Bhagavata Purana — Skandha 3 — Chapter 5
SB 3 5.1
श्री-शुक उवाच द्वारि द्यु-नद्या ऋषभः कुरूणां मैत्रेयम् आसीनम् अगाध-बोधम् क्षत्तोपसृत्याच्युत-भाव-सिद्धः पप्रच्छ सौशील्य-गुणाभितृप्तः
śrī-śuka uvāca dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṃ maitreyam āsīnam agādha-bodham kṣattopasṛtyācyuta-bhāva-siddhaḥ papraccha sauśīlya-guṇābhitṛptaḥ
Śrī Śuka said: At the gate (bank) of the celestial river, the bull of the Kurus, Kṣattā, perfected in devotion to the infallible Lord and fully satisfied by (Maitreya's) quality of good character, approached Maitreya, who was seated there with unfathomable understanding, and asked him:
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.2
विदुर उवाच सुखाय कर्माणि करोति लोको न तैः सुखं वान्यद्-उपारमं वा विन्देत भूयस् तत एव दुःखं यद् अत्र युक्तं भगवान् वदेन् नः
vidura uvāca sukhāya karmāṇi karoti loko na taiḥ sukhaṃ vānyad-upāramaṃ vā vindeta bhūyas tata eva duḥkhaṃ yad atra yuktaṃ bhagavān vaden naḥ
Vidura said: People perform actions for happiness, yet by them they find neither happiness nor cessation of other (misery); rather they get further misery from that very (action). Let your worship tell us what is proper here.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.3
जनस्य कृष्णाद् विमुखस्य दैवाद् अधर्म-शीलस्य सुदुःखितस्य अनुग्रहायेह चरन्ति नूनं भूतानि भव्यानि जनार्दनस्य
janasya kṛṣṇād vimukhasya daivād adharma-śīlasya suduḥkhitasya anugrahāyeha caranti nūnaṃ bhūtāni bhavyāni janārdanasya
Surely it is for the sake of showing grace to people who, by fate, are turned away from Kṛṣṇa, who are of unrighteous conduct and greatly wretched, that the auspicious beings of Janārdana wander here.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.4
तत् साधु-वर्यादिश वर्त्म शं नः संराधितो भगवान् येन पुंसाम् हृदि स्थितो यच्छति भक्ति-पूते ज्ञानं स-तत्त्वाधिगमं पुराणम्
tat sādhu-varyādiśa vartma śaṃ naḥ saṃrādhito bhagavān yena puṃsām hṛdi sthito yacchati bhakti-pūte jñānaṃ sa-tattvādhigamaṃ purāṇam
Therefore, O best of the good, teach us the path that is our welfare — the path by which the Lord, being fully worshipped, seated in a man's heart purified by devotion, grants that ancient knowledge which brings the attainment of the truth.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.5
करोति कर्माणि कृतावतारो यान्य् आत्म-तन्त्रो भगवांस् त्र्यधीशः यथा ससर्जाग्र इदं निरीहः संस्थाप्य वृत्तिं जगतो विधत्ते
karoti karmāṇi kṛtāvatāro yāny ātma-tantro bhagavāṃs tryadhīśaḥ yathā sasarjāgra idaṃ nirīhaḥ saṃsthāpya vṛttiṃ jagato vidhatte
(Tell) what deeds the Lord, the master of the three, self-dependent, performs when He has made His descent; how, though desireless, He created this (universe) in the beginning, and, having established it, ordains the maintenance of the world;
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.6
यथा पुनः स्वे ख इदं निवेश्य शेते गुहायां स निवृत्त-वृत्तिः योगेश्वराधीश्वर एक एतद् अनुप्रविष्टो बहुधा यथासीत्
