श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: तृतीय: अध्याय: परस्य विष्णोरीशस्य मायिनामपि मोहिनीम् ।
मायां वेदितुमिच्छामो भगवन्तो ब्रुवन्तु न: ॥१॥
परस्य विष्णो:-ईशस्य of The Supreme Vishnu, The Lord,
राजा-उवाच - The King (Nimi) said - मायिनाम्-अपि मोहिनीम् the great mystics even deluding, मायाम् वेदितुम्-इच्छाम: Maayaa, to know desire, भगवन्त: ब्रुवन्तु न: you, the divine ones, do tell us We want to know about The Supreme Lord Vishnu's Maayaa, which deludes even the great mystics, O you the divine ones! do tell us.


नानुतृप्ये जुषन् युष्मद्वचो हरिकथामृतम् ।
संसारतापनिस्तप्तो मर्त्यस्तत्तापभेषजम् ॥२॥
न-अनुतृप्ये जुषन् युष्मत्- am not satiated, savouring your
वच: हरि-कथा-अमृतम् words of Shree Hari's story nectar संसार-ताप-निस्तप्त: by the world's affliction suffering, मर्त्य:-तत्-ताप-भेषजम् (for me) the mortal that suffering is antidote I, the mortal, suffering from the afflictions of the world, am not satiated savouring your words and the nectar like stories of Shree Hari, which are the antidote to the worldly sufferings.


अन्तरिक्ष उवाच - Antariksha said - एभिर्भूतानि भूतात्मा महाभूतैर्महाभुज ।
ससर्जोच्चावचान्याद्य: स्वमात्रात्मप्रसिद्धये ॥३॥
एभि:-भूतानि भूतात्मा by these, the beings, of the beings' The Self
महा-भूतै:-महाभुज the gross elements, O strong armed One! ससर्ज-उच्च-अवचानि-आद्य: created the great and the small, The Ancient स्व-मात्र-आत्म-प्रसिद्धये for His own parts, the selves, emancipation O strong armed One! The Ancient Person, the Self of all created beings, created the beings, great and small, from these gross elements, for the emancipation of His own Self's, the parts.


एवं सृष्टानि भूतानि प्रविष्ट: पञ्चधातुभि: ।
एकधा दशधाऽऽत्मानं विभजञ्जुषते गुणान् ॥४॥
एवम् सृष्टानि भूतानि thus created beings,
प्रविष्ट: पञ्च-धातुभि: entered by the five elements एकधा दशधा-आत्मानम् in one, (mind) in ten parts, The Self, विभजन्-जुषते गुणान् dividing, savours the Gunas Thus creating the beings, He entered them, and evolved them by the five gross elements, and further divided The Self, in one part, the mind, and then ten parts, the Indriyas, and savoured the Gunas through them.


गुणैर्गुणान् स भुञ्जान आत्मप्रद्योतितै: प्रभु: ।
मन्यमान इदं सृष्टमात्मानमिह सज्जते ॥५॥
गुणै:-गुणान् स: भुञ्जान by the senses, the sense object, he enjoying,
आत्म-प्रद्योतितै: प्रभु: by the self illuminated, The Lord, मन्यमान: इदम् सृष्टम्- understanding this created (body) आत्मानम्-इह सज्जते as himself, here remains The embodied soul, enjoys the sense objects by the senses, through the self illuminated The Lord, and understanding this created body as himself, remains attached to it.


कर्माणि कर्मभि: कुर्वन् सनिमित्तानि देहभृत् ।
तत्तत् कर्मफलं गृह्णन् भ्रमतीह सुखेतरम् ॥६॥
कर्माणि कर्मभि: कुर्वन् deeds by the organs of action, performing,
स-निमित्तानि देह-भृत् with motives, the embodied being, तत्-तत् कर्म-फलम् गृह्णन् of those all actions results reaping, भ्रमति-इह सुख-इतरम् revolves deluded, here, in happiness other than The embodied being, performs actions by the organs of actions prompted by various desires, and reaps the results there of, and deluded roams about here, in other than happiness, that is, in sorrow.


इत्थं कर्मगतीर्गच्छन् बह्वभद्रवहा: पुमान् ।
आभूतसम्प्लवात् सर्गप्रलयावश्नुतेऽवश: ॥७॥
इत्थम् कर्म-गती:-गच्छन् thus, on the actions' resulted paths following
बहु-अभद्र-वहा: पुमान् many evils bringing, the person, आभूत-सम्प्लवात् by the elements deluge सर्ग-प्रलयौ-अश्नुते-अवश: creation and death experiences helplessly The embodied being, thus following the path of the results of his action, which bring along many evils, by the deluge of the elements, helplessly keeps on experiencing birth and death.


धातूपप्लव आसन्ने व्यक्तं द्रव्यगुणात्मकम् ।
अनादिनिधन: कालो ह्यव्यक्तायापकर्षति ॥८॥
धातु-उपप्लव आसन्ने at the elements' dissolution imminent
व्यक्तम् द्रव्य-गुण-आत्मकम् the manifest, of matter and Gunas, consisting अनादि-निधन: काल: beginning and endless Time, हि-अव्यक्ताय-अपकर्षति indeed, to the unmanifest draws When the dissolution of the manifest gross and subtle matter is imminent, then, the beginingless and endless Time, draws it towards the Unmanifest.


