Bhagavata Purana — Skandha 2 — Chapter 10
SB 2 10.1
श्रीशुक उवाच अत्र सर्गो विसर्गश्च स्थानं पोषणम् ऊतयः मन्वन्तरेशानुकथा निरोधो मुक्तिराश्रयः
śrīśuka uvāca atra sargo visargaśca sthānaṃ poṣaṇam ūtayaḥ manvantareśānukathā nirodho muktirāśrayaḥ
Śrīśuka said: Here (in this work are treated) creation, secondary creation, maintenance, nourishment, the impulses (behind activity), the reigns of the Manus, accounts of the Lord, dissolution, liberation, and the (ultimate) support.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.2
दशमस्य विशुद्ध्यर्थं नवानाम् इह लक्षणम् वर्णयन्ति महात्मानः श्रुतेनार्थेन चाञ्जसा
daśamasya viśuddhyarthaṃ navānām iha lakṣaṇam varṇayanti mahātmānaḥ śrutenārthena cāñjasā
For the sake of clarifying the tenth (the Support), the great souls describe here the characteristics of the nine, directly, by scripture and by reasoning.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.3
भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः ब्रह्मणो गुणवैषम्याद्विसर्गः पौरुषः स्मृतः
bhūtamātrendriyadhiyāṃ janma sarga udāhṛtaḥ brahmaṇo guṇavaiṣamyādvisargaḥ pauruṣaḥ smṛtaḥ
The origination of the (gross) elements, the subtle elements, the senses and the faculties of intellect is called sarga (creation); the secondary creation (visarga), which belongs to the (created) person, is known (to arise) from the unevenness of the qualities of Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.4
स्थितिर्वैकुण्ठविजयः पोषणं तदनुग्रहः मन्वन्तराणि सद्धर्म ऊतयः कर्मवासनाः
sthitirvaikuṇṭhavijayaḥ poṣaṇaṃ tadanugrahaḥ manvantarāṇi saddharma ūtayaḥ karmavāsanāḥ
Maintenance is the ascendancy of the Lord of Vaikuṇṭha; nourishment is his favour; the reigns of the Manus are true dharma; the impulses are the latent dispositions left by action.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.5
अवतारानुचरितं हरेश्चास्यानुवर्तिनाम् पुंसाम् ईशकथाः प्रोक्ता नानाख्यानोपबृंहिताः
avatārānucaritaṃ hareścāsyānuvartinām puṃsām īśakathāḥ proktā nānākhyānopabṛṃhitāḥ
The deeds performed in the descents of Hari, and those of the men who follow him — these are declared to be the tales of the Lord, amplified by various narratives.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.6
निरोधो ऽस्यानुशयनम् आत्मनः सह शक्तिभिः मुक्तिर्हित्वान्यथा रूपं स्वरूपेण व्यवस्थितिः
nirodho 'syānuśayanam ātmanaḥ saha śaktibhiḥ muktirhitvānyathā rūpaṃ svarūpeṇa vyavasthitiḥ
Dissolution is the lying down of this (world) in him — (the lying down) of the self together with its powers; liberation is standing firm in one's own true form, having abandoned the other form.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.7
आभासश्च निरोधश्च यतो ऽस्त्यध्यवसीयते स आश्रयः परं ब्रह्म परमात्मेति शब्द्यते
ābhāsaśca nirodhaśca yato 'styadhyavasīyate sa āśrayaḥ paraṃ brahma paramātmeti śabdyate
That from which the manifestation and the dissolution exist and are ascertained — that is the Support, and it is spoken of as the supreme Brahman, as the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.8
यो ऽध्यात्मिको ऽयं पुरुषः सो ऽसावेवाधिदैविकः यस्तत्रोभयविच्छेदः पुरुषो ह्याधिभौतिकः
yo 'dhyātmiko 'yaṃ puruṣaḥ so 'sāvevādhidaivikaḥ yastatrobhayavicchedaḥ puruṣo hyādhibhautikaḥ
This person who is (the one) referable to the self is that very same one referable to the gods; and that in which the two are cut apart is the person referable to the (bodily) elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.9
एकम् एकतराभावे यदा नोपलभामहे त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः
ekam ekatarābhāve yadā nopalabhāmahe tritayaṃ tatra yo veda sa ātmā svāśrayāśrayaḥ
When, in the absence of one or the other, we do not apprehend a single one (of them) — he who there knows the triad, he is the Self, the support that rests on itself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.10
पुरुषो ऽण्डं विनिर्भिद्य यदासौ स विनिर्गतः आत्मनो ऽयनम् अन्विच्छन्न् अपो ऽस्राक्षीच् छुचिः शुचीः
puruṣo 'ṇḍaṃ vinirbhidya yadāsau sa vinirgataḥ ātmano 'yanam anvicchann apo 'srākṣīc chuciḥ śucīḥ
