Bhagavata Purana — Skandha 5 — Chapter 6
SB 5 6.1
_* राजोवाच न नूनं भगव आत्मारामाणां योग-समीरित-ज्ञानावभर्जित-कर्म-बीजानाम् ऐश्वर्याणि पुनः क्लेशदानि भवितुम् अर्हन्ति यदृच्-छयोपगतानि
_* rājovāca na nūnaṃ bhagava ātmārāmāṇāṃ yoga-samīrita-jñānāvabharjita-karma-bījānām aiśvaryāṇi punaḥ kleśadāni bhavitum arhanti yadṛc-chayopagatāni
The King said: Surely, my lord, for those who take delight in the self, whose seeds of action have been scorched by the knowledge kindled by yoga, the mystic powers, even when they arrive unsought, cannot become sources of trouble again.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.2
_* ऋषिर् उवाच सत्यम् उक्तं किन्त्व् इह वा एके न मनसो ऽद्धा विश्रम्भम् अनवस्थानस्य शठ-किरात इव सङ्गच्छन्ते
_* ṛṣir uvāca satyam uktaṃ kintv iha vā eke na manaso 'ddhā viśrambham anavasthānasya śaṭha-kirāta iva saṅgacchante
The sage said: What you say is true; but here some do not straightaway place confidence in the mind, which is unsteady, (they do not) associate with it, as (one would not with) a treacherous hunter.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.3
_* तथा चोक्तम् न कुर्यात् कर्हिचित् सख्यं मनसि ह्य् अनवस्थिते यद्-विश्रम्भाच् चिराच् चीर्णं चस्कन्द तप ऐश्वरम्
_* tathā coktam na kuryāt karhicit sakhyaṃ manasi hy anavasthite yad-viśrambhāc cirāc cīrṇaṃ caskanda tapa aiśvaram
And so it has been said: One should never make friendship with the mind, for it is unsteady; through trusting it, the austerity long practised by the Lord (of the gods) fell away.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.4
नित्यं ददाति कामस्य च्छिद्रं तम् अनु ये ऽरयः योगिनः कृत-मैत्रस्य पत्युर् जायेव पुंश्चली
nityaṃ dadāti kāmasya cchidraṃ tam anu ye 'rayaḥ yoginaḥ kṛta-maitrasya patyur jāyeva puṃścalī
It constantly gives an opening to lust, and after that (an opening) to the (other) enemies — (the mind) of a yogī who has made friends with it, like an unchaste wife (giving an opening to a lover) against her husband.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.5
कामो मन्युर् मदो लोभः शोक-मोह-भयादयः कर्म-बन्धश् च यन्-मूलः स्वीकुर्यात् को नु तद् बुधः
kāmo manyur mado lobhaḥ śoka-moha-bhayādayaḥ karma-bandhaś ca yan-mūlaḥ svīkuryāt ko nu tad budhaḥ
Lust, anger, intoxication, greed, sorrow, delusion, fear and the rest, and the bondage of action — what wise man would make his own that which is their root?
