Bhagavata Purana — Skandha 4 — Chapter 11
SB 4 11.1
मैत्रेय उवाच निशम्य गदताम् एवम् ऋषीणां धनुषि ध्रुवः सन्दधे ऽस्त्रम् उपस्पृश्य यन् नारायण-निर्मितम्
maitreya uvāca niśamya gadatām evam ṛṣīṇāṃ dhanuṣi dhruvaḥ sandadhe 'stram upaspṛśya yan nārāyaṇa-nirmitam
Maitreya said: Having heard the sages speaking thus, Dhruva touched water and fitted to his bow the missile that had been fashioned by Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.2
सन्धीयमान एतस्मिन् माया गुह्यक-निर्मिताः क्षिप्रं विनेशुर् विदुर क्लेशा ज्ञानोदये यथा
sandhīyamāna etasmin māyā guhyaka-nirmitāḥ kṣipraṃ vineśur vidura kleśā jñānodaye yathā
As soon as that (arrow) was being fitted (to the bow), the illusions produced by the Guhyakas swiftly perished, O Vidura, as sufferings do when knowledge arises.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.3
तस्यार्षास्त्रं धनुषि प्रयुञ्जतः सुवर्ण-पुङ्खाः कलहंस-वाससः विनिःसृता आविविशुर् द्विषद्-बलं यथा वनं भीम-रवाः शिखण्डिनः
tasyārṣāstraṃ dhanuṣi prayuñjataḥ suvarṇa-puṅkhāḥ kalahaṃsa-vāsasaḥ viniḥsṛtā āviviśur dviṣad-balaṃ yathā vanaṃ bhīma-ravāḥ śikhaṇḍinaḥ
As he applied that sage-given missile to his bow, arrows with golden shafts and swan-feathered fletching flew out and entered the enemy's army, as peacocks with terrible cries enter a forest.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.4
तैस् तिग्म-धारैः प्रधने शिली-मुखैर् इतस् ततः पुण्य-जना उपद्रुताः तम् अभ्यधावन् कुपिता उदायुधाः सुपर्णम् उन्नद्ध-फणा इवाहयः
tais tigma-dhāraiḥ pradhane śilī-mukhair itas tataḥ puṇya-janā upadrutāḥ tam abhyadhāvan kupitā udāyudhāḥ suparṇam unnaddha-phaṇā ivāhayaḥ
Harried on all sides in the battle by those sharp-edged shafts, the Puṇyajanas, enraged, with weapons raised, rushed at him, like snakes with hoods reared up at Garuḍa.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.5
स तान् पृषत्कैर् अभिधावतो मृधे निकृत्त-बाहूरु-शिरोधरोदरान् निनाय लोकं परम् अर्क-मण्डलं व्रजन्ति निर्भिद्य यम् ऊर्ध्व-रेतसः
sa tān pṛṣatkair abhidhāvato mṛdhe nikṛtta-bāhūru-śirodharodarān nināya lokaṃ param arka-maṇḍalaṃ vrajanti nirbhidya yam ūrdhva-retasaḥ
With his arrows he cut off the arms, thighs, heads, necks and bellies of those who rushed at him in the fight, and sent them to that higher world, beyond the sun's orb, to which those of upward-flowing seed go, piercing through (it).
