श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: एकादश: अध्याय: श्री भगवान्-उवाच - The Lord said - बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुत: ।
गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥१॥
बद्ध: मुक्त: इति व्याख्या bound, liberated, this distinction
गुणत: मे न वस्तुत: is from the Gunas, Mine not in fact, गुणस्य माया-मूलत्वात्- because of the Gunas being in Maayaa rooted, न मे मोक्ष: न बन्धनम् not is My emancipation nor is my bondage A Jiva is bound or liberated, this distinction is because of the Gunas, and because the Gunas are rooted in Maayaa. In fact the states are not Mine. For Me there is no emancipation nor is there any bondage.


शोकमोहौ सुखं दु:खं देहापत्तिश्च मायया ।
स्वप्नो यथाऽऽत्मन: ख्याति: संसृतिर्न तु वास्तवी ॥२॥
शोक-मोहौ सुखम् दु:खम् sorrow, infatuation, pleasure pain,
देह-आपत्ति:-च मायया body taking on, and are by Maayaa स्वप्न: यथा-आत्मन: ख्याति: dream, just as, of ones is illusion, संसृति:-न तु वास्तवी transmigration not indeed is real Sorrow, infatuation, pleasure, pain, taking on of the body, are because of Maayaa. Just as a dream is an illusion of ones self, so also, transmigration is not real.


विद्याविद्ये मम तनू विद्ध्युद्धव शरीरिणाम् ।
मोक्षबन्धकरी आद्ये मायया मे विनिर्मिते ॥३॥
विद्या-अविद्ये मम तनू knowledge, ignorance, my body
विद्धि-उद्धव शरीरिणाम् understand, O Uddhava! Of the embodied मोक्ष-बन्धकरी आद्ये liberation bondage giving, in the beginning मायया मे विनिर्मिते by Maayaa, by Me is created O Uddhava! for the embodied souls, the experience of liberation giver is knowledge, and the experience of bondage giver is ignorance. Both were created by Me in the first place, by My Maayaa, which is My potency.


एकस्यैव ममांशस्य जीवस्यैव महामते ।
बन्धोऽस्याविद्ययानादिर्विद्यया च तथेतर: ॥४॥
एकस्य-एव मम-अंशस्य One alone, (Me),of My part
जीवस्य-एव महामते the being's only, O Highly intelligent One! बन्ध:-अस्य-अविद्यया- bondage his, by ignorance, अनादि:-विद्यया च तथा-इतर: is eternally, by knowledge and the other (liberation) O Highly intelligent One! Of Me, The Only One, the part, the Jeeva, only, his eternal bondage is due to ignorance, and the other state, liberation is due to the knowledge of the Self.


अथ बद्धस्य मुक्तस्य वैलक्षण्यं वदामि ते ।
विरुद्धधर्मिणोस्तात स्थितयोरेकधर्मिणि ॥५॥
अथ बद्धस्य मुक्तस्य now, of the bonded liberated
वैलक्षण्यम् वदामि ते distinction will tell to you विरुद्ध-धर्मिण:-तात of opposite properties, O Dear One! स्थितयो:-एक-धर्मिणि present (both) in The One propertied O Dear One! The distinction of the person in bondage and the one liberated, I will tell you. The diverse properties, like sorrow and joy, exist simultaneously, in The One, Me of one property.


सुपर्णावेतौ सदृशौ सखायौ यदृच्छयैतौ कृतनीडौ च वृक्षे ।
एकस्तयो: खादति पिप्पलान्नमन्यो निरन्नोऽपि बलेन भूयान् ॥६॥
सुपर्णौ-एतौ सदृशौ birds these are like
सखायौ यदृच्छया-एतौ friends , at will these कृत-नीडौ च वृक्षे made nest and on the tree, एक:-तयो: खादति one, of them, eats पिप्पल-अन्नम्-अन्य: Pipul (body tree's) fruit, (results of Karmas) निरन्न:-अपि बलेन भूयान् the other, without food also, in strength is greater The Jeeva and God are friends, and like birds make nests on the tree. One of them eats the fruits of the bodily tree, in the shape of the fruits of past actions, The Other, without food also is more in strength because of Self Knowledge.


आत्मानमन्यं च स वेद विद्वानपिप्पलादो न तु पिप्पलाद: ।
योऽविद्यया युक् स तु नित्यबद्धो विद्यामयो य: स तु नित्यमुक्त: ॥७॥
आत्मानम्-अन्यम् च स: वेद Self, the other (the world) and He knows
विद्वान्-अपिप्पल-आद: the knowledgeable, not fruits eater, न तु पिप्पल-आद: not indeed the body fruit eater, य:-अविद्यया युक् स: तु who by ignorance combined, he indeed नित्य-बद्ध: विद्यामय: य: eternally is bonded, knowledgeable, (the one) Who, स: तु नित्य-मुक्त: He, indeed eternally liberated The knowledgeable, who does not eat the body fruit, He knows The Self and the other world, and is eternally liberated. And the body fruit eater, combined with ignorance, is eternally bound.


देहस्थोऽपि न देहस्थो विद्वान् स्वप्नाद् यथोत्थित: ।
अदेहस्थोऽपि देहस्थ: कुमति: स्वप्नदृग् यथा ॥८॥
देह-स्थ:-अपि न देह-स्थ: in body present even, is not in the body (is tied)
विद्वान् स्वप्नात् यथा-उत्थित: the enlightened, from the dream, just as awakened, अदेह-स्थ:-अपि देहस्थ: not in the body present, (like in sleep) in body present, कुमति: स्वप्न-दृक् यथा the unintelligent, the dream watcher just as An enlightened person, is not tied to the body even though he is present in the body, just like a person who has awakened from a dream. Whereas, an unintelligent person remains in the body even if he is not there, like in the sleep, and sees himself in the body even when he is dreaming.


इन्द्रियैरिन्द्रियार्थेषु गुणैरपि गुणेषु च ।
गृह्यमाणेष्वहं कुर्यान्न विद्वान् यस्त्वविक्रिय: ॥९॥
इन्द्रियै:-इन्द्रिय-अर्थेषु by the senses in the sense objects,
गुणै:-अपि गुणेषु च by the Gunas also in the Gunas and गृह्यमाणेषु-अहम्-कुर्यात्-न comprehending, pride does not, विद्वान् य:-तु-अविक्रिय: the enlightened, who, indeed is unaffected The enlightened person who knows that the objects of the senses are the modifications of the Gunas, and also that the senses are also the modifications of the Gunas, but does not boast that he comprehends them as such, is indeed unaffected.


दैवाधीने शरीरेऽस्मिन् गुणभाव्येन कर्मणा ।
वर्तमानोऽबुधस्तत्र कर्तास्मीति निबद्ध्यते ॥१०॥
दैव-आधीने शरीरे-अस्मिन् of Providence under control, in body this,
गुण-भाव्येन कर्मणा by the Gunas performed वर्तमान:-अबुध:-तत्र acting, the ignorant, there, कर्ता-अस्मि-इति निबद्ध्यते 'the doer am' thus, so is bound In this body, obtained by destiny, the actions are performed by the agency of The Gunas, which prompt the senses. The ignorant believes himself to be the doer, and so is bound by this ego.


एवं विरक्त: शयन आसनाटनमज्जने ।
दर्शनस्पर्शनघ्राणभोजनश्रवणादिषु ॥११॥
एवम् विरक्त: शयने and the impassionate, in sleeping,
आसन-अटन-मञ्जने sitting, moving about, bathing, दर्शन-स्पर्शन-घ्राण- seeing, touching, smelling, भोजन-श्रवण-आदिषु eating, hearing and in others Whereas the impassionate, in sleeping, sitting, moving about, bathing, seeing, touching, smelling, eating, hearing and in other activities,….


न तथा बद्ध्यते विद्वांस्तत्र तत्रादयन् गुणान् ।
प्रकृतिस्थोऽप्यसंसक्तो यथा खं सवितानिल: ॥१२॥
न तथा बद्ध्यते विद्वान्- does not like that is tied the enlightened,
तत्र तत्र-आदयन् गुणान् in those all (activities) crediting the Gunas, प्रकृति-स्थ:-अपि-असंसक्त: in the Prakriti (body) remaining also is unaffected, यथा खम् सविता-अनिल: like the sky, Sun, Wind Like the ignorant, the enlightened is not bound, by any of such activities, by crediting them to the Gunas, and so, remaining in the body, (the modification of Prakriti) he is unaffected like the sky by touch, the Sun by the water, in which it is reflected and the air which blows everywhere.


