श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: अष्टदश: अध्याय: श्री भगवान्-उवाच - The glorious Lord said - वनं विविक्षु: पुत्रेषु भार्यां न्यस्य सहैव वा ।
वन एव वसेच्छान्तस्तृतीयं भागमायुष: ॥१॥
वनम् विविक्षु: पुत्रेषु भार्याम् in the forest wanting to live, to the sons the wife
न्यस्य सह-एव वा entrusting, along with (her) or, वने एव वसेत्-शान्त:- in the forest only may live in peace तृतीयम् भागम्-आयुष: the third part of age In the third part of the age, If one wants to enter the life of an anchorite, he may enter the woods, entrusting his wife to the care of the sons, or along with her, may live in the forest in peace.


कन्दमूलफलैर्वन्यैर्मेध्यैर्वृत्तिं प्रकल्पयेत ।
वसीत वल्कलं वासस्तृणपर्णाजिनानि च ॥२॥
कन्द-मूल-फलै:-वन्यै:- by bulbs, roots, fruits wild
मेध्यै:-वृत्तिम् प्रकल्पयेत pure living should adopt, वसीत वल्कलम् वास:- make do with bark cloth तृण-पर्ण-अजिनानि च grass and leaves dear skin and He should adopt a pure life with bulbs, roots, and wild fruits as food, and should make do with bark of trees, grass, leaves and dear skin as clothes.


केशरोमनखश्मश्रुमलानि बिभृयाद् दत: ।
न धावेदप्सु मज्जेत त्रिकालं स्थण्डिलेशय: ॥३॥
केश-रोम-नख-श्मश्रु- hair, hair of the body, nails, moustaches
मलानि बिभृयाद् दत: dirt should understand, teeth न धावेत्-अप्सु मज्जेत should not clean, in water entering should bathe त्रि-कालम् स्थण्डिले-शय: three times on the floor should sleep He should let the hair, the hair of the body, the nails, the moustache and dirt of the body grow, should not clean the teeth, should bathe three times a day by plunging in the water and should sleep on the floor.


ग्रीष्मे तप्येत पञ्चाग्नीन् वर्षास्वासारषाड् जले ।
आकण्ठमग्न: शिशिरे एवंवृत्तस्तपश्चरेत् ॥४॥
ग्रीष्मे तप्येत पञ्च-अग्नीन् in summers get heated by the five fires,
वर्षासु-आसार-षाड् जले in the rains, constantly in the water, आकण्ठ-मग्न: शिशिरे till the neck submerged, in winter, एवम् वृत्त:-तप:-चरेत् such type of austerities must practice In the summers he should get heated by the five fires, in the rains he should be constantly exposed to the weather, in winter he should be merged till the neck in water, and he should practice such austerities.


अग्निपक्वं समश्नीयात् कालपक्वमथापि वा ।
उलूखलाश्मकुट्टो वा दन्तोलूखल एव वा ॥५॥
अग्नि-पक्वम् समश्नीयात् in fire roasted must eat
काल-पक्वम्-अथ-अपि वा in time ripened then also or, उलूखल-अश्म-कुट्ट: वा in mortar pounced or on stone thrashed दन्त-उलूखल एव वा the teeth mortar only or He must eat that which is roasted in fire, or that which is ripened in time, or that which is pound in a mortar or thrashed on a stone or directly by the teeth, using them as mortar.


स्वयं संचिनुयात् सर्वमात्मनो वृत्तिकारणम् ।
देशकालबलाभिज्ञो नाददीतान्यदाहृतम् ॥६॥
स्वयम् संचिनुयात् सर्वम्- himself should gather all
आत्मन: वृत्ति-कारणम् for oneself subsistence matter, देश-काल-बल-अभिज्ञ: of place time and source knowing, न-अददीत-अन्यत्-आहृतम् should not eat by others brought He, knowing the place time and source of the articles, should gather for himself all the matter required for his subsistence, and should not eat anything brought by others.


वन्यैश्चरुपुरोडाशैर्निर्वपेत् कालचोदितान् ।
न तु श्रौतेन पशुना मां यजेत वनाश्रमी ॥७॥
वन्यै:-चरु-पुरोडाशै:- with wild products prepared articles,
निर्वपेत् काल-चोदितान् perform rites, at the time prescribed, न तु श्रौतेन पशुना not indeed by Vedas directed animal sacrifice माम् यजेत वन-आश्रमी Me worship a forest dweller A forest dweller ascetic should perform rites with materials produced with wild products and on no account may he worship Me with the sacrifice of animals, as propounded by the Vedas.


अग्निहोत्रं च दर्शश्च पूर्णमासश्च पूर्ववत् ।
चातुर्मास्यानि च मुनेराम्नातानि च नैगमै: ॥८॥
अग्निहोत्रम् च दर्श:-च Agnihotra and Darsha, and
पूर्णमास:-च पूर्ववत् Poornamaasa, and before like चातुर्मास्यानि च मुने:- Chaaturmaasya and for the ascetic आम्नातानि च नैगमै: is ruled and by the scriptures And the scriptures have ruled the performing of the rites of Agnihotra and Darsha, and Chaaturmaasya, for the ascetic just like for the householders.


एवं चीर्णेन तपसा मुनिर्धर्मनिसन्तत: ।
मां तपोमयमाराध्य ऋषिलोकादुपैति माम् ॥९॥
एवम् चीर्णेन तपसा thus, with sever austerities,
मुनि:-धर्म-निसन्तत: the ascetic, with his veins visible, माम् तपोमयम्-आराध्य Me, The Wisdom embodied, worshipping, ऋषि-लोकात्-उपैति माम् ascending to Rishi-loka from there attains Me Thus, an ascetic, with sever austerities, lean with his veins visible from the fleshless skin, worshipping Me The Wisdom embodied, ascends to Rishi-loka, and from there attains Me.


यस्त्वेतत् कृच्छ्रतश्चीर्णं तपो नि:श्रेयसं महत् ।
कामायाल्पीयसे युञ्ज्याद् बालिश: कोऽपरस्तत: ॥१०॥
य:-तु-एतत् कृच्छ्रत:-चीर्णम् he indeed this, with difficulty, severe,
तप: नि:श्रेयसम् महत् austerity, liberating, great, कामाय-अल्पीयसे युञ्ज्यात् for desires petty, applies, बालिश: क:-अपर:-तत: stupid who other than that Indeed, he who applies this difficult severe great liberating austerity for the purpose of petty desires, who other is more stupid than him?


यदासौ नियमेऽकल्पो जरया जातवेपथु: ।
आत्मन्यग्नीन् समारोप्य मच्चित्तोऽग्निं समाविशेत् ॥११॥
यदा-असौ नियमे-अकल्प: when, this (ascetic) rules unable to follow,
जरया जात-वेपथु: by old age, having shivering आत्मनि-अग्नीन् समारोप्य himself to the fire offering, मत्-चित्त:-अग्निम् समाविशेत् on Me concentrating (the mind) fire may enter When, this ascetic, due to old age, his body shivering, is unable to follow the rules, he should offer himself to the internal fires, and concentrating his mind on Me, should enter the fire.


यदा कर्मविपाकेषु लोकेषु निरयात्मसु ।
विरागो जायते सम्यङ् न्यस्ताग्नि: प्रव्रजेत्तत: ॥१२॥
यदा कर्म-विपाकेषु when, in the actions' resulting
लोकेषु निरय-आत्मसु into realms, hell in fact like, विराग: जायते सम्यङ् distaste develops, strong, न्यस्त-अग्नि: प्रव्रजेत्-तत: giving up the fires, may be a recluse from there When, the devotee develops strong distaste for the results of the actions, resulting in higher realms, which are indeed as good as hell itself, he may give up his internal fires and from there, walk away on the path of a recluse.


इष्ट्वा यथोपदेशं मां दत्त्वा सर्वस्वमृत्विजे ।
अग्नीन् स्वप्राण आवेश्य निरपेक्ष: परिव्रजेत् ॥१३॥
इष्ट्वा यथा-उपदेशम् having worshipped (Me) as directed,
माम् दत्त्वा सर्वस्वम्- to Me offering everything, ऋत्विजे अग्नीन् स्व-प्राणे in the sacrifices the fires in his own breath आवेश्य निरपेक्ष: परिव्रजेत् placing, unobliged may be a recluse The hermit, having worshipped Me as directed, and offering everything to Me, having offered in the sacrifices, placing his own breath into the fires, may become a recluse.


विप्रस्य वै संन्यसतो देवा दारादिरूपिण: ।
विघ्नान् कुर्वन्त्ययं ह्यस्मानाक्रम्य समियात् परम् ॥१४॥
विप्रस्य वै संन्यसत: of the Braahmana surely, taking on asceticism,
देवा: दारा-आदि-रूपिण: the gods, in wife and others garb of, विघ्नान् कुर्वन्ति-अयम् हि- obstacles raise, (thinking) 'he indeed, अस्मान्-आक्रम्य समियात् परम् us over-riding, may attain The Supreme As a Braahmana takes on asceticism, the gods, surely, in the garb of his wife and other relatives raise obstacles in his path, fearing that, 'over-riding us, he may attain The Supreme'.


बिभृयाच्चेन्मुनिर्वास: कौपीनाच्छादनं परम् ।
त्यक्तं न दण्डपात्राभ्यामन्यत् किञ्चिदनापदि ॥१५॥
बिभृयात्-चेत्-मुनि:-वास: may wear, if at all, a recluse a cloth,
कौपीन-आच्छादनम् परम् the undergarment cover on top त्यक्तम् न दण्ड-पात्राभ्याम्- having given up, not the staff and Kamandalu अन्यत् किञ्चित्-अनापदि besides anything, (carry), besides in difficulty The recluse, if at all, may wear a cloth over his undergarment, and having given up everything, he should not carry anything except the staff and the Kamandalu, otherwise than in difficulty.


दृष्टिपूतं न्यसेत् पादं वस्त्रपूतं पिबेज्जलम् ।
सत्यपूतां वदेद् वाचं मन: पूतं समाचरेत् ॥१६॥
दृष्टि-पूतम् न्यसेत् पादम् by sight scanning, (the ground) take a step
वस्त्र-पूतम् पिबेत्-जलम् by cloth strained should drink water, सत्य-पूताम् वदेत् वाचम् by Truth weighed should speak words, मन: पूतम् समाचरेत् by consciousness recommended, should behave The hermit should place his foot forward and take a step after scanning the ground. He should drink water after straining it with a cloth, he should utter words only after examining their truth, and should behave in a manner recommended by his consciousness.


मौनानीहानिलायामा दण्डा वाग्देहचेतसाम् ।
न ह्येते यस्य सन्त्यङ्ग वेणुभिर्न भवेद् यति: ॥१७॥
मौन-अनीह-अनिल-आयामा: silence, abstinence, breath control,
दण्डा: वाक्-देह-चेतसाम् are the staff for speech, body and mind, न हि-एते यस्य सन्ति- not indeed these whose are अङ्ग वेणुभि:-न भवेत् यति: O Dear! by a bamboo does not become a recluse O Dear Uddhava! silence, abstinence, breath control, are the staff for speech, body and mind. If one does not have these, a mere bamboo does not make one a recluse.


भिक्षां चतुर्षु वर्णेषु विगर्ह्यान् वर्जयंश्चरेत् ।
सप्तागारानसंक्लृप्तांस्तुष्येल्लब्धेन तावता ॥१८॥
भिक्षाम् चतुर्षु वर्णेषु alms in the four Varnas, (classes)
विगर्ह्यान् वर्जयन्-चरेत् of reproachful conduct avoiding, resort to, सप्त-आगारान्-असंक्लृप्तान्- from seven houses, undetermined तुष्येत्-लब्धेन तावता should be satisfied by the received that much A recluse may resort to taking alms from the four classes, avoiding the ones with reproachful conduct. Having taken alms from un-pre-determined, seven houses, he should be satisfied with how ever much he has received.


बहिर्जलाशयं गत्वा तत्रोपस्पृश्य वाग्यत: ।
विभज्य पावितं शेषं भुञ्जीताशेषमाहृतम् ॥१९॥
बहि:-जल-आशयम् गत्वा to the out of the town water body going,
तत्र-उपस्पृश्य वाक्-यत: there rinsing the mouth, with silence, विभज्य पावितम् शेषम् dividing and consecrating it, the rest भुञ्जीत-अशेषम्-आहृतम् may eat all that was brought He must then go to the water body, outside the town and rinse his mouth in silence. Then he must consecrate it and having offered it to the gods etc., should eat all of the rest of food, which he had brought.


एकश्चरेन्महीमेतां नि:सङ्ग: संयतेन्द्रिय: ।
आत्मक्रीड आत्मरत आत्मवान् समदर्शन: ॥२०॥
एक:-चरेत्-महीम्-एताम् all alone may go about the earth this,
नि:सङ्ग: संयत-इन्द्रिय: without company, controlled of senses, आत्म-क्रीड आत्म-रत: in self enjoying, in self delighting, आत्मवान् सम-दर्शन: self possessed, all alike viewing He, all alone, may go about on this earth, in well control of the senses, without company, finding joy and delight in his own self, self possessed, and viewing all alike.


विविक्तक्षेमशरणो मद्भावविमलाशय: ।
आत्मानं चिन्तयेदेकमभेदेन मया मुनि: ॥२१॥
विविक्त-क्षेम-शरण: in a solitary safe (place) living,
मत्-भाव-विमल-आशय: by My thought purified minded, आत्मानम् चिन्तयेत्- the Self should contemplate on, एकम्-अभेदेन मया मुनि: The One, undistinguished with Me, the recluse The recluse should live in a solitary and safe place. With his mind purified by My thoughts, he should contemplate on The One Self, undistinguished from Me.


अन्वीक्षेतात्मनो बन्धं मोक्षं च ज्ञाननिष्ठया ।
बन्ध इन्द्रियविक्षेपो मोक्ष एषां च संयम: ॥२२॥
अन्वीक्षेत्-आत्मन: बन्धम् should scrutinize of the self, the bondage,
मोक्षम् च ज्ञान-निष्ठया liberation and by wise inquiry बन्ध: इन्द्रिय-विक्षेप: bondage is the senses' distraction मोक्ष: एषाम् च संयम: liberation of these the control By wise inquiry one should scrutinize the nature of liberation and bondage. Bondage is the distraction of the senses, and liberation is the full control of these senses.


तस्मान्नियम्य षड्वर्गं मद्भावेन चरेन्मुनि: ।
विरक्त: क्षुल्लकामेभ्यो लब्ध्वाऽऽत्मनि सुखं महत् ॥२३॥
तस्मात्-नियम्य षट्-वर्गम् therefore controlling the six senses,
मत्-भावेन चरेत्-मुनि: with Me in mind, should go about the sage, विरक्त: क्षुत्-कामेभ्य: detached, from trifling desires, लब्ध्वा-आत्मनि सुखम् महत् attaining in the self the joy supreme Therefore, the recluse sage controlling the six senses, the five senses and the mind, should go about the world, detached from trifling desires, and attain the supreme joy in The Self.


पुरग्रामव्रजान् सार्थान् भिक्षार्थं प्रविशंश्चरेत् ।
पुण्यदेशसरिच्छैलवनाश्रमवतीं महीम् ॥२४॥

पुर-ग्राम-व्रजान् सार्थान् the towns, villages, cowherd sheds, caravans
भिक्षा-अर्थम् प्रविशन्-चरेत् for alms purpose entering must go about पुण्य-देश-सरित्-शैल- the holy lands, rivers, mountains, वन-आश्रमवतीम् महीम् forests, and hermitages comprised earth He should go about the holy lands, rivers, mountains, forests, and the hermitages comprised earth, entering the towns, villages, cowherd sheds, caravans only for the purpose of alms.


वानप्रस्थाश्रमपदेष्वभीक्ष्णं भैक्ष्यमाचरेत् ।
संसिध्यत्याश्वसंमोह: शुद्धसत्त्व: शिलान्धसा ॥२५॥
वानप्रस्थ-आश्रम-पदेषु- in the Vaanaprastha Aashrama stage, (hermits)
अभीक्ष्णम् भैक्ष्यम्-आचरेत् often alms should beg संसिध्यति-आशु-असंमोह: will attain soon dispassion शुद्ध-सत्त्व: शिल-अन्धसा pure Saatvic by the grains from the fields He should often beg alms from the hermits of the Vaanaprastha stage. By the grains collected from the fields, he will soon obtain dispassion.


नैतद् वस्तुतया पश्येद् दृश्यमानं विनश्यति ।
असक्तचित्तो विरमेदिहामुत्र चिकीर्षितात् ॥२६॥
न-एतत्- वस्तुतया पश्येत् not this, as a fact should see
दृश्यमानम् विनश्यति the perceivable is perishable, असक्त-चित्त: विरमेत्-इह- with unattached mind, should stop (activity) here अमुत्र चिकीर्षितात् and the next, wanting to do Understanding that this visible world is perishable, with an unattached mind, he should stop all desired activities pertaining to this world and to the next.


यदेतदात्मनि जगन्मनोवाक्प्राणसंहतम् ।
सर्वं मायेति तर्केण स्वस्थस्त्यक्त्वा न तत् स्मरेत् ॥२७॥
यत्-एतत्-आत्मनि जगत्- that this, in the Self, the universe,
मन:-वाक्-प्राण-संहतम् mind, speech, vital air, put together, सर्वम् माया-इति तर्केण all is Maayaa this by reasoning स्वस्थ:-त्यक्त्वा in the Self established, renouncing न तत् स्मरेत् not that should remember In the Self realising by reasoning that all of this universe, mind, speech, vital air, put together are nothing but Maayaa, should renounce that all, and established in the Self should not remember that.


ज्ञाननिष्ठो विरक्तो वा मद्भक्तो वानपेक्षक: ।
सलिङ्गानाश्रमांस्त्यक्त्वा चरेदविधिगोचर: ॥२८॥
ज्ञान-निष्ठ: विरक्त: वा a knowledge seeker, dispassionate, or,
मत्-भक्त: वा-अनपेक्षक: My devotee, or a non-seeker, स-लिङ्गान्-आश्रमान्-त्यक्त्वा with their marks the Aashramas abandoning, चरेत्-अविधि-गोचर: may go about, the rules of scriptures overlooking A seeker of the Knowledge of the Self, or one dispassionate about it, My devotee, or one not seeking liberation, may abandon the marks of the various Ashrams, and may go about overlooking the rules of the scriptures.


बुधो बालकवत् क्रीडेत् कुशलो जडवच्चरेत् ।
वदेदुन्मत्तवद् विद्वान् गोचर्यां नैगमश्चरेत् ॥२९॥
बुध: बालक-वत् क्रीडेत् the wise, child like will sport,
कुशल: जडवत्-चरेत् the clever a stupid like will behave, वदेत्-उन्मत्त-वत् विद्वान् will speak madman like the learned, गो-चर्याम् नैगम:-चरेत् by animal behaviour, Vedas knower will act The wise will sport like a child, the clever will behave like a stupid person, the learned will rave like a madman, and the knower of the Vedas will live like an animal.


वेदवादरतो न स्यान्न पाखन्डी न हैतुक: ।
शुष्कवादविवादे न कञ्चित् पक्षं समाश्रयेत् ॥३०॥
वेद-वाद-रत: न स्यात्- in Vedas' discussions indulged should not be,
न पाखन्डी न हैतुक: not a hypocrite, not be a supporter, शुष्क-वाद-विवादे न कञ्चित् in dry arguments, पक्षम् सम-आश्रयेत् sides may take He should not indulge in discussing the Vedas, he should not be a hypocrite, he should not support anybody's views, and he should not take sides in fruitless arguments.


नोद्विजेत जनाद् धीरो जनं चोद्विजयेन्न तु ।
अतिवादांस्तितिक्षेत नावमन्येत कञ्चन ।
देहमुद्दिश्य पशुवद् वैरं कुर्यान्न केनचित् ॥३१॥
न-उद्विजेत् जनात् धीर: may not be annoyed by people, he self controlled,
जनम् च-उद्विजयेत्-न तु people and annoy should not indeed, अति-वादान्-तितिक्षेत abuses bear pleasantly न-अवमन्येत कञ्चन not disrespect any one, देहम्-उद्दिश्य पशु-वत् for body's concern, brute like वैरम् कुर्यात्-न केन-चित् animosity may do not with any one The self controlled may not be annoyed by people and he may not annoy the people. He should bear with abuses pleasantly, and not disrespect any one. For the sake of his body, he may not take up animosity with anyone.


एक एव परो ह्यात्मा भूतेष्वात्मन्यवस्थित: ।
यथेन्दुरुदपात्रेषु भूतान्येकात्मकानि च ॥३२॥
एक: एव पर: हि-आत्मा One only The Supreme indeed, Self
भूतेषु-आत्मनि-अवस्थित: in the beings' self present, यथा-इन्दु:-उद-पात्रेषु like the moon in the water vessels भूतानि-एक-आत्मकानि च the elements one in all selves and The One Supreme Self only is present in all the beings' souls, like the same moon is reflected in all the water holding vessels, and like the same body comprising of the same elements.


अलब्धवा न विषीदेत काले कालेऽशनं क्वचित् ।
लब्ध्वा न हृष्येद् धृतिमानुभयं दैवतन्त्रितम् ॥३३॥
अलब्धवा न विषीदेत not getting (alms) may not be sorry,
काले काले-अशनम् क्वचित् at time to time food sometimes लब्ध्वा न हृष्येत् धृतिमान्- getting may not rejoice a calm Sanyaasi, उभयम् दैव-तन्त्रितम् both by providence decided A calm Sanyaasi may not be dejected at not getting the food at times, and he may not rejoice at getting it at times, considering that both the situations are being handled by Providence.


आहारार्थं समीहेत युक्तं तत् प्राणधारणम् ।
तत्त्वं विमृश्यते तेन तद् विज्ञाय विमुच्यते ॥३४॥
आहार-अर्थम् समीहेत food for alms may take
युक्तम् तत् प्राण-धारणम् justified that is for life to sustain तत्त्वम् विमृश्यते तेन The Truth is investigated by that, (life) तद् विज्ञाय विमुच्यते that (by Truth) knowing, is liberated For a Sanyaasi, to take alms for food is justified, for it sustains life. By having life, one is able to investigate Truth, and having known Truth, one is liberated.


यदृच्छयोपपन्नान्नमद्याच्छ्रेष्ठमुतापरम् ।
तथा वासस्तथा शय्यां प्राप्तं प्राप्तं भजेन्मुनि: ॥३५॥
यदृच्छया-उपपन्न-अन्नम्- by Providence obtained food,
अद्यात्-श्रेष्ठम्-उत-अपरम् should eat, best or otherwise, तथा वास:-तथा शय्याम् like that, clothes, like that bed प्राप्तम् प्राप्तम् भजेत्-मुनि: as is obtained, may use a recluse A recluse, should eat the food which he has obtained by Providence, be it the best or otherwise. He should use the clothes and bed which he obtains.


शौचमाचमनं स्नानं न तु चोदनया चरेत् ।
अन्यांश्च नियमाञ्ज्ञानी यथाहं लीलयेश्वर: ॥३६॥
शौचम्-आचमनम् स्नानम् call of nature, washing of mouth, bathing,
न तु चोदनया चरेत् not by direction, should do, अन्यान्-च नियमान्-ज्ञानी others and the rules, a wise person यथा-अहम् लीलया-ईश्वर: like I sportingly The Lord Like I, The Lord, observe the rules, a wise person should also observe the rules and the daily routine of natures' call, rinsing of the mouth and bathing etc., by himself not by any ones directions.


न हि तस्य विकल्पाख्या या च मद्वीक्षया हता ।
आदेहान्तात् क्वचित् ख्यातिस्तत: सम्पद्यते मया ॥३७॥
न हि तस्य विकल्प-आख्या not indeed is his differencing perception
या च मत्-वीक्षया हता which and by My realization is uprooted, आ-देह-अन्तात् क्वचित् until the body's end, some ख्याति:-तत: सम्पद्यते मया difference (is there), then, is indissolubly united by Me He does not have any differentiating perception, which is uprooted by My realization. The little bit of differentiation that there is, is because of the sustenance of the life in the body, after that he is indissolubly united with Me.


दु:खोदर्केषु कामेषु जातनिर्वेद आत्मवान् ।
अजिज्ञासितमद्धर्मो गुरुं मुनिमुपाव्रजेत् ॥३८॥
दु:ख-उदर्केषु कामेषु sorrow resulting in pleasures,
जात-निर्वेद आत्मवान् having been disgusted, the self controlled अजिज्ञासित-मत्-धर्म: not knowing My instructions, गुरुम् मुनिम्-उपाव्रजेत् a preceptor saint may approach A self controlled person, who is disgusted with the pleasures resulting in sorrow, but is unaware of the instructions and duties which lead to Me, should approach a preceptor saint.


तावत् परिचरेद् भक्त: श्रद्धावाननसूयक: ।
यावद् ब्रह्म विजानीयान्मामेव गुरुमादृत: ॥३९॥
तावत् परिचरेत् भक्त: till then should serve, a devotee,
श्रद्धावान्-अनसूयक: with respect and unjudgemental ly यावत् ब्रह्म विजानीयात्- until the Brahman knows, माम्-एव गुरुम्-आदृत: as Me only the preceptor should revere A devotee should serve the preceptor with full regards and reverence, and without being judgemental, regarding him as Me only, until he realizes Brahman.


यस्त्वसंयतषड्वर्ग: प्रचण्डेन्द्रियसारथि: ।
ज्ञानवैराग्यरहितस्त्रिदण्डमुपजीवति ॥४०॥
य:-तु-असंयत-षड्-वर्ग: who so ever, indeed of uncontrolled six senses,
प्रचण्ड-इन्द्रिय-सारथि: with the intense senses as charioteers, ज्ञान-वैराग्य-रहित:- wisdom and renunciation bereft of, त्रि-दण्डम्-उपजीवति by three marks on the head, makes a living, He, who so ever, is uncontrolled of the six senses, with the intense senses as his charioteers, and is devoid of wisdom and renunciation, and makes a living by flaunting the three marks on the head of a recluse,…..


सुरानात्मानमात्मस्थं निहनुते मां च धर्महा ।
अविपक्वकषायोऽस्मादमुष्याच्च विहीयते ॥४१॥
सुरान्-आत्मानम्-आत्म-स्थम् the gods, himself, in himself present
निहनुते माम् च धर्म-हा deceives, Me and the Sanyaas way violator अविपक्व-कषाय:- undiminished the impurities अस्मात्-अमुष्यात्-च विहीयते from this (world) the other and looses In so doing, the violator of the Sanyaasi way of life, deceives himself the gods and Me, The inner dweller. Thus his impurities not having been diminished, he losses this world as well as the other.


भिक्षोर्धर्म शमोऽहिंसा तप ईक्षा वनौकस: ।
गृहिणो भूतरक्षेज्या द्विजस्याचार्यसेवनम् ॥४२॥
भिक्षो:-धर्म शम:-अहिंसा of recluse, righteousness is peace and nonviolence
तप: ईक्षा वनौकस: austerities and desire for God of the Vaanaprastha, गृहिण: भूत-रक्ष-इज्या of the householder protection of beings , sacrifices द्विजस्य-आचार्य-सेवनम् of the twice born, the service of the preceptor The course of righteousness prescribed for the recluse is peace and harmlessness, for the Vaanaprastha, austerities and the desire for God, for the householder, protection of beings and performing of sacrifices, and for the twice born Braahmanas, service of the preceptor.


ब्रह्मचर्य तप: शौचं सन्तोषो भूतसौहृदम् ।
गृहस्थस्याप्यृतौ गन्तु: सर्वेषां मदुपासनम् ॥४३॥
ब्रह्मचर्य तप: शौचम् celibacy, austerity, purity,
सन्तोष: भूत-सौहृदम् contentment, for the beings compassion, गृहस्थस्य-अपि-ऋतौ गन्तु: householders' also as prescribed copulation सर्वेषाम् मत्-उपासनम् for all My worship For the householder also it is prescribed to be celibate except to copulate on given nights, to practice austerities, purity, contentment compassion for all beings, and it is for all to worship Me.


इति मां य: स्वधर्मेण भजन् नित्यमनन्यभाक् ।
सर्वभूतेषु मद्भावो मद्भक्तिं विन्दते दृढाम् ॥४४॥
इति माम् य: स्व-धर्मेण भजन् thus, Me, who own duties performing,
नित्यम्-अनन्य-भाक् constantly, nothing seeking, सर्वभूतेषु मत्-भाव: in all beings My presence knowing, मत्-भक्तिम् विन्दते दृढाम् My devotion attains firm Thus, the one who along with performing his own duties, constantly worships Me, and feels My presence in all beings, attains firm devotion in Me.


भक्त्योद्धवानपायिन्या सर्वलोकमहेश्वरम् ।
सर्वोत्पत्त्यप्ययं ब्रह्म कारणं मोपयाति स: ॥४५॥
भक्त्या-उद्धव-अनपायिन्या by devotion, O Uddhava! unceasing
सर्व-लोक-महेश्वरम् The All Worlds Supreme Lord सर्व-उत्पत्ति-अप्ययम् ब्रह्म of all the creation and dissolution of Vedas कारणम् मा-उपयाति स: The Source, Me attains he He, by his unceasing devotion, attains Me, The Supreme Lord of all the worlds, The Cause of their creation and dissolution and The Source of the Vedas.


इति स्वधर्मनिर्णिक्तसत्त्वो निर्ज्ञातमद्गति: ।
ज्ञानविज्ञानसम्पन्नो नचिरात् समुपैति माम् ॥४६॥
इति स्व-धर्म-निर्णिक्त-सत्त्व: thus, own righteousness purified minded,
निर्ज्ञात-मत्-गति: realizing My divine Self, ज्ञान-विज्ञान-सम्पन्न: direct knowledge, indirect knowledge with नचिरात् समुपैति माम् before long attains Me Thus, with his mind purified by carrying out his own prescribed course of righteousness, he realizes My divine Self, and is equipped with the direct and indirect knowledge, attains Me, before long.


वर्णाश्रमवतां धर्म एष आचारलक्षण: ।
स एव मद्भक्तियुतो नि:श्रेयसकर: पर: ॥४७॥
वर्ण-आश्रमवताम् धर्म: of the Varnas and Aashramas the course
एष: आचार-लक्षण: this is the performance prescribed स: एव मत्-भक्ति-युत: that alone, with My devotion combined, नि:श्रेयसकर: पर: beneficial is utmost These are the course prescribed for the performance of the Varnas and Aashramas. Following which alone, and combined by devotion to me, is for the utmost benefit, beatitude.


एतत्तेऽभिहितं साधो भवान् पृच्छति यच्च माम् ।
यथा स्वधर्मसंयुक्तो भक्तो मां समियात् परम् ॥४८॥
एतत्-ते-अभिहितम् साधो this to you, is told, O Saintly (Uddhava)!
भवान् पृच्छति यत्-च माम् you asked which and to Me यथा स्व-धर्म-संयुक्त: how with own duties attached भक्त: माम् समियात् परम् a devotee Me attains The Supreme O Saintly Uddhava! when you asked Me, this is what I have told you in answer, as to how a devotee attached to his duties, may attain Me, The Supreme.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश स्कन्धे अष्टादश: अध्याय: ॥१८॥
Thus ends the eighteenth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.