From the Bhagavata Purana, Book 11, Chapters 7–9

The Uddhava Gita is Krishna's final teaching — his last extended discourse before departing the earth. Where the Bhagavad Gita was spoken on the eve of battle to the warrior Arjuna, the Uddhava Gita is spoken on the eve of annihilation to the devotee Uddhava, Krishna's childhood friend and closest companion. The mood is not war but farewell. The Yadava clan has been cursed. Dvaraka will sink into the sea. Krishna is leaving. And Uddhava, who cannot bear to be parted from him, begs for a teaching that will sustain him after Krishna is gone.

At the heart of Krishna's reply is the parable of the Avadhuta — a wandering ascetic who learned wisdom not from scriptures or teachers, but from twenty-four gurus drawn from the natural world: earth, wind, sky, water, fire, the moon, the sun, a pigeon, a python, the ocean, a moth, a honeybee, an elephant, a honey-gatherer, a deer, a fish, a courtesan named Pingala, an osprey, a child, a maiden, an arrow-maker, a snake, a spider, and a wasp. Each teaches a single lesson about attachment, desire, renunciation, or the nature of the self.

This is a Good Works Translation from the Sanskrit text of the Bhagavata Purana as preserved in the GRETIL critical edition (Göttingen Register of Electronic Texts in Indian Languages). The Uddhava Gita (Bhagavata Purana 11.7–29) is one of the great philosophical texts of Hinduism, regarded by many commentators as equal in depth to the Bhagavad Gita. The three chapters presented here (11.7–9) contain the complete parable of the twenty-four gurus — the most beloved and widely anthologized portion of the Uddhava Gita.

Chapter 7 — The Avadhuta

Krishna tells Uddhava of his coming departure and instructs him in the path of renunciation. He then recounts the ancient dialogue between King Yadu and a wandering ascetic who learned wisdom from twenty-four gurus — beginning with earth, wind, sky, water, fire, the moon, and the sun, and ending with the parable of the pigeon.

The Lord spoke:

What you have said to me, O greatly blessed one, is precisely what I myself intend.

Brahma, Shiva, and the guardians of the worlds all long for my abode in heaven.

I have accomplished in full the work of the gods for which I descended to this earth, asked by Brahma.

This clan, burned by a curse, will perish through its own internal strife. The ocean will swallow this city on the seventh day.

The moment I abandon this world, O good one, it will lose its auspiciousness and soon be overwhelmed by the age of Kali.

You must not remain here on this earth once I have left it. In the age of Kali, people will turn toward what is unwholesome.

Abandon everything — all affection for family, kinsmen, and friends. Fix your mind wholly upon me, see all things equally, and wander the earth.

Whatever is grasped by the mind, by speech, by sight, by hearing and the other senses — know it to be the product of illusion and the mind. It is transient.

For one who is not yoked, the manifold world is a confusion that brings both merit and fault — the distinctions of "action," "non-action," and "wrong action" arise from perceiving merit and fault.

Therefore, with senses gathered and mind composed, see this entire world as resting in the Self, and the Self as resting in me, the Supreme Lord.

United with knowledge and realization, having become the Self of all embodied beings, content in the experience of the Self — you will not be hindered by any obstacle.

One who has transcended the notion of fault in both paths neither refrains from what is forbidden nor performs what is prescribed — like a child.

The friend of all beings, peaceful, firm in knowledge and realization, seeing the entire universe as my own Self — such a one does not fall again.

Shuka said:

Thus instructed by the Lord, Uddhava, that supreme devotee, O king, bowed down and spoke to the Unfallen One, desiring to know the truth.

Uddhava spoke:

O lord of yoga, O soul of yoga, O source of yoga — you have taught me renunciation as the path to the highest good.

But this renunciation of desires is difficult for those whose minds cling to sense-objects — how much more so, O Soul of all, for those without devotion to you. This is my understanding.

I am plunged deep in the confusion of "I" and "mine," my foolish mind entangled in the self-and-its-connections fashioned by your illusion. Tell me plainly — how may I accomplish what you have described? Teach your servant, O Lord.

Among all the wise I see no other teacher of the truth of the Self but you, O Lord — the truth that is self-luminous. All these beings from Brahma downward, their minds bewildered by your illusion, take the outer world to be real.

Therefore I take refuge in you — faultless, boundless, all-knowing, sovereign, whose realm is Vaikuntha without limit — I who am weary-minded, scorched by affliction, take refuge in Narayana, the friend of man.

The Lord spoke:

Generally, those among human beings who are discerning about the nature of things in this world lift themselves from the impure by means of the Self alone.

The Self itself is the guru of the Self, especially for a human being — for through direct perception and inference, one discovers what is truly beneficial.

In the human form, the wise who are skilled in the discernment of Sankhya and Yoga perceive me directly, endowed with all powers.

Among the many forms of life — one-footed, two-footed, three-footed, four-footed, many-footed, and without feet — the human form is dearest to me.

For here, though I am imperceptible to the senses, seekers search for me through the perceptible qualities that are my signs, inferring the unseizable.

On this subject they tell an ancient story — a dialogue between the Avadhuta and King Yadu of immeasurable splendor.

Seeing a certain twice-born Avadhuta wandering freely without fear — a young sage — Yadu, who knew dharma, questioned him.

King Yadu spoke:

Whence comes this wisdom of yours, O brahmin — so keen, though you do nothing? Having attained it, you wander through the world like a child, wise one.

People in this world generally strive in the pursuits of dharma, wealth, and pleasure, seeking long life, fame, and fortune.

But you — capable, wise, skillful, handsome, sweet of speech — you do nothing, you desire nothing. You are like a madman, like one dazed, like a ghost.

While people all around are burning in the wildfire of desire and greed, you are not scorched — like an elephant standing in the waters of the Ganga, free from the fire.

Tell us who ask you, O brahmin, the cause of the bliss in your Self — you who are free from all contact, alone in the Self.

The Lord continued:

Thus honored and questioned by the great-souled Yadu, the brahmin, with a bow of respect, spoke to the king who had bowed before him.

The brahmin spoke:

I have many gurus, O king — taken up by my own intelligence — from whom I learned wisdom and now wander free. Hear of them:

Earth, wind, sky, water, fire, the moon, the sun,
the pigeon, the python, the ocean, the moth, the honeybee, the elephant,
the honey-gatherer, the deer, the fish, the courtesan Pingala,
the osprey, the child, the maiden, the arrow-maker,
the snake, the spider, and the wasp.

These are my gurus, O king — twenty-four in all — from whose ways I have learned what I know of the Self.

What I learned from each, and how, O son of Nahusha — hear this, O tiger among men, as I tell it to you.

Earth

A wise person, though assailed by the forces of destiny acting through other beings, should not waver from the path. From earth I learned this vow.

The sage, like a mountain — which exists entirely for the sake of others and whose very being is for others — should learn selflessness from the teacher that is the mountain.

Wind

The sage should be content with whatever sustains the breath of life alone — not with what pleases the senses — so that knowledge is not destroyed and speech and mind are not scattered.

A yogi, entering sense-objects of every kind and quality, is not stained by their virtues or faults — free of attachment, like the wind.

Though dwelling in bodies made of earth, the yogi who sees the Self is not joined to their qualities — as the wind, though carrying scents, is not itself scented.

Sky

Hidden within all things, both moving and still, pervading all without boundary, unattached — the sage should realize the Self as being like space.

Just as the sky is untouched by clouds, storms, fire, and wind driven by the seasons, so the self is not touched by the qualities born of time.

