, the self itself is said to be the mind. (And in another) the elements and the senses, just five (each), the mind, and the self — thirteen.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.24
एकादशत्व आत्मासौ महा-भूतेन्द्रियाणि च अष्टौ प्रकृतयश् चैव पुरुषश् च नवेत्य् अथ
ekādaśatva ātmāsau mahā-bhūtendriyāṇi ca aṣṭau prakṛtayaś caiva puruṣaś ca navety atha
In the (reckoning of) eleven, this self and the great elements and the senses; and then eight are the constituents of nature and the puruṣa makes nine.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.25
इति नाना-प्रसङ्ख्यानं तत्त्वानाम् ऋषिभिः कृतम् सर्वं न्याय्यं युक्तिमत्त्वाद् विदुषां किम् अशोभनम्
iti nānā-prasaṅkhyānaṃ tattvānām ṛṣibhiḥ kṛtam sarvaṃ nyāyyaṃ yuktimattvād viduṣāṃ kim aśobhanam
Thus a variety of enumerations of the principles has been made by the sages; all of it is valid, since it is supported by reasoning. What is there in the learned that is unseemly?
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.26
श्री-उद्धव उवाच प्रकृतिः पुरुषश् चोभौ यद्य् अप्य् आत्म-विलक्षणौ अन्योन्यापाश्रयात् कृष्ण दृश्यते न भिदा तयोः प्रकृतौ लक्ष्यते ह्य् आत्मा प्रकृतिश् च तथात्मनि
śrī-uddhava uvāca prakṛtiḥ puruṣaś cobhau yady apy ātma-vilakṣaṇau anyonyāpāśrayāt kṛṣṇa dṛśyate na bhidā tayoḥ prakṛtau lakṣyate hy ātmā prakṛtiś ca tathātmani
Śrī Uddhava said: Although prakṛti and puruṣa, both, are different in nature from one another, because of their mutual dependence, O Kṛṣṇa, no distinction between the two is seen: the self is perceived in prakṛti, and prakṛti likewise in the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.27
एवं मे पुण्डरीकाक्ष महान्तं संशयं हृदि छेत्तुम् अर्हसि सर्व-ज्ञ वचोभिर् नय-नैपुणैः
evaṃ me puṇḍarīkākṣa mahāntaṃ saṃśayaṃ hṛdi chettum arhasi sarva-jña vacobhir naya-naipuṇaiḥ
Thus, O lotus-eyed one, you should cut away this great doubt in my heart, O all-knowing one, with words skilled in reasoning.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.28
त्वत्तो ज्ञानं हि जीवानां प्रमोषस् ते ऽत्र शक्तितः त्वम् एव ह्य् आत्म-मायाया गतिं वेत्थ न चापरः
tvatto jñānaṃ hi jīvānāṃ pramoṣas te 'tra śaktitaḥ tvam eva hy ātma-māyāyā gatiṃ vettha na cāparaḥ
For knowledge in living beings comes from you, and its loss here is by your power; you alone know the working of your own māyā, and no other.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.29
श्री-भगवान् उवाच प्रकृतिः पुरुषश् चेति विकल्पः पुरुषर्षभ एष वैकारिकः सर्गो गुण-व्यतिकरात्मकः
śrī-bhagavān uvāca prakṛtiḥ puruṣaś ceti vikalpaḥ puruṣarṣabha eṣa vaikārikaḥ sargo guṇa-vyatikarātmakaḥ
The Blessed Lord said: The distinction 'prakṛti and puruṣa', O best of men, is this creation of modifications, whose nature is the interaction of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.30
