Bhagavata Purana — Skandha 11 — Chapter 23
SB 11 23.1
श्री-बादरायणिर् उवाच स एवम् आशंसित उद्धवेन भागवत-मुख्येन दाशार्ह-मुख्यः सभाजयन् भृत्य-वचो मुकुन्दस् तम् आबभाषे श्रवणीय-वीर्यः
śrī-bādarāyaṇir uvāca sa evam āśaṃsita uddhavena bhāgavata-mukhyena dāśārha-mukhyaḥ sabhājayan bhṛtya-vaco mukundas tam ābabhāṣe śravaṇīya-vīryaḥ
Śrī Bādarāyaṇi said: Thus entreated by Uddhava, foremost of devotees, the chief of the Daśārhas, Mukunda, whose valour is worth hearing of, honouring his servant's words, spoke to him.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.2
श्री-भगवान् उवाच बार्हस्पत्य स नास्त्य् अत्र साधुर् वै दुर्जनेरितैः दुरक्तैर् भिन्नम् आत्मानं यः समाधातुम् ईश्वरः
śrī-bhagavān uvāca bārhaspatya sa nāsty atra sādhur vai durjaneritaiḥ duraktair bhinnam ātmānaṃ yaḥ samādhātum īśvaraḥ
The Blessed Lord said: O son of Bṛhaspati's line, there is indeed here no good man who is able to steady a mind shattered by the harsh words uttered by evil people.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.3
न तथा तप्यते विद्धः पुमान् बाणैस् तु मर्म-गैः यथा तुदन्ति मर्म-स्था ह्य् असतां परुषेषवः
na tathā tapyate viddhaḥ pumān bāṇais tu marma-gaiḥ yathā tudanti marma-sthā hy asatāṃ paruṣeṣavaḥ
A man pierced by arrows that reach the vital parts is not so tormented as the harsh arrows of the wicked, lodged in the vitals, torment (him).
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.4
कथयन्ति महत् पुण्यम् इतिहासम् इहोद्धव तम् अहं वर्णयिष्यामि निबोध सु-समाहितः
kathayanti mahat puṇyam itihāsam ihoddhava tam ahaṃ varṇayiṣyāmi nibodha su-samāhitaḥ
They tell in this world, Uddhava, a greatly meritorious old story; I shall relate it—listen with full attention.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.5
केनचिद् भिक्षुणा गीतं परिभूतेन दुर्जनैः स्मरता धृति-युक्तेन विपाकं निज-कर्मणाम्
kenacid bhikṣuṇā gītaṃ paribhūtena durjanaiḥ smaratā dhṛti-yuktena vipākaṃ nija-karmaṇām
It was sung by a certain mendicant who was humiliated by wicked men, who remained firm in resolve, recalling the ripening of his own past deeds.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.6
अवन्तिषु द्विजः कश्चिद् आसीद् आढ्यतमः श्रिया वार्ता-वृत्तिः कदर्यस् तु कामी लुब्धो ऽति-कोपनः
avantiṣu dvijaḥ kaścid āsīd āḍhyatamaḥ śriyā vārtā-vṛttiḥ kadaryas tu kāmī lubdho 'ti-kopanaḥ
Among the Avantis there was a certain brahmin, exceedingly rich in wealth, living by trade, but miserly, lustful, greedy, and very prone to anger.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.7
ज्ञातयो ऽतिथयस् तस्य वाङ्-मात्रेणापि नार्चिताः शून्यावसथ आत्मापि काले कामैर् अनर्चितः
jñātayo 'tithayas tasya vāṅ-mātreṇāpi nārcitāḥ śūnyāvasatha ātmāpi kāle kāmair anarcitaḥ
His kinsmen and guests were not honoured by him even with a mere word; his house was empty (of hospitality), and he himself did not gratify himself with pleasures at the proper time.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.8
