श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: अष्टविंश: अध्याय: श्री भगवान्-उवाच - The Lord said - परस्वभावकर्माणि न प्रशंसेन्न गर्हयेत् ।
विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥१॥
पर-स्वभाव-कर्माणि other's nature actions
न प्रशंसेत्-न गर्हयेत् may not praise and not despise विश्वम्-एक-आत्मकम् पश्यन् the world as one substance visualizing, प्रकृत्या पुरुषेण च by Prakriti Purusha and One should not praise or despise other's nature or actions, visualising the world to be of one substance, brought about in form by Prakriti and Purusha.


परस्वभावकर्माणि य: प्रशंसति निन्दति ।
स आशु भ्रश्यते स्वार्थादसत्यभिनिवेशत: ॥२॥
पर-स्वभाव-कर्माणि of others' nature actions,
य: प्रशंसति निन्दति one who appreciates, despises, स: आशु भ्रश्यते स्वार्थात्- he, soon, deviates from self interest असति-अभिनिवेशत: in untruthfulness stationed The one who appreciates or despises others' nature and actions, he soon deviates from his self interest of acquiring of Self- Knowledge, as he is stationed in the untruthfulness of duality.


तैजसे निद्रयाऽऽपन्ने पिण्डस्थो नष्टचेतन: ।
मायां प्राप्नोति मृत्युं वा तद्वन्नानार्थदृक् पुमान् ॥३॥
तैजसे निद्रया-आपन्ने by Tejas prominence, by sleep overcome,
पिण्डस्थ: नष्ट-चेतन: in the body present, lost consciousness, मायाम् प्राप्नोति मृत्युम् वा Maayaa entails, death or, तत्-वत्-नाना-अर्थ-दृक् पुमान् that like, various things percieving, man When Tejas is predominant, a person is overcome by sleep, and looses consciousness of being in the body, which is as good as being overcome by Maaya or, even death. Like that, when a man looks at many senses objects, he looses sight of the One Reality.


किं भद्रं किमभद्रं वा द्वैतस्यावस्तुन: कियत् ।
वाचोदितं तदनृतं मनसा ध्यातमेव च ॥४॥
किम् भद्रम् किम्-अभद्रम् वा what is good what is bad or,
द्वैतस्य-अवस्तुन: कियत् (when) duality is immaterial, how much वाच-उदितम् तत्-अनृतम् by words said, that is false, मनसा ध्यातम्-एव च by mind thought even and When duality is immaterial, what is good and what is bad, and how much good or bad, when spoken in words or thought by the mind, both are false.


छायाप्रत्याह्वयाभासा ह्यसन्तोऽप्यर्थकारिण: ।
एवं देहादयो भावा यच्छन्त्या मृत्युतो भयम् ॥५॥
छाया-प्रत्याह्वय-आभासा: shadow, echo, illusion,
हि-असन्त:-अपि-अर्थ-कारिण: indeed, not being even, real project एवम् देह-आदय: भावा: like that, body and other entities यच्छन्ति-आमृत्युत: भयम् give until death fear Though shadow, echo and illusion are not real, they project the concept of real. Just like that, body and other entities inspire fear until death.


आत्मैव तदिदं विश्वं सृज्यते सृजति प्रभु: ।
त्रायते त्राति विश्वात्मा ह्रियते हरतीश्वर: ॥६॥
आत्मा-एव तत्-इदम् विश्वम् Self alone, is that and this world,
सृज्यते सृजति प्रभु: the created, creates, The Almighty, त्रायते त्राति विश्वात्मा protects is protected The Universal Soul, ह्रियते हरति-ईश्वर: is destroyed and destroys, The Lord All this and the other world are The Self alone. The Almighty is created and creates. The Universal Soul protects and is protected, and The Lord is destroyed and destroys.


