श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: द्वादश: अध्याय: श्री भगवान्-उवाच - The Lord said - न रोधयति मां योगो न सांख्यं धर्म एव च ।
न स्वाध्यायस्तपस्त्यागो नेष्टापूर्तं न दक्षिणा ॥१॥
न रोधयति माम् योग: does not bind Me Yoga,
न सांख्यम् धर्म एव च not Saankhya, righteousness even and, न स्वाध्याय:-तप:-त्याग: not self-study (of scriptures), austerities, renunciation, न-इष्टापूर्तम् न दक्षिणा not worship and oblations, nor gifts I am not bound by Yoga, not by Saankhya, and even by righteousness, not by self-study of scriptures, by austerities, and renunciation, not by worship and oblations, nor by gifts,….


व्रतानि यज्ञश्छन्दांसि तीर्थानि नियमा यमा: ।
यथावरुन्धे सत्सङ्ग: सर्वसङ्गापहो हि माम् ॥२॥
व्रतानि यज्ञ:-छन्दांसि fasts and vows, sacrifice, muttering of Mantras,
तीर्थानि नियमा: यमा: pilgrimages, self discipline, and self negations, यथा-अवरुन्धे सत्सङ्ग: as binds the saints' the company, (Satsang) सर्व-सङ्ग-अपह: हि माम् all attachments discarding, indeed, Me Even fasting, observing of vows, muttering of Mantras, undertaking of pilgrimages, self discipline and self-negation, do not bind Me, as Satsang, the company of saints binds Me, which, indeed is instrumental in discarding all attachments.


सत्सङ्गेन हि दैतेय यातुधाना मृगा: खगा: ।
गन्धर्वाप्सरसो नागा: सिद्धाश्चारणगुह्यका: ॥३॥
सत्सङ्गेन हि दैतेय by righteous company only, the demons,
यातुधाना: मृगा: खगा: Raakshasha's, beasts, birds, गन्धर्व-अप्सरस: नागा: Gandharvas, Apsaraas, Naagas, सिद्धा:-चारण-गुह्यका: Siddhas, Chaaranas, Guhyakas, By righteous company alone, the demons, Raakshasha's, beasts, birds, Gandharvas, Apsaraas, Naagas, Siddhas, Chaaranas, Guhyakas,….


विद्याधरा मनुष्येषु वैश्या: शूद्रा: स्त्रियोऽन्त्यजा: ।
रजस्तम:प्रकृतयस्तस्मिंस्तस्मिन् युगेऽनघ ॥४॥
विद्याधरा: मनुष्येषु वैश्या: Vidyaadharas, among men, the Vaishyas,
शूद्रा: स्त्रिय:-अन्त्यजा: Shudras, women, the lowest born, रज:-तम: प्रकृतय:- of Raajasic Taamasic qualities, तस्मिन्-तस्मिन् युगे-अनघ in those all Yugas, O Sinless One! O Sinless One! Even the Vidyaadharas, and among men the Vaishyas, Shudras, women, the lowest born, people of Raajasic Taamasic qualities, in those all Yugas,…..


बहवो मत्पदं प्राप्तास्त्वाष्ट्रकायाधवादय: ।
वृषपर्वा बलिर्बाणो मयश्चाथ विभीषण: ॥५॥
बहव: मत्-पदम् प्राप्ता:- many, My state have attained
त्वाष्ट्र-कायाधव-आदय: Vritraasura, Prahlaada and others, वृषपर्वा बलि:-बाण: Vrishaparva, Bali, Baana, मय:-च-अथ विभीषण: Mayaasura, and then, Vibheeshana, Many of them have attained My state, Vritraasura, Prahlaada and others, Vrishaparva, Bali, Baana, Mayaasura, and then, Vibheeshana,…


सुग्रीवो हनुमानृक्षो गजो गृध्रो वणिक्पथ: ।
व्याध: कुब्जा व्रजे गोप्यो यज्ञपत्न्यस्तथापरे ॥६॥
सुग्रीव: हनुमान्-ऋक्ष: Sugreeva, Hanuman, Jaambavaana,
गज: गृध्र: वणिक्पथ: elephant, vulture Jataayu, merchant Tulaadhaara, व्याध: कुब्जा व्रजे गोप्य: the hunter, Kubjaa, in Vraja the Gopis, यज्ञ-पत्न्य:-तथा-अपरे the sacrificing priests' wives, and others Sugreeva, Hanuman, Jaambavaana, elephant, vulture Jataayu, merchant Tulaadhaara, the hunter, Kubjaa, in Vraja the Gopis, the sacrificing priests' wives, and others,….


ते नाधीतश्रुतिगणा नोपासितमहत्तमा: ।
अव्रतातप्ततपस: सत्सङ्गान्मामुपागता: ॥७॥
ते न-अधीत-श्रुति-गणा: they, did not study the Veda texts
न-उपासित-महत्तमा: did not worship the exalted souls, अव्रत-अतप्त-तपस: without vows, without practicing austerities, सत्सङ्गात्-माम्-उपागता: by righteous company Me attained They, did not study the Veda texts, did not worship the exalted souls, without undertaking vows, without practicing austerities, just by righteous company, they attained Me.


कवलेन हि भावेन गोप्यो गावो नगा मृगा: ।
येऽन्ये मूढधियो नागा: सिद्धा मामीयुरञ्जसा ॥८॥
कवलेन हि भावेन only indeed, by the thought of love,
गोप्य: गाव: नगा: मृगा: the cowherdessess, the cows, trees, antelopes, ये-अन्ये मूढ-धिय: नागा: those other dull minded, the cobras, सिद्धा: माम्-ईयु:-अञ्जसा were fulfilled of desire, Me attained easily Merely, just by the thought of love for Me, the cowherdessess, the cows, trees, antelopes, and the other dull minded, cobras etc., obtained the purpose of life, and attained Me easily.


यं न योगेन सांख्येन दानव्रततपोध्वरै: ।
व्याख्यास्वाध्यायसंन्यासै: प्राप्नुयाद् यत्नवानपि ॥९॥
यम् न योगेन सांख्येन Whom, not by Yoga, Saankhya,
दान-व्रत-तप-अध्वरै: charity, vows, austerities, sacrifices, व्याख्या-स्वाध्याय-संन्यासै: exposition of scriptures, study of Vedas, renunciations प्राप्नुयात् यत्नवान्-अपि may attain, with effort also, Whom one may not attain by Yoga, Saankhya, charity, vows, austerities, sacrifices, exposition of scriptures, study of Vedas, renunciations, with effort also,…


रामेण सार्धं मथुरां प्रणीते श्वाफल्किना मय्यनुरक्तचित्ता: ।
विगाढभावेन न मे वियोगतीव्राधयोऽन्यं ददृशु: सुखाय ॥१०॥
रामेण सार्धम् मथुराम् प्रणीते Balaraama along with, to Mathura taken
श्वाफल्किना मयि-अनुरक्त-चित्ता: by Akroora, in Me affection minded, विगाढ-भावेन न मे वियोग- with intense devotion, not My separation तीव्र-आधय:-अन्यम् ददृशु: सुखाय pangs suffering, other saw for delight When, I was being taken to Mathura by Akroora, along with Balaraama, they, the Gopis, with their minds full of affection and intense devotion for Me, suffered pangs of separation but did not see at anything else for delight.