yathā punaḥ sve kha idaṃ niveśya śete guhāyāṃ sa nivṛtta-vṛttiḥ yogeśvarādhīśvara eka etad anupraviṣṭo bahudhā yathāsīt
and how again, having placed this (universe) within His own space, He lies down in the cave (of the heart) with His activity withdrawn; and how He, the one supreme lord of the masters of yoga, having entered into this, came to be in many forms.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.7
क्रीडन् विधत्ते द्विज-गो-सुराणां क्षेमाय कर्माण्य् अवतार-भेदैः मनो न तृप्यत्य् अपि शृण्वतां नः सुश्लोक-मौलेश् चरितामृतानि
krīḍan vidhatte dvija-go-surāṇāṃ kṣemāya karmāṇy avatāra-bhedaiḥ mano na tṛpyaty api śṛṇvatāṃ naḥ suśloka-mauleś caritāmṛtāni
Playing, (he) performs deeds through his various descents, for the welfare of the twice-born, the cows and the gods; and our mind is not sated even as we keep hearing the nectar-deeds of him whose crown is fair praise.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.8
यैस् तत्त्व-भेदैर् अधिलोक-नाथो लोकान् अलोकान् सह लोकपालान् अचीकॢपद् यत्र हि सर्व-सत्त्व- निकाय-भेदो ऽधिकृतः प्रतीतः
yais tattva-bhedair adhiloka-nātho lokān alokān saha lokapālān acīkḷpad yatra hi sarva-sattva- nikāya-bhedo 'dhikṛtaḥ pratītaḥ
By which distinctions of principles the Lord over the worlds fashioned the worlds and the regions beyond them, together with the world-guardians, and wherein indeed the division into all the classes of living beings is known to be established.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.9
येन प्रजानाम् उत आत्म-कर्म- रूपाभिधानां च भिदां व्यधत्त नारायणो विश्वसृग् आत्म-योनिर् एतच् च नो वर्णय विप्र-वर्य
yena prajānām uta ātma-karma- rūpābhidhānāṃ ca bhidāṃ vyadhatta nārāyaṇo viśvasṛg ātma-yonir etac ca no varṇaya vipra-varya
And by which Nārāyaṇa, the maker of the universe, self-originated, brought about the differentiation of creatures as to their natures, actions, forms and names — describe this too to us, O best of brahmins.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.10
परावरेषां भगवन् व्रतानि श्रुतानि मे व्यास-मुखाद् अभीक्ष्णम् अतृप्नुम क्षुल्ल-सुखावहानां तेषाम् ऋते कृष्ण-कथामृतौघात्
parāvareṣāṃ bhagavan vratāni śrutāni me vyāsa-mukhād abhīkṣṇam atṛpnuma kṣulla-sukhāvahānāṃ teṣām ṛte kṛṣṇa-kathāmṛtaughāt
O lord, the observances of the higher and lower (beings) I have heard again and again from Vyāsa's mouth; but we were not satisfied by them, since they bring only trifling pleasure — except for the flood of nectar that is talk of Kṛṣṇa.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.11
कस् तृप्नुयात् तीर्थ-पदो ऽभिधानात् सत्रेषु वः सूरिभिर् ईड्यमानात् यः कर्ण-नाडीं पुरुषस्य यातो भव-प्रदां गेह-रतिं छिनत्ति
kas tṛpnuyāt tīrtha-pado 'bhidhānāt satreṣu vaḥ sūribhir īḍyamānāt yaḥ karṇa-nāḍīṃ puruṣasya yāto bhava-pradāṃ geha-ratiṃ chinatti
Who could ever have enough of the naming of him whose feet are the holy places, praised by the learned at your sacrifices — (a name) which, once it has gone into the ear-channel of a man, cuts off the fondness for home that yields further existence?
