श्रीमद्भागवतमहापुराणम् द्वितीय स्कन्ध: अथ द्वितीय: अध्याय: एवं पुरा धारणयाऽऽत्मयोनिर्नष्टां स्मृतिं प्रत्यवरुध्य तुष्टात् ।
तथा ससर्जेदममोघदृष्टिर्यथाप्ययात् प्राग्व्यवसायबुद्धि: ॥१॥
एवम् पुरा in this manner, long back
धारणया-आत्मयोनि:- by concentration, Brahmaa नष्टाम् स्मृतिम् (who had) lost the memory प्रत्यवरुध्य तुष्टात् getting again having pleased तथा ससर्ज-इदम्- and then created this अमोघ-दृष्टि:- unfailing vision यथा-अपि-अयात् which also was प्राग्-व्यवसाय-बुद्धि: before (destruction) unfaltering knowledge Brahmaa, with such concentration only, pleasing the Lord, regained the memory which he had lost, and then, with an unfailing vision and unfaltering knowledge, created the universe, as it was before the universal dissolution.


शाब्दस्य हि ब्रह्मण एष पन्था यन्नामभिर्ध्यायति धीरपार्थै: ।
परिभ्रमंस्तत्र न विन्दतेऽर्थान् मायामये वासनया शयान: ॥२॥
शाब्दस्य हि ब्रह्मण: of the words indeed of Vedas
एष पन्था: यत्- this is the method, that, नामभि:-ध्यायति धी:- in names thinks the mind अपार्थै: परिभ्रमन्-तत्र in meaningless confused in that न विन्दते-अर्थान् does not get real happiness माया-मये in Maaya infused वासनया शयान: by illusions dreamily Such is the method of the Vedas that the words make the mind think of the names meaninglessly, and confused in them dreamily, with the illusion infused by Maayaa, does not get real happiness.


अत: कविर्नामसु यावदर्थ: स्यादप्रमत्तो व्यवसायबुद्धि:।
सिद्धेऽन्यथार्थे न यतेत तत्र परिश्रमं तत्र समीक्षमाण: ॥३॥
अत: कवि:-नामसु therefore the wise, among (those) objects
यावत्-अर्थ: according to requirement स्यात्-अप्रमत्त: being dispassionate व्यवसाय-बुद्धि: with a discriminating mind सिद्धे-अन्यथा- achieves (them, if) otherwise अर्थे न यतेत for it should not strive तत्र परिश्रमम् (because) there (in doing that) the effort तत्र समीक्षमाण in those things knowing to be futile Therefore, the wise should dispassionately try to achieve those objects which are a requierement, using his discriminating mind. If, he achieves objects otherwise, he should not strive to get them, because in making the effort, he should know that getting them is futile.


सत्यां क्षितौ किं कशिपो: प्रयासैर्बाहौ स्वसिद्धे ह्युपबर्हणै: किम् ।
सत्यञ्जलौ किं पुरुधान्नपात्र्या दिग्वल्कलादौ सति किं दुकूलै: ॥४॥
सत्याम् क्षितौ there being earth
किम् कशिपो: प्रयासै:- what (use) is a bed's effort बाहौ स्वसिद्धे with arms naturally present हि-उपबर्हणै: किम् also, pillows of what (use) सति-अञ्जलौ with being there, the palm hollows किम् पुरुधा-अन्नपात्र्या what (use) are many utensils दिग्-वल्कल-आदौ सति the directions and trees etc being किम् दुकूलै: what of clothes When there is the earth to sleep on, what is use of making an effort for a bed? When the arms are there naturally, what is the use of pillows? What is the use of many cups and dishes, when there is the hollow of the palm, and of what use are cloathings when the cardinal points and bark of trees etc are there to cover ones self?


चीराणि किं पथि न सन्ति दिशन्ति भिक्षां नैवाङ्घ्रिपा: परभृत: सरितोऽप्यशुष्यन् ।
रुद्धा गुहा: किमजितोऽवति नोपसन्नान् कस्माद् भजन्ति कवयो धनदुर्मदान्धान् ॥५॥
चीराणि किम् पथि न सन्ति rags what, on road not are
दिशन्ति भिक्षाम् न-एव-अङ्घ्रिपा: give alms, not also trees परभृत: सरित:-अपि-अशुष्यन् for others living, rivers also have dried रुद्धा गुहा: किम्- blocked are the caves what अजित:-अवति न-उपसन्नान् the Lord protects not the shelter seeking कस्माद् भजन्ति कवय: for what please the wise धन-दुर्मद-अन्धान् the wealth pride blinded Are there no rags on the roads, do not the trees, who are made for the benefit of others, give alms? Have the rivers dried up or are all the caves blocked? Or is it that the Lord does not give protection to the shelter seeking? Then, for what do the wise try to please people who are blinded by the pride of wealth?


एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवाननन्त: ।
तं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र ॥६॥
एवम् स्व-चित्ते thus, in ones own mind
स्वत: एव by one self only सिद्ध: आत्मा having placed the Self प्रिय:-अर्थ: the benefits bringing भगवान्-अनन्त: Lord Eternal तम् निर्वृत: Him unattached नियतार्थ: भजेत firm minded (should) worship संसार-हेतु- the creation's cause उपरम:-च यत्र ceases and where Thus, one must, worship, in ones own mind, by one self, with a firm and unattached mind, having placed the benefit bringing Eternal Self, the Lord. Then it is, that the ignorance of the cause of creation ceases.


कस्तां त्वनादृत्य परानुचिन्तामृते पशूनसतीं नाम युञ्ज्यात् ।
पश्यञ्जनं पतितं वैतरण्यां स्वकर्मजान् परितापाञ्जुषाणम् ॥७॥
क:-ताम् तु-अनादृत्य who that, indeed ignoring
पर-अनुचिन्ताम्- The Supreme's meditation ऋते पशून्-असतीम् giving up, animals, in false (objects) नाम युञ्ज्यात् surely engages पश्यन्-जनम् (even) watching men पतितम् वैतरण्याम् fallen in the hellish river स्व-कर्मजान् by ones actions created परितापान्-जुषाणम् agonies suffering Who, except the animals, will surely engage in the false objects, ignoring and giving up the meditation of that Supreme Being, even while watching men falling into the hellish river of mundane life, created by the past actions and suffering the agonies as a result.


केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम् ।
चतुर्भुजं कञ्जरथाङ्गशङ्खगदाधरं धारणया स्मरन्ति ॥८॥
केचित् स्व-देह-अन्त:- some (people), in (their) own body within
हृदय-अवकाशे the heart cavity प्रादेश-मात्रम् of the size of a thumb and forefingers' span पुरुषम् वसन्तम् चतुर्भुजम् the Person residing, four armed कञ्ज-रथाङ्ग-शङ्ख-गदा-धरम् lotus, discus, conch and mace holding धारणया स्मरन्ति with concentration remember Some people with their minds fixed, on the thumb and forefinger spans' sized Person, holding the lotus, discus, conch and mace, residing in the cavaity of their heart, inside their own body, meditate on.


प्रसन्नवक्त्रं नलिनायतेक्षणं कदम्बकिञ्जल्कपिशङ्गवाससम् ।
लसन्महारत्नहिरण्मयाङ्गदं स्फुरन्महारत्नकिरीटकुण्डलम् ॥९॥
प्रसन्न-वक्त्रम् a cheerful face
नलिन-आयत-ईक्षणम् lotus (like) big eyes कदम्ब-किञ्जल्क- of Kadamba flowers' pollen dust पिशङ्ग-वाससम् yellow garments लसत्-महारत्न- beautiful high-class gems (studded) हिरण्मय-अङ्गदम् golden armlets स्फुरत्-महारत्न- shining precious gems (studded) किरीट-कुण्डलम् crown and earrings He has a cheerful face, and lotus like big eyes, and yellow garments like the pollen dust of Kadamba flowers, beautiful golden armlets studded with highclass gems and crown and earings shining with precious gems.


उन्निद्रहृत्पङ्कजकर्णिकालये योगेश्वरास्थापितपादपल्लवम् ।
श्रीलक्ष्मणं कौस्तुभरत्नकन्धरमम्लानलक्ष्म्या वनमालयाऽऽचितम् ॥१०॥
उन्निद्र हृत्-पङ्कज- on the blooming, heart lotus
कर्णिक-आलये tender petals abode, योगेश्वर-आस्थापित- by the Yoga masters, installed पाद-पल्लवम् श्रीलक्ष्मणम् the feet lotus, Laxmi denoting golden streak कौस्तुभ-रत्न-कन्धरम्- the Kaustubha gem on the chest अम्लान-लक्ष्म्या by ever lustrous beauty वन-मालया-आचितम् of sylvan garland adorned The Yoga masters, on their heart's blooming lotus petals' abode, install His lotus like tender feet, on His chest is a golden streak denoting Laxmi, and the Kaustubh gem hangs on His chest and an ever lusterous and beautiful sylvan garland adorns His chest.


विभूषितं मेखलयाङ्गुलीयकैर्महाधनैर्नूपुरकङ्कणादिभि: ।
स्निग्धामलाकुञ्चितनीलकुन्तलैर्विरोचमानाननहासपेशलम् ॥११॥
विभूषितम् मेखलया- adorned by a waist band
अङ्गुलीयकै:-महा-धनै:- by rings very precious नूपुर-कङ्कण-आदिभि: anklets and bracelets, etc., स्निग्ध-आमल- soft and shining आकुञ्चित-नील-कुन्तलै:- curled blue tresses विरोचमान-आनन- beautifying the face हास-पेशलम् with a smile glowing He is adorned with a girdle, and very precious rings, anklets, bracelets etc. His soft shining curled blue tressess enhance the beauty of his face glowing with a tender smile.


अदीनलीलाहसितेक्षणोल्लसद्भ्रूभङ्गसंसूचितभूर्यनुग्रहम् ।
ईक्षेत चिन्तामयमेनमीश्वरं यावन्मनो धारणयावतिष्ठते ॥१२॥
अदीन-लीला-हसित-ईक्षण- unbound sporting, (with) smile and glances
उल्लसत्-भ्रू-भङ्ग- enhancing of eyebrows play संसूचित-भूरि-अनुग्रहम् showering abundant grace ईक्षेत चिन्तामयम्- gaze in meditation एनम्-ईश्वरम् यावत्-मन: This Lord, till the mind धारणया-अवतिष्ठते in concentration is firm His unbounded sporting smile and glances, enhancing the play of the eyebrows which shower abundant grace, on the countenance of such a Lord, one shoud gaze when sitting in meditation, till the mind is firm in concentration.


एकैकशोऽङ्गानि धियानुभावयेत् पादादि यावत् हसितं गदाभृत: ।
जितं जितं स्थानमपोह्य धारयेत् परं परं शुद्ध्यति धीर्यथा यथा ॥१३॥
एक-एकश:-अङ्गानि one by one the limbs
धिया-अनुभावयेत् mentally visualizing पाद-आदि यावत् feet etc., up till हसितम् गदाभृत: the smiling (face), of the Wielder of Mace (Vishnu's) जितम् जितम् one by one, (having visualised) स्थानम्-अपोह्य leaving that place धारयेत् परम् परम् (should) concentrate on the next and next शुद्ध्यति धी:- purifies the mind यथा यथा as and when One should mentally visualize the limbs of Lord Vishnu (the Wielder of the mace) one by one, from feet upto the smiling face. Then, leaving them one should concentrate on the next and the next, as the mind becomes steadier and purer.


यावन्न जायेत परावरेऽस्मिन् विश्वेश्वरे द्रष्टरि भक्तियोग: ।
तावत्स्थवीय: पुरुषस्य रूपं क्रियावसाने प्रयत: स्मरेत ॥१४॥
यावत्-न जायेत until does not become
पर-अवरे-अस्मिन् on all pervading This विश्व-ईश्वरे द्रष्टरि Universal Lord, the Witness भक्तियोग: devotion तावत्-स्थवीय: till then the gross पुरुषस्य रूपम् Primal Person's form क्रिया-अवसाने the (daily) worship's end प्रयत: स्मरेत with concentration remember Until devotion does not become firm on This Universal Lord, The Witness, till then, after the daily worship, with concentration one must remember the gross form of the Primal Person.


स्थिरं सुखं चासनमाश्रितो यतिर्यदा जिहासुरिममङ्ग लोकम् ।
काले च देशे च मनो न सज्जयेत् प्राणान् नियच्छेन्मनसा जितासु: ॥१५॥
स्थिरम् सुखम् च- steady and easy
आश्रित: यति:-यदा sitting, a striver, when जिहासु:-इमम्-अङ्ग लोकम् eager to leave this, O Dear! World काले च देशे च in time and place मन: न सज्जयेत् mind not attached प्राणान् नियच्छेत्- breath should control मनसा जितासु: mentally winning over the senses O Dear Pareekshit! A striver, who is eager to leave this world, should sit in a steady and easy posture. He should not attach his mind to time and place. And mentally winning over his senses, he should control his breath.


मन: स्वबुद्ध्यामलया नियम्य क्षेत्रज्ञ एतां निनयेत् तमात्मनि ।
आत्मानमात्मन्यवरुध्य धीरो लब्धोपशान्तिर्विरमेत् कृत्यात् ॥१६॥
मन: स्व-बुद्ध्या-अमलया mind by own intellect pure
नियम्य क्षेत्रज्ञे controlling, in Kshatriya (the principle consciousness) एताम् निनयेत् this should take, that (the consciousness) तम्-आत्मनि आत्मानम- in the absolute self, the self आत्मनि-अवरुध्य in the Supreme Self merging धीर: लब्ध-उपशान्ति:- the wise procuring peace विरमेत् कृत्यात् abstains from all activity The wise man, by his pure intellect should controll his mind, and then lead the mind and the intellect into the 'kshetrajya', the principle conciousness, the self then placing the principle conciousness in the absolute self, he must merge all of these in the Supreme Self. Then gaining final peace, he must abstain from all activities.


न यत्र कालोऽनिमिषां पर: प्रभु: कुतो नु देवा जगतां य ईशिरे ।
न यत्र सत्त्वं न रजस्तमश्च न वै विकारो न महान् प्रधानम् ॥१७॥
न यत्र काल:- not where Time
अनिमिषाम् पर: प्रभु: of gods great ruler कुत: नु देवा: where indeed the gods जगताम् ये ईशिरे on the worldly (creatures) who rule न यत्र सत्त्वम् not where is Sattva न रज:-तम:-च not Rajas and Tamas न वै विकार: not any ego न महान् प्रधानम् not the Mahat (Principle Intelligence) and Pradhaan ( matter) That is the state, where there is no Time, which is the ruler of even the gods, what of the worldly creatures who are ruled by the gods. Where there is no Sattva, Rajas or Tamas, and where there is no ego, or the Mahat (the Principle Intelligence) and nor any Pradhaan (the Primordial Matter).


परं पदं वैष्णवमामनन्ति तद् यन्नेति नेतीत्यतदुत्सिसृक्षव: ।
विसृज्य दौरात्म्यमनन्यसौहृदा हृदोपगुह्यार्हपदं पदे पदे ॥१८॥
परम् पदम् वैष्णवम्- the highest state, of Vishnu
आमनन्ति तत्- declare (the scriptures) is that (Him) यत्-न-इति न-इति- which is not this, not this अतद्-उत्सिसृक्षव: thus other than Him rejecting विसृज्य दौरात्म्यम्- and giving up with body identification अनन्य-सौहृदा and exclusive devotion हृदा-उपगुह्य- with their hearts embracing अर्हपदं पदे पदे the adorable state every moment The highest state of Vishnu, declare the scriptures is that where everything other than Him is rejected as not this, not this. The Yogis giving up identification with the body and everything connected with it, with exclusive devotion, with their hearts embrace every moment of that state.


इत्थं मुनिस्तूपरमेद् व्यवस्थितो विज्ञानदृग्वीर्यसुरन्धिताशय: ।
स्वपार्ष्णिनाऽऽपीड्य गुदं ततोऽनिलं स्थानेषु षट्सून्नमयेज्जितक्लम: ॥१९॥
इत्थम् मुनि:-तु-उपरमेत् thus a Yogi should drop the body,
व्यवस्थित: विज्ञान-दृक्-वीर्य- established in scriptures, with a vision's strength सुरन्धित-आशय: (having) abandoned the gratifications स्व-पार्ष्णिना- by his own heels आपीड्य गुदम् pressing (his) anus तत:-अनिलम् from there the breath स्थानेषु षट्सु- from six places उन्नमयेत्-जित-क्लम: draw upwards, overcoming strain Thus, having abondoned the sense gratifications, and using the strong vision acquiered by being established in the scriptures, the Yogi should drop his body. He should press his anus by his heels and draw his breath upward through the six places, overcoming any strain.


नाभ्यां स्थितं हृद्यधिरोप्य तस्मादुदानगत्योरसि तं नयेन्मुनि: ।
ततोऽनुसन्धाय धिया मनस्वी स्वतालुमूलं शनकैर्नयेत ॥२०॥
नाभ्याम् स्थितम् in the navel present
हृदि-अधिरोप्य in the heart placing तस्मात्-उदान-गत्या- from there by the Udaana air course उरसि तम् नयेत्-मुनि: in throat it shoud take the Yogi तत:-अनुसन्धाय from there, with discrimination धिया मनस्वी intelligently, the Yogi स्व-तालु-मूलम् his own palate's root शनकै:-नयेत gradually take A Yogi, should take the air present in the navel and place it in the heart, from there, by the course of the Udaana air, he should take it to the throat, and from there, with discrimination, he should gradually take it to the root of his palate.


तस्माद् भ्रुवोरन्तरमुन्नयेत निरुद्धसप्तायतनोऽनपेक्ष: ।
स्थित्वा मुहूर्तार्धमकुण्ठदृष्टिर्निर्भिद्य मूर्धन् विसृजेत्परं गत: ॥२१॥
तस्मात् भ्रुव:-अन्तरम्- from there, in the eyebrows' centre
उन्नयेत निरुद्ध-सप्त-आयतन: lift up (the air), closing the seven passages अनपेक्ष: स्थित्वा desiring nothing, pausing मुहूर्त-अर्धम्-अकुण्ठ-दृष्टि:- for an hour, (with an) unwavering vision निर्भिद्य मूर्धन् breaking open the crown विसृजेत्-परम् गत: release (the air) in God merged From there, the Yogi should lift the air up to the centre of the eyebrows, while closing the seven passages, namely, the two eyes, the two ears, the two nostrils, and the mouth. Then, desiring nothing, with a fixed vision, he should pause at the centre of the eyebrows for an hour. Then, breaking open the crown and releasing the air he merges with the Almighty God.


यदि प्रयास्यन् नृप पारमेष्ठ्यं वैहायसानामुत यद् विहारम् ।
अष्टाधिपत्यं गुणसन्निवाये सहैव गच्छेन्मनसेन्द्रियैश्च ॥२२॥
यदि प्रयास्यन् नृप if proceeds to, O King!
पारमेष्ठ्यम् वैहायसानाम्-उत to Brahmaloka, of the (celestial) beings, or, यत् विहारम् अष्ट-अधिपत्यम् which abode, the eight powers गुण-सन्निवाये the three Gunas made up of सह-एव गच्छेत्- together only should go मनसा-इन्द्रियै:-च with mind, senses and Or, If a Yogi proceeds to the Brahmaloka, O King! Which is made of the three Gunas, or if he wants to sport in the abode of the celestial beings, who move about in the air, he should depart along with his mind and the senses.


योगेश्वराणां गतिमाहुरन्तर्बहिस्त्रिलोक्या: पवनान्तरात्मनाम् ।
न कर्मभिस्तां गतिमाप्नुवन्ति विद्यातपोयोगसमाधिभाजाम् ॥२३॥
योगेश्वराणाम् गतिम्-आहु:- of the masters of Yoga, movement is said
अन्तर्-बहि:-त्रिलोक्या: (to be) inside and outside, of the three worlds पवन-अन्तर-आत्मनाम् like air subtle bodied न कर्मभि:-ताम् not by action (Karma) alone, that गतिम्-आप्नुवन्ति movement is achieved विद्या-तप:- (except by) knowledge, austerities, योग-समाधि-भाजाम् Yoga and meditation conducting (Yogis) The masters of Yoga, it is said, can move about inside and outside of the three worlds freely, bacause their bodies are subtle as air. Such movement is not achieved by people merely by action, or Karma, except by people who practice knowledge, austerities, Yoga and meditation.


वैश्वानरं याति विहायसा गत: सुषुम्णया ब्रह्मपथेन शोचिषा ।
विधूतकल्कोऽथ हरेरुदस्तात् प्रयाति चक्रं नृप शैशुमारम् ॥२४॥
वैश्वानरम् याति to Vaishwaanara (abode of fire) goes
विहायसा गत: सुषुम्णया through air (heavens), going, the Sushumnaa (passage), ब्रह्म-पथेन शोचिषा by the path of Brahma-loka bright विधूत-कल्क:-अथ washed of all impurities हरे:-उदस्तात् of Hari, the higher up प्रयाति चक्रम् reaches the sphere नृप शैशुमारम् O King! (called) the Shishumaar, (dolphin) O King! Through the Sushumnaa passage, to the bright Brahma-loka going, the Yogi, by the path of the heavens goes to the abode of fire, Vaishwaanara. From there, washed off of all impurities, he reaches the higher up sphere of Hari, Vishnu, which is the Shishumaar-loke, resembling a dolphin.


तद् विश्वनाभिं त्वतिवर्त्य विष्णोरणीयसा विरजेनात्मनैक: ।
नमस्कृतं ब्रह्मविदामुपैति कल्पायुषो यद् विबुधा रमन्ते ॥२५॥
तत् विश्व-नाभिम् that, navel of the universe,
तु-अतिवर्त्य विष्णो:- also passing of Vishnu, अणीयसा विरजेन- by the subtle and pure आत्मना-एक: नमस्कृतम् body, alone adored ब्रह्मविदाम्-उपैति by the knower's of Brahmaa, ascends कल्प-आयुष: the Kalpa-aged यत् विबुधा: रमन्ते where gods live The Yogi, also passing that navel of the universe wheel, of Vishnu, all alone, by a subtle and pure body, ascends to the realm of Mahar-loke, which is adored by the knowers of Brahmaa, and where the gods who have the life span of a kalpa, live.


अथो अनन्तस्य मुखानलेन दन्दह्यमानं स निरीक्ष्य विश्वम् ।
निर्याति सिद्धेश्वरजुष्टधिष्ण्यं यद् द्वैपरार्ध्यं तदु पारमेष्ठ्यम् ॥२६॥
अथ: अनन्तस्य मुख- then by Shesha's mouth's
अनलेन दन्दह्यमानम् fire burning स: निरीक्ष्य विश्वम् he seeing the worlds निर्याति goes to सिद्धेश्वर-जुष्ट by the Siddhas' foremost, residing धिष्ण्यम् यद् abode which द्वैपरार्ध्यम् तद्-उ till two Paraardhaas that is पारमेष्ठ्यम् of Brahmaa (the span of life) Then, at the end of the Kalpa, when he sees the worlds burning by the fire from Shesha's mouth, he goes to the still higher sphere where the foremost of Siddhaas live, and which is the abode of Brahmaa, and which last till two Paraardhaas, the full life span of Brahmaa.


न यत्र शोको न जरा न मृत्युर्नार्तिर्न चोद्वेग ऋते कुतश्चित् ।
यच्चित्ततोऽद: कृपयानिदंविदां दुरन्तदु:खप्रभवानुदर्शनात् ॥२७॥
न यत्र शोक: न जरा not where (is) agony, not old age
न मृत्यु:-न-आर्ति:-न च- not death not suffering and not उद्वेग: ऋते कुतश्चित् fear, except whatever यत्-चित्तत:-अद: that mental anguish कृपया-अनिदम्-विदाम् out of compassion, of (people) proper, not knowing दुरन्त-दु:ख extreme agony प्रभव-अनुदर्शनात् generating, by seeing There, in that sphere, there is no grief, old age or death, neither is there any suffering or fear, except for the mental anguish, which those who reside there, suffer when they see the extreme agony of the people because of the endless process of life and death, caused by not knowing the proper method of meditation.


ततो विशेषं प्रतिपद्य निर्भयस्तेनात्मनापोऽनलमूर्तिरत्वरन् ।
ज्योतिर्मयो वायुमुपेत्य काले वाय्वात्मना खं बृहदात्मलिङ्गम् ॥२८॥
तत: विशेषम् प्रतिपद्य thereafter the subtle (body) merging,
निर्भय:-तेन-आत्मना- fearlessly with the earth body आप:-अनल-मूर्ति:-अत्वरन् water and fire bodies crossing ज्योतिर्मय: वायुम्-उपेत्य lustrous, aerial reaching काले वायु-आत्मना in time by aerial body खम् बृहत्-आत्मलिङ्गम् ethereal, (leading to) infinite Brahma's index Thereafter, the Yogi, fearlessly, merges his subtle body with the earth body and then into water and then fire. Crossing them, in time, he reaches the aerial body and then the ethereal, leading to the index to the infinite Brahma.


घ्राणेन गन्धं रसनेन वै रसं रूपं तु दृष्ट्या श्वसनं त्वचैव ।
श्रोत्रेण चोपेत्य नभोगुणत्वं प्राणेन चाकूतिमुपैति योगी ॥२९॥
घ्राणेन गन्धम् by the olfactory sense into the smell
रसनेन वै रसम् by the sense of taste then into the taste (element) रूपम् तु दृष्ट्या the element of form indeed by sight श्वसनम् त्वचा-एव touch by the sense of touch श्रोत्रेण च-उपेत्य by the auditory sense reaching नभ:- गुणत्वम् to the sound element प्राणेन च-अकूतिम्- by the functioning organs and into the power of function उपैति योगी reaches the Yogi The yogi reaches, by his olifactory sense merges into the element of smell, by the sense of taste into the element of taste, by the sense of sight into the element of form and color, the sense of touch into the element of touch, and the auditory sense into the element of sound, and then the organs of functioning into the power of function.


स भूतसूक्ष्मेन्द्रियसंनिकर्षं मनोमयं देवमयं विकार्यम् ।
संसाद्य गत्या सह तेन याति विज्ञानतत्त्वं गुणसंनिरोधम् ॥३०॥
स: भूत सूक्ष्म-इन्द्रिय he (the Yogi), the elements, subtle senses
संनिकर्षम् मनोमय and the presiding deities, in Saatvic ego देवमयम् विकार्यम् in Raajasika ego, in Taamasika ego, संसाद्य गत्या merging, by the process सह तेन याति along with that (ego) goes विज्ञान-तत्त्वम् to Mahat-tatva (cosmic intelligence) गुण-संनिरोधम् Gunas' beyond The Yogi, the five elements and their presiding dities, the subtle senses, merges these into the Saatvika, Raajasika and Taamasika ego. And then along with that ego, he goes to the Mahat-tatva, the cosmic intelligence, which is beyond the three Gunas.


तेनात्मनाऽऽत्मानमुपैति शान्तमानन्दमानन्दमयोऽवसाने ।
एतां गतिं भागवतीं गतो य: स वै पुनर्नेह विषज्जतेऽङ्ग ॥३१॥
तेन-आत्मना- by that (subtle) self
आत्मानम्-उपैति The Self achieves शान्तम्-आनन्दम्- peaceful blissful आनन्दमय:-अवसाने (himself) blissful, at the dissolution एताम् गतिम् भागवतीम् this state of divinity गत: य: स: वै reaches, who-so-ever, he definitely पुन:-न-इह again not here (in this world) विषज्जते-अङ्ग returns O Dear! O Dear Pareekshit! The Yogi, by that subtle self, then achieves That Absolute Self, which is peacefull bliss. Who so ever, thus, himself blissfull, has reached this state of divinity, at the time of final dissolution, does not return to this material world.


एते सृती ते नृपवेद गीते त्वयाभिपृष्टे ह सनातने च ।
ये वै पुरा ब्रह्मण आह पृष्ट आराधितो भगवान् वासुदेव: ॥३२॥
एते सृती ते नृप these paths, to you O King!
वेद गीते त्वया-अभिपृष्टे in the Vedas described, by you enquired ह सनातने च indeed the oldest and ये वै पुरा which also long back ब्रह्मणे आह to Brahmaa said पृष्ट आराधितो (when) asked and worshipped भगवान् वासुदेव: Lord Vaasudeva O King! I have told to you of these two paths, on being asked about them. These indeed are the two oldest paths recommonded in the Vedas, about which long back Brahmaa was told about, when he had enquiered to Lord Vasudeva, after having worshipped him.


न ह्यतोऽन्य: शिव: पन्था विशत: संसृताविह ।
वासुदेवे भगवति भक्तियोगो यतो भवेत् ॥३३॥
न हि-अत:-अन्य: not indeed from (this) other
शिव: पन्था: विशत: blessed path, (for those) engaged in संसृतौ-इह the world here वासुदेवे भगवति in Vaasudeva Lord भक्तियोग: यत: भवेत् the devotion path, unless happens For those who are engaged in this world here, there is no other blessed path, other than this, unless one takes the path of devotion to Lord Vaasudeva.


भगवान् ब्रह्म कार्त्स्न्येन त्रिरन्वीक्ष्य मनीषया ।
तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत् ॥३४॥
भगवान् ब्रह्म कार्त्स्न्येन Lord Brahmaa, with totality (the Vedas)
त्रि:-अन्वीक्ष्य मनीषया thrice critically studied with reason तद-अध्यवस्यत् कूटस्थ: that established the core रति:-आत्मन् यत: भवेत् of devotion to the Lord, by which happens Lord Brahmaa, critically studied the totality of the Vedas thrice and by virtue of his reasoning established the only highest virtue by which devotion in the Lord takes place.


भगवान् सर्वभूतेषु लक्षित: स्वात्मना हरि: ।
दृश्यैर्बुद्ध्यादिभिर्द्रष्टा लक्षणैरनुमापकै: ॥३५॥
भगवान् सर्व-भूतेषु The Lord, in all beings
लक्षित: स्वात्मना हरि: is indicated as self, Shree Hari, दृश्यै:-बुद्धि-आदिभि:- by sight, intellect etc., द्रष्टा लक्षणै:-अनुमापकै: witnesses by indications and inference The presence of Lord Hari is indicated in all the beings as the self, who is the witness indicated and interfered by sight and indications.


तस्मात् सर्वात्मना राजन् हरि: सर्वत्र सर्वदा ।
श्रोतव्य: कीर्तितव्यश्च स्मर्तव्यो भगवान्नृणाम् ॥३६॥
तस्मात् सर्व-आत्मना therefore, by all means
राजन् O King! हरि: सर्वत्र सर्वदा Lord Hari, everywhere, always श्रोतव्य: कीर्तितव्य:-च should be heard about, sung about and स्मर्तव्य: भगवान् नृणाम् remembered The Lord, by the people O King! Therefore, in every circumstance, and by all means and always, people should hear about Lord Shree Hari's glories, and sing His excellences and remember His graciousness.


पिबन्ति ये भगवत आत्मन: सतां कथामृतं श्रवणपुटेषु सम्भृतम् ।
पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम् ॥३७॥
पिबन्ति ये drink those who
भगवत: आत्मन: Lord's Universal Soul's सताम् कथा-अमृतम् by the saint's (related) stories, nectar like श्रवण-पुटेषु सम्भृतम् through the ear-cups, entirely पुनन्ति ते purified are they विषय-विदूषित-आशयम् by sense (gratification) contaminated hearts व्रजन्ति तत्-चरण- reach to His feet सरोरुह-अन्तिकम् lotus' proximity The stories of the universal Soul Lord's nectar-like stories, related by the saints, those who throughly drink through their ear cups, their hearts are purified even though contaminated by the sense gratifications, and they then reach into the proximity of His lotus feet.


इति श्रीमद्भागवते महापुराणे पार्महंस्यां संहितायां द्वितीयस्कन्धे
पुरुषसंस्थावर्णनं नाम द्वितीय: अध्याय: ॥२॥
Thus ends the second discourse entitled 'A Description of The Lord's Divine Form', in Book Two of the great and glorious Bhaagavata-Puraana.