श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: त्रयोदश: अध्याय: श्री भगवान्-उवाच - The Lord said - सत्त्वं रजस्तम इति गुणा बुद्धेर्न चात्मन: ।
सत्त्वेनान्यतमौ हन्यात् सत्त्वं सत्वेन चैव हि ॥१॥
सत्त्वम् रज:-तम इति गुणा: Sattva, Rajas, Tamas, these Gunas,
बुद्धे:-न च-आत्मन: are of Buddhi (Prakriti) not and of Self सत्त्वेन-अन्यतमौ हन्यात् by Sattva other two must control, सत्त्वम् सत्वेन च-एव हि Sattva by Sattva and also indeed Sattva, Rajas, Tamas, these Gunas, are modes of Buddhi (Prakriti) not and of Self. By Sattva one must control the other two, and by Sattva itself must control Sattva, by stepping up its qualities, indeed.


सत्त्वाद् धर्मो भवेद् वृद्धात् पुंसो मद्भक्तिलक्षण: ।
सात्त्विकोपासया सत्त्वं ततो धर्म: प्रवर्तते ॥२॥
सत्त्वात् धर्म: भवेत् वृद्धात् from Sattva, righteousness comes, by its growth,
पुंस: मत्-भक्ति-लक्षण: in the men, My devotion signs (are seen) सात्त्विक-उपासया सत्त्वम् by Saatvic things' use Sattva (develops) तत: धर्म: प्रवर्तते then, righteousness follows From Sattva comes righteousness. Men who use Saatvic things, Sattva develops in them, and then there are signs of My devotion in them, and then righteousness follows.


धर्मो रजस्तमो हन्यात् सत्त्ववृद्धिरनुत्तम: ।
आशु नश्यति तन्मूलो ह्यधर्म उभये हते ॥३॥
धर्म: रज:-तम: हन्यात् righteousness Rajas Tamas destroys
सत्त्व-वृद्धि:-अनुत्तम: Satva's development is best, आशु नश्यति तत्-मूल: soon is destroyed its root हि-अधर्म: उभये हते indeed non-righteousness, by the two's destruction Righteousness destroys Rajas and Tamas, so the development of Sattva is the best. Indeed unrighteousness is destroyed at its root, by the destruction of the other two.


आगमोऽप: प्रजा देश: काल: कर्म च जन्म च ।
ध्यानं मन्त्रोऽथ संस्कारो दशैते गुणहेतव: ॥४॥
आगम:-अप: प्रजा: देश: scriptures, water, people, place,
काल: कर्म च जन्म च time, occupation, birth and ध्यानम् मन्त्र:-अथ संस्कार: contemplation, Mantra then purification rites, दश-एते गुण-हेतव: ten of these are for Gunas' purpose Scriptures, water, people, place, time, occupation, birth and contemplation, Mantra, and then purification rites, these ten contribute to the development of the Gunas.


तत्तत् सात्त्विकमेवैषां यद् यद् वृद्धा: प्रचक्षते ।
निन्दन्ति तामसं तत्तद् राजसं तदुपेक्षितम् ॥५॥
तत्-तत्- सात्त्विकम्-एव-एषाम् all that is Saatvic only, of these,
यत् यत् वृद्धा: प्रचक्षते of which the learned approve, निन्दन्ति तामसम् तत्-तत् despise the Taamasic, all that is राजसम् तत्-उपेक्षितम् Raajasic which is ignored Of these, all of those, of which the learned approve, is Saatvic, all that they despise is Taamasic, and all that they ignore is Raajasic.


सात्त्विकान्येव सेवेत पुमान् सत्त्वविवृद्धये ।
ततो धर्मस्ततो ज्ञानं यावत् स्मृतिरपोहनम् ॥६॥
सात्त्विकानि-एव सेवेत Saatvic only must utilize
पुमान् सत्त्व-विवृद्धये a person, for Satva's development, तत: धर्म:-तत: ज्ञानम् from that righteousness, and then wisdom यावत् स्मृति:-अपोहनम् until there is memory (of the Self), discarding (of ignorance) A person must utilize Saatvic things only for the development of Sattva. From that ensues righteousness, and wisdom, until there is memory of The Self, and discarding of ignorance.


