Bhagavata Purana — Skandha 5 — Chapter 5
SB 5 5.1
_* ऋषभ उवाच नायं देहो देह-भाजां नृलोके कष्टान् कामान् अर्हते विड्-भुजां ये तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येद् यस्माद् ब्रह्म-सौख्यं त्व् अनन्तम्
_* ṛṣabha uvāca nāyaṃ deho deha-bhājāṃ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṃ ye tapo divyaṃ putrakā yena sattvaṃ śuddhyed yasmād brahma-saukhyaṃ tv anantam
Ṛṣabha said: This body, in the world of men, for those who bear bodies, does not deserve (to be spent on) pleasures got with toil, which belong to eaters of dung; rather (it deserves) divine austerity, my sons, by which one's being is purified, from which comes the endless happiness of Brahman.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.2
महत्-सेवां द्वारम् आहुर् विमुक्तेस् तमो-द्वारं योषितां सङ्गि-सङ्गम् महान्तस् ते सम-चित्ताः प्रशान्ता विमन्यवः सुहृदः साधवो ये
mahat-sevāṃ dvāram āhur vimuktes tamo-dvāraṃ yoṣitāṃ saṅgi-saṅgam mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye
They call service to the great the door of liberation, and company with those attached to women the door of darkness. Those are the great who are even of mind, wholly calm, without anger, kindly, good.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.3
ये वा मयीशे कृत-सौहृदार्था जनेषु देहम्भर-वार्तिकेषु गृहेषु जायात्मज-रातिमत्सु न प्रीति-युक्ता यावद्-अर्थाश् च लोके
ye vā mayīśe kṛta-sauhṛdārthā janeṣu dehambhara-vārtikeṣu gṛheṣu jāyātmaja-rātimatsu na prīti-yuktā yāvad-arthāś ca loke
Or those who have made friendship with Me, the Lord, their aim; who are not bound by affection to people whose business is the maintaining of the body, nor to homes well supplied with wife, children and gifts, and who take from the world only as much as serves the need.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.4
नूनं प्रमत्तः कुरुते विकर्म यद् इन्द्रिय-प्रीतय आपृणोति न साधु मन्ये यत आत्मनो ऽयम् असन्न् अपि क्लेशद आस देहः
nūnaṃ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ
Surely one who is heedless commits forbidden acts, since he busies himself for the delight of the senses; I do not think this good, for from it this body, though unreal, has become a giver of pain to the self.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.5
पराभवस् तावद् अबोध-जातो यावन् न जिज्ञासत आत्म-तत्त्वम् यावत् क्रियास् तावद् इदं मनो वै कर्मात्मकं येन शरीर-बन्धः
parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam yāvat kriyās tāvad idaṃ mano vai karmātmakaṃ yena śarīra-bandhaḥ
Ruin, born of ignorance, lasts just so long as one does not seek to know the truth of the self; so long as there are (fruitive) acts, so long is this mind indeed made of karma, whereby comes bondage to a body.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.6
एवं मनः कर्म-वशं प्रयुङ्क्ते अविद्ययात्मन्य् उपधीयमाने प्रीतिर् न यावन् मयि वासुदेवे न मुच्यते देह-योगेन तावत्
evaṃ manaḥ karma-vaśaṃ prayuṅkte avidyayātmany upadhīyamāne prītir na yāvan mayi vāsudeve na mucyate deha-yogena tāvat
Thus the mind, subject to karma, sets (one) to work while it is superimposed upon the self by ignorance; so long as there is no love for Me, Vāsudeva, so long is one not released from conjunction with a body.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.7
यदा न पश्यत्य् अयथा गुणेहां स्वार्थे प्रमत्तः सहसा विपश्चित् गत-स्मृतिर् विन्दति तत्र तापान् आसाद्य मैथुन्यम् अगारम् अज्ञः