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.12
मुनिर् विवक्षुर् भगवद्-गुणानां सखापि ते भारतम् आह कृष्णः यस्मिन् नृणां ग्राम्य-सुखानुवादैर् मतिर् गृहीता नु हरेः कथायाम्
munir vivakṣur bhagavad-guṇānāṃ sakhāpi te bhāratam āha kṛṣṇaḥ yasmin nṛṇāṃ grāmya-sukhānuvādair matir gṛhītā nu hareḥ kathāyām
The sage Kṛṣṇa (Dvaipāyana), who is also your friend, wishing to speak of the Lord's qualities, uttered the Bhārata, in which the minds of men, (drawn) by recitals of common worldly pleasures, are surely caught up in the story of Hari.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.13
सा श्रद्दधानस्य विवर्धमाना विरक्तिम् अन्यत्र करोति पुंसः हरेः पदानुस्मृति-निर्वृतस्य समस्त-दुःखाप्ययम् आशु धत्ते
sā śraddadhānasya vivardhamānā viraktim anyatra karoti puṃsaḥ hareḥ padānusmṛti-nirvṛtasya samasta-duḥkhāpyayam āśu dhatte
That (mind), as it grows in a man who has faith, produces aversion to everything else; and in one who is at peace through constant remembrance of Hari's feet it swiftly brings about the cessation of all sorrow.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.14
ताञ् छोच्य-शोच्यान् अविदो ऽनुशोचे हरेः कथायां विमुखान् अघेन क्षिणोति देवो ऽनिमिषस् तु येषाम् आयुर् वृथा-वाद-गति-स्मृतीनाम्
tāñ chocya-śocyān avido 'nuśoce hareḥ kathāyāṃ vimukhān aghena kṣiṇoti devo 'nimiṣas tu yeṣām āyur vṛthā-vāda-gati-smṛtīnām
I grieve for those ignorant ones, pitiable even among the pitiable, who through their sin are turned away from the story of Hari — those whose life the unblinking god wears away, whose talk, pursuits and recollections are all in vain.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.15
तद् अस्य कौषारव शर्म-दातुर् हरेः कथाम् एव कथासु सारम् उद्धृत्य पुष्पेभ्य इवार्त-बन्धो शिवाय नः कीर्तय तीर्थ-कीर्तेः
tad asya kauṣārava śarma-dātur hareḥ kathām eva kathāsu sāram uddhṛtya puṣpebhya ivārta-bandho śivāya naḥ kīrtaya tīrtha-kīrteḥ
Therefore, O Kauṣārava, O friend of the afflicted, drawing out from the stories the very essence — the story of this Hari, the giver of well-being, whose fame is purifying — as (honey) from flowers, recite it for our good.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.16
स विश्व-जन्म-स्थिति-संयमार्थे कृतावतारः प्रगृहीत-शक्तिः चकार कर्माण्य् अतिपूरुषाणि यानीश्वरः कीर्तय तानि मह्यम्
sa viśva-janma-sthiti-saṃyamārthe kṛtāvatāraḥ pragṛhīta-śaktiḥ cakāra karmāṇy atipūruṣāṇi yānīśvaraḥ kīrtaya tāni mahyam
He, having made his descent for the sake of the birth, maintenance and dissolution of the universe, and having taken up his powers, performed deeds surpassing (those of) men; recite to me those (deeds) of the Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.17
श्री-शुक उवाच स एवं भगवान् पृष्टः क्षत्त्रा कौषारवो मुनिः पुंसां निःश्रेयसार्थेन तम् आह बहु-मानयन्
śrī-śuka uvāca sa evaṃ bhagavān pṛṣṭaḥ kṣattrā kauṣāravo muniḥ puṃsāṃ niḥśreyasārthena tam āha bahu-mānayan
Śrī Śuka said: Thus questioned by the Kṣattā (Vidura) with the aim of the highest good of mankind, that venerable sage, the son of Kuṣāru, honouring him greatly, spoke to him.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.18
मैत्रेय उवाच साधु पृष्टं त्वया साधो लोकान् साध्व् अनुगृह्णता कीर्तिं वितन्वता लोके आत्मनो ऽधोक्षजात्मनः
maitreya uvāca sādhu pṛṣṭaṃ tvayā sādho lokān sādhv anugṛhṇatā kīrtiṃ vitanvatā loke ātmano 'dhokṣajātmanaḥ
Maitreya said: Well have you asked, O good man, since you graciously favour the worlds, and since you spread in the world the fame of your own self, whose self is the Lord beyond the senses.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.19
नैतच् चित्रं त्वयि क्षत्तर् बादरायण-वीर्यजे गृहीतो ऽनन्य-भावेन यत् त्वया हरिर् ईश्वरः