वेणुसङ्घर्षजो वह्निर्दग्ध्वा शाम्यति तद्वनम् ।
एवं गुणव्यत्ययजो देह: शाम्यति तत्क्रिय: ॥७॥
वेणु-सङ्घर्षज: वह्नि:- bamboo rubbing born fire,
दग्ध्वा शाम्यति तत्-वनम् burning, subsides that forest एवम् गुण-व्यत्ययज: देह: like that, by the Gunas' in equilibrium born body, शाम्यति तत्-क्रिय: subsides its actions Just as the fire ignited by the rubbing of the bamboos, burns and then subsides that forest, like that, the body born of the in equilibrium of the Gunas, subsides its own actions.


उद्धव उवाच - Uddhava said - विन्दन्ति मर्त्या: प्रायेण विषयान् पदमापदाम् ।
तथापि भुञ्जते कृष्ण तत् कथं श्वखराजवत् ॥८॥
विन्दन्ति मर्त्या: प्रायेण know, the mortals generally
विषयान् पदम्-आपदाम् sense pleasures, the source of calamities, तथा-अपि भुञ्जते कृष्ण even then, pursue, O Krishna! तत् कथम् श्व-खर-अज-वत् that how, dog, donkey, goat like O Krishna! The mortals generally know that the pleasures of the sense objects are the cause of calamities, even then, like a dog, a donkey and the goat, how do they pursue that only?


श्री भगवान्-उवाच - The Lord said - अहमित्यन्यथाबुद्धि: प्रमत्तस्य यथा हृदि ।
उत्सर्पति रजो घोरं ततो वैकारिकं मन: ॥९॥
अहम्-इति-अन्यथा-बुद्धि: me, (the body) this perverted notion,
प्रमत्तस्य यथा हृदि of the deluded when in the heart, उत्सर्पति रज:-घोरम् pervades Rajas intense तत: वैकारिकम् मन: then, the Saatvic mind When the Saatvic mind is pervaded by the perverted notion of 'I' as the body, in the heart of the deluded person, the mind is pervaded by intense Rajas.


रजोयुक्तस्य मनस: सङ्कल्प: सविकल्पक: ।
तत: कामो गुणध्यानाद् दु:सह: स्यात्-हि दुर्मते: ॥१०॥
रज:-युक्तस्य मनस: of Rajas combined mind,
सङ्कल्प: स-विकल्पक: there are decisions and aversion, तत: काम: गुण-ध्यानात् then, desire, by the thought of the Gunas, दु:सह: स्यात्-हि दुर्मते: unbearable becomes indeed for pervert minded When the mind is combined with Rajas, there are decisions and aversions in the mind, then desires take over, and by the thought of the Gunas, it becomes unbearable for the pervert minded.


करोति कामवशग: कर्माण्यविजितेन्द्रिय: ।
दु:खोदर्काणि सम्पश्यन् रजोवेगविमोहित: ॥११॥
करोति काम-वशग: acts, by desire ensnared,
कर्माणि-अविजित-इन्द्रिय: actions, uncontrolled of senses, दु:ख-उत्-अर्काणि सम्पश्यन् sorrow indeed entailing, watching, रज:-वेग-विमोहित: by Rajas force deluded He, uncontrolled of senses, acts ensnared by desires, which entails sorrow, though watching this, he is deluded by the force of Rajas.


रजस्तमोभ्यां यदपि विद्वान् विक्षिप्तधी: पुन: ।
अतन्द्रितो मनो युञ्जन् दोषदृष्टिर्न सज्जते ॥१२॥
रज:-तमोभ्याम् यत्-अपि by Rajas and Tamas, then even
विद्वान् विक्षिप्त-धी: पुन: the wise, inflicted in mind, again, अतन्द्रित: मन: युञ्जन् carefully the mind applying दोष-दृष्टि:-न सज्जते in the faults seeing, is not involved Even the wise are inflicted in the mind by Rajas and Tamas, but carefully applying the mind and seeing the faults there in, are not involved in them.


अप्रमत्तोऽनुयुञ्जीत मनो मय्यर्पयञ्छनै: ।
अनिर्विण्णो यथाकालं जितश्वासो जितासन: ॥१३॥
अप्रमत्त:-अनुयुञ्जीत मन: without faltering, should fix the mind
मयि-अर्पयन्-शनै: in Me offering gradually, अनिर्विण्ण: यथा-कालम् unexhausted, in time, जित-श्वास: जित-आसन: controlling the breath, and steady in posture Unexhausted, without faltering, according to prescribed time, controlling the breath, and steady in posture, one should fix the mind in Me, offering the mind to Me gradually.