yadā na paśyaty ayathā guṇehāṃ svārthe pramattaḥ sahasā vipaścit gata-smṛtir vindati tatra tāpān āsādya maithunyam agāram ajñaḥ
When one who is (reckoned) wise, heedless of his own good, does not see that striving after the guṇas is improper, then, his memory lost, having entered the house of copulation, the ignorant man there meets with torments.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.8
पुंसः स्त्रिया मिथुनी-भावम् एतं तयोर् मिथो हृदय-ग्रन्थिम् आहुः अतो गृह-क्षेत्र-सुताप्त-वित्तैर् जनस्य मोहो ऽयम् अहं ममेति
puṃsaḥ striyā mithunī-bhāvam etaṃ tayor mitho hṛdaya-granthim āhuḥ ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṃ mameti
This state of coupling of a man with a woman—that they call the knot of the heart between the two; from it comes this delusion of people, 'I' and 'mine', through house, field, sons, kinsmen and wealth.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.9
यदा मनो-हृदय-ग्रन्थिर् अस्य कर्मानुबद्धो दृढ आश्लथेत तदा जनः सम्परिवर्तते ऽस्माद् मुक्तः परं यात्य् अतिहाय हेतुम्
yadā mano-hṛdaya-granthir asya karmānubaddho dṛḍha āślatheta tadā janaḥ samparivartate 'smād muktaḥ paraṃ yāty atihāya hetum
When this firm knot of mind and heart, tied fast by karma, is loosened, then the man turns away from this (household life); freed, and passing beyond the cause, he goes to the Supreme.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.10
हंसे गुरौ मयि भक्त्यानुवृत्या वितृष्णया द्वन्द्व-तितिक्षया च सर्वत्र जन्तोर् व्यसनावगत्या जिज्ञासया तपसेहा-निवृत्त्या
haṃse gurau mayi bhaktyānuvṛtyā vitṛṣṇayā dvandva-titikṣayā ca sarvatra jantor vyasanāvagatyā jijñāsayā tapasehā-nivṛttyā
By devoted following of the swan, the guru, and of Me; by thirstlessness; by endurance of the pairs of opposites; by perceiving everywhere the misery of living beings; by the desire to know; by austerity; by ceasing from (self-interested) activity;
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.11
मत्-कर्मभिर् मत्-कथया च नित्यं मद्-देव-सङ्गाद् गुण-कीर्तनान् मे निर्वैर-साम्योपशमेन पुत्रा जिहासया देह-गेहात्म-बुद्धेः
mat-karmabhir mat-kathayā ca nityaṃ mad-deva-saṅgād guṇa-kīrtanān me nirvaira-sāmyopaśamena putrā jihāsayā deha-gehātma-buddheḥ
by works done for Me and by constant talk of Me; by keeping company with those devoted to Me; by the recital of My qualities; by freedom from enmity, by equality, by tranquillity, my sons; by the wish to abandon the notion that body and home are the self;
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.12
अध्यात्म-योगेन विविक्त-सेवया प्राणेन्द्रियात्माभिजयेन सध्र्यक् सच्-छ्रद्धया ब्रह्मचर्येण शश्वद् असम्प्रमादेन यमेन वाचाम्
adhyātma-yogena vivikta-sevayā prāṇendriyātmābhijayena sadhryak sac-chraddhayā brahmacaryeṇa śaśvad asampramādena yamena vācām
by yoga directed to the self; by resorting to solitude; by complete conquest of breath, senses and mind; by faith in what is true; by celibacy; by unremitting vigilance; by restraint of speech;
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.13
सर्वत्र मद्-भाव-विचक्षणेन ज्ञानेन विज्ञान-विराजितेन योगेन धृत्य्-उद्यम-सत्त्व-युक्तो लिङ्गं व्यपोहेत् कुशलो ऽहम्-आख्यम्
sarvatra mad-bhāva-vicakṣaṇena jñānena vijñāna-virājitena yogena dhṛty-udyama-sattva-yukto liṅgaṃ vyapohet kuśalo 'ham-ākhyam
by knowledge that discerns My presence everywhere, made brilliant by realization; by yoga—the capable man, endowed with firmness, effort and purity, should cast off the mark that is named 'I'.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.14
