श्रीमद्भागवतमहापुराणम् एकादश: अध्याय: दशम: स्कन्ध: श्री भगवान्-उवाच - The Lord said - मयोदितेष्ववहित: स्वधर्मेषु मदाश्रय: ।
वर्णाश्रमकुलाचारमकामात्मा समाचरेत् ॥१॥
मया-उदितेषु-अवहित: by Me taught, unfailingly
स्व-धर्मेषु मत्-आश्रय: in own moral conduct, on Me depending, वर्ण-आश्रम-कुल-आचारम्- caste, order and family's ways अकाम-आत्मा समाचरेत् desireless souled, should follow Adhering to my teachings, unfailingly, depending on Me, the desire-less soul must follow ones own moral conduct, caste, order, and the ways of the family.


अन्वीक्षेत विशुद्धात्मा देहिनां विषयात्मनाम् ।
गुणेषु तत्त्वध्यानेन सर्वारम्भविपर्ययम् ॥२॥
अन्वीक्षेत विशुद्ध-आत्मा should contemplate the pure minded soul
देहिनाम् विषय-आत्मनाम् of the embodied sensuous souls गुणेषु तत्त्व-ध्यानेन in the Gunas meaning seeking, सर्व-आरम्भ-विपर्ययम् all enterprises are opposite The pure minded soul should contemplate on how the embodied sense pleasure seeking souls looking for satisfactions in the Gunas, attain the contrary results by their endeavours.


सुप्तस्य विषयालोको ध्यायतो वा मनोरथ: ।
नानात्मकत्वाद् विफलस्तथा भेदात्मधीर्गुणै: ॥३॥
सुप्तस्य विषय-आलोक: of the sleeping, in the senses light
ध्यायत: वा मनोरथ: thinking or of desires, नाना-आत्मकत्वात् by various objects depending on, विफल:-तथा is fruitless, like that भेद-आत्म-धी:-गुणै: differences containing mind by the Gunas Just as the dreams of a sleeping person, or the person revelling in fancies is fruitless, like that, the differences contained in the mind caused by the Gunas are worthless.


निवृत्तं कर्म सेवेत प्रवृत्तं मत्परस्त्यजेत् ।
जिज्ञासायां संप्रवृत्तो नाद्रियेत् कर्मचोदनाम् ॥४॥
निवृत्तम् कर्म सेवेत unattached actions should perform
प्रवृत्तम् मत्-पर:-त्यजेत् attachments, to Me devoted should shun, जिज्ञासायाम् संप्रवृत: in inquiry engaged न-आद्रियेत् कर्म-चोदनाम् should not entertain the actions' requisites One should perform the actions without attachment, and one who is devoted to Me should shun all attachments. The one who is engaged in the inquiry into the Self, should not entertain even the actions of duties.


यमानभीक्ष्णं सेवेत नियमान् मत्पर: क्वचित् ।
मदभिज्ञं गुरुं शान्तमुपासीत मदात्मकम् ॥५॥
यमान्-अभीक्ष्णम् सेवेत austerities sincerely should observe
नियमान् मत्-पर: क्वचित् vows, to Me devoted, sometimes, मत्-अभिज्ञम् गुरुम् शान्तम्- Me realized preceptor tranquil उपासीत मत्-आत्मकम् should serve, to Me identical He should observe the austerities sincerely, and sometimes also the vows. He should serve a preceptor who has realized Me and is identical to Me.


अमान्यमत्सरो दक्षो निर्ममो दृढसौहृद: ।
असत्वरोऽर्थजिज्ञासुरनसूयुरमोघवाक् ॥६॥
अमानी-अमत्सर: दक्ष: pride-less, without jealousy, adept,
निर्मम: दृढ-सौहृद: unattached, having deep devotion, असत्वर:-अर्थ-जिज्ञासु:- without haste, of the Truth inquisitive, अनसूयु:-अमोघ-वाक् unjudgemental, not talkative He should be without pride and jealousy, should be a good worker and unattached. He should have deep devotion for the preceptor, and be without haste, and inquisitive about the knowledge of Truth, and should not find faults with others and should not indulge in worthless talks.


जायापत्यगृहक्षेत्रस्वजनद्रविणादिषु ।
उदासीन: समं पश्यन् सर्वेष्वर्थमिवात्मन: ॥७॥
जाया-अपत्य-गृह-क्षेत्र- towards wife, children, house, land,
स्वजन-द्रविण-आदिषु relatives, wealth and others उदासीन: समम् पश्यन् indifferent, equally looking upon सर्वेषु-अर्थम्-इव-आत्मन: all purposes like his own He should have an indifferent attitude towards wife, children, house, land, relatives, wealth and other things. He should have an equal look on all purposes like his own.


विलक्षण: स्थूलसूक्ष्माद् देहादात्मेक्षितास्वदृक् ।
यथाग्निर्दारुणो दाह्याद् दाहकोऽन्य: प्रकाशक: ॥८॥
विलक्षण: स्थूल-सूक्ष्मात् absolutely different from gross and subtle
देहात्-आत्म-ईक्षिता-स्वदृक् body, the Self manifested witness (soul) यथा-अग्नि:-दारुण: दाह्यात् like the fire, the wood burning, दाहक:-अन्य: प्रकाशक: the burner and illuminator The self manifest soul, the witness of all is absolutely different from the gross and the subtle body. Just like the fire which burns the wood is different from the fire which burns and illuminates the wood.


निरोधोत्पत्त्यणुबृहन्नानात्वं तत्कृतान् गुणान् ।
अन्त: प्रविष्ट आधत्त एवं देहगुणान् पर: ॥९॥
निरोध-उत्पत्ति-अणु-बृहत्- destruction, coming into being, small big,
नानात्वम् तत्-कृतान् गुणान् various by that manifested qualities, अन्त: प्रविष्ट: आधत्त inside entering overtakes एवम् देह-गुणान् पर: also the body's qualities Just as the manifested qualities of the wood, are taken on by the fire, like destruction, coming into being, small and big, and other various qualities, so also the Soul, on entering the body overtakes the qualities of the body.


योऽसौ गुणैर्विरचितो देहोऽयं पुरुषस्य हि ।
संसारस्तन्निबन्धोऽयं पुंसो विद्याच्छिदात्मन: ॥१०॥
य:-असौ गुणै:-विरचित: that this by the Gunas constituted
देह:-अयम् पुरुषस्य हि body this of the being, indeed संसार:-तत्-निबन्ध:-अयम् the world is of that the creation, this पुंस: विद्यात्-छित्-आत्मन: a man knows when is dispelled the Self That, this subtle and gross body is the constitute of the Gunas, and that the world is also a creation of the Gunas, this is dispelled when a man knows the Self.


तस्माञ्जिज्ञासयाऽऽत्मानमात्मस्थं केवलं परम् ।
सङ्गम्य निरसेदेतद्वस्तुबुद्धिं यथाक्रमम् ॥११॥
तस्मात्-जिज्ञासया-आत्मानम्- therefore, by questioning the Self
आत्म-स्थम् केवलम् परम् in the Self present, The Absolute, Supreme, सङ्गम्य निरसेत्-एतत्- realizing, abandon this वस्तु-बुद्धिम् यथा-क्रमम् body related mind, gradually Therefore, by questioning into the reality of The Absolute Supreme Self, present in the Self, and realizing it, one should gradually abandon the concept related to the body.


आचार्योऽरणिराद्य: स्यादन्तेवास्युत्तरारणि: ।
तत्संधानं प्रवचनं विद्यासन्धि: सुखावह: ॥१२॥
आचार्य:-अरणि:-आद्य: the preceptor, is the friction rod first,
स्यात्-अन्तेवासी-उत्तर-अरणि: should be the student the above friction rod, तत्-संधानम् प्रवचनम् His enquiry, and teaching विद्या-सन्धि: सुख-आवह: the knowledge fire is delight bringing The preceptor is the first wooden rod for friction which is the one under-neath, and the above one is the student. By friction, that is, enquiry about Him, the fire of knowledge enkindles, which brings delight.


