Bhagavata Purana — Skandha 7 — Chapter 15
SB 7 15.1
श्रीनारद उवाच कर्मनिष्ठा द्विजाः केचित् तपोनिष्ठा नृपापरे स्वाध्याये ऽन्ये प्रवचने केचन ज्ञानयोगयोः
śrīnārada uvāca karmaniṣṭhā dvijāḥ kecit taponiṣṭhā nṛpāpare svādhyāye 'nye pravacane kecana jñānayogayoḥ
Śrī Nārada said: Some brāhmaṇas are devoted to ritual action, others, O king, to austerity; others to private recitation of the Veda, some to expounding it, and (some) to knowledge and yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.2
ज्ञाननिष्ठाय देयानि कव्यान्यानन्त्यमिच्छता दैवे च तदभावे स्यादितरेभ्यो यथार्हतः
jñānaniṣṭhāya deyāni kavyānyānantyamicchatā daive ca tadabhāve syāditarebhyo yathārhataḥ
By one who desires the endless (fruit), the ancestral offerings are to be given to one established in knowledge; and (so too) in the rite for the gods. In his absence it may be given to the others, each according to his fitness.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.3
द्वौ दैवे पितृकार्ये त्रीन् एकैकमुभयत्र वा भोजयेत् सुसमृद्धो ऽपि श्राद्धे कुर्यान् न विस्तरम्
dvau daive pitṛkārye trīn ekaikamubhayatra vā bhojayet susamṛddho 'pi śrāddhe kuryān na vistaram
He should feed two (brāhmaṇas) at the rite for the gods, three at the rite for the ancestors — or one at each of the two; even if very wealthy, he should not make an elaborate display in the śrāddha.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.4
देशकालोचितश्रद्धा द्रव्यपात्रार्हणानि च सम्यग् भवन्ति नैतानि विस्तरात् स्वजनार्पणात्
deśakālocitaśraddhā dravyapātrārhaṇāni ca samyag bhavanti naitāni vistarāt svajanārpaṇāt
Faith appropriate to place and time, and the (right) materials, recipients and marks of honour — these do not come about properly through elaboration and through catering to one's own relatives.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.5
देशे काले च सम्प्राप्ते मुन्यन्नं हरिदैवतम् श्रद्धया विधिवत् पात्रे न्यस्तं कामधुग् अक्षयम्
deśe kāle ca samprāpte munyannaṃ haridaivatam śraddhayā vidhivat pātre nyastaṃ kāmadhug akṣayam
When the (proper) place and time have arrived, the food of sages, with Hari as its deity, offered with faith and according to rule into a worthy recipient, becomes inexhaustible and grants every wish.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.6
देवर्षिपितृभूतेभ्य आत्मने स्वजनाय च अन्नं संविभजन् पश्येत् सर्वं तत् पुरुषात्मकम्
devarṣipitṛbhūtebhya ātmane svajanāya ca annaṃ saṃvibhajan paśyet sarvaṃ tat puruṣātmakam
While distributing the food to the gods, sages, ancestors and beings, and to himself and his own people, he should see all of that as having the Puruṣa for its self.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.7
न दद्यादामिषं श्राद्धे न चाद्याद्धर्मतत्त्ववित् मुन्यन्नैः स्यात् परा प्रीतिर्यथा न पशुहिंसया
na dadyādāmiṣaṃ śrāddhe na cādyāddharmatattvavit munyannaiḥ syāt parā prītiryathā na paśuhiṃsayā
One who knows the truth of dharma should neither offer meat at a śrāddha nor eat it; the highest satisfaction (of the ancestors) comes through the food of sages, as it does not come through the killing of animals.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.8
नैतादृशः परो धर्मो नृणां सद्धर्ममिच्छताम् न्यासो दण्डस्य भूतेषु मनोवाक्कायजस्य यः
naitādṛśaḥ paro dharmo nṛṇāṃ saddharmamicchatām nyāso daṇḍasya bhūteṣu manovākkāyajasya yaḥ
For men who desire true dharma there is no higher dharma than this: the laying down of the rod (of violence) toward living beings — that (violence) which arises from mind, speech and body.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.9
एके कर्ममयान् यज्ञान् ज्ञानिनो यज्ञवित्तमाः आत्मसंयमने ऽनीहा जुह्वति ज्ञानदीपिते
eke karmamayān yajñān jñānino yajñavittamāḥ ātmasaṃyamane 'nīhā juhvati jñānadīpite
Some knowers, the best of those versed in sacrifice, being free of self-interested striving, offer up the sacrifices consisting of ritual action into the self-restraint that is kindled by knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.10
द्रव्ययज्ञैर्यक्ष्यमाणं दृष्ट्वा भूतानि बिभ्यति एष माकरुणो हन्यादतज्ज्ञो ह्यसुतृप् ध्रुवम्
dravyayajñairyakṣyamāṇaṃ dṛṣṭvā bhūtāni bibhyati eṣa mākaruṇo hanyādatajjño hyasutṛp dhruvam
Seeing one who is about to sacrifice with material sacrifices, living beings become afraid: "This merciless man, ignorant of that (truth), gratifying only his own life, will surely kill me."