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.6
अथैवम् अखिल-लोक-पाल-ललामो ऽपि विलक्षणैर् जडवद् अवधूत-वेष-भाषा-चरितैर् अविलक्षित-भगवत्-प्रभावो योगिनां साम्पराय-विधिम् अनुशिक्षयन् स्व-कलेवरं जिहासुर् आत्मन्य् आत्मानम् असंव्यवहितम् अनर्थान्तर-भावेनान्वीक्षमाण उपरतानुवृत्तिर् उपरराम
athaivam akhila-loka-pāla-lalāmo 'pi vilakṣaṇair jaḍavad avadhūta-veṣa-bhāṣā-caritair avilakṣita-bhagavat-prabhāvo yogināṃ sāmparāya-vidhim anuśikṣayan sva-kalevaraṃ jihāsur ātmany ātmānam asaṃvyavahitam anarthāntara-bhāvenānvīkṣamāṇa uparatānuvṛttir upararāma
Then, in this way, though he was the crest-jewel of all the rulers of the worlds, his divine power remaining unrecognized because of his strange dress, speech and conduct, which were like those of a dull-witted man and of an avadhūta, teaching yogīs the rule for departure (at death), wishing to give up his own body, seeing the Self within himself as undivided and as not different in nature (from himself), he ceased, his engagement (with the world) having ended.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.7
_* तस्य ह वा एवं मुक्त-लिङ्गस्य भगवत ऋषभस्य योगमाया-वासनया देह इमां जगतीम् अभिमानाभासेन सङ्क्रममाणः कोङ्क-वेङ्क-कुटकान् दक्षिण-कर्णाटकान् देशान् यदृच्छयोपगतः कुटकाचलोपवन आस्य कृताश्म-कवल उन्माद इव मुक्त-मूर्धजो ऽसंवीत एव विचचार
_* tasya ha vā evaṃ mukta-liṅgasya bhagavata ṛṣabhasya yogamāyā-vāsanayā deha imāṃ jagatīm abhimānābhāsena saṅkramamāṇaḥ koṅka-veṅka-kuṭakān dakṣiṇa-karṇāṭakān deśān yadṛcchayopagataḥ kuṭakācalopavana āsya kṛtāśma-kavala unmāda iva mukta-mūrdhajo 'saṃvīta eva vicacāra
Indeed, of the Lord Ṛṣabha, thus freed from (identification with) the body's marks, the body, moving over this earth by the residual impression of yogamāyā, through a mere semblance of self-conception, having come by chance to the regions of Koṅka, Veṅka and Kuṭaka in southern Karṇāṭaka, wandered about in a grove on Kuṭakācala mountain, with a piece of stone put in his mouth, like a madman, with hair loose and quite unclothed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.8
_* अथ समीर-वेग-विधूत-वेणु-विकर्षण-जातोग्र-दावानलस् तद् वनम् आलेलिहानः सह तेन ददाह
_* atha samīra-vega-vidhūta-veṇu-vikarṣaṇa-jātogra-dāvānalas tad vanam ālelihānaḥ saha tena dadāha
Then a fierce forest fire, arisen from the rubbing together of bamboos shaken by the force of the wind, licking up that forest, burned it together with him.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.9
_* यस्य किलानुचरितम् उपाकर्ण्य कोङ्क-वेङ्क-कुटकानां राजार्हन्-नामोपशिक्ष्य कलाव् अधर्म उत्कृष्यमाणे भवितव्येन विमोहितः स्व-धर्म-पथम् अकुतो-भयम् अपहाय कुपथ-पाखण्डम् असमञ्जसं निज-मनीषया मन्दः सम्प्रवर्तयिष्यते
_* yasya kilānucaritam upākarṇya koṅka-veṅka-kuṭakānāṃ rājārhan-nāmopaśikṣya kalāv adharma utkṛṣyamāṇe bhavitavyena vimohitaḥ sva-dharma-patham akuto-bhayam apahāya kupatha-pākhaṇḍam asamañjasaṃ nija-manīṣayā mandaḥ sampravartayiṣyate
Having heard of his doings, the king of the Koṅkas, Veṅkas and Kuṭakas, named Arhat, and having taken (them) as his instruction, deluded by what was destined when irreligion was on the rise in Kali, will abandon the fearless path of his own duty and, dull-witted, will by his own contrivance promulgate a heretical way, an evil path, incoherent.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.10
_* येन ह वाव कलौ मनुजापसदा देव-माया-मोहिताः स्व-विधि-नियोग-शौच-चारित्र-विहीना देव-हेलनान्य् अपव्रतानि निज-निजेच्छया गृह्णाना अस्नानानाचमनाशौच-केशोल्लुञ्चनादीनि कलिनाधर्म-बहुलेनोपहत-धियो ब्रह्म-ब्राह्मण-यज्ञ-पुरुष-लोक-विदूषकाः प्रायेण भविष्यन्ति