कर्माशयं हृदय-ग्रन्थि-बन्धम् अविद्ययासादितम् अप्रमत्तः अनेन योगेन यथोपदेशं सम्यग् व्यपोह्योपरमेत योगात्
karmāśayaṃ hṛdaya-granthi-bandham avidyayāsāditam apramattaḥ anena yogena yathopadeśaṃ samyag vyapohyoparameta yogāt
Vigilant, by this yoga as it has been taught, having thoroughly cast off the store of past actions — the knot that binds the heart, brought about by ignorance — one should then cease even from the yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.15
पुत्रांश् च शिष्यांश् च नृपो गुरुर् वा मल्-लोक-कामो मद्-अनुग्रहार्थः इत्थं विमन्युर् अनुशिष्याद् अतज्-ज्ञान् न योजयेत् कर्मसु कर्म-मूढान् कं योजयन् मनुजो ऽर्थं लभेत निपातयन् नष्ट-दृशं हि गर्ते
putrāṃś ca śiṣyāṃś ca nṛpo gurur vā mal-loka-kāmo mad-anugrahārthaḥ itthaṃ vimanyur anuśiṣyād ataj-jñān na yojayet karmasu karma-mūḍhān kaṃ yojayan manujo 'rthaṃ labheta nipātayan naṣṭa-dṛśaṃ hi garte
A king, or a teacher, who desires (to reach) my world and seeks my favour should instruct his sons and disciples in this way, free of anger; he should not engage in (fruitive) works those who do not know this, who are bewildered about action. What gain does a man obtain by so engaging (them), casting one whose sight is lost into a pit?
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.16
लोकः स्वयं श्रेयसि नष्ट-दृष्टिर् यो ऽर्थान् समीहेत निकाम-कामः अन्योन्य-वैरः सुख-लेश-हेतोर् अनन्त-दुःखं च न वेद मूढः
lokaḥ svayaṃ śreyasi naṣṭa-dṛṣṭir yo 'rthān samīheta nikāma-kāmaḥ anyonya-vairaḥ sukha-leśa-hetor ananta-duḥkhaṃ ca na veda mūḍhaḥ
People, their vision of their own good destroyed, longing insatiably for objects, hostile to one another for the sake of a scrap of pleasure — the fool does not know the endless suffering (that follows).
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.17
कस् तं स्वयं तद्-अभिज्ञो विपश्चिद् अविद्यायाम् अन्तरे वर्तमानम् दृष्ट्वा पुनस् तं सघृणः कुबुद्धिं प्रयोजयेद् उत्पथगं यथान्धम्
kas taṃ svayaṃ tad-abhijño vipaścid avidyāyām antare vartamānam dṛṣṭvā punas taṃ saghṛṇaḥ kubuddhiṃ prayojayed utpathagaṃ yathāndham
What learned man who himself knows this would, on seeing him dwelling within ignorance, again — being compassionate — set that ill-minded one, gone off the path, (to such works), as (one would set) a blind man (on a wrong road)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 5.18
गुरुर् न स स्यात् स्व-जनो न स स्यात् पिता न स स्याज् जननी न सा स्यात् दैवं न तत् स्यान् न पतिश् च स स्यान् न मोचयेद् यः समुपेत-मृत्युम्
gurur na sa syāt sva-jano na sa syāt pitā na sa syāj jananī na sā syāt daivaṃ na tat syān na patiś ca sa syān na mocayed yaḥ samupeta-mṛtyum
He should not be a teacher, he should not be a kinsman, he should not be a father, she should not be a mother, that should not be a deity, and he should not be a husband — who does not liberate (one who is) approaching death.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.19
इदं शरीरं मम दुर्विभाव्यं सत्त्वं हि मे हृदयं यत्र धर्मः पृष्ठे कृतो मे यद् अधर्म आराद् अतो हि माम् ऋषभं प्राहुर् आर्याः
idaṃ śarīraṃ mama durvibhāvyaṃ sattvaṃ hi me hṛdayaṃ yatra dharmaḥ pṛṣṭhe kṛto me yad adharma ārād ato hi mām ṛṣabhaṃ prāhur āryāḥ
This body of mine is hard to comprehend; goodness indeed is my heart, wherein dharma abides; unrighteousness has been put far behind my back by me — therefore the noble ones call me Ṛṣabha (the best).