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.11
तस्माद्दैवोपपन्नेन मुन्यन्नेनापि धर्मवित् सन्तुष्टो ऽहरहः कुर्यान् नित्यनैमित्तिकीः क्रियाः
tasmāddaivopapannena munyannenāpi dharmavit santuṣṭo 'harahaḥ kuryān nityanaimittikīḥ kriyāḥ
Therefore the knower of dharma, content day after day even with the food of sages that comes to him by providence, should perform the obligatory and the occasional rites.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.12
विधर्मः परधर्मश्च आभास उपमा छलः अधर्मशाखाः पञ्चेमा धर्मज्ञो ऽधर्मवत् त्यजेत्
vidharmaḥ paradharmaśca ābhāsa upamā chalaḥ adharmaśākhāḥ pañcemā dharmajño 'dharmavat tyajet
Contrary dharma, another's dharma, a semblance of dharma, a pretended (sub-)dharma, and deceit — these five are the branches of adharma; the knower of dharma should abandon them as (so much) adharma.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.13
धर्मबाधो विधर्मः स्यात् परधर्मो ऽन्यचोदितः उपधर्मस्तु पाखण्डो दम्भो वा शब्दभिच् छलः
dharmabādho vidharmaḥ syāt paradharmo 'nyacoditaḥ upadharmastu pākhaṇḍo dambho vā śabdabhic chalaḥ
Contrary dharma is what obstructs dharma; another's dharma is what is enjoined for someone else; sub-dharma is heresy or hypocrisy; and deceit is the twisting of words.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.14
यस्त्विच्छया कृतः पुम्भिराभासो ह्याश्रमात् पृथक् स्वभावविहितो धर्मः कस्य नेष्टः प्रशान्तये
yastvicchayā kṛtaḥ pumbhirābhāso hyāśramāt pṛthak svabhāvavihito dharmaḥ kasya neṣṭaḥ praśāntaye
But what is done by men at their own whim, apart from (the rules of) their stage of life, is a mere semblance of dharma; for whom is the dharma laid down according to his own nature not desirable for the attaining of peace?
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.15
धर्मार्थमपि नेहेत यात्रार्थं वाधनो धनम् अनीहानीहमानस्य महाहेरिव वृत्तिदा
dharmārthamapi neheta yātrārthaṃ vādhano dhanam anīhānīhamānasya mahāheriva vṛttidā
One without wealth should not strive after wealth, not even for the sake of religious duty, nor for the sake of mere subsistence; for one who does not strive, desirelessness itself provides a living, as it does for the great python.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.16
सन्तुष्टस्य निरीहस्य स्वात्मारामस्य यत् सुखम् कुतस्तत् कामलोभेन धावतो ऽर्थेहया दिशः
santuṣṭasya nirīhasya svātmārāmasya yat sukham kutastat kāmalobhena dhāvato 'rthehayā diśaḥ
That happiness which belongs to one who is contented, free of striving, and delights in his own self — how could that belong to one running in all directions out of lust and greed, in the pursuit of wealth?
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.17
सदा सन्तुष्टमनसः सर्वाः शिवमया दिशः शर्कराकण्टकादिभ्यो यथोपानत्पदः शिवम्
sadā santuṣṭamanasaḥ sarvāḥ śivamayā diśaḥ śarkarākaṇṭakādibhyo yathopānatpadaḥ śivam
For one whose mind is always content, all directions are full of well-being, just as for one whose feet are shod there is safety from gravel, thorns and the like.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.18
सन्तुष्टः केन वा राजन् न वर्तेतापि वारिणा औपस्थ्यजैह्व्यकार्पण्याद्गृहपालायते जनः
santuṣṭaḥ kena vā rājan na vartetāpi vāriṇā aupasthyajaihvyakārpaṇyādgṛhapālāyate janaḥ
With what could a contented man not get by, O king — even with water? But through lust of the genitals, greed of the tongue, and meanness, a man behaves like a house-dog.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.19
असन्तुष्टस्य विप्रस्य तेजो विद्या तपो यशः स्रवन्तीन्द्रियलौल्येन ज्ञानं चैवावकीर्यते
asantuṣṭasya viprasya tejo vidyā tapo yaśaḥ sravantīndriyalaulyena jñānaṃ caivāvakīryate
For a discontented brahmin, his potency, learning, austerity and fame drain away through the fickleness of the senses, and his knowledge too is scattered.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.20
कामस्यान्तं हि क्षुत्तृड्भ्यां क्रोधस्यैतत् फलोदयात् जनो याति न लोभस्य जित्वा भुक्त्वा दिशो भुवः
kāmasyāntaṃ hi kṣuttṛḍbhyāṃ krodhasyaitat phalodayāt jano yāti na lobhasya jitvā bhuktvā diśo bhuvaḥ
