श्रीमद्भागवतमहापुराणम् तृतीय स्कन्ध: अथ पञ्चविंशोऽध्याय: शौनक उवाच - Shaunaka said - कपिलस्तत्त्वसंख्याता भगवानात्ममायया ।
जात: स्वयमज: साक्षादात्मप्रज्ञप्तये नृणाम् ॥१॥
कपिल:-तत्त्व-संख्याता Kapila, of the 25 principles the expounder
भगवान्-आत्म-मायया The Lord, by His own Maayaa, जात: स्वयम्-अज: साक्षात्- was born, (though) Himself birth less, Himself आत्म-प्रज्ञप्तये नृणाम् self knowledge (to teach), to the people The Lord Naaraayana was born as Kapil, as the expounder of the 25 basic principles of nature. Though He is birthless, He was born by His own Maayaa, because He Himself wanted to teach humanity the knowledge of the self.


न ह्यस्य वर्ष्मण: पुंसां वरिम्ण: सर्वयोगिनाम् ।
विश्रुतौ श्रुतदेवस्य भूरि तृप्यन्ति मेऽसव: ॥२॥
न हि-अस्य वर्ष्मण: पुंसाम् not indeed of this, supreme of the men
वरिम्ण: सर्व-योगिनाम् and foremost of all sages विश्रुतौ श्रुत-देवस्य hearing, having heard glory of The Lord भूरि तृप्यन्ति मे-असव: very sated my senses Although I have heard the glories of the Lord, my senses are not sated by hearing again and again the glories of this supreme of men and the foremost of all sages, Kapil.


यद्यद्विधत्ते भगवान् स्वच्छन्दात्माऽऽत्ममायया ।
तानि मे श्रद्दधानस्य कीर्तन्यान्यनुकीर्तय ॥३॥
यत्-यत्-विधत्ते भगवान् all that (which) assumes The Lord
स्वच्छन्द-आत्मा-आत्म-मायया the free willed Self, by His Maayaa तानि मे श्रद्दधानस्य those to me, full of reverence कीर्तन्यानि-अनुकीर्तय (all) worth narrating do narrate The free willed Self, The Lord assumes many a form by His own Maayaa. All of which are worth narrating. Do narrate them to me, full of reverence as I am.


सूत उवाच - Soota said - द्वैपायनसखस्त्वेवं मैत्रेयो भगवांस्तथा ।
प्राहेदं विदुरं प्रीत आन्वीक्षिक्यां प्रचोदित: ॥४॥
द्वैपायन-सख:-तु-एवम् Veda Vyaasa's friend, also like this
मैत्रेय: भगवान्-तथा Maitreya the worshipful and प्राह-इदम् विदुरम् प्रीत: said this to Vidura, with delight आन्वीक्षिक्याम् प्रचोदित: the knowledge of the fundamental principles, when asked Veda Vyaasa's friend, the worshipful Maitreya also, likewise, told about this knowledge of the fundamental principles, to Vidura, when he was asked about it, by Vidura.


मैत्रेय उवाच - Maitreya said - पितरि प्रस्थितेऽरण्यं मातु: प्रियचिकीर्षया ।
तस्मिन् बिन्दुसरेऽवात्सीद्भगवान् कपिल: किल ॥५॥
पितरि प्रस्थिते-अरण्यम् after father's departing to forest
मातु: प्रिय-चिकीर्षया of mother well wishing तस्मिन् बिन्दु-सरे-अवात्सीत्- in that Bindu lake (hermitage) stayed on भगवान् कपिल: किल The Lord Kapila then After Kapila's father Kardama had departed for the forest, He, The Lord Kapil, stayed on in the same hermitage on the edge of Bindusarovara, for the pleasure of His mother.


तमासीनमकर्माणं तत्त्वग्रामाग्रदर्शनम् ।
स्वसुतं देवहूत्याह धातु: संस्मरती वच: ॥६॥
तम्-आसीनम्-अकर्माणम् him sitting, non-active
तत्त्व-ग्राम-अग्र-दर्शनम् the fundamental principles' group, beyond seeing स्व-सुतम् देवहूती-आह to own son, Devahooti said धातु: संस्मरती वच: of Brahmaa's remembering words Devahootee saw her own son Kapila, who could see beyond the fundamental principles, sitting leasurely. Remembering Brahmaa's words, she said to Him.


देवहूति: उवाच - Devahooti said - निर्विष्णा नितराम् भूमन् असद् इन्द्रिय तर्षणात् ।
येन सम्भाव्यमानेन प्रपन्ना अन्धम् तम: प्रभो! ॥७॥
निर्विष्णा नितराम् भूमन् exhausted entirely, O Perfect One!
असत् इन्द्रिय तर्षणात् the wicked senses by gratifying येन सम्भाव्यमानेन by which trying to satiate प्रपन्ना अन्धम् तम: have fallen in blind darkness प्रभो O Lord! O Perfect One! I am entirely eshausted of gratifying the wicked senses. O Lord! In trying to satiate them, I have fallen into blinding darkness of ignorance.


तस्य त्वं तमसोऽन्धस्य दुष्पारस्याद्य पारगम् ।
सच्चक्षुर्जन्मनामन्ते लब्धं मे त्वदनुग्रहात् ॥८॥
तस्य त्वम् तम:-अन्धस्य of that, You, darkness blinded
दुष्पारस्य-अद्य पारगम् difficult to penetrate, today, through going सत्-चक्षु:-जन्मनाम्-अन्ते an excellent eye of (numerous) births' end लब्धम् मे त्वत्-अनुग्रहात् attained by me, by Your grace The blinding darkness, which is difficult to penetrate through, today I have attained that excellent eye in You which will take me through it. By Your grace also, this is going to be the end of my circle of births.


य आद्यो भगवान् पुंसामीश्वरो वै भवान् किल ।
लोकस्य तमसान्धस्य चक्षु: सूर्य इवोदित: ॥९॥
य: आद्य: भगवान् पुंसाम्- Who The Prime Lord, of the beings
ईश्वर: वै भवान् किल Ruler, only you indeed लोकस्य तमसा-अन्धस्य of the world, by (ignorance) darkness blinded चक्षु: सूर्य: इव-उदित: eyes the Sun like (have) arisen You, indeed are The Prime Person, Who is the Ruler of all the beings. You have arisen like the Sun to the ignorance darkness blinded world, as its eyes.


अथ मे देव सम्मोहमपाक्रष्टुं त्वमर्हसि ।
योऽवग्रहोऽहंममेतीत्येतस्मिन् योजितस्त्वया ॥१०॥
अथ मे देव सम्मोहम्- now, My Lord! delusion
अपाक्रष्टुम् त्वम्-अर्हसि to dispel, You are capable य:-अवग्रह:-अहम्-मम-इति- that (which) illusion, me, mine such इति-तस्मिन् योजित:-त्वया like this in that (body), is inspired by You Now, My Lord! This delusion of mine, you only can dispel. As, that illusion of me and mine in the body and world, is inspired by You.


त्वं त्वा गताहं शरणं शरण्यं स्वभृत्यसंसारतरो: कुठारम् ।
जिज्ञासयाहं प्रकृते: पूरुषस्य नमामि सद्धर्मविदां वरिष्ठम् ॥११॥
त्वम् त्वा गता-अहम् that you approached have I
शरणम् शरण्यम् protection (seek) O Protection provider! स्व-भृत्य-संसार- of own devotees, the worldly तरो: कुठारम् tree's axe (like) जिज्ञासया-अहम् by inquisitiveness, I प्रकृते: पूरुषस्य नमामि of Prakriti and Purusha, I bow (to you) सत्-धर्म-विदाम् वरिष्ठम् O The foremost knower of the highest religion O Protection Provider! I have approached you and seek your protection.You are the foremost of the knower of the highest religion, and also an axe for the worldly tree of you devotees. As I am eager to know about the true nature of Prakriti and Purusha, I bow down to you to instruct me in the same.


मैत्रेय उवाच - Maitreya said - इति स्वमातुर्निरवद्यमीप्सितं निशम्य पुंसामपवर्गवर्धनम् ।
धियाभिनन्द्यात्मवतां सतां गतिर्बभाष ईषत्स्मितशोभितानन: ॥१२॥
इति स्व-मातु:- this own mother's
निरवद्यम्-ईप्सितम् निशम्य innocent desire, hearing पुंसाम्-अपवर्ग-वर्धनम् the people's liberation generating धिया-अभिनन्द्य- by heart welcoming आत्मवताम् सताम् गति:- of the realised sages' goal बभाष ईषत्-स्मित- said softly smiling शोभित-आनन: and beaming face Kapila heard the innocent desire of his mother, which was, in a way, to generate the desire of liberation in people. He, the goal of the realised sages, then spoke to her with a soft smile and a beaming face.