ममाङ्ग माया गुण-मय्य् अनेकधा विकल्प-बुद्धीश् च गुणैर् विधत्ते वैकारिकस् त्रि-विधो ऽध्यात्मम् एकम् अथाधिदैवम् अधिभूतम् अन्यत्
mamāṅga māyā guṇa-mayy anekadhā vikalpa-buddhīś ca guṇair vidhatte vaikārikas tri-vidho 'dhyātmam ekam athādhidaivam adhibhūtam anyat
My māyā, dear one, made of the guṇas, produces in many ways, by means of the guṇas, differentiated cognitions; the modified (product) is of three kinds: one is the (sphere of the) self, then that of the deity, and the other that of the object.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.31
दृग् रूपम् आर्कं वपुर् अत्र रन्ध्रे परस्परं सिध्यति यः स्वतः खे आत्मा यद् एषाम् अपरो य आद्यः स्वयानुभूत्याखिल-सिद्ध-सिद्धिः
dṛg rūpam ārkaṃ vapur atra randhre parasparaṃ sidhyati yaḥ svataḥ khe ātmā yad eṣām aparo ya ādyaḥ svayānubhūtyākhila-siddha-siddhiḥ
Sight, form, and the solar body: here in the (eye's) socket they are established mutually — (the sun) which stands of itself in the sky. But the Self is other than these, that which is primal, and by its own self-experience is the establishing of all that is established.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.32
एवं त्वग्-आदि श्रवणादि चक्षुर् जिह्वादि नासादि च चित्त-युक्तम्
evaṃ tvag-ādi śravaṇādi cakṣur jihvādi nāsādi ca citta-yuktam
So too skin and the rest, hearing and the rest, eye, tongue and the rest, and nose and the rest, together with the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.33
यो ऽसौ गुण-क्षोभ-कृतो विकारः प्रधान-मूलान् महतः प्रसूतः अहं त्रि-वृन् मोह-विकल्प-हेतुर् वैकारिकस् तामस ऐन्द्रियश् च
yo 'sau guṇa-kṣobha-kṛto vikāraḥ pradhāna-mūlān mahataḥ prasūtaḥ ahaṃ tri-vṛn moha-vikalpa-hetur vaikārikas tāmasa aindriyaś ca
That modification which is produced by the agitation of the guṇas, arisen from the mahat whose root is the pradhāna — (namely) the threefold ego, the cause of delusion and of differentiation: the modified, the dark, and the sensory.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.34
आत्मापरिज्ञान-मयो विवादो ह्य् अस्तीति नास्तीति भिदार्थ-निष्ठः व्यर्थो ऽपि नैवोपरमेत पुंसां मत्तः परावृत्त-धियां स्व-लोकात्
ātmāparijñāna-mayo vivādo hy astīti nāstīti bhidārtha-niṣṭhaḥ vyartho 'pi naivoparameta puṃsāṃ mattaḥ parāvṛtta-dhiyāṃ sva-lokāt
For the dispute — made of ignorance of the self, resting on the notion of difference, (saying) "it exists," "it does not exist" — though futile, does not cease for men whose minds have turned away from Me, their own abode.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.35
श्री-उद्धव उवाच त्वत्तः परावृत्त-धियः स्व-कृतैः कर्मभिः प्रभो उच्चावचान् यथा देहान् गृह्णन्ति विसृजन्ति च
śrī-uddhava uvāca tvattaḥ parāvṛtta-dhiyaḥ sva-kṛtaiḥ karmabhiḥ prabho uccāvacān yathā dehān gṛhṇanti visṛjanti ca
Śrī Uddhava said: O Lord, how do those whose minds have turned away from You take on and cast off high and low bodies by the deeds they themselves have done?