_* yena ha vāva kalau manujāpasadā deva-māyā-mohitāḥ sva-vidhi-niyoga-śauca-cāritra-vihīnā deva-helanāny apavratāni nija-nijecchayā gṛhṇānā asnānānācamanāśauca-keśolluñcanādīni kalinādharma-bahulenopahata-dhiyo brahma-brāhmaṇa-yajña-puruṣa-loka-vidūṣakāḥ prāyeṇa bhaviṣyanti
By which (heresy), indeed, in Kali the lowest of men, bewildered by the illusive power of the gods, devoid of their prescribed duties, of purity and of good conduct, taking up of their own individual whim irreverent practices contrary to the vows and slighting of the gods — not bathing, not rinsing the mouth, uncleanliness, plucking out the hair and the like — their intelligence ruined by Kali, in which unrighteousness abounds, will for the most part become revilers of the Veda, of brāhmaṇas, of sacrifice, of the Supreme Person and of the (holy) people.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.11
_* ते च ह्य् अर्वाक्तनया निज-लोक-यात्रयान्ध-परम्परयाश्वस्तास् तमस्य् अन्धे स्वयम् एव प्रपतिष्यन्ति
_* te ca hy arvāktanayā nija-loka-yātrayāndha-paramparayāśvastās tamasy andhe svayam eva prapatiṣyanti
And these people of later times, reassured by their own worldly way of life, by a succession of the blind, will themselves fall down into blind darkness.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.12
_* अयम् अवतारो रजसोपप्लुत-कैवल्योपशिक्षणार्थः
_* ayam avatāro rajasopapluta-kaivalyopaśikṣaṇārthaḥ
This descent (of Ṛṣabha) had as its purpose the teaching of liberation (to those) overwhelmed by the mode of passion.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.13
_* तस्यानुगुणान् श्लोकान् गायन्ति---- अहो भुवः सप्त-समुद्रवत्या द्वीपेषु वर्षेष्व् अधिपुण्यम् एतत् गायन्ति यत्रत्य-जना मुरारेः कर्माणि भद्राण्य् अवतारवन्ति
_* tasyānuguṇān ślokān gāyanti---- aho bhuvaḥ sapta-samudravatyā dvīpeṣu varṣeṣv adhipuṇyam etat gāyanti yatratya-janā murāreḥ karmāṇi bhadrāṇy avatāravanti
They sing verses in keeping with him: Ah, among the continents and lands of the earth, which has seven seas, this one is the most holy, where the people sing of the auspicious deeds of Murāri, deeds which include (his) descents.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.14
अहो नु वंशो यशसावदातः प्रैयव्रतो यत्र पुमान् पुराणः कृतावतारः पुरुषः स आद्यश् चचार धर्मं यद् अकर्म-हेतुम्
aho nu vaṃśo yaśasāvadātaḥ praiyavrato yatra pumān purāṇaḥ kṛtāvatāraḥ puruṣaḥ sa ādyaś cacāra dharmaṃ yad akarma-hetum
Ah, indeed, the line of Priyavrata is spotless with fame, in which the ancient Person, that primeval Being, made his descent and practised the dharma that is the cause of freedom from action.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.15
को न्व् अस्य काष्ठाम् अपरो ऽनुगच्छेन् मनो-रथेनाप्य् अभवस्य योगी यो योग-मायाः स्पृहयत्य् उदस्ता ह्य् असत्तया येन कृत-प्रयत्नाः
ko nv asya kāṣṭhām aparo 'nugacchen mano-rathenāpy abhavasya yogī yo yoga-māyāḥ spṛhayaty udastā hy asattayā yena kṛta-prayatnāḥ
What other yogī could follow his standard, even in imagination, of him who was without becoming — he by whom the powers of yoga, striven for (by others), were cast aside as unreal, and (yet) whom (others) crave?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 6.16
इति ह स्म सकल-वेद-लोक-देव-ब्राह्मण-गवां परम-गुरोर् भगवत ऋषभाख्यस्य विशुद्धाचरितम् ईरितं पुंसां समस्त-दुश्चरिताभिहरणं परम-महा-मङ्गलायनम् इदम् अनुश्रद्धयोपचितयानुशृणोत्य् आश्रावयति वावहितो भगवति तस्मिन् वासुदेव एकान्ततो भक्तिर् अनयोर् अपि समनुवर्तते
