Bhagavata Purana — Skandha 5 — Chapter 10

SB 5 10.1

_* श्री-शुक उवाच अथ सिन्धु-सौवीर-पते रहूगणस्य व्रजत इक्षुमत्यास् तटे तत्-कुल-पतिना शिबिका-वाह-पुरुषान्वेषण-समये दैवेनोपसादितः स द्विज-वर उपलब्ध एष पीवा युवा संहननाङ्गो गो-खरवद् धुरं वोढुम् अलम् इति पूर्व-विष्टि-गृहीतैः सह गृहीतः प्रसभम् अतद्-अर्ह उवाह शिबिकां स महानुभावः

_* śrī-śuka uvāca atha sindhu-sauvīra-pate rahūgaṇasya vrajata ikṣumatyās taṭe tat-kula-patinā śibikā-vāha-puruṣānveṣaṇa-samaye daivenopasāditaḥ sa dvija-vara upalabdha eṣa pīvā yuvā saṃhananāṅgo go-kharavad dhuraṃ voḍhum alam iti pūrva-viṣṭi-gṛhītaiḥ saha gṛhītaḥ prasabham atad-arha uvāha śibikāṃ sa mahānubhāvaḥ

Śrī Śuka said: Then, as Rahūgaṇa, lord of Sindhu and Sauvīra, was travelling, on the bank of the Ikṣumatī, at the time when the head of his retinue was searching for a man to carry the palanquin, that best of brahmins was presented by fate and was found; and thinking, "This one is stout, young, of well-knit limbs, and able like an ox or an ass to bear the burden," they seized him by force along with those already impressed into service; and though he did not deserve it, that greatly powerful one carried the palanquin.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.2

_* यदा हि द्विज-वरस्येषु-मात्रावलोकानुगतेर् न समाहिता पुरुष-गतिस् तदा विषम-गतां स्व-शिबिकां रहूगण उपधार्य पुरुषान् अधिवहत आह हे वोढारः साध्व् अतिक्रमत किम् इति विषमम् उह्यते यानम् इति

_* yadā hi dvija-varasyeṣu-mātrāvalokānugater na samāhitā puruṣa-gatis tadā viṣama-gatāṃ sva-śibikāṃ rahūgaṇa upadhārya puruṣān adhivahata āha he voḍhāraḥ sādhv atikramata kim iti viṣamam uhyate yānam iti

Now when, because the best of brahmins moved along looking only an arrow's length ahead, the pace of the bearers was not even, then Rahūgaṇa, noticing that his palanquin was going unevenly, said to the men carrying it: "You bearers, step properly! Why is the vehicle being carried unevenly?"

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.3

_* अथ त ईश्वर-वचः सोपालम्भम् उपाकर्ण्योपाय-तुरीयाच् छङ्कित-मनसस् तं विज्ञापयां बभूवुः

_* atha ta īśvara-vacaḥ sopālambham upākarṇyopāya-turīyāc chaṅkita-manasas taṃ vijñāpayāṃ babhūvuḥ

Then they, hearing their master's words together with reproach, their minds anxious about the fourth means (i.e. punishment), proceeded to inform him.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.4

_* न वयं नर-देव प्रमत्ता भवन्-नियमानुपथाः साध्व् एव वहामः अयम् अधुनैव नियुक्तो ऽपि न द्रुतं व्रजति नानेन सह वोढुम् उ ह वयं पारयाम इति

_* na vayaṃ nara-deva pramattā bhavan-niyamānupathāḥ sādhv eva vahāmaḥ ayam adhunaiva niyukto 'pi na drutaṃ vrajati nānena saha voḍhum u ha vayaṃ pārayāma iti

"We are not negligent, O god among men; we follow your orders and carry properly. This one, though only just now engaged, does not walk fast, and we are simply unable to bear (the palanquin) along with him."