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.36
तन् ममाख्याहि गोविन्द दुर्विभाव्यम् अनात्मभिः न ह्य् एतत् प्रायशो लोके विद्वांसः सन्ति वञ्चिताः
tan mamākhyāhi govinda durvibhāvyam anātmabhiḥ na hy etat prāyaśo loke vidvāṃsaḥ santi vañcitāḥ
Tell me that, Govinda — it is hard to conceive for those who are not self-realized; for in this world there are generally no wise men (who understand) this, (people) being deluded.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.37
श्री-भगवान् उवाच मनः कर्म-मयं णॄणाम् इन्द्रियैः पञ्चभिर् युतम् लोकाल् लोकं प्रयात्य् अन्य आत्मा तद् अनुवर्तते
śrī-bhagavān uvāca manaḥ karma-mayaṃ ṇṝṇām indriyaiḥ pañcabhir yutam lokāl lokaṃ prayāty anya ātmā tad anuvartate
The Blessed Lord said: The mind of men, made of (their past) work and joined with the five senses, goes from world to world; the self is other (than it), yet it follows the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.38
ध्यायन् मनो ऽनु विषयान् दृष्टान् वानुश्रुतान् अथ उद्यत् सीदत् कर्म-तन्त्रं स्मृतिस् तद् अनु शाम्यति
dhyāyan mano 'nu viṣayān dṛṣṭān vānuśrutān atha udyat sīdat karma-tantraṃ smṛtis tad anu śāmyati
The mind, meditating upon sense objects seen or heard about, rises and sinks (being) bound to action, and along with it memory (of the previous body) subsides.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.39
विषयाभिनिवेशेन नात्मानं यत् स्मरेत् पुनः जन्तोर् वै कस्यचिद् धेतोर् मृत्युर् अत्यन्त-विस्मृतिः
viṣayābhiniveśena nātmānaṃ yat smaret punaḥ jantor vai kasyacid dhetor mṛtyur atyanta-vismṛtiḥ
Because of absorption in sense objects, when (the mind) no longer remembers the self — that, for a creature, from whatever cause, is death: total forgetting.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.40
जन्म त्व् आत्मतया पुंसः सर्व-भावेन भूरि-द विषय-स्वीकृतिं प्राहुर् यथा स्वप्न-मनोरथः
janma tv ātmatayā puṃsaḥ sarva-bhāvena bhūri-da viṣaya-svīkṛtiṃ prāhur yathā svapna-manorathaḥ
But birth, O generous one, they call the taking of an object to oneself as though it were the self, with the whole of one's being — as in a dream or a daydream.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.41
स्वप्नं मनोरथं चेत्थं प्राक्तनं न स्मरत्य् असौ तत्र पूर्वम् इवात्मानम् अपूर्वम् चानुपश्यति
svapnaṃ manorathaṃ cetthaṃ prāktanaṃ na smaraty asau tatra pūrvam ivātmānam apūrvam cānupaśyati
And thus he does not remember the previous dream or daydream; there he sees himself as though he had existed before, and also as something new.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.42
इन्द्रियायन-सृष्ट्येदं त्रै-विध्यं भाति वस्तुनि बहिर्-अन्तर्-भिदा-हेतुर् जनो ऽसज्-जन-कृद् यथा
indriyāyana-sṛṣṭyedaṃ trai-vidhyaṃ bhāti vastuni bahir-antar-bhidā-hetur jano 'saj-jana-kṛd yathā
Through the production of the senses as (the mind's) vehicles, this threefold division shines forth in what is (one) reality; a man is the cause of the difference of outer and inner, as (one) man makes (another) a bad man.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.43
नित्यदा ह्य् अङ्ग भूतानि भवन्ति न भवन्ति च कालेनालक्ष्य-वेगेन सूक्ष्मत्वात् तन् न दृश्यते
nityadā hy aṅga bhūtāni bhavanti na bhavanti ca kālenālakṣya-vegena sūkṣmatvāt tan na dṛśyate
For indeed, dear one, beings are constantly coming into being and ceasing to be, through time whose speed cannot be marked; because of its subtlety, that (change) is not seen.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.44
यथार्चिषां स्रोतसां च फलानां वा वनस्पतेः तथैव सर्व-भूतानां वयो-ऽवस्थादयः कृताः
yathārciṣāṃ srotasāṃ ca phalānāṃ vā vanaspateḥ tathaiva sarva-bhūtānāṃ vayo-'vasthādayaḥ kṛtāḥ
As with the flames (of a lamp), with the currents (of a stream), or with the fruits of a tree, just so are the stages of age and so forth brought about for all beings.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.45
सो ऽयं दीपो ऽर्चिषां यद्वत् स्रोतसां तद् इदं जलम् सो ऽयं पुमान् इति नृणां मृषा गीर् धीर् मृषायुषाम्
so 'yaṃ dīpo 'rciṣāṃ yadvat srotasāṃ tad idaṃ jalam so 'yaṃ pumān iti nṛṇāṃ mṛṣā gīr dhīr mṛṣāyuṣām
"This is that same lamp" of the flames, "this is that same water" of the currents, "this is that same person" — such speech and such thought of men, whose lifespan is itself unreal, is false.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.46
मा स्वस्य कर्म-बीजेन जायते सो ऽप्य् अयं पुमान् म्रियते वामरो भ्रान्त्या यथाग्निर् दारु-संयुतः
mā svasya karma-bījena jāyate so 'py ayaṃ pumān mriyate vāmaro bhrāntyā yathāgnir dāru-saṃyutaḥ
(Let it) not (be said) that this person is born by the seed of his own action, or that he dies, or that he is immortal — (this is said) through delusion, as fire (seems to be born and to die) when joined with wood.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.47
निषेक-गर्भ-जन्मानि बाल्य-कौमार-यौवनम् वयो-मध्यं जरा मृत्युर् इत्य् अवस्थास् तनोर् नव
niṣeka-garbha-janmāni bālya-kaumāra-yauvanam vayo-madhyaṃ jarā mṛtyur ity avasthās tanor nava
Insemination, gestation, birth, infancy, childhood, youth, middle age, old age and death — these are the nine states of the body.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.48
एता मनोरथ-मयीर् हान्यस्योच्चावचास् तनूः गुण-सङ्गाद् उपादत्ते क्वचित् कश्चिज् जहाति च
etā manoratha-mayīr hānyasyoccāvacās tanūḥ guṇa-saṅgād upādatte kvacit kaścij jahāti ca
These bodies, high and low, made of (his own) mental imagining, belong to something other (than himself); through contact with the modes he takes them up, and sometimes someone abandons (them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 22.49
आत्मनः पितृ-पुत्राभ्याम् अनुमेयौ भवाप्ययौ न भवाप्यय-वस्तूनाम् अभिज्ञो द्वय-लक्षणः
ātmanaḥ pitṛ-putrābhyām anumeyau bhavāpyayau na bhavāpyaya-vastūnām abhijño dvaya-lakṣaṇaḥ
One's own birth and death may be inferred from one's father and son; the one who truly knows is not (himself) of the nature of things that arise and perish, nor is he characterized by that pair.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.50
तरोर् बीज-विपाकाभ्यां यो विद्वाञ् जन्म-संयमौ तरोर् विलक्षणो द्रष्टा एवं द्रष्टा तनोः पृथक्
taror bīja-vipākābhyāṃ yo vidvāñ janma-saṃyamau taror vilakṣaṇo draṣṭā evaṃ draṣṭā tanoḥ pṛthak
Just as one who knows the birth and death of a tree from its seed and its ripening is himself an observer distinct from the tree, so is the observer separate from the body.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.51
प्रकृतेर् एवम् आत्मानम् अविविच्याबुधः पुमान् तत्त्वेन स्पर्श-सम्मूढः संसारं प्रतिपद्यते
prakṛter evam ātmānam avivicyābudhaḥ pumān tattvena sparśa-sammūḍhaḥ saṃsāraṃ pratipadyate
Thus the unwise person, not discriminating the self from material nature in truth, is thoroughly bewildered by contact (with it) and enters into transmigration.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.52
सत्त्व-सङ्गाद् ऋषीन् देवान् रजसासुर-मानुषान् तमसा भूत-तिर्यक्त्वं भ्रामितो याति कर्मभिः
sattva-saṅgād ṛṣīn devān rajasāsura-mānuṣān tamasā bhūta-tiryaktvaṃ bhrāmito yāti karmabhiḥ
Driven (by the modes), through his deeds he goes, by association with goodness, to the sages and gods; by passion, to demons and men; by darkness, to the state of ghosts and animals.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.53
नृत्यतो गायतः पश्यन् यथैवानुकरोति तान् एवं बुद्धि-गुणान् पश्यन्न् अनीहो ऽप्य् अनुकार्यते
nṛtyato gāyataḥ paśyan yathaivānukaroti tān evaṃ buddhi-guṇān paśyann anīho 'py anukāryate
Just as one who watches those dancing and singing imitates them, so the (self), watching the qualities of the intelligence, is made to imitate them, though it does nothing.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.54
यथाम्भसा प्रचलता तरवो ऽपि चला इव चक्षुसा भ्राम्यमाणेन दृश्यते भ्रमतीव भूः
yathāmbhasā pracalatā taravo 'pi calā iva cakṣusā bhrāmyamāṇena dṛśyate bhramatīva bhūḥ
Just as, when the water is moving, the trees too (appear) as if moving, and when the eye is being whirled about, the earth is seen as if spinning,
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.55
यथा मनोरथ-धियो विषय्षानुभवो मृषा स्वप्न-दृष्टाश् च दाशार्ह तथा संसार आत्मनः
yathā manoratha-dhiyo viṣayṣānubhavo mṛṣā svapna-dṛṣṭāś ca dāśārha tathā saṃsāra ātmanaḥ
Just as the notions of a daydream and the experience of sense objects are false, and (so are) things seen in a dream, so, O descendant of Daśārha, is the round of birth and death for the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.56
अर्थे ह्य् अविद्यमाने ऽपि संसृतिर् न निवर्तते ध्यायतो विषयान् अस्य स्वप्ने ऽनर्थागमो यथा
arthe hy avidyamāne 'pi saṃsṛtir na nivartate dhyāyato viṣayān asya svapne 'narthāgamo yathā
For even when the object does not exist, the cycle of transmigration does not cease for one who broods on sense objects, just as in a dream misfortune comes upon (a person).
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.57
तस्माद् उद्धव मा भुङ्क्ष्व विषयान् असद्-इन्द्रियैः आत्माग्रहण-निर्भातं पश्य वैकल्पिकं भ्रमम्
tasmād uddhava mā bhuṅkṣva viṣayān asad-indriyaiḥ ātmāgrahaṇa-nirbhātaṃ paśya vaikalpikaṃ bhramam
Therefore, Uddhava, do not enjoy sense objects with the unreal senses; see this error of duality, which shines forth (only) through the non-apprehension of the Self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.58
क्षिप्तो ऽवमानितो ऽसद्भिः प्रलब्धो ऽसूयितो ऽथ वा ताडितः सन्निरुद्धो वा वृत्त्या वा परिहापितः
kṣipto 'vamānito 'sadbhiḥ pralabdho 'sūyito 'tha vā tāḍitaḥ sanniruddho vā vṛttyā vā parihāpitaḥ
Abused, dishonoured by the wicked, mocked, or else slandered, beaten or bound fast, or deprived of his livelihood,
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.59
निष्ठ्युतो मूत्रितो वाज्ञैर् बहुधैवं प्रकम्पितः श्रेयस्-कामः कृच्छ्र-गत आत्मनात्मानम् उद्धरेत्
niṣṭhyuto mūtrito vājñair bahudhaivaṃ prakampitaḥ śreyas-kāmaḥ kṛcchra-gata ātmanātmānam uddharet
Spat upon or urinated upon by fools, shaken in many such ways—one who desires the highest good, having come into distress, should lift himself up by himself.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.60
श्री-उद्धव उवाच यथैवम् अनुबुध्येयं वद नो वदतां वर सु-दुःषहम् इमं मन्य आत्मन्य् असद्-अतिक्रमम्
śrī-uddhava uvāca yathaivam anubudhyeyaṃ vada no vadatāṃ vara su-duḥṣaham imaṃ manya ātmany asad-atikramam
Śrī Uddhava said: Tell us, O best of speakers, how I might understand this; I consider this overstepping by the wicked, (directed) at oneself, very hard to bear.
AI translation rendered from the Sanskrit, not a published edition
SB 11 22.61
विदुषाम् अपि विश्वात्मन् प्रकृतिर् हि बलीयसी ऋते त्वद्-धर्म-निरतान् शान्तांस् ते चरणालयान्
viduṣām api viśvātman prakṛtir hi balīyasī ṛte tvad-dharma-niratān śāntāṃs te caraṇālayān
For even for the learned, O Self of all, one's nature is stronger—except for those devoted to your dharma, the peaceful ones whose dwelling is your feet.
AI translation rendered from the Sanskrit, not a published edition