दुह्शीलस्य कदर्यस्य द्रुह्यन्ते पुत्र-बान्धवाः दारा दुहितरो भृत्या विषण्णा नाचरन् प्रियम्
duhśīlasya kadaryasya druhyante putra-bāndhavāḥ dārā duhitaro bhṛtyā viṣaṇṇā nācaran priyam
Sons and relatives turn hostile to a man of bad character and miserly ways; his wife, daughters and servants, being wretched, did not act to please him.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.9
तस्यैवं यक्ष-वित्तस्य च्युतस्योभय-लोकतः धर्म-काम-विहीनस्य चुक्रुधुः पञ्च-भागिनः
tasyaivaṃ yakṣa-vittasya cyutasyobhaya-lokataḥ dharma-kāma-vihīnasya cukrudhuḥ pañca-bhāginaḥ
At him, whose wealth was thus (hoarded) like a Yakṣa's, who had fallen away from both worlds, and who was devoid of dharma and enjoyment, the five sharers grew angry.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.10
तद्-अवध्यान-विस्रस्त- पुण्य-स्कन्धस्य भूरि-द अर्थो ऽप्य् अगच्छन् निधनं बह्व्-आयास-परिश्रमः
tad-avadhyāna-visrasta- puṇya-skandhasya bhūri-da artho 'py agacchan nidhanaṃ bahv-āyāsa-pariśramaḥ
O bountiful one, the stock of merit of that man, slipped away through his disregard of those (five), and even his wealth—for which he had toiled with much effort—came to destruction.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.11
ज्ञात्यो जगृहुः किञ्चित् किञ्चिद् दस्यव उद्धव दैवतः कालतः किञ्चिद् ब्रह्म-बन्धोर् नृ-पार्थिवात्
jñātyo jagṛhuḥ kiñcit kiñcid dasyava uddhava daivataḥ kālataḥ kiñcid brahma-bandhor nṛ-pārthivāt
Kinsmen seized some, Uddhava, robbers some; some (was lost) by fate, some by time, some (was taken) by men and by the king from that unworthy brahmin.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.12
स एवं द्रविणे नष्टे धर्म-काम-विवर्जितः उपेक्षितश् च स्व-जनैश् चिन्ताम् आप दुरत्ययाम्
sa evaṃ draviṇe naṣṭe dharma-kāma-vivarjitaḥ upekṣitaś ca sva-janaiś cintām āpa duratyayām
Thus, his wealth lost, deprived of dharma and pleasure, and neglected by his own people, he fell into anxiety hard to overcome.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.13
तस्यैवं ध्यायतो दीर्घं नष्ट-रायस् तपस्विनः खिद्यतो बाष्प-कण्ठस्य निर्वेदः सु-महान् अभूत्
tasyaivaṃ dhyāyato dīrghaṃ naṣṭa-rāyas tapasvinaḥ khidyato bāṣpa-kaṇṭhasya nirvedaḥ su-mahān abhūt
As he brooded thus for a long time, that wretched man whose riches were lost, grieving, his throat choked with tears, a very great disgust (with the world) arose in him.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.14
स चाहेदम् अहो कष्टं वृथात्मा मे ऽनुतापितः न धर्माय न कामाय यस्यार्थायास ईदृशः
sa cāhedam aho kaṣṭaṃ vṛthātmā me 'nutāpitaḥ na dharmāya na kāmāya yasyārthāyāsa īdṛśaḥ
And he said this: "Alas, what pain! In vain have I tormented myself, since such toil for wealth was neither for dharma nor for pleasure."