Water

Pure by nature, smooth, sweet, sanctifying — the sage should purify others like the friend of humanity that is water, through sight, through touch, through the telling of his name.

Fire

Radiant with austerity, blazing, hard to subdue, taking his food into his belly — consuming all that is offered yet unstained — like fire.

Sometimes hidden, sometimes manifest, worthy of worship by those who seek the good — he feeds on the offerings of all givers, burning away the inauspiciousness of their past and future.

The Lord enters forms created by his own illusion, bearing the marks of both being and non-being, and appears as those very forms — as fire appears differently in different kinds of wood.

Moon

Birth, growth, decline, and death belong to the body, not to the Self — just as the phases of the moon, following an invisible course through time, belong to the moon's appearance and not to the moon.

The arising and passing of beings, though eternal in their flow, are invisible when seen rightly — as the flames of a fire seem ever the same, though each instant a new flame arises and dies.

Sun

The yogi gathers the qualities of things according to season and releases them — yet is not joined to them. Like a cowherd with his cows, or the sun with its gathered waters.

Though present in all things, the Self appears to be limited by the forms it inhabits — as the sun, reflected in water, appears to those of dull understanding as many suns. But the Self, like the sun, is one.

The Pigeon

One should not form excessive attachment or association with anyone anywhere. One who does so suffers grief, like the pigeon who lost his wits.

A certain pigeon built his nest in a tree in the forest and lived there for some years with his wife, the she-pigeon.

The two pigeons, their hearts bound together by affection, bound gaze to gaze, limb to limb, thought to thought — householders in their duty.

Whatever she wished, whatever pleased her, the pigeon — tender toward her, unable to master his senses — fulfilled, however difficult it was to obtain.

In time the she-pigeon conceived her first brood and laid her eggs in the nest in the presence of her husband.

When the time came, from those eggs — by the inconceivable power of the Lord — the young ones emerged, tender-limbed and soft-feathered.

The couple, devoted parents, delighted in raising their young, listening to the little ones' cries, rejoicing in their babbling voices.

The soft feathers, the sweet cries, the clumsy movements, the fearless greetings of the young — in these the parents found their joy.

Their hearts bound to each other by affection, bewildered by the illusion of Vishnu, the two foolish-minded ones raised their children.

One day the two parents went out together to find food for their family, and they searched through the surrounding forest for a long time.

A certain hunter, wandering the forest by chance, saw the young pigeons near the nest and spread his net to catch them.

The pigeon and his wife, ever anxious to feed their brood, returned with food and came to their nest.

The she-pigeon, seeing her young ones trapped in the net, crying out — she rushed toward them, crying out herself, stricken with grief.

Bound by the ropes of affection, the wretched creature — seeing her trapped children, helpless in the snare, losing all awareness — herself flew into the net.

The pigeon, seeing his children trapped — dearer to him than his own life — and his wife, dear as his own self, wept bitterly in utter anguish.

Alas! See how ruin has come upon me, the fool of little merit, whose desires were never fulfilled, whose purposes were never completed — my home, the source of the three aims of life, is destroyed.

My faithful wife, who worshiped me as her lord — she has left me in this empty house and gone with our good children to heaven.

What reason do I have to go on living — I, the wretched one, in an empty house, my wife dead, my children dead, bereft, a life of grief?

Seeing them struggling in the net, seized by death, he himself — that pitiable fool — though watching, though understanding nothing, fell into the trap.

The cruel hunter, having caught the pigeon, the householder, along with his mate and his young, went home satisfied.

Thus the householder whose mind is unquiet, who takes pleasure in the pairs of opposites, who feeds his family like a bird — the pitiable one, along with all his bonds, sinks down.

One who has attained a human birth — that open door to liberation — yet remains attached to the household like a bird to its nest, they call one who has climbed high and fallen.

Chapter 8 — The Python, the Ocean, and the Courtesan

The Avadhuta continues his teaching: the lessons of the python, the ocean, the moth, the honeybee, the elephant, the honey-gatherer, the deer, and the fish. Then the extended parable of Pingala, the courtesan of Videha, who found peace through disillusionment.

The brahmin spoke:

The Python

Sensory pleasure, O king, whether in heaven or in hell, comes equally to all embodied beings — and so does suffering. Therefore the wise should not seek it.

Whatever food comes of its own accord — whether fine or plain, much or little — one should eat it without effort, like the python who lies still.

If no food comes, he should lie for days without eating, without stirring — like the great serpent who accepts what destiny brings.

Endowed with strength and vigor, bearing a body that does nothing, lying awake though still — even one who possesses all the senses need not strive.

The Ocean

The sage should be calm and unfathomable, deep beyond measure, unshakable — like the ocean in its stillness.

Whether full or empty in his desires, the sage devoted to Narayana should neither swell nor shrink — as the ocean is neither swelled nor diminished by the rivers.

The Moth

One whose senses are unconquered, seeing a beautiful form fashioned by the Lord's illusion, is lured and falls into blind darkness — like a moth into fire.

The fool, his vision destroyed, his mind deceived by gold, ornaments, garments, and other illusion-made things, perishes seeking enjoyment — like the moth that plunges into the flame.

The Honeybee

A little at a time — just enough to sustain the body — the sage should gather his food without harming any household, following the way of the bee.

From small texts and great ones, a skilled person should extract the essence from all of them — as the bee draws nectar from every flower.

A mendicant should not store what he has begged, neither for the evening nor for the next day. His belly and his palms are his only vessels — he should not hoard, like the bee.

The mendicant who hoards what he has gathered — like the bee that fills the comb — perishes along with his store.

The Elephant

A mendicant should not touch a woman, not even one made of wood — for he would be trapped, like the elephant who is caught by the she-elephant through the touch of her body.

The wise man should never approach a woman, who is his own death — for he will be destroyed by rivals stronger than himself, as a bull elephant is killed by other elephants for the sake of the cow.

The Honey-Gatherer

What the miser has painfully accumulated, he will neither give away nor enjoy — and another will consume it, as the honey-gatherer takes the honey the bees have stored.

The wealth that householders have accumulated with such suffering, hoping for the rewards of a home — the renunciant enjoys it first, as the honey-gatherer takes what the bees have made.

The Deer

The renunciant wandering in the forest should never listen to vulgar songs. He should learn from the deer who was bound by the hunter, entrapped by music.

Rishyashringa, the son of a doe, enthralled by the dancing, music, and songs of women — became their plaything, under their control.

The Fish

A person deceived by the sense of taste, whose understanding is unsound, meets his death — like the fish caught on the hook.

The wise who fast quickly conquer all their senses — except the tongue. That one, for those who eat nothing, only grows stronger.

A person is not master of the senses until the tongue is conquered. When taste is conquered, all is conquered.

Pingala

There was a courtesan named Pingala in the city of Videha. What I learned from her, hear now, O prince.

One evening, that woman of easy virtue, adorned in her finest beauty, stood at her door waiting for a man who would pay her price — a lover, she hoped, who would come to her.

Watching the road, she examined every man who came and went, thinking each one wealthy, each one a potential lover — she who lived by the arrangement.

As men came and departed, that woman who lived by assignation thought: perhaps some other wealthy man will come to me, one who gives generously.

Thus, her hope unfulfilled, unable to sleep, she lingered at the door — going out, coming in — and midnight arrived.

Her face dried with the thirst for wealth, her spirit sinking, a supreme disillusionment was born in her — born of thought, and bringing happiness.

Hear the song of that disillusioned woman as I heard it myself. For disillusionment is a sword that cuts the ropes of hope.

One in whom disillusionment has not arisen will never abandon the bondage of the body — just as one without true knowledge never abandons the feeling of "mine."