naitac citraṃ tvayi kṣattar bādarāyaṇa-vīryaje gṛhīto 'nanya-bhāvena yat tvayā harir īśvaraḥ
This is no wonder in you, O Kṣattā, born from the seed of the son of Badarāyaṇa (Vyāsa), that by you Hari, the Lord, has been taken hold of with undivided devotion.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.20
माण्डव्य-शापाद् भगवान् प्रजा-संयमनो यमः भ्रातुः क्षेत्रे भुजिष्यायां जातः सत्यवती-सुतात्
māṇḍavya-śāpād bhagavān prajā-saṃyamano yamaḥ bhrātuḥ kṣetre bhujiṣyāyāṃ jātaḥ satyavatī-sutāt
Through the curse of Māṇḍavya, the lord Yama, the restrainer of creatures, was born of the son of Satyavatī in his brother's field, in a maidservant.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.21
भवान् भगवतो नित्यं सम्मतः सानुगस्य ह यस्य ज्ञानोपदेशाय मादिशद् भगवान् व्रजन्
bhavān bhagavato nityaṃ sammataḥ sānugasya ha yasya jñānopadeśāya mādiśad bhagavān vrajan
You are ever esteemed by the Lord along with his followers; indeed, when the Lord was departing, he directed me to impart knowledge to you.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.22
अथ ते भगवल्-लीला योग-मायोरुबृंहिताः विश्व-स्थित्य्-उद्भवान्तार्था वर्णयाम्य् अनुपूर्वशः
atha te bhagaval-līlā yoga-māyorubṛṃhitāḥ viśva-sthity-udbhavāntārthā varṇayāmy anupūrvaśaḥ
Now I shall describe to you in due order the Lord's plays, greatly expanded by his yoga-māyā, whose purpose is the maintenance, arising and ending of the universe.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.23
भगवान् एक आसेदम् अग्र आत्मात्मनां विभुः आत्मेच्छानुगताव् आत्मा नाना-मत्य्-उपलक्षणः
bhagavān eka āsedam agra ātmātmanāṃ vibhuḥ ātmecchānugatāv ātmā nānā-maty-upalakṣaṇaḥ
In the beginning this (all) was the Lord alone, the Self of selves, the all-pervading; when his own will was followed out, that Self came to be marked out by manifold notions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.24
स वा एष तदा द्रष्टा नापश्यद् दृश्यम् एकराट् मेने ऽसन्तम् इवात्मानं सुप्त-शक्तिर् असुप्त-दृक्
sa vā eṣa tadā draṣṭā nāpaśyad dṛśyam ekarāṭ mene 'santam ivātmānaṃ supta-śaktir asupta-dṛk
He indeed, the seer, the sole ruler, then saw no object of sight; he regarded himself as though non-existent — his power asleep, his seeing not asleep.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.25
सा वा एतस्य संद्रष्टुः शक्तिः सद्-असद्-आत्मिका माया नाम महा-भाग ययेदं निर्ममे विभुः
sā vā etasya saṃdraṣṭuḥ śaktiḥ sad-asad-ātmikā māyā nāma mahā-bhāga yayedaṃ nirmame vibhuḥ
That power of his, the beholder, whose nature is both existent and non-existent, is called māyā, O greatly fortunate one, by which the all-pervading (Lord) fashioned this (world).
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.26
काल-वृत्त्या तु मायायां गुण-मय्याम् अधोक्षजः पुरुषेणात्म-भूतेन वीर्यम् आधत्त वीर्यवान्
kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ puruṣeṇātma-bhūtena vīryam ādhatta vīryavān
But by the working of time, Adhokṣaja, the potent one, placed his seed in māyā, which is made of the modes, by means of the puruṣa who is his own self.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.27
ततो ऽभवन् महत्-तत्त्वम् अव्यक्तात् काल-चोदितात् विज्ञानात्मात्म-देह-स्थं विश्वं व्यञ्जंस् तमो-नुदः
tato 'bhavan mahat-tattvam avyaktāt kāla-coditāt vijñānātmātma-deha-sthaṃ viśvaṃ vyañjaṃs tamo-nudaḥ
Then from the unmanifest, impelled by time, there arose the mahat-tattva, which, being of the nature of pure consciousness, dispeller of darkness, manifested the universe that lay within its own body.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.28
सो ऽप्य् अंश-गुण-कालात्मा भगवद्-दृष्टि-गोचरः आत्मानं व्यकरोद् आत्मा विश्वस्यास्य सिसृक्षया
so 'py aṃśa-guṇa-kālātmā bhagavad-dṛṣṭi-gocaraḥ ātmānaṃ vyakarod ātmā viśvasyāsya sisṛkṣayā
That (mahat) too, whose self is (the Lord's) portion, the guṇas and time, coming within range of the Lord's glance, itself divided itself, out of the wish to create this universe.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.29
महत्-तत्त्वाद् विकुर्वाणाद् अहं-तत्त्वं व्यजायत कार्य-कारण-कर्त्रात्मा भूतेन्द्रिय-मनो-मयः
mahat-tattvād vikurvāṇād ahaṃ-tattvaṃ vyajāyata kārya-kāraṇa-kartrātmā bhūtendriya-mano-mayaḥ
From the mahat-tattva as it underwent transformation was born the ego-principle (ahaṃ-tattva), which is the self of effect, cause and agent, and consists of the elements, the senses and the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.30
वैकारिकस् तैजसश् च तामसश् चेत्य् अहं त्रिधा अहं-तत्त्वाद् विकुर्वाणान् मनो वैकारिकाद् अभूत् वैकारिकाश् च ये देवा अर्थाभिव्यञ्जनं यतः
vaikārikas taijasaś ca tāmasaś cety ahaṃ tridhā ahaṃ-tattvād vikurvāṇān mano vaikārikād abhūt vaikārikāś ca ye devā arthābhivyañjanaṃ yataḥ
The ego is threefold: vaikārika, taijasa and tāmasa. From the ego-principle as it transformed, from the vaikārika arose the mind, and also those gods who are vaikārika, from whom comes the manifesting of objects.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.31
तैजसानीन्द्रियाण्य् एव ज्ञान-कर्म-मयानि च तामसो भूत-सूक्ष्मादिर् यतः खं लिङ्गम् आत्मनः
taijasānīndriyāṇy eva jñāna-karma-mayāni ca tāmaso bhūta-sūkṣmādir yataḥ khaṃ liṅgam ātmanaḥ
The senses indeed are taijasa, both those of knowledge and those of action; the tāmasa is the origin of the subtle elements, from which comes ether, the mark of the self.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.32
काल-मायांश-योगेन भगवद्-वीक्षितं नभः नभसो ऽनुसृतं स्पर्शं विकुर्वन् निर्ममे ऽनिलम्
kāla-māyāṃśa-yogena bhagavad-vīkṣitaṃ nabhaḥ nabhaso 'nusṛtaṃ sparśaṃ vikurvan nirmame 'nilam
Ether, glanced upon by the Lord through the conjunction of time, māyā and (his) portion, transforming the touch that followed from ether, fashioned air.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.33
अनिलो ऽपि विकुर्वाणो नभसोरु-बलान्वितः ससर्ज रूप-तन्मात्रं ज्योतिर् लोकस्य लोचनम्
anilo 'pi vikurvāṇo nabhasoru-balānvitaḥ sasarja rūpa-tanmātraṃ jyotir lokasya locanam
Air too, undergoing transformation, endowed with the great strength of ether, brought forth the subtle element of form—fire, the eye of the world.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.34
अनिलेनान्वितं ज्योतिर् विकुर्वत् परवीक्षितम् आधत्ताम्भो रस-मयं काल-मायांश-योगतः
anilenānvitaṃ jyotir vikurvat paravīkṣitam ādhattāmbho rasa-mayaṃ kāla-māyāṃśa-yogataḥ
Fire, joined with air, undergoing transformation, glanced upon by the Supreme, brought forth water, which consists of taste, through the conjunction of time, māyā and (his) portion.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.35
ज्योतिषाम्भो ऽनुसंसृष्टं विकुर्वद् ब्रह्म-वीक्षितम् महीं गन्ध-गुणाम् आधात् काल-मायांश-योगतः
jyotiṣāmbho 'nusaṃsṛṣṭaṃ vikurvad brahma-vīkṣitam mahīṃ gandha-guṇām ādhāt kāla-māyāṃśa-yogataḥ
Water, brought forth along with fire, undergoing transformation, glanced upon by Brahman, brought forth earth, which has the quality of odour, through the conjunction of time, māyā and (his) portion.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.36
भूतानां नभ-आदीनां यद् यद् भव्यावरावरम् तेषां परानुसंसर्गाद् यथा सङ्ख्यं गुणान् विदुः
bhūtānāṃ nabha-ādīnāṃ yad yad bhavyāvarāvaram teṣāṃ parānusaṃsargād yathā saṅkhyaṃ guṇān viduḥ
Whatever among the elements beginning with ether is to be lower or higher—of these, by their successive contact with the Supreme, (the wise) know their qualities to be according to number.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.37