The end of desire indeed comes through hunger and thirst, and the end of anger when it bears its fruit; but a man does not reach the end of greed, even after conquering and enjoying the regions of the earth.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.21
पण्डिता बहवो राजन् बहुज्ञाः संशयच्छिदः सदसस् पतयो ऽप्येके असन्तोषात् पतन्त्यधः
paṇḍitā bahavo rājan bahujñāḥ saṃśayacchidaḥ sadasas patayo 'pyeke asantoṣāt patantyadhaḥ
Many are the learned men, O king, knowers of much, cutters of doubt, and presiders over assemblies; yet some of them fall down through discontent.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.22
असङ्कल्पाज् जयेत् कामं क्रोधं कामविवर्जनात् अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात्
asaṅkalpāj jayet kāmaṃ krodhaṃ kāmavivarjanāt arthānarthekṣayā lobhaṃ bhayaṃ tattvāvamarśanāt
One should conquer desire by not entertaining intentions, anger by abandoning desire, greed by seeing wealth as an evil, and fear by considering what is real.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.23
आन्वीक्षिक्या शोकमोहौ दम्भं महदुपासया योगान्तरायान् मौनेन हिंसां कामाद्यनीहया
ānvīkṣikyā śokamohau dambhaṃ mahadupāsayā yogāntarāyān maunena hiṃsāṃ kāmādyanīhayā
(One should conquer) grief and delusion by inquiry into the self, hypocrisy by attending upon the great, obstacles to yoga by silence, and violence by not craving desires and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.24
कृपया भूतजं दुःखं दैवं जह्यात् समाधिना आत्मजं योगवीर्येण निद्रां सत्त्वनिषेवया
kṛpayā bhūtajaṃ duḥkhaṃ daivaṃ jahyāt samādhinā ātmajaṃ yogavīryeṇa nidrāṃ sattvaniṣevayā
By compassion one should give up the suffering caused by living beings, by meditative absorption that caused by fate, by the power of yoga that arising from oneself, and sleep by cultivating sattva.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.25
रजस्तमश्च सत्त्वेन सत्त्वं चोपशमेन च एतत् सर्वं गुरौ भक्त्या पुरुषो ह्यञ्जसा जयेत्
rajastamaśca sattvena sattvaṃ copaśamena ca etat sarvaṃ gurau bhaktyā puruṣo hyañjasā jayet
And rajas and tamas by sattva, and sattva by tranquillity; all this a man may conquer easily through devotion to the guru.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.26
यस्य साक्षाद्भगवति ज्ञानदीपप्रदे गुरौ मर्त्यासद्धीः श्रुतं तस्य सर्वं कुञ्जरशौचवत्
yasya sākṣādbhagavati jñānadīpaprade gurau martyāsaddhīḥ śrutaṃ tasya sarvaṃ kuñjaraśaucavat
He who thinks of the guru — who is the Lord himself, giver of the lamp of knowledge — as a mortal and an ordinary thing: all his learning is like the bathing of an elephant.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.27
एष वै भगवान् साक्षात् प्रधानपुरुषेश्वरः योगेश्वरैर्विमृग्याङ्घ्रिर्लोको यं मन्यते नरम्
eṣa vai bhagavān sākṣāt pradhānapuruṣeśvaraḥ yogeśvarairvimṛgyāṅghrirloko yaṃ manyate naram
He is truly the Lord himself, the ruler of pradhāna and puruṣa, whose feet are sought after by the masters of yoga — yet the world takes him for a man.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.28
षड्वर्गसंयमैकान्ताः सर्वा नियमचोदनाः तदन्ता यदि नो योगान् आवहेयुः श्रमावहाः
ṣaḍvargasaṃyamaikāntāḥ sarvā niyamacodanāḥ tadantā yadi no yogān āvaheyuḥ śramāvahāḥ
All the injunctions of restraint have as their one aim the subduing of the group of six; if, ending in that, they do not bring us union (yoga), they merely bring toil.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.29
यथा वार्तादयो ह्यर्था योगस्यार्थं न बिभ्रति अनर्थाय भवेयुः स्म पूर्तमिष्टं तथासतः
yathā vārtādayo hyarthā yogasyārthaṃ na bibhrati anarthāya bhaveyuḥ sma pūrtamiṣṭaṃ tathāsataḥ
Just as gains from trade and the like do not sustain the purpose of yoga, so too the public works and sacrifices of one who is not good would turn to no good end.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.30
यश्चित्तविजये यत्तः स्यान् निःसङ्गो ऽपरिग्रहः एको विविक्तशरणो भिक्षुर्भैक्ष्यमिताशनः
yaścittavijaye yattaḥ syān niḥsaṅgo 'parigrahaḥ eko viviktaśaraṇo bhikṣurbhaikṣyamitāśanaḥ