वैशारद्येक्षयासङ्गशितया छिन्नसंशय: ।
प्रतिबुद्ध इव स्वप्नान्नानात्वात् विनिवर्तते ॥१३॥
वैशारद्य-ईक्षया-असङ्ग- by the penetrating intellect, detachment
शितया छिन्न-संशय: sharpened, (sword) shattered of doubts, प्रतिबुद्ध इव स्वप्नात्- awakened as is from dream, नानात्वात् विनिवर्तते from diversity turns away The enlightened, by the sword of his penetrating intellect, sharpened by detachment, all doubts are shattered, and like a person awakened from dream, he turns away from all diversities.


यस्य स्युर्वीतसङ्कल्पा: प्राणेन्द्रियमनोधियाम् ।
वृत्तय: स विनिर्मुक्तो देहस्थोऽपि हि तद्गुणै: ॥१४॥
यस्य स्यु:-वीत-सङ्कल्पा: whose may without predecisions
प्राण-इन्द्रिय-मन:-धियाम् physical, sensual, mental, intellectual वृत्तय: स: विनिर्मुक्त: activities, he is absolutely free, देहस्थ:-अपि हि तत्-गुणै: in the body remaining also indeed, of its Gunas The one who is active in all physical, sensual, mental and intellectual without predecisions, is absolutely free of the Gunas of the body, though remaining in the body.


यस्यात्मा हिंस्यते हिंस्त्रैर्येन किञ्चिद् यदृच्छया ।
अर्च्यते वा क्वचित्तत्र न व्यतिक्रियते बुध: ॥१५॥
यस्य-आत्मा हिंस्यते हिंस्त्रै:- whose self is tormented, by the wicked,
येन किञ्चिद् यदृच्छया by any one, wilfully, अर्च्यते वा क्वचित्-तत्र is honoured or somewhere there, न व्यतिक्रियते बुध: is not affected the wise The wise is not affected if his self is tormented by the tormentors, or by some one wilfully, or if somewhere, he is honoured by some others.


न स्तुवीत न निन्देत कुर्वत: साध्वसाधु वा ।
वदतो गुणदोषाभ्यां वर्जित: समदृङ् मुनि: ॥१६॥
न स्तुवीत न निन्देत do not praise, do not despise
कुर्वत: साधु-असाधु वा the doers of good and bad or वदत: गुण-दोषाभ्याम् of the speakers, from the good and evil वर्जित: समदृङ् मुनि: deterred of equal vision, the sage The sage who is away from the dualities of good and evil, and has equality of vision, does not praise anyone's' good deeds or words, neither does he despise the evil deeds or speech of others.


न कुर्यान्न वदेत किञ्चिन्न ध्यायेत् साध्वसाधु वा ।
आत्मारामोऽनया वृत्त्या विचरेञ्जडवन्मुनि: ॥१७॥
न कुर्यात्-न वदेत किञ्चित्- should not do, say, anything,
न ध्यायेत् साधु-असाधु वा and not think good bad or, आत्मा-राम:-अनया वृत्त्या in self revelling, by this demeanour विचरेत्-जड-वत्-मुनि: should move about, fool like a sage A sage should not do, say or think anything good or bad. He, revelling in the self, should move about with this demeanour, like a fool.


शब्दब्रह्मणि निष्णातो न निष्णायात् परे यदि ।
श्रमस्तस्य श्रमफलो ह्यधेनुमिव रक्षत: ॥१८॥
शब्द-ब्रह्मणि निष्णात: in the Vedas well informed,
न निष्णायात् परे यदि is not perfect in the Supreme (knowledge) if, श्रम:-तस्य श्रम-फल: effort his, is like the effort fruit of हि-अधेनुम्-इव रक्षत: indeed dry cow like tender's If one is well versed in the Vedas and does not have the knowledge of The Supreme, the fruit of his effort is like the fruit of the effort of the one tending a dry cow.