वैशारदी सातिविशुद्धबुद्धिर्धुनोति मायां गुणसम्प्रसूताम् ।
गुणांश्च सन्दह्य यदात्ममेतत् स्वयं च शाम्यत्यसमिद् यथाग्नि: ॥१३॥
वैशारदी सा-अति attained by the student, that very
विशुद्ध-बुद्धि:-धुनोति pure wisdom, dispels मायाम् गुण-सम्प्रसूताम् Maayaa by the Gunas generated गुणान्-च सन्दह्य the Gunas and annihilating यत्-आत्मम्-एतत् स्वयम् which is the core of this (world) itself च शाम्यति-असमित् यथा-अग्नि: and cools without fuel like fire The very pure wisdom, attained by the student from an ardent preceptor, dispels Maayaa which is generated by the Gunas. In turn the Gunas are annihilated which are the core of the existence of this world. Then the wisdom itself cools down, like the fire having burnt its fuel.


अथैषां कर्मकर्तृणां भोक्तृणां सुखदु:खयो: ।
नानात्वमथ नित्यत्वं लोककालागमात्मनाम् ॥१४॥
अथ-एषाम् कर्म-कर्तृणाम् now, of these the actions the performers,
भोक्तृणाम् सुख-दु:खयो: experiencing happiness misery नानात्वम्-अथ नित्यत्वम् varieties, then the eternity of लोक-काल-आगम-आत्मनाम् the regions, time, Vedas, and of the soul, Now, if, (you consider) these beings, the performers of the actions, experiencing varieties of happiness and misery, and the regions and time and the Vedas and the soul are eternal,……


मन्यसे सर्वभावानां संस्था ह्यौत्पत्तिकी यथा ।
तत्तदाकृतिभेदेन जायते भिद्यते च धी: ॥१५॥
मन्यसे सर्व-भावानाम् consider of all objects
संस्था हि-औत्पत्तिकी यथा the root indeed is birth taking, and thus तत्-तत्-आकृति-भेदेन of all that form difference जायते भिद्यते च धी: is born and changes and cognition (also) And if you consider that the root nature of all objects is to take birth, and thus they take birth in different forms, and change, and the cognition also changes,…..


एवमप्यङ्ग सर्वेषां दिहिनां देहयोगत: ।
कालावयवत: सन्ति भावा जन्मादयोऽसकृत् ॥१६॥
एवम्-अपि-अङ्ग सर्वेषाम् and also, O Dear! of all
दिहिनाम् देह-योगत: the embodied beings, by the body's association काल-अवयवत: सन्ति भावा: and by the Time adjuncts, have states जन्म-आदय:-असकृत् of birth (death) and others, not once And, also, O Dear! Of all the embodied beings, by the association of the body, and by the adjuncts of Time, there are stages of birth and death, taking place many times.


अत्रापि कर्मणां कर्तुरस्वातन्त्र्यं च लक्ष्यते ।
भोक्तुश्च दु:खसुखयो: को न्वर्थो विवशं भजेत् ॥१७॥
अत्र-अपि कर्मणाम् कर्तु:- here also, of the actions the performer,
अस्वातन्त्र्यम् च लक्ष्यते dependence is seen भोक्तु:-च दु:ख-सुखयो: the experiencer of pain and pleasure क: नु-अर्थ: विवशम् भजेत् who of course, higher purpose, helpless, attain In such situation also, how can the performer of the action, who, of course is the helpless experiencer of pain and pleasure, attain the higher purpose of life?


न हि देहिनां सुखं किञ्चिद् विद्यते विदुषामपि ।
तथा च दु:खं मूढानां वृथाहङ्करणं परम् ॥१८॥
न हि देहिनाम् सुखम् किञ्चिद् not indeed for the embodied, happiness little
विद्यते विदुषाम्-अपि is present, for the wise also तथा च दु:खम् मूढानाम् like that and sorrow for the foolish वृथा-अहङ्करणम् परम् purposeless is ego much Being embodied, the wise may not only have happiness and the fools may not only have misery. So, ego on the part of both is vain.