एतावान् योग आदिष्टो मच्छिष्यै: सनकादिभि: ।
सर्वतो मन आकृष्य मय्यद्धाऽऽवेश्यते यथा ॥१४॥
एतावान् योग आदिष्ट: this is the Yoga taught
मत्-शिष्यै: सनक्-आदिभि: by My disciples, Sanaka and others, सर्वत: मन: आकृष्य from everywhere mind withdrawing, मयि-अद्धा-आवेश्यते यथा in Me duly establishes so that This much Yoga is taught by My disciples Sanaka and others, that, one must withdraw the mind from everywhere so that it is duly established in Me.


उद्धव उवाच - Uddhava said - यदा त्वं सनकादिभ्यो येन रूपेण केशव ।
योगमादिष्टवानेतद् रूपमिच्छामि वेदितुम् ॥१५॥

यदा त्वम् सनक-आदिभ्य: at the time, You to the Sanaka and others
येन रूपेण केशव by the form O Keshava! योगम्-आदिष्टवान्-एतत् Yoga explained, this रूपम्-इच्छामि वेदितुम् form (I) wish to know O Keshava! At the time, in the form, You taught Yoga to the Sanaka and others, that form I wish to know.


श्री भगवान्-उवाच - The Lord said - पुत्रा हिरण्यगर्भस्य मानसा: सनकादय: ।
पप्रच्छु: पितरं सूक्ष्मां योगस्यैकान्तिकीं गतिम् ॥१६॥
पुत्रा: हिरण्यगर्भस्य sons of Hiranyagarbha (Brahamaa)
मानसा: सनक-आदय: mind-born, Sanaka and others, पप्रच्छु: पितरम् सूक्ष्माम् asked the father, the subtle, योगस्य-एकान्तिकीम् गतिम् of Yoga, the highest consummation The mind born sons of Brahmaa, the Sanaka and the others, asked their father about the subtle and the highest consummation of Yoga.


सनकादय: - ऊचु: Sanaka and others said - गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रभो ।
कथमन्योन्यसंत्यागो मुमुक्षोरतितितीर्षो: ॥१७॥
गुणेषु-आविशते चेत: when, in the Gunas enters the mind,
गुणा:-चेतसि च प्रभो the Gunas in the mind and O Lord! कथम्-अन्योन्य-संत्याग: how, each other separate मुमुक्षु:-अति-तितीर्षो: seeking liberations, very keen to cross over O Lord! When the mind enters the Gunas, and the Gunas are by nature present in the mind, how can a person, seeking liberation, and keen to cross over, separate the two from each other?


श्री भगवान्-उवाच - The Lord said - एवं पृष्टो महादेव: स्वयंभूर्भूतभावन: ।
ध्यायमान: प्रश्नबीजं नाभ्यपद्यत कर्मधी: ॥१८॥
एवम् पृष्ट: महादेव: thus questioned, the great god,
स्वयंभू:-भूत-भावन: Brahmaa, of the beings the creator, ध्यायमान: प्रश्न-बीजम् in meditation, the questions' root न-अभ्यपद्यत कर्मधी: did not get to, in action minded The great god, Brahmaa, the creator of the beings, thus questioned, could not reach the root of the question in meditation, because his mind was engaged in action, of creation.


स मामचिन्तयद् देव: प्रश्नपारतितीर्षया ।
तस्याहं हंसरूपेण सकाशमगमं तदा ॥१९॥
स: माम्-अचिन्तयत् देव: he, Me meditated upon, the god,
प्रश्न-पार-तितीर्षया the question's other side to cross wanting, तस्य-अहम् हंस-रूपेण his, I, in a swan's form सकाशम्-अगमम् तदा near went then He, with the intent of reaching to the other side of the question, i.e. to get the answer, meditated on Me. Then I went near him in the form of a swan.


दृष्ट्वा मां त उपव्रज्य कृत्वा पादाभिवन्दनम् ।
ब्रह्माणमग्रत: कृत्वा पप्रच्छु: को भवानिति ॥२०॥
दृष्ट्वा माम् ते उपव्रज्य beholding Me, they coming,
कृत्वा पाद-अभिवन्दनम् having done feet worshipping ब्रह्माणम्-अग्रत: कृत्वा Brahmaa in the lead taking, पप्रच्छु: क: भवान्-इति asked, 'Who are You?' thus They, beholding Me, with Brahmaa leading, came to Me, worshipped My feet, and asked Me, "Who are You?' thus.


इत्यहं मुनिभि: पृष्टस्तत्त्वजिज्ञासुभिस्तदा ।
यदवोचमहं तेभ्यस्तदुद्धव निबोध मे ॥२१॥
इति-अह्म् मुनिभि: पृष्ट:- thus, I, by the sages asked,
तत्त्व-जिज्ञासुभि:-तदा the Truth seekers, then, यत्-अवोचम्-अहम् तेभ्य:- what said I to them, तत्-उद्धव निबोध मे that, O Uddhava! hear from Me O Uddhava! When I was thus asked by the Truth seeker sages, what I said to them, that hear from Me.


वस्तुनो यद्यनानात्वमात्मन: प्रश्न ईदृश: ।
कथं घटेत वो विप्रा वक्तुर्वा मे क आश्रय: ॥२२॥
वस्तुन: यदि-अनानात्वम्- of the substance, if there is no diversity,
आत्मन: प्रश्न: ईदृश: of The Self, question of this kind, कथम् घटेत व: विप्रा: how can there be, of yours' O Braahmanas! वक्तु:-वा मे क: आश्रय: to explain or by Me, what is the basis O Braahmanas! If there is no diversity in the substance, The Self, how can such a question arise from you? And even if I proceed to answer it, what is the basis of the answer?


पञ्चात्मकेषु भूतेषु समानेषु च वस्तुत: ।
को भवानिति व: प्रश्नो वाचारम्भो ह्यनर्थक: ॥२३॥
पञ्च-आत्मकेषु भूतेषु of five constituents of the beings,
समानेषु च वस्तुत: being equal, and so, in fact, क: भवान्-इति व: प्रश्न: 'Who are You?' this, your question वाच-आरम्भ: हि-अनर्थक: words beginning (to explain) are surely meaningless If your question is about My body, and if all beings' constituents are the same five elements, then this question of your, 'Who are You?', even beginning to try to answer it is meaningless.


मनसा वचसा दृष्ट्या गृह्यतेऽन्यैरपीन्द्रियै: ।
अहमेव न मत्तोऽन्यदिति बुध्यध्वमञ्जसा ॥२४॥
मनसा वचसा दृष्ट्या by mind, by speech, by vision,
गृह्यते-अन्यै:-अपि-इन्द्रियै: is grasped by other also senses अहम्-एव न मत्-त:-अन्यत्- I alone Am, not from Me other, इति बुधि-अध्वम्-अञ्जसा this on enquiry results easily When whatever is grasped by the mind, the speech, and vision, or by any other sense faculty, that which is grasped is Me alone, and nothing other than Me, know this to be the result of the inquiry.


गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रजा: ।
जीवस्य देह उभयं गुणाश्चेतो मदात्मन: ॥२५॥
गुणेषु-आविशते चेत: in the Gunas on being attached the mind,
गुणा:-चेतसि च प्रजा: the Gunas in the mind, and, O Sons! जीवस्य देह: उभयम् of the beings the body both गुणा:-चेत: मत्-आत्मन: the Gunas, the mind, are My Self O My Sons! The Gunas are attached to the mind, and the mind is attached to the Gunas, and both constitute the body of the beings, the Gunas and the mind are both My Self.


गुणेषु चाविशच्चित्तमभीक्ष्णं गुण सेवया ।
गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥२६॥
गुणेषु च-आविशत्-चित्तम्- in the Gunas and attached mind,
अभीक्ष्णम् गुण सेवया constantly the Gunas, (sense objects) enjoying, गुणा:-च चित्त-प्रभवा: the Gunas and senses imprinted मत्-रूप उभयम् त्यजेत् My manifestations, both should give up Knowing, by constantly enjoying the Gunas, that the Gunas are attached to the mind, having the mind's imprint on them, and that both are My manifestations, one must give up both.


