Bhagavata Purana — Skandha 5 — Chapter 14
SB 5 14.1
_* स होवाच स एष देहात्म-मानिनां सत्त्वादि-गुण-विशेष-विकल्पित-कुशलाकु-शल-समवहार-विनिर्मित-विविध-देहावलिभिर् वियोग-संयोगाद्य्-अनादि-संसारानुभवस्य द्वार-भूतेन षड्-इन्द्रिय-वर्गेण तस्मिन् दुर्गाध्ववद् असुगमे ऽध्वन्य् आपतित ईश्वरस्य भगवतो विष्णोर् वश-वर्तिन्या मायया जीव-लोको ऽयं यथा वणिक्-सार्थो ऽर्थ-परः स्व-देह-निष्पादित-कर्मानुभवः श्मशानवद् अशिवतमायां संसाराटव्यां गतो नाद्यापि विफल-बहु-प्रतियोगेहस् तत्-तापोपशमनीं हरि-गुरु-चरणारविन्द-मधुकरानुपदवीम् अवरुन्धे
_* sa hovāca sa eṣa dehātma-mānināṃ sattvādi-guṇa-viśeṣa-vikalpita-kuśalāku-śala-samavahāra-vinirmita-vividha-dehāvalibhir viyoga-saṃyogādy-anādi-saṃsārānubhavasya dvāra-bhūtena ṣaḍ-indriya-vargeṇa tasmin durgādhvavad asugame 'dhvany āpatita īśvarasya bhagavato viṣṇor vaśa-vartinyā māyayā jīva-loko 'yaṃ yathā vaṇik-sārtho 'rtha-paraḥ sva-deha-niṣpādita-karmānubhavaḥ śmaśānavad aśivatamāyāṃ saṃsārāṭavyāṃ gato nādyāpi viphala-bahu-pratiyogehas tat-tāpopaśamanīṃ hari-guru-caraṇāravinda-madhukarānupadavīm avarundhe
He said: This world of living beings — of those who take the body for the self, whose beginningless experience of saṃsāra, with its separations and unions and the rest, has for its door the set of six senses, by means of the strings of various bodies fashioned out of the mixture of good and bad acts distinguished according to the particular qualities, goodness and the rest — has fallen upon that road, hard to travel like a way through rough country, by the māyā that is subject to the Lord, the Blessed Viṣṇu. Like a caravan of merchants intent on gain, experiencing the fruit of the acts performed by its own body, it has entered the forest of saṃsāra, most inauspicious like a cremation ground, and even now, with its many struggles fruitless, it does not gain the path followed by the bees at the lotus feet of Hari and of the guru, which would quench that burning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.2
_* यस्याम् उ ह वा एते षड्-इन्द्रिय-नामानः कर्मणा दस्यव एव ते तद् यथा पुरुषस्य धनं यत् किञ्चिद् धर्मौपयिकं बहु-कृच्छ्राधिगतं साक्षात् परम-पुरुषाराधन-लक्षणो यो ऽसौ धर्मस् तं तु साम्पराय उदाहरन्ति तद्-धर्म्यं धनं दर्शन-स्पर्शन-श्रवणास्वादनावघ्राण-सङ्कल्प-व्यवसाय-गृह-ग्राम्योपभोगेन कुनाथस्याजितात्मनो यथा सार्थस्य विलुम्-पन्ति
_* yasyām u ha vā ete ṣaḍ-indriya-nāmānaḥ karmaṇā dasyava eva te tad yathā puruṣasya dhanaṃ yat kiñcid dharmaupayikaṃ bahu-kṛcchrādhigataṃ sākṣāt parama-puruṣārādhana-lakṣaṇo yo 'sau dharmas taṃ tu sāmparāya udāharanti tad-dharmyaṃ dhanaṃ darśana-sparśana-śravaṇāsvādanāvaghrāṇa-saṅkalpa-vyavasāya-gṛha-grāmyopabhogena kunāthasyājitātmano yathā sārthasya vilum-panti
And in that (forest) these named 'the six senses' are, by their action, simply robbers. Just as a man's wealth — whatever is a means to dharma and has been won with much hardship — and that dharma too whose mark is direct worship of the Supreme Person, which (the wise) declare to be (his provision) for the next world: that righteously earned wealth they plunder, by seeing, touching, hearing, tasting, smelling, willing, and resolving, through household and vulgar enjoyment, from one who has a bad leader and has not mastered himself, as (robbers plunder) a caravan.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.3
_* अथ च यत्र कौटुम्बिका दारापत्यादयो नाम्ना कर्मणा वृक-सृगाला एवानिच्छतो ऽपि कदर्यस्य कुटुम्बिन उरणकवत् संरक्ष्यमाणं मिषतो ऽपि हरन्ति
_* atha ca yatra kauṭumbikā dārāpatyādayo nāmnā karmaṇā vṛka-sṛgālā evānicchato 'pi kadaryasya kuṭumbina uraṇakavat saṃrakṣyamāṇaṃ miṣato 'pi haranti