श्रीभगवान् उवाच - The Lord said - योग आध्यात्मिक: पुंसां मतो नि:श्रेयसाय मे ।
अत्यन्तोपरतिर्यत्र दु:खस्य च सुखस्य च ॥१३॥
योग: आध्यात्मिक: पुंसाम् yoga with spirituality, for the people,
मत: नि:श्रेयसाय मे in opinion, for highest benefit, my अत्यन्त-उपरति:-यत्र absolute cessation where दु:खस्य च सुखस्य च is of sorrow and joy In my opinion, yoga with spirituality is of the highest benfit for the people, whereby there is absolute cessation of joy and sorrow.


तमिमं ते प्रवक्ष्यामि यमवोचं पुरानघे ।
ऋषीणां श्रोतुकामानां योगं सर्वाङ्गनैपुणम् ॥१४॥
तम्-इमम् ते प्रवक्ष्यामि that this, to you explain
यम्-अवोचम् पुरा-अनघे which I told first, O Virtuous Lady! ऋषीणाम् श्रोतु-कामानाम् to the sages, willing to hear योगम् सर्व-अङ्ग-नैपुणम् the yoga all limbs perfect O Virtuous Lady! I will explain the yoga which is perfect in all its limbs and about which, the sages were willing to hear about in the past.


चेत: खल्वस्य बन्धाय मुक्तये चात्मनो मतम् ।
गुणेषु सक्तं बन्धाय रतं वा पुंसि मुक्तये ॥१५॥
चेत: खलु-अस्य बन्धाय mind alone its bondage
मुक्तये च-आत्मन: मतम् for liberation and being's, is said to be गुणेषु सक्तम् बन्धाय in the three gunas attached, is for bondage रतम् वा पुंसि मुक्तये attachment or to the Supreme Person, is for liberation It is held that mind alone is responsible for a being's bondage or liberation. If a person's mind is attached to the three gunas and hence to the senses, it results in bondage, and if it has attachment to the Supreme Person, it results in liberation.


अहंममाभिमानोत्थै: कामलोभादिभिर्मलै: ।
वीतं यदा मन: शुद्धमदु:खमसुखं समम् ॥१६॥
अहम्-मम-अभिमान-उत्थै: me, mine, by egocentric raised
काम-लोभ-आदिभि:-मलै: desires and lust, and other impurities वीतम् यदा मन: शुद्धम्- purged when, mind is pure अदु:खम्-असुखम् समम् sorrow less joyless indifferent By the egocentric sense of I and mine, lust and desires and other impurities arise, which, when purged of, the mind becomes pure and indifferent and becomes sorrowless and joyless.


तदा पुरुष आत्मानं केवलं प्रकृते: परम् ।
निरन्तरं स्वयंज्योतिरणिमानमखण्डितम् ॥१७॥
तदा पुरुष: आत्मानम् the being (Jeeva) (then), the self
केवलम् प्रकृते: परम् alone, of Prakriti beyond निरन्तरम् स्वयम्-ज्योति:- unobstructed, self effulgent अणिमानम्-अखण्डितम् subtle, undividable Then the being sees the self, which is, one, beyond Prakriti, unobstructed, self effulgent, subtle, undivisable,….


ज्ञानवैराग्ययुक्तेन भक्तियुक्तेन चात्मना ।
परिपश्यत्युदासीनं प्रकृतिं च हतौजसम् ॥१८॥
ज्ञान-वैराग्य-युक्तेन knowledge dispassion equipped with
भक्ति-युक्तेन च-आत्मना devotion equipped with, and the Supreme Soul परिपश्यति-उदासीनम् he sees, indifferent प्रकृतिम् च हत-औजसम् and Prakriti reduced in strength Equipped with knowledge, dispassion and devotion, the being sees the Supreme Soul as indifferent and Prakriti reduced in strength.


न युज्यमानया भक्त्या भगवत्यखिलात्मनि ।
सदृशोऽस्ति शिव: पन्था योगिनां ब्रह्मसिद्धये ॥१९॥
न युज्यमानया भक्त्या not directed by devotion
भगवति-अखिल-आत्मनि in The Lord, the Universal Soul सदृश:-अस्ति शिव: पन्था: like is there, beneficial paths योगिनाम् ब्रह्म-सिद्धये for the yogis, for Brahma to achieve For the Yogis aspiring to achieve Brahman, The Lord, The Universal Soul, there is no other beneficial path other than direct by devotion.