यदि प्राप्तिं विघातं जानन्ति सुखदु:खयो: ।
तेऽप्यद्धा न विदुर्योगं मृत्युर्न प्रभवेद् यथा ॥१९॥
यदि प्राप्तिम् विघातम् if attaining and dispelling
जानन्ति सुख-दु:खयो: know of happiness and misery ते-अपि-अद्धा न विदु:-योगम् they also certainly, do not know the course, मृत्यु:-न प्रभवेत् यथा death may not happen so that Even if some people claim that they know how to attain happiness and how to avert misery, they certainly do not know the course by which death may not happen.


को न्वर्थ: सुखयत्येनं कामो वा मृत्युरन्तिके ।
आघातं नीयमानस्य वध्यस्येव न तुष्टिद: ॥२०॥
क:-नु-अर्थ: सुखयति-एनम् what indeed thing, gives happiness, to this (man)
काम: वा मृत्यु:-अन्तिके desire or, to death nearing, आघातम् नीयमानस्य for execution being led वध्यस्य-एव न तुष्टि-द: of the victim only, is not satisfaction giving Which thing or desire can give happiness to a person facing death? Just like the person being lead to the place of execution is satisfied with nothing.


श्रुतं च दृष्टवद् दुष्टं स्पर्धासूयात्ययव्ययै: ।
बह्वन्तरायकामत्वात् कृषिवच्चापि निष्फलम् ॥२१॥
श्रुतम् च दृष्ट-वत् दुष्टम् the heavenly and the worldly like, is vitiated,
स्पर्धा-असूया-अत्यय-व्ययै: by envy, jealousy, damage and decay बहु-अन्तराय-कामत्वात् many obstructions in fulfilling of desires कृषि-वत्-च-अपि निष्फलम् agriculture like and also fruitless The heavenly pleasures, like the worldly pleasures are also vitiated by envy, jealousy, damage and decay, and because of many obstructions in the fulfilment of the desires, like cultivation, may also be fruitless.


अन्तरायैरविहतो यदि धर्म: स्वनुष्ठित: ।
तेनापि निर्जितं स्थानं यथा गच्छति तच्छृणु ॥२२॥
अन्तरायै:-अविहत: यदि by obstructions without if,
धर्म: स्वनुष्ठित: by religious performances well performed, तेन-अपि निर्जितम् स्थानम् by that also, availed regions यथा गच्छति तत्-शृणु how one attains, that hear If, by the well performed religious practices, without obstructions, the regions are availed, how one attains them, that hear.


इष्ट्वेह देवता यज्ञै: स्वर्लोकं याति याज्ञिक: ।
भुञ्जीत देववत्तत्र भोगान् दिव्यान् निजार्जितान् ॥२३॥
इष्ट्वा-इह देवता यज्ञै: worshipping here the deities by sacrifices,
स्वर्लोकं याति याज्ञिक: to heaven goes the sacrificer, भुञ्जीत देव-वत्-तत्र enjoys, gods like, there, भोगान् दिव्यान् निज-अर्जितान् the pleasures celestial self earned The sacrificer, who worships the deities by sacrifices, here, goes to heaven, and there, enjoys the self earned celestial pleasures like the gods.


स्वपुण्योपचिते शुभ्रे विमान उपगीयते ।
गन्धर्वैर्विहरन् मध्ये देवीनां हृद्यवेषधृक् ॥२४॥
स्व-पुण्य-उपचिते by own meritorious deeds earned
शुभ्रे विमाने उपगीयते in bright areal car गन्धर्वै:-विहरन् मध्ये sung of by the Gandharvas, flies about among देवीनाम् हृद्य-वेष-धृक् celestial dames, beautiful form assuming Earned by his own meritorious deeds, he assumes a beautiful form, and flies in bright areal car, sung of by the Gandharvas, and surrounded by celestial dames.


स्त्रीभि: कामगयानेन किङ्किणीजालमालिना ।
कीडन् न वेदात्मपातं सुराकीडेषु निर्वृत: ॥२५॥
स्त्रीभि: कामग-यानेन with the damsels, in self-controlled cars,
किङ्किणी-जाल-मालिना by small bells nets adorned, कीडन् न वेद-आत्म-पातम् sporting, does not know self fall सुर-आकीडेषु-निर्वृत: in godly sports indulging In the cars, whose speed is controlled by the rider, and which are adorned with a net of small bells, along with the damsels, sporting and indulging in heavenly pleasures, he is not aware of his impending fall.