जाग्रत् स्वप्न: सुषुप्तं च गुणतो बुद्धिवृत्तय: ।
तासां विलक्षणो जीव: साक्षित्वेन विनिश्चित: ॥२७॥
जाग्रत् स्वप्न: सुषुप्तम् awake, dreaming, deep sleep,
च गुणत: बुद्धि-वृत्तय: and, from the Gunas, the modes of intellect, तासाम् विलक्षण: जीव: from them, distinct is the being, साक्षित्वेन विनिश्चित: a witness is conclusively The waking, dreaming and deep sleep are the modes of the intellect, proceeding from the Gunas, and not of the Jeeva, which is distinct and conclusively is their witness.


यर्हि संसृति बन्धोऽयमात्मनो गुणवृत्तिद: ।
मयि तुर्ये स्थितो जह्यात् त्यागस्तद् गुणचेतसाम् ॥२८॥
यर्हि संसृति बन्ध:-अयम्- when, of the mind the bondage, of this
आत्मन: गुण-वृत्ति-द: Self, of The Gunas the functions attaches, मयि तुर्ये स्थित: जह्यात् in Me in the beyond established, should shake off, त्याग:-तत् गुण-चेतसाम् renunciation that is of Gunas and the mind When the bondage of the mind with the self, is attached with the functions of the Gunas, then, in Me, established in the beyond, of the three states of wakefulness, dream and deep sleep, shake of the bondage, then the divorce of the Gunas and mind takes place.


अहंकारकृतं बन्धमात्मनोऽर्थविपर्ययम् ।
विद्वान् निर्विद्य संसारचिन्तां तुर्ये स्थितस्त्यजेत् ॥२९॥
अहंकार कृतम् बन्धम्- by the Ahankaara created bondage,
आत्मन:-अर्थ विपर्ययम् the Self Truth concealing, विद्वान् निर्विद्य संसार knowing, dispassionate, of the worldly चिन्ताम् तुर्ये स्थित:-त्यजेत् identifications, in the beyond state established, give up Knowing that the bondage is created by identification of body, Ahankaara, which conceals the Truth of the Self, one must become dispassionate and give up the worldly identifications and be established in the state beyond.


यावन्नानार्थधी: पुंसो न निवर्तेत युक्तिभि: ।
जागर्त्यपि स्वपन्नज्ञ: स्वप्ने जागरणं यथा ॥३०॥
यावत्-नाना-अर्थ-धी: पुंस: unless, in diverse objects the mind of a man,
न निवर्तेत युक्तिभि: does not revert, by arguments, जागर्ति-अपि स्वपन्-अज्ञ: awake also is asleep the fool, स्वप्ने जागरणम् यथा in dream awake is like Unless, by arguments, the mind of man does not revert from the diverse objects, the fool is as good as asleep, even though awake , like the person is awake in a dream.


असत्त्वादात्मनोऽन्येषां भावानां तत्कृता भिदा ।
गतयो हेतवश्चास्य मृषा स्वप्नदृशो यथा ॥३१॥
असत्त्वात्-आत्मन:-अन्येषाम् for being unreal, of the Self, of the other
भावानाम् तत्-कृता भिदा entities, and by them existing different (Varnas) गतय: हेतव:-च-अस्य the destinies, and their causes, and of it मृषा स्वप्न-दृश: यथा are false, dream vision like All other entities besides the Self, and the different Varnas, etc., existing because of them, even the destinies created because of them, and their causes, like good and evil are all false, like a vision of dream.


यो जागरे बहिरनुक्षणधर्मिणोऽर्थान् भुङ्क्ते समस्तकरणैर्हृदि तत्सदृक्षान् ।
स्वप्ने सुषुप्त उपसंहरते स एक: स्मृत्यन्वयात्त्रिगुणवृत्तिदृगिन्द्रियेश: ॥३२॥
य: जागरे बहि:-अनुक्षण- who in waking, the outside, every moment
धर्मिण:-अर्थान् भुङ्क्ते changing natured objects, perceives समस्त-करणै:-हृदि तत्-सदृक्षान् with all senses, in heart, to them similar, स्वप्ने सुषुप्त उपसंहरते in dream, in deep sleep withdraws, स: एक: स्मृति-अन्वयात्- he is one by the memory deducted त्रि-गुण-वृत्ति-दृक्-इन्द्रिय-ईश: of three Gunas states witness, of senses the controller A person, who in his waking state perceives all the objects having the nature of changing every moment, in dream, in the heart sees them in the same manner, and in deep sleep withdraws from them all, is one and the same person, who deducts so by being connected with memory, he is the witness of the states of the three Gunas, and the controller of the senses.