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.20
तस्माद् भवन्तो हृदयेन जाताः सर्वे महीयांसम् अमुं सनाभम् अक्लिष्ट-बुद्ध्या भरतं भजध्वं शुश्रूषणं तद् भरणं प्रजानाम्
tasmād bhavanto hṛdayena jātāḥ sarve mahīyāṃsam amuṃ sanābham akliṣṭa-buddhyā bharataṃ bhajadhvaṃ śuśrūṣaṇaṃ tad bharaṇaṃ prajānām
Therefore, sons, all of you, born from my heart, serve with untroubled mind this greater one, your own brother, Bharata; that service (of him) is (also) the sustaining of the people.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.21
भूतेषु वीरुद्भ्य उदुत्तमा ये सरीसृपास् तेषु सबोध-निष्ठाः ततो मनुष्याः प्रमथास् ततो ऽपि गन्धर्व-सिद्धा विबुधानुगा ये
bhūteṣu vīrudbhya uduttamā ye sarīsṛpās teṣu sabodha-niṣṭhāḥ tato manuṣyāḥ pramathās tato 'pi gandharva-siddhā vibudhānugā ye
Among beings, those which move are higher than plants; among those, the ones possessed of understanding; then humans, then the Pramathas, and higher than them the Gandharvas and Siddhas who are followers of the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 5.22
देवासुरेभ्यो मघवत्-प्रधाना दक्षादयो ब्रह्म-सुतास् तु तेषाम् भवः परः सो ऽथ विरिञ्च-वीर्यः स मत्-परो ऽहं द्विज-देव-देवः
devāsurebhyo maghavat-pradhānā dakṣādayo brahma-sutās tu teṣām bhavaḥ paraḥ so 'tha viriñca-vīryaḥ sa mat-paro 'haṃ dvija-deva-devaḥ
Higher than gods and demons are those headed by Maghavan (Indra); but higher than them are the sons of Brahmā, Dakṣa and the rest; higher than them is Bhava (Śiva), and he (came) from Viriñca's (Brahmā's) potency; he holds me supreme, and I am the god of the gods who are the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 5.23
न ब्राह्मणैस् तुलये भूतम् अन्यत् पश्यामि विप्राः किम् अतः परं तु यस्मिन् नृभिः प्रहुतं श्रद्धयाहम् अश्नामि कामं न तथाग्नि-होत्रे
na brāhmaṇais tulaye bhūtam anyat paśyāmi viprāḥ kim ataḥ paraṃ tu yasmin nṛbhiḥ prahutaṃ śraddhayāham aśnāmi kāmaṃ na tathāgni-hotre
I count no other being equal to the brāhmaṇas; what higher (being) than this do I see, O wise ones? For in them what is offered by men with faith I eat to my fill, as I do not in the fire-oblation.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.24
धृता तनूर् उशती मे पुराणी येनेह सत्त्वं परमं पवित्रम् शमो दमः सत्यम् अनुग्रहश् च तपस् तितिक्षानुभवश् च यत्र
dhṛtā tanūr uśatī me purāṇī yeneha sattvaṃ paramaṃ pavitram śamo damaḥ satyam anugrahaś ca tapas titikṣānubhavaś ca yatra
By them my ancient, lovely body is upheld, by which the highest, purifying goodness (is maintained) here — in which are calm, self-control, truth and compassion, austerity, forbearance, and (direct) realization.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.25
मत्तो ऽप्य् अनन्तात् परतः परस्मात् स्वर्गापवर्गाधिपतेर् न किञ्चित् येषां किम् उ स्याद् इतरेण तेषाम् अकिञ्चनानां मयि भक्ति-भाजाम्
matto 'py anantāt parataḥ parasmāt svargāpavargādhipater na kiñcit yeṣāṃ kim u syād itareṇa teṣām akiñcanānāṃ mayi bhakti-bhājām
Since from me — endless, higher than the highest, the lord of heaven and of liberation — they (want) nothing, what indeed could there be for them from anything else, those possessionless ones who partake of devotion to me?