When that Person, having split open the egg, had come out of it, seeking a resting place for himself, being pure he emitted pure waters.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.11
तास्ववात्सीत् स्वसृष्टासु सहस्रं परिवत्सरान् तेन नारायणो नाम यदापः पुरुषोद्भवाः
tāsvavātsīt svasṛṣṭāsu sahasraṃ parivatsarān tena nārāyaṇo nāma yadāpaḥ puruṣodbhavāḥ
He dwelt in those self-created waters for a thousand years; hence (his) name Nārāyaṇa, since the waters arose from the Person.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.12
द्रव्यं कर्म च कालश्च स्वभावो जीव एव च यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया
dravyaṃ karma ca kālaśca svabhāvo jīva eva ca yadanugrahataḥ santi na santi yadupekṣayā
Matter, action, time, inherent nature, and the living being as well — by whose favour they exist, and by whose disregard they do not exist.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.13
एको नानात्वम् अन्विच्छन् योगतल्पात् समुत्थितः वीर्यं हिरण्मयं देवो मायया व्यसृजत् त्रिधा
eko nānātvam anvicchan yogatalpāt samutthitaḥ vīryaṃ hiraṇmayaṃ devo māyayā vyasṛjat tridhā
He, being one, desiring multiplicity, rose up from his couch of yogic sleep; the god, by his māyā, divided his golden seed threefold.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.14
अधिदैवम् अथाध्यात्मम् अधिभूतम् इति प्रभुः अथैकं पौरुषं वीर्यं त्रिधाभिद्यत तच् छृणु
adhidaivam athādhyātmam adhibhūtam iti prabhuḥ athaikaṃ pauruṣaṃ vīryaṃ tridhābhidyata tac chṛṇu
(Namely) as referable to the gods, to the self, and to the elements — thus the Lord. Now hear how that single seed of the Person was split in three.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.15
अन्तः शरीर आकाशात् पुरुषस्य विचेष्टतः ओजः सहो बलं जज्ञे ततः प्राणो महान् असुः
antaḥ śarīra ākāśāt puruṣasya viceṣṭataḥ ojaḥ saho balaṃ jajñe tataḥ prāṇo mahān asuḥ
Within the body, from the space (in the body) of the Person as he stirred, there arose vital fluid, endurance and strength; from that (came) breath, the great life-force.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.16
अनुप्राणन्ति यं प्राणाः प्राणन्तं सर्वजन्तुषु अपानन्तम् अपानन्ति नरदेवम् इवानुगाः
anuprāṇanti yaṃ prāṇāḥ prāṇantaṃ sarvajantuṣu apānantam apānanti naradevam ivānugāḥ
When he breathes, the (individual) breaths in all creatures breathe after him; when he breathes out, they breathe out—like attendants following a human king.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.17
प्राणेनाक्षिपता क्षुत् तृडन्तरा जायते विभोः पिपासतो जक्षतश्च प्राङ् मुखं निरभिद्यत
prāṇenākṣipatā kṣut tṛḍantarā jāyate vibhoḥ pipāsato jakṣataśca prāṅ mukhaṃ nirabhidyata
As the breath drew (inward), hunger and thirst arose within the mighty one; and as he thirsted and wished to eat, the mouth broke open first.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.18
मुखतस्तालु निर्भिन्नंजिह्वा तत्रोपजायते ततो नानारसो जज्ञे जिह्वया यो ऽधिगम्यते
mukhatastālu nirbhinnaṃjihvā tatropajāyate tato nānāraso jajñe jihvayā yo 'dhigamyate
From the mouth the palate broke open; the tongue arises there; thence arose the manifold flavour, which is apprehended by the tongue.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.19
विवक्षोर्मुखतो भूम्नो वह्निर्वाग् व्याहृतं तयोः जले चैतस्य सुचिरं निरोधः समजायत
vivakṣormukhato bhūmno vahnirvāg vyāhṛtaṃ tayoḥ jale caitasya suciraṃ nirodhaḥ samajāyata
From the mouth of the vast one as he wished to speak came fire and speech, and from those two, utterance; but in the water there occurred a very long suppression of this (function).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.20
नासिके निरभिद्येतां दोधूयति नभस्वति तत्र वायुर्गन्धवहो घ्राणो नसि जिघृक्षतः
nāsike nirabhidyetāṃ dodhūyati nabhasvati tatra vāyurgandhavaho ghrāṇo nasi jighṛkṣataḥ
The two nostrils broke open while the wind was blowing hard; there (arose) the scent-bearing wind and, in the nose, the sense of smell, of him who wished to grasp (odours).
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.21
यदात्मनि निरालोकम् आत्मानं च दिदृक्षतः निर्भिन्ने ह्यक्षिणी तस्य ज्योतिश्चक्षुर्गुणग्रहः
yadātmani nirālokam ātmānaṃ ca didṛkṣataḥ nirbhinne hyakṣiṇī tasya jyotiścakṣurguṇagrahaḥ
When, (finding) himself in darkness within, he wished to see himself, his two eyes were opened; the light (the sun) became the eye, the receiver of (its) object.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.22
बोध्यमानस्य ऋषिभिरात्मनस्तज् जिघृक्षतः कर्णौ च निरभिद्येतां दिशः श्रोत्रं गुणग्रहः
bodhyamānasya ṛṣibhirātmanastaj jighṛkṣataḥ karṇau ca nirabhidyetāṃ diśaḥ śrotraṃ guṇagrahaḥ
When he, being awakened by the sages, wished to grasp that (sound of theirs), his two ears too were opened; the quarters became the hearing, the receiver of (its) object.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.23
वस्तुनो मृदुकाठिन्य लघुगुर्वोष्णशीतताम् जिघृक्षतस्त्वङ् निर्भिन्ना तस्यां रोममहीरुहाः तत्र चान्तर्बहिर्वातस्त्वचा लब्धगुणो वृतः
vastuno mṛdukāṭhinya laghugurvoṣṇaśītatām jighṛkṣatastvaṅ nirbhinnā tasyāṃ romamahīruhāḥ tatra cāntarbahirvātastvacā labdhaguṇo vṛtaḥ
When he wished to grasp the softness and hardness, lightness and heaviness, heat and cold of objects, the skin was opened; on it (grew) the body-hairs, and the trees (as its presiding deity); and there the air within and without, enveloped (by the skin), obtained its object through the skin.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.24
हस्तौ रुरुहतुस्तस्य नानाकर्मचिकीर्षया तयोस्तु बलवान् इन्द्र आदानम् उभयाश्रयम्
hastau ruruhatustasya nānākarmacikīrṣayā tayostu balavān indra ādānam ubhayāśrayam
His two hands grew, out of the wish to perform various works; in them (came) the mighty Indra, and taking hold, which depends on both (the hands and the deity).
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.25
गतिं जिगीषतः पादौ रुरुहाते ऽभिकामिकाम् पद्भ्यां यज्ञः स्वयं हव्यं कर्मभिः क्रियते नृभिः
gatiṃ jigīṣataḥ pādau ruruhāte 'bhikāmikām padbhyāṃ yajñaḥ svayaṃ havyaṃ karmabhiḥ kriyate nṛbhiḥ
When he wished to obtain movement, his two feet grew, going where they desired; from the feet (came) Yajña himself, and by men the offering is made through (their) rites.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.26
निरभिद्यत शिश्नो वै प्रजानन्दामृतार्थिनः उपस्थ आसीत् कामानां प्रियं तदुभयाश्रयम्
nirabhidyata śiśno vai prajānandāmṛtārthinaḥ upastha āsīt kāmānāṃ priyaṃ tadubhayāśrayam
The penis was opened out in him who sought offspring, pleasure and immortality; the generative organ came to be, dear to desires, and that (function) rests upon both.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.27
उत्सिसृक्षोर्धातुमलं निरभिद्यत वै गुदम् ततः पायुस्ततो मित्र उत्सर्ग उभयाश्रयः
utsisṛkṣordhātumalaṃ nirabhidyata vai gudam tataḥ pāyustato mitra utsarga ubhayāśrayaḥ
When he wished to expel the waste of the bodily elements, the anus was opened; from it the excretory organ, from that Mitra, and evacuation, which depends on both.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.28
आसिसृप्सोः पुरः पुर्या नाभिद्वारम् अपानतः तत्रापानस्ततो मृत्युः पृथक्त्वम् उभयाश्रयम्
āsisṛpsoḥ puraḥ puryā nābhidvāram apānataḥ tatrāpānastato mṛtyuḥ pṛthaktvam ubhayāśrayam
When he wished to pass out of the city (the body) from the city, the navel-door (opened) for him who was breathing out; there (is) the apāna breath, from that death, and separation, which depends on both.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.29
आदित्सोरन्नपानानाम् आसन् कुक्ष्यन्त्रनाडयः नद्यः समुद्राश्च तयोस्तुष्टिः पुष्टिस्तदाश्रये
āditsorannapānānām āsan kukṣyantranāḍayaḥ nadyaḥ samudrāśca tayostuṣṭiḥ puṣṭistadāśraye
For him who wished to take food and drink, the belly, the intestines and the vessels came to be; and the rivers and the seas (are their deities); satisfaction and nourishment rest in those two.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.30
निदिध्यासोरात्ममायां हृदयं निरभिद्यत ततो मनश्चन्द्र इति सङ्कल्पः काम एव च
nididhyāsorātmamāyāṃ hṛdayaṃ nirabhidyata tato manaścandra iti saṅkalpaḥ kāma eva ca
When he wished to meditate upon the māyā of the Self, the heart was opened out; from that (came) the mind, and the moon, and volition, and desire as well.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.31
त्वक्चर्ममांसरुधिर मेदोमज्जास्थिधातवः भूम्यप्तेजोमयाः सप्त प्राणो व्योमाम्बुवायुभिः
tvakcarmamāṃsarudhira medomajjāsthidhātavaḥ bhūmyaptejomayāḥ sapta prāṇo vyomāmbuvāyubhiḥ
Skin, hide, flesh, blood, fat, marrow and bone are the seven constituents, made of earth, water and fire; the vital breath (is made) of ether, water and air.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.32
गुणात्मकानीन्द्रियाणि भूतादिप्रभवा गुणाः मनः सर्वविकारात्मा बुद्धिर्विज्ञानरूपिणी
guṇātmakānīndriyāṇi bhūtādiprabhavā guṇāḥ manaḥ sarvavikārātmā buddhirvijñānarūpiṇī
The senses have the guṇas as their essence; the guṇas arise from the primal element (ahaṃkāra); the mind is the substrate of all modifications; the intellect has the form of discernment.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.33
एतद्भगवतो रूपं स्थूलं ते व्याहृतं मया मह्यादिभिश्चावरणैरष्टभिर्बहिरावृतम्
etadbhagavato rūpaṃ sthūlaṃ te vyāhṛtaṃ mayā mahyādibhiścāvaraṇairaṣṭabhirbahirāvṛtam
This gross form of the Lord has been described to you by me, covered on the outside by the eight sheaths beginning with the earth.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.34