गां दुग्धदोहामसतीं च भार्यां देहं पराधीनमसत्प्रजां च ।
वित्तं त्वतीर्थीकृतमङ्ग वाचं हीनां मया रक्षति दु:खदु:खी ॥१९॥
गाम् दुग्धदोहाम्-असतीम् cow, milk mulched, impious
च भार्याम् देहम् पर- and wife, body on others आधीनम्-असत्-प्रजाम् च dependent, unworthy children, and वित्तम् तु-अतीर्थी-कृतम्- wealth and unpurified, अङ्ग वाचम् हीनाम् मया O Dear! Speech without (mention of) Me रक्षति दु:ख-दु:खी who supports, is sad and unhappy O Dear! Any one who supports a mulched cow, an impious wife, a body dependent on others, unworthy children, unpurified wealth, or speech without any mention of Me, is sad and unhappy.


यस्यां न मे पावनमङ्ग कर्म स्थित्युद्भवप्राणनिरोधमस्य ।
लीलावतारेप्सितजन्म वा स्याद् वन्ध्यां गिरं तां बिभृयान्न धीर: ॥२०॥
यस्याम् न मे पावनम्- in which, not My pure,
अङ्ग कर्म स्थिति-उद्भव- O Dear! Action of preservation, creation प्राण-निरोधम्-अस्य life taking away its लीला-अवतार-ईप्सित- of the sportive descents, the favourite जन्म वा स्यात् वन्ध्याम् गिरम् birth or are, barren speech ताम् बिभृयात्-न धीर: that entertain not the wise O Dear Uddhava! A speech which does not speak of My actions, the preservation, creation and the annihilation of this world, or of the favourite descents and births of Mine, the wise may not entertain such barren speech.


एवं जिज्ञासयापोह्य नानात्वभ्रममात्मनि ।
उपारमेत विरजं मनो मय्यर्प्य सर्वगे ॥२१॥
एवम् जिज्ञासया-अपोह्य thus, by inquiry, shunning
नानात्व-भ्रमम्-आत्मनि the diversity mistaken of the soul, उपारमेत विरजम् free from impurities, मन: मयि-अर्प्य सर्वगे mind in Me placed, in The Omnipresent Lord Thus, when one, by inquiry, shuns the mistaken diversity of the soul, and is free from the impurities, should place his mind in Me, The Omnipresent Lord.


यद्यनीशो धारयितुं मनो ब्रह्मणि निश्चलम् ।
मयि सर्वाणि कर्माणि निरपेक्ष: समाचर ॥२२॥
यदि-अनीश: धारयितुम् if incapable, to hold
मन: ब्रह्मणि निश्चलम् the mind, in Brahman unwavering मयि सर्वाणि कर्माणि to Me all activities निरपेक्ष: समाचर indifferently well perform If, one is incapable to hold the mind unwaveringly in The Brahman, then, one should perform all duties well, dedicated to Me, without expectations (in fruit or result).


श्रद्धालुर्मे कथा: शृण्वन् सुभद्रा लोकपावनी: ।
गायन्ननुस्मरन् कर्म जन्म चाभिनयन् मुहु: ॥२३॥
श्रद्धालु:-मे कथा: शृण्वन् the devoted, My stories hearing,
सुभद्रा लोक-पावनी: benedictory, the worlds purifying, गायन्-अनुस्मरन् कर्म singing, remembering, the exploits जन्म च-अभिनयन् मुहु: births and enacting again and again, With reverence hearing the benedictory and worlds purifying stories of My exploits and births, singing them and remembering them and also enacting them again and again,….


मदर्थे धर्मकामार्थानाचरन् मदपाश्रय: ।
लभते निश्चलां भक्तिं मय्युद्धव सनातने ॥२४॥
मत्-अर्थे धर्म-काम-अर्थान्- for My sake, righteousness, enjoyment, wealth,
आचरन् मत्-अपाश्रय: pursuing, on Me depending, लभते निश्चलाम् भक्तिम् attains, unwavering devotion, मयि-उद्धव सनातने in Me, O Uddhava! The Eternal O Uddhava! A person pursuing righteousness, enjoyment, wealth, for My sake, depending on Me, attains unwavering devotion, in Me The Eternal.