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.15
प्रायेणाथाः कदर्याणां न सुखाय कदाचन इह चात्मोपतापाय मृतस्य नरकाय च
prāyeṇāthāḥ kadaryāṇāṃ na sukhāya kadācana iha cātmopatāpāya mṛtasya narakāya ca
For the most part the riches of misers never lead to happiness; here they lead to self-torment, and when (the miser) is dead, to hell.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.16
यशो यशस्विनां शुद्धं श्लाघ्या ये गुणिनां गुणाः लोभः स्व्-अल्पो ऽपि तान् हन्ति श्वित्रो रूपम् इवेप्सितम्
yaśo yaśasvināṃ śuddhaṃ ślāghyā ye guṇināṃ guṇāḥ lobhaḥ sv-alpo 'pi tān hanti śvitro rūpam ivepsitam
The pure fame of the famous, and the praiseworthy qualities that the virtuous have — even a very little greed destroys them, as white leprosy destroys a beauty one desires.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.17
अर्थस्य साधने सिद्धे उत्कर्षे रक्षणे व्यये नाशोपभोग आयासस् त्रासश् चिन्ता भ्रमो नृणाम्
arthasya sādhane siddhe utkarṣe rakṣaṇe vyaye nāśopabhoga āyāsas trāsaś cintā bhramo nṛṇām
In the earning of wealth, in it once gained, in its increase, its guarding, its spending, its loss and its enjoyment, men have toil, terror, anxiety and bewilderment.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.18
स्तेयं हिंसानृतं दम्भः कामः क्रोधः स्मयो मदः भेदो वैरम् अविश्वासः संस्पर्धा व्यसनानि च
steyaṃ hiṃsānṛtaṃ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ bhedo vairam aviśvāsaḥ saṃspardhā vyasanāni ca
Theft, violence, falsehood, hypocrisy, lust, anger, arrogance, pride, division, enmity, distrust, rivalry, and (the three) vices —
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.19
एते पञ्चदशानर्था ह्य् अर्थ-मूला मता नृणाम् तस्माद् अनर्थम् अर्थाख्यं श्रेयो-ऽर्थी दूरतस् त्यजेत्
ete pañcadaśānarthā hy artha-mūlā matā nṛṇām tasmād anartham arthākhyaṃ śreyo-'rthī dūratas tyajet
These fifteen evils are held to be rooted in wealth for men; therefore one who desires his own good should abandon far away that evil which goes by the name of wealth.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.20
भिद्यन्ते भ्रातरो दाराः पितरः सुहृदस् तथा एकास्निग्धाः काकिणिना सद्यः सर्वे ऽरयः कृताः
bhidyante bhrātaro dārāḥ pitaraḥ suhṛdas tathā ekāsnigdhāḥ kākiṇinā sadyaḥ sarve 'rayaḥ kṛtāḥ
Brothers, wives, fathers and likewise friends become split apart; those who were of one affection are, over a single small coin, at once all made into enemies.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.21
अर्थेनाल्पीयसा ह्य् एते संरब्धा दीप्त-मन्यवः त्यजन्त्य् आशु स्पृधो घ्नन्ति सहसोत्सृज्य सौहृदम्
arthenālpīyasā hy ete saṃrabdhā dīpta-manyavaḥ tyajanty āśu spṛdho ghnanti sahasotsṛjya sauhṛdam
For over the very smallest bit of wealth these men become enraged, their fury blazing; becoming rivals they quickly abandon and even kill (one another), casting off friendship in an instant.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.22
लब्ध्वा जन्मामर-प्रार्थ्यं मानुष्यं तद् द्विजाग्र्यताम् तद् अनादृत्य ये स्वार्थं घ्नन्ति यान्त्य् अशुभां गतिम्
labdhvā janmāmara-prārthyaṃ mānuṣyaṃ tad dvijāgryatām tad anādṛtya ye svārthaṃ ghnanti yānty aśubhāṃ gatim
Having obtained this human birth, which even the immortals pray for, and in it the pre-eminence of the twice-born, those who disregard it and destroy their own good go to an inauspicious destiny.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.23
स्वर्गापवर्गयोर् द्वारं प्राप्य लोकम् इमं पुमान् द्रविणे को ऽनुषज्जेत मर्त्यो ऽनर्थस्य धामनि
svargāpavargayor dvāraṃ prāpya lokam imaṃ pumān draviṇe ko 'nuṣajjeta martyo 'narthasya dhāmani
Having reached this world, which is the door to heaven and to liberation, what mortal man would cling to wealth, the abode of misfortune?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.24
देवर्षि-पितृ-भूतानि ज्ञातीन् बन्धूंश् च भागिनः असंविभज्य चात्मानं यक्ष-वित्तः पतत्य् अधः