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.5

_* सांसर्गिको दोष एव नूनम् एकस्यापि सर्वेषां सांसर्गिकाणां भवितुम् अर्हतीति निश्चित्य निशम्य कृपण-वचो राजा रहूगण उपासित-वृद्धो ऽपि निसर्गेण बलात् कृत ईषद्-उत्थित-मन्युर् अविस्पष्ट-ब्रह्म-तेजसं जात-वेदसम् इव रजसावृत-मतिर् आह

_* sāṃsargiko doṣa eva nūnam ekasyāpi sarveṣāṃ sāṃsargikāṇāṃ bhavitum arhatīti niścitya niśamya kṛpaṇa-vaco rājā rahūgaṇa upāsita-vṛddho 'pi nisargeṇa balāt kṛta īṣad-utthita-manyur avispaṣṭa-brahma-tejasaṃ jāta-vedasam iva rajasāvṛta-matir āha

Having heard the pitiful words (of the bearers), and having concluded, "Surely a fault arising from association, even of one alone, is bound to affect all who are associated with him," King Rahūgaṇa — though he had waited upon elders, yet overpowered by his innate disposition — with anger slightly risen and his understanding covered by passion, spoke to him whose brahminical splendour was unmanifest, like fire (covered with ashes).

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.6

_* अहो कष्टं भ्रातर् व्यक्तम् उरु-परिश्रान्तो दीर्घम् अध्वानम् एक एव ऊहिवान् सुचिरं नाति-पीवा न संहननाङ्गो जरसा चोपद्रुतो भवान् सखे नो एवापर एते सङ्घट्टिन इति बहु-विप्रलब्धो ऽप्य् अविद्यया रचित-द्रव्य-गुण-कर्माशय-स्व-चरम-कलेवरे ऽवस्तुनि संस्थान-विशेषे ऽहं ममेत्य् अनध्यारोपित-मिथ्या-प्रत्ययो ब्रह्म-भूतस् तूष्णीं शिबिकां पूर्ववद् उवाह

_* aho kaṣṭaṃ bhrātar vyaktam uru-pariśrānto dīrgham adhvānam eka eva ūhivān suciraṃ nāti-pīvā na saṃhananāṅgo jarasā copadruto bhavān sakhe no evāpara ete saṅghaṭṭina iti bahu-vipralabdho 'py avidyayā racita-dravya-guṇa-karmāśaya-sva-carama-kalevare 'vastuni saṃsthāna-viśeṣe 'haṃ mamety anadhyāropita-mithyā-pratyayo brahma-bhūtas tūṣṇīṃ śibikāṃ pūrvavad uvāha

"Alas, what trouble, brother! Clearly you are greatly exhausted, having carried alone for a long while over a long road; nor are you very stout, nor of well-knit limbs, nor, friend, are you afflicted by old age — nor indeed are these others, your fellow-bearers." Though thus much mocked, he — having laid upon that non-substance, the particular configuration, the body of clay, made by ignorance out of elements, qualities, actions and dispositions, no false notion of "I" and "mine" — being one who had become Brahman, silently carried the palanquin as before.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.7

_* अथ पुनः स्व-शिबिकायां विषम-गतायां प्रकुपित उवाच रहूगणः किम् इदम् अरे त्वं जीवन्-मृतो मां कदर्थी-कृत्य भर्तृ-शासनम् अतिचरसि प्रमत्तस्य च ते करोमि चिकित्सां दण्ड-पाणिर् इव जनताया यथा प्रकृतिं स्वां भजिष्यस इति

_* atha punaḥ sva-śibikāyāṃ viṣama-gatāyāṃ prakupita uvāca rahūgaṇaḥ kim idam are tvaṃ jīvan-mṛto māṃ kadarthī-kṛtya bhartṛ-śāsanam aticarasi pramattasya ca te karomi cikitsāṃ daṇḍa-pāṇir iva janatāyā yathā prakṛtiṃ svāṃ bhajiṣyasa iti

Then again, when his palanquin went unevenly, Rahūgaṇa said in anger: "What is this, you fellow! You, dead while alive, are holding me in contempt and transgressing your master's command. I shall administer treatment to you, negligent as you are — like Death with staff in hand for people — so that you will come to your proper condition."

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.8

_* एवं बह्व् अबद्धम् अपि भाषमाणं नर-देवाभिमानं रजसा तमसानुविद्धेन मदेन तिरस्कृताशेष-भगवत्-प्रिय-निकेतं पण्डित-मानिनं स भगवान् ब्राह्मणो ब्रह्म-भूत-सर्व-भूत-सुहृद्-आत्मा योगेश्वर-चर्यायां नाति-व्युत्पन्न-मतिं स्मयमान इव विगत-स्मय इदम् आह

_* evaṃ bahv abaddham api bhāṣamāṇaṃ nara-devābhimānaṃ rajasā tamasānuviddhena madena tiraskṛtāśeṣa-bhagavat-priya-niketaṃ paṇḍita-māninaṃ sa bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara-caryāyāṃ nāti-vyutpanna-matiṃ smayamāna iva vigata-smaya idam āha

To him who was thus speaking much that was incoherent, who took himself to be a god among men, whose intoxication, produced by passion mixed with darkness, had spurned the entire abode dear to the Lord (i.e. the brahmin), who fancied himself learned, and whose mind was not well versed in the conduct of the masters of yoga — that venerable brahmin, who had become Brahman and whose very self was the friend of all beings, as if smiling, yet free of pride, said this.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.9

_* ब्राह्मण उवाच त्वयोदितं व्यक्तम् अविप्रलब्धं भर्तुः स मे स्याद् यदि वीर भारः गन्तुर् यदि स्याद् अधिगम्यम् अध्वा पीवेति राशौ न विदां प्रवादः

_* brāhmaṇa uvāca tvayoditaṃ vyaktam avipralabdhaṃ bhartuḥ sa me syād yadi vīra bhāraḥ gantur yadi syād adhigamyam adhvā pīveti rāśau na vidāṃ pravādaḥ

The brahmin said: What you have said is plain and no deception, O hero — if the burden were mine, belonging to (me as) the bearer; if the road were a thing to be traversed by (me as) the goer; if 'stout' applied (to me and not merely) to the heap (of matter) — but this is not the talk of those who know.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.10

स्थौल्यं कार्श्यं व्याधय आधयश् च क्षुत् तृड् भयं कलिर् इच्छा जरा च निद्रा रतिर् मन्युर् अहं मदः शुचो देहेन जातस्य हि मे न सन्ति

sthaulyaṃ kārśyaṃ vyādhaya ādhayaś ca kṣut tṛḍ bhayaṃ kalir icchā jarā ca nidrā ratir manyur ahaṃ madaḥ śuco dehena jātasya hi me na santi

Stoutness, thinness, bodily ailments and mental afflictions, hunger, thirst, fear, quarrel, desire, old age, sleep, attachment, anger, egoism, intoxication, sorrows — these do not belong to me, who am born (only) with respect to the body.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.11

जीवन्-मृतत्वं नियमेन राजन् आद्यन्तवद् यद् विकृतस्य दृष्टम् स्व-स्वाम्य-भावो ध्रुव ईड्य यत्र तर्ह्य् उच्यते ऽसौ विधिकृत्य-योगः

jīvan-mṛtatvaṃ niyamena rājan ādyantavad yad vikṛtasya dṛṣṭam sva-svāmya-bhāvo dhruva īḍya yatra tarhy ucyate 'sau vidhikṛtya-yogaḥ

Being dead while alive, O king, is seen as a fixed rule for whatever is modified, having a beginning and an end; and where the relation of owned and owner is permanent, O praiseworthy one, there this connection with injunction and duty is spoken of.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.12

विशेष-बुद्धेर् विवरं मनाक् च पश्याम यन् न व्यवहारतो ऽन्यत् क ईश्वरस् तत्र किम् ईशितव्यं तथापि राजन् करवाम किं ते

viśeṣa-buddher vivaraṃ manāk ca paśyāma yan na vyavahārato 'nyat ka īśvaras tatra kim īśitavyaṃ tathāpi rājan karavāma kiṃ te

And we see but slightly a foothold for the notion of distinctions, which is nothing other than convention: who then is the master there, and what is to be mastered? Nonetheless, O king, what shall we do for you?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.13

उन्मत्त-मत्त-जडवत् स्व-संस्थां गतस्य मे वीर चिकित्सितेन अर्थः कियान् भवता शिक्षितेन स्तब्ध-प्रमत्तस्य च पिष्टपेषः

unmatta-matta-jaḍavat sva-saṃsthāṃ gatasya me vīra cikitsitena arthaḥ kiyān bhavatā śikṣitena stabdha-pramattasya ca piṣṭapeṣaḥ

For me, O hero, who have reached my own state like one mad, drunk, or dull, of what use is treatment? And if you were to instruct one who is stupefied and negligent, that would be the grinding of what is already ground.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.14

श्री-शुक उवाच एतावद् अनुवाद-परिभाषया प्रत्युदीर्य मुनि-वर उपशम-शील उपरतानात्म्य-निमित्त उपभोगेन कर्मारब्धं व्यपनयन् राज-यानम् अपि तथोवाह

śrī-śuka uvāca etāvad anuvāda-paribhāṣayā pratyudīrya muni-vara upaśama-śīla uparatānātmya-nimitta upabhogena karmārabdhaṃ vyapanayan rāja-yānam api tathovāha

Śrī Śuka said: Having replied thus much in the manner of restating and defining (the king's own words), that best of sages, of peaceful disposition, in whom the cause of misidentification had ceased, wearing out by experience the karma already begun, carried the royal vehicle just as before.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.15

_* स चापि पाण्डवेय सिन्धु-सौवीर-पतिस् तत्त्व-जिज्ञासायां सम्यक्-श्रद्धयाधिकृताधिकारस् तद् धृदय-ग्रन्थि-मोचनं द्विज-वच आश्रुत्य बहु-योग-ग्रन्थ-सम्मतं त्वरयावरुह्य शिरसा पाद-मूलम् उपसृतः क्षमापयन् विगत-नृप-देव-स्मय उवाच

_* sa cāpi pāṇḍaveya sindhu-sauvīra-patis tattva-jijñāsāyāṃ samyak-śraddhayādhikṛtādhikāras tad dhṛdaya-granthi-mocanaṃ dvija-vaca āśrutya bahu-yoga-grantha-sammataṃ tvarayāvaruhya śirasā pāda-mūlam upasṛtaḥ kṣamāpayan vigata-nṛpa-deva-smaya uvāca

And he too, O descendant of Pāṇḍu — that lord of Sindhu and Sauvīra, who had by right faith become qualified for the inquiry into truth — upon hearing the twice-born's words, which loosen the knot of the heart and are agreed to by many treatises on yoga, quickly climbed down (from the palanquin), approached the soles of his feet with his head, begged pardon, and, his pride at being a man-god now gone, said:

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.16

_* कस् त्वं निगूढश् चरसि द्विजानां बिभर्षि सूत्रं कतमो ऽवधूतः कस्यासि कुत्रत्य इहापि कस्मात् क्षेमाय नश् चेद् असि नोत शुक्लः

_* kas tvaṃ nigūḍhaś carasi dvijānāṃ bibharṣi sūtraṃ katamo 'vadhūtaḥ kasyāsi kutratya ihāpi kasmāt kṣemāya naś ced asi nota śuklaḥ

Who are you? You go about concealed. You wear the thread of the twice-born — which sort of renouncer are you? Whose are you? Where do you come from? And why are you here? If you are not the pure one, are you (come) for our welfare?

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.17

नाहं विशङ्के सुर-राज-वज्रान् न त्र्यक्ष-शूलान् न यमस्य दण्डात् नाग्न्य्-अर्क-सोमानिल-वित्तपास्त्राच् छङ्के भृशं ब्रह्म-कुलावमानात्

nāhaṃ viśaṅke sura-rāja-vajrān na tryakṣa-śūlān na yamasya daṇḍāt nāgny-arka-somānila-vittapāstrāc chaṅke bhṛśaṃ brahma-kulāvamānāt

I have no fear of the thunderbolt of the king of the gods, nor of the trident of the three-eyed one, nor of Yama's rod, nor of the weapons of fire, sun, moon, wind, or the guardian of wealth; I fear intensely the slighting of the brāhmaṇa line.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.18

तद् ब्रूह्य् असङ्गो जडवन् निगूढ- विज्ञान-वीर्यो विचरस्य् अपारः वचांसि योग-ग्रथितानि साधो न नः क्षमन्ते मनसापि भेत्तुम्

tad brūhy asaṅgo jaḍavan nigūḍha- vijñāna-vīryo vicarasy apāraḥ vacāṃsi yoga-grathitāni sādho na naḥ kṣamante manasāpi bhettum

So speak: unattached, like one dull-witted, with the power of your knowledge hidden, you wander unfathomable. Your words, knit together with yoga, O good man, we cannot break open even with the mind.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.19

अहं च योगेश्वरम् आत्म-तत्त्व- विदां मुनीनां परमं गुरुं वै प्रष्टुं प्रवृत्तः किम् इहारणं तत् साक्षाद् धरिं ज्ञान-कलावतीर्णम्

ahaṃ ca yogeśvaram ātma-tattva- vidāṃ munīnāṃ paramaṃ guruṃ vai praṣṭuṃ pravṛttaḥ kim ihāraṇaṃ tat sākṣād dhariṃ jñāna-kalāvatīrṇam

And I have set myself to question the master of yoga, the highest teacher of the sages who know the truth of the self — what could be objectionable in that? — (you who are) Hari himself, come down as a portion of knowledge.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.20

स वै भवा लोक-निरीक्षणार्थम् अव्यक्त-लिङ्गो विचरत्य् अपि स्वित् योगेश्वराणां गतिम् अन्ध-बुद्धिः कथं विचक्षीत गृहानुबन्धः

sa vai bhavā loka-nirīkṣaṇārtham avyakta-liṅgo vicaraty api svit yogeśvarāṇāṃ gatim andha-buddhiḥ kathaṃ vicakṣīta gṛhānubandhaḥ

Surely your honour wanders about, with your marks unmanifest, in order to observe the world. How could one of blind understanding, bound to household life, discern the way of the masters of yoga?

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.21

दृष्टः श्रमः कर्मत आत्मनो वै भर्तुर् गन्तुर् भवतश् चानुमन्ये यथासतोदानयनाद्य्-अभावात् समूल इष्टो व्यवहार-मार्गः

dṛṣṭaḥ śramaḥ karmata ātmano vai bhartur gantur bhavataś cānumanye yathāsatodānayanādy-abhāvāt samūla iṣṭo vyavahāra-mārgaḥ

Weariness is seen (to come) from work — of the self indeed, of the bearer, of the goer, and of yourself, so I infer; since from what does not exist there is no drawing up of water and the like, the course of ordinary dealing is accepted as having a root.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.22

स्थाल्य्-अग्नि-तापात् पयसो ऽभितापस् तत्-तापतस् तण्डुल-गर्भ-रन्धिः देहेन्द्रियास्वाशय-सन्निकर्षात् तत्-संसृतिः पुरुषस्यानुरोधात्

sthāly-agni-tāpāt payaso 'bhitāpas tat-tāpatas taṇḍula-garbha-randhiḥ dehendriyāsvāśaya-sannikarṣāt tat-saṃsṛtiḥ puruṣasyānurodhāt

From the pot's being heated by fire comes the heating of the water; from that heating, the cooking of the inside of the rice grains; so from the contact of the body, the senses and the seat of life, there comes the transmigration of the person, by his conforming (to them).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SB 5 10.23

शास्ताभिगोप्ता नृपतिः प्रजानां यः किङ्करो वै न पिनष्टि पिष्टम् स्व-धर्मम् आराधनम् अच्युतस्य यद् ईहमानो विजहात्य् अघौघम्

śāstābhigoptā nṛpatiḥ prajānāṃ yaḥ kiṅkaro vai na pinaṣṭi piṣṭam sva-dharmam ārādhanam acyutasya yad īhamāno vijahāty aghaugham

A king is the ruler and protector of his subjects; he who is truly a servant does not grind what is already ground. His own duty is the worship of Acyuta, and by striving at it he casts off the flood of sin.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.24

तन् मे भवान् नर-देवाभिमान- मदेन तुच्छीकृत-सत्तमस्य कृषीष्ट मैत्री-दृशम् आर्त-बन्धो यथा तरे सद्-अवध्यानम् अंहः

tan me bhavān nara-devābhimāna- madena tucchīkṛta-sattamasya kṛṣīṣṭa maitrī-dṛśam ārta-bandho yathā tare sad-avadhyānam aṃhaḥ

Therefore, O friend of the afflicted, cast upon me a friendly glance — upon me who, in the intoxication of conceit at being a man-god, have made light of the best of beings — so that I may get across the sin of despising the good.

AI translation rendered from the Sanskrit, not a published edition

SB 5 10.25

न विक्रिया विश्व-सुहृत्-सखस्य साम्येन वीताभिमतेस् तवापि महद्-विमानात् स्व-कृताद् धि मादृङ् नङ्क्ष्यत्य् अदूराद् अपि शूलपाणिः

na vikriyā viśva-suhṛt-sakhasya sāmyena vītābhimates tavāpi mahad-vimānāt sva-kṛtād dhi mādṛṅ naṅkṣyaty adūrād api śūlapāṇiḥ

There can be no disturbance in you, the friend of the friend of the whole world, whose self-conceit has gone through your evenness; yet from slighting a great one, brought on by his own act, even a Śūlapāṇi like me would perish, and that before long.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain