श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: चतुर्दश: अध्याय: उद्ध्व उवाच - Uddhava said - वदन्ति कृष्ण श्रेयांसि बहूनि ब्रह्मवादिन: ।
तेषां विकल्पप्राधान्यमुताहो एकमुख्यता ॥१॥
वदन्ति कृष्ण श्रेयांसि speak of, O Krishna! beneficiary
बहूनि ब्रह्म-वादिन: many (paths), of Brahman the exponents तेषाम् विकल्प-प्राधान्यम्- of them, in the difference, the importance, उत-अहो एक-मुख्यता or, is it one prominent O Krishna! The exponents of Brahman speak of many beneficiary paths to beatitude. Do the importance of them vary, or is there any one more prominent?


भवतोदाहृत: स्वामिन् भक्तियोगोऽनपेक्षित: ।
निरस्य सर्वत: सङ्गं येन त्वय्याविशेन्मन: ॥२॥
भवता-उदाहृत: स्वामिन् by You declared, O Master!
भक्ति-योग:-अनपेक्षित: the devotion discipline, independent, निरस्य सर्वत: सङ्गम् renunciating all attachments, येन त्वयि-आविशेत्-मन: by which in You is fixed the mind O Master! As declared by You, the discipline of devotion is independent following which, one renunciates all attachments and thereby fixes the mind in You.


श्री भगवान्-उवाच - The Lord said - कालेन नष्टा प्रलये वाणीयं वेदसंज्ञिता ।
मयाऽऽदौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मदात्मक: ॥३॥
कालेन नष्टा प्रलये in time, was destroyed in the deluge,
वाणी-इयम् वेद-संज्ञिता word this, Veda called, मया-आदौ ब्रह्मणे प्रोक्ता by Me in the beginning to Brahmaa was told, धर्म: यस्याम् मत्-आत्मक: the course of conduct, in which is related to Me In the time of deluge, the word which is called The Veda, was destroyed. In the beginning of the next creation, this course of conduct, pertaining to Me, was told by Me to Brahmaa.


तेन प्रोक्ता च पुत्राय मनवे पूर्वजाय सा ।
ततो भृग्वादयोऽगृह्णन् सप्त ब्रह्ममहर्षय: ॥४॥
तेन प्रोक्ता च पुत्राय by him was told and to the son,
मनवे पूर्वजाय सा Manu the eldest, that, तत: भृगु-आदय:- then, Bhrigu and others अगृह्णन् सप्त ब्रह्म-महर्षय: received, the seven creative great sages This knowledge was told by Brahmaa to his eldest son Manu, then the seven great sages, Bhrigu and others, associated with creation, received it.


तेभ्य: पितृभ्यस्तत्पुत्रा देवदानवगुह्यका: ।
मनुष्या: सिद्धगन्धर्वा: सविद्याधरचारणा: ॥५॥
तेभ्य: पितृभ्य:-तत्-पुत्रा: from them, the father, their sons,
देव-दानव-गुह्यका: the gods, Daanavas, Guhyakas, मनुष्या: सिद्ध-गन्धर्वा: men, Siddhas, Gandharvas, स-विद्याधर-चारणा: with Vidyaadharas, Chaaranas, From them the fathers, their sons, the gods, Daanavas, Guhyakas, men, Siddhas, Gandharvas, with Vidyaadharas, Chaaranas,...


किन्देवा: किन्नरा नागा रक्ष:किम्पुरुषादय: ।
बह्व्यस्तेषां प्रकृतयो रज:सत्त्वतमोभुव: ॥६॥
किन्देवा: किन्नरा: नागा: Kindevas, Kinnaras, Naagas,
रक्ष:-किम्पुरुष-आदय: Raakshasha's, Kimpurushas, and others, बह्व्य:-तेषाम् प्रकृतय: many are their tendencies, रज:-सत्त्व-तम:-भुव: from Rajas, Sattva, and Tamas, born, The Kindevas, Kinnaras, Naagas, Raakshasha's, Kimpurushas, and others, many are their tendencies, they being born from Rajas, Sattva, and Tamas,….


याभिर्भूतानि भिद्यन्ते भूतानां मतयस्तथा ।
यथाप्रकृति सर्वेषां चित्रा वाच: स्रवन्ति हि ॥७॥
याभि:-भूतानि भिद्यन्ते by which beings are different
भूतानाम् मतय:-तथा of the beings opinions and, यथा-प्रकृति सर्वेषाम् as the nature of all, चित्रा: वाच: स्रवन्ति हि various of the Vedas flow indeed By which the beings are of different kinds and of different opinions and because of the nature of all of them, they interpret the Vedas differently, and speak about them differently.


एवं प्रकृतिवैचित्र्याद् भिद्यन्ते मतयो नृणाम् ।
पारम्पर्येण केषाञ्चित् पाखण्डमतयोऽपरे ॥८॥
एवम् प्रकृति-वैचित्र्यात् thus, by Prakriti's difference
भिद्यन्ते मतय: नृणाम् diverse are mind of people, पारम्पर्येण केषाञ्चित् by from father to son teaching, of some, पाखण्ड-मतय-अपरे of heretic minds are others Thus by the difference in Prakriti, the minds of people are diverse, also by the teachings from father to son, some even become heretic minded.


मन्मायामोहितधिय: पुरुषा: पुरुषर्षभ ।
श्रेयो वदन्त्यनेकान्तं यथाकर्म यथारुचि ॥९॥
मत्-माया-मोहित धिय: by My Maayaa deluded minded
पुरुषा: पुरुष-ऋषभ men, O of men the foremost! श्रेय: वदन्ति-अनेकान्तम् for blessedness, speak of many ways, यथा-कर्म यथा-रुचि according to (their) Karma and their taste O the foremost of men! people, with their minds deluded by My Maayaa, and according to their own past Karmas, and according to their own preferences, speak of many diverse ways for salvation.


धर्ममेके यशश्चान्ये कामं सत्यं दमं शमम् ।
अन्ये वदन्ति स्वार्थं वा ऐश्वर्यं त्यागभोजनम् ॥१०॥
धर्मम्-एके यश:-च-अन्ये कामम् Dharma, some, fame and others, sensuous pleasure,
सत्यम् दमम् शमम् truthfulness, sense control, mind control, अन्ये वदन्ति स्वार्थम् वा others speak of, self-interest, or ऐश्वर्यम् त्याग-भोजनम् wealth, renunciation, sense enjoyment Some speak of Dharma, some, of fame and others, of sensuous pleasure, truthfulness, sense control, mind control, while others speak of self-interest, or wealth, renunciation, sense enjoyment as the ways to blessedness.


केचिद् यज्ञतपोदानं व्रतानि नियमान् यमान् ।
आद्यन्तवन्त एवैषां लोका: कर्मविनिर्मिता: ।
दु:खोदर्कास्तमोनिष्ठा: क्षुद्रानन्दा: शुचार्पिता: ॥११॥
केचित् यज्ञ-तप:-दानम् some (advocate) sacrifice, austerities, charity,
व्रतानि नियमान् यमान् vows of fasting, disciplines, self control, आदि-अन्तवन्त एव-एषाम् from beginning till end only their लोका: कर्म-विनिर्मिता: the rewards by actions generated दु:ख-उदर्का:-तम:-निष्ठा: sorrow bringing, ignorance based, क्षुद्र-आनन्दा: शुच-अर्पिता: petty pleasures giving, given to misery Some advocate sacrifice, austerities, charity, vows of fasting, disciplines, self control, they are generated by action, so from beginning till end they result in bringing sorrow, based on ignorance, give petty pleasures, and are given to misery.


मय्यर्पितात्मन: सभ्य निरपेक्षस्य सर्वत: ।
मयाऽऽत्मना सुखं यत्तत् कुत: स्याद् विषयात्मनाम् ॥१२॥
मयि-अर्पित-आत्मन: सभ्य in Me devoted minded, O Noble One!
निरपेक्षस्य सर्वत: unattached from everywhere, मया-आत्मना सुखम् यत्-तत् by Me in his self the bliss, that which, कुत: स्यात् विषय-आत्मनाम् from where can be, for the sense delighting people O Noble One! For those, whose minds are unattached from every where, and are devoted in Me, and through Me revel in their own self bliss, from where can that be achieved by people involved in sense delights?


अकिञ्चनस्य दान्तस्य शान्तस्य समचेतस: ।
मया सन्तुष्टमनस: सर्वा: सुखमया दिश: ॥१३॥
अकिञ्चनस्य दान्तस्य for the one who own nothing, controlled senses,
शान्तस्य समचेतस: equipoised, free from likes dislikes, मया सन्तुष्टमनस: in Me gratified minded, सर्वा: सुखमया दिश: all are joyful quarters For those who do not own anything, have their senses controlled, are equipoised, are free from likes and dislikes, their minds being gratified in Me, for them, all quarters are full of joy.


न पारमेष्ठ्यं न महेन्द्रधिष्ण्यं न सार्वभौमं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा मय्यर्पितात्मेच्छति मद् विनान्यत् ॥१४॥
न पारमेष्ठ्यम् not the state of Brahmaa,
न महेन्द्र-धिष्ण्यम् not Indra's realm, न सार्व-भौमम् not of all the world sovereignty न रस-अधिपत्यम् not of the subterranean worlds rulership न योग-सिद्धी:-अपुन:-भवम् वा not by Yoga mystic powers, not again born or मयि-अर्पित-आत्म-इच्छति in Me bestowed the mind, covets मत् विना-अन्यत् Me beside another The one who has bestowed his self in Me, does not covet the state of Brahmaa, nor Indra's realm, not the sovereignty of the whole world, nor the rulership of the subterranean regions, not the mystic powers attained by Yoga, nor the cessation of being born again, anything other besides Me.


न तथा मे प्रियतम आत्मयोनिर्न शङ्कर: ।
न च सङ्कर्षणो न श्रीर्नैवात्मा च यथा भवान् ॥१५॥
न तथा मे प्रियतम not such is My beloved
आत्म-योनि:-न शङ्कर: Self-born Brahmaa , nor Shankara, न च सङ्कर्षण: न श्री:- not and Balaraama, not Goddess Shree, न-एव-आत्मा च यथा भवान् not even Myself, and as You No one is as dear to Me as You are, not the self-born Brahmaa, or Shankara, and Balaraama, not even Goddess Shree, and not even Myself.


निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनम् ।
अनुव्रजाम्यहं नित्यं पूयेयेत्यङ्घ्रिरेणुभि: ॥१६॥
निरपेक्षम् मुनिम् शान्तम् non-expecting, sage, composed,
निर्वैरम् समदर्शनम् free from animosity, equipoised, अनुव्रजामि-अहम् नित्यम् follow I every day, पूयेय-इति-अङ्घ्रि-रेणुभि: purify may, thus, the feet dust A person who is non-expecting, is a sage, is given to contemplation, is composed, is free from animosity, is equipoised. I follow him from day to day, with the thought that his feet dust may purify Me.


निष्किञ्चना मय्यनुरक्तचेतस: शान्ता महान्तोऽखिलजीववत्सला: ।
कामैरनालब्धधियो जुषन्ति यत् तन्नैरपेक्ष्यं न विदु: सुखं मम ॥१७॥
निष्किञ्चना: मयि-अनुरक्त-चेतस: those owning nothing, in Me devoted minded,
शान्ता: महान्त:-अखिल-जीव-वत्सला: peaceful, great souls, to all beings compassionate, कामै:-अनालब्ध-धिय: जुषन्ति यत् by desires untouched minded, experience which, तत्-नैरपेक्ष्यम् न विदु: सुखम् मम that, the coveting, do not know the bliss of Mine Those great peaceful souls, who own nothing, whose minds are devoted to Me, who are compassionate to all living beings, whose minds are untouched by desires, experience that bliss of Mine, which the coveting, do not know.


बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रिय: ।
प्राय: प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥१८॥
बाध्यमान:-अपि मत्-भक्त: bonded even My devotee,
विषयै:-अजितेन्द्रिय: by sense objects, uncontrolled of senses, प्राय: प्रगल्भया भक्त्या generally, by increasing devotion विषयै:-न-अभिभूयते by the sense objects is not overpowered Even though My devotee is uncontrolled of senses and is bonded by sense objects, generally, by his increasing devotion, he is not overpowered by the sense objects.


यथाग्नि: सुस्मृद्धार्चि: करोत्येधांसि भस्मसात् ।
तथा मद्विषया भक्तिरुद्धवैनांसि कृत्स्नश: ॥१९॥
यथा-अग्नि: सुस्मृद्ध-अर्चि: just like, fire well ignited flames,
करोति-एधांसि भस्मसात् renders the fuel to ashes तथा मत्-विषया भक्ति:- like that, to Me connected devotion उद्धव-एनांसि कृत्स्नश: O Uddhava! the sins in totality O Uddhava! Just as the flames of a well ignited fire, renders the fuel to ashes, devotion directed to Me, burns the sins in totality.


न साधयति मां योगो न सांख्यं धर्म उद्धव ।
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥२०॥
न साधयति माम् योग: does not ensnare Me, Yoga,
न सांख्यम् धर्म उद्धव not Saankhya, righteousness, O Uddhava! न स्वाध्याय:-तप:-त्याग: not self-study, austerities, renunciation, यथा भक्ति:-मम-ऊर्जिता like devotion to Me intense O Uddhava! Not Yoga, nor Saankhya, neither righteousness, not even self-study of scriptures, or austerities, and renunciation ensnare Me so much, as does intense devotion.


भक्त्याहमेकया ग्राह्य: श्रद्धयाऽऽत्मा प्रिय: सताम् ।
भक्ति: पुनाति मन्निष्ठा स्वपाकानपि सम्भवात् ॥२१॥
भक्त्या-अहम्-एकया ग्राह्य: by devotion I am, singular, attainable
श्रद्धया-आत्मा प्रिय: सताम् with reverence, The Self, Beloved of the noble, भक्ति: पुनाति मत्-निष्ठा devotion purifies in Me concentrated, स्वपाकान्-अपि सम्भवात् the pariahs even, from birth I am attainable by singular devotion coupled with reverence, as I am the beloved Self of the noble. Devotion concentrated in Me, purifies even the pariahs by birth.


धर्म: सत्यदयोपेतो विद्या वा तपसान्विता ।
मद्भक्त्यापेतमात्मानं न सम्यक् प्रपुनाति हि ॥२२॥
धर्म: सत्य-दया-उपेत: righteousness, with truth and compassion combined,
विद्या वा तपसा-अन्विता knowledge or with austerities, coupled, मत्-भक्त्या-अपेतम्-आत्मानम् by My devotion devoid self, न सम्यक् प्रपुनाति हि not thoroughly purifies indeed The self, devoid of devotion to Me, though, is with righteousness accompanied by truth and compassion, or even knowledge coupled with compassion, is not that well purified.


कथं विना रोमहर्षं द्रवता चेतसा विना ।
विनाऽऽनन्दाश्रुकलया शुद्ध्येद् भक्त्या विनाऽऽशय: ॥२३॥
कथम् विना-रोम-हर्षम् how can without horripilation,
द्रवता चेतसा विना melting of heart without, विना-आनन्द-अश्रु-कलया without blissful tear flowing, शुद्ध्येद् भक्त्या विना-आशय: is purified devotion without the mind How can the mind be purified, without horripilation, without melting of heart, without the flowing of blissful tears, and without devotion?


वाग् गद्गदा द्रवते यस्य चित्तं रुदत्यभीक्ष्णं हसति क्वचिच्च ।
विलज्ज उद्गायति नृत्यते च मद्भक्तियुक्तो भुवनं पुनाति ॥२४॥
वाग् गद्गदा द्रवते यस्य चित्तम् with words choking, melts whose mind,
रुदति-अभीक्ष्णम् हसति क्वचित्-च weeps always, laughs sometimes and, विलज्ज उद्गायति नृत्यते च shamelessly, sings loudly and dances, मत्-भक्ति-युक्त: भुवनम् पुनाति My devotion full of, the worlds purifies One whose voice is choked with emotion, whose mind melts with affection, who always weeps, and laughs sometimes, shamelessly sings loudly and dances, who is full of devotion for Me, he purifies the worlds.


यथाग्निना हेम मलं जहाति ध्मातं पुन: स्वं भजते च रूपम् ।
आत्मा च कर्मानुशयं विधूय मद्भक्तियोगेन भजत्यथो माम् ॥२५॥
यथा-अग्निना हेम मलम् जहाति just as, by fire, gold dross expels,
ध्मातम् पुन: स्वम् भजते च रूपम् heated, again, own enjoys and lustre, आत्मा च कर्म-अनुशयम् विधूय soul and by actions' seeds shaking off, मत्-भक्ति-योगेन भजति-अथ: माम् by My devotion Yoga, attains, then, Me Just as the dross of gold is expelled by being heated in fire, and by being heated again, enjoys its own lustre, so also, the soul shakes off the seeds of its past Karma by the yogis of devotion to Me, and then attains Me.


यथा यथाऽऽत्मा परिमृज्यतेऽसौ मत्पुण्यगाथाश्रवणाभिधानै: ।
तथा तथा पश्यति वस्तु सूक्ष्मं चक्षुर्यथैवाञ्जनसम्प्रयुक्तम् ॥२६॥
यथा यथा-आत्मा परिमृज्यते-असौ as the mind is purified this
मत्-पुण्य-गाथा-श्रवण-अभिधानै: by My holy stories listening to and recounting तथा तथा पश्यति वस्तु सूक्ष्मम् gradually then, it sees the reality subtle चक्षु:-यथा-एव-अञ्जन-सम्प्रयुक्तम् eye just like even by corrilium applied Gradually, by hearing My auspicious stories and recounting them, as the mind gets purified, then, it is able to see the subtle reality of Truth, just like the eye is able to see better by applying corrilium.


विषयान् ध्यायतश्चित्तं विषयेषु विषज्जते ।
मामनुस्मरतश्चित्तं मय्येव प्रविलीयते ॥२७॥
विषयान् ध्यायत:-चित्तम् sense objects thinking mind
विषयेषु विषज्जते in the sense objects is engaged, माम्-अनुस्मरत:-चित्तम् Me always remembering mind मयि-एव प्रविलीयते in Me only is submerged A mind thinking of the sense objects is attached to the sense objects, whereas, the mind which keeps remembering Me, is submerged in Me only.


तस्मादसदभिध्यानं यथा स्वप्नमनोरथम् ।
हित्वा मयि समाधत्स्व मनो मद्भावभावितम् ॥२८॥
तस्मात्-असत्-अभिध्यानम् therefore, the unreal thinking of,
यथा स्वप्न-मनोरथम् like, in dream, and false fancy, हित्वा मयि समाधत्स्व abandon, in Me fix मनो मत्-भाव-भावितम् the mind, by My thought purified Therefore abandon the thought of the unreal as a dream and a false fancy, fix the mind in Me, purified by My thought.


स्त्रीणां स्त्रीसङ्गिनां सङ्गं त्यक्त्वा दूरत आत्मवान् ।
क्षेमे विविक्त आसीनश्चिन्तयेन्मामतन्द्रित: ॥२९॥
स्त्रीणाम् स्त्री-सङ्गिनाम् of women, women company keepers,
सङ्गम् त्यक्त्वा दूरत: आत्मवान् company giving up, from afar, the soul seeker क्षेमे विविक्ते आसीन:- in secure lonely (place) seated, चिन्तयेत्-माम्-अतन्द्रित: should contemplate on Me unfailingly From afar, giving up the company of women and of women company keepers, a soul seeker should be seated in a secure lonely place and unfailingly contemplate on Me.


न तथास्य भवेत क्लेशो बन्धश्चान्यप्रसङ्गत: ।
योषित्सङ्गाद् यथा पुंसो यथा तत्सङ्गिसङ्गत: ॥३०॥
न तथा-अस्य भवेत क्लेश: not that much happens sorrow
बन्ध:-च-अन्य-प्रसङ्गत: bondage and by another thing, योषित्-सङ्गात् यथा पुंस: by woman's company as much of men यथा तत्-सङ्गि-सङ्गत: as with her company keeping person Not that much sorrow arises from other things, which is far more from the company of a woman or from the people keeping company with the women.


उद्धव उवाच - Uddhava said - यथा त्वामरविन्दाक्ष यादृशं वा यदात्मकम् ।
ध्यायेन्मुमुक्षुरेतन्मे ध्यानं त्वं वक्तुमर्हसि ॥३१॥
यथा त्वाम्-अरविन्दाक्ष how, You, O Lotus-eyed Lord!
यादृशम् वा यत्-आत्मकम् what type, or what containing ध्यायेत्-मुमुक्षु:-एतत्-मे meditates a seeker of beatitude, this, to me, ध्यानम् त्वम् वक्तुम्-अर्हसि the meditation, You to say are capable O Lotus-eyed Lord! Do tell me, how does a seeker of beatitude meditate on You, in what form, and with what containing,….


श्री भगवान्-उवाच - The Lord said - सम आसन आसीन: समकायो यथासुखम् ।
हस्तावुत्सङ्ग आधाय स्वनासाग्रकृतेक्षण: ॥३२॥
सम आसन आसीन: on a balanced seat seated,
सम-काय: यथा-सुखम् straight body, as comfortable, हस्तौ-उत्सङ्गे आधाय hands on the lap placing, स्व-नासा-अग्र-कृत-ईक्षण: on own nose bridge keeping the gaze Seated on a balanced seat, with the body upright, in a comfortable posture, placing the hands on the lap, and keeping the gaze on the bridge of the nose,…


प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकै: ।
विपर्ययेणापि शनैरभ्यसेन्निर्जितेन्द्रिय: ॥३३॥
प्राणस्य शोधयेत्-मार्गम् of the life force cleaning the passage
पूर-कुम्भक-रेचकै: by Poorak, Kumbhak and Rechaka, विपर्ययेण-अपि शनै:- in the opposite also slowly, अभ्यसेत्-निर्जित-इन्द्रिय: should practice wining over the senses By winning over the senses, should practice the cleaning the passage of the vital force, by Poorak, Kumbhak and Rechaka, and then slowly in the opposite way also.


हृद्यविच्छिन्नमोङ्कारं घण्टानादं विसोर्णवत् ।
प्राणेनोदीर्य तत्राथ पुन: संवेशयेत् स्वरम् ॥३४॥
हृदि-अविच्छिन्नम्-ओङ्कारम् in the heart, uninterrupted Onkaara
घण्टा-नादम् विस-ऊर्ण-वत् bell ringing sound , lotus stalk fibre like प्राणेन-उदीर्य तत्र-अथ by the life force taking up, there then, पुन: संवेशयेत् स्वरम् again follow with a sound From the base of the body, one must take up in the heart, the sound of the Onkaara, like the ringing of the bell, like the thin fibre of the lotus stalk, there then must follow it with the sound.


एवं प्रणवसंयुक्तं प्राणमेव समभ्यसेत् ।
दशकृत्वस्त्रिषवणं मासादर्वाग् जितानिल: ॥३५॥
एवम् प्रणव-संयुक्तम् thus Onkaara combined with,
प्राणम्-एव समभ्यसेत् the vital force should practice, दश-कृत्व:-त्रिष-वणम् ten times, thrice (a day) मासात्-अर्वाक् जित-अनिल: a month within controls the breath In this manner, combined with Onkaara, one must practice with the life force, for ten times, thrice a day. Within a month, he should have control over his breath.


हृत्पुण्डरीकमन्त: स्थमूर्ध्वनालमधोमुखम् ।
ध्यात्वोर्ध्वमुखमुन्निद्रमष्टपत्रं सकर्णिकम् ॥३६॥
हृत्-पुण्डरीकम्-अन्त: स्थम्- the heart lotus, inside placed,
ऊर्ध्व-नालम्-अध:-मुखम् with upwards the stalk, down the face, ध्यात्वा-ऊर्ध्व-मुखम्-उन्निद्रम्- contemplating, open faced, blooming अष्ट-पत्रम् सकर्णिकम् with eight petals, with the pericarp,…. He should contemplate in the heart placed a lotus, with its stalk upside down, with its face open into eight blooming petals, and with a pericarp,…


कर्णिकायां न्यसेत् सूर्यसोमाग्नीनुत्तरोत्तरम् ।
वह्निमध्ये स्मरेद् रूपं ममैतद् ध्यानमङ्गलम् ॥३७॥
कर्णिकायाम् न्यसेत् सूर्य-सोम- in the pericarp, should place the Sun, Moon,
अग्नीन्-अनुत्तरोत्तरम् the Fires, one after the other, वह्नि-मध्ये स्मरेत् रूपम् in the fire centre remember the form मम-एतत् ध्यान-मङ्गलम् My this, to meditate upon auspicious In the pericarp, one should imagine the Sun and Moon and the Fires, one after the other. In the centre of fire, one must remember this form of Mine, which is auspicious to meditate upon.


समं प्रशान्तं सुमुखं दीर्घचारुचतुर्भुजम् ।
सुचारुसुन्दरग्रीवं सुकपोलं शुचिस्मितम् ॥३८॥
समम् प्रशान्तम् सुमुखम् symmetrical, very peaceful, charming face,
दीर्घ-चारु-चतुर्भुजम् long well shaped, four armed, सुचारु-सुन्दर-ग्रीवम् well shaped beautiful neck, सुकपोलम् शुचि-स्मितम् lovely cheeks, bright smile,… He should see it with symmetrical, very peaceful, charming face, long well shaped four armed, well shaped beautiful neck, lovely cheeks, bright smile,…


समानकर्णविन्यस्तस्फुरन्मकरकुण्डलम् ।
हेमाम्बरं घनश्यामं श्रीवत्स श्रीनिकेतनम् ॥३९॥
समान-कर्ण-विन्यस्त- in symmetrical ears worn
स्फुरत्-मकर-कुण्डलम् lustrous alligator ear-rings, हेम-अम्बरम् घन-श्यामम् yellow garments, cloud dark, श्रीवत्स श्री-निकेतनम् with Shree-vats, of Shree the abode In the symmetrical ears, alligator shaped lustrous ear-rings wearing, with yellow garments, dark complexion like the clouds, having Shree-vats mark, and the abode of Shree Laxmi.


शङ्खचक्रगदापद्मवनमालाविभूषितम् ।
नूपुरैर्विलसत्पादं कौस्तुभप्रभया युतम् ॥४०॥
शङ्ख-चक्र-गदा-पद्म- conch, discus, mace, lotus,
वन-माला-विभूषितम् sylvan flowers' garland adorned with नूपुरै:-विलसत्-पादम् with trinkets adorning the feet, कौस्तुभ-प्रभया युतम् with Kaustubha's lustre inclusive Adorned with conch, discus, mace, lotus, sylvan flowers' garland, trinkets adorning the feet, and with the lustre of the Kaustubha gem,…


द्युमत्किरीटकटककटिसूत्राङ्गदायुतम् ।
सर्वाङ्गसुन्दरं हृद्यं प्रसादसुमुखेक्षणम् ।
सुकुमारमभिध्यायेत् सर्वाङ्गेषु मनो दधत् ॥४१॥
द्युमत्-किरीट-कटक- shining diadem, wristlets,
कटिसूत्र-अङ्गद-आयुतम् girdle, armlets graced with, सर्व-अङ्ग-सुन्दरम् हृद्यम् all limbs beautiful heart stealing, प्रसाद-सुमुख-ईक्षणम् holy gift the charming face sight, सुकुमारम्-अभिध्यायेत् the gentle, should meditate upon, सर्व-अङ्गेषु मन: दधत् on all limbs mind fixed The form having a shining diadem, wristlets, girdle, graced with armlets, all limbs beautiful and heart stealing, one should meditate with the mind fixed on all gentle limbs.


इन्द्रियाणीन्द्रियार्थेभ्यो मनसाऽऽकृष्य तन्मन: ।
बुद्ध्या सारथिना धीर: प्रणयेन्मयि सर्वत: ॥४२॥
इन्द्रियाणि-इन्द्रिय-अर्थेभ्य: the senses from sense objects
मनसा-आकृष्य तत्-मन: by the mind pulling away, that mind, बुद्ध्या सारथिना धीर: by the intellect charioteer, a wise person प्रणयेत्-मयि सर्वत: focus on Me from all sides A wise person should withdraw the senses from the sense objects, by the help of the mind, and the mind from all other objects by the charioteer intellect, should focus it on Me.


तत् सर्वव्यापकं चित्तमाकृष्यैकत्र धारयेत् ।
नान्यानि चिन्तयेद् भूय: सुस्मितं भावयेन्मुखम् ॥४३॥
तत् सर्व-व्यापकम् चित्तम्- that everywhere scattered mind
आकृष्य-एकत्र धारयेत् withdrawing, in one place must collect न-अन्यानि चिन्तयेत् भूय: not others think of again, सुस्मितम् भावयेत्-मुखम् sweetly smiling must think of the face That mind which is scattered everywhere, one must withdraw and collect in one place, again, not thinking of anything else, must think only of the sweet smiling face.


तत्र लब्धपदं चित्तमाकृष्य व्योम्नि धारयेत् ।
तच्च त्यक्त्वा मदारोहो न किञ्चिदपि चिन्तयेत् ॥४४॥
तत्र लब्ध-पदम् चित्तम्- there attaining steadiness, the mind,
आकृष्य व्योम्नि धारयेत् drawing, in the sky (like All-Self Me) fix, तत्-च त्यक्त्वा मत्-आरोह: that and leaving, in Me established, न किञ्चित्-अपि चिन्तयेत् not anything also think of Attaining steadiness there, one must divert the mind and fix it to the sky like All-pervading Self, Me, leaving that too, established in Me, should not think of anything else.


एवं समाहितमतिर्मामेवात्मानमात्मनि ।
विचष्टे मयि सर्वात्मन् ज्योतिर्ज्योतिषि संयुतम् ॥४५॥
एवम् समाहित-मति:- thus established, the intellect,
माम्-एव-आत्मानम्-आत्मनि Me alone the Self in the (him) self विचष्टे मयि सर्व-आत्मन् experiences in Me of all The Self, ज्योति:-ज्योतिषि संयुतम् light in the fire light merged Thus, with his intellect established in Me alone, The Self, in himself, Me the Self of all, experiences, like light in the light of fire merged.


ध्यानेनेत्थं सुतीव्रेण युञ्जतो योगिनो मन: ।
संयास्यत्याशु निर्वाणं द्रव्यज्ञानक्रियाभ्रम: ॥४६॥
ध्यानेन-इत्थम् सुतीव्रेण by meditation as such, intense,
युञ्जत: योगिन: मन: applying a striver, the mind, संयास्यति-आशु निर्वाणम् attains soon liberation, द्रव्य-ज्ञान-क्रिया-भ्रम: of matter, knowledge, action, misconception shed A striver by applying the mind to such intense meditation, is soon liberated, shedding the misconception of matter, knowledge and the actions being real.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश: स्कन्धे चतुर्दश: अध्याय: ॥१४॥
Thus ends the fourteenth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.