He who is intent on conquering the mind should be unattached, taking nothing, alone, with a secluded place for his shelter, a mendicant eating a measured amount of begged food.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.31
देशे शुचौ समे राजन् संस्थाप्यासनमात्मनः स्थिरं सुखं समं तस्मिन्नासीतर्ज्वङ्ग ओमिति
deśe śucau same rājan saṃsthāpyāsanamātmanaḥ sthiraṃ sukhaṃ samaṃ tasminnāsītarjvaṅga omiti
In a clean and level place, O king, having set up his seat, and (sitting) on it steady, at ease, and evenly, with body erect, he should sit uttering 'Om'.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.32
प्राणापानौ सन्निरुन्ध्यात् पूरकुम्भकरेचकैः यावन् मनस्त्यजेत् कामान् स्वनासाग्रनिरीक्षणः
prāṇāpānau sannirundhyāt pūrakumbhakarecakaiḥ yāvan manastyajet kāmān svanāsāgranirīkṣaṇaḥ
He should restrain the outgoing and incoming breaths by inhalation, retention and exhalation, gazing at the tip of his own nose, until the mind gives up desires.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.33
यतो यतो निःसरति मनः कामहतं भ्रमत् ततस्तत उपाहृत्य हृदि रुन्ध्याच् छनैर्बुधः
yato yato niḥsarati manaḥ kāmahataṃ bhramat tatastata upāhṛtya hṛdi rundhyāc chanairbudhaḥ
From whatever object the mind goes out, stricken by desire and wandering, from that the wise man should draw it back and slowly confine it in the heart.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.34
एवमभ्यस्यतश्चित्तं कालेनाल्पीयसा यतेः अनिशं तस्य निर्वाणं यात्यनिन्धनवह्निवत्
evamabhyasyataścittaṃ kālenālpīyasā yateḥ aniśaṃ tasya nirvāṇaṃ yātyanindhanavahnivat
For the ascetic who practises thus unceasingly, in a very short time his mind goes to extinction, like a fire without fuel.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.35
कामादिभिरनाविद्धं प्रशान्ताखिलवृत्ति यत् चित्तं ब्रह्मसुखस्पृष्टं नैवोत्तिष्ठेत कर्हिचित्
kāmādibhiranāviddhaṃ praśāntākhilavṛtti yat cittaṃ brahmasukhaspṛṣṭaṃ naivottiṣṭheta karhicit
That mind which is unpierced by desire and the rest, all of whose activities have grown calm, which has touched the happiness of Brahman — it would never rise up again.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.36
यः प्रव्रज्य गृहात् पूर्वं त्रिवर्गावपनात् पुनः यदि सेवेत तान् भिक्षुः स वै वान्ताश्यपत्रपः
yaḥ pravrajya gṛhāt pūrvaṃ trivargāvapanāt punaḥ yadi seveta tān bhikṣuḥ sa vai vāntāśyapatrapaḥ
He who has first gone forth from the household, the seed-bed of the three aims (dharma, wealth, pleasure), if that mendicant should serve them again, he is truly an eater of his own vomit, a shameless man.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.37
यैः स्वदेहः स्मृतो ऽनात्मा मर्त्यो विट्कृमिभस्मवत् त एनमात्मसात् कृत्वा श्लाघयन्ति ह्यसत्तमाः
yaiḥ svadehaḥ smṛto 'nātmā martyo viṭkṛmibhasmavat ta enamātmasāt kṛtvā ślāghayanti hyasattamāḥ
Those by whom one's own body has been recognized as not the self, as mortal, like excrement, worms and ashes — if they take it to be the self and extol it, they are indeed the very worst of men.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.38
गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता
gṛhasthasya kriyātyāgo vratatyāgo vaṭorapi tapasvino grāmasevā bhikṣorindriyalolatā
For a householder, abandonment of the rites; for a student too, abandonment of his vows; for a forest ascetic, frequenting the village; for a mendicant, restlessness of the senses —
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.39
आश्रमापसदा ह्येते खल्वाश्रमविडम्बनाः देवमायाविमूढांस्तान् उपेक्षेतानुकम्पया
āśramāpasadā hyete khalvāśramaviḍambanāḥ devamāyāvimūḍhāṃstān upekṣetānukampayā
these indeed are the outcasts of the orders of life, mere mockeries of those orders; one should disregard them, bewildered as they are by the god's illusory power, out of compassion.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.40
आत्मानं चेद्विजानीयात् परं ज्ञानधुताशयः किमिच्छन् कस्य वा हेतोर्देहं पुष्णाति लम्पटः
ātmānaṃ cedvijānīyāt paraṃ jñānadhutāśayaḥ kimicchan kasya vā hetordehaṃ puṣṇāti lampaṭaḥ
If one were to know the supreme Self, his mind cleansed by knowledge — then wanting what, or for the sake of whom, does he, greedy, fatten the body?