तास्ता: क्षपा: प्रेष्ठतमेन नीता मयैव वृन्दावनगोचरेण ।
क्षणार्धवत्ता: पुनरङ्ग तासां हीना मया कल्पसमा बभूवु: ॥११॥
ता:-ता: क्षपा: प्रेष्ठतमेन नीता those all nights, with the beloved spent,
मया-एव वृन्दावन-गोचरेण by Me only, in Vrindaavana present, क्षण-अर्ध-वत्-ता: पुन:-अङ्ग moment half like those, again, O Dear! तासाम् हीना मया कल्प-समा बभूवु: for them without Me, Kalpa like became O Dear! All those nights which they spent with their utmost beloved Me, present in Vrindaavana, were spent like half a moment. For them those nights without Me, have become like Kalpa.


ता नाविदन् मय्यनुषङ्गबद्धधिय: स्वमात्मानमदस्तथेदम् ।
यथा समाधौ मुनयोऽब्धितोये नद्य: प्रविष्टा इव नामरूपे ॥१२॥
ता: न-अविदन् मयि-अनुषङ्ग- they, not knowing, in Me by affection
बद्ध-धिय: स्वम्-आत्मानम्- bound minds, self, their own people, अद:-तथा-इदम् the other (world) and this, यथा समाधौ मुनय: just like in Yogic meditation, the sages, अब्धि-तोये नद्य: प्रविष्टा: in the ocean water the rivers entering, इव नाम-रूपे like their names and forms They, with their minds bound to Me by the bonds of affection, did not know their own selves, their own people, the other world or this world, like the sages in Yogic meditation, and like the rivers entering the waters of the ocean do not know their names and forms.


मत्कामा रमणं जारमस्वरूपविदोऽबला: ।
ब्रह्म मां परमं प्रापु: सङ्गाच्छतसहस्रश: ॥१३॥
मत्-कामा: रमणम् जारम्- Me desiring, for company, the paramour,
अस्वरूप-विद:-अबला: not the form knowing, the women, ब्रह्म माम् परमम् प्रापु: Brahma, Me The Supreme attained सङ्गात्-शत-सहस्रश: by righteous company, in hundreds and thousands They, the women, in hundreds and thousands, by the company of the righteous, desired My company, the paramour, not knowing My (divine) form, attained Me, The Supreme Brahma.


तस्मात्त्वमुद्धवोत्सृज्य चोदनां प्रतिचोदनाम् ।
प्रवृत्तं च निवृत्तं च श्रोतव्यं श्रुतमेव च ॥१४॥
तस्मात्-त्वम्-उद्धव-उत्सृज्य therefore, you, O Uddhava! Abandoning
चोदनाम् प्रतिचोदनाम् rules and regulations, प्रवृत्तम् च निवृत्तम् च activities and cessation from activities, and श्रोतव्यम् श्रुतम्-एव च the to be learnt, and the learnt even and O Uddhava! therefore, you, abandoning rules and regulations, activities and cessation from activities, and the to be learnt, and even the learnt, come to Me.


मामेकमेव शरणमात्मानं सर्वदेहिनाम् ।
याहि सर्वात्मभावेन मया स्या ह्यकुतोभय: ॥१५॥
माम्-एकम्-एव शरणम्- Me alone only refuge,
अत्मानम् सर्व-देहिनाम् The Self of all beings, याहि सर्व-आत्म-भावेन come to, with all your self being, मया स्या हि-अकुत:-भय: by Me, will be indeed from all fearless-ness Come to Me alone, the only refuge, The Self, with all your being, indeed by Me there will be complete fearlessness from all.


उद्धव उवाच - Uddhava said - संशय: शृण्वतो वाचं तव योगेश्वरेश्वर ।
न निवर्तते आत्मस्थो येन भ्राम्यति मे मन: ॥१६॥
संशय: शृण्वत: वाचम् the doubt, on hearing, words
तव योगेश्व-ईश्वर Your, O Lord of the lords of Yoga! न निवर्तते आत्म-स्थ: is not cleared in my mind present, येन भ्राम्यति मे मन: by which is confused my mind O Lord of the lords of Yoga! Though I have heard Your discourse, the doubt present in my mind is not cleared, by which my mind is confused.


