[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Bhagavatapurana](https://indike.org/pramana/in.purana.bhagavata) › 11.23 # Bhagavatapurana 11.23: atha trayoviṃśo'dhyāyaḥ Bhāgavatapurāṇa 11.23 - **Language:** Sanskrit ### atha trayoviṃśo'dhyāyaḥ ### [11.23.1](https://indike.org/pramana/in.purana.bhagavata.11.23.1) /0 śrī-bādarāyaṇir uvāca sa evam āśaṃsita uddhavena bhāgavata-mukhyena dāśārha-mukhyaḥ / sabhājayan bhṛtya-vaco mukundas tam ābabhāṣe śravaṇīya-vīryaḥ // > Śrī Bādarāyaṇi said: > Having been thus asked by Uddhava, the foremost of the Bhāgavatas, Mukunda, the chief of the Daśārhas, / welcoming the words of his servant, spoke to him, his valor worthy of being heard. > — English (machine translation) (machine translation) > 1. Sri Badarayani said:— Thus prayed to by Uddhava, foremost one among His devotees, Mukunda, foremost among Dasarhas, whose glories are worth listening to, complimented His servant on his request and said to him. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.2](https://indike.org/pramana/in.purana.bhagavata.11.23.2) /0 śrī-bhagavān uvāca bārhaspatya sa nāsty atra sādhur vai durjaneritaiḥ / duraktair bhinnam ātmānaṃ yaḥ samādhātum īśvaraḥ // > The Lord said: > O disciple of Bṛhaspati, there is hardly any virtuous man in this world / who is able to compose his mind when pierced by harsh words spoken by the wicked. > — English (machine translation) (machine translation) > 2. The Lord said:— O disciple of Brihaspati, indeed there is no such perfect saint in the world as is able to keep himself unagitated, when his self is pierced with the bad words of the wicked. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.3](https://indike.org/pramana/in.purana.bhagavata.11.23.3) na tathā tapyate viddhaḥ pumān bāṇais tu marma-gaiḥ / yathā tudanti marma-sthā hy asatāṃ paruṣeṣavaḥ // > A man pierced by arrows striking vital parts does not suffer as much / as the harsh arrows of the wicked sting when lodged in the heart. > — English (machine translation) (machine translation) > 3. A man is not so severely pained by the shafts planted in his vital parts as he is by the cruel shafts of words of the wicked, which touch the vital points of his character. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.4](https://indike.org/pramana/in.purana.bhagavata.11.23.4) kathayanti mahat puṇyam itihāsam ihoddhava / tam ahaṃ varṇayiṣyāmi nibodha su-samāhitaḥ // > In this connection, Uddhava, they narrate a greatly purifying ancient story; / I shall describe it to you—listen with full concentration. > — English (machine translation) (machine translation) > 4. On this point, O Uddhava, a very sacred story of ancient times is handed down and I shall describe it to thee: study that with undivided attention. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.5](https://indike.org/pramana/in.purana.bhagavata.11.23.5) kenacid bhikṣuṇā gītaṃ paribhūtena durjanaiḥ / smaratā dhṛti-yuktena vipākaṃ nija-karmaṇām // > It was sung by a certain mendicant who had been insulted by wicked men, / who, endowed with fortitude, remembered the ripening of his own past deeds. > — English (machine translation) (machine translation) > 5. By a certain ascetic who was ill-treated by wicked people and who however remembered with fortitude the ripe consequence of his own karma, this was sung (told by him):— > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.6](https://indike.org/pramana/in.purana.bhagavata.11.23.6) avantiṣu dvijaḥ kaścid āsīd āḍhyatamaḥ śriyā / vārtā-vṛttiḥ kadaryas tu kāmī lubdho 'ti-kopanaḥ // > In Avanti there lived a certain twice-born man, exceptionally rich in wealth; / his livelihood was commerce, but he was a miser, lustful, greedy, and extremely irritable. > — English (machine translation) (machine translation) > 6. In the country of Avantis there was a twice-born person possessed of extensive riches: he pursued agriculture, and was miserly, full of passion for women, covetous and very irritable. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.7](https://indike.org/pramana/in.purana.bhagavata.11.23.7) jñātayo 'tithayas tasya vāṅ-mātreṇāpi nārcitāḥ / śūnyāvasatha ātmāpi kāle kāmair anarcitaḥ // > Neither his relatives nor guests were honored by him even with mere words; / in that desolate dwelling, even he himself was not gratified with pleasures at the proper time. > — English (machine translation) (machine translation) > 7. Neither relations nor guests were honoured by him, even by word of mouth; he dwelt in a house unknown to all religious activities and did not gratify himself in time with the desired things (pleasures). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.8](https://indike.org/pramana/in.purana.bhagavata.11.23.8) duhśīlasya kadaryasya druhyante putra-bāndhavāḥ / dārā duhitaro bhṛtyā viṣaṇṇā nācaran priyam // > His sons and relatives were hostile to that ill-behaved miser; / his wife, daughters, and servants, dejected, did not treat him with affection. > — English (machine translation) (machine translation) > 8. To the wicked man who, bent only on enriching himself, remains a miser, even his sons and relations prove treacherous. His wife, daughters and servants got so disgusted that they would not do what he liked. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.9](https://indike.org/pramana/in.purana.bhagavata.11.23.9) tasyaivaṃ yakṣa-vittasya cyutasyobhaya-lokataḥ / dharma-kāma-vihīnasya cukrudhuḥ pañca-bhāginaḥ // > To him thus guarding his wealth like a Yakṣa, fallen from both worlds, / devoid of dharma and desire, the five rightful sharers became angry. > — English (machine translation) (machine translation) > 9. With that miser who had, like a Yaksha or ghost, only to guard the treasure, who had fallen from both the worlds and was > — S. Subba Rau 1928, The Srimad Bhagavatam > destitute of righteousness or pleasures of life, the five claimants grew very angry. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.10](https://indike.org/pramana/in.purana.bhagavata.11.23.10) tad-avadhyāna-visrasta- puṇya-skandhasya bhūri-da / artho 'py agacchan nidhanaṃ bahv-āyāsa-pariśramaḥ // > When the mass of his religious merit was destroyed by their neglect, O generous one, / his wealth, acquired with immense toil and fatigue, also met with ruin. > — English (machine translation) (machine translation) > 10. O liberal Uddhava, when all his previous merit was gradually lost through his neglect of those five claimants (the five yajnas), even the wealth he had hoarded with great pains and exertion left him (was lost). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.11](https://indike.org/pramana/in.purana.bhagavata.11.23.11) jñātyo jagṛhuḥ kiñcit kiñcid dasyava uddhava / daivataḥ kālataḥ kiñcid brahma-bandhor nṛ-pārthivāt // > His relatives took some, robbers took some, O Uddhava; / some was lost through fate, some through time, some through common people, and some through the king, from that degraded brāhmaṇa. > — English (machine translation) (machine translation) > 11. Relations seized a portion, thieves laid their hands on some and portions were lost to the wicked man through the agency of Providence, Time, kings and other men (human kings). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.12](https://indike.org/pramana/in.purana.bhagavata.11.23.12) sa evaṃ draviṇe naṣṭe dharma-kāma-vivarjitaḥ / upekṣitaś ca sva-janaiś cintām āpa duratyayām // > When his wealth was thus destroyed, deprived of dharma and pleasure, / and neglected by his own kin, he was overcome with insurmountable anxiety. > — English (machine translation) (machine translation) > 12. When his substance was thus lost, the man destitute of the merit of righteousness and anything to contribute to his pleasure, and neglected by his own people, fell into an insuperable grief and anxiety. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.13](https://indike.org/pramana/in.purana.bhagavata.11.23.13) tasyaivaṃ dhyāyato dīrghaṃ naṣṭa-rāyas tapasvinaḥ / khidyato bāṣpa-kaṇṭhasya nirvedaḥ su-mahān abhūt // > As he thus brooded for a long time, his fortune ruined, afflicted, / grieving with his throat choked with tears, a great dispassion arose within him. > — English (machine translation) (machine translation) > 13. When that pitiful creature lost his gold and was brooding over it for many days and sorrowing over it with his throat choked up with tears, great was his despondency. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.14](https://indike.org/pramana/in.purana.bhagavata.11.23.14) sa cāhedam aho kaṣṭaṃ vṛthātmā me 'nutāpitaḥ / na dharmāya na kāmāya yasyārthāyāsa īdṛśaḥ // > And he said this: 'Alas, what misery! In vain have I tormented myself, / whose toil for wealth served neither dharma nor pleasure! > — English (machine translation) (machine translation) > 14. And he said this to himself, “Pity, in vain I put my body to suffering, gaining neither righteousness \*nor\* my own pleasure,—I whose labours have been so fruitless.” > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.15](https://indike.org/pramana/in.purana.bhagavata.11.23.15) prāyeṇāthāḥ kadaryāṇāṃ na sukhāya kadācana / iha cātmopatāpāya mṛtasya narakāya ca // > For misers, riches generally lead to happiness at no time; / in this life they cause torment to oneself, and after death they lead to hell. > — English (machine translation) (machine translation) > 15. Generally the moneys of the miserly do not contribute to their comfort or happiness: while here, they only lead to their own affliction and when dead, they lead them to hell. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.16](https://indike.org/pramana/in.purana.bhagavata.11.23.16) yaśo yaśasvināṃ śuddhaṃ ślāghyā ye guṇināṃ guṇāḥ / lobhaḥ sv-alpo 'pi tān hanti śvitro rūpam ivepsitam // > Even a slight greed destroys the pure fame of the famous / and the praiseworthy virtues of the virtuous, just as white leprosy ruins desirable beauty. > — English (machine translation) (machine translation) > 16. The pure glory of the glorious and the excellent qualities of those who are good, are spoiled by covetousness, however little it may be, just as a leprous spot makes the desired (exquisite) beauty detestable. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.17](https://indike.org/pramana/in.purana.bhagavata.11.23.17) arthasya sādhane siddhe utkarṣe rakṣaṇe vyaye / nāśopabhoga āyāsas trāsaś cintā bhramo nṛṇām // > In the acquisition of wealth, in its success, growth, preservation, expenditure, / loss, and enjoyment, there is toil, fear, anxiety, and bewilderment for men. > — English (machine translation) (machine translation) > 17. In acquiring wealth, in improving it when got, in securing it, in spending it, in its loss and use, men experience only labour and anxiety and confusion. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.18](https://indike.org/pramana/in.purana.bhagavata.11.23.18) steyaṃ hiṃsānṛtaṃ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ / bhedo vairam aviśvāsaḥ saṃspardhā vyasanāni ca // > Theft, violence, falsehood, hypocrisy, lust, anger, arrogance, pride, / discord, enmity, mistrust, rivalry, and addictions— > — English (machine translation) (machine translation) > 18 & 19. Theft, harmfulness, falsehood, hyprocrisy, passion, revenge, deep anger, pride, haughtiness, discord, enmity, distrust, envy, jealousy, passionate longing for women, gambling, etc., these fifteen evils that assail men have indeed their source in wealth: therefore the evil that goes by the name of wealth should altogether be abandoned by one bent on securing the highest good. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.19](https://indike.org/pramana/in.purana.bhagavata.11.23.19) ete pañcadaśānarthā hy artha-mūlā matā nṛṇām / tasmād anartham arthākhyaṃ śreyo-'rthī dūratas tyajet // > these fifteen evils are recognized among men as rooted in wealth; / therefore, one who desires the highest good should abandon from afar that evil known as wealth. > — English (machine translation) (machine translation) ### [11.23.20](https://indike.org/pramana/in.purana.bhagavata.11.23.20) bhidyante bhrātaro dārāḥ pitaraḥ suhṛdas tathā / ekāsnigdhāḥ kākiṇinā sadyaḥ sarve 'rayaḥ kṛtāḥ // > Brothers, wives, parents, and friends, / though deeply affectionate, are divided over a single cowrie-shell and instantly made into enemies. > — English (machine translation) (machine translation) > 20. Also brothers, wives, fathers and friends fall out and soon become enemies for the sake of a trifling. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.21](https://indike.org/pramana/in.purana.bhagavata.11.23.21) arthenālpīyasā hy ete saṃrabdhā dīpta-manyavaḥ / tyajanty āśu spṛdho ghnanti sahasotsṛjya sauhṛdam // > Agitated over the smallest amount of wealth, with their anger blazing, / they quickly abandon, compete with, and strike down \[one another\], suddenly casting away friendship. > — English (machine translation) (machine translation) > 21. For the sake of the least wealth (substance) all these quarrel, become enraged (burn with anger), soon abandon one another and out of jealousy stand in the way of one another, suddenly losing their love and friendship. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.22](https://indike.org/pramana/in.purana.bhagavata.11.23.22) labdhvā janmāmara-prārthyaṃ mānuṣyaṃ tad dvijāgryatām / tad anādṛtya ye svārthaṃ ghnanti yānty aśubhāṃ gatim // > Having obtained human birth, prayed for even by the immortals, and in that the preeminence of the twice-born, / those who disregard that and destroy their own true interest go to an inauspicious destination. > — English (machine translation) (machine translation) > 22. Having fallen upon human life sought after even by the celestitals, and even there in the foremost life of a brahmin, those who neglect it and spoil their own purpose, surely reach the (most) miserable goal. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.23](https://indike.org/pramana/in.purana.bhagavata.11.23.23) svargāpavargayor dvāraṃ prāpya lokam imaṃ pumān / draviṇe ko 'nuṣajjeta martyo 'narthasya dhāmani // > Having attained this human world, the gateway to heaven and liberation, / what mortal would become attached to wealth, the abode of ruin? > — English (machine translation) (machine translation) > 23. Having attained this human body, the gateway to Svarga and Moksha, which mortal man would be attached to wealth, the abode of all evil? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.24](https://indike.org/pramana/in.purana.bhagavata.11.23.24) devarṣi-pitṛ-bhūtāni jñātīn bandhūṃś ca bhāginaḥ / asaṃvibhajya cātmānaṃ yakṣa-vittaḥ pataty adhaḥ // > Failing to share with the gods, sages, ancestors, living beings, / kinsmen, relatives, or himself, one who hoards wealth like a Yakṣa falls downward. > — English (machine translation) (machine translation) > 24. He that does not divide it among the gods, Rishis, Pitris and relations, near and distant, who (all) deserve a share, does not use it for his own self, but watching it like a Yaksha, falls down. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.25](https://indike.org/pramana/in.purana.bhagavata.11.23.25) vyarthayārthehayā vittaṃ pramattasya vayo balam / kuśalā yena sidhyanti jaraṭhaḥ kiṃ nu sādhaye // > Through useless striving after wealth, the heedless man loses his riches, his youth, and his strength, / by which wise men achieve perfection. Now old, what can I accomplish? > — English (machine translation) (machine translation) > 25. “My life and strength are carelessly spent in the vain acquisition of wealth by which men of discrimination accomplish their salvation. Now, old and worn out, what purpose could I accomplish for myself? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.26](https://indike.org/pramana/in.purana.bhagavata.11.23.26) kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt / kasyacin māyayā nūnaṃ loko 'yaṃ su-vimohitaḥ // > Why does the wise man repeatedly torment himself with futile striving for wealth? / Surely this world is thoroughly deluded by someone’s creative power. > — English (machine translation) (machine translation) > 26. “Why does the man alive to the evil put himself to difficulties by repeated efforts to acquire wealth which tends to no good purpose? Certainly this world is completely deluded by the Maya of some One. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.27](https://indike.org/pramana/in.purana.bhagavata.11.23.27) kiṃ dhanair dhana-dair vā kiṃ kāmair vā kāma-dair uta / mṛtyunā grasyamānasya karmabhir vota janma-daiḥ // > What use are riches or givers of riches, or desires or givers of desires, / or actions that yield rebirth, to one who is being seized by death? > — English (machine translation) (machine translation) > 27. “What purpose of that man who is in the jaws of death, is served by wealth or by those that give wealth or by the objects of desire or by those that grant them or by those duties that entail births? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.28](https://indike.org/pramana/in.purana.bhagavata.11.23.28) nūnaṃ me bhagavāṃs tuṣṭaḥ sarva-deva-mayo hariḥ / yena nīto daśām etāṃ nirvedaś cātmanaḥ plavaḥ // > Surely the Lord Hari, who embodies all the gods, is pleased with me, / for he has brought me to this state and granted me dispassion, the raft for my self. > — English (machine translation) (machine translation) > 28. “Certainly that glorious Lord, Hari, who pervades all the gods, is very gracious unto me, for, by Him I am brought to this state; and the eschewing of desires is (indeed) a boat to me. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.29](https://indike.org/pramana/in.purana.bhagavata.11.23.29) so 'haṃ kālāvaśeṣeṇa śoṣayiṣye 'ṅgam ātmanaḥ / apramatto 'khila-svārthe yadi syāt siddha ātmani // > With whatever time remains to me, I shall emaciate my body, / vigilant in pursuit of all true goals, if it might be accomplished in the self. > — English (machine translation) (machine translation) > 29. “Brought to this safe condition) in the remaining time, I shall dry up this body of mine and if there be any further time left, > — S. Subba Rau 1928, The Srimad Bhagavatam > I shall find delight in Atman, and avoid all carelessness in respect of all my purposes (i. e., in being righteous and working for salvation). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.30](https://indike.org/pramana/in.purana.bhagavata.11.23.30) tatra mām anumoderan devās tri-bhuvaneśvarāḥ / muhūrtena brahma-lokaṃ khaṭvāṅgaḥ samasādhayat // > In this may the gods, the lords of the three worlds, approve me; / Khaṭvāṅga attained the world of Brahman in a mere moment. > — English (machine translation) (machine translation) > 30. “The gods, the rulers of the three worlds, would be glad to see me in that state; for king Khatvanga was indeed able in the course of an hour to secure Brahmaloka (the realisation of Parabrahman) to himself.” > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.31](https://indike.org/pramana/in.purana.bhagavata.11.23.31) /0 śrī-bhagavān uvāca ity abhipretya manasā hy āvantyo dvija-sattamaḥ / unmucya hṛdaya-granthīn śānto bhikṣur abhūn muniḥ // > The Lord said: / Resolving thus in his mind, that best of twice-born from Avantī / untied the knots in his heart and became a tranquil, wandering sage. > — English (machine translation) (machine translation) > 31. The Lord said:— Having thus considered and resolved in his mind, the great brahmin of Avantis cut off the knots at the heart and, full of tranquillity, became an ascetic given to contemplation. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.32](https://indike.org/pramana/in.purana.bhagavata.11.23.32) sa cacāra mahīm etāṃ saṃyatātmendriyānilaḥ / bhikṣārthaṃ nagara-grāmān asaṅgo 'lakṣito 'viśat // > He wandered this earth with his mind, senses, and breath restrained; / detached and unnoticed, he entered cities and villages for alms. > — English (machine translation) (machine translation) > 32. He wandered about this earth, with perfect control over his mind, senses and breaths and for the sake of alms, he (just) entered cities and villages, forming no attachments and marked by none. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.33](https://indike.org/pramana/in.purana.bhagavata.11.23.33) taṃ vai pravayasaṃ bhikṣum avadhūtam asaj-janāḥ / dṛṣṭvā paryabhavan bhadra bahvībhiḥ paribhūtibhiḥ // > Seeing that aged, wandering ascetic who had cast off all worldly ways, / wicked people, O gentle one, insulted him with many humiliations. > — English (machine translation) (machine translation) > 33. The wicked people who saw the aged beggar going about naked, ill-treated him in various ways. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.34](https://indike.org/pramana/in.purana.bhagavata.11.23.34) kecit tri-veṇuṃ jagṛhur eke pātraṃ kamaṇḍalum / pīṭhaṃ caike 'kṣa-sūtraṃ ca kanthāṃ cīrāṇi kecana / pradāya ca punas tāni darśitāny ādadur muneḥ // > Some seized his triple staff, others his begging bowl and water pot, / some his seat, others his rosary, and some his patched rag and clothes; / having displayed them, they gave them back, only to snatch them again from the sage. > — English (machine translation) (machine translation) > 34. Some took away his bamboo staff, some his jar, some his seat and some one his string of beads, and some again his rags and barks. > — S. Subba Rau 1928, The Srimad Bhagavatam > 35. Now they returned them to him or simply showed them to him:— When he on the river side, was eating of the food he got by begging, they snatched it away. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.35](https://indike.org/pramana/in.purana.bhagavata.11.23.35) annaṃ ca bhaikṣya-sampannaṃ bhuñjānasya sarit-taṭe / mūtrayanti ca pāpiṣṭhāḥ ṣṭhīvanty asya ca mūrdhani // > When he was eating his begged food on a riverbank, / the vile men would urinate on it and spit upon his head. > — English (machine translation) (machine translation) > 36. The sinful people make water on him, cast all nuisance on his head; they force the silent sage to speak, and if he does not, they beat him. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.36](https://indike.org/pramana/in.purana.bhagavata.11.23.36) yata-vācaṃ vācayanti tāḍayanti na vakti cet / tarjayanty apare vāgbhiḥ steno 'yam iti vādinaḥ / badhnanti rajjvā taṃ kecid badhyatāṃ badhyatām iti // > They would try to make him speak though he observed silence, beating him if he did not speak; / others threatened him with harsh words, shouting, “This man is a thief!” / and some tied him with a rope, saying, “Bind him! Bind him!” > — English (machine translation) (machine translation) > 37 & 38. They say, ‘he is a thief,’ and threaten him with words, some tie him with ropes, saying, ‘kill him,’ ‘kill him,’ some hurl him down, treating him with contempt, saying, “he is a rogue posing himself to be a righteous man; having lost his wealth and abandoned by his people, he has taken to this course of life.” > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.37](https://indike.org/pramana/in.purana.bhagavata.11.23.37) kṣipanty eke 'vajānanta eṣa dharma-dhvajaḥ śaṭhaḥ / kṣīṇa-vitta imāṃ vṛttim agrahīt sva-janojjhitaḥ // > Others reviled and mocked him: “This fraud is a hypocrite of dharma! / Ruined in wealth and abandoned by his kin, he has taken up this livelihood.” > — English (machine translation) (machine translation) ### [11.23.38](https://indike.org/pramana/in.purana.bhagavata.11.23.38) aho eṣa mahā-sāro dhṛtimān giri-rāḍ iva / maunena sādhayaty arthaṃ baka-vad dṛḍha-niścayaḥ // > “Ah, see how steadfast he is, firm like the king of mountains! / Silent like a crane, firm in resolve, he pursues his aim!” > — English (machine translation) (machine translation) > 39. “Ah, he is very strong, very stout-hearted like a great > — S. Subba Rau 1928, The Srimad Bhagavatam > hill: he wants to gain his purpose by silence; he is very resolute like the crane." > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.39](https://indike.org/pramana/in.purana.bhagavata.11.23.39) ity eke vihasanty enam eke durvātayanti ca / taṃ babandhur nirurudhur yathā krīḍanakaṃ dvijam // > Thus some mocked him, while others broke wind at him; / they bound and confined the twice-born ascetic like a plaything. > — English (machine translation) (machine translation) > 40. Thus some ridiculed him and some showered bad words on him: they tied and restrained that brahmin like a toy. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.40](https://indike.org/pramana/in.purana.bhagavata.11.23.40) evaṃ sa bhautikaṃ duḥkhaṃ daivikaṃ daihikaṃ ca yat / bhoktavyam ātmano diṣṭaṃ prāptaṃ prāptam abudhyata // > Whatever suffering befell him—caused by other beings, by the gods, or by his own body— / he recognized it as his destined lot, to be endured as it came. > — English (machine translation) (machine translation) > 41. Whatever affliction thus befell him, caused by the elements or the gods or his own body, he understood each as it came, as decreed to be experienced by him. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.41](https://indike.org/pramana/in.purana.bhagavata.11.23.41) paribhūta imāṃ gāthām agāyata narādhamaiḥ / pātayadbhiḥ sva dharma-stho dhṛtim āsthāya sāttvikīm // > Though insulted by vile men trying to cast him down, / he remained steadfast in his own dharma, took refuge in sattvic resolve, and sang this song. > — English (machine translation) (machine translation) > 42. Thus ill-treated by the basest of men bent on forcing him to abandon his saintly course, the brahmin, firm in his own righteous duties and having the fortitude of satvic nature, sang the following song. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.42](https://indike.org/pramana/in.purana.bhagavata.11.23.42) /0 dvija uvāca nāyaṃ jano me sukha-duḥkha-hetur na devatātmā graha-karma-kālāḥ / manaḥ paraṃ kāraṇam āmananti saṃsāra-cakraṃ parivartayed yat // > The twice-born said: / These people are not the cause of my pleasure and pain, nor are the gods, nor the body, nor the planets, nor karma, nor time; / the mind alone, they declare, is the primary cause that turns the wheel of the cycle of rebirth. > — English (machine translation) (machine translation) > 43. The Brahmin said:— Neither these people nor the gods, nor Atman (self) nor planets nor karma, nor time is the cause of pain and pleasure. But they say that it is the mind that is the true cause of happiness or misery, as it sets agoing the wheel of samsara. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.43](https://indike.org/pramana/in.purana.bhagavata.11.23.43) mano guṇān vai sṛjate balīyas tataś ca karmāṇi vilakṣaṇāni / śuklāni kṛṣṇāny atha lohitāni tebhyaḥ sa-varṇāḥ sṛtayo bhavanti // > The powerful mind creates the modes of nature, and from them arise varied actions— / white, black, and red—and from these proceed states of transmigration corresponding to their colors. > — English (machine translation) (machine translation) > 44. The powerful mind indeed makes the various gunas function and through them brings about wonderful and various karma or acts, white, dark, or red, (i. e., Satvika, Tamasa or Rajasa) and thence result the several (courses of life) agreeing with the colours of the acts. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.44](https://indike.org/pramana/in.purana.bhagavata.11.23.44) anīha ātmā manasā samīhatā hiraṇ-mayo mat-sakha udvicaṣṭe / manaḥ sva-liṅgaṃ parigṛhya kāmān juṣan nibaddho guṇa-saṅgato 'sau // > The self, inactive, golden, and my companion, watches over the active mind; / but this \[individual self\], embracing the mind that projects forms and enjoying desires, is bound by attachment to the modes. > — English (machine translation) (machine translation) > 45. Paramatman is inactive though, as the director, present with the Jiva who actively works with the mind, because He is perfect in the power of wisdom and as my friend and director He sees everything in His unclouded light; but the Jiva taking this mind to be his own self, resorts to the objects and through its (mind's) active qualities, remains in mundane bondage. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.45](https://indike.org/pramana/in.purana.bhagavata.11.23.45) dānaṃ sva-dharmo niyamo yamaś ca śrutaṃ ca karmāṇi ca sad-vratāni / sarve mano-nigraha-lakṣaṇāntāḥ paro hi yogo manasaḥ samādhiḥ // > Charity, one's own dharma, observances, restraints, / sacred study, rituals, and pious vows / all culminate in the control of the mind; for the supreme yoga is the absorption of the mind. > — English (machine translation) (machine translation) > 46. Charitable gifts, the duties of his own Varna and Asrama, Niyamas and Yamas, the study of the Vedas, various acts enjoined therein and the good observances as fasting on Ekadasi,—all find their use in governing the mind; for to keep the mind in a balanced state is the highest form of Yoga. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.46](https://indike.org/pramana/in.purana.bhagavata.11.23.46) samāhitaṃ yasya manaḥ praśāntaṃ dānādibhiḥ kiṃ vada tasya kṛtyam / asaṃyataṃ yasya mano vinaśyad dānādibhiś ced aparaṃ kim ebhiḥ // > Tell me, what use are charity and other practices to one whose mind is collected and serene? / And if one's mind is unrestrained and ruining oneself, what further use are these acts of charity and the rest? > — English (machine translation) (machine translation) > 47. When any one has a mind peaceful, serene and full of devotion to the Lord, say what more he has to accomplish by means of gifts and other duties? If the mind of any one is not so brought under control by gifts and other courses, but gets worse, what other good purpose of his have they to serve? (Nothing). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.47](https://indike.org/pramana/in.purana.bhagavata.11.23.47) mano-vaśe 'nye hy abhavan sma devā manaś ca nānyasya vaśaṃ sameti / bhīṣmo hi devaḥ sahasaḥ sahīyān yuñjyād vaśe taṃ sa hi deva-devaḥ // > The other gods have fallen under the sway of the mind, but the mind yields to the sway of no other; / it is a formidable deity, stronger than the strong; whoever brings it under control is the god of gods. > — English (machine translation) (machine translation) > 48. The gods and the senses presided over by them are under the control of the mind and the mind does not come under the control of any other: for the formidable god called Mind is stronger than the strongest; therefore he who could bring it under his control is indeed the god of gods. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.48](https://indike.org/pramana/in.purana.bhagavata.11.23.48) tam durjayaṃ śatrum asahya-vegam arun-tudaṃ tan na vijitya kecit / kurvanty asad-vigraham atra martyair mitrāṇy udāsīna-ripūn vimūḍhāḥ // > Failing to conquer that invincible enemy whose force is unbearable and who pierces the heart, / deluded mortals wage useless conflict here against mortals, making them into friends, neutrals, and enemies. > — English (machine translation) (machine translation) > 49. Not having conquered that invincible enemy of irresistible force, that cuts the vital parts, some make a wicked (useless) war upon mortals here and are foolish enough to make friends of some, enemies of some, or to neglect some others. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.49](https://indike.org/pramana/in.purana.bhagavata.11.23.49) dehaṃ mano-mātram imaṃ gṛhītvā mamāham ity andha-dhiyo manuṣyāḥ / eṣo 'ham anyo 'yam iti bhrameṇa duranta-pāre tamasi bhramanti // > Taking this body—a mere projection of the mind—to be "I" and "mine," / blind-minded men wander in boundless darkness under the delusion: "This is I, and that is another." > — English (machine translation) (machine translation) > 50. Having mistaken this body, a mere creation of the mind, to be their own and their selves, men have their sense blinded with > — S. Subba Rau 1928, The Srimad Bhagavatam > the wrong notions of ‘I’, ‘Thou’, and ‘He’, and thus wander about in the infinite expanse of darkness. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.50](https://indike.org/pramana/in.purana.bhagavata.11.23.50) janas tu hetuḥ sukha-duḥkhayoś cet kim ātmanaś cātra hi bhaumayos tat / jihvāṃ kvacit sandaśati sva-dadbhis tad-vedanāyāṃ katamāya kupyet // > If other people are the cause of pleasure and pain, what is that to the self? For that pertains only to two earthly bodies; / when one bites one’s own tongue with one’s own teeth, at whom can one be angry for that pain? > — English (machine translation) (machine translation) > 51. If the body is the cause of pleasure and pain, (even on adopting that position) what has that to do with Atman? That relation belongs to some two bodies, pieces of the same earth. If sometimes any one bites his own lips with his own teeth, with whom should he be angry for the pain? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.51](https://indike.org/pramana/in.purana.bhagavata.11.23.51) duḥkhasya hetur yadi devatās tu kim ātmanas tatra vikārayos tat / yad aṅgam aṅgena nihanyate kvacit krudhyeta kasmai puruṣaḥ sva-dehe // > If the gods are the cause of suffering, what is that to the self? That pertains to modifications of the senses; / when one limb strikes another limb of one's own body, at whom can a person be angry? > — English (machine translation) (machine translation) > 52. If the deity is the cause of pain, let it be so; even then what has it to do with Atman? For it is related to two deities, i. e., to the two organs presided over by two deities: if sometimes in the same body of a certain person one limb strikes against another, with whom should he get angry? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.52](https://indike.org/pramana/in.purana.bhagavata.11.23.52) ātmā yadi syāt sukha-duḥkha-hetuḥ kim anyatas tatra nija-svabhāvaḥ / na hy ātmano 'nyad yadi tan mṛṣā syāt krudhyeta kasmān na sukhaṃ na duḥkham // > If the self itself were the cause of pleasure and pain, what other cause is there? It would be one's inherent nature; / for nothing exists apart from the self; and if it were false, why be angry? There is neither pleasure nor pain. > — English (machine translation) (machine translation) > 53. If one’s own self is the cause of pleasure and pain, evidently there is nothing from another: in that case the cause is > — S. Subba Rau 1928, The Srimad Bhagavatam > one’s own nature: if there were any other than Atman, it must be unreal and how could there be any occasion for anger, for, in the absence of the cause, there could be no pleasure or pain. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.53](https://indike.org/pramana/in.purana.bhagavata.11.23.53) grahā nimittaṃ sukha-duḥkhayoś cet kim ātmano 'jasya janasya te vai / grahair grahasyaiva vadanti pīḍāṃ krudhyeta kasmai puruṣas tato 'nyaḥ // > If the planets were the cause of pleasure and pain, what is that to the unborn self? They affect only what is born; / they say that the affliction is only of one planet by another; at whom should the person, who is distinct from them, be angry? > — English (machine translation) (machine translation) > 54. If the planets are considered the cause of pleasure and pain, what have they then to do with Atman that is unborn? They all relate only to the body that is born: if they say that the affliction is caused to one planet by other planets, with whom then should the man different from them get angry? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.54](https://indike.org/pramana/in.purana.bhagavata.11.23.54) karmāstu hetuḥ sukha-duḥkhayoś cet kim ātmanas tad dhi jaḍājaḍatve / dehas tv acit puruṣo 'yaṃ suparṇaḥ krudhyeta kasmai na hi karma mūlam // > If karma is the cause of pleasure and pain, what is that to the self? For action involves both the insentient and the sentient; / the body is insentient, and this conscious person is like a bird untouched by it; at whom should one be angry? Indeed karma is not the root. > — English (machine translation) (machine translation) > 55. If karma be the cause of pleasure and pain, be it so. What has that to do with Atman? That would only be true when one and the same thing happens to be unintelligent and intelligent: the body is unintelligent substance and the Purusha is pure intelligence: with whom should he get angry? For karma supposed to be the cause does not exist at all. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.55](https://indike.org/pramana/in.purana.bhagavata.11.23.55) kālas tu hetuḥ sukha-duḥkhayoś cet kim ātmanas tatra tad-ātmako 'sau / nāgner hi tāpo na himasya tat syāt krudhyeta kasmai na parasya dvandvam // > If time is the cause of pleasure and pain, what is that to the self? For the self is of the nature of time; / fire is not burned by heat, nor snow frozen by cold; at whom should one be angry? Duality does not belong to the transcendent. > — English (machine translation) (machine translation) > 56. If Time be taken as the cause of pleasure and pain, what has it to do with Atman? In that case Atman is himself Time: it > — S. Subba Rau 1928, The Srimad Bhagavatam > cannot be then said that fire suffers from the heat of fire and cold from the chillness of cold; who should be angry with whom? > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.56](https://indike.org/pramana/in.purana.bhagavata.11.23.56) na kenacit kvāpi kathañcanāsya dvandvoparāgaḥ parataḥ parasya / yathāhamaḥ saṃsṛti-rūpiṇaḥ syād evaṃ prabuddho na bibheti bhūtaiḥ // > Nowhere and in no way can the affliction of dualities affect the Supreme, which is beyond nature, / as it affects the ego that takes the form of transmigration; one who is thus awakened fears no beings. > — English (machine translation) (machine translation) > 57. From no cause, at no place and in no manner, the attack of the opposite states of pleasure and pain could be imagined in the case of Paramatman who is far beyond Prakriti, as it is in the case of Ahankara, the cause of Samsara. A man who has thus clearly understood the truth has nothing to fear from the Bhutas. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.57](https://indike.org/pramana/in.purana.bhagavata.11.23.57) etāṃ sa āsthāya parātma-niṣṭhām adhyāsitāṃ pūrvatamair maharṣibhiḥ / ahaṃ tariṣyāmi duranta-pāraṃ tamo mukundāṅghri-niṣevayaiva // > Relying on this devotion to the Supreme Self, maintained by the ancient great sages, / I shall cross over the boundless darkness simply by serving the lotus feet of Mukunda. > — English (machine translation) (machine translation) > 58. Having firmly gained this strong conviction (and devotion) about Paramatman which the most ancient Rishis had and by worshipping the feet of Mukunda, I, such as I have been and am, shall emerge from this endless expanse of darkness. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.58](https://indike.org/pramana/in.purana.bhagavata.11.23.58) /0 śrī-bhagavān uvāca nirvidya naṣṭa-draviṇe gata-klamaḥ pravrajya gāṃ paryaṭamāna ittham / nirākṛto 'sadbhir api sva-dharmād akampito 'mūṃ munir āha gāthām // > The Lord said: / Having felt dispassion when his wealth was lost, his distress gone, renouncing the world and wandering the earth thus, / though humiliated by wicked people and shaken from his dharma, the unshaken sage sang this song. > — English (machine translation) (machine translation) > 59. The Lord said:— On the loss of his wealth he felt renunciation, got over his despondency, became an ascetic, wandered over the earth: though thus ill-treated by the wicked, still unshaken from his righteous course, the sage gave expression to the song. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.59](https://indike.org/pramana/in.purana.bhagavata.11.23.59) sukha-duḥkha-prado nānyaḥ puruṣasyātma-vibhramaḥ / mitrodāsīna-ripavaḥ saṃsāras tamasaḥ kṛtaḥ // > No other gives pleasure or pain to a person; it is the delusion of the self; / friends, neutrals, and enemies, and the cycle of rebirth itself, are created by darkness. > — English (machine translation) (machine translation) > 60. In the case of a being the cause of happiness or misery is no other (than one's self); it is a delusion of the mind: the > — S. Subba Rau 1928, The Srimad Bhagavatam > Samsara consisting of friends, the indifferent and enemies is produced by Tamas, (ignorance). > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.60](https://indike.org/pramana/in.purana.bhagavata.11.23.60) tasmāt sarvātmanā tāta nigṛhāṇa mano dhiyā / mayy āveśitayā yukta etāvān yoga-saṅgrahaḥ // > Therefore, my dear friend, restrain the mind with all your heart by means of intelligence / fixed on me; united \[in me\], this is the concise sum of yoga. > — English (machine translation) (machine translation) > 61. Therefore, O child (father), make every effort to control the mind, by centering all thy thought on Me; and this is in brief all Yoga. > — S. Subba Rau 1928, The Srimad Bhagavatam ### [11.23.61](https://indike.org/pramana/in.purana.bhagavata.11.23.61) ya etāṃ bhikṣuṇā gītāṃ brahma-niṣṭhāṃ samāhitaḥ / dhārayañ chrāvayañ chṛṇvan dvandvair naivābhibhūyate // > One who, concentrated, retains, recites, or listens to this song sung by the mendicant, / rooted in Brahman, is never overpowered by the pairs of opposites. > — English (machine translation) (machine translation) > 62. He who, with a serene mind, remembers, reads to others, or listens to, this song of the ascetic, directly declaring Brahman is not overpowered by the opposite states of pleasure and pain. > — S. Subba Rau 1928, The Srimad Bhagavatam ## Translations (2) - [The Srimad Bhagavatam](https://indike.org/pramana/in.purana.bhagavata~en-subbarau.11.23.p2) — S. Subba Rau 1928, English - [English (machine translation)](https://indike.org/pramana/in.purana.bhagavata~en-mt.11.23.1) — English, machine translation ## Commentaries (1) - [Padaratnāvalī](https://indike.org/pramana/in.purana.bhagavata!vijayadhvaja.5.22.29) — Vijayadhvaja Tīrtha, Sanskrit ## Linked texts (1) - [Ajñānadhvāntacaṇḍabhāskara](https://indike.org/pramana/in.darsana.advaita.vada.amaresvara.ajnanadhvantacandabhaskara.3.129.p1) — Amareśvara Śāstrin 1825, Sanskrit --- Source: [https://indike.org/pramana/in.purana.bhagavata.11.23](https://indike.org/pramana/in.purana.bhagavata.11.23) · Pramāṇa