शतवर्षा ह्यनावृष्टिर्भविष्यत्युल्बणा भुवि ।
तत्कालोपचितोष्णार्को लोकांस्त्रीन् प्रतपिष्यति ॥९॥
शत-वर्षा हि-अनावृष्टि:- hundred years of indeed draught
भविष्यति-उल्बणा भुवि will be dreadful on the earth, तत्-काल-उपचित-ऊष्ण-अर्क: by that Time increased heat, the Sun लोकान्-त्रीन् प्रतपिष्यति the worlds three badly heats There will be a dreadful draught on the earth for a hundred years. Then, the heat increased by Time, the Sun further badly heats the three worlds.


पातालतलमारभ्य सङ्कर्षणमुखानल: ।
दहन्नूर्ध्वशिखो विष्वग् वर्धते वायुनेरित: ॥१०॥
पाताल-तलम्-आरभ्य from the subterranean depths starting,
सङ्कर्षण-मुख-अनल: from Shesha's mouth fire दहन्-ऊर्ध्व-शिख: विष्वग् burning high flames, the world eating, वर्धते वायुना-ईरित: will arise by the wind propelled A terrible fire rising from the mouth of Shesha, starting from the depths of the subterranean worlds, will arise in high flames burning the worlds, propelled by the wind.


सांवर्तको मेघगणो वर्षति स्म शतं समा: ।
धाराभिर्हस्तिहस्ताभिर्लीयते सलिले विराट् ॥११॥
सांवर्तक: मेघ-गण: the delusion causing clouds in hosts
वर्षति स्म शतम् समा: will rain, for hundred years धाराभि:-हस्ति-हस्ताभि:- in streams like elephant trunks लीयते सलिले विराट् submerging in water the huge (cosmos) Hosts of delusion causing clouds will rain for hundreds of years, in streams like elephant trunks, submerging the huge cosmos in water.


ततो विराजमुत्सृज्य वैराज: पुरुषो नृप ।
अव्यक्तं विशते सूक्ष्मं निरिन्धन इवानल: ॥१२॥
तत: विराजम्-उत्सृज्य then, the cosmic body, leaving,
वैराज: पुरुष: नृप the cosmic Person, (Brahmaa) O King! अव्यक्तम् विशते सूक्ष्मम् in the Unmanifest (Brahman) merges subtle, नि:-इन्धन इव-अनल: without fuel like the fire O King! Then, The Cosmic Person, Brahmaa, leaves his cosmic body and gets merged into the subtle Unmanifest, (Brahman) like the fire into the fuel, when extinguished.


वायुना हृतगन्धा भू: सलिलत्वाय कल्पते ।
सलिलं तद्धृतरसं ज्योतिष्ट्वायोपकल्पते ॥१३॥
वायुना हृत-गन्धा भू: by the wind snapped of the smell, the earth,
सलिलत्वाय कल्पते to wateriness is reduced, सलिलम् तत्-हृत-रसम् water by that (wind) snapped of taste, ज्योतिष्ट्वाय-उपकल्पते to fieriness is brought When the earth is snapped of its smell by the wind, it is reduced to the state of water, and water when snapped of its taste, by the wind, is reduced to the state of fire.


हृतरूपं तु तमसा वायौ ज्योति: प्रलीयते ।
हृतस्पर्शोऽवकाशेन वायुर्नभसि लीयते ॥१४॥
हृत-रूपम् तु तमसा deprived of its form (colour) by the darkness
वायौ ज्योति: प्रलीयते in the wind the fire is merged, हृत-स्पर्श:-अवकाशेन deprived of the touch, by ether, वायु:-नभसि लीयते the wind in the ether merges When the fire is deprived of its form, colour, by the darkness, the wind, it merges into the wind, and when the wind is deprived of its property, the touch, by the ether, the wind merges into its cause the ether.


कालात्मना हृतगुणं नभ आत्मनि लीयते ।
इन्द्रियाणि मनो बुद्धि: सह वैकारिकैर्नृप ।
प्रविशन्ति ह्यहङ्कारं स्वगुणैरहमात्मनि ॥१५॥
काल-आत्मना हृत-गुणम् (ether) by The Time Spirit deprived of the quality
नभ: आत्मनि लीयते sound in the Self (ego) merges, इन्द्रियाणि मन: बुद्धि: the senses mind and intellect, सह वैकारिकै:-नृप with the activating deities, O King! प्रविशन्ति हि-अहङ्कारम् enter indeed the ego, स्व-गुणै:-अहम्-आत्मनि with its properties, the ego in The Self The ether deprived of its quality of sound, by The Time Spirit (God), merges in the Taamasic Self, ego, the senses, mind and intellect, get merged into their activating deities, the Raajasic, Self, and the ego with its properties gets merged into the ego, The Saatvic Self.


एषा माया भगवत: सर्गस्थित्यन्तकारिणी ।
त्रिवर्णा वर्णितास्माभि: किं भूय: श्रोतुमिच्छसि ॥१६॥
एषा माया भगवत: this is Maayaa of The Lord,
सर्ग-स्थिति-अन्त-कारिणी creation, sustenance and annihilation causing, त्रिवर्णा वर्णिता-अस्माभि: in three forms, described by us, किम् भूय: श्रोतुम्-इच्छसि what again to hear do you want This the Maayaa of The Lord, the cause of the creation, sustenance and annihilation of the universe, in its three forms, is described by us. Again, what do you want to hear about?


राजा-उवाच - The King (Nimi) said - यथैतामैश्वरीं मायां दुस्तरामकृतात्मभि: ।
तरन्त्यञ्ज: स्थूलधियो महर्ष इदमुच्यताम् ॥१७॥
यथा-एताम्-ऐश्वरीम् मायाम् in the manner in which this Lord's Maayaa,
दुस्तराम्-अकृत-आत्मभि: difficult to be crossed over, by uncontrolled minds, तरन्ति-अञ्ज: स्थूल-धिय: may overcome, easily, dumb witted महर्षे इदम्-उच्यताम् O Great sage! This do say O Great sage! The manner by which this Maayaa of the Lord, so difficult to be crossed over by those who have not controlled their minds, may be easily overcome by the dumb witted, do say about that.


प्रबुद्ध उवाच - Prabuddha said - कर्माण्यारभमाणाणां दु:खहत्यै सुखाय च ।
पश्येत् पाकविपर्यासं मिथुनीचारिणां नृणाम् ॥१८॥
कर्माणि-आरभमाणाणाम् of the actions performing
दु:ख-हत्यै सुखाय च to misery remove, and for happiness, पश्येत् पाक-विपर्यासम् observe, the result opposite, मिथुनी-चारिणाम् नृणाम् of sexual activities having people One must observe the opposite result of sexual activities of the human beings, done for the sake of removing misery and gaining happiness.


नित्यार्तिदेन वित्तेन दुर्लभेनात्ममृत्युना ।
गृहापत्याप्तपशुभि: का प्रीति: साधितैश्चलै ॥१९॥
नित्य-आर्तिदेन वित्तेन by constant pain giving wealth
दुर्लभेन-आत्म-मृत्युना difficult to attain, self killing, गृह-अपत्य-आप्त-पशुभि: house, progeny, kinsfolk, cattle, का प्रीति: साधितै:-चलै: what attachment holding to, transient What is the purpose of holding on attachment to the difficult to attain, transient wealth attained by self killing constant pain, house, progeny, kinsfolk, and cattle, and the results of ones own actions?


एवं लोकं परं विद्यान्नश्वरं कर्मनिर्मितम् ।
सतुल्यातिशयध्वंसं यथा मण्डलवर्तिनाम् ॥२०॥
एवम् लोकम् परम् विद्यात्- so also, the region heavenly should know
नश्वरम् कर्म-निर्मितम् to be transient, by the action's results created, स-तुल्य-अतिशय-ध्वंसम् in the equals is rivalry, sure destruction, यथा मण्डल-वर्तिनाम् like in the groups' chieftains So, like this, the heavenly regions also one should know to be transient as they are created by the results of actions. There also there is rivalry among the equals and fear of destruction and fall among the chieftains of the groups.


तस्माद् गुरुं प्रपद्येत जिज्ञासु: श्रेय उत्तमम् ।
शाब्दे परे निष्णातं ब्रह्मण्युपशमाश्रयम् ॥२१॥
तस्माद् गुरुम् प्रपद्येत therefore, to the preceptor resort
जिज्ञासु: श्रेय उत्तमम् the inquisitive of the highest good, शाब्दे परे निष्णातम् in the Vedas, the Supreme is versed, ब्रह्मणि-उपशम-आश्रयम् in Brahman, self controlled, established Therefore, for the highest good, the inquisitive person, should resort to the preceptor, well versed in the Vedas, self controlled and established in Brahman.


तत्र भागवतान् धर्मान् शिक्षेद् गुर्वात्मदैवत: ।
अमाययानुवृत्त्या यैस्तुष्येदात्माऽऽत्मदो हरि: ॥२२॥
तत्र भागवतान् धर्मान् there, of the devotees the ways of life
शिक्षेत् गुरु-आत्म-दैवत: should learn from Preceptor, as ones own self अमायया-अनुवृत्त्या यै:-तुष्येत्- selflessly, by rendering service, by which may be pleased आत्मा-आत्मद: हरि: The Self Himself Giver Shree Hari There, under the preceptor, one should learn the ways of life of the devotees, considering the preceptor as ones own self, rendering service to him selflessly and with devotion, by which The Universal Soul, the Giver of Himself, Shree Hari is pleased.


सर्वतो मनसोऽसङ्गमादौ सङ्गं च साधुषु ।
दयां मैत्रीं प्रश्रयं च भूतेष्वद्धा यथोचितम् ॥२३॥
सर्वत: मनस:-असङ्गम्- from every thing, mind's detachment
आदौ सङ्गम् च साधुषु firstly, attachment to and to devotees दयाम् मैत्रीम् प्रश्रयम् च compassion, friendliness, humility and भूतेषु-अद्धा यथा-उचितम् to beings, as to person to person required A learner should first detach his mind from every thing, wealth, children,etc., and should be attached to the devotees of The Lord. He should have compassion for the inferiors, friendliness for the equals and humility for the superiors, person to person as required.


शौचं तपस्तितिक्षां च मौनं स्वाध्यायमार्जवम् ।
ब्रह्मचर्यमहिंसां च समत्वं द्वन्द्वसंज्ञयो: ॥२४॥
शौचम् तप:-तितिक्षाम् च purity, sacred duties, endurance and
मौनम् स्वाध्यायम्-आर्जवम् silence, self study, sincerity, ब्रह्मचर्यम्-अहिंसाम् च continence, non-violence, and समत्वम् द्वन्द्व-संज्ञयो: even-ness of mind in the event of dualities He should practice purity of mind and body, carrying out of sacred duties, endurance and control of speech, self study, sincerity, continence, non-violence, and even-ness of mind in the event of dualities.


सर्वत्रात्मेश्वरान्वीक्षां कैवल्यमनिकेतताम् ।
विविक्तचीरवसनं सन्तोषं येन केनचित् ॥२५॥
सर्वत्र-आत्म-ईश्वर-अन्वीक्षाम् everywhere, The Self, Ishvara seeing,
कैवल्यम्-अनिकेतताम् in solitude, possessing no dwelling, विविक्त-चीर-वसनम् in pure rags or clothes, सन्तोषम् येन केनचित् satisfied with what so ever (for food) Everywhere, in everything, he should see The Self, the intelligent substance, and Ishvara, The Ruling Principle, should live in solitude, possessing no dwelling, and satisfied with what so ever available for food.


श्रद्धां भागवते शास्त्रेऽनिन्दामन्यत्र चापि हि ।
मनोवाक्कर्मदण्डं च सत्यं शमदमावपि ॥२६॥
श्रद्धाम् भागवते शास्त्रे faith in The Lord's scriptures,
निन्दाम्-अन्यत्र च-अपि हि without defaming others, and also surely मन:-वाक्-कर्म-दण्डम् च of mind, speech, actions, control and सत्यम् शम-दमौ-अपि truthful, control of senses and mind also He should have faith in the scriptures pertaining to The Lord, and should also not defame other scriptures. He should have control over mind, speech, actions, senses, and should be truthful.


श्रवणं कीर्तनं ध्यानं हरेरद्भुतकर्मण: ।
जन्मकर्मगुणानां च तदर्थेऽखिलचेष्टितम् ॥२७॥
श्रवणम् कीर्तनम् ध्यानम् hearing of, chanting of, dwelling on
हरे:-अद्भुत-कर्मण: Shree Hari of wonderful deeds, जन्म-कर्म-गुणानाम् च birth, exploits, excellences, and तत्-अर्थे-अखिल-चेष्टितम् His sake for, all efforts He should hear, chant and dwell on the birth, exploits, excellences of The Lord of wonderful deeds, and all his endeavours should be for His sake.


इष्टं दत्तं तपो जप्तं वृत्तं यच्चात्मन: प्रियम् ।
दारान् सुतान् गृहान् प्राणान् यत् परस्मै निवेदनम् ॥२८॥
इष्टम् दत्तम् तप: जप्तम् sacrifices, charity, austerities, repetition of name,
वृत्तम् यत्-च-आत्मन: प्रियम् righteous conduct, that and to oneself dear, दारान् सुतान् गृहान् प्राणान् wives, sons, houses, life, यत् परस्मै निवेदनम् that, to The Supreme offer He should learn to offer to The supreme Lord, his sacrifices, charity, austerities, repetition of name, righteous conduct, and all that is dear to ones own self, wives, sons, houses and even life.


एवं कृष्णात्मनाथेषु मनुष्येषु च सौहृदम् ।
परिचर्यां चोभयत्र महत्सु नृषु साधुषु ॥२९॥
एवम् कृष्ण-आत्म-नाथेषु also, for whom Krishna is Self and Lord,
मनुष्येषु च सौहृदम् in those people devoted love, परिचर्याम् च-उभयत्र service and to both, mobile and immobile, महत्सु नृषु साधुषु the great, people, and saintly people He should have devoted love for the people for whom Krishna is The Self and The Lord. He should serve the immobile and the mobile, the great people and the saints.


परस्परानुकथनं पावनं भगवद्यश: ।
मिथो रतिर्मिथस्तुष्टिर्निवृत्तिर्मिथ आत्मन: ॥३०॥
परस्पर-अनुकथनम् together converse about
पावनम् भगवत्-यश: the pure Lord's glories, मिथ: रति:-मिथ:-तुष्टि:- together love, together be satisfied, निवृत्ति:-मिथ: आत्मन: freed together, must realize the self He should, with other devotees, converse about the glories of The Lord, love each other, be satisfied with each other, and thus together be freed of ego, and realize the Self.


स्मरन्त: स्मारयन्तश्च मिथोऽघौघहरं हरिम् ।
भक्त्या सञ्जातया भक्त्या बिभ्रत्युत्पुलकां तनुम् ॥३१॥
स्मरन्त: स्मारयन्त:-च remembering reminding and
मिथो:-अघ-औघ-हरम् हरिम् mutually, sins' hoards destroyer Shree Hari भक्त्या सञ्जातया भक्त्या by devotion generated, with devotion बिभ्रति-उत्पुलकाम् तनुम् shines, raptures filling the body Thus, remembering and reminding mutually of Shree Hari, The Destroyer of the hoards of sins, devotion is generated, which in turn develops devotion full of love, giving a halo to the body of the devotee and filling it with raptures.


क्वचिद् रुदन्त्यच्युतचिन्तया क्वचिद् हसन्ति नन्दति वदन्त्यलौकिका: ।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्वृता: ॥३२॥
क्वचिद् रुदन्ति-अच्युत-चिन्तया now weeping, in The Eternal's separation
क्वचिद् हसन्ति नन्दति sometimes, laugh, delighted, वदन्ति-अलौकिका: speak supernaturally, नृत्यन्ति गायन्ति- dance, sing, अनुशीलयन्ति-अजम् भवन्ति imitate The Unborn, become तूष्णीम् परम-एत्य निर्वृता: silent, The Supreme reached, relieved The devotees sometimes weep with anxiety on the separation of The eternal Lord, sometimes, laugh, at times delighted speak supernaturally, to the Lord, dance, sing, imitate The Unborn, become silent and peaceful thinking that they have reached The Lord.


इति भागवतान् धर्मान् शिक्षन् भक्त्या तदुत्थया ।
नारायणपरो मायामञ्जस्तरति दुस्तराम् ॥३३॥
इति भागवतान् धर्मान् thus, the Lord's righteous ways
शिक्षन् भक्त्या तत्-उत्थया learning, with devotion, by that generated, नारायण-पर: मायाम्- Naaraayana's devotee Maayaa अञ्ज:-तरति दुस्तराम् easily overcomes, the difficult to overcome Thus, learning The Lord's righteous ways, and devotion generated by which, The devotee of Naaraayana, easily overcomes the Maayaa, which is otherwise very difficult to overcome.


राजा-उवाच - The King (Nimi) said - नारायणाभिधानस्य ब्रह्मण: परमात्मन: ।
निष्ठामर्हथ नो वक्तुं यूयं हि ब्रह्मवित्तमा: ॥३४॥
नारायण-अभिधानस्य Naaraayana named
ब्रह्मण: परमात्मन: of Brahman The Supreme Self, निष्ठाम्-अर्हथ न: वक्तुम् the Ultimate reality are capable to us tell यूयम् हि ब्रह्म-वित्तमा: you all indeed are Brahman realized O Sages! do tell us of The Ultimate reality, of The Supreme Self, Brahman, called Naaraayana, as you are capable of doing so, having realized Brahman.


पिप्पलायन उवाच - Pippalaayan said - स्थित्युद्भवप्रलयहेतुरहेतुरस्य यत् स्वप्नजागरसुषुप्तिषु सद् बहिश्च ।
देहेन्द्रियासुहृदयानि चरन्ति येन सञ्जीवितानि तदवेहि परं नरेन्द्र ॥३५॥
स्थिति-उद्भव-प्रलय- sustenance, creation, dissolution,
हेतु:-अहेतु:-अस्य यत् The Cause, without purpose, of His, that, स्वप्न-जागर-सुषुप्तिषु in dreaming, waking and deep sleep सद् बहि:-च (remains) inside and outside देहे-इन्द्रिय-असु-हृदयानि the body, senses, vital air, heart, चरन्ति येन सञ्जीवितानि animated by Whom enlivened, तत्-अवेहि परम् नरेन्द्र That know The Supreme, O King! O King! Know That, The Supreme Cause, of sustenance, creation, dissolution, of the universe, without His own purpose, in dreaming, waking and deep sleep states, remains inside and out side of the body, and enlivened by Whom, the body, senses, vital air, heart are animated.


नैतन्मनो विशति वागुत चक्षुरात्मा प्राणेन्द्रियाणि च यथानलमर्चिष: स्वा: ।
शब्दोऽपि बोधकनिषेधतयाऽऽत्ममूलमर्थोक्तमाह यदृते न निषेधसिद्धि: ॥३६॥
न-एतत्-मन: विशति वाक्-उत not this, mind, reaches, speech definitely,
चक्षु:-आत्मा प्राण-इन्द्रियाणि eyes, intellect, vital air, senses च यथा-अनलम्-अर्चिष: स्वा: and like the fire, the sparks own, शब्द:-अपि बोधक-निषेधतया- the Vedas also indicating by negating, आत्म-मूलम्-अर्थ:-उक्तम्-आह of The Self positive assertion, states and says, यत्-ऋते न निषेध-सिद्धि: which without, not negation is possible Just as the sparks cannot reach the fire, which are particles of its own self, so this mind, speech, eyes, intellect vital air senses definitely cannot reach the existence of The Self, the Vedas also indicate Its positive assertion by negating It, without Which even the negation is not possible.


सत्त्वं रजस्तम इति त्रिवृदेकमादौ सूत्रं महानहमिति प्रवदन्ति जीवम् ।
ज्ञानक्रियार्थफलरूपतयोरुशक्ति ब्रह्मैव भाति सदसच्च तयो: परं यत् ॥३७॥
सत्त्वम् रज:-तम इति Sattva, Rajas, Tamas, these
त्रि-वृत्-एकम्-आदौ three consisting, one (Prakriti) in the beginning, सूत्रम् महान्-अहम्-इति Sutraatmaa, Mahat-tatva, Ahankaara, thus, प्रवदन्ति जीवम् is said to be of Jeeva ज्ञान-क्रिया-अर्थ-फल by knowledge, activity, senses, the objects रूपतया-उरु-शक्ति conditioned, with great power ब्रह्म-एव भाति Brahman only shines in सत्-असत्-च तयो: परम् यत् the subtle and gross, of them beyond that which In the beginning there was one Prakriti consisting of the three Sattva, Rajas, Tamas, then knowledge based was Sutraatmaa, activity based was Mahat-tatva, and based on the senses and sense object was Ahankaara, by which Jeeva is said to be conditioned. In all of these, and in the subtle and the gross, and that which is beyond these two, having great power is Brahman, alone.


नात्मा जजान न मरिष्यति नैधतेऽसौ न क्षीयते सवनविद् व्यभिचारिणां हि ।
सर्वत्र शश्वदनपाय्युपलब्धिमात्रं प्राणो यथेन्द्रियबलेन विकल्पितं सत् ॥३८॥
न-आत्मा जजान न मरिष्यति not Aatma was born, will not die
न-एधते-असौ न क्षीयते does not increase, does not decay सवन-विद् व्यभिचारिणाम् हि witness like of the changing indeed, सर्वत्र शश्वत्-अनपायि- is everywhere, eternal, pure consciousness, उपलब्धि-मात्रम् प्राण: यथा appears only, the vital air, like, इन्द्रिय-बलेन विकल्पितम् सत् by the senses' force, is imagined (as many) The Aatma, Self, is not born, and will not die, does not increase or decay. It is the witness of the changing states of objects which are born and die. It is omnipresent, eternal, pure consciousness, which only appears as many, like the vital air, is imagined to be many by the force of the senses.


अण्डेषु पेशिषु तरुष्वविनिश्चितेषु प्राणो हि जीवमुपधावति तत्र तत्र ।
सन्ने यदिन्द्रियगणेऽहमि च प्रसुप्ते कूटस्थ आशयमृते तदनुस्मृतिर्न: ॥३९॥
अण्डेषु पेशिषु तरुषु- in eggs, wombs, trees,
अविनिश्चितेषु प्राण: हि sweat borne, the vital air alone जीवम्-उपधावति तत्र तत्र the Jeeva follows, here and there, सन्ने यत्-इन्द्रिय-गणे- in deep sleep, that the senses, अहमि च प्रसुप्ते कूटस्थ ego and sleeps, the indwelling आशयम्-ऋते तत्-अनुस्मृति:-न: subtle (body) without, its memory is not to us In all the jivas borne of eggs, wombs, soil or sweat, the vital air follows it everywhere. For us, when in deep sleep, the Aatma is unaffected, but the senses and the ego are also dormant, the memory of which cannot be regained without the indwelling subtle body.


यर्ह्यब्जनाभचरणैषणयोरुभक्त्या चेतोमलानि विधमेद् गुणकर्मजानि ।
तस्मिन् विशुद्ध उपलभ्यत आत्मतत्त्वं साक्षाद् यथामलदृशो: सवितृप्रकाश: ॥४०॥
यर्हि-अब्जनाभ-चरण-एषणया- when The Lotus naveled Lord's feet's intense desire
उरु-भक्त्या चेत:-मलानि and deep devotion, of the mind impurities विधमेद् गुण-कर्मजानि are burnt, of Gunas and actions born, तस्मिन् विशुद्ध उपलभ्यते in that pure (mind) is gained आत्म-तत्त्वम् साक्षाद् The Self Truth directly यथा-अमल-दृशो: सवितृ-प्रकाश: like to the clear sighted the Sun's light When all the impurities of the mind born of Gunas and actions, of a man, are burnt by the intense desire for the feet of The Lotus Navel Lord, and deep devotion for Him, then in that pure mind The Truth of the Self is directly gained, like the light of the Sun is seen by the clear sighted person.


राजा-उवाच - The King (Nimi) said - कर्मयोगं वदत न: पुरुषो येन संस्कृत: ।
विधूयेहाशु कर्माणि नैष्कर्म्यं विन्दते परम् ॥४१॥
कर्मयोगम् वदत न: of Karma Yoga do tell us
पुरुष: येन संस्कृत: man by which is educated, विधूय-इह-आशु कर्माणि destroying, here, soon the actions नैष्कर्म्यम् विन्दते परम् actionless ness enjoys Supreme Do tell us of Karma Yoga, educated by which man, here, in this life, soon destroys all his actions, and enjoys the Supreme knowledge attained from actionless ness.


एवं प्रश्नमृषीन् पूर्वमपृच्छं पितुरन्तिके ।
नाब्रुवन् ब्रह्मण: पुत्रास्तत्र कारणमुच्यताम् ॥४२॥
एवम् प्रश्नम्-ऋषीन् पूर्वम्- such questions to the sages, before,
अपृच्छम् पितु:-अन्तिके I had asked, in father's front, न-अब्रुवन् ब्रह्मण: पुत्रा:- did not say Brahmaa's sons, तत्र कारणम्-उच्यताम् there the reason do say I had asked these questions to the sages Sanat Kumaaras, formerly, in the presence of my father, Ikshwaaku. The sages, the sons of Brahmaa did not give an answer. Do say as to why did they not reply.


आविर्होत्र उवाच - Aavirhotra said - कर्माकर्मविकर्मेति वेदवादो न लौकिक: ।
वेदस्य चेश्वरात्मत्वात् तत्र मुह्यन्ति सूरय: ॥४३॥
कर्म-अकर्म-विकर्म-इति actions, wrong actions, transgressions of them
वेद-वाद: न लौकिक: are from Vedas to be known, they are not secular वेदस्य च-ईश्वर-आत्मत्वात् of Vedas and from The Lord's Self तत्र मुह्यन्ति सूरय: there, are confused the experts The actions, wrong actions and the transgression of actions are to be known from the Vedas, they are not secular. As the Vedas are the revelations of The Self of The Lord, even the experts are confused in explaining them.


परोक्षवादो वेदोऽयं बालानामनुशासनम् ।
कर्ममोक्षाय कर्माणि विधत्ते ह्यगदं यथा ॥४४॥
परोक्ष-वाद: वेद:-अयम् deeper meaning importing are Vedas this,
बालानाम्-अनुशासनम् for the ignorant discipline कर्म-मोक्षाय कर्माणि from Karma's liberation, in action, विधत्ते हि-अगदम् यथा is proposed, indeed medicine like These Vedas import deeper meaning, but to discipline the ignorant, it is proposed to liberate one from the fruits of actions, just as a child is made to swallow medicine tempted by sweets.


नाचरेद् यस्तु वेदोक्तं स्वयमज्ञोऽजितेन्द्रिय: ।
विकर्मणा ह्यधर्मेण मृत्योर्मृत्युमुपैति स: ॥४५॥
न-आचरेद् यस्तु वेद-उक्तम् does not act, he who by Vedas as directed
स्वयम्-अज्ञ:-अजित-इन्द्रिय: himself ignorant, un-controlled of senses, विकर्मणा हि-अधर्मेण by the transgression indeed unrighteousness मृत्यो:-मृत्युम्-उपैति स: from death to death gets, he He who is ignorant, does not have control over the senses, and does not act according to the directions of the Vedas, by transgression acts unrighteously and gets from death to death.


वेदोक्तमेव कुर्वाणो नि:सङ्गोऽर्पितमेश्वरे ।
नैष्कर्म्यां लभते सिद्धिं रोचनार्था फलश्रुति: ॥४६॥
वेद-उक्तम्-एव कुर्वाण: Veda prescribed only doing,
नि:सङ्ग:-अर्पितम्-ईश्वरे unattached, dedicated to The Lord नैष्कर्म्याम् लभते सिद्धिम् in actionless ness gets expertise, रोचन-अर्था फलश्रुति: for tempting purpose are fruits told One who performs actions as prescribed by the Vedas, is unattached, and is dedicated to The Lord, gets the expertise in actionless ness. The fruits stated there, are for the purpose of tempting.


य आशु हृदयग्रन्थिं निर्जिहीर्षु: परात्मन: ।
विधिनोपचरेद् देवं तन्त्रोक्तेन च केशवम् ॥४७॥
य: आशु हृदय-ग्रन्थिम् who, soon, the heart's knot
निर्जिहीर्षु: परात्मन: wants to break, in The Supreme Soul विधिना-उपचरेद् देवम् systematically should worship The Lord तन्त्र-उक्तेन च केशवम् by Tantra prescribed and Keshava He who soon wants to snap the knot of his heart into that of The Supreme Soul, The Lord Keshava, should worship Him systematically with Vedic rituals and with Tantric rites.


लब्धानुग्रह आचार्यात् तेन सन्दर्शितागम: ।
महापुरुषमभ्यर्चेन्मूर्त्याभिमतयाऽऽत्मन: ॥४८॥
लब्ध-अनुग्रह आचार्यात् attaining the grace from the preceptor,
तेन सन्दर्शित-आगम: by him pointed out ways, महा-पुरुषम्-अभ्यर्चेत्- The Supreme Person, should worship मूर्त्या-अभिमतया-आत्मन: in the image, dear to own self Having gained the grace of the preceptor, by the methods pointed out by him, one should worship The Supreme Person, in the image dear to ones own self.


शुचि: सम्मुखमासीन: प्राणसंयमनादिभि: ।
पिण्डं विशोध्य संन्यासकृतरक्षोऽर्चयेद्-हरिम् ॥४९॥
शुचि: सम्मुखम्-आसीन: purified, in front seated,
प्राण-संयमन-आदिभि: by the vital air controlling, and other (practices) पिण्डम् विशोध्य संन्यास- the main arteries cleaning, by ascertaining कृत-रक्ष:-अर्चयेत्-हरिम् the safety (of the limbs), should worship Shree Hari After purifying himself by bathing etc., should be seated in front of the image, and control the vital air, and by other practices purify the arteries, and ascertain the safety of the limbs by assigning them to different deities, should worship Shree Hari.


अर्चादौ हृदये चापि यथालब्धोपचारकै: ।
द्रव्यक्षित्यात्मलिङ्गानि निष्पाद्य प्रोक्ष्य चासनम् ॥५०॥
अर्च-आदौ हृदये च-अपि worshipping before, in the heart also,
यथा-लब्ध-उपचारकै: with as available materials द्रव्य-क्षिति-आत्म-लिङ्गानि articles, earth, self, the image, निष्पाद्य प्रोक्ष्य च-आसनम् fit for worship, by washing, and the seat Before worshipping, with the available materials, the heart, the articles of worship, the earth, himself, and images and the seat, should clean and wash and make them fit for worship.


पाद्यादीनुपकल्प्याथ सन्निधाप्य समाहित: ।
हृदादिभि: कृतन्यासो मूलमन्त्रेण चार्चयेत् ॥५१॥
पाद्य-आदीन्-उपकल्प्य- the washing water and other things readying
अथ सन्निधाप्य समाहित: then, concentrate single minded, हृद्-आदिभि: कृत-न्यास: in the heart and others, consecrating, मूल-मन्त्रेण च-अर्चयेत् by the fundamental Mantra and should worship The washing water should be kept ready, then, concentrating single minded, should consecrate in the heart, head, end of the hair, etc., and worship with the fundamental Mantra.


साङ्गोपाङ्गां सपार्षदां तां तां मूर्तिं स्वमन्त्रत: ।
पाद्यार्घ्याचमनीयाद्यै: स्नानवासोविभूषणै: ॥५२॥
स-अङ्ग-उपाङ्गाम् स-पार्षदाम् with the limbs various, with the adjuncts,
ताम् ताम् मूर्तिम् स्व-मन्त्रत: all those images, with their Mantras पाद्य-अर्घ्य-आचमनीय-आद्यै: by washing of feet water, washing of mouth etc., स्नान-वास:-विभूषणै: bathing, clothing ornaments adorning He should worship the images of all those deities with the adjuncts, and with their particular Mantras, offering water for washing feet, mouth, bathing, then offering clothes, and adorning with ornaments.


गन्धमाल्याक्षतस्रग्भिर्धूपदीपोपहारकै: ।
साङ्गं सम्पूज्य विधिवत् स्तवै: स्तुत्वा नमेद्-हरिम् ॥५३॥
गन्ध-माल्य-अक्षत- with sandal paste, unbroken rice,
स्रग्भि:-धूप-दीप-उपहारकै: garlands, incense, lighted lamps, gifts, साङ्गम् सम्पूज्य विधिवत् overall worshipping well, systematically, स्तवै: स्तुत्वा नमेत्-हरिम् by chants chanting, should bow to Shree Hari With sandal paste, unbroken rice, garlands, incense, lighted lamps, gifts, overall worshipping well and systematically, by chanting the chants, should bow to Shree Hari.


आत्मानं तन्मयं ध्यायन् मूर्तिं सम्पूजयेद्-हरे: ।
शेषामाधाय शिरसि स्वधाम्न्युद्वास्य सत्कृतम् ॥५४॥
आत्मानम् तत्-मयम् ध्यायन् oneself by Him permeated concentrating,
मूर्तिम् सम्पूजयेत्-हरे: the image should well worship of Shree Hari, शेषाम्-आधाय शिरसि the offered relics placing on the head स्व-धाम्नि-उद्वास्य सत्कृतम् on its place placing, end the good deed Concentrating oneself to be permeated by Shree Hari, should worship the image well, then place the offered relics on the head, and the image in its place, should end the good deed.


एवमग्न्यर्कतोयादावतिथौ हृदये च य: ।
यजतीश्वरमात्मानमचिरान्मुच्यते हि स: ॥५५॥
एवम्-अग्नि-अर्क-तोय-आदौ- thus, in Fire, Sun, Water, and others,
अतिथौ हृदये च य: in guests, in the heart and, who यजति-ईश्वरम्-आत्मानम्- worships The Lord, as ones self, अचिरात्-मुच्यते हि स: before long is freed indeed is he Thus, he who worships The Lord in Fire, Sun, Water, and others, and in the guests, in the heart as his own self, is freed indeed before long.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश स्कन्धे तृतीय: अध्याय: ॥३॥
Thus ends the third discourse, in Book Eleven of the great and glorious Bhaagavata-Puraana.