अतः परं सूक्ष्मतमम् अव्यक्तं निर्विशेषणम् अनादिमध्यनिधनं नित्यं वाङ्मनसः परम्
ataḥ paraṃ sūkṣmatamam avyaktaṃ nirviśeṣaṇam anādimadhyanidhanaṃ nityaṃ vāṅmanasaḥ param
Beyond this is the subtlest, unmanifest, without attributes, without beginning, middle or end, eternal, beyond speech and mind.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.35
अमुनी भगवद्रूपे मया ते ह्यनुवर्णिते उभे अपि न गृह्णन्ति मायासृष्टे विपश्चितः
amunī bhagavadrūpe mayā te hyanuvarṇite ubhe api na gṛhṇanti māyāsṛṣṭe vipaścitaḥ
These two forms of the Lord have indeed been described to you by me; the wise, however, accept neither of them, (since) both are produced by māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.36
स वाच्यवाचकतया भगवान् ब्रह्मरूपधृक् नामरूपक्रिया धत्ते सकर्माकर्मकः परः
sa vācyavācakatayā bhagavān brahmarūpadhṛk nāmarūpakriyā dhatte sakarmākarmakaḥ paraḥ
That Lord, assuming the form of the Veda as the denoted and the denoter, takes on name, form and activity, though he is the Supreme, both possessed of action and without action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.37
प्रजापतीन् मनून् देवान् ऋषीन् पितृगणान् पृथक् सिद्धचारणगन्धर्वान् विद्याध्रासुरगुह्यकान्
prajāpatīn manūn devān ṛṣīn pitṛgaṇān pṛthak siddhacāraṇagandharvān vidyādhrāsuraguhyakān
The Prajāpatis, the Manus, the gods, the sages, the several hosts of ancestors, the Siddhas, Cāraṇas and Gandharvas, the Vidyādharas, Asuras and Guhyakas,
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.38
किन्नराप्सरसो नागान् सर्पान् किम्पुरुषान् नरान् मात् रक्षःपिशाचांश्च प्रेतभूतविनायकान्
kinnarāpsaraso nāgān sarpān kimpuruṣān narān māt rakṣaḥpiśācāṃśca pretabhūtavināyakān
the Kinnaras and Apsarases, the Nāgas, the serpents, the Kimpuruṣas, men, the Mothers, the Rākṣasas and Piśācas, and the Pretas, Bhūtas and Vināyakas,
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.39
कूष्माण्डोन्मादवेतालान् यातुधानान् ग्रहान् अपि खगान् मृगान् पशून् वृक्षान् गिरीन् नृप सरीसृपान्
kūṣmāṇḍonmādavetālān yātudhānān grahān api khagān mṛgān paśūn vṛkṣān girīn nṛpa sarīsṛpān
the Kūṣmāṇḍas, Unmādas and Vetālas, the Yātudhānas and also the Grahas, birds, wild animals, cattle, trees, mountains, O king, and creeping things —
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.40
द्विविधाश्चतुर्विधा ये ऽन्ये जलस्थलनभौकसः कुशलाकुशला मिश्राः कर्मणां गतयस्त्विमाः
dvividhāścaturvidhā ye 'nye jalasthalanabhaukasaḥ kuśalākuśalā miśrāḥ karmaṇāṃ gatayastvimāḥ
those of two kinds and of four kinds, and the others that dwell in water, on land and in the sky: these are the courses of actions, good, bad and mixed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.41
सत्त्वं रजस्तम इति तिस्रः सुरनृनारकाः तत्राप्येकैकशो राजन् भिद्यन्ते गतयस्त्रिधा यदैकैकतरो ऽन्याभ्यां स्वभाव उपहन्यते
sattvaṃ rajastama iti tisraḥ suranṛnārakāḥ tatrāpyekaikaśo rājan bhidyante gatayastridhā yadaikaikataro 'nyābhyāṃ svabhāva upahanyate
Sattva, rajas and tamas — these are the three (courses): as gods, as humans, as denizens of hell. And within each of these too, O king, the courses are divided threefold, according as the character of any one of them is modified by the other two.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.42
स एवेदं जगद्धाता भगवान् धर्मरूपधृक् पुष्णाति स्थापयन् विश्वं तिर्यङ्नरसुरादिभिः
sa evedaṃ jagaddhātā bhagavān dharmarūpadhṛk puṣṇāti sthāpayan viśvaṃ tiryaṅnarasurādibhiḥ
He alone, the Lord, the sustainer of this world, assuming the form of dharma, nourishes and upholds the universe by means of animals, humans, gods and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.43
ततः कालाग्निरुद्रात्मा यत् सृष्टम् इदम् आत्मनः सन्नियच्छति तत् काले घनानीकम् इवानिलः
tataḥ kālāgnirudrātmā yat sṛṣṭam idam ātmanaḥ sanniyacchati tat kāle ghanānīkam ivānilaḥ
Then, as the self of Rudra who is the fire of time, at the (proper) time he draws back into himself this that has been created, as the wind (disperses) a mass of clouds.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.44
इत्थम्भावेन कथितो भगवान् भगवत्तमः नेत्थम्भावेन हि परं द्रष्टुम् अर्हन्ति सूरयः
itthambhāvena kathito bhagavān bhagavattamaḥ netthambhāvena hi paraṃ draṣṭum arhanti sūrayaḥ
The Lord, the most exalted of the exalted, has been described as being of such a nature; yet the wise do not deem it fit to see the Supreme as being (only) of such a nature.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.45
नास्य कर्मणि जन्मादौ परस्यानुविधीयते कर्तृत्वप्रतिषेधार्थं माययारोपितं हि तत्
nāsya karmaṇi janmādau parasyānuvidhīyate kartṛtvapratiṣedhārthaṃ māyayāropitaṃ hi tat
Of him, the Supreme, there is no prescribed involvement in action such as birth and the rest; that is superimposed by māyā, in order to deny (his) being an agent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.46
अयं तु ब्रह्मणः कल्पः सविकल्प उदाहृतः विधिः साधारणो यत्र सर्गाः प्राकृतवैकृताः
ayaṃ tu brahmaṇaḥ kalpaḥ savikalpa udāhṛtaḥ vidhiḥ sādhāraṇo yatra sargāḥ prākṛtavaikṛtāḥ
This, however, has been declared to be the kalpa of Brahmā, together with its variations — the general procedure, in which occur the creations from primal matter and the derivative ones.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.47
परिमाणं च कालस्य कल्पलक्षणविग्रहम् यथा पुरस्ताद्व्याख्यास्ये पाद्मं कल्पम् अथो शृणु
parimāṇaṃ ca kālasya kalpalakṣaṇavigraham yathā purastādvyākhyāsye pādmaṃ kalpam atho śṛṇu
And the measure of time, and (its) embodiment as marked out by the kalpa, I shall explain further on; for now, hear about the Pādma kalpa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 10.48
शौनक उवाच यदाह नो भवान् सूत क्षत्ता भागवतोत्तमः चचार तीर्थानि भुवस्त्यक्त्वा बन्धून् सुदुस्त्यजान्
śaunaka uvāca yadāha no bhavān sūta kṣattā bhāgavatottamaḥ cacāra tīrthāni bhuvastyaktvā bandhūn sudustyajān
Śaunaka said: What you told us, O Sūta — that Kṣattā (Vidura), foremost among devotees of the Lord, abandoning kinsmen who are very hard to give up, journeyed to the holy places of the earth —
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.49
क्षत्तुः कौशारवेस्तस्य संवादो ऽध्यात्मसंश्रितः यद्वा स भगवांस्तस्मै पृष्टस्तत्त्वम् उवाच ह
kṣattuḥ kauśāravestasya saṃvādo 'dhyātmasaṃśritaḥ yadvā sa bhagavāṃstasmai pṛṣṭastattvam uvāca ha
and that there was a conversation of Kṣattā with Kauśārava (Maitreya), pertaining to the self; or rather, what truth that revered one, when questioned, told him —
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.50
ब्रूहि नस्तदिदं सौम्य विदुरस्य विचेष्टितम् बन्धुत्यागनिमित्तं च यथैवागतवान् पुनः
brūhi nastadidaṃ saumya vidurasya viceṣṭitam bandhutyāganimittaṃ ca yathaivāgatavān punaḥ
tell us this, gentle one: Vidura's doings, and the reason for his abandoning his kinsmen, and how he came back again.
AI translation rendered from the Sanskrit, not a published edition
SB 2 10.51
सूत उवाच राज्ञा परीक्षिता पृष्टो यदवोचन् महामुनिः तद्वो ऽभिधास्ये शृणुत राअज्ञः प्रश्नानुसारतः
sūta uvāca rājñā parīkṣitā pṛṣṭo yadavocan mahāmuniḥ tadvo 'bhidhāsye śṛṇuta rāajñaḥ praśnānusārataḥ
Sūta said: What the great sage said when questioned by King Parīkṣit — that I shall relate to you; listen, following the order of the king's questions.
AI translation rendered from the Sanskrit, not a published edition