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- siva.sh/srimad-bhagavatam/skandam-5/11/5स वासनात्मा विषयोपरक्तो गुणप्रवाहो विकृतः षोडशात्मा । बिभ्रत्पृथङ्नामभि रूपभेदमन्तर्बहिष्ट्वं च पुरैस्तनोति ॥ ५-११-५ ॥sa vAsanAtmA viSayoparakto guNapravAho vikRtaH SoDazAtmA । bibhratpRthaGnAmabhi rUpabhedamantarbahiSTvaM ca puraistanoti ॥ 5-11-5 ॥Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body. ॥ 5-11-5 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/4यावन्मनो रजसा पूरुषस्य सत्त्वेन वा तमसा वानुरुद्धम् । चेतोभिराकूतिभिरातनोति निरङ्कुशं कुशलं चेतरं वा ॥ ५-११-४ ॥yAvanmano rajasA pUruSasya sattvena vA tamasA vAnuruddham । cetobhirAkUtibhirAtanoti niraGkuzaM kuzalaM cetaraM vA ॥ 5-11-4 ॥As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant. It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity. ॥ 5-11-4 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/3न तस्य तत्त्वग्रहणाय साक्षाद्वरीयसीरपि वाचः समासन् । स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात् ॥ ५-११-३ ॥na tasya tattvagrahaNAya sAkSAdvarIyasIrapi vAcaH samAsan । svapne niruktyA gRhamedhisaukhyaM na yasya heyAnumitaM svayaM syAt ॥ 5-11-3 ॥A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth. ॥ 5-11-3 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/2तथैव राजन्नुरुगार्हमेधवितानविद्योरुविजृम्भितेषु । न वेदवादेषु हि तत्त्ववादः प्रायेण शुद्धो नु चकास्ति साधुः ॥ ५-११-२ ॥tathaiva rAjannurugArhamedhavitAnavidyoruvijRmbhiteSu । na vedavAdeSu hi tattvavAdaH prAyeNa zuddho nu cakAsti sAdhuH ॥ 5-11-2 ॥My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities which are expounded in the Vedas are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest. ॥ 5-11-2 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/1ब्राह्मण उवाच अकोविदः कोविदवादवादान् वदस्यथो नातिविदां वरिष्ठः । न सूरयो हि व्यवहारमेनं तत्त्वावमर्शेन सहामनन्ति ॥ ५-११-१ ॥brAhmaNa uvAca akovidaH kovidavAdavAdAn vadasyatho nAtividAM variSThaH । na sUrayo hi vyavahAramenaM tattvAvamarzena sahAmananti ॥ 5-11-1 ॥The brāhmaṇa Jaḍa Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person. An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way. ॥ 5-11-1 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/25न विक्रिया विश्वसुहृत्सखस्य साम्येन वीताभिमतेस्तवापि । महद्विमानात्स्वकृताद्धि मादृङ्नङ्क्ष्यत्यदूरादपि शूलपाणिः ॥ ५-१०-२५ ॥na vikriyA vizvasuhRtsakhasya sAmyena vItAbhimatestavApi । mahadvimAnAtsvakRtAddhi mAdRGnaGkSyatyadUrAdapi zUlapANiH ॥ 5-10-25 ॥O my dear lord, you are the friend of the Supreme Personality of Godhead, who is the friend of all living entities. You are therefore equal to everyone, and you are free from the bodily conception. Although I have committed an offense by insulting you, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offense. Because of this, even though I may be as strong as Lord Śiva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaiṣṇava. ॥ 5-10-25 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/24तन्मे भवान् नरदेवाभिमानमदेन तुच्छीकृतसत्तमस्य । कृषीष्ट मैत्री दृशमार्तबन्धो यथा तरे सदवध्यानमंहः ॥ ५-१०-२४ ॥tanme bhavAn naradevAbhimAnamadena tucchIkRtasattamasya । kRSISTa maitrI dRzamArtabandho yathA tare sadavadhyAnamaMhaH ॥ 5-10-24 ॥Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you. ॥ 5-10-24 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/23शास्ताभिगोप्ता नृपतिः प्रजानां यः किङ्करो वै न पिनष्टि पिष्टम् । स्वधर्ममाराधनमच्युतस्य यदीहमानो विजहात्यघौघम् ॥ ५-१०-२३ ॥zAstAbhigoptA nRpatiH prajAnAM yaH kiGkaro vai na pinaSTi piSTam । svadharmamArAdhanamacyutasya yadIhamAno vijahAtyaghaugham ॥ 5-10-23 ॥My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way. ॥ 5-18-23 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/22स्थाल्यग्नितापात्पयसोऽभितापस्तत्तापतस्तण्डुलगर्भरन्धिः । देहेन्द्रियास्वाशयसन्निकर्षात्तत्संसृतिः पुरुषस्यानुरोधात् ॥ ५-१०-२२ ॥sthAlyagnitApAtpayaso'bhitApastattApatastaNDulagarbharandhiH । dehendriyAsvAzayasannikarSAttatsaMsRtiH puruSasyAnurodhAt ॥ 5-10-22 ॥King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning. ॥ 5-10-22 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/21दृष्टः श्रमः कर्मत आत्मनो वै भर्तुर्गन्तुर्भवतश्चानुमन्ये । यथासतोदानयनाद्यभावात् समूल इष्टो व्यवहारमार्गः ॥ ५-१०-२१ ॥dRSTaH zramaH karmata Atmano vai bharturganturbhavatazcAnumanye । yathAsatodAnayanAdyabhAvAt samUla iSTo vyavahAramArgaH ॥ 5-10-21 ॥You have said, “I am not fatigued from labor.” Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. This is my conjecture. You have also said that the external behavior exhibited between the master and the servant is not factual, but although in the phenomenal world it is not factual, the products of the phenomenal world can actually affect things. That is visible and experienced. As such, even though material activities are impermanent, they cannot be said to be untrue. ॥ 5-10-21 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/5स वासनात्मा विषयोपरक्तो गुणप्रवाहो विकृतः षोडशात्मा । बिभ्रत्पृथङ्नामभि रूपभेदमन्तर्बहिष्ट्वं च पुरैस्तनोति ॥ ५-११-५ ॥sa vAsanAtmA viSayoparakto guNapravAho vikRtaH SoDazAtmA । bibhratpRthaGnAmabhi rUpabhedamantarbahiSTvaM ca puraistanoti ॥ 5-11-5 ॥Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body. ॥ 5-11-5 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/4यावन्मनो रजसा पूरुषस्य सत्त्वेन वा तमसा वानुरुद्धम् । चेतोभिराकूतिभिरातनोति निरङ्कुशं कुशलं चेतरं वा ॥ ५-११-४ ॥yAvanmano rajasA pUruSasya sattvena vA tamasA vAnuruddham । cetobhirAkUtibhirAtanoti niraGkuzaM kuzalaM cetaraM vA ॥ 5-11-4 ॥As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant. It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity. ॥ 5-11-4 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/3न तस्य तत्त्वग्रहणाय साक्षाद्वरीयसीरपि वाचः समासन् । स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात् ॥ ५-११-३ ॥na tasya tattvagrahaNAya sAkSAdvarIyasIrapi vAcaH samAsan । svapne niruktyA gRhamedhisaukhyaM na yasya heyAnumitaM svayaM syAt ॥ 5-11-3 ॥A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth. ॥ 5-11-3 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/2तथैव राजन्नुरुगार्हमेधवितानविद्योरुविजृम्भितेषु । न वेदवादेषु हि तत्त्ववादः प्रायेण शुद्धो नु चकास्ति साधुः ॥ ५-११-२ ॥tathaiva rAjannurugArhamedhavitAnavidyoruvijRmbhiteSu । na vedavAdeSu hi tattvavAdaH prAyeNa zuddho nu cakAsti sAdhuH ॥ 5-11-2 ॥My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities which are expounded in the Vedas are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest. ॥ 5-11-2 ॥
