Bhagavata Purana — Skandha 5 — Chapter 12
SB 5 12.1
रहूगण उवाच नमो नमः कारण-विग्रहाय स्वरूप-तुच्छीकृत-विग्रहाय नमो ऽवधूत द्विज-बन्धु-लिङ्ग- निगूढ-नित्यानुभवाय तुभ्यम्
rahūgaṇa uvāca namo namaḥ kāraṇa-vigrahāya svarūpa-tucchīkṛta-vigrahāya namo 'vadhūta dvija-bandhu-liṅga- nigūḍha-nityānubhavāya tubhyam
Rahūgaṇa said: Homage, homage to you whose body is (the very) cause, who have made your body of no account by (revealing) your own true nature; homage to you, O avadhūta, whose eternal experience is concealed under the mark of a mere kinsman of the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.2
ज्वरामयार्तस्य यथागदं सत् निदाघ-दग्धस्य यथा हिमाम्भः कुदेह-मानाहि-विदष्ट-दृष्टेः ब्रह्मन् वचस् ते ऽमृतम् औषधं मे
jvarāmayārtasya yathāgadaṃ sat nidāgha-dagdhasya yathā himāmbhaḥ kudeha-mānāhi-vidaṣṭa-dṛṣṭeḥ brahman vacas te 'mṛtam auṣadhaṃ me
As a true medicine for one afflicted with the disease of fever, as cold water for one scorched by summer heat, so, O brahman, your speech is nectar and remedy for me, whose sight has been bitten by the snake of pride in this wretched body.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.3
तस्माद् भवन्तं मम संशयार्थं प्रक्ष्यामि पश्चाद् अधुना सुबोधम् अध्यात्म-योग-ग्रथितं तवोक्तम् आख्याहि कौतूहल-चेतसो मे
tasmād bhavantaṃ mama saṃśayārthaṃ prakṣyāmi paścād adhunā subodham adhyātma-yoga-grathitaṃ tavoktam ākhyāhi kautūhala-cetaso me
Therefore I shall ask you later about the substance of my doubt; for now, since my mind is full of eagerness, explain to me plainly what you have said, woven together with the yoga of the inner self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.4
यद् आह योगेश्वर दृश्यमानं क्रिया-फलं सद्-व्यवहार-मूलम् न ह्य् अञ्जसा तत्त्व-विमर्शनाय भवान् अमुष्मिन् भ्रमते मनो मे
yad āha yogeśvara dṛśyamānaṃ kriyā-phalaṃ sad-vyavahāra-mūlam na hy añjasā tattva-vimarśanāya bhavān amuṣmin bhramate mano me
What you said, O master of yoga — that the visible fruit of action is the basis of ordinary worldly dealings — is not, straightforwardly, (fit) for the examination of truth; my mind is bewildered about that.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.5
ब्राह्मण उवाच अयं जनो नाम चलन् पृथिव्यां यः पार्थिवः पार्थिव कस्य हेतोः तस्यापि चाङ्घ्र्योर् अधि गुल्फ-जङ्घा- जानूरु-मध्योर-शिरोधरांसाः
brāhmaṇa uvāca ayaṃ jano nāma calan pṛthivyāṃ yaḥ pārthivaḥ pārthiva kasya hetoḥ tasyāpi cāṅghryor adhi gulpha-jaṅghā- jānūru-madhyora-śirodharāṃsāḥ
The brahmin said: This thing called a "person" moving on the earth — who is (himself) made of earth — O earth-lord, on what ground (is he called that)? And of him too, above the feet, there are ankles, shanks, knees, thighs, waist, chest, head, neck and shoulders.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.6
अंसे ऽधि दार्वी शिबिका च यस्यां सौवीर-राजेत्य् अपदेश आस्ते यस्मिन् भवान् रूढ-निजाभिमानो राजास्मि सिन्धुष्व् इति दुर्मदान्धः
aṃse 'dhi dārvī śibikā ca yasyāṃ sauvīra-rājety apadeśa āste yasmin bhavān rūḍha-nijābhimāno rājāsmi sindhuṣv iti durmadāndhaḥ
And upon the shoulders is a wooden palanquin, and in it sits one designated "king of Sauvīra," and in that (body) you, with your self-conceit grown large, blinded by evil pride, (think) "I am the king among the Sindhus."