एवं विमृश्य गुणतो मनसस्त्र्यवस्था मन्मायया मयि कृता इति निश्चितार्था: ।
संछिद्य हार्दमनुमानसदुक्तितीक्ष्णज्ञानासिना भजत माखिलसंशयाधिम् ॥३३॥
एवम् विमृश्य गुणत: मनस:- thus contemplating, from the Gunas of the mind
त्रि-अवस्थाम् मत्-मायया are three states, by My Maayaa, मयि कृता इति निश्चित-अर्थ: in Me (Jeeva) superimposed, thus, certainly concluding, संछिद्य हार्दम्-अनुमान- cutting off in the heart, the egoism, सत्-उक्ति-तीक्ष्ण-ज्ञान-असिना by the true words sharpened wisdom sword, भजत मा-अखिल-संशय-आधिम् be devoted to Me, all doubts the root Thus contemplating, that the three states of the mind are because of the three Gunas, that they are superimposed by My Maayaa, on Me, the Jeeva, with certainty concluding, and in the heart cutting off egotism, the root of all doubts, by the true words of the scriptures and sages, and by a sharpened wisdom sword, be devoted to Me.


ईक्षेत विभ्रममिदं मनसो विलासं दृष्टं विनष्टमतिलोलमलातचक्रम् ।
विज्ञानमेकमुरुधेव विभाति माया स्वप्नस्त्रिधा गुणविसर्गकृतो विकल्प: ॥३४॥
ईक्षेत विभ्रमम्-इदम् मनस: must look, as a delusion this, of the mind,
विलास दृष्टम् विनष्टम्-अति- a fancy, though seen, is destructed, very लोलम्-अलात-चक्रम् fragile, like the fire band (revolving) विज्ञानम्-एकम्-उरुधा-एव consciousness alone, many like only विभाति माया स्वप्न:-त्रिधा is projected, by Maayaa' dreams, in three modes गुण-विसर्ग-कृत: विकल्प: by the Gunas projection illusory One must look at all this as a delusion of the mind, a fancy, which, though seen is destructed like a very fragile fire band. Consciousness alone is projected as many, by Maayaa, as a dream, even as projected by the three Gunas is illusory.


दृष्टिं तत: प्रतिनिवर्त्य निवृत्ततृष्णास्तूष्णीं भवेन्निजसुखानुभवो निरीह: ।
संदृश्यते क्व च यदीदमवस्तुबुध्या त्यक्तं भ्रमाय न भवेत् स्मृतिरानिपातात् ॥३५॥
दृष्टिम् तत: प्रतिनिवर्त्य eyes from that diverting,
निवृत्त-तृष्णा:-तूष्णीम् भवेत्- ceased the thirst, silent shoud be, निज-सुख-अनुभव: निरीह: in own (self) bliss experiencing, absorbed, संदृष्यते क्व च यदि-इदम्- seen somewhere and if this (the body etc.) अवस्तु-बुध्या त्यक्तम् भ्रमाय by unreal thinking, dismissed, to delude न भवेत् स्मृति:-आनिपातात् will not be, the memory may remain till death One must divert the eyes from that, and with thirst ceased, should remain silent and absorbed in the experience of the bliss of ones own self. If at times, the body etc., which is dismissed as thought to be unreal, may seem real, it may not be to delude, though the memory may remain till death.


देहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति यतोऽध्यगमत् स्वरूपम् ।
दैवादपेतमुत दैववशादुपेतं वासो यथा परिकृतं मदिरामदान्ध: ॥३६॥
देहम् च नश्वरम्-अवस्थितम्- body, the perishable, is sitting,
उत्थितम् वा सिद्ध: न पश्यति standing, or, the realized does not see, यत:-अध्यगमत् स्वरूपम् through which realized own self, दैवात्-अपेतम्-उत दैव-वशात्- by chance has gone, or by destiny उपेतम् वास: यथा परिकृतम् has taken on, garment like worn मदिरा-मद-अन्ध: by liquor intoxication blinded Once one is realized, he does not see his perishable body, through which he has realized his own self, as to if, it is sitting, standing, or has gone somewhere by chance or it is taken on by destiny, like a liquor intoxicated person does not know of the garment he is wearing.


देहोऽपि दैववशग: खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासु: ।
तं सप्रपञ्चमधिरूढसमाधियोग: स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तु: ॥३७॥
देह:-अपि दैव-वश-ग: खलु body also, Providence controlled is indeed,
कर्म यावत् स्व-आरम्भकम् the actions (Karma) until, of ones past, प्रतिसमीक्षते एव स-आसु: are not reached (exhausted) even with senses, तम् सप्रपञ्चम्-अधिरूढ- that (body) with the adjuncts, (he who has) ascended समाधि-योग: स्वाप्नम् पुन:- to Samadhi, by Yoga, from sleep like again न भजते प्रतिबुद्ध-वस्तु: does not accept awakened, the material, (body) Even the body, with the senses, is indeed controlled by Providence. It stands waiting until the results of the past actions are not exhausted. A person, who has ascended to the state of Samaadhi, through Yoga, does not accept the body as real, just as a person awakened from sleep does not accept the dream body as real.


मयैतदुक्तं वो विप्रा गुह्यं यत् सांख्ययोगयो: ।
जानीत माऽऽगतं यज्ञं युष्मद्धर्मविवक्षया ॥३८॥
मया-एतत्-उक्तम् व: विप्रा: by Me, this is said, to you, O Braahmanas!
गुह्यम् यत् सांख्य-योगयो: secret, which of Saankhya and Yoga, जानीत मा-आगतम् यज्ञम् know Me to have come, The Yagya Purusha, युष्मत्-धर्म-विवक्षया to you of righteousness to expound O Braahmanas! I have told to you, this most secret knowledge of Saankhya and Yoga. Know Me as the Yagya Purusha having come to expound and explain righteousness to you.


अहं योगस्य सांख्यस्य सत्यस्यर्तस्य तेजस: ।
परायणं द्विजश्रेष्ठा: श्रिय: कीर्तेर्दमस्य च ॥३९॥
अहम् योगस्य सांख्यस्य I am of Yoga, Saankhya,
सत्यस्य-ऋतस्य तेजस: Truth, Divine Law, glory, परायणम् द्विज-श्रेष्ठा: the epitome, O Braahmanas' the best! श्रिय: कीर्ते:-दमस्य च of prosperity, celebrity self-control and O The best of the Braahmanas! I am the epitome of Yoga, Saankhya, Truth, Divine Law, glory, prosperity, celebrity, and self-control.


मां भजन्ति गुणा: सर्वे निर्गुणं निरपेक्षकम् ।
सुहृदं प्रियमात्मानं साम्यासङ्गादयोऽगुणा: ॥४०॥
माम् भजन्ति गुणा: सर्वे in Me are present the virtues, all,
निर्गुणम् निरपेक्षकम् of the Gunas devoid of, the desire-less, सुहृदम् प्रियम्-आत्मानम् friend, beloved, of the souls, साम्य-असङ्ग-आदय:-गुणा: even-minded, unattached, and other virtues All the virtues like even-minded-ness, non-attachment, and others, are present in Me, as I am devoid of the three Gunas, and am desireless. I am the dear friend and beloved of all souls.


इति मे छिन्नसन्देहा मुनय: सनकादय: ।
सभाजयित्वा परया भक्त्यागृणत् संस्तवै: ॥४१॥
इति मे छिन्न-सन्देहा: thus, by Me cleared doubts,
मुनय: सनक-आदय: the sages, Sanaka and others, सभाजयित्वा परया भक्त्या- having worshipped with supreme devotion अगृणत् संस्तवै: honoured (Me) by singing praises Thus, the sages, Sanaka and the others, whose doubts were cleared by Me, worshipped Me with supreme devotion and honoured Me by singing My praises.


तैरहं पूजित: सम्यक् संस्तुत: परमर्षिभि: ।
प्रत्येयाय स्वकं धाम पश्यत: परमेष्ठिन: ॥४२॥
तै:-अहम् पूजित: सम्यक् by them, I worshipped well,
संस्तुत: परम-ऋषिभि: extolled by the supreme sages, प्रत्येयाय स्वकम् धाम returned to own abode, पश्यत: परमेष्ठिन: looked on as Brahmaa Extolled by them, the supreme sages, and worshipped well, I returned to My won abode, as Brahmaa looked on.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश स्कन्धे त्रयोदश: अध्याय: ॥१३॥
Thus ends the thirteenth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.