- siva.sh/srimad-bhagavatam/skandam-5/11/1ब्राह्मण उवाच अकोविदः कोविदवादवादान् वदस्यथो नातिविदां वरिष्ठः । न सूरयो हि व्यवहारमेनं तत्त्वावमर्शेन सहामनन्ति ॥ ५-११-१ ॥brAhmaNa uvAca akovidaH kovidavAdavAdAn vadasyatho nAtividAM variSThaH । na sUrayo hi vyavahAramenaM tattvAvamarzena sahAmananti ॥ 5-11-1 ॥The brāhmaṇa Jaḍa Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person. An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way. ॥ 5-11-1 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/25न विक्रिया विश्वसुहृत्सखस्य साम्येन वीताभिमतेस्तवापि । महद्विमानात्स्वकृताद्धि मादृङ्नङ्क्ष्यत्यदूरादपि शूलपाणिः ॥ ५-१०-२५ ॥na vikriyA vizvasuhRtsakhasya sAmyena vItAbhimatestavApi । mahadvimAnAtsvakRtAddhi mAdRGnaGkSyatyadUrAdapi zUlapANiH ॥ 5-10-25 ॥O my dear lord, you are the friend of the Supreme Personality of Godhead, who is the friend of all living entities. You are therefore equal to everyone, and you are free from the bodily conception. Although I have committed an offense by insulting you, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offense. Because of this, even though I may be as strong as Lord Śiva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaiṣṇava. ॥ 5-10-25 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/24तन्मे भवान् नरदेवाभिमानमदेन तुच्छीकृतसत्तमस्य । कृषीष्ट मैत्री दृशमार्तबन्धो यथा तरे सदवध्यानमंहः ॥ ५-१०-२४ ॥tanme bhavAn naradevAbhimAnamadena tucchIkRtasattamasya । kRSISTa maitrI dRzamArtabandho yathA tare sadavadhyAnamaMhaH ॥ 5-10-24 ॥Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you. ॥ 5-10-24 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/23शास्ताभिगोप्ता नृपतिः प्रजानां यः किङ्करो वै न पिनष्टि पिष्टम् । स्वधर्ममाराधनमच्युतस्य यदीहमानो विजहात्यघौघम् ॥ ५-१०-२३ ॥zAstAbhigoptA nRpatiH prajAnAM yaH kiGkaro vai na pinaSTi piSTam । svadharmamArAdhanamacyutasya yadIhamAno vijahAtyaghaugham ॥ 5-10-23 ॥My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way. ॥ 5-18-23 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/22स्थाल्यग्नितापात्पयसोऽभितापस्तत्तापतस्तण्डुलगर्भरन्धिः । देहेन्द्रियास्वाशयसन्निकर्षात्तत्संसृतिः पुरुषस्यानुरोधात् ॥ ५-१०-२२ ॥sthAlyagnitApAtpayaso'bhitApastattApatastaNDulagarbharandhiH । dehendriyAsvAzayasannikarSAttatsaMsRtiH puruSasyAnurodhAt ॥ 5-10-22 ॥King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning. ॥ 5-10-22 ॥
- siva.sh/srimad-bhagavatam/skandam-5/10/21दृष्टः श्रमः कर्मत आत्मनो वै भर्तुर्गन्तुर्भवतश्चानुमन्ये । यथासतोदानयनाद्यभावात् समूल इष्टो व्यवहारमार्गः ॥ ५-१०-२१ ॥dRSTaH zramaH karmata Atmano vai bharturganturbhavatazcAnumanye । yathAsatodAnayanAdyabhAvAt samUla iSTo vyavahAramArgaH ॥ 5-10-21 ॥You have said, “I am not fatigued from labor.” Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. This is my conjecture. You have also said that the external behavior exhibited between the master and the servant is not factual, but although in the phenomenal world it is not factual, the products of the phenomenal world can actually affect things. That is visible and experienced. As such, even though material activities are impermanent, they cannot be said to be untrue. ॥ 5-10-21 ॥