Pingala spoke:

Look at the extent of my delusion — I, who have not conquered my own self! Foolish, I desire desire itself from a worthless lover.

Leaving aside the one who is always near, my true beloved, who gives both joy and wealth — the eternal one — I, the ignorant woman, have been seeking a lover who gives nothing but grief, fear, sorrow, delusion, and misery.

How pointlessly I have tormented my soul with this contemptible profession — seeking wealth and pleasure from pitiable men, bought lovers who are themselves to be pitied.

This body — a house built on a frame of bones, covered with skin, hair, and nails, oozing through nine openings, filled with waste — what woman but a fool would approach such a thing for pleasure?

In all the city of Videha I alone am the fool — I, the deluded one, who desired another besides the Self, who is the giver of the Self, the imperishable one.

He is the dearest friend, the most beloved lord, the very Self of all embodied beings. I will purchase him with my own self and take my pleasure with him — as Lakshmi does.

How much pleasure did those desire-fulfilling men and gods give me? They are fleeting, with a beginning and an end, swept away by time.

Surely the Lord Vishnu has been pleased with me through some unknown act — for this disillusionment, this happiness-bringing disenchantment with false hope, has arisen in me.

May it not be that these sufferings have come to one so unfortunate only to produce disillusionment — through which a person, cutting all bonds, reaches peace.

Receiving this gift with my head bowed, I will abandon the company of the vulgar and these impossible hopes, and take refuge in the Supreme Lord.

Content, trusting, living on whatever comes — I shall play with the Self alone, my true companion.

When one has fallen into the well of worldly existence, one's vision stolen by sense-objects, swallowed by the serpent of time — who but the Lord is able to rescue the self?

Only the Self can protect the Self — when one becomes disillusioned with everything, alert, seeing this world devoured by the serpent of time.

The brahmin spoke:

Thus resolved in her understanding, Pingala cut the desire for lovers that had been born of false hope, settled into peace, and lay down to sleep.

Hope is the greatest suffering. The death of hope is the greatest happiness. Just as Pingala, cutting her hope for a lover, slept in peace.

Chapter 9 — The Maiden, the Arrow-Maker, and the Wasp

The Avadhuta completes his teaching: the lessons of the osprey, the child, the maiden and her bangles, the arrow-maker, the snake, the spider, the wasp, and the body itself. He declares his freedom and departs. King Yadu, hearing the teaching, becomes liberated.

The brahmin spoke:

The Osprey

Possession is the root of suffering — whatever is most dear to a person brings the most pain. One who knows this and possesses nothing attains infinite happiness.

An osprey carrying meat was struck down by other birds, stronger and without meat. When he dropped the morsel, he found peace.

The Child

I care for neither honor nor dishonor. I have no anxiety for home or children. I play in the Self, I delight in the Self, and I wander this world like a child.

Only two are free from worry and immersed in supreme bliss: the infant who knows nothing, and the one who has gone beyond the qualities.

The Maiden

Once, a maiden — alone, since her family had gone elsewhere — herself received and attended to the men who had come to seek her hand.

As she husked rice for their meal in a private room, O king, the bangles on her wrists clashed together and made a loud noise.

Ashamed, thinking it unseemly, she broke her bangles one by one until only two remained on each wrist.

But even two made a noise when she husked the rice. She removed one more. From a single bangle, there was no sound.

I learned this lesson from her, O conqueror of foes, as I wandered the earth seeking the truth of things:

Where many live together, there is conflict. Even between two, there is chatter. One should live alone — like the maiden's single bangle.

The Arrow-Maker

Fixing the mind on a single point, having conquered the breath and the body, one should hold it there with unflagging effort through the practice of dispassion.

When the mind has found its resting place, it gradually sheds the dust of action, growing in clarity — burning away dullness and passion — and enters the peace beyond fuel, like a fire that goes out.

When the mind is thus absorbed, one sees nothing of the outer or the inner world — just as the arrow-maker, his whole self given to the arrow, did not see the king passing beside him.

One should wander alone, without a home, alert, dwelling in the cave of the heart, unrecognized by his outward ways — a sage, solitary, speaking little.

The Snake

Building a house is suffering, and it is futile for one whose body is impermanent. The snake enters a home made by another and lives at ease.

The one God, Narayana, having created this world by his own illusion, gathers it back by the force of time at the end of the age. He alone remains — the sovereign one, without a second, the Self-sustaining, the shelter of all.

When his powers are brought into balance by the force of time, in the qualities of nature — the primordial being, lord of both matter and spirit —

He dwells as the supreme, called "the Absolute" — a mass of pure experience and bliss, without limitation.

By the power of the Self alone, he agitates his illusion — that which is made of the three qualities — and from it first creates the thread of being, O conqueror of foes.

They call that thread the manifestation of the three qualities, creating in every direction — in which this universe is strung, through which the soul transmigrates.

The Spider

As the spider draws thread from its heart through its mouth, plays in it, and then swallows it again — so the great Lord creates, sustains, and reabsorbs the world.

The Wasp

Whatever a person fixes their whole mind upon — whether through love, hatred, or fear — they become that very thing.

The caterpillar, placed in the wall by the wasp, meditating on the wasp constantly — takes on the wasp's very nature, O king, without leaving its former body behind.

The Body

Thus from these gurus I have learned wisdom. Now hear, O lord, what I have learned from my own body.

The body is my guru in dispassion and discernment — for it bears the certainty of death and the fruit of constant suffering. Though I investigate reality through it, still I know it belongs to another. Knowing this, I wander without attachment.

The body nourishes wife, children, wealth, cattle, servants, house, and kinfolk — expanding what is dear to the self — and then, having produced its seed with difficulty, perishes like a tree that has borne its fruit.

The tongue pulls one way, thirst another. The genitals pull, the stomach pulls, the ear pulls from somewhere else. The nose from another direction, the restless eye elsewhere, and the hands toward their work — like many rival wives tearing at the householder.

The Preciousness of Human Birth

Having created trees, reptiles, beasts, birds, and insects by his own power, the Lord was not satisfied. Then, creating the human being — endowed with the capacity to know Brahman — the Lord found joy.

Having obtained this human birth — so difficult to obtain, coming after many lives — though it is impermanent, the wise person should strive at once for the highest good, before death comes again. Sense-pleasure is available in every form of life.

Freedom

Thus, with dispassion born in me, illumined by the light of realization in the Self — I wander this great earth, free from attachment, free from the sense of "I."

Knowledge does not become firm and full from a single guru. Brahman — the one without a second — is sung by the sages in many ways.

The Lord spoke:

Having spoken thus to King Yadu, the brahmin — deep in understanding — took his leave, was honored and worshiped by the king, and departed in contentment, going as he had come.

King Yadu, our ancestor, hearing the words of the Avadhuta, was freed from all attachment and became equal-minded.

Colophon

The Uddhava Gita comprises Chapters 7 through 29 of Book 11 of the Bhagavata Purana (also known as the Shrimad Bhagavatam). The three chapters presented here (11.7–9) contain the complete parable of the Avadhuta and his twenty-four gurus — the most widely anthologized section of the Uddhava Gita, cherished across Hindu traditions as a scripture of renunciation and liberation.

Translated from the Sanskrit critical text as published by GRETIL (Göttingen Register of Electronic Texts in Indian Languages). Existing English translations consulted as reference: Swami Prabhupāda (Bhaktivedanta Book Trust), Ganesh Vasudeo Tagare (Motilal Banarsidass). The English is independently derived from the Sanskrit.

Compiled and translated for the Good Work Library by the New Tianmu Anglican Church, 2026. Scribed by Tārā.

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Source Text: श्रीमद्भागवतपुराणम् — एकादशस्कन्धः

Sanskrit source text from the Bhāgavatapuraṇa critical edition as published by GRETIL (Göttingen Register of Electronic Texts in Indian Languages). IAST transliteration. Presented here for reference, study, and verification alongside the English translation above.

Chapter 7

BhP_11.07.001/0 śrī-bhagavān uvāca
BhP_11.07.001/1 yad āttha māṃ mahā-bhāga tac-cikīrṣitam eva me
BhP_11.07.001/3 brahmā bhavo loka-pālāḥ svar-vāsaṃ me 'bhikāṅkṣiṇaḥ
BhP_11.07.002/1 mayā niṣpāditaṃ hy atra deva-kāryam aśeṣataḥ
BhP_11.07.002/3 yad-artham avatīrṇo 'ham aṃśena brahmaṇārthitaḥ
BhP_11.07.003/1 kulaṃ vai śāpa-nirdagdhaṃ naṅkṣyaty anyonya-vigrahāt
BhP_11.07.003/3 samudraḥ saptame hy enāṃ purīṃ ca plāvayiṣyati
BhP_11.07.004/1 yarhy evāyaṃ mayā tyakto loko 'yaṃ naṣṭa-maṅgalaḥ
BhP_11.07.004/3 bhaviṣyaty acirāt sādho kalināpi nirākṛtaḥ
BhP_11.07.005/1 na vastavyaṃ tvayaiveha mayā tyakte mahī-tale
BhP_11.07.005/3 jano 'bhadra-rucir bhadra bhaviṣyati kalau yuge
BhP_11.07.006/1 tvaṃ tu sarvaṃ parityajya snehaṃ sva-jana-bandhuṣu
BhP_11.07.006/3 mayy āveśya manaḥ saṃyak sama-dṛg vicarasva gām
BhP_11.07.007/1 yad idaṃ manasā vācā cakṣurbhyāṃ śravaṇādibhiḥ
BhP_11.07.007/3 naśvaraṃ gṛhyamāṇaṃ ca viddhi māyā-mano-mayam
BhP_11.07.008/1 puṃso 'yuktasya nānārtho bhramaḥ sa guṇa-doṣa-bhāk
BhP_11.07.008/3 karmākarma-vikarmeti guṇa-doṣa-dhiyo bhidā
BhP_11.07.009/1 tasmād yuktendriya-grāmo yukta-citta idam jagat
BhP_11.07.009/3 ātmanīkṣasva vitatam ātmānaṃ mayy adhīśvare
BhP_11.07.010/1 jñāna-vijñāna-saṃyukta ātma-bhūtaḥ śarīriṇām
BhP_11.07.010/3 atmānubhava-tuṣṭātmā nāntarāyair vihanyase
BhP_11.07.011/1 doṣa-buddhyobhayātīto niṣedhān na nivartate
BhP_11.07.011/3 guṇa-buddhyā ca vihitaṃ na karoti yathārbhakaḥ
BhP_11.07.012/1 sarva-bhūta-suhṛc chānto jñāna-vijñāna-niścayaḥ
BhP_11.07.012/3 paśyan mad-ātmakaṃ viśvaṃ na vipadyeta vai punaḥ
BhP_11.07.013/0 śrī-śuka uvāca
BhP_11.07.013/1 ity ādiṣṭo bhagavatā mahā-bhāgavato nṛpa
BhP_11.07.013/3 uddhavaḥ praṇipatyāha tattvaṃ jijñāsur acyutam
BhP_11.07.014/0 śrī-uddhava uvāca
BhP_11.07.014/1 yogeśa yoga-vinyāsa yogātman yoga-sambhava
BhP_11.07.014/3 niḥśreyasāya me proktas tyāgaḥ sannyāsa-lakṣaṇaḥ
BhP_11.07.015/1 tyāgo 'yaṃ duṣkaro bhūman kāmānāṃ viṣayātmabhiḥ
BhP_11.07.015/3 sutarāṃ tvayi sarvātmann abhaktair iti me matiḥ
BhP_11.07.016/1 so 'haṃ mamāham iti mūḍha-matir vigāḍhas
BhP_11.07.016/2 tvan-māyayā viracitātmani sānubandhe
BhP_11.07.016/3 tat tv añjasā nigaditaṃ bhavatā yathāhaṃ
BhP_11.07.016/4 saṃsādhayāmi bhagavann anuśādhi bhṛtyam
BhP_11.07.017/1 satyasya te sva-dṛśa ātmana ātmano 'nyaṃ
BhP_11.07.017/2 vaktāram īśa vibudheṣv api nānucakṣe
BhP_11.07.017/3 sarve vimohita-dhiyas tava māyayeme
BhP_11.07.017/4 brahmādayas tanu-bhṛto bahir-artha-bhāvāḥ
BhP_11.07.018/1 tasmād bhavantam anavadyam ananta-pāraṃ
BhP_11.07.018/2 sarva-jñam īśvaram akuṇṭha-vikuṇṭha-dhiṣṇyam
BhP_11.07.018/3 nirviṇṇa-dhīr aham u he vṛjinābhitapto
BhP_11.07.018/4 nārāyaṇaṃ nara-sakhaṃ śaraṇaṃ prapadye
BhP_11.07.019/0 śrī-bhagavān uvāca
BhP_11.07.019/1 prāyeṇa manujā loke loka-tattva-vicakṣaṇāḥ
BhP_11.07.019/3 samuddharanti hy ātmānam ātmanaivāśubhāśayāt
BhP_11.07.020/1 ātmano gurur ātmaiva puruṣasya viśeṣataḥ
BhP_11.07.020/3 yat pratyakṣānumānābhyāṃ śreyo 'sāv anuvindate
BhP_11.07.021/1 puruṣatve ca māṃ dhīrāḥ sāṅkhya-yoga-viśāradāḥ
BhP_11.07.021/3 āvistarāṃ prapaśyanti sarva-śakty-upabṛṃhitam
BhP_11.07.022/1 eka-dvi-tri-catus-pādo bahu-pādas tathāpadaḥ
BhP_11.07.022/3 bahvyaḥ santi puraḥ sṛṣṭās tāsāṃ me pauruṣī priyā
BhP_11.07.023/1 atra māṃ mṛgayanty addhā yuktā hetubhir īśvaram
BhP_11.07.023/3 gṛhyamāṇair guṇair liṅgair agrāhyam anumānataḥ
BhP_11.07.024/1 atrāpy udāharantīmam itihāsaṃ purātanam
BhP_11.07.024/3 avadhūtasya saṃvādaṃ yador amita-tejasaḥ
BhP_11.07.025/1 avadhūtaṃ dviyaṃ kañcic carantam akuto-bhayam
BhP_11.07.025/3 kaviṃ nirīkṣya taruṇaṃ yaduḥ papraccha dharma-vit
BhP_11.07.026/0 śrī-yadur uvāca
BhP_11.07.026/1 kuto buddhir iyaṃ brahmann akartuḥ su-viśāradā
BhP_11.07.026/3 yām āsādya bhavāl lokaṃ vidvāṃś carati bāla-vat
BhP_11.07.027/1 prāyo dharmārtha-kāmeṣu vivitsāyāṃ ca mānavāḥ
BhP_11.07.027/3 hetunaiva samīhanta āyuṣo yaśasaḥ śriyaḥ
BhP_11.07.028/1 tvaṃ tu kalpaḥ kavir dakṣaḥ su-bhago 'mṛta-bhāṣaṇaḥ
BhP_11.07.028/3 na kartā nehase kiñcij jaḍonmatta-piśāca-vat
BhP_11.07.029/1 janeṣu dahyamāneṣu kāma-lobha-davāgninā
BhP_11.07.029/3 na tapyase 'gninā mukto gaṅgāmbhaḥ-stha iva dvipaḥ
BhP_11.07.030/1 tvaṃ hi naḥ pṛcchatāṃ brahmann ātmany ānanda-kāraṇam
BhP_11.07.030/3 brūhi sparśa-vihīnasya bhavataḥ kevalātmanaḥ
BhP_11.07.031/0 śrī-bhagavān uvāca
BhP_11.07.031/1 yadunaivaṃ mahā-bhāgo brahmaṇyena su-medhasā
BhP_11.07.031/3 pṛṣṭaḥ sabhājitaḥ prāha praśrayāvanataṃ dvijaḥ
BhP_11.07.032/0 śrī-brāhmaṇa uvāca
BhP_11.07.032/1 santi me guravo rājan bahavo buddhy-upaśritāḥ
BhP_11.07.032/3 yato buddhim upādāya mukto 'ṭāmīha tān śṛṇu
BhP_11.07.033/1 pṛthivī vāyur ākāśam āpo 'gniś candramā raviḥ
BhP_11.07.033/3 kapoto 'jagaraḥ sindhuḥ pataṅgo madhukṛd gajaḥ
BhP_11.07.034/1 madhu-hā hariṇo mīnaḥ piṅgalā kuraro 'rbhakaḥ
BhP_11.07.034/3 kumārī śara-kṛt sarpa ūrṇanābhiḥ supeśakṛt
BhP_11.07.035/1 ete me guravo rājan catur-viṃśatir āśritāḥ
BhP_11.07.035/3 śikṣā vṛttibhir eteṣām anvaśikṣam ihātmanaḥ
BhP_11.07.036/1 yato yad anuśikṣāmi yathā vā nāhuṣātmaja
BhP_11.07.036/3 tat tathā puruṣa-vyāghra nibodha kathayāmi te
BhP_11.07.037/1 bhūtair ākramyamāṇo 'pi dhīro daiva-vaśānugaiḥ
BhP_11.07.037/3 tad vidvān na calen mārgād anvaśikṣaṃ kṣiter vratam
BhP_11.07.038/1 śaśvat parārtha-sarvehaḥ parārthaikānta-sambhavaḥ
BhP_11.07.038/3 sādhuḥ śikṣeta bhū-bhṛtto naga-śiṣyaḥ parātmatām
BhP_11.07.039/1 prāṇa-vṛttyaiva santuṣyen munir naivendriya-priyaiḥ
BhP_11.07.039/3 jñānaṃ yathā na naśyeta nāvakīryeta vāṅ-manaḥ
BhP_11.07.040/1 viṣayeṣv āviśan yogī nānā-dharmeṣu sarvataḥ
BhP_11.07.040/3 guṇa-doṣa-vyapetātmā na viṣajjeta vāyu-vat
BhP_11.07.041/1 pārthiveṣv iha deheṣu praviṣṭas tad-guṇāśrayaḥ
BhP_11.07.041/3 guṇair na yujyate yogī gandhair vāyur ivātma-dṛk
BhP_11.07.042/1 antarhitaś ca sthira-jaṅgameṣu brahmātma-bhāvena samanvayena
BhP_11.07.042/3 vyāptyāvyavacchedam asaṅgam ātmano munir nabhastvaṃ vitatasya bhāvayet
BhP_11.07.043/1 tejo-'b-anna-mayair bhāvair meghādyair vāyuneritaiḥ
BhP_11.07.043/3 na spṛśyate nabhas tadvat kāla-sṛṣṭair guṇaiḥ pumān
BhP_11.07.044/1 svacchaḥ prakṛtitaḥ snigdho mādhuryas tīrtha-bhūr nṛṇām
BhP_11.07.044/3 muniḥ punāty apāṃ mitram īkṣopasparśa-kīrtanaiḥ
BhP_11.07.045/1 tejasvī tapasā dīpto durdharṣodara-bhājanaḥ
BhP_11.07.045/3 sarva-bhakṣyo 'pi yuktātmā nādatte malam agni-vat
BhP_11.07.046/1 kvacic channaḥ kvacit spaṣṭa upāsyaḥ śreya icchatām
BhP_11.07.046/3 bhuṅkte sarvatra dātṛṇāṃ dahan prāg-uttarāśubham
BhP_11.07.047/1 sva-māyayā sṛṣṭam idaṃ sad-asal-lakṣaṇaṃ vibhuḥ
BhP_11.07.047/3 praviṣṭa īyate tat-tat- svarūpo 'gnir ivaidhasi
BhP_11.07.048/1 visargādyāḥ śmaśānāntā bhāvā dehasya nātmanaḥ
BhP_11.07.048/3 kalānām iva candrasya kālenāvyakta-vartmanā
BhP_11.07.049/1 kālena hy ogha-vegena bhūtānāṃ prabhavāpyayau
BhP_11.07.049/3 nityāv api na dṛśyete ātmano 'gner yathārciṣām
BhP_11.07.050/1 guṇair guṇān upādatte yathā-kālaṃ vimuñcati
BhP_11.07.050/3 na teṣu yujyate yogī gobhir gā iva go-patiḥ
BhP_11.07.051/1 budhyate sve na bhedena vyakti-stha iva tad-gataḥ
BhP_11.07.051/3 lakṣyate sthūla-matibhir ātmā cāvasthito 'rka-vat
BhP_11.07.052/1 nāti-snehaḥ prasaṅgo vā kartavyaḥ kvāpi kenacit
BhP_11.07.052/3 kurvan vindeta santāpaṃ kapota iva dīna-dhīḥ
BhP_11.07.053/1 kapotaḥ kaścanāraṇye kṛta-nīḍo vanaspatau
BhP_11.07.053/3 kapotyā bhāryayā sārdham uvāsa katicit samāḥ
BhP_11.07.054/1 kapotau sneha-guṇita- hṛdayau gṛha-dharmiṇau
BhP_11.07.054/3 dṛṣṭiṃ dṛṣṭyāṅgam aṅgena buddhiṃ buddhyā babandhatuḥ
BhP_11.07.055/1 śayyāsanāṭana-sthāna vārtā-krīḍāśanādikam
BhP_11.07.055/3 mithunī-bhūya viśrabdhau ceratur vana-rājiṣu
BhP_11.07.056/1 yaṃ yaṃ vāñchati sā rājan tarpayanty anukampitā
BhP_11.07.056/3 taṃ taṃ samanayat kāmaṃ kṛcchreṇāpy ajitendriyaḥ
BhP_11.07.057/1 kapotī prathamaṃ garbhaṃ gṛhṇantī kāla āgate
BhP_11.07.057/3 aṇḍāni suṣuve nīḍe sta-patyuḥ sannidhau satī
BhP_11.07.058/1 teṣu kāle vyajāyanta racitāvayavā hareḥ
BhP_11.07.058/3 śaktibhir durvibhāvyābhiḥ komalāṅga-tanūruhāḥ
BhP_11.07.059/1 prajāḥ pupuṣatuḥ prītau dampatī putra-vatsalau
BhP_11.07.059/3 śṛṇvantau kūjitaṃ tāsāṃ nirvṛtau kala-bhāṣitaiḥ
BhP_11.07.060/1 tāsāṃ patatraiḥ su-sparśaiḥ kūjitair mugdha-ceṣṭitaiḥ
BhP_11.07.060/3 pratyudgamair adīnānāṃ pitarau mudam āpatuḥ
BhP_11.07.061/1 snehānubaddha-hṛdayāv anyonyaṃ viṣṇu-māyayā
BhP_11.07.061/3 vimohitau dīna-dhiyau śiśūn pupuṣatuḥ prajāḥ
BhP_11.07.062/1 ekadā jagmatus tāsām annārthaṃ tau kuṭumbinau
BhP_11.07.062/3 paritaḥ kānane tasminn arthinau ceratuś ciram
BhP_11.07.063/1 dṛṣṭvā tān lubdhakaḥ kaścid yadṛcchāto vane-caraḥ
BhP_11.07.063/3 jagṛhe jālam ātatya carataḥ svālayāntike
BhP_11.07.064/1 kapotaś ca kapotī ca prajā-poṣe sadotsukau
BhP_11.07.064/3 gatau poṣaṇam ādāya sva-nīḍam upajagmatuḥ
BhP_11.07.065/1 kapotī svātmajān vīkṣya bālakān jāla-samvṛtān
BhP_11.07.065/3 tān abhyadhāvat krośantī krośato bhṛśa-duḥkhitā
BhP_11.07.066/1 sāsakṛt sneha-guṇitā dīna-cittāja-māyayā
BhP_11.07.066/3 svayaṃ cābadhyata śicā baddhān paśyanty apasmṛtiḥ
BhP_11.07.067/1 kapotaḥ svātmajān baddhān ātmano 'py adhikān priyān
BhP_11.07.067/3 bhāryāṃ cātma-samāṃ dīno vilalāpāti-duḥkhitaḥ
BhP_11.07.068/1 aho me paśyatāpāyam alpa-puṇyasya durmateḥ
BhP_11.07.068/3 atṛptasyākṛtārthasya gṛhas trai-vargiko hataḥ
BhP_11.07.069/1 anurūpānukūlā ca yasya me pati-devatā
BhP_11.07.069/3 śūnye gṛhe māṃ santyajya putraiḥ svar yāti sādhubhiḥ
BhP_11.07.070/1 so 'haṃ śūnye gṛhe dīno mṛta-dāro mṛta-prajaḥ
BhP_11.07.070/3 jijīviṣe kim arthaṃ vā vidhuro duḥkha-jīvitaḥ
BhP_11.07.071/1 tāṃs tathaivāvṛtān śigbhir mṛtyu-grastān viceṣṭataḥ
BhP_11.07.071/3 svayaṃ ca kṛpaṇaḥ śikṣu paśyann apy abudho 'patat
BhP_11.07.072/1 taṃ labdhvā lubdhakaḥ krūraḥ kapotaṃ gṛha-medhinam
BhP_11.07.072/3 kapotakān kapotīṃ ca siddhārthaḥ prayayau gṛham
BhP_11.07.073/1 evaṃ kuṭumby aśāntātmā dvandvārāmaḥ patatri-vat
BhP_11.07.073/3 puṣṇan kuṭumbaṃ kṛpaṇaḥ sānubandho 'vasīdati
BhP_11.07.074/1 yaḥ prāpya mānuṣaṃ lokaṃ mukti-dvāram apāvṛtam
BhP_11.07.074/3 gṛheṣu khaga-vat saktas tam ārūḍha-cyutaṃ viduḥ

Chapter 8

BhP_11.08.001/0 śrī-brāhmaṇa uvāca
BhP_11.08.001/1 sukham aindriyakaṃ rājan svarge naraka eva ca
BhP_11.08.001/3 dehināṃ yad yathā duḥkhaṃ tasmān neccheta tad-budhaḥ
BhP_11.08.002/1 grāsaṃ su-mṛṣṭaṃ virasaṃ mahāntaṃ stokam eva vā
BhP_11.08.002/3 yadṛcchayaivāpatitaṃ grased ājagaro 'kriyaḥ
BhP_11.08.003/1 śayītāhāni bhūrīṇi nirāhāro 'nupakramaḥ
BhP_11.08.003/3 yadi nopanayed grāso mahāhir iva diṣṭa-bhuk
BhP_11.08.004/1 ojaḥ-saho-bala-yutaṃ bibhrad deham akarmakam
BhP_11.08.004/3 śayāno vīta-nidraś ca nehetendriyavān api
BhP_11.08.005/1 muniḥ prasanna-gambhīro durvigāhyo duratyayaḥ
BhP_11.08.005/3 ananta-pāro hy akṣobhyaḥ stimitoda ivārṇavaḥ
BhP_11.08.006/1 samṛddha-kāmo hīno vā nārāyaṇa-paro muniḥ
BhP_11.08.006/3 notsarpeta na śuṣyeta saridbhir iva sāgaraḥ
BhP_11.08.007/1 dṛṣṭvā striyaṃ deva-māyāṃ tad-bhāvair ajitendriyaḥ
BhP_11.08.007/3 pralobhitaḥ pataty andhe tamasy agnau pataṅga-vat
BhP_11.08.008/1 yoṣid-dhiraṇyābharaṇāmbarādi-dravyeṣu māyā-raciteṣu mūḍhaḥ
BhP_11.08.008/3 pralobhitātmā hy upabhoga-buddhyā pataṅga-van naśyati naṣṭa-dṛṣṭiḥ
BhP_11.08.009/1 stokaṃ stokaṃ grased grāsaṃ deho varteta yāvatā
BhP_11.08.009/3 gṛhān ahiṃsann ātiṣṭhed vṛttiṃ mādhukarīṃ muniḥ
BhP_11.08.010/1 aṇubhyaś ca mahadbhyaś ca śāstrebhyaḥ kuśalo naraḥ
BhP_11.08.010/3 sarvataḥ sāram ādadyāt puṣpebhya iva ṣaṭpadaḥ
BhP_11.08.011/1 sāyantanaṃ śvastanaṃ vā na saṅgṛhṇīta bhikṣitam
BhP_11.08.011/3 pāṇi-pātrodarāmatro makṣikeva na saṅgrahī
BhP_11.08.012/1 sāyantanaṃ śvastanaṃ vā na saṅgṛhṇīta bhikṣukaḥ
BhP_11.08.012/3 makṣikā iva saṅgṛhṇan saha tena vinaśyati
BhP_11.08.013/1 padāpi yuvatīṃ bhikṣur na spṛśed dāravīm api
BhP_11.08.013/3 spṛśan karīva badhyeta kariṇyā aṅga-saṅgataḥ
BhP_11.08.014/1 nādhigacchet striyaṃ prājñaḥ karhicin mṛtyum ātmanaḥ
BhP_11.08.014/3 balādhikaiḥ sa hanyeta gajair anyair gajo yathā
BhP_11.08.015/1 na deyaṃ nopabhogyaṃ ca lubdhair yad duḥkha-sañcitam
BhP_11.08.015/3 bhuṅkte tad api tac cānyo madhu-hevārthavin madhu
BhP_11.08.016/1 su-duḥkhopārjitair vittair āśāsānāṃ gṛhāśiṣaḥ
BhP_11.08.016/3 madhu-hevāgrato bhuṅkte yatir vai gṛha-medhinām
BhP_11.08.017/1 grāmya-gītaṃ na śṛṇuyād yatir vana-caraḥ kvacit
BhP_11.08.017/3 śikṣeta hariṇād baddhān mṛgayor gīta-mohitāt
BhP_11.08.018/1 nṛtya-vāditra-gītāni juṣan grāmyāṇi yoṣitām
BhP_11.08.018/3 āsāṃ krīḍanako vaśya ṛṣyaśṛṅgo mṛgī-sutaḥ
BhP_11.08.019/1 jihvayāti-pramāthinyā jano rasa-vimohitaḥ
BhP_11.08.019/3 mṛtyum ṛcchaty asad-buddhir mīnas tu baḍiśair yathā
BhP_11.08.020/1 indriyāṇi jayanty āśu nirāhārā manīṣiṇaḥ
BhP_11.08.020/3 varjayitvā tu rasanaṃ tan nirannasya vardhate
BhP_11.08.021/1 tāvaj jitendriyo na syād vijitānyendriyaḥ pumān
BhP_11.08.021/3 na jayed rasanaṃ yāvaj jitaṃ sarvaṃ jite rase
BhP_11.08.022/1 piṅgalā nāma veśyāsīd videha-nagare purā
BhP_11.08.022/3 tasyā me śikṣitaṃ kiñcin nibodha nṛpa-nandana
BhP_11.08.023/1 sā svairiṇy ekadā kāntaṃ saṅketa upaneṣyatī
BhP_11.08.023/3 abhūt kāle bahir dvāre bibhratī rūpam uttamam
BhP_11.08.024/1 mārga āgacchato vīkṣya puruṣān puruṣarṣabha
BhP_11.08.024/3 tān śulka-dān vittavataḥ kāntān mene 'rtha-kāmukī
BhP_11.08.025/1 āgateṣv apayāteṣu sā saṅketopajīvinī
BhP_11.08.025/3 apy anyo vittavān ko 'pi mām upaiṣyati bhūri-daḥ
BhP_11.08.026/1 evaṃ durāśayā dhvasta-nidrā dvāry avalambatī
BhP_11.08.026/3 nirgacchantī praviśatī niśīthaṃ samapadyata
BhP_11.08.027/1 tasyā vittāśayā śuṣyad-vaktrāyā dīna-cetasaḥ
BhP_11.08.027/3 nirvedaḥ paramo jajñe cintā-hetuḥ sukhāvahaḥ
BhP_11.08.028/1 tasyā nirviṇṇa-cittāyā gītaṃ śṛṇu yathā mama
BhP_11.08.028/3 nirveda āśā-pāśānāṃ puruṣasya yathā hy asiḥ
BhP_11.08.029/1 na hy aṅgājāta-nirvedo deha-bandhaṃ jihāsati
BhP_11.08.029/3 yathā vijñāna-rahito manujo mamatāṃ nṛpa
BhP_11.08.030/0 piṅgalovāca
BhP_11.08.030/1 aho me moha-vitatiṃ paśyatāvijitātmanaḥ
BhP_11.08.030/3 yā kāntād asataḥ kāmaṃ kāmaye yena bāliśā
BhP_11.08.031/1 santaṃ samīpe ramaṇaṃ rati-pradaṃ vitta-pradaṃ nityam imaṃ vihāya
BhP_11.08.031/3 akāma-daṃ duḥkha-bhayādhi-śoka-moha-pradaṃ tuccham ahaṃ bhaje 'jñā
BhP_11.08.032/1 aho mayātmā paritāpito vṛthā sāṅketya-vṛttyāti-vigarhya-vārtayā
BhP_11.08.032/3 straiṇān narād yārtha-tṛṣo 'nuśocyāt krītena vittaṃ ratim ātmanecchatī
BhP_11.08.033/1 yad asthibhir nirmita-vaṃśa-vaṃsya-sthūṇaṃ tvacā roma-nakhaiḥ pinaddham
BhP_11.08.033/3 kṣaran-nava-dvāram agāram etad viṇ-mūtra-pūrṇaṃ mad upaiti kānyā
BhP_11.08.034/1 videhānāṃ pure hy asminn aham ekaiva mūḍha-dhīḥ
BhP_11.08.034/3 yānyam icchanty asaty asmād ātma-dāt kāmam acyutāt
BhP_11.08.035/1 suhṛt preṣṭhatamo nātha ātmā cāyaṃ śarīriṇām
BhP_11.08.035/3 taṃ vikrīyātmanaivāhaṃ rame 'nena yathā ramā
BhP_11.08.036/1 kiyat priyaṃ te vyabhajan kāmā ye kāma-dā narāḥ
BhP_11.08.036/3 ādy-antavanto bhāryāyā devā vā kāla-vidrutāḥ
BhP_11.08.037/1 nūnaṃ me bhagavān prīto viṣṇuḥ kenāpi karmaṇā
BhP_11.08.037/3 nirvedo 'yaṃ durāśāyā yan me jātaḥ sukhāvahaḥ
BhP_11.08.038/1 maivaṃ syur manda-bhāgyāyāḥ kleśā nirveda-hetavaḥ
BhP_11.08.038/3 yenānubandhaṃ nirhṛtya puruṣaḥ śamam ṛcchati
BhP_11.08.039/1 tenopakṛtam ādāya śirasā grāmya-saṅgatāḥ
BhP_11.08.039/3 tyaktvā durāśāḥ śaraṇaṃ vrajāmi tam adhīśvaram
BhP_11.08.040/1 santuṣṭā śraddadhaty etad yathā-lābhena jīvatī
BhP_11.08.040/3 viharāmy amunaivāham ātmanā ramaṇena vai
BhP_11.08.041/1 saṃsāra-kūpe patitaṃ viṣayair muṣitekṣaṇam
BhP_11.08.041/3 grastaṃ kālāhinātmānaṃ ko 'nyas trātum adhīśvaraḥ
BhP_11.08.042/1 ātmaiva hy ātmano goptā nirvidyeta yadākhilāt
BhP_11.08.042/3 apramatta idaṃ paśyed grastaṃ kālāhinā jagat
BhP_11.08.043/0 śrī-brāhmaṇa uvāca
BhP_11.08.043/1 evaṃ vyavasita-matir durāśāṃ kānta-tarṣa-jām
BhP_11.08.043/3 chittvopaśamam āsthāya śayyām upaviveśa sā
BhP_11.08.044/1 āśā hi paramaṃ duḥkhaṃ nairāśyaṃ paramaṃ sukham
BhP_11.08.044/3 yathā sañchidya kāntāśāṃ sukhaṃ suṣvāpa piṅgalā

Chapter 9

BhP_11.09.001/0 śrī-brāhmaṇa uvāca
BhP_11.09.001/1 parigraho hi duḥkhāya yad yat priyatamaṃ nṛṇām
BhP_11.09.001/3 anantaṃ sukham āpnoti tad vidvān yas tv akiñcanaḥ
BhP_11.09.002/1 sāmiṣaṃ kuraraṃ jaghnur balino 'nye nirāmiṣāḥ
BhP_11.09.002/3 tadāmiṣaṃ parityajya sa sukhaṃ samavindata
BhP_11.09.003/1 na me mānāpamānau sto na cintā geha-putriṇām
BhP_11.09.003/3 ātma-krīḍa ātma-ratir vicarāmīha bāla-vat
BhP_11.09.004/1 dvāv eva cintayā muktau paramānanda āplutau
BhP_11.09.004/3 yo vimugdho jaḍo bālo yo guṇebhyaḥ paraṃ gataḥ
BhP_11.09.005/1 kvacit kumārī tv ātmānaṃ vṛṇānān gṛham āgatān
BhP_11.09.005/3 svayaṃ tān arhayām āsa kvāpi yāteṣu bandhuṣu
BhP_11.09.006/1 teṣām abhyavahārārthaṃ śālīn rahasi pārthiva
BhP_11.09.006/3 avaghnantyāḥ prakoṣṭha-sthāś cakruḥ śaṅkhāḥ svanaṃ mahat
BhP_11.09.007/1 sā taj jugupsitaṃ matvā mahatī vṛīḍitā tataḥ
BhP_11.09.007/3 babhañjaikaikaśaḥ śaṅkhān dvau dvau pāṇyor aśeṣayat
BhP_11.09.008/1 ubhayor apy abhūd ghoṣo hy avaghnantyāḥ sva-śaṅkhayoḥ
BhP_11.09.008/3 tatrāpy ekaṃ nirabhidad ekasmān nābhavad dhvaniḥ
BhP_11.09.009/1 anvaśikṣam imaṃ tasyā upadeśam arindama
BhP_11.09.009/3 lokān anucarann etān loka-tattva-vivitsayā
BhP_11.09.010/1 vāse bahūnāṃ kalaho bhaved vārtā dvayor api
BhP_11.09.010/3 eka eva vaset tasmāt kumāryā iva kaṅkaṇaḥ
BhP_11.09.011/1 mana ekatra saṃyuñjyāj jita-śvāso jitāsanaḥ
BhP_11.09.011/3 vairāgyābhyāsa-yogena dhriyamāṇam atandritaḥ
BhP_11.09.012/1 yasmin mano labdha-padaṃ yad etac chanaiḥ śanair muñcati karma-reṇūn
BhP_11.09.012/3 sattvena vṛddhena rajas tamaś ca vidhūya nirvāṇam upaity anindhanam
BhP_11.09.013/1 tadaivam ātmany avaruddha-citto na veda kiñcid bahir antaraṃ vā
BhP_11.09.013/3 yatheṣu-kāro nṛpatiṃ vrajantam iṣau gatātmā na dadarśa pārśve
BhP_11.09.014/1 eka-cāry aniketaḥ syād apramatto guhāśayaḥ
BhP_11.09.014/3 alakṣyamāṇa ācārair munir eko 'lpa-bhāṣaṇaḥ
BhP_11.09.015/1 gṛhārambho hi duḥkhāya viphalaś cādhruvātmanaḥ
BhP_11.09.015/3 sarpaḥ para-kṛtaṃ veśma praviśya sukham edhate
BhP_11.09.016/1 eko nārāyaṇo devaḥ pūrva-sṛṣṭaṃ sva-māyayā
BhP_11.09.016/3 saṃhṛtya kāla-kalayā kalpānta idam īśvaraḥ
BhP_11.09.016/5 eka evādvitīyo 'bhūd ātmādhāro 'khilāśrayaḥ
BhP_11.09.017/1 kālenātmānubhāvena sāmyaṃ nītāsu śaktiṣu
BhP_11.09.017/3 sattvādiṣv ādi-puruṣaḥ pradhāna-puruṣeśvaraḥ
BhP_11.09.018/1 parāvarāṇāṃ parama āste kaivalya-saṃjñitaḥ
BhP_11.09.018/3 kevalānubhavānanda- sandoho nirupādhikaḥ
BhP_11.09.019/1 kevalātmānubhāvena sva-māyāṃ tri-guṇātmikām
BhP_11.09.019/3 saṅkṣobhayan sṛjaty ādau tayā sūtram arindama
BhP_11.09.020/1 tām āhus tri-guṇa-vyaktiṃ sṛjantīṃ viśvato-mukham
BhP_11.09.020/3 yasmin protam idaṃ viśvaṃ yena saṃsarate pumān
BhP_11.09.021/1 yathorṇanābhir hṛdayād ūrṇāṃ santatya vaktrataḥ
BhP_11.09.021/3 tayā vihṛtya bhūyas tāṃ grasaty evaṃ maheśvaraḥ
BhP_11.09.022/1 yatra yatra mano dehī dhārayet sakalaṃ dhiyā
BhP_11.09.022/3 snehād dveṣād bhayād vāpi yāti tat-tat-svarūpatām
BhP_11.09.023/1 kīṭaḥ peśaskṛtaṃ dhyāyan kuḍyāṃ tena praveśitaḥ
BhP_11.09.023/3 yāti tat-sātmatāṃ rājan pūrva-rūpam asantyajan
BhP_11.09.024/1 evaṃ gurubhya etebhya eṣā me śikṣitā matiḥ
BhP_11.09.024/3 svātmopaśikṣitāṃ buddhiṃ śṛṇu me vadataḥ prabho
BhP_11.09.025/1 deho gurur mama virakti-viveka-hetur
BhP_11.09.025/2 bibhrat sma sattva-nidhanaṃ satatārty-udarkam
BhP_11.09.025/3 tattvāny anena vimṛśāmi yathā tathāpi
BhP_11.09.025/4 pārakyam ity avasito vicarāmy asaṅgaḥ
BhP_11.09.026/1 jāyātmajārtha-paśu-bhṛtya-gṛhāpta-vargān
BhP_11.09.026/2 puṣnāti yat-priya-cikīrṣayā vitanvan
BhP_11.09.026/3 svānte sa-kṛcchram avaruddha-dhanaḥ sa dehaḥ
BhP_11.09.026/4 sṛṣṭvāsya bījam avasīdati vṛkṣa-dharmaḥ
BhP_11.09.027/1 jihvaikato 'mum apakarṣati karhi tarṣā
BhP_11.09.027/2 śiśno 'nyatas tvag udaraṃ śravaṇaṃ kutaścit
BhP_11.09.027/3 ghrāṇo 'nyataś capala-dṛk kva ca karma-śaktir
BhP_11.09.027/4 bahvyaḥ sapatnya iva geha-patiṃ lunanti
BhP_11.09.028/1 sṛṣṭvā purāṇi vividhāny ajayātma-śaktyā
BhP_11.09.028/2 vṛkṣān sarīsṛpa-paśūn khaga-dandaśūkān
BhP_11.09.028/3 tais tair atuṣṭa-hṛdayaḥ puruṣaṃ vidhāya
BhP_11.09.028/4 brahmāvaloka-dhiṣaṇaṃ mudam āpa devaḥ
BhP_11.09.029/1 labdhvā su-durlabham idaṃ bahu-sambhavānte
BhP_11.09.029/2 mānuṣyam artha-dam anityam apīha dhīraḥ
BhP_11.09.029/3 tūrṇaṃ yateta na pated anu-mṛtyu yāvan
BhP_11.09.029/4 niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt
BhP_11.09.030/1 evaṃ sañjāta-vairāgyo vijñānāloka ātmani
BhP_11.09.030/3 vicarāmi mahīm etāṃ mukta-saṅgo 'nahaṅkṛtaḥ
BhP_11.09.031/1 na hy ekasmād guror jñānaṃ su-sthiraṃ syāt su-puṣkalam
BhP_11.09.031/3 brahmaitad advitīyaṃ vai gīyate bahudharṣibhiḥ
BhP_11.09.032/0 śrī-bhagavān uvāca
BhP_11.09.032/1 ity uktvā sa yaduṃ vipras tam āmantrya gabhīra-dhīḥ
BhP_11.09.032/3 vanditaḥ sv-arcito rājñā yayau prīto yathāgatam
BhP_11.09.033/1 avadhūta-vacaḥ śrutvā pūrveṣāṃ naḥ sa pūrva-jaḥ
BhP_11.09.033/3 sarva-saṅga-vinirmuktaḥ sama-citto babhūva ha

Source Colophon

Sanskrit text from the Bhāgavatapurāṇa critical edition as preserved by GRETIL (Göttingen Register of Electronic Texts in Indian Languages, Georg-August-Universität Göttingen). IAST transliteration. The GRETIL text is based on the critical edition and is freely available for scholarly use. Accessed March 2026.

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