प्रसङ्गमजरं पाशमात्मन: कवयो विदु: ।
स एव साधुषु कृतो मोक्षद्वारमपावृतम् ॥२०॥
प्रसङ्गम्-अजरम् पाशम्- attachment, is non-yielding bondage
आत्मन: कवय: विदु: for a person, the wise say स: एव साधुषु कृत: that itself, towards saints done मोक्ष-द्वारम्-अपावृतम् liberation door open (becomes) Attachment is non-yielding bondage for a person, that is what the wise men say. The same attachment when directed towards saints become open doors for liberation.


तितिक्षव: कारुणिका: सुहृद: सर्वदेहिनाम् ।
अजातशत्रव: शान्ता: साधव: साधुभूषणा: ॥२१॥
तितिक्षव: कारुणिका: forgiving, compassionate
सुहृद: सर्व-देहिनाम् friendly of all beings अजात-शत्रव: शान्ता: (of whose) unborn are enemies, peaceful साधव: साधु-भूषणा: saints are saints' ornaments Saints are forgiving, compassionate, friendly to all beings, inimical to none, peaceful and their saintliness is their ornament.


मय्यनन्येन भावेन भक्तिं कुर्वन्ति ये दृढाम् ।
मत्कृते त्यक्तकर्माणस्त्यक्तस्वजनबान्धवा: ॥२२॥
मयि-अनन्येन भावेन in Me, with unwavering mind
भक्तिम् कुर्वन्ति ये दृढाम् devotion practice, those who, intense मत्-कृते त्यक्त-कर्माण:- for My sake, give up actions त्यक्त-स्वजन-बान्धवा: and give up relatives and friends Those who with an unwavering mind practice intense devotion in Me, they abondon their obligatory duties for My sake, and also give up their relatives and friends for My sake,….


मदाश्रया: कथा मृष्टा: शृण्वन्ति कथयन्ति च ।
तपन्ति विविधास्तापा नैतान्मद्गतचेतस: ॥२३॥
मत्-आश्रया: कथा मृष्टा: to me pertaining stories delightful
शृण्वन्ति कथयन्ति च hear and speak of तपन्ति विविधा:-तापा: torment various afflictions न-एतान्-मद्-गत-चेतस: not them, in Me devoted minds Those whose minds are fixed in Me, and who hear and relate delightful stories related to Me, thay are not tormented by various kinds of worldly afflictions.


त एते साधव: साध्वि सर्वसङ्गविवर्जिता: ।
सङ्गस्तेष्वथ ते प्रार्थ्य: सङ्गदोषहरा हि ते ॥२४॥
ते एते साधव: साध्वि those these saints, O Virtuous Lady!
सर्व-सङ्ग-विवर्जिता: are of all attachments free सङ्ग:-तेषु-अथ ते प्रार्थ्य: association with them, now yours is desired सङ्ग-दोष-हरा: हि ते attachments' bad effects repellers indeed are they O Virtuous Lady! Such saints like them, are free of all attachments. Now it is desired of you to be associated with them. These saints are reppellers of the negative effects of attachments.


सतां प्रसङ्गान्मम वीर्य संविदो भवन्ति हृत्कर्णरसायना: कथा: ।
तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥२५॥
सताम् प्रसङ्गात्-मम वीर्य by saints' company, My powers'
संविद: भवन्ति हृत्- knowledge is possible for the heart कर्ण-रसायना: कथा: and for ears tonics are the stories तत्-जोषणात्-आशु- by their love, soon अपवर्ग-वर्त्मनि श्रद्धा रति:- on the liberation path, reverence, liking भक्ति:-अनुक्रमिष्यति and devotion serially increase By the company of the saints, the knowledge of My powers and glory is possible. Whereas, by hearing the stories, which are elixirs for the heart and ears, reverence, love and devotion increases, step by step.


भक्त्या पुमाञ्जातविराग ऐन्द्रियाद् दृष्टश्रुतान्मद्रचनानुचिन्तया ।
चित्तस्य यत्तो ग्रहणे योगयुक्तो यतिष्यते ऋजुभिर्योगमार्गै: ॥२६॥
भक्त्या पुमान्-जात-विराग: by devotion, man develops dispassion
ऐन्द्रियात् दृष्ट-श्रुतात्- from sense pleasures of this and the other world मत्-रचना-अनुचिन्तया on My creations contemplating चित्तस्य यत्त: ग्रहणे mind, endeavouring to subdue योग-युक्त: यतिष्यते in yoga engaged diligently ऋजुभि:-र्योग-मार्गै: by easy yoga methods Man, by devotion, develops dispassion for pleasures of the senses, of this and the other world. By contemplating on the stories of My creation, he endeavours to subdue his mind and engages himself in yoga by diligently following simple methods of yoga.


असेवयायं प्रकृतेर्गुणानां ज्ञानेन वैराग्यविजृम्भितेन ।
योगेन मय्यर्पितया च भक्त्या मां प्रत्यगात्मानमिहावरुन्धे ॥२७॥
असेवया-अयम् प्रकृते:-गुणानाम् by not entertaining, he, of Prakriti's Gunas (generated)
ज्ञानेन वैराग्य-विजृम्भितेन by wisdom and dispassion filled योगेन मयि-अर्पितया by yoga in Me directed च भक्त्या माम् by devotion in Me प्रत्यक्-आत्मानम्- the All-pervading Self इह-अवरुन्धे here (in this world) attains Thus, he who does not entertain the Prakriti generated Gunas products, by wisdom supported by full dispassion, and by yoga, directing devotion to Me, the All-pervading, Me, attains, in this world itself.


देवहूति: उवाच - Devahooti said - काचित्त्वय्युचिता भक्ति: कीदृशी मम गोचरा ।
यया पदं ते निर्वाणमञ्जसान्वाश्नवा अहम् ॥२८॥
काचित्-त्वयि-उचिता भक्ति: which is, in You proper devotion
कीदृशी मम गोचरा which one is for me ( to practice) proper यया पदम् ते निर्वाणम्- by which, Being Your liberating अञ्जसा-अन्वाश्नवा अहम् easily achieve I Which kind of devotion is proper to be directed towards You, and which type is fit for me to prcatice? The practice of which will easily make me attain Your Liberating Being.


यो योगो भगवद्बाणो निर्वाणात्मंस्त्वयोदित: ।
कीदृश: कति चाङ्गानि यतस्तत्त्वावबोधनम् ॥२९॥
य: योग: भगवत्-बाण: (that) which yoga, (for achieving) The Lord is an arrow
निर्वाण-आत्मन्-त्वया-उदित: liberation personified, by You referred कीदृश: कति च-अङ्गानि of what nature, and how many divisions यत:-तत्त्व-अवबोधनम् by which The Truth is realized Which is the yoga, which like an arrow makes one target the achivement of The Lord, The Embodied Liberation? What is its nature and how many divisions does it have, by which Truth can be realized?


तदेतन्मे विजानीहि यथाहं मन्दधीर्हरे ।
सुखं बुद्ध्येय दुर्बोधं योषा भवदनुग्रहात् ॥३०॥
तत्-एतत्-मे विजानीहि that this to me explain
यथा-अहम् मन्द-धी:-हरे so that I, dim witted, O Hari! सुखम् बुद्ध्येय दुर्बोधम् easily may understand the difficult योषा भवत्-अनुग्रहात् female, by Your grace O Hari! Do explain in such a way that, this difficult process, I may easily understand, by Your grace. A dim witted woman that I am.


मैत्रेय उवाच - Maitreya said - विदित्वार्थं कपिलो मातुरित्थं जातस्नेहो यत्र तन्वाभिजात: ।
तत्त्वाम्नायं यत्प्रवदन्ति सांख्यं प्रोवाच वै भक्तिवितानयोगम् ॥३१॥
विदित्वा-अर्थम् कपिल: learning of the purpose, Kapila
मातु:-इत्थम् जात-स्नेह: mother's such, filled with love यत्र तन्वा-अभिजात: (from) where body was born तत्त्व-आम्नायम् यत्-प्रवदन्ति the (primary) principles explaining, which (they) call सांख्यम् प्रोवाच वै Saankhya, expounded as also भक्ति-वितान-योगम् devotion inspiring yoga Kapila, learning of mothers such purpose, was filled with love for her, the body from which He had taken birth. He then expounded for her the philosophy called Sankhya, which explains the primary principles of Prakriti, Purusha etc, and also the yoga which inspires devotion.