तावत् प्रमोदते स्वर्गे यावत् पुण्यं समाप्यते ।
क्षीणपुण्य: पतत्यर्वागनिच्छन् कालचालित: ॥२६॥
तावत् प्रमोदते स्वर्गे till then sports in the heaven
यावत् पुण्यम् समाप्यते until the merits are exhausted क्षीण-पुण्य: पतति-अर्वाक्- with exhausted merits, falls instantly अनिच्छन् काल-चालित: unwillingly, by Time prompted He sports in the heaven, till his merits are exhausted. With exhausted merits, he instantly and unwillingly falls, prompted by Time.


यद्यधर्मरत: सङ्गादसतां वाजितेन्द्रिय: ।
कामात्मा कृपणो लुब्ध: स्त्रैणो भूतविहिंसक: ॥२७॥
यदि-अधर्म-रत: सङ्गात्- if in unrighteousness indulging, by the company
असताम् वा-अजितेन्द्रिय: of the wicked, or having not controlled the senses, काम-आत्मा कृपण: लुब्ध: in desires of own, lowly, greedy, स्त्रैण: भूत-विहिंसक: lustful, of the beings oppressive, If, in the company of the wicked, he indulges in unrighteousness, without control over his senses, fulfils his own desires, is lowly, greedy, lustful, and oppresses the beings,….


पशूनविधिनाऽऽलभ्य प्रेतभूतगणान् यजन् ।
नरकानवशो जन्तुर्गत्वा यात्युल्बणं तम: ॥२८॥
पशून्-अविधिना-आलभ्य animals without religious sanction sacrifices
प्रेत-भूत-गणान् यजन् ghosts goblins hosts worshipping नरकान्-अवश: जन्तु:-गत्वा to the hells, helplessly the creature going याति-उल्बणम् तम: goes to intense darkness He sacrifices animals ignoring religious sanction, worships ghosts and hosts of goblins, helplessly goes to intense dark hell taking birth as lowly creatures.


कर्माणि दु:खोदर्काणि कुर्वन् देहेन तै: पुन: ।
देहमाभजते तत्र किं सुखं मर्त्यधर्मिण: ॥२९॥
कर्माणि दु:ख-उदर्काणि actions sorrow bringing
कुर्वन् देहेन तै: पुन: doing by the body, by them again देहम्-आभजते तत्र body gains there किम् सुखम् मर्त्य-धर्मिण: what happiness in mortal world By the body performing actions which bring sorrow, again gains the bodies, there, in the cycle of birth and death. Thus, in the mortal world, what happiness is there?


लोकानां लोकपालानां मद् भयं कल्पजीविनाम् ।
ब्रह्मणोऽपि भयं मत्तो द्विपरार्धपरायुष: ॥३०॥
लोकानाम् लोकपालानाम् of the regions and the regions guardians,
मत् भयम् कल्प-जीविनाम् from Me is fear, till the Kalpa living, ब्रह्मण:-अपि भयम् मत्त: of Brahmaa also fear of Me, द्वि-परार्ध-पर-आयुष: two Paraardhaas big of age The regions, and the guardians of the regions, who have a life span of a Kalpa, are afraid of Me. Even Brahmaa, who has a big age of two Paraardhaas, is also afraid of Me.


गुणा: सृजन्ति कर्माणि गुणोऽनुसृजते गुणान् ।
जीवस्तु गुणसंयुक्तो भुङ्क्ते कर्मफलान्यसौ ॥३१॥
गुणा: सृजन्ति कर्माणि the Gunas create the actions (in the senses)
गुण:-अनुसृजते गुणान् the senses following, create the actions जीव:-तु गुण-संयुक्त: the being indeed with Gunas and senses associated भुङ्क्ते कर्म-फलानि-असौ experiences the actions' result, this being The Gunas create the actions in the senses, following that, the senses do the actions. Thus, the being associated with the Gunas and the senses, experiences the results of the actions.