सत्सङ्गलब्धया भक्त्या मयि मां स उपासिता ।
स वै मे दर्शितं सद्भिरञ्जसा विन्दते पदम् ॥२५॥
सत्सङ्ग-लब्धया भक्त्या by the company of saints availing, with devotion
मयि माम् स: उपासिता in Me, Me he worships स: वै मे दर्शितम् सद्भि:- he, indeed, Me, shown by the righteous अञ्जसा विन्दते पदम् easily attains the state Availing of the company of saints, he acquires devotion in Me, and worships Me, and by following the path shown by the righteous, attains My state, easily.


उद्धव उवाच - Uddhava said - साधुस्तवोत्तमश्लोक मत: कीदृग्विध: प्रभो ।
भक्तिस्त्वय्युपयुज्येत कीदृशी सद्भिरादृता ॥२६॥
साधु:-तव-उत्तम-श्लोक saint, in Your, of good fame,
मत: कीदृक्-विध: प्रभो opinion, what type, O Almighty Lord! भक्ति:-त्वयि-उपयुज्येत devotion in You, should direct कीदृशी सद्भि:-आदृता of what kind, by the righteous is honoured O Almighty Lord! In Your opinion, who is a saint with good fame, and what type of devotion should he direct towards You, which is honoured by the righteous ?


एतन्मे पुरुषाध्यक्ष लोकाध्यक्ष जगत्प्रभो ।
प्रणतायानुरक्ताय प्रपन्नाय च कथ्यताम् ॥२७॥
एतत्-मे पुरुष-अध्यक्ष this, to me, O Brahmaa's Ruler!
लोक-अध्यक्ष जगत्-प्रभो of the spheres The Controller! of Creation The Lord ! प्रणताय-अनुरक्ताय to the bowing, to the devoted, प्रपन्नाय च to the shelter seeking, and, do say O Brahmaa's Ruler! of the spheres The Controller! The Lord of Creation! Do say this to me, bowing to You, devoted to You, and seeking shelter of You.


त्वं ब्रह्म परमं व्योम पुरुष: प्रकृते: पर: ।
अवतीर्णोऽसि भगवन् स्वेच्छोपात्तपृथग्वपु: ॥२८॥
त्वम् ब्रह्म परमम् व्योम You are Brahman Supreme, the sky,
पुरुष: प्रकृते: पर: The Spirit, Prakriti beyond, अवतीर्ण:-असि भगवन् descended are, O Lord! स्वेच्छा-उपात्त पृथक्-वपु: on own will taken a distinct form You are The Supreme Brahman, like the sky, The Spirit beyond Prakriti, O Lord! You have descended of Your own will taking on a distinct form.


श्री भगवान्-उवाच - The Lord said - कृपालुरकृतद्रोहस्तितिक्षु: सर्वदेहिनाम् ।
सत्यसारोऽनवद्यात्मा सम: सर्वोपकारक: ॥२९॥
कृपालु:-अकृत-द्रोह:- compassionate, not harbouring animosity,
तितिक्षु: सर्व-देहिनाम् forbearing, to all embodied beings, सत्य-सार:-अनवद्य-आत्मा Truth grasping, untarnished self, सम: सर्व-उपकारक: equipoised, for all helping, Who is compassionate, not harbouring any animosity, forbearing towards all embodied beings, Truth grasping, of untarnished self, equipoised, and helpful to all others,….


कामैरहतधीर्दान्तो मृदु: शुचिरकिञ्चन: ।
अनीहो मितभुक् शान्त: स्थिरो मच्छरणो मुनि: ॥३०॥
कामै:-अहत-धी:-दान्त:- by sense (pleasures) indented intellect, self controlled,
मृदु: शुचि:-अकिञ्चन: soft, pure, non-hoarding, अनीह: मित-भुक् शान्त: desireless, small eater, peaceful, स्थिर: मत्-शरण: मुनि: steady, in Me sheltered, is contemplative Whose intellect is not hit by sense pleasures, is self-controlled, is soft in nature, is pure in body and mind, is unhording, is desireless, a small eater, is in My shelter, is contemplative.


अप्रमत्तो गभीरात्मा धृतिमाञ्जितषड्गुण: ।
अमानी मानद: कल्पो मैत्र: कारुणिक: कवि: ॥३१॥
अप्रमत्त: गभीर-आत्मा is careful, deep thinking self,
धृतिमान्-जित-षड्-गुण: firm, conqueror of six foes, अमानी मान-द: कल्प: egoless, honour giving, giver of knowledge, मैत्र: कारुणिक: कवि: friendly, sympathetic, learned, Who is careful, is a deep thinking self, firm, conqueror of six foes, egoless, honour giving, giver of knowledge, friendly, sympathetic, learned,……


आज्ञायैवं गुणान् दोषान् मयादिष्टानपि स्वकान् ।
धर्मान् सन्त्यज्य य: सर्वान् मां भजेत स सत्तम: ॥३२॥
आज्ञाय-एवम् गुणान् दोषान् knowing like this, the merits and demerits,
मया-आदिष्टान्-अपि स्वकान् by Me prescribed, even, own धर्मान् सन्त्यज्य य: सर्वान् prescribed duties, giving up, who, all of them, माम् भजेत स: सत्-तम: Me worships, he, of the pious is the most pious He who thus knows the merits and demerits of the duties of ones own self, as prescribed by Me, yet, gives them all up and worships Me alone, is of the pious the most pious.


ज्ञात्वाज्ञात्वाथ ये वै मां यावान् यश्चास्मि यादृश: ।
भजन्त्यनन्यभावेन ते मे भक्ततमा मता: ॥३३॥
ज्ञात्वा-अज्ञात्वा-अथ ये वै knowing, not knowing, then (also), who, indeed,
माम् यावान् य:-च-अस्मि यादृश: Me, The Great, What and I am, What like I am, भजन्ति-अनन्य-भावेन worship with unfaltering devotion, ते मे भक्ततमा मता: they to Me the devotees foremost are considered Those who know or even do not know, how Great I am, and What I am, and What like I am, even then, worship Me with unfaltering devotion, I consider them to be the foremost of the devotees.


मल्लिङ्गमद्भक्तजनदर्शनस्पर्शनार्चनम् ।
परिचर्या स्तुति: प्रह्वगुणकर्मानुकीर्तनम् ॥३४॥
मत्-लिङ्ग-मत्-भक्त-जन- My images, My devotees,
दर्शन-स्पर्शन-अर्चनम् beholding, touching, worshipping, परिचर्या स्तुति: प्रह्व- serving, praising, bowing, गुण-कर्म-अनुकीर्तनम् virtues and exploits singing of again and again Beholding, touching, worshipping, serving, praising, bowing, virtues and exploits singing of again and again of My images and of the people devoted to Me,….


मत्कथाश्रवणे श्रद्धा मदनुध्यानमुद्धव ।
सर्वलाभोपहरणं दास्येनात्मनिवेदनम् ॥३५॥
मत्-कथा-श्रवणे श्रद्धा in My stories in hearing, reverence,
मत्-अनुध्यानम्-उद्धव on Me contemplation, O Uddhava! सर्व-लाभ-उपहरणम् all benefits dedicated, (to Me) दास्येन-आत्म-निवेदनम् in service self rendering With reverence hearing My stories, contemplating on Me, dedicating all benefits (gains) to Me, and rendering the self in My service,……


मज्जन्मकर्मकथनं मम पर्वानुमोदनम् ।
गीतताण्डववादित्रगोष्ठीभिर्मद्गृहोत्सव: ॥३६॥
मत्-जन्म-कर्म-कथनम् My descents, exploits, narrating,
मम पर्व-अनुमोदनम् My festival supporting, गीत-ताण्डव-वादित्र- by songs, dances and music, गोष्ठीभि:-मत्-गृह-उत्सव: discourses, in My temples celebrations Should narrate the stories of My descent, celebrate My festivals, hold programmes of songs, dance and music and discourses related to Me, in My temples,…


यात्रा बलिविधानं च सर्ववार्षिकपर्वसु ।
वैदिकी तान्त्रिकी दीक्षा मदीयव्रतधारणम् ॥३७॥
यात्रा बलिविधानम्-च pilgrimage, with offerings proper, and
सर्व-वार्षिक-पर्वसु on all annual festivals, वैदिकी तान्त्रिकी दीक्षा in Vedic and Tantric ways consecrated, मदीय-व्रत-धारणम् My vows undertaking Must make pilgrimages, on all annual festivals, must celebrate with proper offerings, consecrated in Vedic and Tantric ways, should undertake vows for Me,…