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.7
शोच्यान् इमांस् त्वम् अधिकष्ट-दीनान् विष्ट्या निगृह्णन् निरनुग्रहो ऽसि जनस्य गोप्तास्मि विकत्थमानो न शोभसे वृद्ध-सभासु धृष्टः
śocyān imāṃs tvam adhikaṣṭa-dīnān viṣṭyā nigṛhṇan niranugraho 'si janasya goptāsmi vikatthamāno na śobhase vṛddha-sabhāsu dhṛṣṭaḥ
Coercing by forced labour these pitiable men, wretched and exceedingly afflicted, you are without compassion; and boasting "I am the protector of the people," you make no fine figure, impudent as you are, in the assemblies of elders.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.8
यदा क्षिताव् एव चराचरस्य विदाम निष्ठां प्रभवं च नित्यम् तन् नामतो ऽन्यद् व्यवहार-मूलं निरूप्यतां सत्-क्रिययानुमेयम्
yadā kṣitāv eva carācarasya vidāma niṣṭhāṃ prabhavaṃ ca nityam tan nāmato 'nyad vyavahāra-mūlaṃ nirūpyatāṃ sat-kriyayānumeyam
Since we know that in earth alone lies the constant dissolution and origination of moving and unmoving (things), let it be shown what, other than a name, is the basis of common usage, to be inferred through valid action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.9
एवं निरुक्तं क्षिति-शब्द-वृत्तम् असन् निधानात् परमाणवो ये अविद्यया मनसा कल्पितास् ते येषां समूहेन कृतो विशेषः
evaṃ niruktaṃ kṣiti-śabda-vṛttam asan nidhānāt paramāṇavo ye avidyayā manasā kalpitās te yeṣāṃ samūhena kṛto viśeṣaḥ
Thus the usage of the word "earth" is shown to be unreal, since its final resting-place is the atoms, and those are imagined by the mind out of ignorance — atoms by whose aggregation the particular (thing) is made.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 12.10
एवं कृशं स्थूलम् अणुर् बृहद् यद् असच् च सज् जीवम् अजीवम् अन्यत् द्रव्य-स्वभावाशय-काल-कर्म- नाम्नाजयावेहि कृतं द्वितीयम्
evaṃ kṛśaṃ sthūlam aṇur bṛhad yad asac ca saj jīvam ajīvam anyat dravya-svabhāvāśaya-kāla-karma- nāmnājayāvehi kṛtaṃ dvitīyam
In the same way know that whatever is thin or thick, minute or vast, unreal or real, living or non-living, or anything else, is a second thing made by ignorance under the names of substance, innate nature, disposition, time and action.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.11
ज्ञानं विशुद्धं परमार्थम् एकम् अनन्तरं त्व् अबहिर् ब्रह्म सत्यम् प्रत्यक् प्रशान्तं भगवच्-छब्द-संज्ञं यद् वासुदेवं कवयो वदन्ति
jñānaṃ viśuddhaṃ paramārtham ekam anantaraṃ tv abahir brahma satyam pratyak praśāntaṃ bhagavac-chabda-saṃjñaṃ yad vāsudevaṃ kavayo vadanti
Knowledge wholly pure, the highest reality, one, without inside or outside, Brahman, truth, inward, utterly at peace, known by the word "Bhagavat" — that the wise call Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.12
रहूगणैतत् तपसा न याति न चेज्यया निर्वपणाद् गृहाद् वा न च्छन्दसा नैव जलाग्नि-सूर्यैर् विना महत्-पाद-रजो-ऽभिषेकम्
rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-'bhiṣekam
O Rahūgaṇa, this is not reached by austerity, nor by sacrifice, nor by renouncing (possessions) or by household life, nor by Vedic recitation, nor by (rites with) water, fire and the sun — not without being bathed in the dust of the feet of the great.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.13
यत्रोत्तमश्लोक-गुणानुवादः प्रस्तूयते ग्राम्य-कथा-विघातः निषेव्यमाणो ऽनुदिनं मुमुक्षोर् मतिं सतीं यच्छति वासुदेवे
yatrottamaśloka-guṇānuvādaḥ prastūyate grāmya-kathā-vighātaḥ niṣevyamāṇo 'nudinaṃ mumukṣor matiṃ satīṃ yacchati vāsudeve
(In such company) the recital of the qualities of him of excellent renown is set forth, which puts an end to vulgar talk; served day after day, it turns the mind of one who seeks liberation, made pure, toward Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.14
अहं पुरा भरतो नाम राजा विमुक्त-दृष्ट-श्रुत-सङ्ग-बन्धः आराधनं भगवत ईहमानो मृगो ऽभवं मृग-सङ्गाद् धतार्थः
ahaṃ purā bharato nāma rājā vimukta-dṛṣṭa-śruta-saṅga-bandhaḥ ārādhanaṃ bhagavata īhamāno mṛgo 'bhavaṃ mṛga-saṅgād dhatārthaḥ
I was formerly a king named Bharata, freed from the bondage of attachment to things seen and heard; while striving after the worship of the Lord, I became a deer, my purpose destroyed by attachment to a deer.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.15
सा मां स्मृतिर् मृग-देहे ऽपि वीर कृष्णार्चन-प्रभवा नो जहाति अथो अहं जन-सङ्गाद् असङ्गो विशङ्कमानो ऽविवृतश् चरामि
sā māṃ smṛtir mṛga-dehe 'pi vīra kṛṣṇārcana-prabhavā no jahāti atho ahaṃ jana-saṅgād asaṅgo viśaṅkamāno 'vivṛtaś carāmi
That memory, O hero, arising from the worship of Kṛṣṇa, did not leave me even in the deer's body; and so now I wander unattached, wary of the company of people, keeping myself unrevealed.
AI translation rendered from the Sanskrit, not a published edition
SB 5 12.16
तस्मान् नरो ऽसङ्ग-सुसङ्ग-जात- ज्ञानासिनेहैव विवृक्ण-मोहः हरिं तद्-ईहा-कथन-श्रुताभ्यां लब्ध-स्मृतिर् यात्य् अतिपारम् अध्वनः
tasmān naro 'saṅga-susaṅga-jāta- jñānāsinehaiva vivṛkṇa-mohaḥ hariṃ tad-īhā-kathana-śrutābhyāṃ labdha-smṛtir yāty atipāram adhvanaḥ
Therefore a man whose delusion has been cut away in this very life by the sword of knowledge born from detachment and from good company, having regained memory (of the Lord) through hearing and telling of Hari's deeds, reaches the far shore of the road.
AI translation rendered from the Sanskrit, not a published edition