एते देवाः कला विष्णोः काल-मायांश-लिङ्गिनः नानात्वात् स्व-क्रियानीशाः प्रोचुः प्राञ्जलयो विभुम्
ete devāḥ kalā viṣṇoḥ kāla-māyāṃśa-liṅginaḥ nānātvāt sva-kriyānīśāḥ procuḥ prāñjalayo vibhum
These gods, portions of Viṣṇu, bearing the marks of time, māyā and (his) parts, unable to carry out their own functions because of their separateness, spoke with folded palms to the Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.38
देवा ऊचुः नमाम ते देव पदारविन्दं प्रपन्न-तापोपशमातपत्रम् यन्-मूल-केता यतयो ऽञ्जसोरु- संसार-दुःखं बहिर् उत्क्षिपन्ति
devā ūcuḥ namāma te deva padāravindaṃ prapanna-tāpopaśamātapatram yan-mūla-ketā yatayo 'ñjasoru- saṃsāra-duḥkhaṃ bahir utkṣipanti
The gods said: We bow, O God, to your lotus foot, the parasol that quells the burning of those who have taken refuge, at whose root, making it their shelter, ascetics easily throw off the great misery of saṃsāra.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.39
धातर् यद् अस्मिन् भव ईश जीवास् ताप-त्रयेणाभिहता न शर्म आत्मन् लभन्ते भगवंस् तवाङ्घ्रि- च्छायां स-विद्याम् अत आश्रयेम
dhātar yad asmin bhava īśa jīvās tāpa-trayeṇābhihatā na śarma ātman labhante bhagavaṃs tavāṅghri- cchāyāṃ sa-vidyām ata āśrayema
O Ordainer, since in this world, O Lord, living beings, struck by the threefold affliction, find no shelter in themselves, therefore, O Blessed One, let us take refuge in the shade of your feet, which is joined with knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.40
मार्गन्ति यत् ते मुख-पद्म-नीडैश् छन्दः-सुपर्णैर् ऋषयो विविक्ते यस्याघ-मर्षोद-सरिद्-वरायाः पदं पदं तीर्थ-पदः प्रपन्नाः
mārganti yat te mukha-padma-nīḍaiś chandaḥ-suparṇair ṛṣayo vivikte yasyāgha-marṣoda-sarid-varāyāḥ padaṃ padaṃ tīrtha-padaḥ prapannāḥ
(That foot) which the sages seek out in solitude with the Vedic metres as their birds nesting in your lotus mouth—the foot of him whose feet are the holy places, whose water is the best of rivers that wears away sin—step by step they have taken refuge in it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.41
यच् छ्रद्धया श्रुतवत्या च भक्त्या सम्मृज्यमाने हृदये ऽवधाय ज्ञानेन वैराग्य-बलेन धीरा व्रजेम तत् ते ऽङ्घ्रि-सरोज-पीठम्
yac chraddhayā śrutavatyā ca bhaktyā sammṛjyamāne hṛdaye 'vadhāya jñānena vairāgya-balena dhīrā vrajema tat te 'ṅghri-saroja-pīṭham
Setting that in the heart which is being scoured clean by faith, by hearing, and by devotion, may we, steadfast, by knowledge and the strength of detachment, come to that seat which is your lotus feet.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.42
विश्वस्य जन्म-स्थिति-संयमार्थे कृतावतारस्य पदाम्बुजं ते व्रजेम सर्वे शरणं यद् ईश स्मृतं प्रयच्छत्य् अभयं स्व-पुंसाम्
viśvasya janma-sthiti-saṃyamārthe kṛtāvatārasya padāmbujaṃ te vrajema sarve śaraṇaṃ yad īśa smṛtaṃ prayacchaty abhayaṃ sva-puṃsām
Let us all go for refuge to your lotus foot—yours who have made your descent for the birth, maintenance and dissolution of the universe—which, when remembered, O Lord, bestows fearlessness on your own people.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.43
यत् सानुबन्धे ऽसति देह-गेहे ममाहम् इत्य् ऊढ-दुराग्रहाणाम् पुंसां सुदूरं वसतो ऽपि पुर्यां भजेम तत् ते भगवन् पदाब्जम्
yat sānubandhe 'sati deha-gehe mamāham ity ūḍha-durāgrahāṇām puṃsāṃ sudūraṃ vasato 'pi puryāṃ bhajema tat te bhagavan padābjam
That lotus foot of yours, O Blessed One, which stays very far from men who, in the body and home together with all that hangs upon them, though these are unreal, have taken up the stubborn insistence of 'mine' and 'I'—though you dwell in that very city (the body)—that foot let us worship.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.44
तान् वै ह्य् असद्-वृत्तिभिर् अक्षिभिर् ये पराहृतान्तर्-मनसः परेश अथो न पश्यन्त्य् उरुगाय नूनं ये ते पदन्यास-विलास-लक्ष्याः
tān vai hy asad-vṛttibhir akṣibhir ye parāhṛtāntar-manasaḥ pareśa atho na paśyanty urugāya nūnaṃ ye te padanyāsa-vilāsa-lakṣyāḥ
For those whose inner minds are carried off by eyes given to unreal occupations do not see them, O Lord of the supreme, O widely praised—those (feet) which are surely to be discerned in the play of your steps.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.45
पानेन ते देव कथा-सुधायाः प्रवृद्ध-भक्त्या विशदाशया ये वैराग्य-सारं प्रतिलभ्य बोधं यथाञ्जसान्वीयुर् अकुण्ठ-धिष्ण्यम्
pānena te deva kathā-sudhāyāḥ pravṛddha-bhaktyā viśadāśayā ye vairāgya-sāraṃ pratilabhya bodhaṃ yathāñjasānvīyur akuṇṭha-dhiṣṇyam
Those who, by drinking the nectar of your stories, O God, with devotion grown full and with minds made clear, having gained the essence of renunciation and awakening, straightway reach the unobstructed abode.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.46
तथापरे चात्म-समाधि-योग- बलेन जित्वा प्रकृतिं बलिष्ठाम् त्वाम् एव धीराः पुरुषं विशन्ति तेषां श्रमः स्यान् न तु सेवया ते
tathāpare cātma-samādhi-yoga- balena jitvā prakṛtiṃ baliṣṭhām tvām eva dhīrāḥ puruṣaṃ viśanti teṣāṃ śramaḥ syān na tu sevayā te
And likewise others, steadfast, having conquered by the power of yoga in self-absorption the mighty prakṛti, enter you alone, the Puruṣa; for them there would be toil, but not for those who serve you.
AI translation rendered from the Sanskrit, not a published edition
SB 3 5.47
तत् ते वयं लोक-सिसृक्षयाद्य त्वयानुसृष्टास् त्रिभिर् आत्मभिः स्म सर्वे वियुक्ताः स्व-विहार-तन्त्रं न शक्नुमस् तत् प्रतिहर्तवे ते
tat te vayaṃ loka-sisṛkṣayādya tvayānusṛṣṭās tribhir ātmabhiḥ sma sarve viyuktāḥ sva-vihāra-tantraṃ na śaknumas tat pratihartave te
Therefore we, sent forth by you today out of your wish to emit the worlds, all of us stand disjoined by (or: from) the three selves; we are not able to present to you that ordered round of your own play.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.48
यावद् बलिं ते ऽज हराम काले यथा वयं चान्नम् अदाम यत्र यथोभयेषां त इमे हि लोका बलिं हरन्तो ऽन्नम् अदन्त्य् अनूहाः
yāvad baliṃ te 'ja harāma kāle yathā vayaṃ cānnam adāma yatra yathobhayeṣāṃ ta ime hi lokā baliṃ haranto 'nnam adanty anūhāḥ
Grant that we may bring you tribute at the proper time, O unborn one, and that we may eat food, where and how (it is fitting) for both parties; for these worlds, bringing tribute, eat food without deliberation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.49
त्वं नः सुराणाम् असि सान्वयानां कूट-स्थ आद्यः पुरुषः पुराणः त्वं देव शक्त्यां गुण-कर्म-योनौ रेतस् त्व् अजायां कविम् आदधे ऽजः
tvaṃ naḥ surāṇām asi sānvayānāṃ kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ tvaṃ deva śaktyāṃ guṇa-karma-yonau retas tv ajāyāṃ kavim ādadhe 'jaḥ
You are, for us gods together with our lines of descent, the unmoving one, the first Person, the ancient one. You, O god, being unborn, deposited the seed, the seer, in the unborn power, the womb of the qualities and of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 5.50
ततो वयं मत्-प्रमुखा यद्-अर्थे बभूविमात्मन् करवाम किं ते त्वं नः स्व-चक्षुः परिदेहि शक्त्या देव क्रियार्थे यद्-अनुग्रहाणाम्
tato vayaṃ mat-pramukhā yad-arthe babhūvimātman karavāma kiṃ te tvaṃ naḥ sva-cakṣuḥ paridehi śaktyā deva kriyārthe yad-anugrahāṇām
Then we, headed by me, for whose sake we came into being — O Self, what shall we do for you? Grant us your own eye, together with (your) power, O god, for the sake of action, we who are the recipients of your grace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain