श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: एकादश: अध्याय: ब्राह्मण: उवाच - The Braahmana (Bharata) said - अकोविद: कोविदवादवादान् वदस्यथो नातिविदां वरिष्ठ: ।
न सूरयो हि व्यवहारमेनं तत्त्वावमर्शेन सहामनन्ति ॥१॥
अकोविद: कोविद- ignorant, learned (men's)
वाद-वादान् वदसि-अथ: speech (like) words are speaking, therefore न-अति-विदाम् वरिष्ठ: are not among the very wise the best न सूरय: हि व्यवहारम्-एनम् do not the very learned indeed, relation this तत्त्व-अवमर्शेन the Truth mixing सह-आमनन्ति with discuss You are ignorant, but speak the words of the learned which does not make you the best among the very wise. Because, the wise people, the knowers of the Truth do not discuss such mundane relations like this along with an enquiry into the Reality/Absolute.


तथैव राजन्नुरुगार्हमेधवितानविद्योरुविजृम्भितेषु ।
न वेदवादेषु हि तत्त्ववाद: प्रायेण शुद्धो नु चकास्ति साधु: ॥२॥
तथा-एव राजन्- like that also, O King!
उरु-गार्ह-मेध- mostly (pertaining to) househlold (benefits) sacrifice वितान-विद्या- extensive knowledge (of the rituals) उरु-विजृम्भितेषु (are) very much involved in न वेदवादेषु हि in the Vedic text indeed तत्त्ववाद: of Truth the exposition प्रायेण शुद्ध: नु generally pure (without prejudice) indeed चकास्ति साधु: illumined well (impartially) O King! In the same way, even in the Vedic texts, most of the extensive knowledge pertains to the rituals of sacrifices meant for the benefit of the households, not generally for the exposition of The Truth, pure, without prejudice and impartially well illumined.


न तस्य तत्त्वग्रहणाय साक्षाद् वरीयसीरपि वाच: समासन् ।
स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात् ॥३॥
न तस्य तत्त्व-ग्रहणाय not to him, for Truth to reveal
साक्षात् वरीयसी:-अपि directly, Upanishads also वाच: समासन् words equal are स्वप्ने निरुक्त्या as in dream, being said sleep गृह-मेधि-सौख्यम् household sacrifice happiness न यस्य हेय-अनुमितम् not in whom, worth less concluded स्वयम् स्यात् by oneself is The words in the Upanishads which directly say that the hosehold happiness got from the sacrifices are not worth while, being as good as sleep, are not adequet enough for the one, to whom, it is not concluded as such by his own self.


यावन्मनो रजसा पूरुषस्य सत्त्वेन वा तमसा वानुरुद्धम् ।
चेतोभिराकूतिभिरातनोति निरङ्कुशं कुशलं चेतरं वा ॥४॥
यावत्-मन: रजसा till the mind by Rajas
पूरुषस्य सत्त्वेन वा of man, by Sattva or तमसा वा-अनुरुद्धम् by Tamas or, is dominated चेतोभि:-आकूतिभि:- by the senses of perception, organs of action आतनोति निरङ्कुशम् draws unchecked कुशलम् च-इतरम् वा virtues and otherwise or Untill the mind of man is dominated by Rajas, Sattva and Tamas, it continues to draw, unchecked, through the sense perceptions and organs of action, virtues and otherwise (sins) .


स वासनात्मा विषयोपरक्तो गुणप्रवाहो विकृत: षोडशात्मा ।
बिभ्रत्पृथङ्नामभि रूपभेदमन्तर्बहिष्ट्वं च पुरैस्तनोति ॥५॥
स: वासना-आत्मा he, the mind, is impression predisposed
विषय-उपरक्त: is sense pleasure attached to गुण-प्रवाह: by Gunas is tossed षोडश-आत्मा बिभ्रत्- of the sixteen (elements) the main, sporting पृथङ्-नामभि: रूप-भेदम्- various names, forms different अन्त:-बहिष्ट्वं highest and lowest and च पुरै:-तनोति and by in this body draws He, the mind, is predisposed with impressions, is attached to sense pleasure, is tossed by Gunas, and is the foremost of the sixteen elements. Sporting various forms and names, it draws in the body the highest and lowest forms of life.


दु:खं सुखं व्यतिरिक्तं च तीव्र कालोपपन्नं फलमाव्यनक्ति ।
आलिङ्ग्य मायारचितान्तरात्मा स्वदेहिनं संसृतिचक्रकूट: ॥६॥
दु:खम् सुखम् व्यतिरिक्तम् ( the mind) sorrow, joy, the other (foolish)
च तीव्र काल-उपपन्नम् and intense in Time yielded फलम्-आव्यनक्ति आलिङ्ग्य result brings forth enveloping माया-रचित-अन्तरात्मा by Maaya created soul स्व-देहिनम् संसृति-चक्र-कूट: soul embodied, in birth and death whirlpool the cunning The mind, created by Maaya, and an adjunct to the soul envelops the soul, and in Time yields the results as joy and sorrow and other senseless feelings and cunningly lures the embodied soul into the whirlpool of birth and death.


तावानयं व्यवहार: सदावि: क्षेत्रज्ञसाक्ष्यो भवति स्थूलसूक्ष्म: ।
तस्मान्मनो लिङ्गमदो वदन्ति गुणागुणत्वस्य परावरस्य ॥७॥
तावान्-अयम् व्यवहार: till then (that) this (mind is) phenomena
सत्-आवि: (of waking and dream states) shines क्षेत्रज्ञ-साक्ष्य: of the Jeeva's perception भवति स्थूल-सूक्ष्म: becomes of crude and subtle तस्मात्-मन: लिङ्गम्-अद: therefore mind, cause it is known to be वदन्ति गुण-अगुणत्वस्य called, of the Gunas and of the Non-Gunas पर-अवरस्य of liberation and the other (the universe) Till the mind is there, the phenomena of waking and dreaming state shines and is perceived by the jeevas. It is because of this reason that the knowers of Truth speak of the mind as the cause of the manifestation of the crude world of Gunas, and the subtle non-Gunas' liberation state.


गुणानुरक्तं व्यसनाय जन्तो: क्षेमाय नैर्गुण्यमथो मन: स्यात् ।
यथा प्रदीपो घृतवर्तिमश्नन् शिखा: सधूमा भजति ह्यन्यदा स्वयम् ॥८॥
पदं तथा गुणकर्मानुबद्धं वृत्तीर्मन: श्रयतेऽन्यत्र तत्त्वम् ॥८॥
गुण-अनुरक्तम् in Gunas (sense pleasures) attached
व्यसनाय जन्तो: is for misery for the Jeeva क्षेमाय नैर्गुण्यम्- for beatitude the Gunas- less अथ: मन: स्यात् again mind is यथा प्रदीप: like in a lamp घृत-वर्तिम्-अश्नन् ghee and wick consuming शिखा: सधूमा: भजति the flame is by soot, is adjoined हि-अन्यदा स्वयम् indeed in other is (as ghee is exhausted) itself (the wick) पदम् तथा the state (of pure Sattva) like that गुण-कर्म-अनुबद्धम् by Gunas and actions attached वृत्ती:-मन: tendencies of the mind (flow here and there) श्रयते-अन्यत्र तत्त्वम् returns otherwise, to the essence of pure Sattva Again, when the mind is attached to the Gunas, sense pleasures, it leads the jeeva to misery. Just like in the lamp, with a wick in the ghee, the flame is lighted along with soot, but when the ghee is exhausted the flame is contained in itself. Like that, when the mind is attached to the Gunas, its tendencies flow here and there, otherwise it returns to its pure Saatvic self.


एकादशासन्मनसो हि वृत्तय आकूतय: पञ्चधियोऽभिमान: ।
मात्राणि कर्माणि पुरं च तासां वदन्ति हैकादश वीर भूमि: ॥९॥
एकादश-आसन्-मनस: eleven are of the mind
हि वृत्तय: आकूतय: indeed tendencies, the organs of action पञ्च-धिय:-अभिमान: five sense perceptions, ego-sense मात्राणि कर्माणि the elements, the actions पुरम् च तासाम् and body and their वदन्ति हि-एकादश is said to be eleven वीर भूमि: O Valiant King! the receptacles' O Valiant King! The mind has eleven tendencies, five organs of action, five senses of perception and the ego sense. The five elements, the five types of actions, and the body are said to be the eleven recepticles.


गन्धाकृतिस्पर्शरसश्रवांसि विसर्गरत्यर्त्यभिजल्पशिल्पा: ।
एकादशं स्वीकरणं ममेति शय्यामहं द्वादशमेक आहु: ॥१०॥
गन्ध-आकृति-स्पर्श-रस- smell, form, touch, taste,
श्रवांसि विसर्ग-रति- sound, defecation, coition, अर्ति-अभिजल्प-शिल्पा: locomotion, speech, and grasping of objects एकादशम् are eleven स्वीकरणम् मम-इति acknowledging mine thus शय्याम्-अहम् the sense of ego द्वादशम्-एके-आहु: twelfth some say The smell, form, touch, taste, sound are the five senses of perception, and defecation, coition, locomation, speech and grasping of things are the five functions of the organs. The acknowledging of the body as mine is the function of the ego, which some say is the twelfth.


द्रव्यस्वभावाशयकर्मकालैरेकादशामी मनसो विकारा: ।
सहस्रश: शतश: कोटिशश्च क्षेत्रज्ञतो न मिथो न स्वत: स्यु: ॥११॥
द्रव्य-स्वभाव-आशय- objects, nature, predisposition,
कर्म-कालै:-एकादश-अमी actions and by Time, eleven these मनस: विकारा: minds' tendencies सहस्रश: शतश: कोटिश:-च in hundreds, thousands, millions and क्षेत्रज्ञत: न मिथ: from God (proceed), not among themselves न स्वत: स्यु: not by themselves happen These eleven tendencies of the mind, by the variety of objects, their nature, predisposition, actions and by the effect of Time are multiplied into hundreds and thousands and millions. This does not happen by their contact with each other or by themselves, but it all proceeds from God.


क्षेत्रज्ञ एता मनसो विभूतीर्जीवस्य मायारचितस्य नित्या: ।
आविर्हिता: क्वापि तिरोहिताश्च शुद्धो विचष्टे ह्यविशुद्धकर्तु: ॥१२॥
क्षेत्रज्ञ: एता: मनस: God, these of the mind
विभूती:-जीवस्य tendencies of the Jeeva माया-रचितस्य नित्या: a creation of Maayaa, always आविर्हिता: क्व-अपि manifest (in waking and dreaming state), somewhere तिरोहिता:-च शुद्ध: विचष्टे disappear and (in deep sleep) (ever) pure looks on हि-अशुद्ध-कर्तु: indeed are impure activities (indulging in) God, who is always pure, looks on as a witness at these tendencies of the mind which are manifest in the waking and dreaming states and disappear in deep sleep.These tendencies are always indulging in impure activities, leading to transmigration.


क्षेत्रज्ञ आत्मा पुरुष: पुराण: साक्षात्स्वयंज्योतिरज: परेश: ।
नारायणो भगवान् वासुदेव: स्वमाययाऽऽत्मन्यवधीयमान: ॥१३॥
क्षेत्रज्ञ: आत्मा God, all-pervading
पुरुष: पुराण: Person Ancient साक्षात्-स्वयम्-ज्योति: directly self-effulgent, अज: परेश: free, Ruler of everyone नारायण: भगवान् वासुदेव: Naaraayana, Lord Vaasudeva स्व-मायया- by own Maayaa आत्मनि-अवधीयमान: in all hearts dwelling God is all pervading, the Ancient Person, directly self-effulgent, ever free, the Ruler of everyone, as Naaraayana, Lord Vaasudeva, the abode of the universe, by His own Maayaa is dwelling in all hearts as the inner Controller.


यथानिल: स्थावरजङ्गमानामात्मस्वरूपेण निविष्ट ईशेत् ।
एवं परो भगवान् वासुदेव: क्षेत्रज्ञ आत्मेदमनुप्रविष्ट: ॥१४॥
यथा-अनिल: स्थावर- as the air, in the immobile
जङ्गमानाम्-आत्म-स्वरूपेण and mobile, soul (breath) in the form of निविष्ट ईशेत् is present and controls एवम् पर: भगवान् वासुदेव: like that The Supreme Lord Vaasudeva क्षेत्रज्ञ आत्मा-इदम्-अनुप्रविष्ट: by the witness, as a soul this (universe) is interpenetrated Just as the air, like as soul (breath) is present in all the mobile and immobile beings, and controls them, like that the Supreme Lord Vaasudeva, as soul, has interpenetrated the whole of universe and controls it.


न यावदेतां तनुभृन्नरेन्द्र विधूय मायां वयुनोदयेन ।
विमुक्तसङ्गो जितषट्सपत्नो वेदात्मतत्त्वं भ्रमतीह तावत् ॥१५॥
न यावत्-एताम् not until this
तनुभृत्-नरेन्द्र body bearing (soul) O King! विधूय मायाम् shaking off Maayaa वयुना-उदयेन by wisdom enlightened विमुक्त-सङ्ग: devoid of attachments जित-षट्- सपत्न: having conquered the six enemies वेद-आत्म-तत्त्वम् knows the soul's reality भ्रमति-इह तावत् revolves here till then O King! Not until this body bearing soul shakes off Maayaa, and is enlightened by wisdom, is devoid of all attachments, conquers the six enemies, and knows the reality of the soul, till then, it keeps revolving here, in the whirligig of mundane existence.


न यावदेतन्मन आत्मलिङ्गं संसारतापावपनं जनस्य ।
यच्छोकमोहामयरागलोभवैरानुबन्धं ममतां विधत्ते ॥१६॥
न यावत्-एतत्-मन: not until this mind
आत्म-लिङ्गम् of the soul the conditioning vesture, संसार-ताप- of the world's sorrows आवपनम् जनस्य a fertile soil of the people यत्-शोक-मोह- which grief, infatuation, आमय-राग- disease attachment लोभ-वैर-अनुबन्धम् greed animosity along with ममताम् विधत्ते mineness yields Not until, understanding the mind to be a conditioning vesture of the soul, and so, the cause of the world's sorrows, and a fertile soil for the peoples' grief, infatuation, disease, attachment, greed and animosity, yields along with it the sense of mineness, it keeps revolving here, in the whirilgig of mundane existence.


भ्रातृव्यमेनं तददभ्रवीर्यमुपेक्षयाध्येधितमप्रमत्त: ।
गुरोर्हरेश्चरणोपासनास्त्रो जहि व्यलीकं स्वयमात्ममोषम् ॥१७॥
भ्रातृव्यम्-एनम् enemy this
तत्-अदभ्र-वीर्यम्- that of enormous strength उपेक्षया-अध्येधितम्- by (your) indifference (more) strengthened अप्रमत्त: गुरो:-हरे:- by vigilant, preceptor Hari's चरण-उपासना- feet worshipping अस्त्र: जहि weapon kill व्यलीकम् स्वयम्- the false (mind) itself आत्म-मोषम् true self robbing This enemy has enormous strength. By indifference, its strength has increased more, and is ever vigilant. Armed with the weapon of the worship of the feet of Hari as a preceptor, kill it, who has robbed you of your true nature.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे ब्राह्मणरहूगणसंवादे एकादशोऽध्याय: ॥११॥ Thus ends the eleventh discourse, forming part of the Dialogue between the Braahmana (Bharata) and kning Rahugana, in Book Five of the great and glorious Bhaagavata-Puraanaa.