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.26
सर्वाणि मद्-धिष्ण्यतया भवद्भिश् चराणि भूतानि सुता ध्रुवाणि सम्भावितव्यानि पदे पदे वो विविक्त-दृग्भिस् तद् उ हार्हणं मे
sarvāṇi mad-dhiṣṇyatayā bhavadbhiś carāṇi bhūtāni sutā dhruvāṇi sambhāvitavyāni pade pade vo vivikta-dṛgbhis tad u hārhaṇaṃ me
Therefore, sons, all beings, moving and unmoving, are to be honoured by you at every step, with discerning vision, as being my abode — and that indeed is worship of me.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.27
मनो-वचो-दृक्-करणेहितस्य साक्षात्-कृतं मे परिबर्हणं हि विना पुमान् येन महा-विमोहात् कृतान्त-पाशान् न विमोक्तुम् ईशेत्
mano-vaco-dṛk-karaṇehitasya sākṣāt-kṛtaṃ me paribarhaṇaṃ hi vinā pumān yena mahā-vimohāt kṛtānta-pāśān na vimoktum īśet
Worship of me made direct through the activity of mind, speech, sight and the (other) senses — without which a man would not be able to free himself from the nooses of death (which arise) out of the great delusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 5.28
श्री-शुक उवाच एवम् अनुशास्यात्मजान् स्वयम् अनुशिष्टान् अपि लोकानुशासनार्थं महानुभावः परम-सुहृद् भगवान् ऋषभापदेश उपशम-शीलानाम् उपरत-कर्मणां महा-मुनीनां भक्ति-ज्ञान-वैराग्य-लक्षणं पारमहंस्य-धर्मम् उपशिक्षमाणः स्व-तनय-शत-ज्येष्ठं परम-भागवतं भगवज्-जन-परायणं भरतं धरणि-पालनायाभिषिच्य स्वयं भवन एवोर्वरित-शरीर-मात्र-परिग्रह उन्मत्त इव गगन-परिधानः प्रकीर्ण-केश आत्मन्य् आरोपिताहवनीयो ब्रह्मावर्तात् प्रवव्राज
śrī-śuka uvāca evam anuśāsyātmajān svayam anuśiṣṭān api lokānuśāsanārthaṃ mahānubhāvaḥ parama-suhṛd bhagavān ṛṣabhāpadeśa upaśama-śīlānām uparata-karmaṇāṃ mahā-munīnāṃ bhakti-jñāna-vairāgya-lakṣaṇaṃ pāramahaṃsya-dharmam upaśikṣamāṇaḥ sva-tanaya-śata-jyeṣṭhaṃ parama-bhāgavataṃ bhagavaj-jana-parāyaṇaṃ bharataṃ dharaṇi-pālanāyābhiṣicya svayaṃ bhavana evorvarita-śarīra-mātra-parigraha unmatta iva gagana-paridhānaḥ prakīrṇa-keśa ātmany āropitāhavanīyo brahmāvartāt pravavrāja
Śrī Śuka said: Having thus instructed his sons, though they were already self-instructed, for the sake of instructing the world, the greatly powerful, supreme friend, the Lord called Ṛṣabha — teaching the dharma of the paramahaṃsas, characterized by devotion, knowledge and detachment, to the great sages of peaceful disposition who had ceased from works — consecrated for the protection of the earth Bharata, the eldest of his hundred sons, a supreme devotee, devoted to the Lord's people; and himself, in his own house, taking as his possession no more than the body that was left over, like a madman, with the sky for his garment, his hair loose, the sacrificial fire placed within himself, he went forth from Brahmāvarta.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.29
_* जडान्ध-मूक-बधिर-पिशाचोन्मादकवद्-अवधूत-वेषो ऽभिभाष्यमाणो ऽपि जनानां गृहीत-मौन-व्रतस् तूष्णीं बभूव
_* jaḍāndha-mūka-badhira-piśāconmādakavad-avadhūta-veṣo 'bhibhāṣyamāṇo 'pi janānāṃ gṛhīta-mauna-vratas tūṣṇīṃ babhūva