iti ha sma sakala-veda-loka-deva-brāhmaṇa-gavāṃ parama-guror bhagavata ṛṣabhākhyasya viśuddhācaritam īritaṃ puṃsāṃ samasta-duścaritābhiharaṇaṃ parama-mahā-maṅgalāyanam idam anuśraddhayopacitayānuśṛṇoty āśrāvayati vāvahito bhagavati tasmin vāsudeva ekāntato bhaktir anayor api samanuvartate
Thus has been declared the wholly pure conduct of the Lord named Ṛṣabha, the supreme teacher of all the Vedas, of the worlds, the gods, the brāhmaṇas and the cows — (a narrative) that takes away all the evil deeds of men and is the abode of the highest, greatest auspiciousness. Whoever, attentive, listens to this with growing faith, or causes others to hear it — in both of them there arises one-pointed devotion to that Lord Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.17
_* यस्याम् एव कवय आत्मानम् अविरतं विविध-वृजिन-संसार-परितापोपतप्यमानम् अनुसवनं स्नापयन्तस् तयैव परया निर्वृत्या ह्य् अपवर्गम् आत्यन्तिकं परम-पुरुषार्थम् अपि स्वयम् आसादितं नो एवाद्रियन्ते भगवदीयत्वेनैव परिसमाप्त-सर्वार्थाः
_* yasyām eva kavaya ātmānam avirataṃ vividha-vṛjina-saṃsāra-paritāpopatapyamānam anusavanaṃ snāpayantas tayaiva parayā nirvṛtyā hy apavargam ātyantikaṃ parama-puruṣārtham api svayam āsāditaṃ no evādriyante bhagavadīyatvenaiva parisamāpta-sarvārthāḥ
In which (devotion) alone the wise, bathing again and again their self, which is unremittingly scorched by the torments of transmigration with its manifold miseries, by that very supreme bliss do not care at all for final liberation, the ultimate and highest aim of man, even when it comes to them of itself — for all their aims are already fulfilled simply by belonging to the Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.18
_* राजन् पतिर् गुरुर् अलं भवतां यदूनां दैवं प्रियः कुल-पतिः क्व च किङ्करो वः राजन् पतिर् गुरुर् अलं भवतां यदूनां दैवं प्रियः कुल-पतिः क्व च किङ्करो वः अस्त्व् एवम् अङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्ति-योगम्
_* rājan patir gurur alaṃ bhavatāṃ yadūnāṃ daivaṃ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ rājan patir gurur alaṃ bhavatāṃ yadūnāṃ daivaṃ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ astv evam aṅga bhagavān bhajatāṃ mukundo muktiṃ dadāti karhicit sma na bhakti-yogam
O King, the Lord of the Yadus is quite enough as master and teacher for you all — your deity, your beloved, the head of your family, and sometimes even your servant. O King, the Lord of the Yadus is quite enough as master and teacher for you all — your deity, your beloved, the head of your family, and sometimes even your servant. Let it be so, dear one: the Lord Mukunda gives liberation to those who worship him, but never the yoga of devotion.
AI translation rendered from the Sanskrit, not a published edition
SB 5 6.19
नित्यानुभूत-निज-लाभ-निवृत्त-तृष्णः श्रेयस्य् अतद्-रचनया चिर-सुप्त-बुद्धेः नित्यानुभूत-निज-लाभ-निवृत्त-तृष्णः श्रेयस्य् अतद्-रचनया चिर-सुप्त-बुद्धेः लोकस्य यः करुणयाभयम् आत्म-लोकम् आख्यान् नमो भगवते ऋषभाय तस्मै
nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ śreyasy atad-racanayā cira-supta-buddheḥ nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ śreyasy atad-racanayā cira-supta-buddheḥ lokasya yaḥ karuṇayābhayam ātma-lokam ākhyān namo bhagavate ṛṣabhāya tasmai
He whose thirst has ceased through the perpetual experience of his own attainment, who out of compassion declared the fearless realm of the self to people whose intelligence had long slept as to what is truly good, because of their contriving what is not that — homage to him, to the Lord Ṛṣabha.
AI translation rendered from the Sanskrit, not a published edition