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.6
तान् हन्यमानान् अभिवीक्ष्य गुह्यकान् अनागसश् चित्र-रथेन भूरिशः औत्तानपादिं कृपया पितामहो मनुर् जगादोपगतः सहर्षिभिः
tān hanyamānān abhivīkṣya guhyakān anāgasaś citra-rathena bhūriśaḥ auttānapādiṃ kṛpayā pitāmaho manur jagādopagataḥ saharṣibhiḥ
Seeing the innocent Guhyakas being slain in such numbers by the possessor of the wondrous chariot, the grandfather Manu came with the sages and, out of compassion, spoke to the son of Uttānapāda.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.7
मनुर् उवाच अलं वत्सातिरोषेण तमो-द्वारेण पाप्मना येन पुण्य-जनान् एतान् अवधीस् त्वम् अनागसः
manur uvāca alaṃ vatsātiroṣeṇa tamo-dvāreṇa pāpmanā yena puṇya-janān etān avadhīs tvam anāgasaḥ
Manu said: Enough, child, of this excessive anger, which is sinful and a gateway to darkness, by which you have killed these Puṇyajanas, who are guiltless.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.8
नास्मत्-कुलोचितं तात कर्मैतत् सद्-विगर्हितम् वधो यद् उपदेवानाम् आरब्धस् ते ऽकृतैनसाम्
nāsmat-kulocitaṃ tāta karmaitat sad-vigarhitam vadho yad upadevānām ārabdhas te 'kṛtainasām
This deed, condemned by the good, does not befit our family, dear one — namely, that you have begun the slaughter of the demigods, who have committed no offence.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.9
नन्व् एकस्यापराधेन प्रसङ्गाद् बहवो हताः भ्रातुर् वधाभितप्तेन त्वयाङ्ग भ्रातृ-वत्सल
nanv ekasyāparādhena prasaṅgād bahavo hatāḥ bhrātur vadhābhitaptena tvayāṅga bhrātṛ-vatsala
Surely, by the offence of one alone, many have been killed by you as the thing spread, since you were scorched by your brother's death, dear one, being so fond of your brother.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.10
नायं मार्गो हि साधूनां हृषीकेशानुवर्तिनाम् यद् आत्मानं पराग् गृह्य पशुवद् भूत-वैशसम्
nāyaṃ mārgo hi sādhūnāṃ hṛṣīkeśānuvartinām yad ātmānaṃ parāg gṛhya paśuvad bhūta-vaiśasam
For this is not the path of the good, who follow Hṛṣīkeśa: that one should take the self to be external and, like a beast, do slaughter of living beings.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.11
सर्व-भूतात्म-भावेन भूतावासं हरिं भवान् आराध्याप दुराराध्यं विष्णोस् तत् परमं पदम्
sarva-bhūtātma-bhāvena bhūtāvāsaṃ hariṃ bhavān ārādhyāpa durārādhyaṃ viṣṇos tat paramaṃ padam
By regarding all beings as your own self, you worshipped Hari, the abode of all beings, so hard to worship, and attained that supreme station of Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.12
स त्वं हरेर् अनुध्यातस् तत्-पुंसाम् अपि सम्मतः कथं त्व् अवद्यं कृतवान् अनुशिक्षन् सतां व्रतम्
sa tvaṃ harer anudhyātas tat-puṃsām api sammataḥ kathaṃ tv avadyaṃ kṛtavān anuśikṣan satāṃ vratam
You, such a one, meditated upon by Hari and esteemed even by his devotees — how have you done a blameworthy thing, you who were being trained in the vow of the good?