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.41
आहुः शरीरं रथमिन्द्रियाणि हयान् अभीषून् मन इन्द्रियेशम् वर्त्मानि मात्रा धिषणां च सूतं सत्त्वं बृहद्बन्धुरमीशसृष्टम्
āhuḥ śarīraṃ rathamindriyāṇi hayān abhīṣūn mana indriyeśam vartmāni mātrā dhiṣaṇāṃ ca sūtaṃ sattvaṃ bṛhadbandhuramīśasṛṣṭam
They call the body the chariot, the senses the horses, the mind — lord of the senses — the reins, the sense-objects the roads, the intellect the driver, and the mind-stuff (sattva) the great chariot-frame fashioned by the Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.42
अक्षं दशप्राणमधर्मधर्मौ चक्रे ऽभिमानं रथिनं च जीवम् धनुर्हि तस्य प्रणवं पठन्ति शरं तु जीवं परमेव लक्ष्यम्
akṣaṃ daśaprāṇamadharmadharmau cakre 'bhimānaṃ rathinaṃ ca jīvam dhanurhi tasya praṇavaṃ paṭhanti śaraṃ tu jīvaṃ parameva lakṣyam
The ten vital airs the axle, unrighteousness and righteousness the two wheels, self-conceit the rider in the chariot, and (that rider is) the living being; his bow, they recite, is the syllable Om, the arrow the living self, and the Supreme alone the target.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.43
रागो द्वेषश्च लोभश्च शोकमोहौ भयं मदः मानो ऽवमानो ऽसूया च माया हिंसा च मत्सरः
rāgo dveṣaśca lobhaśca śokamohau bhayaṃ madaḥ māno 'vamāno 'sūyā ca māyā hiṃsā ca matsaraḥ
Passion and hatred and greed, grief and delusion, fear, intoxication, honour and dishonour, envy, deceit, violence and jealousy;
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.44
रजः प्रमादः क्षुन्निद्रा शत्रवस्त्वेवमादयः रजस्तमःप्रकृतयः सत्त्वप्रकृतयः क्वचित्
rajaḥ pramādaḥ kṣunnidrā śatravastvevamādayaḥ rajastamaḥprakṛtayaḥ sattvaprakṛtayaḥ kvacit
restless activity, heedlessness, hunger and sleep — such are the enemies; they have rajas and tamas for their nature, and sometimes sattva for their nature.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.45
यावन् नृकायरथमात्मवशोपकल्पं धत्ते गरिष्ठचरणार्चनया निशातम् अम्प्;ज्ञानासिमच्युतबलो दधदस्तशत्रुः स्वानन्दतुष्ट उपशान्त इदं विजह्यात्
yāvan nṛkāyarathamātmavaśopakalpaṃ dhatte gariṣṭhacaraṇārcanayā niśātam jñānāsimacyutabalo dadhadastaśatruḥ svānandatuṣṭa upaśānta idaṃ vijahyāt
So long as one holds this chariot of the human body, equipped as subject to the self, and sharpened by the worship of the feet of the most venerable one, bearing the sword of knowledge, his strength derived from Acyuta, with his enemies struck down, content in his own bliss, tranquil — he may then lay this (chariot) aside.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.46
नोचेत् प्रमत्तमसदिन्द्रियवाजिसूता नीत्वोत्पथं विषयदस्युषु निक्षिपन्ति नोचेत् प्रमत्तमसदिन्द्रियवाजिसूता नीत्वोत्पथं विषयदस्युषु निक्षिपन्ति ते दस्यवः सहयसूतममुं तमो ऽन्धे संसारकूप उरुमृत्युभये क्षिपन्ति
nocet pramattamasadindriyavājisūtā nītvotpathaṃ viṣayadasyuṣu nikṣipanti nocet pramattamasadindriyavājisūtā nītvotpathaṃ viṣayadasyuṣu nikṣipanti te dasyavaḥ sahayasūtamamuṃ tamo 'ndhe saṃsārakūpa urumṛtyubhaye kṣipanti
Otherwise, the bad horses that are the senses, and their driver, lead the heedless man onto the wrong road and throw him among the robbers that are the sense-objects; those robbers hurl him, together with horses and driver, into the blind darkness, the well of transmigration with its vast terror of death.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.47
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् आवर्तते प्रवृत्तेन निवृत्तेनाश्नुते ऽमृतम्
pravṛttaṃ ca nivṛttaṃ ca dvividhaṃ karma vaidikam āvartate pravṛttena nivṛttenāśnute 'mṛtam
Vedic action is of two kinds, the outgoing (pravṛtta) and the withdrawing (nivṛtta): by the outgoing one revolves (in rebirth), by the withdrawing one attains the immortal.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.48
हिंस्रं द्रव्यमयं काम्यमग्निहोत्राद्यशान्तिदम् दर्शश्च पूर्णमासश्च चातुर्मास्यं पशुः सुतः
hiṃsraṃ dravyamayaṃ kāmyamagnihotrādyaśāntidam darśaśca pūrṇamāsaśca cāturmāsyaṃ paśuḥ sutaḥ
Violent, consisting of material offerings, prompted by desire, giving no peace — such is the agnihotra and the rest: the new-moon and full-moon rites, the four-monthly rite, the animal offering, the soma pressing.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.49
एतदिष्टं प्रवृत्ताख्यं हुतं प्रहुतमेव च पूर्तं सुरालयाराम कूपाजीव्यादिलक्षणम्
etadiṣṭaṃ pravṛttākhyaṃ hutaṃ prahutameva ca pūrtaṃ surālayārāma kūpājīvyādilakṣaṇam
This is the 'sacrificed' (iṣṭa), called the outgoing path, and also the 'offered' (huta) and 'well-offered' (prahuta); and the 'filled' (pūrta), marked by temples, gardens, wells, means of livelihood and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.50
द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षयः अयनं दक्षिणं सोमो दर्श ओषधिवीरुधः
dravyasūkṣmavipākaśca dhūmo rātrirapakṣayaḥ ayanaṃ dakṣiṇaṃ somo darśa oṣadhivīrudhaḥ