यावत् स्याद् गुणवैषम्यं तावन्नानात्वमात्मन: ।
नानात्वमात्मनो यावत् पारतन्त्र्यं तदैव हि ॥३२॥
यावत् स्यात् गुण-वैषम्यम् until there will be of the Gunas, non-equilibrium,
तावत्-नानात्वम्-आत्मन: till then manifold will be the Aatma, नानात्वम्-आत्मन: यावत् manifold of the Aatma until there is, पारतन्त्र्यम् तदा-एव हि dependence till then only is Until there is non-equilibrium of the Gunas, the Aatma appears manifold, and until there is manifold state of the Aatma, there will be the state of dependence.


यावदस्यास्वतन्त्रत्वं तावदीश्वरतो भयम् ।
य एतत् समुपासीरंस्ते मुह्यन्ति शुचार्पिता: ॥३३॥
यावत्-अस्य-अस्वतन्त्रत्वम् until its (the being's) dependence is,
तावत्-ईश्वरत: भयम् till then from the Lord there is fear, य: एतत् समुपासीरन्- whoever this (the Gunas) take to, ते मुह्यन्ति शुच-अर्पिता: they are deluded and to grief given Until the being is in the state of dependence, till then there is fear from The Lord. Whoever takes to the Gunas, are deluded and given to grief.


काल आत्माऽऽगमो लोक: स्वभावो धर्म एव च ।
इति मां बहुधा प्राहुर्गुणव्यतिकरे सति ॥३४॥
काल आत्मा-आगम: Time, Aatma, Vedas,
लोक: स्वभाव: धर्म: एव च the world, Nature, Dharma also and इति माम् बहुधा प्राहु:- thus Me in many names call गुण-व्यतिकरे सति the Gunas non-equilibrium is when When there is non-equilibrium of the Gunas, I am called by many names, like, Time, Aatma, Vedas, the world, Nature, and Dharma also.


उद्धव उवाच - Uddhava said - गुणेषु वर्तमानोऽपि देहजेष्वनपावृत: ।
गुणैर्न बद्ध्यते देही बद्ध्यते वा कथं विभो ॥३५॥
गुणेषु वर्तमान:-अपि in the Gunas (body) present even,
देहजेषु-अनपावृत: by the body generated (actions) unbound, गुणै:-न बद्ध्यते देही by the Gunas is not bound, the embodied (soul) बद्ध्यते वा कथम् विभो bound is or how, O Almighty Lord O Almighty Lord! the soul, present in the body, is unbound by the body generated actions. If the embodied soul is not bound by the Gunas, then, how is it bound?


कथं वर्तेत विहरेत् कैर्वा ज्ञायेत लक्षणै: ।
किं भुञ्जीतोत विसृजेच्छयीतासीत याति वा ॥३६॥
कथम् वर्तेत विहरेत् how (does he) behave, sport,
कै:-वा ज्ञायेत लक्षणै: by what or is known characteristics, किम् भुञ्जीत-उत विसृजेत्- what eats, or even, ease nature, शयीत-आसीत याति वा sleep, sit, walk or How does a liberated person or bound, behave, sport, or is known by what characteristics? What does he even eat, ease nature, sleep, sit or walk?


एतदच्युत मे ब्रूहि प्रश्नं प्रश्नविदां वर ।
नित्यमुक्तो नित्यबद्ध एक एवेति मे भ्रम: ॥३७॥
एतत्-अच्युत मे ब्रूहि this, O Invincible Lord! To me say,
प्रश्नम् प्रश्न-विदाम् वर the question, the question answer knower best नित्य-मुक्त: नित्य-बद्ध: ever liberated, ever bound एक एव-इति मे भ्रम: one only, this is my delusion O Invincible Lord! The best knower of the answers of the questions, Do tell me the answer to this question. Is the ever liberated and the ever bound the one and only being? That is my delusion.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश स्कन्धे भगवद् उद्धव संवादे दशम: अद्ध्याय: ॥१०॥
Thus ends the tenth discourse forming part of the Dialogue between the Lord and Uddhava, in Book Eleven of the great and glorious Bhaagavata-Puraana.