Bhagavata Purana

अहो वयं धन्यतमा येषां नस्तादृशीः स्त्रियः । भक्त्या यासां मतिर्जाता अस्माकं निश्चला हरौ

Ah, how blessed we are, for among us are such women whose unwavering devotion to Hari has arisen in their hearts.

नमस्तुभ्यं भगवते कृष्णायाकुण्ठमेधसे । यन्मायामोहितधियो भ्रमामः कर्मवर्त्मसु

Obeisance to You, O Lord Krishna, of unfailing wisdom; deluded by Your maya, our minds wander along the paths of karma.

स वै न आद्यः पुरुषः स्वमायामोहितात्मनाम् । अविज्ञतानुभावानां क्षन्तुमर्हत्यतिक्रमम्

He, the original person, surely forgives the transgressions of those whose minds are bewildered by His own maya and who do not recognize His true nature.

इति स्वाघमनुस्मृत्य कृष्णे ते कृतहेलनाः । दिदृक्षवोऽप्यच्युतयोः कंसाद्‍भीता न चाचलन्

Thus, remembering their own offense, though they had neglected Krishna, they did not waver in their desire to see the infallible ones, even though they were afraid of Kamsa.

ग्रहा निमित्तं सुखदुःखयोश्चेत्किमात्मनोऽजस्य जनस्य ते वै। ग्रहैर्ग्रहस्यैव वदन्ति पीडां क्रुध्येत कस्मै पुरुषस्ततोऽन्यः

If the planets are the cause of happiness and distress for a person, what concern is that for the soul, who is unborn? The wise say that the planets only affect other planets; so, to whom should a person direct anger?

कर्मास्तु हेतुः सुखदुःखयोश्चेत्किमात्मनस्तद्धि जडाजडत्वे। देहस्त्वचित्पुरुषोऽयं सुपर्णः क्रुध्येत कस्मै न हि कर्म मूलम्

If karma is the cause of happiness and distress for a person, what concern is that for the soul? For karma pertains to the insentient and the sentient. This body is merely skin, while the person is the conscious self, the suparna; to whom should one be angry? For karma is not the root.

कालस्तु हेतुः सुखदुःखयोश्चेत्किमात्मनस्तत्र तदात्मकोऽसौ। नाग्नेर्हि तापो न हिमस्य तत्स्यात्क्रुध्येत कस्मै न परस्य द्वन्द्वम्

If time is the cause of happiness and distress for a person, what concern is that for the soul? For time is of the same nature as the soul. Just as heat is not the property of fire, nor cold of snow, to whom should one be angry? For duality does not belong to another.

न केनचित्क्वापि कथञ्चनास्य द्वन्द्वोपरागः परतः परस्य। यथाहमः संसृतिरूपिणः स्यादेवं प्रबुद्धो न बिभेति भूतैः

By no one, anywhere, in any way, does duality arise for the supreme soul, who is beyond all. Just as I am, so is the cycle of birth and death; thus, one who is awakened does not fear the elements.

एतां स आस्थाय परात्मनिष्ठामध्यासितां पूर्वतमैर्महर्षिभिः। अहं तरिष्यामि दुरन्तपारं तमो मुकुन्दाङ्घ्रिनिषेवयैव

Relying on this supreme devotion to the transcendent self, which was practiced by the ancient sages, I will cross the boundless, impassable darkness by serving the feet of Mukunda.

श्रीभगवानुवाच। निर्विद्य नष्टद्रविणे गतक्लमः प्रव्रज्य गां पर्यटमान इत्थम्। निराकृतोऽसद्भिरपि स्वधर्मादकम्पितोऽमूं मुनिराह गाथाम्

The Blessed Lord said: Having become indifferent, bereft of possessions, free from fatigue, wandering the earth as a renunciant, and even when rejected by the wicked, unwavering in his own duty, the sage spoke this verse.

सुखदुःखप्रदो नान्यः पुरुषस्यात्मविभ्रमः। मित्रोदासीनरिपवः संसारस्तमसः कृतः

No one else but the soul itself is the cause of happiness and distress for a person; friends, neutrals, and enemies are all creations of worldly ignorance.

तस्मात्सर्वात्मना तात निगृहाण मनो धिया। मय्यावेशितया युक्त एतावान्योगसङ्ग्रहः

Therefore, O dear one, with all your being, restrain the mind by intelligence fixed in Me; this alone is the essence of yoga.

य एतां भिक्षुणा गीतां ब्रह्मनिष्ठां समाहितः। धारयञ्छ्रावयञ्छृण्वन्द्वन्द्वैर्नैवाभिभूयते

Whoever, with a focused mind, holds, recites, or listens to this song sung by the sage, established in Brahman, is not overcome by the dualities of life.

इंद्रमखभङ्ग - श्रीशुक उवाच - ( अनुष्टुप् ) भगवानपि तत्रैव बलदेवेन संयुतः । अपश्यत् निवसन् गोपान् इन्द्रयागकृतोद्यमान्

Śuka said: The Lord, accompanied by Balarāma, was residing there and saw the cowherds preparing for a sacrifice to Indra.

तदभिज्ञोऽपि भगवान् सर्वात्मा सर्वदर्शनः । प्रश्रयावनतोऽपृच्छत् वृद्धान् नन्दपुरोगमान्

Although fully aware, the Lord, the soul of all and seer of everything, humbly approached and inquired of the elders, led by Nanda.

कथ्यतां मे पितः कोऽयं सम्भ्रमो व उपागतः । किं फलं कस्य चोद्देशः केन वा साध्यते मखः

Please tell me, Father, what is this commotion that has arisen? What is its purpose, for whom is it intended, and by whom is this sacrifice performed?

एतद्‍ब्रूहि महान् कामो मह्यं शुश्रूषवे पितः । न हि गोप्यं हि साधूनां कृत्यं सर्वात्मनामिह

O Father, I greatly desire to hear this; please tell me, for I am eager to listen. Indeed, the righteous, who are devoted in all ways, do not keep their actions secret.

अस्त्यस्व-परदृष्टीनां अमित्रोदास्तविद्विषाम् । उदासीनोऽरिवद् वर्ज्य आत्मवत् सुहृदुच्यते

One who is indifferent to friends, neutrals, and enemies, who is impartial and avoids hostility, is called a true friend, seeing others as oneself.

ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति । विदुषः कर्मसिद्धिः स्यात् तथा नाविदुषो भवेत्

People perform actions both knowingly and unknowingly; for the wise, actions bring success, but not so for the unwise.

तत्र तावत् क्रियायोगो भवतां किं विचारितः । अथ वा लौकिकस्तन्मे पृच्छतः साधु भण्यताम्

So, what is the purpose of this ritual activity you have considered? Or is it merely customary? Please, as I ask, speak well and tell me.

श्रीनन्द उवाच - पर्जन्यो भगवान् इन्द्रो मेघास्तस्यात्ममूर्तयः । तेऽभिवर्षन्ति भूतानां प्रीणनं जीवनं पयः

Nanda said: The god Indra is the lord of rain; the clouds are his very form. They pour down water, which delights and sustains all beings.

तं तात वयमन्ये च वार्मुचां पतिमीश्वरम् । द्रव्यैस्तद् रेतसा सिद्धैः यजन्ते क्रतुभिर्नराः

O dear one, we and others worship that lord of the rain-bringers, the master, with offerings and sacrifices prepared with materials and clarified butter.

तच्छेषेणोपजीवन्ति त्रिवर्गफलहेतवे । पुंसां पुरुषकाराणां पर्जन्यः फलभावनः

By what remains from that, people live for the sake of the three aims of life; for human efforts, the rain-god is the cause of their fruits.

य एनं विसृजेत् धर्मं परम्पर्यागतं नरः । कामाल्लोभात् भयाद् द्वेषात् स वै नाप्नोति शोभनम्

A man who abandons this traditional dharma, passed down through generations, out of desire, greed, fear, or hatred, does not attain good fortune.

श्रीशुक उवाच - वचो निशम्य नन्दस्य तथान्येषां व्रजौकसाम् । इन्द्राय मन्युं जनयन् पितरं प्राह केशवः

Śuka said: Hearing the words of Nanda and the other residents of Vraja, Keśava, stirring up anger toward Indra, spoke to his father.

श्रीभगवानुवाच - कर्मणा जायते जन्तुः कर्मणैव विलीयते । सुखं दुःखं भयं क्षेमं कर्मणैवाभिपद्यते

The Blessed Lord said: A living being is born by action and is dissolved by action; happiness, sorrow, fear, and safety all arise from action alone.

अस्ति चेदीश्वरः कश्चित् फलरूप्यन्यकर्मणाम् । कर्तारं भजते सोऽपि न ह्यकर्तुः प्रभुर्हि सः

If there is some lord who gives the fruits of others' actions, he too depends on the doer; for he has no power over one who does not act.

किमिन्द्रेणेह भूतानां स्वस्वकर्मानुवर्तिनाम् । अनीशेनान्यथा कर्तुं स्वभावविहितं नृणाम्

What need is there for Indra among beings who follow their own actions? He is powerless to alter what is ordained by their own nature.

स्वभावतन्त्रो हि जनः स्वभावमनुवर्तते । स्वभावस्थमिदं सर्वं सदेवासुरमानुषम्

Indeed, people act according to their own nature, being governed by it; all this—gods, demons, and humans—remains established in its own nature.