And further, in that (forest) the members of the family, wife and children and the rest, are by name (relatives but) by action wolves and jackals: even though the miserly householder is unwilling, they carry off, before his very eyes, what he guards like a lamb.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.4
_* यथा ह्य् अनुवत्सरं कृष्यमाणम् अप्य् अदग्ध-बीजं क्षेत्रं पुनर् एवावपन-काले गुल्म-तृण-वीरुद्भिर् गह्वरम् इव भवत्य् एवम् एव गृहाश्रमः कर्म-क्षेत्रं यस्मिन् न हि कर्माण्य् उत्सीदन्ति यद् अयं काम-करण्ड एष आवसथः
_* yathā hy anuvatsaraṃ kṛṣyamāṇam apy adagdha-bījaṃ kṣetraṃ punar evāvapana-kāle gulma-tṛṇa-vīrudbhir gahvaram iva bhavaty evam eva gṛhāśramaḥ karma-kṣetraṃ yasmin na hi karmāṇy utsīdanti yad ayaṃ kāma-karaṇḍa eṣa āvasathaḥ
Just as a field, though ploughed year after year, if the seeds in it are not burnt up, again at sowing time becomes like a thicket with bushes, grass and creepers, so exactly is household life a field of action in which acts do not perish; for this dwelling is a basket of desires.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.5
_* तत्र गतो दंश-मशक-समापसदैर् मनुजैः शलभ-शकुन्त-तस्कर-मूषकादिभिर् उपरुध्यमान-बहिः-प्राणः क्वचित् परिवर्तमानो ऽस्मिन्न् अध्वन्य् अविद्या-काम-कर्मभिर् उपरक्त-मनसानुपपन्नार्थं नर-लोकं गन्धर्व-नगरम् उपपन्नम् इति मिथ्या-दृष्टिर् अनुपश्यति
_* tatra gato daṃśa-maśaka-samāpasadair manujaiḥ śalabha-śakunta-taskara-mūṣakādibhir uparudhyamāna-bahiḥ-prāṇaḥ kvacit parivartamāno 'sminn adhvany avidyā-kāma-karmabhir uparakta-manasānupapannārthaṃ nara-lokaṃ gandharva-nagaram upapannam iti mithyā-dṛṣṭir anupaśyati
Having gone there, his outer life-breath obstructed by men as vile as gadflies and mosquitoes, and by locusts, birds, thieves, rats and the like, sometimes wandering about on this road, with his mind reddened by ignorance, desire and action, he, of false vision, keeps seeing the world of men — unreal in its object, a city of the Gandharvas — as though it were real.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.6
_* तत्र च क्वचिद् आतपोदक-निभान् विषयान् उपधावति पान-भोजन-व्यवायादि-व्यसन-लोलुपः
_* tatra ca kvacid ātapodaka-nibhān viṣayān upadhāvati pāna-bhojana-vyavāyādi-vyasana-lolupaḥ
And there sometimes he runs after sense objects that resemble water in the sunlight (a mirage), greedy for the vices of drinking, eating, sex and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.7
_* क्वचिच् चाशेष-दोष-निषदनं पुरीष-विशेषं तद्-वर्ण-गुण-निर्मित-मतिः सुवर्णम् उपादित्सत्य् अग्नि-काम-कातर इवोल्मुक-पिशाचम्
_* kvacic cāśeṣa-doṣa-niṣadanaṃ purīṣa-viśeṣaṃ tad-varṇa-guṇa-nirmita-matiḥ suvarṇam upāditsaty agni-kāma-kātara ivolmuka-piśācam
And sometimes, having formed his notion from its colour and properties, he wants to take up gold — a particular kind of excrement, the seat of every fault — like one desperate for fire (going after) a will-o'-the-wisp goblin with a firebrand.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.8
_* अथ कदाचिन् निवास-पानीय-द्रविणाद्य्-अनेकात्मोपजीवनाभिनिवेश एतस्यां संसाराटव्याम् इतस् ततः परिधावति
_* atha kadācin nivāsa-pānīya-draviṇādy-anekātmopajīvanābhiniveśa etasyāṃ saṃsārāṭavyām itas tataḥ paridhāvati
Then sometimes, engrossed in the many means of livelihood — dwelling, water, wealth and so on — he runs about here and there in this forest of saṃsāra.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.9
_* क्वचिच् च वात्यौपम्यया प्रमदयारोहम् आरोपितस् तत्-काल-रजसा रजनी-भूत इवासाधु-मर्यादो रजस्-वलाक्षो ऽपि दिग्-देवता अतिरजस्-वल-मतिर् न विजानाति
_* kvacic ca vātyaupamyayā pramadayāroham āropitas tat-kāla-rajasā rajanī-bhūta ivāsādhu-maryādo rajas-valākṣo 'pi dig-devatā atirajas-vala-matir na vijānāti
And sometimes he is made to mount upon a woman who is like a whirlwind; become as it were night by the dust of that moment, transgressing all good bounds, with dust-filled eyes, though the deities of the directions (are watching), his mind overpowered by excessive passion, he does not notice (them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.10
_* क्वचित् सकृद् अवगत-विषय-वैतथ्यः स्वयं पराभिध्यानेन विभ्रंशित-स्मृतिस् तयैव मरीचि-तोय-प्रायांस् तान् एवाभिधावति
_* kvacit sakṛd avagata-viṣaya-vaitathyaḥ svayaṃ parābhidhyānena vibhraṃśita-smṛtis tayaiva marīci-toya-prāyāṃs tān evābhidhāvati
Sometimes, having once perceived the futility of sense objects, yet with his memory destroyed by his own dwelling on other (things), he runs after those very ones, which are little more than the water of a mirage, driven by that same (woman/desire).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.11
_* क्वचिद् उलूक-झिल्ली-स्वनवद् अति-परुष-रभसाटोपं प्रत्यक्षं परोक्षं वा रिपु-राज-कुल-निर्भर्त्सितेनाति-व्यथित-कर्ण-मूल-हृदयः
_* kvacid ulūka-jhillī-svanavad ati-paruṣa-rabhasāṭopaṃ pratyakṣaṃ parokṣaṃ vā ripu-rāja-kula-nirbhartsitenāti-vyathita-karṇa-mūla-hṛdayaḥ
Sometimes, being abused openly or behind his back by the household of a hostile king with harsh, violent, arrogant (words) like the screeching of owls and crickets, the roots of his ears and his heart are severely pained.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.12
_* स यदा दुग्ध-पूर्व-सुकृतस् तदा कारस्कर-काकतुण्डाद्य्-अपुण्य-द्रुम-लता-विषोद-पानवद् उभयार्थ-शून्य-द्रविणान् जीवन्-मृतान् स्वयं जीवन्-म्रियमाण उपधावति
_* sa yadā dugdha-pūrva-sukṛtas tadā kāraskara-kākatuṇḍādy-apuṇya-druma-latā-viṣoda-pānavad ubhayārtha-śūnya-draviṇān jīvan-mṛtān svayaṃ jīvan-mriyamāṇa upadhāvati
When his previously done good deeds have been exhausted, then, himself living yet dying, he runs after those living-dead men whose wealth is void of both purposes (dharma and enjoyment), as if (running to) poisonous water for drink or to unholy trees and creepers such as kāraskara and kākatuṇḍa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.13
_* एकदासत्-प्रसङ्गान् निकृत-मतिर् व्युदक-स्रोतः-स्खलनवद् उभयतो ऽपि दुःखदं पाखण्डम् अभियाति
_* ekadāsat-prasaṅgān nikṛta-matir vyudaka-srotaḥ-skhalanavad ubhayato 'pi duḥkhadaṃ pākhaṇḍam abhiyāti
Sometimes, his mind ruined by bad associations, he resorts to heresy, which gives pain in both (this world and the next), like stumbling into a stream that has no water.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.14
_* यदा तु पर-बाधयान्ध आत्मने नोपनमति तदा हि पितृ-पुत्र-बर्हिष्मतः पितृ-पुत्रान् वा स खलु भक्षयति
_* yadā tu para-bādhayāndha ātmane nopanamati tadā hi pitṛ-putra-barhiṣmataḥ pitṛ-putrān vā sa khalu bhakṣayati
But when, blinded (by greed), he does not obtain (wealth) for himself even by harassing others, then indeed he seeks to devour his father and sons, (they being) his sacrificial grass-spread (i.e., his victims), or (rather) his father and sons (themselves).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.15
_* क्वचिद् आसाद्य गृहं दाववत् प्रियार्थ-विधुरम् असुखोदर्कं शोकाग्निना दह्यमानो भृशं निर्वेदम् उपगच्छति
_* kvacid āsādya gṛhaṃ dāvavat priyārtha-vidhuram asukhodarkaṃ śokāgninā dahyamāno bhṛśaṃ nirvedam upagacchati
Sometimes, having reached home, which is like a forest fire, deprived of what is dear and desired and having unhappiness as its consequence, being burnt by the fire of sorrow he falls into deep despondency.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.16
_* क्वचित् काल-विष-मित-राज-कुल-रक्षसापहृत-प्रियतम-धनासुः प्रमृतक इव विगत-जीव-लक्षण आस्ते
_* kvacit kāla-viṣa-mita-rāja-kula-rakṣasāpahṛta-priyatama-dhanāsuḥ pramṛtaka iva vigata-jīva-lakṣaṇa āste
Sometimes, when the demon of a royal house, measured out (as punishment) by time and by poison, has carried off his dearest ones, his wealth and his breath, he sits like one nearly dead, with the signs of life gone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.17
_* कदाचिन् मनोरथोपगत-पितृ-पितामहाद्य् असत् सद् इति स्वप्न-निर्वृति-लक्षणम् अनुभवति
_* kadācin manorathopagata-pitṛ-pitāmahādy asat sad iti svapna-nirvṛti-lakṣaṇam anubhavati
Sometimes he takes as real what is unreal — fathers, grandfathers and the rest, come to him in his fancies — and so experiences a satisfaction of the nature of a dream.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.18
_* क्वचिद् गृहाश्रम-कर्म-चोदनाति-भर-गिरिम् आरुरुक्षमाणो लोक-व्यसन-कर्षित-मनाः कण्टक-शर्करा-क्षेत्रं प्रविशन्न् इव सीदति
_* kvacid gṛhāśrama-karma-codanāti-bhara-girim ārurukṣamāṇo loka-vyasana-karṣita-manāḥ kaṇṭaka-śarkarā-kṣetraṃ praviśann iva sīdati
Sometimes, trying to climb the mountain of the overwhelming burden of the injunctions to household duties, his mind worn out by worldly troubles, he sinks down as if entering a field of thorns and gravel.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.19
_* क्वचिच् च दुःसहेन कायाभ्यन्तर-वह्निना गृहीत-सारः स्व-कुटुम्बाय क्रुध्यति
_* kvacic ca duḥsahena kāyābhyantara-vahninā gṛhīta-sāraḥ sva-kuṭumbāya krudhyati
And sometimes, his vigour seized by the unbearable fire within his body, he grows angry at his own family.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.20
_* स एव पुनर् निद्राजगर-गृहीतो ऽन्धे तमसि मग्नः शून्यारण्य इव शेते नान्यत्-किञ्चन वेद शव इवापविद्धः
_* sa eva punar nidrājagara-gṛhīto 'ndhe tamasi magnaḥ śūnyāraṇya iva śete nānyat-kiñcana veda śava ivāpaviddhaḥ
And again that same man, seized by the python of sleep and sunk in blind darkness, lies as if in an empty forest, knowing nothing else, like a corpse thrown away.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.21
_* कदाचिद् भग्न-मान-दंष्ट्रो दुर्जन-दन्द-शूकैर् अलब्ध-निद्रा-क्षणो व्यथित-हृदयेनानुक्षीयमाण-विज्ञानो ऽन्ध-कूपे ऽन्धवत् पतति
_* kadācid bhagna-māna-daṃṣṭro durjana-danda-śūkair alabdha-nidrā-kṣaṇo vyathita-hṛdayenānukṣīyamāṇa-vijñāno 'ndha-kūpe 'ndhavat patati
Sometimes, his tooth of pride broken, and getting no moment of sleep because of biting snakes in the form of wicked men, his understanding wasting away along with his afflicted heart, he falls into a dark well like a blind man.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.22
_* कर्हि स्म चित् काम-मधु-लवान् विचिन्वन् यदा पर-दार-पर-द्रव्-याण्य् अवरुन्धानो राज्ञा स्वामिभिर् वा निहतः पतत्य् अपारे निरये
_* karhi sma cit kāma-madhu-lavān vicinvan yadā para-dāra-para-drav-yāṇy avarundhāno rājñā svāmibhir vā nihataḥ pataty apāre niraye
And sometimes, while gathering the drops of honey that are sensual pleasures, when he seizes another's wife or another's property, he is struck down by the king or by their owners and falls into a bottomless hell.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.23
_* अथ च तस्माद् उभयथापि हि कर्मास्मिन्न् आत्मनः संसारावपनम् उदाहरन्ति
_* atha ca tasmād ubhayathāpi hi karmāsminn ātmanaḥ saṃsārāvapanam udāharanti
And therefore they declare that in either way karma is, in this (world), the sowing-ground of transmigration for the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.24
_* मुक्तस् ततो यदि बन्धाद् देवदत्त उपाच्छिनत्ति तस्माद् अपि विष्णुमित्र इत्य् अनवस्थितिः
_* muktas tato yadi bandhād devadatta upācchinatti tasmād api viṣṇumitra ity anavasthitiḥ
If he is freed from that bondage, then Devadatta takes (his wealth) away, and from him again Viṣṇumitra — thus there is no stability.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.25
_* क्वचिच् च शीत-वाताद्य्-अनेकाधिदैविक-भौतिकात्मीयानां दशानां प्रतिनिवारणे ऽकल्पो दुरन्त-चिन्तया विषण्ण आस्ते
_* kvacic ca śīta-vātādy-anekādhidaivika-bhautikātmīyānāṃ daśānāṃ pratinivāraṇe 'kalpo duranta-cintayā viṣaṇṇa āste
And sometimes, unable to ward off the many conditions arising from the gods, from the elements and from himself — cold, wind and so on — he sits despondent with endless anxiety.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.26
_* क्वचिन् मिथो व्यवहरन् यत् किञ्चिद् धनम् अन्येभ्यो वा काकिणिका-मात्रम् अप्य् अपहरन् यत् किञ्चिद् वा विद्वेषम् एति वित्त-शाठ्यात्
_* kvacin mitho vyavaharan yat kiñcid dhanam anyebhyo vā kākiṇikā-mātram apy apaharan yat kiñcid vā vidveṣam eti vitta-śāṭhyāt
Sometimes, in dealing with one another, taking away from others whatever bit of money, even to the amount of a kākiṇī, he incurs enmity of one kind or another because of dishonesty over wealth.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.27
_* अध्वन्य् अमुष्मिन्न् इम उपसर्गास् तथा सुख-दुःख-राग-द्वेष-भयाभिमान-प्रमादोन्माद-शोक-मोह-लोभ-मात्सर्येर्ष्याव-मान-क्षुत्-पिपासाधि-व्याधि-जन्म-जरा-मरणादयः
_* adhvany amuṣminn ima upasargās tathā sukha-duḥkha-rāga-dveṣa-bhayābhimāna-pramādonmāda-śoka-moha-lobha-mātsaryerṣyāva-māna-kṣut-pipāsādhi-vyādhi-janma-jarā-maraṇādayaḥ
On that road these are the afflictions: pleasure, pain, attachment, aversion, fear, conceit, negligence, madness, grief, delusion, greed, envy, jealousy, dishonour, hunger, thirst, mental and bodily disease, birth, old age, death and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.28
_* क्वापि देव-मायया स्त्रिया भुज-लतोपगूढः प्रस्कन्न-विवेक-विज्ञानो यद्-विहार-गृहारम्भाकुल-हृदयस् तद्-आश्रयावसक्त-सुत-दुहितृ-कलत्र-भाषितावलोक-विचेष्टितापहृत-हृदय आत्मानम् अजितात्मापारे ऽन्धे तमसि प्रहिणोति
_* kvāpi deva-māyayā striyā bhuja-latopagūḍhaḥ praskanna-viveka-vijñāno yad-vihāra-gṛhārambhākula-hṛdayas tad-āśrayāvasakta-suta-duhitṛ-kalatra-bhāṣitāvaloka-viceṣṭitāpahṛta-hṛdaya ātmānam ajitātmāpāre 'ndhe tamasi prahiṇoti
And somewhere, embraced by the creeper-arms of a woman through the illusion of the god (of love), his power of discrimination and understanding slipped away, his heart busied with beginning a house for her pleasures, his heart carried off by the talk, glances and gestures of the sons, daughters and wife who are attached to that shelter, he, having no self-control, casts himself into the bottomless blind darkness.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.29
_* कदाचिद् ईश्वरस्य भगवतो विष्णोश् चक्रात् परमाण्व्-आदि-द्वि-परार्धापवर्ग-कालोपलक्षणात् परिवर्तितेन वयसा रंहसा हरत आब्रह्म-तृण-स्तम्बादीनां भूतानाम् अनिमिषतो मिषतां वित्रस्त-हृदयस् तम् एवेश्वरं काल-चक्र-निजायुधं साक्षाद् भगवन्तं यज्ञ-पुरुषम् अनादृत्य पाखण्ड-देवताः कङ्क-गृध्र-बक-वट-प्राया आर्य-समय-परिहृताः साङ्केत्येनाभिधत्ते
_* kadācid īśvarasya bhagavato viṣṇoś cakrāt paramāṇv-ādi-dvi-parārdhāpavarga-kālopalakṣaṇāt parivartitena vayasā raṃhasā harata ābrahma-tṛṇa-stambādīnāṃ bhūtānām animiṣato miṣatāṃ vitrasta-hṛdayas tam eveśvaraṃ kāla-cakra-nijāyudhaṃ sākṣād bhagavantaṃ yajña-puruṣam anādṛtya pākhaṇḍa-devatāḥ kaṅka-gṛdhra-baka-vaṭa-prāyā ārya-samaya-parihṛtāḥ sāṅketyenābhidhatte
Sometimes, his heart terrified by the swiftly passing life-span turned round by the wheel of the Lord, Bhagavān Viṣṇu — (the wheel) marked by time from the atom up to the end of the two halves (of Brahmā's life) — which carries off, unblinking, all beings from Brahmā down to the blades and tufts of grass while they look on, he disregards that very Lord, whose own weapon is the wheel of time, Bhagavān himself, the Person of sacrifice, and by convention addresses (as gods) the deities of the heretics, who are like herons, vultures, cranes and buzzards and are rejected by the practice of the noble.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.30
_* यदा पाखण्डिभिर् आत्म-वञ्चितैस् तैर् उरु वञ्चितो ब्रह्म-कुलं समावसंस् तेषां शीलम् उपनयनादि-श्रौत-स्मार्त-कर्मानुष्ठा-नेन भगवतो यज्ञ-पुरुषस्याराधनम् एव तद् अरोचयन् शूद्र-कुलं भजते निगमाचारे ऽशुद्धितो यस्य मिथुनी-भावः कुटुम्ब-भरणं यथा वानर-जातेः
_* yadā pākhaṇḍibhir ātma-vañcitais tair uru vañcito brahma-kulaṃ samāvasaṃs teṣāṃ śīlam upanayanādi-śrauta-smārta-karmānuṣṭhā-nena bhagavato yajña-puruṣasyārādhanam eva tad arocayan śūdra-kulaṃ bhajate nigamācāre 'śuddhito yasya mithunī-bhāvaḥ kuṭumba-bharaṇaṃ yathā vānara-jāteḥ
When, greatly deceived by those heretics who are themselves deceived, he dwells among the community of brāhmaṇas, whose custom is precisely the worship of Bhagavān, the Person of sacrifice, by performing the śrauta and smārta rites beginning with the sacred-thread ceremony — not finding that to his taste, he resorts to a śūdra community, being unpurified in Vedic conduct, whose life is sexual union and the maintenance of a family, as with the race of monkeys.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.31
_* तत्रापि निरवरोधः स्वैरेण विहरन्न् अति-कृपण-बुद्धिर् अन्योन्य-मुख-निरीक्षणादिना ग्राम्य-कर्मणैव विस्मृत-कालावधिः
_* tatrāpi niravarodhaḥ svaireṇa viharann ati-kṛpaṇa-buddhir anyonya-mukha-nirīkṣaṇādinā grāmya-karmaṇaiva vismṛta-kālāvadhiḥ
Even there, unchecked, roaming about as he pleases, his mind utterly wretched, by gazing into one another's faces and the like—by nothing but village (that is, sexual) business—he forgets the limit of his time.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.32
_* क्वचिद् द्रुमवद् ऐहिकार्थेषु गृहेषु रंस्यन् यथा वानरः सुत-दार-वत्सलो व्यवाय-क्षणः
_* kvacid drumavad aihikārtheṣu gṛheṣu raṃsyan yathā vānaraḥ suta-dāra-vatsalo vyavāya-kṣaṇaḥ
Sometimes, like a monkey in a tree, taking his pleasure in households which serve worldly ends, doting on children and wife, with his moments given to copulation.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.33
_* एवम् अध्वन्य् अवरुन्धानो मृत्यु-गज-भयात् तमसि गिरि-कन्दर-प्राये
_* evam adhvany avarundhāno mṛtyu-gaja-bhayāt tamasi giri-kandara-prāye
Thus, penned in upon the road, out of fear of the elephant of death, in a darkness like a mountain cavern—
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.34
_* क्वचिच् छीत-वाताद्य्-अनेक-दैविक-भौतिकात्मीयानां दुःखानां प्रतिनिवारणे ऽकल्पो दुरन्त-विषय-विषण्ण आस्ते
_* kvacic chīta-vātādy-aneka-daivika-bhautikātmīyānāṃ duḥkhānāṃ pratinivāraṇe 'kalpo duranta-viṣaya-viṣaṇṇa āste
—sometimes, unable to fend off the many sufferings, divine, elemental and bodily, such as cold and wind, he sits dejected over the endless objects of sense.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.35
_* क्वचिन् मिथो व्यवहरन् यत् किञ्चिद् धनम् उपयाति वित्त-शाठ्येन
_* kvacin mitho vyavaharan yat kiñcid dhanam upayāti vitta-śāṭhyena
Sometimes, transacting with one another, he gets hold of whatever wealth (he can) by dishonesty over money.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.36
_* क्वचित् क्षीण-धनः शय्यासनाशनाद्य्-उपभोग-विहीनो यावद् अप्रतिलब्ध-मनोरथोपगतादाने ऽवसित-मतिस् ततस् ततो ऽवमानादीनि जनाद् अभिलभते
_* kvacit kṣīṇa-dhanaḥ śayyāsanāśanādy-upabhoga-vihīno yāvad apratilabdha-manorathopagatādāne 'vasita-matis tatas tato 'vamānādīni janād abhilabhate
Sometimes, his wealth spent, deprived of the enjoyment of bed, seat, food and the rest, his mind settled upon seizing what has come to another so long as his own wishes remain unattained, he gets from people, here and there, insults and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.37
_* एवं वित्त-व्यतिषङ्ग-विवृद्ध-वैरानुबन्धो ऽपि पूर्व-वासनया मिथ उद्वहत्य् अथापवहति
_* evaṃ vitta-vyatiṣaṅga-vivṛddha-vairānubandho 'pi pūrva-vāsanayā mitha udvahaty athāpavahati
Thus, though the bond of enmity has grown through entanglements over money, by former habit they give (daughters) in marriage to one another, and then take them away again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.38
_* एतस्मिन् संसाराध्वनि नाना-क्लेशोपसर्ग-बाधित आपन्न-विपन्नो यत्र यस् तम् उ ह वावेतरस् तत्र विसृज्य जातं जातम् उपादाय शोचन् मुह्यन् बिभ्यद्-विवदन् क्रन्दन् संहृष्यन् गायन् नह्यमानः साधु-वर्जितो नैवावर्तते ऽद्यापि यत आरब्ध एष नर-लोक-सार्थो यम् अध्वनः पारम् उपदिशन्ति
_* etasmin saṃsārādhvani nānā-kleśopasarga-bādhita āpanna-vipanno yatra yas tam u ha vāvetaras tatra visṛjya jātaṃ jātam upādāya śocan muhyan bibhyad-vivadan krandan saṃhṛṣyan gāyan nahyamānaḥ sādhu-varjito naivāvartate 'dyāpi yata ārabdha eṣa nara-loka-sārtho yam adhvanaḥ pāram upadiśanti
On this road of transmigration, harassed by manifold afflictions and calamities, meeting distress and death—wherever one (dies), there the other, abandoning him and taking up each new one as it is born, grieving, bewildered, afraid, quarrelling, wailing, exulting, singing, bound fast, bereft of the company of the good—he does not even to this day turn back to that from which this caravan of the human world set out, which (the wise) point out as the far shore of the road.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.39
_* यद् इदं योगानुशासनं न वा एतद् अवरुन्धते यन् न्यस्त-दण्डा मुनय उपशम-शीला उपरतात्मानः समवगच्छन्ति
_* yad idaṃ yogānuśāsanaṃ na vā etad avarundhate yan nyasta-daṇḍā munaya upaśama-śīlā uparatātmānaḥ samavagacchanti
This discipline of yoga—they do not grasp it; whereas sages who have laid down the rod, whose nature is quietude and whose selves are withdrawn, understand it fully.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.40
_* यद् अपि दिग्-इभ-जयिनो यज्विनो ये वै राजर्षयः किं तु परं मृधे शयीरन्न् अस्याम् एव ममेयम् इति कृत-वैरानुबन्धायां विसृज्य स्वयम् उपसंहृताः
_* yad api dig-ibha-jayino yajvino ye vai rājarṣayaḥ kiṃ tu paraṃ mṛdhe śayīrann asyām eva mameyam iti kṛta-vairānubandhāyāṃ visṛjya svayam upasaṃhṛtāḥ
Even those royal sages who conquered the quarters with their elephants and performed sacrifices—what more (is there to say)?—lay down in battle over her, saying "She is mine, this very earth"; and having made a bond of enmity over her, they gave her up and were themselves carried off.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.41
_* कर्म-वल्लीम् अवलम्ब्य तत आपदः कथञ्चिन् नरकाद् विमुक्तः पुनर् अप्य् एवं संसाराध्वनि वर्तमानो नर-लोक-सार्थम् उपयाति एवम् उपरि गतो ऽपि
_* karma-vallīm avalambya tata āpadaḥ kathañcin narakād vimuktaḥ punar apy evaṃ saṃsārādhvani vartamāno nara-loka-sārtham upayāti evam upari gato 'pi
Clinging to the creeper of works, thence somehow released from the hell of that calamity, and again moving along this road of transmigration, he joins the caravan of the human world—so too does one who has gone above.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.42
_* तस्येदम् उपगायन्ति---- आर्षभस्येह राजर्षेर् मनसापि महात्मनः नानुवर्त्मार्हति नृपो मक्षिकेव गरुत्मतः
_* tasyedam upagāyanti---- ārṣabhasyeha rājarṣer manasāpi mahātmanaḥ nānuvartmārhati nṛpo makṣikeva garutmataḥ
Of him they sing this: Of that royal sage, son of Ṛṣabha, the great soul, no king is fit to follow the path even in thought, as a fly (cannot follow) Garuḍa.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.43
यो दुस्त्यजान् दार-सुतान् सुहृद् राज्यं हृदि-स्पृशः जहौ युवैव मलवद् उत्तमश्लोक-लालसः
yo dustyajān dāra-sutān suhṛd rājyaṃ hṛdi-spṛśaḥ jahau yuvaiva malavad uttamaśloka-lālasaḥ
He who, while still a youth, cast off like filth his wife and sons, hard to relinquish, his friends and his kingdom, though they touched his heart, longing for him of highest renown.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.44
यो दुस्त्यजान् क्षिति-सुत-स्वजनार्थ-दारान् प्रार्थ्यां श्रियं सुर-वरैः सदयावलोकाम् अम्प्;नैच्छन् नृपस् तद्-उचितं महतां मधुद्विट्- सेवानुरक्त-मनसाम् अभवो ऽपि फल्गुः
yo dustyajān kṣiti-suta-svajanārtha-dārān prārthyāṃ śriyaṃ sura-varaiḥ sadayāvalokām naicchan nṛpas tad-ucitaṃ mahatāṃ madhudviṭ- sevānurakta-manasām abhavo 'pi phalguḥ
He, a king, did not want the earth, sons, kinsmen, riches and wives, hard as they are to give up, nor Fortune, sought after by the foremost gods, with her gracious glance; and that was proper to him, for to great ones whose minds are attached to the service of Madhu's foe even non-existence (liberation) is a trifle.
AI translation rendered from the Sanskrit, not a published edition
SB 5 14.45
यज्ञाय धर्म-पतये विधि-नैपुणाय योगाय साङ्ख्य-शिरसे प्रकृतीश्वराय यज्ञाय धर्म-पतये विधि-नैपुणाय योगाय साङ्ख्य-शिरसे प्रकृतीश्वराय नारायणाय हरये नम इत्य् उदारं हास्यन् मृगत्वम् अपि यः समुदाजहार
yajñāya dharma-pataye vidhi-naipuṇāya yogāya sāṅkhya-śirase prakṛtīśvarāya yajñāya dharma-pataye vidhi-naipuṇāya yogāya sāṅkhya-śirase prakṛtīśvarāya nārāyaṇāya haraye nama ity udāraṃ hāsyan mṛgatvam api yaḥ samudājahāra
"Homage to Sacrifice, to the lord of dharma, to him who is skill in ritual, to Yoga, to the head of Sāṅkhya, to the lord of primal nature—to Nārāyaṇa, to Hari": this he uttered aloud, on the point of relinquishing even his deer-body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 14.46
य इदं भागवत-सभाजितावदात-गुण-कर्मणो राजर्षेर् भरतस्यानुचरितं स्वस्त्य्-अयनम् आयुष्यं धन्यं यशस्यं स्वर्ग्यापवर्ग्यं वानुशृणोत्य् आख्यास्यत्य् अभिनन्दति च सर्वा एवाशिष आत्मन आशास्ते न काञ्चन परत इति
ya idaṃ bhāgavata-sabhājitāvadāta-guṇa-karmaṇo rājarṣer bharatasyānucaritaṃ svasty-ayanam āyuṣyaṃ dhanyaṃ yaśasyaṃ svargyāpavargyaṃ vānuśṛṇoty ākhyāsyaty abhinandati ca sarvā evāśiṣa ātmana āśāste na kāñcana parata iti
Whoever hears, or recites, or delights in this account of the royal sage Bharata, whose spotless qualities and deeds are celebrated by the devotees—an account bringing welfare, long life, wealth, fame, heaven or release—he thereby prays for himself all blessings, and needs to ask none from any other.
AI translation rendered from the Sanskrit, not a published edition