In the guise of an avadhūta, like one dull, blind, mute, deaf, a ghoul, a madman, though addressed by people he remained silent, having taken up the vow of silence.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.30
_* तत्र तत्र पुर-ग्रामाकर-खेट-वाट-खर्वट-शिबिर-व्रज-घोष-सार्थ-गिरि-वनाश्रमादिष्व् अनुपथम् अवनिचरापसदैः परिभूयमानो मक्षिकाभिर् इव वन-गजस् तर्जन-ताडनावमेहन-ष्ठीवन-ग्राव-शकृद्-रजः-प्रक्षेप-पूति-वात-दुरुक्तैस् तद् अविगणयन्न् एवासत्-संस्थान एतस्मिन् देहोपलक्षणे सद्-अपदेश उभयानुभव-स्वरूपेण स्व-महिमावस्थानेनासमारोपिताहं-ममाभिमानत्वाद् अविखण्डित-मनाः पृथिवीम् एक-चरः परिबभ्राम
_* tatra tatra pura-grāmākara-kheṭa-vāṭa-kharvaṭa-śibira-vraja-ghoṣa-sārtha-giri-vanāśramādiṣv anupatham avanicarāpasadaiḥ paribhūyamāno makṣikābhir iva vana-gajas tarjana-tāḍanāvamehana-ṣṭhīvana-grāva-śakṛd-rajaḥ-prakṣepa-pūti-vāta-duruktais tad avigaṇayann evāsat-saṃsthāna etasmin dehopalakṣaṇe sad-apadeśa ubhayānubhava-svarūpeṇa sva-mahimāvasthānenāsamāropitāhaṃ-mamābhimānatvād avikhaṇḍita-manāḥ pṛthivīm eka-caraḥ paribabhrāma
Here and there — in cities, villages, mines, farmsteads, gardens, hamlets, camps, cattle-stations, cowherd settlements, caravans, hills, forests, hermitages and the like — along the road, being harassed by the lowest of men who roam the earth, as a forest elephant is by flies, with threatening, beating, urinating and spitting upon him, throwing stones, dung and dust, foul winds and abuse, he did not regard it at all; since, while this thing marked as a body was of unreal constitution though called real, he abided in his own greatness, whose nature is the experience of both, and no conceit of 'I' and 'mine' was superimposed on him, his mind unbroken he wandered over the earth as a solitary wanderer.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 5.31
_* अति-सुकुमार-कर-चरणोरः-स्थल-विपुल-बाह्व्-अंस-गल-वदनाद्य्-अवयव-विन्यासः प्रकृति-सुन्दर-स्वभाव-हास-सुमुखो नव-नलिन-दलायमान-शिशिर-तारारुणायत-नयन-रुचिरः सदृश-सुभग-कपोल-कर्ण-कण्ठ-नासो विगूढ-स्मित-वदन-महोत्सवेन पुर-वनितानां मनसि कुसुम-शरासनम् उपदधानः पराग्-अवलम्बमान-कुटिल-जटिल-कपिश-केश-भूरि-भारो ऽवधूत-मलिन-निज-शरीरेण ग्रह-गृहीत इवादृश्यत
_* ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṃsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṃ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādṛśyata
The arrangement of his limbs — very delicate hands, feet, chest, broad arms, shoulders, neck, face and so on — his face pleasing with a naturally beautiful, spontaneous smile, lovely with long reddish eyes whose pupils were cool like fresh lotus petals, his cheeks, ears, throat and nose equally handsome; by the great festival of his face with its hidden smile he placed the flower-bow (of Kāma) in the minds of the women of the city; with a great mass of curling, matted, tawny hair hanging loose about him, with his own body unwashed and dirty, he looked like one seized by a spirit.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.32
