Bhagavata Purana — Skandha 5 — Chapter 11
SB 5 11.1
ब्राह्मण उवाच अकोविदः कोविद-वाद-वादान् वदस्य् अथो नाति-विदां वरिष्ठः न सूरयो हि व्यवहारम् एनं तत्त्वावमर्शेन सहामनन्ति
brāhmaṇa uvāca akovidaḥ kovida-vāda-vādān vadasy atho nāti-vidāṃ variṣṭhaḥ na sūrayo hi vyavahāram enaṃ tattvāvamarśena sahāmananti
The brāhmaṇa said: Unskilled, you speak the talk of the skilled; yet you are not the best of those who know much. For the wise do not reckon this ordinary usage together with the discernment of truth.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.2
तथैव राजन्न् उरु-गार्हमेध- वितान-विद्योरु-विजृम्भितेषु न वेद-वादेषु हि तत्त्व-वादः प्रायेण शुद्धो नु चकास्ति साधुः
tathaiva rājann uru-gārhamedha- vitāna-vidyoru-vijṛmbhiteṣu na veda-vādeṣu hi tattva-vādaḥ prāyeṇa śuddho nu cakāsti sādhuḥ
Just so, O king, among the Vedic pronouncements, greatly unfolded by the vast science of the expansion of household sacrifices, there is no doctrine of truth; only rarely does a pure and good man shine forth there.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.3
न तस्य तत्त्व-ग्रहणाय साक्षाद् वरीयसीर् अपि वाचः समासन् स्वप्ने निरुक्त्या गृहमेधि-सौख्यं न यस्य हेयानुमितं स्वयं स्यात्
na tasya tattva-grahaṇāya sākṣād varīyasīr api vācaḥ samāsan svapne niruktyā gṛhamedhi-saukhyaṃ na yasya heyānumitaṃ svayaṃ syāt
For grasping the truth, not even the loftiest words are directly of avail to that man for whom the householder's happiness has not of itself, by its very definition, been inferred to be fit for rejection, as in a dream.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.4
यावन् मनो रजसा पूरुषस्य सत्त्वेन वा तमसा वानुरुद्धम् चेतोभिर् आकूतिभिर् आतनोति निरङ्कुशं कुशलं चेतरं वा
yāvan mano rajasā pūruṣasya sattvena vā tamasā vānuruddham cetobhir ākūtibhir ātanoti niraṅkuśaṃ kuśalaṃ cetaraṃ vā
As long as a person's mind is held fast by rajas, or by sattva, or by tamas, it spreads out unchecked, through its thoughts and its urges, what is wholesome and what is otherwise.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.5
स वासनात्मा विषयोपरक्तो गुण-प्रवाहो विकृतः षोडशात्मा बिभ्रत् पृथङ्-नामभि रूप-भेदम् अन्तर्-बहिष्ट्वं च पुरैस् तनोति
sa vāsanātmā viṣayoparakto guṇa-pravāho vikṛtaḥ ṣoḍaśātmā bibhrat pṛthaṅ-nāmabhi rūpa-bhedam antar-bahiṣṭvaṃ ca purais tanoti
That mind, made of latent impressions, coloured by objects, a stream of the qualities, a modification with sixteen forms, bearing under separate names the differences of shape, spreads out inwardness and outwardness by means of the bodily strongholds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.6
दुःखं सुखं व्यतिरिक्तं च तीव्रं कालोपपन्नं फलम् आव्यनक्ति आलिङ्ग्य माया-रचितान्तरात्मा स्व-देहिनं संसृति-चक्र-कूटः
duḥkhaṃ sukhaṃ vyatiriktaṃ ca tīvraṃ kālopapannaṃ phalam āvyanakti āliṅgya māyā-racitāntarātmā sva-dehinaṃ saṃsṛti-cakra-kūṭaḥ
Embracing (its own embodied one), the inner self fashioned by māyā, the trap in the wheel of transmigration, makes manifest to that embodied one the fruit — pain, pleasure, and what lies apart from both — sharp and arriving in its own time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.7
तावान् अयं व्यवहारः सदाविः क्षेत्रज्ञ-साक्ष्यो भवति स्थूल-सूक्ष्मः तस्मान् मनो लिङ्गम् अदो वदन्ति गुणागुणत्वस्य परावरस्य
tāvān ayaṃ vyavahāraḥ sadāviḥ kṣetrajña-sākṣyo bhavati sthūla-sūkṣmaḥ tasmān mano liṅgam ado vadanti guṇāguṇatvasya parāvarasya
So far extends this ordinary dealing, always manifest, gross and subtle, witnessed by the knower of the field. Therefore they say this mind is the mark of having and not having the qualities, of the higher and the lower.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.8
गुणानुरक्तं व्यसनाय जन्तोः क्षेमाय नैर्गुण्यम् अथो मनः स्यात् यथा प्रदीपो घृत-वर्तिम् अश्नन् शिखाः सधूमा भजति ह्य् अन्यदा स्वम् पदं तथा गुण-कर्मानुबद्धं वृत्तीर् मनः श्रयते ऽन्यत्र तत्त्वम्
guṇānuraktaṃ vyasanāya jantoḥ kṣemāya nairguṇyam atho manaḥ syāt yathā pradīpo ghṛta-vartim aśnan śikhāḥ sadhūmā bhajati hy anyadā svam padaṃ tathā guṇa-karmānubaddhaṃ vṛttīr manaḥ śrayate 'nyatra tattvam
Mind attached to the qualities makes for a creature's ruin; free of the qualities, it makes for his welfare. As a lamp, feeding on the ghee-soaked wick, takes on smoky flames, but at another time (attains) its own state, so mind, bound to the qualities and to action, resorts to its functionings, but otherwise to the truth.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.9
एकादशासन् मनसो हि वृत्तय आकूतयः पञ्च धियो ऽभिमानः मात्राणि कर्माणि पुरं च तासां वदन्ति हैकादश वीर भूमीः
ekādaśāsan manaso hi vṛttaya ākūtayaḥ pañca dhiyo 'bhimānaḥ mātrāṇi karmāṇi puraṃ ca tāsāṃ vadanti haikādaśa vīra bhūmīḥ
There are eleven functionings of the mind: the five urges, the five cognitions, and self-conceit. And they say, O hero, that their fields are eleven: the sense-objects, the actions, and the bodily stronghold.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.10
गन्धाकृति-स्पर्श-रस-श्रवांसि विसर्ग-रत्य्-अर्त्य्-अभिजल्प-शिल्पाः एकादशं स्वीकरणं ममेति शय्याम् अहं द्वादशम् एक आहुः
gandhākṛti-sparśa-rasa-śravāṃsi visarga-raty-arty-abhijalpa-śilpāḥ ekādaśaṃ svīkaraṇaṃ mameti śayyām ahaṃ dvādaśam eka āhuḥ
Smell, form, touch, taste and sound; evacuation, sexual pleasure, movement, speech and craft — the eleventh is appropriation, the thought "mine," which is (the mind's) resting place; some say the "I" is the twelfth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.11
द्रव्य-स्वभावाशय-कर्म-कालैर् एकादशामी मनसो विकाराः सहस्रशः शतशः कोटिशश् च क्षेत्रज्ञतो न मिथो न स्वतः स्युः
dravya-svabhāvāśaya-karma-kālair ekādaśāmī manaso vikārāḥ sahasraśaḥ śataśaḥ koṭiśaś ca kṣetrajñato na mitho na svataḥ syuḥ
By substance, innate nature, disposition, action and time, these eleven modifications of the mind become thousands, hundreds and tens of millions; they arise from the knower of the field, not from one another, nor of themselves.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.12
क्षेत्रज्ञ एता मनसो विभूतीर् जीवस्य माया-रचितस्य नित्याः आविर्हिताः क्वापि तिरोहिताश् च शुद्धो विचष्टे ह्य् अविशुद्ध-कर्तुः
kṣetrajña etā manaso vibhūtīr jīvasya māyā-racitasya nityāḥ āvirhitāḥ kvāpi tirohitāś ca śuddho vicaṣṭe hy aviśuddha-kartuḥ
O knower of the field, these expansions of the mind of the living being, (a mind) fashioned by māyā, are perpetual, now made manifest, now hidden; for the pure one indeed sees (them as belonging) to the impure agent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 11.13
क्षेत्रज्ञ आत्मा पुरुषः पुराणः साक्षात् स्वयं ज्योतिर् अजः परेशः नारायणो भगवान् वासुदेवः स्व-माययात्मन्य् अवधीयमानः
kṣetrajña ātmā puruṣaḥ purāṇaḥ sākṣāt svayaṃ jyotir ajaḥ pareśaḥ nārāyaṇo bhagavān vāsudevaḥ sva-māyayātmany avadhīyamānaḥ
The knower of the field is the Self, the ancient Person, directly self-luminous, unborn, the supreme Lord, Nārāyaṇa, Bhagavān Vāsudeva, who is placed within the (individual) self by his own māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.14
यथानिलः स्थावर-जङ्गमानाम् आत्म-स्वरूपेण निविष्ट ईशेत् एवं परो भगवान् वासुदेवः क्षेत्रज्ञ आत्मेदम् अनुप्रविष्टः
yathānilaḥ sthāvara-jaṅgamānām ātma-svarūpeṇa niviṣṭa īśet evaṃ paro bhagavān vāsudevaḥ kṣetrajña ātmedam anupraviṣṭaḥ
Just as air, entering into stationary and moving beings in its own essential form, governs (them), so the supreme Lord Vāsudeva, the knower of the field, the Self, has entered into this (world).
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.15
न यावद् एतां तनु-भृन् नरेन्द्र विधूय मायां वयुनोदयेन विमुक्त-सङ्गो जित-षट्-सपत्नो वेदात्म-तत्त्वं भ्रमतीह तावत्
na yāvad etāṃ tanu-bhṛn narendra vidhūya māyāṃ vayunodayena vimukta-saṅgo jita-ṣaṭ-sapatno vedātma-tattvaṃ bhramatīha tāvat
So long as the bearer of a body, O king, does not shake off this māyā by the rising of knowledge and, with attachment gone and the six adversaries conquered, come to know the truth of the self — for just so long does he wander here.
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.16
न यावद् एतन् मन आत्म-लिङ्गं संसार-तापावपनं जनस्य यच् छोक-मोहामय-राग-लोभ- वैरानुबन्धं ममतां विधत्ते
na yāvad etan mana ātma-liṅgaṃ saṃsāra-tāpāvapanaṃ janasya yac choka-mohāmaya-rāga-lobha- vairānubandhaṃ mamatāṃ vidhatte
So long as this mind, the mark of the self, the sowing-ground of saṃsāra's torments for a person, produces the sense of "mine," bound up with grief, delusion, sickness, passion, greed and enmity —
AI translation rendered from the Sanskrit, not a published edition
SB 5 11.17
भ्रातृव्यम् एनं तद् अदभ्र-वीर्यम् उपेक्षयाध्येधितम् अप्रमत्तः गुरोर् हरेश् चरणोपासनास्त्रो जहि व्यलीकं स्वयम् आत्म-मोषम्
bhrātṛvyam enaṃ tad adabhra-vīryam upekṣayādhyedhitam apramattaḥ guror hareś caraṇopāsanāstro jahi vyalīkaṃ svayam ātma-moṣam
— being watchful, with the weapon of service to the feet of the guru, of Hari, slay this rival of no small strength, grown fat through neglect, the deceiver that steals the self away.
AI translation rendered from the Sanskrit, not a published edition