devarṣi-pitṛ-bhūtāni jñātīn bandhūṃś ca bhāginaḥ asaṃvibhajya cātmānaṃ yakṣa-vittaḥ pataty adhaḥ
Not apportioning (his wealth) to the gods, sages, forefathers and beings, nor to kinsmen and relatives who have a share, nor to himself, the man whose riches are a yakṣa's hoard falls downward.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.25
व्यर्थयार्थेहया वित्तं प्रमत्तस्य वयो बलम् कुशला येन सिध्यन्ति जरठः किं नु साधये
vyarthayārthehayā vittaṃ pramattasya vayo balam kuśalā yena sidhyanti jaraṭhaḥ kiṃ nu sādhaye
By a fruitless striving for wealth, the money, the years and the strength of a heedless man (are wasted) — by which things the skilful attain success; now that I am old, what indeed shall I accomplish?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.26
कस्मात् सङ्क्लिश्यते विद्वान् व्यर्थयार्थेहयासकृत् कस्यचिन् मायया नूनं लोको ऽयं सु-विमोहितः
kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt kasyacin māyayā nūnaṃ loko 'yaṃ su-vimohitaḥ
Why does a learned man suffer again and again through a fruitless striving for wealth? Surely by someone's illusive power this world is utterly deluded.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.27
किं धनैर् धन-दैर् वा किं कामैर् वा काम-दैर् उत मृत्युना ग्रस्यमानस्य कर्मभिर् वोत जन्म-दैः
kiṃ dhanair dhana-dair vā kiṃ kāmair vā kāma-dair uta mṛtyunā grasyamānasya karmabhir vota janma-daiḥ
What are riches or the givers of riches to him, what pleasures or the givers of pleasure, or works that give (fresh) birth, when he is being swallowed by death?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.28
नूनं मे भगवांस् तुष्टः सर्व-देव-मयो हरिः येन नीतो दशाम् एतां निर्वेदश् चात्मनः प्लवः
nūnaṃ me bhagavāṃs tuṣṭaḥ sarva-deva-mayo hariḥ yena nīto daśām etāṃ nirvedaś cātmanaḥ plavaḥ
Surely the Blessed Lord Hari, who comprises all the gods, is pleased with me, since I have been brought to this state, and to disgust (with the world), which is the raft of the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.29
सो ऽहं कालावशेषेण शोषयिष्ये ऽङ्गम् आत्मनः अप्रमत्तो ऽखिल-स्वार्थे यदि स्यात् सिद्ध आत्मनि
so 'haṃ kālāvaśeṣeṇa śoṣayiṣye 'ṅgam ātmanaḥ apramatto 'khila-svārthe yadi syāt siddha ātmani
So I, with what time remains, will wither this body of mine, being heedful concerning the whole of my own true good, if that (good) be found established in the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 23.30
तत्र माम् अनुमोदेरन् देवास् त्रि-भुवनेश्वराः मुहूर्तेन ब्रह्म-लोकं खट्वाङ्गः समसाधयत्
tatra mām anumoderan devās tri-bhuvaneśvarāḥ muhūrtena brahma-lokaṃ khaṭvāṅgaḥ samasādhayat
In this the gods, the lords of the three worlds, will approve of me; Khaṭvāṅga accomplished (the winning of) Brahmaloka in a single hour.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.31
श्री-भगवान् उवाच इत्य् अभिप्रेत्य मनसा ह्य् आवन्त्यो द्विज-सत्तमः उन्मुच्य हृदय-ग्रन्थीन् शान्तो भिक्षुर् अभून् मुनिः
śrī-bhagavān uvāca ity abhipretya manasā hy āvantyo dvija-sattamaḥ unmucya hṛdaya-granthīn śānto bhikṣur abhūn muniḥ
The Blessed Lord said: Having thus resolved in his mind, that man of Avanti, the best of the twice-born, untied the knots of his heart and became a peaceful mendicant sage.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.32
स चचार महीम् एतां संयतात्मेन्द्रियानिलः भिक्षार्थं नगर-ग्रामान् असङ्गो ऽलक्षितो ऽविशत्
sa cacāra mahīm etāṃ saṃyatātmendriyānilaḥ bhikṣārthaṃ nagara-grāmān asaṅgo 'lakṣito 'viśat
He wandered over this earth with mind, senses and breath restrained; for the sake of alms he entered towns and villages, unattached and unnoticed.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.33
तं वै प्रवयसं भिक्षुम् अवधूतम् असज्-जनाः दृष्ट्वा पर्यभवन् भद्र बह्वीभिः परिभूतिभिः
taṃ vai pravayasaṃ bhikṣum avadhūtam asaj-janāḥ dṛṣṭvā paryabhavan bhadra bahvībhiḥ paribhūtibhiḥ
Seeing that aged mendicant, an avadhūta, wicked people insulted him, good sir, with many kinds of abuse.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.34
केचित् त्रि-वेणुं जगृहुर् एके पात्रं कमण्डलुम् पीठं चैके ऽक्ष-सूत्रं च कन्थां चीराणि केचन प्रदाय च पुनस् तानि दर्शितान्य् आददुर् मुनेः
kecit tri-veṇuṃ jagṛhur eke pātraṃ kamaṇḍalum pīṭhaṃ caike 'kṣa-sūtraṃ ca kanthāṃ cīrāṇi kecana pradāya ca punas tāni darśitāny ādadur muneḥ
Some seized his three-staffed support, some his begging bowl and water pot, some his seat and his rosary, and some his patched garment and rags; and having handed them back, they showed them to the sage and took them away again.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.35
अन्नं च भैक्ष्य-सम्पन्नं भुञ्जानस्य सरित्-तटे मूत्रयन्ति च पापिष्ठाः ष्ठीवन्त्य् अस्य च मूर्धनि
annaṃ ca bhaikṣya-sampannaṃ bhuñjānasya sarit-taṭe mūtrayanti ca pāpiṣṭhāḥ ṣṭhīvanty asya ca mūrdhani
And while he was eating on a riverbank the food he had obtained by begging, the most sinful of them would urinate on it and spit on his head.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.36
यत-वाचं वाचयन्ति ताडयन्ति न वक्ति चेत् तर्जयन्त्य् अपरे वाग्भिः स्तेनो ऽयम् इति वादिनः बध्नन्ति रज्ज्वा तं केचिद् बध्यतां बध्यताम् इति
yata-vācaṃ vācayanti tāḍayanti na vakti cet tarjayanty apare vāgbhiḥ steno 'yam iti vādinaḥ badhnanti rajjvā taṃ kecid badhyatāṃ badhyatām iti
They tried to make him talk, though he kept silence, and beat him if he would not speak; others threatened him with words, saying "This one is a thief"; and some bound him with a rope, crying "Tie him up! Tie him up!"
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.37
क्षिपन्त्य् एके ऽवजानन्त एष धर्म-ध्वजः शठः क्षीण-वित्त इमां वृत्तिम् अग्रहीत् स्व-जनोज्झितः
kṣipanty eke 'vajānanta eṣa dharma-dhvajaḥ śaṭhaḥ kṣīṇa-vitta imāṃ vṛttim agrahīt sva-janojjhitaḥ
Some reviled him, despising him: "This is a cheat who makes a banner of religion; having lost his wealth and been abandoned by his own people, he has taken up this livelihood."
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.38
अहो एष महा-सारो धृतिमान् गिरि-राड् इव मौनेन साधयत्य् अर्थं बक-वद् दृढ-निश्चयः
aho eṣa mahā-sāro dhṛtimān giri-rāḍ iva maunena sādhayaty arthaṃ baka-vad dṛḍha-niścayaḥ
"Ah, this one has great strength and is steadfast like the king of mountains; by his silence he accomplishes his aim, firm in his resolve like a heron."
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.39
इत्य् एके विहसन्त्य् एनम् एके दुर्वातयन्ति च तं बबन्धुर् निरुरुधुर् यथा क्रीडनकं द्विजम्
ity eke vihasanty enam eke durvātayanti ca taṃ babandhur nirurudhur yathā krīḍanakaṃ dvijam
Thus some mocked him, and others broke wind at him; some bound the brāhmaṇa and shut him in, as if he were a toy.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.40
एवं स भौतिकं दुःखं दैविकं दैहिकं च यत् भोक्तव्यम् आत्मनो दिष्टं प्राप्तं प्राप्तम् अबुध्यत
evaṃ sa bhautikaṃ duḥkhaṃ daivikaṃ daihikaṃ ca yat bhoktavyam ātmano diṣṭaṃ prāptaṃ prāptam abudhyata
Thus he understood that whatever suffering came to him — from other creatures, from the gods, and from his own body — was ordained for him to undergo, whenever it came.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.41
परिभूत इमां गाथाम् अगायत नराधमैः पातयद्भिः स्व धर्म-स्थो धृतिम् आस्थाय सात्त्विकीम्
paribhūta imāṃ gāthām agāyata narādhamaiḥ pātayadbhiḥ sva dharma-stho dhṛtim āsthāya sāttvikīm
Insulted and cast down by these lowest of men, standing firm in his own duty and taking his stand on sāttvic resolve, he sang this song.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.42
द्विज उवाच नायं जनो मे सुख-दुःख-हेतुर् न देवतात्मा ग्रह-कर्म-कालाः मनः परं कारणम् आमनन्ति संसार-चक्रं परिवर्तयेद् यत्
dvija uvāca nāyaṃ jano me sukha-duḥkha-hetur na devatātmā graha-karma-kālāḥ manaḥ paraṃ kāraṇam āmananti saṃsāra-cakraṃ parivartayed yat
The brāhmaṇa said: These people are not the cause of my pleasure and pain, nor the gods, nor the body, nor the planets, nor action, nor time; the mind is declared to be the supreme cause, for it is the mind that keeps the wheel of saṃsāra turning.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.43
मनो गुणान् वै सृजते बलीयस् ततश् च कर्माणि विलक्षणानि शुक्लानि कृष्णान्य् अथ लोहितानि तेभ्यः स-वर्णाः सृतयो भवन्ति
mano guṇān vai sṛjate balīyas tataś ca karmāṇi vilakṣaṇāni śuklāni kṛṣṇāny atha lohitāni tebhyaḥ sa-varṇāḥ sṛtayo bhavanti
The mind, being powerful, produces the modes, and from them arise actions of different kinds — white, black, and red; and from these actions come courses of rebirth of matching colour.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.44
अनीह आत्मा मनसा समीहता हिरण्-मयो मत्-सख उद्विचष्टे मनः स्व-लिङ्गं परिगृह्य कामान् जुषन् निबद्धो गुण-सङ्गतो ऽसौ
anīha ātmā manasā samīhatā hiraṇ-mayo mat-sakha udvicaṣṭe manaḥ sva-liṅgaṃ parigṛhya kāmān juṣan nibaddho guṇa-saṅgato 'sau
The self is actionless; golden, my friend, it looks on while the mind acts. But the mind, taking hold of its own mark (the body) and pursuing objects of desire, becomes bound through contact with the modes.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.45
दानं स्व-धर्मो नियमो यमश् च श्रुतं च कर्माणि च सद्-व्रतानि सर्वे मनो-निग्रह-लक्षणान्ताः परो हि योगो मनसः समाधिः
dānaṃ sva-dharmo niyamo yamaś ca śrutaṃ ca karmāṇi ca sad-vratāni sarve mano-nigraha-lakṣaṇāntāḥ paro hi yogo manasaḥ samādhiḥ
Charity, one's own duty, the observances and the restraints, sacred learning, ritual acts and good vows — all these have as their final purpose the subduing of the mind; for the highest yoga is the mind's absorption.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.46
समाहितं यस्य मनः प्रशान्तं दानादिभिः किं वद तस्य कृत्यम् असंयतं यस्य मनो विनश्यद् दानादिभिश् चेद् अपरं किम् एभिः
samāhitaṃ yasya manaḥ praśāntaṃ dānādibhiḥ kiṃ vada tasya kṛtyam asaṃyataṃ yasya mano vinaśyad dānādibhiś ced aparaṃ kim ebhiḥ
Tell (me): for one whose mind is composed and stilled, what use are charity and the rest? And if one's mind is uncontrolled and being ruined by charity and the rest, what else can they do?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.47
मनो-वशे ऽन्ये ह्य् अभवन् स्म देवा मनश् च नान्यस्य वशं समेति भीष्मो हि देवः सहसः सहीयान् युञ्ज्याद् वशे तं स हि देव-देवः
mano-vaśe 'nye hy abhavan sma devā manaś ca nānyasya vaśaṃ sameti bhīṣmo hi devaḥ sahasaḥ sahīyān yuñjyād vaśe taṃ sa hi deva-devaḥ
For the other gods (senses) came to be under the mind's control, and the mind does not come under anyone else's control. The mind is a terrible god, mightier than might; whoever could bring it under his control would indeed be the god of gods.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.48
तम् दुर्जयं शत्रुम् असह्य-वेगम् अरुन्-तुदं तन् न विजित्य केचित् कुर्वन्त्य् असद्-विग्रहम् अत्र मर्त्यैर् मित्राण्य् उदासीन-रिपून् विमूढाः
tam durjayaṃ śatrum asahya-vegam arun-tudaṃ tan na vijitya kecit kurvanty asad-vigraham atra martyair mitrāṇy udāsīna-ripūn vimūḍhāḥ
Failing to conquer that hard-to-conquer enemy of unbearable force, which pierces the vitals, some deluded people here make wrongful quarrel with mortals, and (reckon them) friends, neutrals, or foes.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.49
देहं मनो-मात्रम् इमं गृहीत्वा ममाहम् इत्य् अन्ध-धियो मनुष्याः एषो ऽहम् अन्यो ऽयम् इति भ्रमेण दुरन्त-पारे तमसि भ्रमन्ति
dehaṃ mano-mātram imaṃ gṛhītvā mamāham ity andha-dhiyo manuṣyāḥ eṣo 'ham anyo 'yam iti bhrameṇa duranta-pāre tamasi bhramanti
Taking this body, which is nothing but mind, as "mine" and "I," men of blind understanding wander in beginningless darkness with no end in sight, deluded by the notion "this is me, that is another."
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.50
जनस् तु हेतुः सुख-दुःखयोश् चेत् किम् आत्मनश् चात्र हि भौमयोस् तत् जिह्वां क्वचित् सन्दशति स्व-दद्भिस् तद्-वेदनायां कतमाय कुप्येत्
janas tu hetuḥ sukha-duḥkhayoś cet kim ātmanaś cātra hi bhaumayos tat jihvāṃ kvacit sandaśati sva-dadbhis tad-vedanāyāṃ katamāya kupyet
If people are the cause of pleasure and pain, what has the self to do with that, since it concerns only what is made of earth? Sometimes the tongue is bitten by one's own teeth: in the pain of that, with whom should one be angry?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.51
दुःखस्य हेतुर् यदि देवतास् तु किम् आत्मनस् तत्र विकारयोस् तत् यद् अङ्गम् अङ्गेन निहन्यते क्वचित् क्रुध्येत कस्मै पुरुषः स्व-देहे
duḥkhasya hetur yadi devatās tu kim ātmanas tatra vikārayos tat yad aṅgam aṅgena nihanyate kvacit krudhyeta kasmai puruṣaḥ sva-dehe
And if the gods are the cause of suffering, what has the self to do with that, since it concerns only the modified (bodies)? When one limb is struck by another limb, with whom in his own body should a man be angry?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.52
आत्मा यदि स्यात् सुख-दुःख-हेतुः किम् अन्यतस् तत्र निज-स्वभावः न ह्य् आत्मनो ऽन्यद् यदि तन् मृषा स्यात् क्रुध्येत कस्मान् न सुखं न दुःखम्
ātmā yadi syāt sukha-duḥkha-hetuḥ kim anyatas tatra nija-svabhāvaḥ na hy ātmano 'nyad yadi tan mṛṣā syāt krudhyeta kasmān na sukhaṃ na duḥkham
If the self were the cause of pleasure and pain, what other cause could there be, since that would be its own nature? And if there is nothing other than the self, then that (pleasure and pain) would be unreal; with whom should one be angry, when there is neither pleasure nor pain?
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.53
ग्रहा निमित्तं सुख-दुःखयोश् चेत् किम् आत्मनो ऽजस्य जनस्य ते वै ग्रहैर् ग्रहस्यैव वदन्ति पीडां क्रुध्येत कस्मै पुरुषस् ततो ऽन्यः
grahā nimittaṃ sukha-duḥkhayoś cet kim ātmano 'jasya janasya te vai grahair grahasyaiva vadanti pīḍāṃ krudhyeta kasmai puruṣas tato 'nyaḥ
If the planets are the cause of pleasure and pain, what are they to the unborn self? They belong indeed to what is born. Moreover they say that the affliction caused by planets belongs only to the planet itself; at whom, then, should the person, who is other than that, be angry?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 23.54
कर्मास्तु हेतुः सुख-दुःखयोश् चेत् किम् आत्मनस् तद् धि जडाजडत्वे देहस् त्व् अचित् पुरुषो ऽयं सुपर्णः क्रुध्येत कस्मै न हि कर्म मूलम्
karmāstu hetuḥ sukha-duḥkhayoś cet kim ātmanas tad dhi jaḍājaḍatve dehas tv acit puruṣo 'yaṃ suparṇaḥ krudhyeta kasmai na hi karma mūlam
Suppose action (karma) is the cause of pleasure and pain: what is that to the self? For action holds where there is both the inert and the non-inert; but the body is unconscious, while this person is the shining bird; at whom should one be angry? Action is surely not the root.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 23.55
कालस् तु हेतुः सुख-दुःखयोश् चेत् किम् आत्मनस् तत्र तद्-आत्मको ऽसौ नाग्नेर् हि तापो न हिमस्य तत् स्यात् क्रुध्येत कस्मै न परस्य द्वन्द्वम्
kālas tu hetuḥ sukha-duḥkhayoś cet kim ātmanas tatra tad-ātmako 'sau nāgner hi tāpo na himasya tat syāt krudhyeta kasmai na parasya dvandvam
But if time is the cause of pleasure and pain, what is that to the self? For there the self is of the very nature of time. Heat does not belong to fire (as an affliction), nor could cold belong to ice; at whom should one be angry? Duality does not belong to the Supreme.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 23.56
न केनचित् क्वापि कथञ्चनास्य द्वन्द्वोपरागः परतः परस्य यथाहमः संसृति-रूपिणः स्याद् एवं प्रबुद्धो न बिभेति भूतैः
na kenacit kvāpi kathañcanāsya dvandvoparāgaḥ parataḥ parasya yathāhamaḥ saṃsṛti-rūpiṇaḥ syād evaṃ prabuddho na bibheti bhūtaiḥ
By nothing, anywhere, in any manner is there for this one — which is beyond the beyond — a tinging by duality, as there would be for the ego, which has the form of transmigration. One awakened thus does not fear created beings.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.57
एतां स आस्थाय परात्म-निष्ठाम् अध्यासितां पूर्वतमैर् महर्षिभिः अहं तरिष्यामि दुरन्त-पारं तमो मुकुन्दाङ्घ्रि-निषेवयैव
etāṃ sa āsthāya parātma-niṣṭhām adhyāsitāṃ pūrvatamair maharṣibhiḥ ahaṃ tariṣyāmi duranta-pāraṃ tamo mukundāṅghri-niṣevayaiva
Taking my stand on this steadfastness in the Supreme Self, which the greatest sages of old have occupied, I shall cross over the darkness whose far shore is hard to reach — by the service of Mukunda's feet alone.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.58
श्री-भगवान् उवाच निर्विद्य नष्ट-द्रविणे गत-क्लमः प्रव्रज्य गां पर्यटमान इत्थम् निराकृतो ऽसद्भिर् अपि स्व-धर्माद् अकम्पितो ऽमूं मुनिर् आह गाथाम्
śrī-bhagavān uvāca nirvidya naṣṭa-draviṇe gata-klamaḥ pravrajya gāṃ paryaṭamāna ittham nirākṛto 'sadbhir api sva-dharmād akampito 'mūṃ munir āha gāthām
The Blessed Lord said: Having grown indifferent when his wealth was lost, his distress gone, having taken up the wandering life and roaming the earth in this way, rejected even by bad men yet unshaken from his own duty, the sage spoke that song.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.59
सुख-दुःख-प्रदो नान्यः पुरुषस्यात्म-विभ्रमः मित्रोदासीन-रिपवः संसारस् तमसः कृतः
sukha-duḥkha-prado nānyaḥ puruṣasyātma-vibhramaḥ mitrodāsīna-ripavaḥ saṃsāras tamasaḥ kṛtaḥ
No other gives pleasure and pain to the person: it is the self's own confusion. Friends, neutrals and enemies — this transmigratory round — are produced by ignorance.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.60
तस्मात् सर्वात्मना तात निगृहाण मनो धिया मय्य् आवेशितया युक्त एतावान् योग-सङ्ग्रहः
tasmāt sarvātmanā tāta nigṛhāṇa mano dhiyā mayy āveśitayā yukta etāvān yoga-saṅgrahaḥ
Therefore, dear one, with your whole being restrain the mind by an intelligence joined to and absorbed in me. This much is the sum of yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 11 23.61
य एतां भिक्षुणा गीतां ब्रह्म-निष्ठां समाहितः धारयञ् छ्रावयञ् छृण्वन् द्वन्द्वैर् नैवाभिभूयते
ya etāṃ bhikṣuṇā gītāṃ brahma-niṣṭhāṃ samāhitaḥ dhārayañ chrāvayañ chṛṇvan dvandvair naivābhibhūyate
Whoever, with a collected mind, holds fast to, causes others to hear, or hears this song of the mendicant, which is grounded in Brahman, is not overcome by the pairs of opposites.
AI translation rendered from the Sanskrit, not a published edition