_* यर्हि वाव स भगवान् लोकम् इमं योगस्याद्धा प्रतीपम् इवाचक्षाणस् तत्-प्रतिक्रिया-कर्म बीभत्सितम् इति व्रतम् आजगरम्-आस्थितः शयान एवाश्नाति पिबति खादत्य् अवमेहति हदति स्म चेष्टमान उच्चरित आदिग्धोद्देशः
_* yarhi vāva sa bhagavān lokam imaṃ yogasyāddhā pratīpam ivācakṣāṇas tat-pratikriyā-karma bībhatsitam iti vratam ājagaram-āsthitaḥ śayāna evāśnāti pibati khādaty avamehati hadati sma ceṣṭamāna uccarita ādigdhoddeśaḥ
When indeed that Lord saw that this world was plainly opposed, as it were, to yoga, and (thinking) that the work of countering it was loathsome, he took up the python's vow: lying down he ate, drank, chewed, urinated and defecated, and rolling about in it he smeared his body with his own excrement.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.33
_* तस्य ह यः पुरीष-सुरभि-सौगन्ध्य-वायुस् तं देशं दश-योजनं समन्तात् सुरभिं चकार
_* tasya ha yaḥ purīṣa-surabhi-saugandhya-vāyus taṃ deśaṃ daśa-yojanaṃ samantāt surabhiṃ cakāra
And the breeze bearing the fragrant sweetness of his excrement made that region fragrant for ten yojanas all around.
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.34
_* एवं गो-मृग-काक-चर्यया व्रजंस् तिष्ठन्न् आसीनः शयानः काक-मृग-गो-चरितः पिबति खादत्य् अवमेहति स्म
_* evaṃ go-mṛga-kāka-caryayā vrajaṃs tiṣṭhann āsīnaḥ śayānaḥ kāka-mṛga-go-caritaḥ pibati khādaty avamehati sma
Thus, by the practice of the cow, the deer, and the crow, walking, standing, sitting, or lying down, behaving as crows, deer and cows behave, he would drink, eat, and pass urine (as they do).
AI translation rendered from the Sanskrit, not a published edition
SB 5 5.35
_* इति नाना-योग-चर्याचरणो भगवान् कैवल्य-पतिर् ऋषभो ऽविरत-परम-महानन्दानुभव आत्मनि सर्वेषां भूतानाम् आत्म-भूते भगवति वासुदेव आत्मनो ऽव्यवधानानन्त-रोदर-भावेन सिद्ध-समस्तार्थ-परिपूर्णो योगैश्वर्याणि वैहायस-मनो-जवान्तर्धान-परकाय-प्रवेश-दूर-ग्रहणादीनि यदृच्छयोपगतानि नाञ्जसा नृप हृदयेनाभ्यनन्दत्
_* iti nānā-yoga-caryācaraṇo bhagavān kaivalya-patir ṛṣabho 'virata-parama-mahānandānubhava ātmani sarveṣāṃ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano 'vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūrṇo yogaiśvaryāṇi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaṇādīni yadṛcchayopagatāni nāñjasā nṛpa hṛdayenābhyanandat
Thus, practising various yogic disciplines, the Lord Ṛṣabha, master of absolute liberation, experiencing unceasing supreme great bliss, being complete in every accomplished aim through the state of his own boundless, unobstructed inner (identity) with the Lord Vāsudeva, who is the Self of all beings, present in his own self — he, O King, did not welcome in his heart the yogic powers that came to him unsought: moving through the sky, (travelling with) the speed of mind, invisibility, entering another's body, perceiving what is distant, and the rest; he did not (welcome them) directly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain