Bhagavata Purana — Skandha 11 — Chapter 9
SB 11 9.1
श्री-ब्राह्मण उवाच परिग्रहो हि दुःखाय यद् यत् प्रियतमं नृणाम् अनन्तं सुखम् आप्नोति तद् विद्वान् यस् त्व् अकिञ्चनः
śrī-brāhmaṇa uvāca parigraho hi duḥkhāya yad yat priyatamaṃ nṛṇām anantaṃ sukham āpnoti tad vidvān yas tv akiñcanaḥ
Acquisition indeed leads to sorrow — whatever is dearest to men; but he who knows this and owns nothing gains endless happiness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.2
सामिषं कुररं जघ्नुर् बलिनो ऽन्ये निरामिषाः तदामिषं परित्यज्य स सुखं समविन्दत
sāmiṣaṃ kuraraṃ jaghnur balino 'nye nirāmiṣāḥ tadāmiṣaṃ parityajya sa sukhaṃ samavindata
Other strong ones, having no meat, attacked an osprey that had meat; then, giving up that meat, he found happiness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.3
न मे मानापमानौ स्तो न चिन्ता गेह-पुत्रिणाम् आत्म-क्रीड आत्म-रतिर् विचरामीह बाल-वत्
na me mānāpamānau sto na cintā geha-putriṇām ātma-krīḍa ātma-ratir vicarāmīha bāla-vat
For me there is neither honour nor dishonour, nor the cares of those with houses and sons; playing in the Self, delighting in the Self, I roam here like a child.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.4
द्वाव् एव चिन्तया मुक्तौ परमानन्द आप्लुतौ यो विमुग्धो जडो बालो यो गुणेभ्यः परं गतः
dvāv eva cintayā muktau paramānanda āplutau yo vimugdho jaḍo bālo yo guṇebhyaḥ paraṃ gataḥ
Only two are free of anxiety, bathed in the highest bliss: the one who is wholly bewildered, dull, a child, and the one who has gone beyond the qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.5
क्वचित् कुमारी त्व् आत्मानं वृणानान् गृहम् आगतान् स्वयं तान् अर्हयाम् आस क्वापि यातेषु बन्धुषु
kvacit kumārī tv ātmānaṃ vṛṇānān gṛham āgatān svayaṃ tān arhayām āsa kvāpi yāteṣu bandhuṣu
Once a young girl, her relatives having gone off somewhere, herself received those who had come to the house seeking her (hand).
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.6
तेषाम् अभ्यवहारार्थं शालीन् रहसि पार्थिव अवघ्नन्त्याः प्रकोष्ठ-स्थाश् चक्रुः शङ्खाः स्वनं महत्
teṣām abhyavahārārthaṃ śālīn rahasi pārthiva avaghnantyāḥ prakoṣṭha-sthāś cakruḥ śaṅkhāḥ svanaṃ mahat
As she was husking rice in a private place for their meal, O king, the conch bangles on her forearms made a loud noise.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.7
सा तज् जुगुप्सितं मत्वा महती वृईडिता ततः बभञ्जैकैकशः शङ्खान् द्वौ द्वौ पाण्योर् अशेषयत्
sā taj jugupsitaṃ matvā mahatī vṛīḍitā tataḥ babhañjaikaikaśaḥ śaṅkhān dvau dvau pāṇyor aśeṣayat
Thinking that shameful, that high-minded girl grew embarrassed, and thereupon broke the bangles one by one, leaving just two on each hand.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.8
उभयोर् अप्य् अभूद् घोषो ह्य् अवघ्नन्त्याः स्व-शङ्खयोः तत्राप्य् एकं निरभिदद् एकस्मान् नाभवद् ध्वनिः
ubhayor apy abhūd ghoṣo hy avaghnantyāḥ sva-śaṅkhayoḥ tatrāpy ekaṃ nirabhidad ekasmān nābhavad dhvaniḥ
But from the two also, as she husked, her bangles made a sound; so she broke one of those too, and from the single one no sound arose.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.9
अन्वशिक्षम् इमं तस्या उपदेशम् अरिन्दम लोकान् अनुचरन्न् एतान् लोक-तत्त्व-विवित्सया
anvaśikṣam imaṃ tasyā upadeśam arindama lokān anucarann etān loka-tattva-vivitsayā
I learned this instruction from her, O subduer of enemies, as I wandered through these worlds wishing to know the truth of the world.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.10
वासे बहूनां कलहो भवेद् वार्ता द्वयोर् अपि एक एव वसेत् तस्मात् कुमार्या इव कङ्कणः
vāse bahūnāṃ kalaho bhaved vārtā dvayor api eka eva vaset tasmāt kumāryā iva kaṅkaṇaḥ
Where many dwell there will be quarrel, and even with two there will be chatter; therefore one should dwell alone, like the maiden's bangle.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.11
मन एकत्र संयुञ्ज्याज् जित-श्वासो जितासनः वैराग्याभ्यास-योगेन ध्रियमाणम् अतन्द्रितः
mana ekatra saṃyuñjyāj jita-śvāso jitāsanaḥ vairāgyābhyāsa-yogena dhriyamāṇam atandritaḥ
With breath mastered and posture mastered, undrowsy, one should join the mind to a single point, holding it there by the practice of detachment.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.12
यस्मिन् मनो लब्ध-पदं यद् एतच् छनैः शनैर् मुञ्चति कर्म-रेणून् सत्त्वेन वृद्धेन रजस् तमश् च विधूय निर्वाणम् उपैत्य् अनिन्धनम्
yasmin mano labdha-padaṃ yad etac chanaiḥ śanair muñcati karma-reṇūn sattvena vṛddhena rajas tamaś ca vidhūya nirvāṇam upaity anindhanam
When the mind has gained a footing in it, it gradually lets go of the dust of works; and by the growth of sattva, shaking off rajas and tamas, it reaches extinction, having no fuel.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.13
तदैवम् आत्मन्य् अवरुद्ध-चित्तो न वेद किञ्चिद् बहिर् अन्तरं वा यथेषु-कारो नृपतिं व्रजन्तम् इषौ गतात्मा न ददर्श पार्श्वे
tadaivam ātmany avaruddha-citto na veda kiñcid bahir antaraṃ vā yatheṣu-kāro nṛpatiṃ vrajantam iṣau gatātmā na dadarśa pārśve
Then, his thought thus shut up in the Self, he knows nothing outer or inner — as an arrow-maker, his mind gone into the arrow, did not see the king passing at his side.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.14
एक-चार्य् अनिकेतः स्याद् अप्रमत्तो गुहाशयः अलक्ष्यमाण आचारैर् मुनिर् एको ऽल्प-भाषणः
eka-cāry aniketaḥ syād apramatto guhāśayaḥ alakṣyamāṇa ācārair munir eko 'lpa-bhāṣaṇaḥ
He should wander alone, without a dwelling, vigilant, keeping to the cave (of the heart), not recognizable by his conduct, a solitary sage, speaking little.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.15
गृहारम्भो हि दुःखाय विफलश् चाध्रुवात्मनः सर्पः पर-कृतं वेश्म प्रविश्य सुखम् एधते
gṛhārambho hi duḥkhāya viphalaś cādhruvātmanaḥ sarpaḥ para-kṛtaṃ veśma praviśya sukham edhate
For the setting up of a household leads only to sorrow and is fruitless for one whose self is impermanent. A snake, entering a dwelling made by another, prospers happily.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.16
एको नारायणो देवः पूर्व-सृष्टं स्व-मायया संहृत्य काल-कलया कल्पान्त इदम् ईश्वरः एक एवाद्वितीयो ऽभूद् आत्माधारो ऽखिलाश्रयः
eko nārāyaṇo devaḥ pūrva-sṛṣṭaṃ sva-māyayā saṃhṛtya kāla-kalayā kalpānta idam īśvaraḥ eka evādvitīyo 'bhūd ātmādhāro 'khilāśrayaḥ
The one God Nārāyaṇa, the Lord, having withdrawn by a portion of time this world that he had formerly created by his own māyā, at the end of the kalpa remained one alone, without a second, supported by himself, the support of all.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.17
कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु सत्त्वादिष्व् आदि-पुरुषः प्रधान-पुरुषेश्वरः
kālenātmānubhāvena sāmyaṃ nītāsu śaktiṣu sattvādiṣv ādi-puruṣaḥ pradhāna-puruṣeśvaraḥ
When by time, whose power is his own self, the potencies—goodness and the rest—have been brought to equilibrium, the primeval Person, the Lord of primal nature and of the puruṣa,
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.18
परावराणां परम आस्ते कैवल्य-संज्ञितः केवलानुभवानन्द- सन्दोहो निरुपाधिकः
parāvarāṇāṃ parama āste kaivalya-saṃjñitaḥ kevalānubhavānanda- sandoho nirupādhikaḥ
—the highest of the higher and lower beings—abides, designated as absolute oneness, a mass of pure experiential bliss, without any adventitious condition.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.19
केवलात्मानुभावेन स्व-मायां त्रि-गुणात्मिकाम् सङ्क्षोभयन् सृजत्य् आदौ तया सूत्रम् अरिन्दम
kevalātmānubhāvena sva-māyāṃ tri-guṇātmikām saṅkṣobhayan sṛjaty ādau tayā sūtram arindama
By the experience of his own self alone, agitating his māyā that consists of the three qualities, he creates in the beginning, through her, the sūtra (the cosmic thread), O subduer of enemies.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.20
ताम् आहुस् त्रि-गुण-व्यक्तिं सृजन्तीं विश्वतो-मुखम् यस्मिन् प्रोतम् इदं विश्वं येन संसरते पुमान्
tām āhus tri-guṇa-vyaktiṃ sṛjantīṃ viśvato-mukham yasmin protam idaṃ viśvaṃ yena saṃsarate pumān
They call her the manifestation of the three qualities, creating (a form) with faces in all directions, in which this universe is strung, and by which the person transmigrates.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.21
यथोर्णनाभिर् हृदयाद् ऊर्णां सन्तत्य वक्त्रतः तया विहृत्य भूयस् तां ग्रसत्य् एवं महेश्वरः
yathorṇanābhir hṛdayād ūrṇāṃ santatya vaktrataḥ tayā vihṛtya bhūyas tāṃ grasaty evaṃ maheśvaraḥ
As a spider, extending thread from its heart out through its mouth, plays with it and then swallows it back again—so does the Great Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.22
यत्र यत्र मनो देही धारयेत् सकलं धिया स्नेहाद् द्वेषाद् भयाद् वापि याति तत्-तत्-स्वरूपताम्
yatra yatra mano dehī dhārayet sakalaṃ dhiyā snehād dveṣād bhayād vāpi yāti tat-tat-svarūpatām
On whatever an embodied being fixes his mind wholly with his understanding, whether out of affection, hatred, or fear, he attains the very nature of that thing.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.23
कीटः पेशस्कृतं ध्यायन् कुड्यां तेन प्रवेशितः याति तत्-सात्मतां राजन् पूर्व-रूपम् असन्त्यजन्
kīṭaḥ peśaskṛtaṃ dhyāyan kuḍyāṃ tena praveśitaḥ yāti tat-sātmatāṃ rājan pūrva-rūpam asantyajan
A worm, meditating on the wasp that has shut it up in a wall, attains identity with it, O king, without giving up its former form.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.24
एवं गुरुभ्य एतेभ्य एषा मे शिक्षिता मतिः स्वात्मोपशिक्षितां बुद्धिं शृणु मे वदतः प्रभो
evaṃ gurubhya etebhya eṣā me śikṣitā matiḥ svātmopaśikṣitāṃ buddhiṃ śṛṇu me vadataḥ prabho
Thus this understanding of mine has been learned from these teachers. Hear from me, as I speak, the insight taught to me by my own self, O master.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.25
देहो गुरुर् मम विरक्ति-विवेक-हेतुर् बिभ्रत् स्म सत्त्व-निधनं सततार्त्य्-उदर्कम् अम्प्;तत्त्वान्य् अनेन विमृशामि यथा तथापि पारक्यम् इत्य् अवसितो विचराम्य् असङ्गः
deho gurur mama virakti-viveka-hetur bibhrat sma sattva-nidhanaṃ satatārty-udarkam tattvāny anena vimṛśāmi yathā tathāpi pārakyam ity avasito vicarāmy asaṅgaḥ
My body is my teacher, the cause of detachment and discrimination, for it bears (within it) the destruction of what exists and has constant pain as its outcome. With it I reflect upon the truths, and yet, having concluded that it belongs to others, I wander unattached.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.26
जायात्मजार्थ-पशु-भृत्य-गृहाप्त-वर्गान् पुष्नाति यत्-प्रिय-चिकीर्षया वितन्वन् जायात्मजार्थ-पशु-भृत्य-गृहाप्त-वर्गान् पुष्नाति यत्-प्रिय-चिकीर्षया वितन्वन् स्वान्ते स-कृच्छ्रम् अवरुद्ध-धनः स देहः सृष्ट्वास्य बीजम् अवसीदति वृक्ष-धर्मः
jāyātmajārtha-paśu-bhṛtya-gṛhāpta-vargān puṣnāti yat-priya-cikīrṣayā vitanvan jāyātmajārtha-paśu-bhṛtya-gṛhāpta-vargān puṣnāti yat-priya-cikīrṣayā vitanvan svānte sa-kṛcchram avaruddha-dhanaḥ sa dehaḥ sṛṣṭvāsya bījam avasīdati vṛkṣa-dharmaḥ
Wishing to please it, he maintains and extends the whole company of wife, children, wealth, cattle, servants, house and relatives; having with great trouble amassed wealth for his own end, that body, after producing its seed, perishes—such is the nature of a tree.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.27
जिह्वैकतो ऽमुम् अपकर्षति कर्हि तर्षा शिश्नो ऽन्यतस् त्वग् उदरं श्रवणं कुतश्चित् जिह्वैकतो ऽमुम् अपकर्षति कर्हि तर्षा शिश्नो ऽन्यतस् त्वग् उदरं श्रवणं कुतश्चित् घ्राणो ऽन्यतश् चपल-दृक् क्व च कर्म-शक्तिर् बह्व्यः सपत्न्य इव गेह-पतिं लुनन्ति
jihvaikato 'mum apakarṣati karhi tarṣā śiśno 'nyatas tvag udaraṃ śravaṇaṃ kutaścit jihvaikato 'mum apakarṣati karhi tarṣā śiśno 'nyatas tvag udaraṃ śravaṇaṃ kutaścit ghrāṇo 'nyataś capala-dṛk kva ca karma-śaktir bahvyaḥ sapatnya iva geha-patiṃ lunanti
The tongue drags him one way, thirst somewhere, the genitals another way, the skin, the belly, the ear from yet elsewhere, the nose another way, and the restless eye, and the power of action somewhere else—they cut him up like many co-wives cutting up the master of the house.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.28
सृष्ट्वा पुराणि विविधान्य् अजयात्म-शक्त्या वृक्षान् सरीसृप-पशून् खग-दन्दशूकान् सृष्ट्वा पुराणि विविधान्य् अजयात्म-शक्त्या वृक्षान् सरीसृप-पशून् खग-दन्दशूकान् तैस् तैर् अतुष्ट-हृदयः पुरुषं विधाय ब्रह्मावलोक-धिषणं मुदम् आप देवः
sṛṣṭvā purāṇi vividhāny ajayātma-śaktyā vṛkṣān sarīsṛpa-paśūn khaga-dandaśūkān sṛṣṭvā purāṇi vividhāny ajayātma-śaktyā vṛkṣān sarīsṛpa-paśūn khaga-dandaśūkān tais tair atuṣṭa-hṛdayaḥ puruṣaṃ vidhāya brahmāvaloka-dhiṣaṇaṃ mudam āpa devaḥ
Having created by his own power the various cities (bodies)—trees, creeping things, beasts, birds and biting snakes—through the unborn (māyā), and not satisfied at heart with any of these, the God fashioned man, whose intelligence is able to perceive Brahman, and attained delight.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.29
लब्ध्वा सु-दुर्लभम् इदं बहु-सम्भवान्ते मानुष्यम् अर्थ-दम् अनित्यम् अपीह धीरः लब्ध्वा सु-दुर्लभम् इदं बहु-सम्भवान्ते मानुष्यम् अर्थ-दम् अनित्यम् अपीह धीरः तूर्णं यतेत न पतेद् अनु-मृत्यु यावन् निःश्रेयसाय विषयः खलु सर्वतः स्यात्
labdhvā su-durlabham idaṃ bahu-sambhavānte mānuṣyam artha-dam anityam apīha dhīraḥ labdhvā su-durlabham idaṃ bahu-sambhavānte mānuṣyam artha-dam anityam apīha dhīraḥ tūrṇaṃ yateta na pated anu-mṛtyu yāvan niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt
Having here obtained this very hard-won human birth, which grants the (highest) aim though it is impermanent, at the end of many births, let the steady man strive swiftly for the supreme good before he falls, while death has not yet come—for objects of sense are available everywhere.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 9.30
एवं सञ्जात-वैराग्यो विज्ञानालोक आत्मनि विचरामि महीम् एतां मुक्त-सङ्गो ऽनहङ्कृतः
evaṃ sañjāta-vairāgyo vijñānāloka ātmani vicarāmi mahīm etāṃ mukta-saṅgo 'nahaṅkṛtaḥ
Thus, with detachment arisen and with the light of discriminative knowledge in myself, I wander over this earth, free from attachment and without egotism.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.31
न ह्य् एकस्माद् गुरोर् ज्ञानं सु-स्थिरं स्यात् सु-पुष्कलम् ब्रह्मैतद् अद्वितीयं वै गीयते बहुधर्षिभिः
na hy ekasmād guror jñānaṃ su-sthiraṃ syāt su-puṣkalam brahmaitad advitīyaṃ vai gīyate bahudharṣibhiḥ
For from one teacher alone knowledge would not become firmly established and abundant; this Brahman, indeed, though without a second, is sung of in many ways by the sages.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.32
श्री-भगवान् उवाच इत्य् उक्त्वा स यदुं विप्रस् तम् आमन्त्र्य गभीर-धीः वन्दितः स्व्-अर्चितो राज्ञा ययौ प्रीतो यथागतम्
śrī-bhagavān uvāca ity uktvā sa yaduṃ vipras tam āmantrya gabhīra-dhīḥ vanditaḥ sv-arcito rājñā yayau prīto yathāgatam
The Blessed Lord said: Having spoken thus, the brāhmaṇa of deep understanding took leave of Yadu and, honoured and well worshipped by the king, went away pleased, as he had come.
AI translation rendered from the Sanskrit, not a published edition
SB 11 9.33
अवधूत-वचः श्रुत्वा पूर्वेषां नः स पूर्व-जः सर्व-सङ्ग-विनिर्मुक्तः सम-चित्तो बभूव ह
avadhūta-vacaḥ śrutvā pūrveṣāṃ naḥ sa pūrva-jaḥ sarva-saṅga-vinirmuktaḥ sama-citto babhūva ha
Having heard the words of the avadhūta, that forefather of our ancestors became wholly freed from all attachment and even-minded.
AI translation rendered from the Sanskrit, not a published edition