तस्मान्न ह्यात्मनोऽन्यस्मादन्यो भावो निरूपित: ।
निरूपितेयं त्रिविधा निर्मूला भातिरात्मनि ।
इदं गुणमयं विद्धि त्रिविधं मायया कृतम् ॥७॥
तस्मात्-न हि-आत्मन: therefore, not indeed The Self
अन्यस्मात्-अन्य: भाव: निरूपित: other than the other entity declared (by Vedas) निरूपिता-इयम् त्रिविधा is declared this threefold निर्मूला: भाति:-आत्मनि baseless projected in The self, इदम् गुणमयम् विद्धि this to the Gunas pertaining know त्रिविधम् मायया कृतम् of three types by Maayaa created Therefore, no other entity is declared by the Vedas, than The Self. The three fold projection, declared by the wise of creation, protection and destruction are baseless projections given to the Self, as they should be known to be of three types created by Maayaa.


एतद् विद्वान् मदुदितं ज्ञानविज्ञाननैपुणम् ।
न निन्दति न च स्तौति लोके चरति सूर्यवत् ॥८॥
एतत् विद्वान् मत्-उदितम् this, the wise, by Me taught
ज्ञान-विज्ञान-नैपुणम् of the Gyaan and Vigyaana expertise, न निन्दति न च स्तौति does not despise, does not and extol लोके चरति सूर्य-वत् in the world moves Sun like The wise, knowing this expertise in Gyaan and Vigyaana taught by Me, does not despise anyone nor does he extol anyone, and moves about in the world as the Sun.


प्रत्यक्षेणानुमानेन निगमेनात्मसंविदा ।
आद्यन्तवदसज्ज्ञात्वा नि:सङ्गो विचरेदिह ॥९॥
प्रत्यक्षेण-अनुमानेन by direct perception, inference,
निगमेन-आत्म-संविदा scriptures' authority, self-analysis आदि-अन्त-वत्-असत्-ज्ञात्वा of beginning and end unreal knowing नि:सङ्ग: विचरेत्-इह unattached may move here By direct perception, inference, scriptures' authority, self-analysis, knowing this world to be having a beginning and an end, and so being unreal, one may move here, unattached.


उद्धव उवाच - Uddhava said - नैवात्मनो न देहस्य संसृतिर्द्रष्टृदृश्ययो: ।
अनात्मस्वदृशोरीश कस्य स्यादुपलभ्यते ॥१०॥
न-एव-आत्मन: न देहस्य not even of the Soul, nor of the body,
संसृति:-द्रष्टृ-दृश्ययो: transmigration, of the perceiver, the percieved, अनात्म-स्वदृशो:-ईश non Aatman self-luminous, O Lord! कस्य स्यात्-उपलभ्यते of whom may be attained Transmigration is not experienced by the Soul, as it is the perceiver, the self-luminous, nor by the body, which is the percieved, the non-Aatman, then by whom is transmigration experienced?


आत्माव्ययोऽगुण: शुद्ध: स्वयंज्योतिरनावृत: ।
अग्निवद्दारुवदचिद्देह: कस्येह संसृति: ॥११॥
आत्मा-अव्यय:-अगुण: शुद्ध: Soul is undecaying, unqualified, pure,
स्वयम्-ज्योति:-अनावृत: self effulgent, unobscured, अग्नि-वत्-दारु-वत्-अचित्-देह: fire like, wood like material is body, कस्य-इह संसृति: of whom is transmigration The Soul is undecaying, unqualified, pure, self effulgent, unobscured, like fire, body is material like the wood, then which of the two undergoes transmigration?


श्री भगवान्-उवाच - The Lord said - यावद् देहेन्द्रियप्राणैरात्मन: सन्निकर्षणम् ।
संसार: फलवांस्तावदपार्थोऽप्यविवेकिन: ॥१२॥
यावद् देह-इन्द्रिय-प्राणै:- till with the body, senses and vital airs,
आत्मन: सन्निकर्षणम् of the Soul is close contact, संसार: फलवान्-तावत्- transmigration is fruit yielding till then, अपार्थ:-अपि-अविवेकिन: unreal though to the unwise Until there is constant contact of the Soul with the body, its senses and the vital airs, transmigration is fruit generating in the form of pleasure and pain, to the unwise, though it is unreal in itself.


अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥१३॥
अर्थे हि-अविद्यमाने-अपि objects, indeed non-existent though
संसृति:-न निवर्तते transmigration does not cease, ध्यायतो: विषयान्-अस्य thinking of the sense objects, his (man's) स्वप्ने-अनर्थ-आगम: यथा in the dream of calamities appearing like Though the sense objects are non-existent, transmigration does not cease to be. When a person keeps thinking of sense objects, they are very much there, like calamities appearing in dream.


यथा ह्यप्रतिबुद्धस्य प्रस्वापो बह्वनर्थभृत् ।
स एव प्रतिबुद्धस्य न वै मोहाय कल्पते ॥१४॥
यथा हि-अप्रतिबुद्धस्य just as for the unawakened
प्रस्वाप: बहु-अनर्थ-भृत् dream is many woes entailing, स: एव प्रतिबुद्धस्य that is the same with the awakened, न वै मोहाय कल्पते it does not infatuation bring Just as for the unawakened, dream is many a woes entailing, in the same way, for the awakened there is no dream and so no infatuation.


शोकहर्षभयक्रोधलोभमोहस्पृहादय: ।
अहङ्कारस्य दृश्यन्ते जन्म मृत्युश्च नात्मन: ॥१५॥
शोक-हर्ष-भय-क्रोध- sorrow, joy, fear, anger,
लोभ-मोह-स्पृहा-आदय: greed, infatuation, jealousy and others अहङ्कारस्य दृश्यन्ते of the ego are seen to be जन्म मृत्यु:-च न-आत्मन: birth death and, not of the self Sorrow, joy, fear, anger, greed, infatuation, jealousy and other moods even birth and death, are to be seen in connection of the ego, not of the Self.


देहेन्द्रियप्राणमनोऽभिमानो जीवोऽन्तरात्मा गुणकर्ममूर्ति: ।
सूत्रं महानित्युरुधेव गीत: संसार आधावति कालतन्त्र: ॥१६॥
देह-इन्द्रिय-प्राण-मन:-अभिमान: body, senses, vital airs, mind enclosed,
जीव:-अन्तर-आत्मा गुण-कर्म-मूर्ति: Jiva, of subtle self is of Gunas and actions' image सूत्रम् महान्-इति-उरुधा-इव गीत: Sutraatmaa, Mahat-tatva, thus mostly is called संसार आधावति काल-तन्त्र: in the Sanskaar revolves, by the Time Spirit The Jiva is enclosed in the body, the senses, vital airs, and the mind, and is the image of the Gunas and of the past actions. It is mostly called Sutraatmaa, created by the Mahat-tatvas, and revolves in the Sansaara, controlled by the Time Spirit.


अमूलमेतद् बहुरूपरूपितं मनोवच: प्राणशरीरकर्म ।
ज्ञानासिनोपासनया शितेनच्छित्त्वा मुनिर्गां विचरत्यतृष्ण: ॥१७॥
अमूलम्-एतत् बहु-रूप-रूपितम् rootless this is, in many forms is formed,
मन: वच: प्राण-शरीर-कर्म by mind, speech, vital air, the body is entertained, ज्ञान-असिना-उपासनया शितेन- by knowledge sword, worship, sharpened छित्त्वा मुनि:-गाम् विचरति-अतृष्ण: cutting off, a sage, earth roams without thirst This ego tree is rootless, is in the form of many forms, entertained by the body, mind, speech, vital airs. A sage, with his sword of knowledge, sharpened by the worship of God, cuts it off and roams the earth without thirsting for sense pleasures.


ज्ञानं विवेको निगमस्तपश्च प्रत्यक्षमैतिह्यमथानुमानम् ।
आद्यन्तयोरस्य यदेव केवलं कालश्च हेतुश्च तदेव मध्ये ॥१८॥
ज्ञानम् विवेक: निगम:-तप:-च wisdom is, by discrimination, Vedas, austerities,
प्रत्यक्षम्-ऐतिह्यम्-अथ-अनुमानम् direct perception, teachings, then reasoning, आदि-अन्तयो:-अस्य यत्-एव केवलम् of beginning and end of this, that only Alone काल:-च हेतु:-च तत्-एव मध्ये Time and cause and that only is in middle By discrimination between Self and non-Self, by the Vedas, by austerities, by direct perception, by teachings of the learned, then, by ones own reasoning, wisdom consists in realizing that, that which is in the beginning and end of this, which is the one and only, that Alone is in the middle, the Time spirit and the Cause of this universe.


यथा हिरण्यं स्वकृतं पुरस्तात् पश्चाच्च सर्वस्य हिरण्मयस्य ।
तदेव मध्ये व्यवहार्यमाणं नानापदेशैरहमस्य तद्वत् ॥१९॥
यथा हिरण्यम् स्वकृतम् पुरस्तात् just as gold, by it made, in front,
पश्चात्-च सर्वस्य हिरण्मयस्य at back of it all is golden, तत्-एव मध्ये व्यवहार्यमाणम् that alone is in the middle, used, नाना-अपदेशै:-अहम्-अस्य तत्-वत् by various names (called) I of this that like Just as an ornament made of gold, is golden in front in the back and even in the middle of it, gold only is used, and then it is called by different names, like that I am to this world.


विज्ञानमेतत्त्रियवस्थमङ्ग गुणत्रयं कारणकार्यकर्तृ ।
समन्वयेन व्यतिरेकतश्च येनैव तुर्येण तदेव सत्यम् ॥२०॥
विज्ञानम्-एतत्-त्रियवस्थम्-अङ्ग consciousness, this, of three states, O Dear!
गुण-त्रयम् कारण-कार्य-कर्तृ of the Gunas three, cause effect agent समन्वयेन व्यतिरेकत:-च with inter mixing and being beyond येन-एव तुर्येण तत्-एव सत्यम् by which only the fourth, that alone is Truth O Dear Uddhava! There are three states of consciousness, waking, dream and deep sleep. Then there are the three constituents, Sattva, Rajas, and Tamas. Then the three, cause effect and agent which bring about the universe, with their inter mixing. That fourth which is beyond the three, that alone is The Truth.


न यत् पुरस्तादुत यन्न पश्चान्मध्ये च तन्न व्यपदेशमात्रम् ।
भूतं प्रसिद्धं च परेण यद् यत् तदेव तत् स्यादिति मे मनीषा ॥२१॥
न यत् पुरस्तात्-उत यत्-न not which is in front, or which not is
पश्चात्-मध्ये च तत्-न at the back, in the middle and that not (is) व्यपदेश-मात्रम् in name alone, भूतम् प्रसिद्धम् च परेण the effect revealed and by the other (substance) यत् यत् तत्-एव तत् स्यात्- by which, which, that alone that is इति मे मनीषा is My conviction That which is not in the beginning, or which is not in the end, and in the middle also, that is not. The effect which is revealed by the other substance, that substance alone is there, that is My conviction.


अविद्यमानोऽप्यवभासते यो वैकारिको राजससर्ग एष: ।
ब्रह्म स्वयंज्योतिरतो विभाति ब्रह्मेन्द्रियार्थात्मविकारचित्रम् ॥२२॥
अविद्यमान:-अपि- not existing though
अवभासते य: वैकारिक: appears which diverse (universe) राजस-सर्ग: एष: of Rajas evolved this, ब्रह्म स्वयम्-ज्योति:- Brahman is self effulgent अत: विभाति ब्रह्म- therefore revealed by Brahman इन्द्रिय-अर्थ-आत्म- the senses their objects, mind, विकार-चित्रम् the elements various Universe, which though is not existing, appears in diverse forms, is evolved by Rajas, through Brahman, which is self-effulgent, therefore, it, the universe, with its senses, sense objects, mind and the various elements, is revealed by Brahman.


एवं स्फुटं ब्रह्मविवेकहेतुभि: परापवादेन विशारदेन ।
छित्त्वाऽऽत्मसन्देहमुपारमेत स्वानन्दतुष्टोऽखिलकामुकेभ्य: ॥२३॥
एवम् स्फुटम् thus, clearing,
ब्रह्म-विवेक-हेतुभि: Brahman's understanding by the means पर-अपवादेन विशारदेन of other objects (rejecting) by clever counsel छित्त्वा-आत्म-सन्देहम्- resolving Self (related) doubts, उपारमेत स्व-आनन्द-तुष्ट:- should dis-associate, in Self Bliss sated, अखिल-कामुकेभ्य: from all senses Thus clearly understanding Brahman, and resolving the doubts related to Self, by the given means, by rejecting other objects, and by clever counsel, one should dis-associate from all senses and sense objects, and be sated in Self-bliss.


नात्मा वपु: पार्थिवमिन्द्रियाणि देवा ह्यसुर्वायुजलं हुताश: ।
मनोऽन्नमात्रं धिषणा च सत्त्वमहङ्कृति: खं क्षितिरर्थसाम्यम् ॥२४॥
न-आत्मा वपु: पार्थिवम्- is not Self the body, of earth,
इन्द्रियाणि देवा: हि the senses the deities indeed असु:-वायु-जलम् हुताश: vital air, air, water, fire, मन:-अन्न-मात्रम् धिषणा च mind by food sustained, by reason, सत्त्वम्-अहङ्कृति: खम् intellect, by ego, ether, क्षिति:-अर्थ-साम्यम् earth, of the Gunas equilibrium The Self is not the body, which is made of the earth, the senses, the deities presiding over the senses, indeed, of the breath, air, water, fire, of mind which is sustained by food, reason, intellect, ego, ether, earth and the five elements.


समाहितै: क: करणैर्गुणात्मभिर्गुणो भवेन्मत्सुविविक्तधाम्न: ।
विक्षिप्यमाणैरुत किं तु दूषणं घनैरुपेतैर्विगतै रवे: किम् ॥२५॥
समाहितै: क: करणै:- by the coming together, what gain, of the senses
गुणात्मभि:-गुण: भवेत्- of the Gunas, being composed, has become मत्-सुविविक्त-धाम्न: of My, well aware of, form विक्षिप्यमाणै:-उत किम् तु by being tossed about, or, what is दूषणम् घनै:-उपेतै:- the loss, by the clouds gathered, विगतै: रवे: किम् or dispersed, of the Sun what He who has become well aware of My form, what gain is his by the coming together of the senses which are composed of the Gunas, or what loss is his if the senses are tossed about. What gain or loss is of the Sun whether the clouds have gathered or dispersed?


यथा नभो वाय्वनलाम्बुभूगुणैर्गतागतैर्वर्तुगुणैर्न सज्जते ।
तथाक्षरं सत्त्वरजस्तमोमलैरहं मते: संसृतिहेतुभि: परम् ॥२६॥
यथा नभ: वायु-अनल- just as sky, by air, fire,
अम्बु-भू-गुणै:-गत-आगतै:- water, earth, the properties, coming and going, ऋतु-गुणै:-न सज्जते the season's qualities is not effected, तथा-अक्षरम् सत्त्व-रज:-तम:- like that, the indestructible, by Sattva, Rajas, Tamas, मलै:-अहम् मते: tendencies, of the ego minded संसृति-हेतुभि: परम् of transmigration the cause supreme Just as the sky is not effected by the coming and going of the air, fire, water, earth, or the qualities of the seasons, so also is with the Indestructible who is not touched by the tendencies of Sattva, Rajas and Tamas, whereas, they are the supreme cause of transmigration for the ego minded.


तथापि सङ्ग: परिवर्जनीयो गुणेषु मायारचितेषु तावत् ।
मद्भक्तियोगेन दृढेन यावद् रजो निरस्येत मन:कषाय: ॥२७॥
तथा-अपि सङ्ग: परिवर्जनीय: even then, association should be ignored
गुणेषु माया-रचितेषु तावत् in the Gunas, by Maaya created until मत्-भक्ति-योगेन दृढेन यावद् by My devotion intense till, रज: निरस्येत मन: कषाय: impurity is taken out of the mind's passion Even then, association with the Gunas, created by Maaya, should be avoided, until there is intense devotion to Me, and until the impurity as the passion of the mind is not shaken away.


यथाऽऽमयोऽसाधुचिकित्सतो नृणां पुन: पुन: संतुदति प्ररोहन् ।
एवं मनोऽपक्वकषायकर्म कुयोगिनं विध्यति सर्वसङ्गम् ॥२८॥
यथा-आमय:-असाधु-चिकित्सत: just like diseases, not well treated
नृणाम् पुन: पुन: men again and again संतुदति प्ररोहन् troubles, surfacing, एवम् मन:-अपक्व-कषाय-कर्म so, mind with unripened passions of Karma कु-योगिनम् विध्यति the imperfect Yogi fails, सर्व-सङ्गम् to all attached Just as, when a disease is not well treated, it troubles a man, by surfacing again and again, so also, the mind with its unburnt passions of Karma, being attached to all, causes the fall of an imperfect Yogi.


कुयोगिनो ये विहितान्तरायैर्मनुष्यभूतैस्त्रिदशोपसृष्टै: ।
ते प्राक्तनाभ्यासबलेन भूयो युञ्जन्ति योगं न तु कर्मतन्त्रम् ॥२९॥
कुयोगिन: ये विहित- the imperfect Yogis, who, confronted
अन्तरायै:-मनुष्य-भूतै:- by impediments, of human beings, त्रिदश-उपसृष्टै: by the gods created ते प्राक्तन-अभ्यास-बलेन they, by olden practices' force भूय: युञ्जन्ति योगम् again engage in Yoga न तु कर्म-तन्त्रम् not indeed in the Karma course The imperfect Yogi, who is confronted by impediments, in the form of human beings, caused by the gods, they, by the force of their previous practice resume the practice of Yoga, and do not engage in the arduous course of actions.


करोति कर्म क्रियते च जन्तु: केनाप्यसौ चोदित आनिपातात् ।
न तत्र विद्वान् प्रकृतौ स्थितोऽपि निवृत्ततृष्ण: स्वसुखानुभूत्या ॥३०॥
करोति कर्म क्रियते च perform actions, does so,
जन्तु: केन-अपि-असौ and the being, by who-so-ever he चोदित: आ-निपातात् prompted, until death न तत्र विद्वान् not there the wise, प्रकृतौ स्थित:-अपि निवृत्त- in the matter (body) present though, retired तृष्ण: स्व-सुख-अनुभूत्या of thirsting, by own bliss experiencing The ignorant man, by who-so-ever, (destiny) prompted performs actions until death. This is not so with the wise, who, even though present in material human body, is retired from sense pleasures, having experienced his own Bliss.


तिष्ठन्तमासीनमुत व्रजन्तं शयानमुक्षन्तमदन्तमन्नम् ।
स्वभावमन्यत् किमपीहमानमात्मानमात्मस्थमतिर्न वेद ॥३१॥
तिष्ठन्तम्-आसीनम्-उत व्रजन्तम् standing, sitting, or walking,
शयानम्-उक्षन्तम्-अदन्तम्-अन्नम् sleeping, excreting, eating food, स्वभावम्-अन्यत् किम्-अपि- natural any other what ever also ईहमानम्-आत्मानम्- pursuing, the Self आत्म-स्थ-मति:-न वेद in the Self fixed minded does not know He, whose mind is fixed on the Self, does not know his own self, even when he is standing, sitting, or walking, sleeping, excreting, eating food, or when pursuing any other activity in the natural manner.


यदि स्म पश्यत्यसदिन्द्रियार्थं नानानुमानेन विरुद्धमन्यत् ।
न मन्यते वस्तुतया मनीषी स्वाप्नं यथोत्थाय तिरोदधानम् ॥३२॥
यदि स्म पश्यति- if at all sees
असत्-इन्द्रिय-अर्थम् the false senses' objects, नाना-अनुमानेन विरुद्धम्-अन्यत् by various inferences, other than the Self, न मन्यते वस्तुतया does not accept, in fact, मनीषी स्वाप्नम् the wise, in dream, यथा-उत्थाय तिरोदधानम् just as, on awakening vanished If at all, the wise man by various inferences, does see the false sense objects, other than the Self, he does not accept them, in fact, like the dream object which vanishes on awakening.


पूर्वं गृहीतं गुणकर्मचित्रमज्ञानमात्मन्यविविक्तमङ्ग ।
निवर्तते तत् पुनरीक्षयैव न गृह्यते नापि विसृज्य आत्मा ॥३३॥
पूर्वम् गृहीतम् गुण-कर्म-चित्रम्- formerly understood the Gunas' actions various,
अज्ञानम्-आत्मनि-अविविक्तम्- in the ignorant Self, non distinct, अङ्ग निवर्तते तत् O Dear! Disappears that, पुन:-ईक्षया-एव न गृह्यते again by judgement, only is not accepted, न-अपि विसृज्य आत्मा not also is rejected the Self O Dear! The actions of the Gunas which were formerly understood as non-distinct from the Self, by the ignorant, that now disappears, again by judgement with the Self knowledge. Self as such, is not accepted nor is rejected.


यथा हि भानोरुदयो नृचक्षुषां तमो निहन्यान्न तु सद् विधत्ते ।
एवं समीक्षा निपुणा सती मे हन्यात्तमिस्रं पुरुषस्य बुद्धे: ॥३४॥
यथा हि भानो:-उदय: just as the Sun's arising
नृ-चक्षुषाम् तम: निहन्यात्- of human eyes darkness expels, न तु सद् विधत्ते not indeed a true object creates, एवम् समीक्षा निपुणा सती so also, awareness firm being, मे हन्यात्-तमिस्रम् in Me, may expel darkness, पुरुषस्य बुद्धे: of a man's mind Just as the rising of the Sun dispels the darkness screening the human eyes, but does not create anything new, so also, firm conviction in Me expels the darkness of a man's mind.


एष स्वयंज्योतिरजोऽप्रमेयो महानुभूति: सकलानुभूति: ।
एकोऽद्वितीयो वचसां विरामे येनेषिता वागसवश्चरन्ति ॥३५॥
एष: स्वयम्-ज्योति:-अज:-अप्रमेय: it is self-luminous, Birthless, beyond proof,
महा-अनुभूति: सकल-अनुभूति: great experience, comprising of all experiences, एक:-अद्वितीय: वचसाम् विरामे One without a second, as speech halts, येन-ईषिता वाक्-असव:-चरन्ति by which prompted, speech and senses act This conviction in Me, is Self-luminous, beyond birth and death, and beyond proof. It is One without a second, a great experience comprising of all experiences. Speech ceases in describing it, and by its prompting only speech and senses come into action.


एतावानात्मसंमोहो यद् विकल्पस्तु केवले ।
आत्मन्नृते स्वमात्मानमवलम्बो न यस्य हि ॥३६॥
एतावान्-आत्म-संमोह: this much is the minds delusion
यत् विकल्प:-तु केवले that differences indeed in The Absolute, आत्मन्-ऋते स्वम्-आत्मानम्- O Dear Uddhava! Besides own Self अवलम्ब: न यस्य हि basis is not of which (delusion) indeed O Dear Uddhava! This much is the delusion of the mind that it has the notion of differences in the Absolute. Besides ones own self, there is no basis for this delusion.


यन्नामाकृतिभिर्ग्राह्यं पञ्चवर्णमबाधितम् ।
व्यर्थेनाप्यर्थवादोऽयं द्वयं पण्डितमानिनाम् ॥३७॥
यत्-नाम-आकृतिभि:-ग्राह्यम् that which by names and forms are grasped,
पञ्च-वर्णम्-अबाधितम् of the five elements are irrefutable, व्यर्थेन-अपि-अर्थ-वाद:-अयम् baseless only supporting speech is this, द्वयम् पण्डित-मानिनाम् of the duality of Pundit posing (people) People who pose as Pundits, establish the duality by saying that the objects formed by the five elements, which are grasped by their names and forms are irrefutable. This is baseless and meaningless talk.


योगिनोऽपक्वयोगस्य युञ्जत: काय उत्थितै: ।
उपसर्गैर्विहन्येत तत्रायं विहितो विधि: ॥३८॥
योगिन:-अपक्व-योगस्य of a Yogi, of imperfect in Yoga
युञ्जत: काय उत्थितै: engaged, in the body appearing उपसर्गै:-विहन्येत by calamities, is dead, तत्र-अयम् विहित: विधि: there, this is prescribed the remedy If a Yogi, imperfect in Yoga, is practicing Yoga, is faced by some calamity in the body, and so dies, then this remedy is prescribed.


योगधारणया कांश्चिदासनैर्धारणान्वितै: ।
तपोमन्त्रौषधै: कांश्चिदुपसर्गान् विनिर्दहेत् ॥३९॥
योग-धारणया कांश्चित्- by Yoga methods some,
आसनै:-धारणान्वितै: by postures with concentration enjoined, तप:-मन्त्र-औषधै: कांश्चित्- by askesis, Mantras, drugs, some, उपसर्गान् विनिर्दहेत् the calamities may burn away One may burn away the problems, some of them by the methods of Yoga, others by postures enjoined with concentration, others with Mantras and drugs.


कांश्चिन्ममानुध्यानेन नामसङ्कीर्तनादिभि: ।
योगेश्वरानुवृत्त्या वा हन्यादशुभदाञ्छनै: ॥४०॥
कांश्चित्-मम-अनुध्यानेन some by Me meditating on,
नाम-सङ्कीर्तन-आदिभि: by names chanting and others, योग-ईश्वर-अनुवृत्त्या वा by Yoga masters following, or, हन्यात्-अशुभदान्-शनै: may kill, evil result givers, gradually One may kill some obstacles, which give evil results, by meditating on Me, by loudly chanting My names, and by following the ways of the masters of Yoga.


केचिद् देहमिमं धीरा: सुकल्पं वयसि स्थिरम् ।
विधाय विविधोपायैरथ युञ्जन्ति सिद्धये ॥४१॥
केचिद् देहम्-इमम् धीरा: some (people) body this controlled,
सुकल्पम् वयसि स्थिरम् well strengthened, in age steady, विधाय विविध-उपायै:-अथ taking on various means then युञ्जन्ति सिद्धये get engaged in mystic powers Some people, with their senses controlled, are strong in body, and steady in age, take on various practices, and become adapt in mystic powers.


न हि तत् कुशलादृत्यं तदायासो ह्यपार्थक: ।
अन्तवत्त्वाच्छरीरस्य फलस्येव वनस्पते: ॥४२॥
न हि तत् कुशल-आदृत्यम् not indeed that by the wise is appreciated
तत्-आयास: हि-अपार्थक: that effort itself is meaningless अन्तवत्त्वात्-शरीरस्य eventually, of the body फलस्येव वनस्पते: fruit of the tree The wise however do not appreciate such effort, which is meaningless, because, eventually, the body is the fruit of a tree which ripens and falls off.


योगं निषेवतो नित्यं कायश्चेत् कल्पतामियात् ।
तच्छ्रद्दध्यान्न मतिमान् योगमुत्सृज्य मत्पर: ॥४३॥
योगम् निषेवत: नित्यम् Yoga practicing every day,
काय:-चेत् कल्पताम्-इयात् body if fitness gains, तत्-श्रद्दध्यात्-न मतिमान् that may consider not the wise, योगम्-उत्सृज्य मत्पर: Yoga discontinuing, Me be devoted to If by practicing Yoga everyday, a person gains fitness of body, the wise person should not consider that to be much, and discontinuing Yoga should be devoted to Me.


योगचर्यामिमां योगी विचरन् मदपाश्रय: ।
नान्तरायैर्विहन्येत नि:स्पृह: स्वसुखानुभू: ॥४४॥
योग-चर्याम्-इमाम् योगी the Yoga practice, this, a Yogi,
विचरन् मत्-अपाश्रय: following, on Me dependent, न-अन्तरायै:-विहन्येत not by obstacles is overpowered, नि:स्पृह: स्व-सुख-अनुभू: unattached, in own bliss revelling A Yogi, who carries on the Yoga practices, even as he is dependent on Me, he is not overpowered by any obstacles, rather, he revels in his own bliss of Self-realization.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे अष्टाविंश: अध्याय: ॥२८॥
Thus ends the twenty-eighth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.