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.13
तितिक्षया करुणया मैत्र्या चाखिल-जन्तुषु समत्वेन च सर्वात्मा भगवान् सम्प्रसीदति
titikṣayā karuṇayā maitryā cākhila-jantuṣu samatvena ca sarvātmā bhagavān samprasīdati
By forbearance, by compassion, by friendliness toward all creatures, and by equal regard, the Lord, the Self of all, is fully pleased.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.14
सम्प्रसन्ने भगवति पुरुषः प्राकृतैर् गुणैः विमुक्तो जीव-निर्मुक्तो ब्रह्म निर्वाणम् ऋच्छति
samprasanne bhagavati puruṣaḥ prākṛtair guṇaiḥ vimukto jīva-nirmukto brahma nirvāṇam ṛcchati
When the Lord is fully pleased, a person, freed from the qualities of material nature and released from the individual condition, reaches Brahman, extinction.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.15
भूतैः पञ्चभिर् आरब्धैर् योषित् पुरुष एव हि तयोर् व्यवायात् सम्भूतिर् योषित्-पुरुषयोर् इह
bhūtaiḥ pañcabhir ārabdhair yoṣit puruṣa eva hi tayor vyavāyāt sambhūtir yoṣit-puruṣayor iha
Woman and man are just (bodies) begun from the five elements, and from the union of the two, of woman and man, comes generation here.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.16
एवं प्रवर्तते सर्गः स्थितिः संयम एव च गुण-व्यतिकराद् राजन् मायया परमात्मनः
evaṃ pravartate sargaḥ sthitiḥ saṃyama eva ca guṇa-vyatikarād rājan māyayā paramātmanaḥ
Thus proceed creation, maintenance, and dissolution too, O King, from the interaction of the qualities, through the māyā of the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.17
निमित्त-मात्रं तत्रासीन् निर्गुणः पुरुषर्षभः व्यक्ताव्यक्तम् इदं विश्वं यत्र भ्रमति लोहवत्
nimitta-mātraṃ tatrāsīn nirguṇaḥ puruṣarṣabhaḥ vyaktāvyaktam idaṃ viśvaṃ yatra bhramati lohavat
In that (process) the qualityless best of persons was the mere instrumental cause, in whom this universe, manifest and unmanifest, spins about like iron (drawn by a magnet).
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.18
स खल्व् इदं भगवान् काल-शक्त्या गुण-प्रवाहेण विभक्त-वीर्यः करोत्य् अकर्तैव निहन्त्य् अहन्ता चेष्टा विभूम्नः खलु दुर्विभाव्या
sa khalv idaṃ bhagavān kāla-śaktyā guṇa-pravāheṇa vibhakta-vīryaḥ karoty akartaiva nihanty ahantā ceṣṭā vibhūmnaḥ khalu durvibhāvyā
Indeed this Lord, whose potency is distributed by the power of time through the flow of the qualities, acts while being no doer, and destroys while being no destroyer; truly the activity of the all-pervading one is hard to comprehend.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.19
सो ऽनन्तो ऽन्त-करः कालो ऽनादिर् आदि-कृद् अव्ययः जनं जनेन जनयन् मारयन् मृत्युनान्तकम्
so 'nanto 'nta-karaḥ kālo 'nādir ādi-kṛd avyayaḥ janaṃ janena janayan mārayan mṛtyunāntakam
He is time, endless yet the maker of ends, beginningless yet the maker of beginnings, imperishable, begetting a being through a being, and killing the killer by death.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.20
न वै स्व-पक्षो ऽस्य विपक्ष एव वा परस्य मृत्योर् विशतः समं प्रजाः तं धावमानम् अनुधावन्त्य् अनीशा यथा रजांस्य् अनिलं भूत-सङ्घाः
na vai sva-pakṣo 'sya vipakṣa eva vā parasya mṛtyor viśataḥ samaṃ prajāḥ taṃ dhāvamānam anudhāvanty anīśā yathā rajāṃsy anilaṃ bhūta-saṅghāḥ
Neither has this supreme Death a side of his own nor an opposing side; he enters all creatures alike. As he runs on, the hosts of beings, powerless, run after him, as specks of dust after the wind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.21
आयुषो ऽपचयं जन्तोस् तथैवोपचयं विभुः उभाभ्यां रहितः स्व-स्थो दुःस्थस्य विदधात्य् असौ
āyuṣo 'pacayaṃ jantos tathaivopacayaṃ vibhuḥ ubhābhyāṃ rahitaḥ sva-stho duḥsthasya vidadhāty asau
The mighty one brings about both the decrease of a creature's life-span and likewise its increase; himself free of both and firmly established in himself, he ordains (these) for the one who is not so established.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.22
केचित् कर्म वदन्त्य् एनं स्वभावम् अपरे नृप एके कालं परे दैवं पुंसः कामम् उतापरे
kecit karma vadanty enaṃ svabhāvam apare nṛpa eke kālaṃ pare daivaṃ puṃsaḥ kāmam utāpare
Some call this one karma, others nature, O king; some, time; others, fate; and yet others, the desire of a person.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.23
अव्यक्तस्याप्रमेयस्य नाना-शक्त्य्-उदयस्य च न वै चिकीर्षितं तात को वेदाथ स्व-सम्भवम्
avyaktasyāprameyasya nānā-śakty-udayasya ca na vai cikīrṣitaṃ tāta ko vedātha sva-sambhavam
Of the unmanifest, the immeasurable, in whom manifold powers arise—who indeed knows, dear son, what he intends to do, or his own coming-into-being?
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.24
न चैते पुत्रक भ्रातुर् हन्तारो धनदानुगाः विसर्गादानयोस् तात पुंसो दैवं हि कारणम्
na caite putraka bhrātur hantāro dhanadānugāḥ visargādānayos tāta puṃso daivaṃ hi kāraṇam
And these followers of the lord of wealth are not the slayers of your brother, my boy; for it is fate, dear son, that is the cause of a person's release (from life) and his being taken.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.25
स एव विश्वं सृजति स एवावति हन्ति च अथापि ह्य् अनहङ्कारान् नाज्यते गुण-कर्मभिः
sa eva viśvaṃ sṛjati sa evāvati hanti ca athāpi hy anahaṅkārān nājyate guṇa-karmabhiḥ
He alone creates the universe, he alone preserves and destroys it; yet, being without ego, he is not smeared by the qualities and by (their) actions.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.26
एष भूतानि भूतात्मा भूतेशो भूत-भावनः स्व-शक्त्या मायया युक्तः सृजत्य् अत्ति च पाति च
eṣa bhūtāni bhūtātmā bhūteśo bhūta-bhāvanaḥ sva-śaktyā māyayā yuktaḥ sṛjaty atti ca pāti ca
He, the self of beings, the lord of beings, the bringer-forth of beings, joined with his own power, māyā, creates the beings, devours them, and protects them.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.27
तम् एव मृत्युम् अमृतं तात दैवं सर्वात्मनोपेहि जगत्-परायणम् यस्मै बलिं विश्व-सृजो हरन्ति गावो यथा वै नसि दाम-यन्त्रिताः
tam eva mṛtyum amṛtaṃ tāta daivaṃ sarvātmanopehi jagat-parāyaṇam yasmai baliṃ viśva-sṛjo haranti gāvo yathā vai nasi dāma-yantritāḥ
Approach with your whole being that very one—death, the immortal, fate, dear son, the ultimate resort of the world—to whom the creators of the universe bring tribute, like cows controlled by a rope in the nose.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.28
यः पञ्च-वर्षो जननीं त्वं विहाय मातुः सपत्न्या वचसा भिन्न-मर्मा वनं गतस् तपसा प्रत्यग्-अक्षम् आराध्य लेभे मूर्ध्नि पदं त्रि-लोक्याः
yaḥ pañca-varṣo jananīṃ tvaṃ vihāya mātuḥ sapatnyā vacasā bhinna-marmā vanaṃ gatas tapasā pratyag-akṣam ārādhya lebhe mūrdhni padaṃ tri-lokyāḥ
You who, at five years of age, left your mother, your vital core pierced by the words of your mother's co-wife, went to the forest, and by austerity, having propitiated the inward-facing eye (the Lord within), obtained a station at the summit of the three worlds—
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.29
तम् एनम् अङ्गात्मनि मुक्त-विग्रहे व्यपाश्रितं निर्गुणम् एकम् अक्षरम् आत्मानम् अन्विच्छ विमुक्तम् आत्म-दृग् यस्मिन्न् इदं भेदम् असत् प्रतीयते
tam enam aṅgātmani mukta-vigrahe vyapāśritaṃ nirguṇam ekam akṣaram ātmānam anviccha vimuktam ātma-dṛg yasminn idaṃ bhedam asat pratīyate
—that very one, dear child, seek him: resting within the self whose form is released, without qualities, one, imperishable; being a seer of the self, seek the liberated Self, in whom this differentiation is perceived as unreal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 11.30
त्वं प्रत्यग्-आत्मनि तदा भगवत्य् अनन्त आनन्द-मात्र उपपन्न-समस्त-शक्तौ भक्तिं विधाय परमां शनकैर् अविद्या- ग्रन्थिं विभेत्स्यसि ममाहम् इति प्ररूढम्
tvaṃ pratyag-ātmani tadā bhagavaty ananta ānanda-mātra upapanna-samasta-śaktau bhaktiṃ vidhāya paramāṃ śanakair avidyā- granthiṃ vibhetsyasi mamāham iti prarūḍham
Restrain your anger—blessings on you! It is the foremost adversary of all that is good. O king, (restrain it) by abundant hearing (of instruction), as a disease is (cured) by medicine.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.31
संयच्छ रोषं भद्रं ते प्रतीपं श्रेयसां परम् श्रुतेन भूयसा राजन्न् अगदेन यथामयम्
saṃyaccha roṣaṃ bhadraṃ te pratīpaṃ śreyasāṃ param śrutena bhūyasā rājann agadena yathāmayam
The wise man, wishing fearlessness for himself, should not come under the sway of that (anger), by a man beset with which the world is greatly distressed.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.32
येनोपसृष्टात् पुरुषाल् लोक उद्विजते भृशम् न बुधस् तद्-वशं गच्छेद् इच्छन्न् अभयम् आत्मनः
yenopasṛṣṭāt puruṣāl loka udvijate bhṛśam na budhas tad-vaśaṃ gacched icchann abhayam ātmanaḥ
An affront to Kubera, the lord of wealth, brother of Giriśa (Śiva), has been committed by you, in that, in your indignation, you slew the puṇyajanas (Yakṣas), thinking 'these are the killers of my brother'.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.33
हेलनं गिरिश-भ्रातुर् धनदस्य त्वया कृतम् यज् जघ्निवान् पुण्य-जनान् भ्रातृ-घ्नान् इत्य् अमर्षितः
helanaṃ giriśa-bhrātur dhanadasya tvayā kṛtam yaj jaghnivān puṇya-janān bhrātṛ-ghnān ity amarṣitaḥ
Propitiate him quickly, dear child, with submission and with words of deference, before the fiery power of the great ones overwhelms our family.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.34
तं प्रसादय वत्साशु सन्नत्या प्रश्रयोक्तिभिः न यावन् महतां तेजः कुलं नो ऽभिभविष्यति
taṃ prasādaya vatsāśu sannatyā praśrayoktibhiḥ na yāvan mahatāṃ tejaḥ kulaṃ no 'bhibhaviṣyati
Thus, having instructed his grandson Dhruva, Manu the son of the Self-born (Brahmā), honoured by him, went to his own city together with the sages.
AI translation rendered from the Sanskrit, not a published edition
SB 4 11.35
एवं स्वायम्भुवः पौत्रम् अनुशास्य मनुर् ध्रुवम् तेनाभिवन्दितः साकम् ऋषिभिः स्व-पुरं ययौ
evaṃ svāyambhuvaḥ pautram anuśāsya manur dhruvam tenābhivanditaḥ sākam ṛṣibhiḥ sva-puraṃ yayau
Maitreya said: Learning that Dhruva had desisted from the slaughter and that his wrath had departed, the lord Kubera, master of wealth, came there and, being praised by Cāraṇas, Yakṣas and Kinnaras, spoke to him as he stood with joined palms.
AI translation rendered from the Sanskrit, not a published edition