ममार्चास्थापने श्रद्धा स्वत: संहत्य चोद्यम: ।
उद्यानोपवनाक्रीडपुरमन्दिरकर्मणि ॥३८॥
मम-अर्चा-स्थापने श्रद्धा My images, in installing, enthusiasm,
स्वत: संहत्य च-उद्यम: personal, collective and effort in उद्यान-उपवन-आक्रीड- gardens, orchards, play-fields, पुर-मन्दिर-कर्मणि towns and temples activities Having enthusiasm in installing My images, making personal and collective effort in activities of construction of gardens, orchards, play-fields, towns and temples,….


संमार्जनोपलेपाभ्यां सेकमण्डलवर्तनै: ।
गृहशुश्रुषणं मह्यं दासवद् यदमायया ॥४९॥
संमार्जन-उपलेपाभ्याम् cleaning and polishing
सेकमण्डल-वर्तनै: with dusting, and decorating गृह-शुश्रुषणम् मह्यम् the temple's service My दास-वत् यत्-अमायया servant like, that, without expectation Like a servant he must clean dust and polish, and serve My temple, decorate it, without expectations,…..


अमानित्वमदम्भित्वं कृतस्यापरिकीर्तनम् ।
अपि दीपावलोकं मे नोपयुञ्ज्यान्निवेदितम् ॥४०॥
अमानित्वम्-अदम्भित्वम्- egoless, without hypocrisy,
कृतस्य-अपरिकीर्तनम् of the (service) done not advertising अपि दीप-अवलोकम् मे even the lamp light to Me न-उपयुञ्ज्यात्-निवेदितम् must not use, offered He must be egoless and without hypocrisy, must not advertise what he has done as service, and must not use the light of the lamp which is offered to Me.


यद् यदिष्टतमं लोके यच्चातिप्रियमात्मन: ।
तत्तन्निवेदयेन्मह्यं तदानन्त्याय कल्पते ॥४१॥
यत् यत्-इष्टतमम् लोके all that which is the best in the world,
यत्-च-अति-प्रियम्-आत्मन: that and very dear to oneself, तत्-तत्-निवेदयेत्-मह्यम् that all must offer to Me, तत्-आनन्त्याय कल्पते that for immortality is considered One must offer to Me all that which is the best in the world, and all that which is dear to oneself. Such offering is considered to be for immortality.


सूर्योऽग्निर्ब्राह्मणो गावो वैष्णव: खं मरुज्जलम् ।
भूरात्मा सर्वभूतानि भद्र पूजापदानि मे ॥४२॥
सूर्य:-अग्नि:-ब्राह्मण: गाव: the Sun, the Fire, the Braahmanas, the cows,
वैष्णव: खम् मरुत्-जलम् the devotees, the sky, the air, water, भू:-आत्मा सर्व-भूतानि the earth, ones body, all beings, भद्र पूजा-पदानि मे O Gentle One! worship places are My O Gentle One! the Sun, the Fire, the Braahmanas, the cows, the devotees, the sky, the air, water, the earth, ones body, all beings, are places of My worship.


सूर्ये तु विद्यया त्रय्या हविषाग्नौ यजेत माम् ।
आतिथ्येन तु विप्राग्र्ये गोष्वङ्ग यवसादिना ॥४३॥
सूर्ये तु विद्यया त्रय्या in the Sun, indeed, by knowledge of three (Vedas)
हविष-अग्नौ यजेत माम् oblation in the fire, should worship Me, आतिथ्येन तु विप्र-अग्र्ये by hospitality indeed the Braahmanas worthy, गोषु-अङ्ग यवस-आदिना in the cows, O Dear! by fodder etc., O Dear Uddhava! One must worship Me through the Sun by the mantra chants of the three Vedas, through the fire, by offering oblations, through the Braahmanas, by offering hospitality to the worthy ones, and through the cows by feeding them fodder etc.,.