And the subtle ripening of the offered substance (proceeds through) smoke, night, the waning fortnight, the southern course of the sun, the moon, the new moon, plants and creepers,
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.51
अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भवः एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते
annaṃ reta iti kṣmeśa pitṛyānaṃ punarbhavaḥ ekaikaśyenānupūrvaṃ bhūtvā bhūtveha jāyate
food, and semen — such, O lord of the earth, is the path of the fathers, which is rebirth; becoming each of these one after another in order, he is born here again.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.52
निषेकादिश्मशानान्तैः संस्कारैः संस्कृतो द्विजः इन्द्रियेषु क्रियायज्ञान् ज्ञानदीपेषु जुह्वति
niṣekādiśmaśānāntaiḥ saṃskāraiḥ saṃskṛto dvijaḥ indriyeṣu kriyāyajñān jñānadīpeṣu juhvati
The twice-born, consecrated by the rites from insemination up to the funeral, offers up the sacrifices of ritual action into the senses, which are the lamps of knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.53
इन्द्रियाणि मनस्यूर्मौ वाचि वैकारिकं मनः वाचं वर्णसमाम्नाये तम्ॐकारे स्वरे न्यसेत् ॐकारं बिन्दौ नादे तं तं तु प्राणे महत्यमुम्
indriyāṇi manasyūrmau vāci vaikārikaṃ manaḥ vācaṃ varṇasamāmnāye tamoṃkāre svare nyaset oṃkāraṃ bindau nāde taṃ taṃ tu prāṇe mahatyamum
He should place the senses in the mind, which is (their) wave; the mind, being a modification, in speech; speech in the collection of the letters; that in the syllable Om; Om in the vowel(-sound); Om in the point (bindu), that in the resonance (nāda), and that in the vital breath, and that in the Great (principle).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.54
अग्निः सूर्यो दिवा प्राह्णः शुक्लो राकोत्तरं स्वराट् विश्वो ऽथ तैजसः प्राज्ञस्तुर्य आत्मा समन्वयात्
agniḥ sūryo divā prāhṇaḥ śuklo rākottaraṃ svarāṭ viśvo 'tha taijasaḥ prājñasturya ātmā samanvayāt
Fire, the sun, day, the forenoon, the bright fortnight, the full moon, the northern course, the self-luminous; then Viśva, Taijasa, Prājña, and the fourth — (all these are) the Self, by their mutual connection.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.55
देवयानमिदं प्राहुर्भूत्वा भूत्वानुपूर्वशः आत्मयाज्युपशान्तात्मा ह्यात्मस्थो न निवर्तते
devayānamidaṃ prāhurbhūtvā bhūtvānupūrvaśaḥ ātmayājyupaśāntātmā hyātmastho na nivartate
This they call the path of the gods: becoming (this and that) in due succession, one who sacrifices to the Self, whose self is stilled, who abides in the Self, does not return.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.56
य एते पितृदेवानामयने वेदनिर्मिते शास्त्रेण चक्षुषा वेद जनस्थो ऽपि न मुह्यति
ya ete pitṛdevānāmayane vedanirmite śāstreṇa cakṣuṣā veda janastho 'pi na muhyati
He who knows, with the eye of scripture, these two courses of the fathers and of the gods that are laid down in the Veda, is not deluded even while dwelling among people.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.57
आदावन्ते जनानां सद्बहिरन्तः परावरम् ज्ञानं ज्ञेयं वचो वाच्यं तमो ज्योतिस्त्वयं स्वयम्
ādāvante janānāṃ sadbahirantaḥ parāvaram jñānaṃ jñeyaṃ vaco vācyaṃ tamo jyotistvayaṃ svayam
That which exists at the beginning and the end of beings, outside and within, the higher and the lower, knowledge and the knowable, speech and what is spoken, darkness and light — all this is you yourself.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.58
आबाधितो ऽपि ह्याभासो यथा वस्तुतया स्मृतः दुर्घटत्वादैन्द्रियकं तद्वदर्थविकल्पितम्
ābādhito 'pi hyābhāso yathā vastutayā smṛtaḥ durghaṭatvādaindriyakaṃ tadvadarthavikalpitam
Just as a mere appearance, though refuted, is still taken to be a real thing, so what belongs to the senses, being impossible to establish, is (only) an object fancied (as real).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.59
क्षित्यादीनामिहार्थानां छाया न कतमापि हि न सङ्घातो विकारो ऽपि न पृथङ् नान्वितो मृषा
kṣityādīnāmihārthānāṃ chāyā na katamāpi hi na saṅghāto vikāro 'pi na pṛthaṅ nānvito mṛṣā
Of the objects here, earth and the rest, there is no shadow (image) of any kind whatever; neither the aggregate nor the modification (is real); it is neither separate nor connected — it is false.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.60
धातवो ऽवयवित्वाच् च तन्मात्रावयवैर्विना न स्युर्ह्यसत्यवयविन्यसन्नवयवो ऽन्ततः
dhātavo 'vayavitvāc ca tanmātrāvayavairvinā na syurhyasatyavayavinyasannavayavo 'ntataḥ
And the elements, since they are things having parts, could not exist without their parts, the subtle elements; and if the part-possessing whole is unreal, then in the end the part too is unreal.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.61
स्यात् सादृश्यभ्रमस्तावद्विकल्पे सति वस्तुनः जाग्रत्स्वापौ यथा स्वप्ने तथा विधिनिषेधता
syāt sādṛśyabhramastāvadvikalpe sati vastunaḥ jāgratsvāpau yathā svapne tathā vidhiniṣedhatā
So long as there is differentiation of an object, there may be the illusion of resemblance; as waking and sleep (appear) within a dream, so is the status of injunction and prohibition.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.62
भावाद्वैतं क्रियाद्वैतं द्रव्याद्वैतं तथात्मनः वर्तयन् स्वानुभूत्येह त्रीन् स्वप्नान् धुनुते मुनिः
bhāvādvaitaṃ kriyādvaitaṃ dravyādvaitaṃ tathātmanaḥ vartayan svānubhūtyeha trīn svapnān dhunute muniḥ
Practising here, through his own experience, nonduality of being, nonduality of action, and nonduality of substance with respect to the self, the sage shakes off the three dreams.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.63
कार्यकारणवस्त्वैक्य दर्शनं पटतन्तुवत् अवस्तुत्वाद्विकल्पस्य भावाद्वैतं तदुच्यते
kāryakāraṇavastvaikya darśanaṃ paṭatantuvat avastutvādvikalpasya bhāvādvaitaṃ taducyate
The seeing of the substantial oneness of effect and cause, as with cloth and threads — since the differentiation is not a real thing — that is called nonduality of being.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.64
यद्ब्रह्मणि परे साक्षात् सर्वकर्मसमर्पणम् मनोवाक्तनुभिः पार्थ क्रियाद्वैतं तदुच्यते
yadbrahmaṇi pare sākṣāt sarvakarmasamarpaṇam manovāktanubhiḥ pārtha kriyādvaitaṃ taducyate
That direct offering of all actions to the supreme Brahman, by mind, speech and body, O Pārtha, is called nonduality of action.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.65
आत्मजायासुतादीनामन्येषां सर्वदेहिनाम् यत् स्वार्थकामयोरैक्यं द्रव्याद्वैतं तदुच्यते
ātmajāyāsutādīnāmanyeṣāṃ sarvadehinām yat svārthakāmayoraikyaṃ dravyādvaitaṃ taducyate
That oneness of one's own purpose and desire with (the purpose and desire) of oneself, wife, sons and the rest, and of all other embodied beings, is called nonduality of substance.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.66
यद्यस्य वानिषिद्धं स्याद्येन यत्र यतो नृप स तेनेहेत कार्याणि नरो नान्यैरनापदि
yadyasya vāniṣiddhaṃ syādyena yatra yato nṛpa sa teneheta kāryāṇi naro nānyairanāpadi
Whatever is not forbidden to a man, by whatever means, in whatever place, from whatever source, O king, by that he should carry out his duties, and not by other (means), when there is no emergency.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.67
एतैरन्यैश्च वेदोक्तैर्वर्तमानः स्वकर्मभिः गृहे ऽप्यस्य गतिं यायाद्राजंस्तद्भक्तिभाङ् नरः
etairanyaiśca vedoktairvartamānaḥ svakarmabhiḥ gṛhe 'pyasya gatiṃ yāyādrājaṃstadbhaktibhāṅ naraḥ
Living by these and by the other duties of his own station declared in the Veda, a man who has devotion to Him may reach His goal, O king, even while at home.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.68
यथा हि यूयं नृपदेव दुस्त्यजाद् आपद्गणादुत्तरतात्मनः प्रभोः यत्पादपङ्केरुहसेवया भवान् अहारषीन् निर्जितदिग्गजः क्रतून्
yathā hi yūyaṃ nṛpadeva dustyajād āpadgaṇāduttaratātmanaḥ prabhoḥ yatpādapaṅkeruhasevayā bhavān ahāraṣīn nirjitadiggajaḥ kratūn
Just as you, O lord of kings, were carried across a host of calamities hard to escape by the Lord who is your own (Self) — by service to whose lotus feet you, having conquered the elephant-like rulers of the quarters, performed sacrifices.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 15.69
अहं पुराभवं कश्चिद्गन्धर्व उपबर्हणः नाम्नातीते महाकल्पे गन्धर्वाणां सुसम्मतः
ahaṃ purābhavaṃ kaścidgandharva upabarhaṇaḥ nāmnātīte mahākalpe gandharvāṇāṃ susammataḥ
In a bygone great kalpa I was formerly a certain gandharva named Upabarhaṇa, highly esteemed among the gandharvas.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.70
रूपपेशलमाधुर्य सौगन्ध्यप्रियदर्शनः स्त्रीणां प्रियतमो नित्यं मत्तः स्वपुरलम्पटः
rūpapeśalamādhurya saugandhyapriyadarśanaḥ strīṇāṃ priyatamo nityaṃ mattaḥ svapuralampaṭaḥ
Charming in form, sweet, fragrant, pleasing to look at, ever the darling of women, intoxicated and given to dalliance in my own city.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.71
एकदा देवसत्रे तु गन्धर्वाप्सरसां गणाः उपहूता विश्वसृग्भिर्हरिगाथोपगायने
ekadā devasatre tu gandharvāpsarasāṃ gaṇāḥ upahūtā viśvasṛgbhirharigāthopagāyane
Once, at a sacrificial session of the gods, the troops of gandharvas and apsarases were summoned by the creators of the universe for the singing of songs about Hari.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.72
अहं च गायंस्तद्विद्वान् स्त्रीभिः परिवृतो गतः ज्ञात्वा विश्वसृजस्तन् मे हेलनं शेपुरोजसा याहि त्वं शूद्रतामाशु नष्टश्रीः कृतहेलनः
ahaṃ ca gāyaṃstadvidvān strībhiḥ parivṛto gataḥ jñātvā viśvasṛjastan me helanaṃ śepurojasā yāhi tvaṃ śūdratāmāśu naṣṭaśrīḥ kṛtahelanaḥ
And I, knowing that, went singing surrounded by women; the creators of the universe, recognising that contempt on my part, cursed me with (their) power: 'Go at once to the condition of a śūdra, your splendour lost, you who have shown contempt.'
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.73
तावद्दास्यामहं जज्ञे तत्रापि ब्रह्मवादिनाम् शुश्रूषयानुषङ्गेण प्राप्तो ऽहं ब्रह्मपुत्रताम्
tāvaddāsyāmahaṃ jajñe tatrāpi brahmavādinām śuśrūṣayānuṣaṅgeṇa prāpto 'haṃ brahmaputratām
Thereupon I was born of a maidservant; but even there, by attending upon the expounders of Brahman, through that association I attained the state of a son of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.74
धर्मस्ते गृहमेधीयो वर्णितः पापनाशनः गृहस्थो येन पदवीमञ्जसा न्यासिनामियात्
dharmaste gṛhamedhīyo varṇitaḥ pāpanāśanaḥ gṛhastho yena padavīmañjasā nyāsināmiyāt
The householder's duty, which destroys sin, has been described to you — by which a householder may readily reach the path of the renunciants.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.75
यूयं नृलोके बत भूरिभागा लोकं पुनाना मुनयो ऽभियन्ति येषां गृहान् आवसतीति साक्षाद् गूढं परं ब्रह्म मनुष्यलिङ्गम्
yūyaṃ nṛloke bata bhūribhāgā lokaṃ punānā munayo 'bhiyanti yeṣāṃ gṛhān āvasatīti sākṣād gūḍhaṃ paraṃ brahma manuṣyaliṅgam
You are indeed greatly fortunate in the world of men, for sages who purify the world come to (you) — to whose houses (they come thinking): "The Supreme Brahman itself, hidden here in human form, dwells (in this house)."
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.76
स वा अयं ब्रह्म महद्विमृग्य कैवल्यनिर्वाणसुखानुभूतिः प्रियः सुहृद्वः खलु मातुलेय आत्मार्हणीयो विधिकृद्गुरुश्च
sa vā ayaṃ brahma mahadvimṛgya kaivalyanirvāṇasukhānubhūtiḥ priyaḥ suhṛdvaḥ khalu mātuleya ātmārhaṇīyo vidhikṛdguruśca
He indeed, this one here, is Brahman, sought after by the great, the very experience of the bliss of absolute liberation; he is your dear one, your friend, indeed your maternal cousin, to be honoured as your own self, and the maker of ordinances and (your) teacher.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.77
न यस्य साक्षाद्भवपद्मजादिभी रूपं धिया वस्तुतयोपवर्णितम् मौनेन भक्त्योपशमेन पूजितः प्रसीदतामेष स सात्वतां पतिः
na yasya sākṣādbhavapadmajādibhī rūpaṃ dhiyā vastutayopavarṇitam maunena bhaktyopaśamena pūjitaḥ prasīdatāmeṣa sa sātvatāṃ patiḥ
He whose form has not been described as it truly is by the intellect even by Śiva, the lotus-born (Brahmā), and others directly — may he, worshipped by silence, by devotion, by tranquillity, this lord of the Sātvatas, be gracious.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.78
श्रीशुक उवाच इति देवर्षिणा प्रोक्तं निशम्य भरतर्षभः पूजयामास सुप्रीतः कृष्णं च प्रेमविह्वलः
śrīśuka uvāca iti devarṣiṇā proktaṃ niśamya bharatarṣabhaḥ pūjayāmāsa suprītaḥ kṛṣṇaṃ ca premavihvalaḥ
Śrī Śuka said: Having heard what was thus spoken by the divine sage, the bull of the Bharatas, greatly pleased and overcome with love, worshipped (him), and Kṛṣṇa also.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.79
कृष्णपार्थावुपामन्त्र्य पूजितः प्रययौ मुनिः श्रुत्वा कृष्णं परं ब्रह्म पार्थः परमविस्मितः
kṛṣṇapārthāvupāmantrya pūjitaḥ prayayau muniḥ śrutvā kṛṣṇaṃ paraṃ brahma pārthaḥ paramavismitaḥ
Having taken leave of Kṛṣṇa and Arjuna, the sage, being honoured, departed; and Arjuna, having heard that Kṛṣṇa is the Supreme Brahman, was utterly astonished.
AI translation rendered from the Sanskrit, not a published edition
SB 7 15.80
इति दाक्षायिणीनां ते पृथग् वंशा प्रकीर्तिताः देवासुरमनुष्याद्या लोका यत्र चराचराः
iti dākṣāyiṇīnāṃ te pṛthag vaṃśā prakīrtitāḥ devāsuramanuṣyādyā lokā yatra carācarāḥ
Thus have those lineages of the daughters of Dakṣa been proclaimed to you one by one — (from them come) gods, demons, humans and the rest, and the worlds wherein are moving and unmoving beings.
AI translation rendered from the Sanskrit, not a published edition