श्री भगवान्-उवाच - The Lord said - स एष जीवो विवरप्रसूति: प्राणेन घोषेण गुहां प्रविष्ट: ।
मनोमयं सूक्ष्ममुपेत्य रूपं मात्रा स्वरो वर्ण इति स्थविष्ठ: ॥१७॥
स: एष: जीव: विवर-प्रसूति: He, this being, in the hole (anus) revealing,
प्राणेन घोषेण गुहाम् प्रविष्ट: by Praana resonant, in the cave (navel, throat) entered, मनोमयम् सूक्ष्मम्-उपेत्य mind including, subtle assumed, रूपम् मात्रा स्वर: form, with Maatras the sound वर्ण इति स्थविष्ठ: the consonants, thus takes form He, The Supreme, in this being, ascends in the body, from below upwards. Revealing in the hole of the anus, the Moolaadhaara chakra, combined with the resonant Praana, enters the cave of the navel and the throat, the Manipura and Vishuddhi chakras, then, including the mind, takes a subtle form, in the form of the sound with Maatras and consonants, in the mouth, as speech.


यथानल: खेऽनिलबन्धुरूष्मा बलेन दारुण्यधिमथ्यमान: ।
अणु: प्रजातो हविषा समिध्यते तथैव मे व्यक्तिरियं हि वाणी ॥१८॥
यथा-अनल: खे-अनिल- just as fire, in the sky, with the air
बन्धु:-ऊष्मा बलेन companion, the heat power, दारुणि-अधिमथ्यमान: in the wood, rubbed, अणु: प्रजात: हविषा समिध्यते spark is emerged, by oblations, enflames तथा-एव मे व्यक्ति:- like that only, My appearance (in degrees) इयम् हि वाणी this indeed is the speech Just as the heat of the fire latent in the sky, with the company of air is empowered, and emerges as a spark, by rubbing of the wood, further, is enflamed by oblations, like that only, My appearance is in degrees like the speech.


एवं गदि: कर्म गतिर्विसर्गो घ्राणो रसो दृक् स्पर्श: श्रुतिश्च ।
सङ्कल्पविज्ञानमथाभिमान: सूत्रं रज:सत्त्वतमोविकार: ॥१९॥
एवम् गदि: कर्म गति:- also, in speech, activity, motion,
विसर्ग: घ्राण: रस: दृक् excretion, smelling, tasting, vision, स्पर्श: श्रुति:-च touch, hearing, and सङ्कल्प-विज्ञानम्- conception, cognition, अथ-अभिमान: सूत्रम् then, ego, the threads, रज:-सत्त्व-तम:-विकार: of Rajas, Sattva, Tamas (are My) modifications Then, also, in speech, activity, motion, excretion, smelling, tasting, vision, touch, hearing, and conception, cognition, then, ego, the threads of Rajas, Sattva, Tamas (are My) modifications.


अयं हि जीवस्त्रिवृदब्जयोनिरव्यक्त एको वयसा स आद्य: ।
विशिष्टशक्तिर्बहुधेव भाति बीजानि योनिं प्रतिपद्य यद्वत् ॥२०॥

अयम् हि जीव:-त्रि-वृत्- this same, Being (The God) of the three Gunas,
अब्ज-योनि:-अव्यक्त: of the lotus navel, unmanifest, एक: वयसा स: आद्य: Alone, in time, He The Primary विशिष्ट-शक्ति:-बहुधा-एव with super special potency, in various forms भाति बीजानि योनिम् exhibits, seeds, in soil प्रतिपद्य यत्-वत् generating which like This same Being, The God, Alone and unmanifest, the support of the three Gunas, and of the lotus navel, in time, embracing His super special potency, exhibits in various forms, which is like the seed generating in proper soil.


यस्मिन्निदं प्रोतमशेषमोतं पटो यथा तन्तुवितानसंस्थ: ।
य एष संसारतरु: पुराण: कर्मात्मक: पुष्पफले प्रसूते ॥२१॥
यस्मिन्-इदम् प्रोतम्- in Whom this (universe) is merged and
अशेषम्-ओतम् पट: the whole, submerged, cloth यथा तन्तु-वितान-संस्थ: like, by warp and woof, woven, य: एष: संसार-तरु: पुराण: Who this mundane world tree the Primary, कर्म-आत्मक: activity generated पुष्प-फले प्रसूते in flowers and fruits, blooms The God in Whom the whole of this universe is merged and submerged, like the cloth woven with warp and woof of thread, Who is the Primary tree in the form of this mundane world, generated by activity, and blooms in the form of flowers and fruits.


द्वे अस्य बीजे शतमूलस्त्रिनाल: पञ्चस्कन्ध: पञ्चरसप्रसूति: ।
दशैकशाखो द्विसुपर्णनीडस्त्रिवल्कलो द्विफलोऽर्कं प्रविष्ट: ॥२२॥
द्वे अस्य बीजे two are its seeds, (virtue and sin)
शत-मूल:-त्रि-नाल: hundreds of roots (desires), three stalks (Gunas) पञ्च-स्कन्ध: five branches, (the elements) पञ्च-रस-प्रसूति: five sense objects दश-एक-शाख: ten and one sub-branches, senses and mind, द्वि-सुपर्ण-नीड:- two birds' nest, त्रि-वल्कल: three barks, (wind, bile, phlegm of the body) द्वि-फल:- two fruits (joy and sorrow) अर्कम् प्रविष्ट: The Sun's sphere entering The Primary tree has two seeds, of virtue and sin, hundreds of roots as desires, three stalks of the Gunas, five branches of the elements, generating five sense objects, with eleven sub-branches, the ten senses and the mind, two birds having their nests, the Aatman and the Paramaatma, three barks, the wind, bile and phlegm of the body, and two fruits, joy and sorrow, extending beyond the sphere of the Sun.


अदन्ति चैकं फलमस्य गृध्रा ग्रामेचरा एकमरण्यवासा: ।
हंसा य एकं बहुरूपमिज्यैर्मायामयं वेद स वेद वेदम् ॥२३॥
अदन्ति च-एकम् फलम्- partake and one fruit
अस्य गृध्रा: ग्रामेचरा: of it, the vultures, householders एकम्-अरण्य-वासा: one, in the forest living, हंसा य: एकम् बहु-रूपम्- swan like who is one, many forms, इज्यै:-मायामयम् by preceptors, by Maayaa, वेद स: वेद वेदम् know, he knows the Vedas The one, the man of the world, like a vulture, partakes of one fruit, and the one living in the forest, like a swan partakes of the other fruit, and learning from preceptors, knows that these are the many forms of The Lord, taken by Him, by dint of His Maayaa. The one who knows this, he knows the Vedas.


एवं गुरूपासनयैकभक्त्या विद्याकुठारेण शितेन धीर: ।
विवृश्च्य जीवाशयमप्रमत्त: सम्पद्य चात्मानमथ त्यजास्त्रम् ॥२४॥
एवम् गुरु-उपासनया- like this, by preceptor's service,
एक-भक्त्या विद्या-कुठारेण single minded devotion, by the knowledge axe शितेन धीर: sharp, the steady minded, विवृश्च्य जीव-आशयम्- cutting of the body identification अप्रमत्त: सम्पद्य च-आत्मानम्- ever alert, attaining and The Self, अथ त्यज-अस्त्रम् then, cast off the weapon (the Jivahood) Like this, by remaining in the service of a preceptor, with single minded devotion, the steady minded should cut off the body identification, by the sharp axe of knowledge, ever alert, and attain The Self, and then cast off the weapon, in the shape of Jivahood.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश: स्कन्धे द्वादश: अध्याय: ॥१२॥
Thus ends the twelfth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.