वैष्णवे बन्धुसत्कृत्या हृदि खे ध्याननिष्ठया ।
वायौ मुख्यधिया तोये द्रव्यैस्तोयपुरस्कृतै: ॥४४॥
वैष्णवे बन्धु-सत्कृत्या in the devotees, by relatives like honour giving,
हृदि खे ध्यान-निष्ठया in the heart, the sky, by meditation fixing, वायौ मुख्य-धिया through the air by main (breath) air as the principal तोये द्रव्यै:-तोय-पुरस्कृतै: in water by articles of (worship), with water preceding One must worship Me through the devotee by honouring him as his own relative, through the sky by being fixed in meditation, through the air, by understanding that it is the vital air which permeates the whole universe, and through water, by offerings of articles of worship preceded by water.


स्थण्डिले मन्त्रहृदयैर्भोगैरात्मानमात्मनि ।
क्षेत्रज्ञं सर्वभूतेषु समत्वेन यजेत माम् ॥४५॥
स्थण्डिले मन्त्र-हृदयै:- on a raised ground, by Mantras consecrated
भोगै-आत्मानम्-आत्मनि by amenities, the Self (Me) through the self, क्षेत्रज्ञम् सर्व-भूतेषु as the conscious Self, in all the beings, समत्वेन यजेत माम् with equal vision, should propitiate Me By pouring water on a raised ground consecrated by Mantras, one should propitiate Me, The Self through the self by amenities, and as the conscious Self in all the beings, with vision of equality.


धिष्ण्येष्वेष्विति मद्रूपं शङ्खचक्रगदाम्बुजै: ।
युक्तं चतुर्भुजं शान्तं ध्यायन्नर्चेत् समाहित: ॥४६॥
धिष्ण्येषु-एषु-इति मत्-रूपम् by medias these, this, My form,
शङ्ख-चक्र-गदा-अम्बुजै: conch, discus, mace and lotus with, युक्तम् चतु:-भुजम् शान्तम् equipped, four armed, peaceful, ध्यायन्-अर्चेत् समाहित: meditating, worship with concentration One should meditate on and worship Me, through these medias, My serene form having four arms, equipped with conch, discus, mace and lotus, with concentration.


इष्टापूर्तेन मामेवं यो यजेत समाहित: ।
लभते मयि सद्भक्तिं मत्स्मृति: साधुसेवया ॥४७॥
इष्टा-आपूर्तेन माम्-एवम् by articles of worship and offering, Me thus
य: यजेत समाहित: who worships, with unwavering mind, लभते मयि सत्-भक्तिम् gains, in Me true devotion, मत्-स्मृति: साधु-सेवया My remembrances by the pious service He who with an unwavering mind, worships Me thus by articles of worship and by offerings, gains true devotion in Me, and by serving the pious, gains My constant remembrance.


प्रायेण भक्तियोगेन सत्सङ्गेन विनोद्धव ।
नोपायो विद्यते सध्र्यङ् प्रायणं हि सतामहम् ॥४८॥
प्रायेण भक्ति-योगेन generally, by devotion Yoga,
सत्सङ्गेन विना-उद्धव of saints' the company, without, O Uddhava! न-उपाय: विद्यते सघ्रि-अङ् not is way out, present, quick, O Dear! प्रायणम् हि सताम्-अहम् the resort indeed of the pious am I O Dear Uddhava! Generally there is no quick way out besides the path of devotion, and the company of the pious, as I am the only resort of the pious.


अथैतत् परमं गुह्यं शृण्वतो यदुनन्दन ।
सुगोप्यमपि वक्ष्यामि त्वं मे भृत्य: सुहृत् सखा ॥४९॥
अथ-एतत् परमम् गुह्यम् now, this, utmost secret
शृण्वत: यदुनन्दन hear, O Scion of the Yadus! सुगोप्यम्-अपि वक्ष्यामि carefully guarded though, will tell, त्वम् मे भृत्य: सुहृत् सखा you are My servant, sincere friend O Scion of the Yadus! Now hear this utmost secret, which is worthy to be well guarded, though, I will tell you, as you are My servant, and a sincere friend.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे एकादश: अध्याय: ॥११॥
Thus ends the eleventh discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.