श्री भगवान् उवाच - The Lord said - देवानां गुणलिङ्गानामानुश्रविककर्मणाम् ।
सत्त्व एवैकमनसो वृत्ति: स्वाभाविकी तु या ॥३२॥
देवानाम् गुण-लिङ्गानाम्- of the senses, of the gunas' (nature) revealing
अनुश्रविक-कर्मणाम् in Vedic activities सत्त्व एव-एक-मनस: pertaining to Sattva ( Lord) alone, of the single minded वृत्ति: स्वाभाविकी तु या inclination is natural indeed, which A single minded persons senses, which reveal the nature of the Gunas, and which are engaged in Vedic activities pertaining to the One Sattva, Truth, alone, is its natural inclination, which,…


अनिमित्ता भागवती भक्ति: सिद्धेर्गरीयसी।
जरयत्याशु या कोशं निगीर्णमनलो यथा ॥३३॥
अनिमित्ता भागवती भक्ति: purposeless, Lord's devotion
सिद्धे:-गरीयसी from liberation is supreme जरयति-आशु या कोशम् burns fast, which the subtle body निगीर्णम्-अनल: यथा swallowed (food) fire like Devotion to The Lord, which is without a purpose, is superior to liberation, because it burns the subtle body hastily, just as fire burns (or digests) the swallowed food.


नैकात्मतां मे स्पृहयन्ति केचिन्मत्पादसेवाभिरता मदीहा: ।
येऽन्योन्यतो भागवता: प्रसज्य सभाजयन्ते मम पौरुषाणि ॥३४॥
न-एकात्मताम् मे not absorption to Me
स्पृहयन्ति केचित्- crave for, some मत्-पाद-सेवा- (who) My feet's' service अभिरता: मत्-ईहा: engaged in, Me wishes fulfil ये-अन्योन्यत: who with each other भागवता: प्रसज्य devotees coming together सभाजयन्ते मम पौरुषाणि relate and sing My exploits There are some devotees who do not even crave to be absorped in Me. They are ever engaged the service of My feet, and fulfilling My wishes. Such devotees, they get together and sing and relate My exploits.


पश्यन्ति ते मे रुचिराण्यम्ब सन्त: प्रसन्नवक्त्रारुणलोचनानि ।
रूपाणि दिव्यानि वरप्रदानि साकं वाचं स्पृहणीयां वदन्ति ॥३५॥
पश्यन्ति ते मे रुचिराणि- see they, My charming
अम्ब सन्त: प्रसन्न-वक्त्र- O Mother! the saints smiling face अरुण-लोचनानि reddish eyes रूपाणि दिव्यानि beauty divine वर-प्रदानि साकम् वाचम् boons conferring, with (Me) talks स्पृहणीयाम् वदन्ति coveted speak O Mother! Those saints, see my charming face, having a smile and red eyes, and divine forms, which are boon conferring, and speak the desired talks, which is coveted by saints.


तैर्दर्शनीयावयवैरुदारविलासहासेक्षितवामसूक्तै: ।
हतात्मनो हृतप्राणांश्च भक्तिरनिच्छतो मे गतिमण्वीं प्रयुङ्क्ते ॥३६॥
तै:-दर्शनीय-अवयवै:- by them the attractive limbs
उदार-विलास-हास- great playful smiles ईक्षित-वाम-सूक्तै: and glances and endearing speech हत-आत्मन: हृत-प्राणान्- captivated mind, lost senses च भक्ति:-अनिच्छत: and devotion, not seeking मे गतिम्-अण्वीम् प्रयुङ्क्ते My abode subtle acquire They, by having got to see My attractive limbs, great playful smiles, and glances, and hearing My endearing speech, lose their senses, their minds are captivated, and even though they do not seek, by their devotion to Me, they acquire a place in My subtle Abode.


अथो विभूतिं मम मायाविनस्तामैश्वर्यमष्टाङ्गमनुप्रवृत्तम् ।
श्रियं भागवतीं वास्पृहयन्ति भद्रां परस्य मे तेऽश्नुवते तु लोके ॥३७॥
अथ: विभूतिम् मम मायाविन:- then, the wealth of Mine, The Lord of Maayaa
ताम्-ऐश्वर्यम्- that splendour अष्टाङ्गम्-अनुप्रवृत्तम् with eight (powers) accompanied श्रियम् भागवतीम् the wealth and splendour of The Lord वा-अस्पृहयन्ति भद्राम् though seek not, full of blessings परस्य मे of the Supreme Me ते-अश्नुवते तु लोके they enjoy indeed, in that realm Then, even though they do not seek, My, The Lord of Maayaa, the wealth or splendour, which is accompanied by the eight supernatural powers, or the wealth and splendour of Me The Supreme, which is full of blessing, yet they do enjoy it in that realm of Mine.


न कर्हिचिन्मत्परा: शान्तरूपे नङ्क्ष्यन्ति नो मेऽनिमिषो लेढि हेति: ।
येषामहं प्रिय आत्मा सुतश्च सखा गुरु: सुहृदो दैवमिष्टम् ॥३८॥
न कर्हिचित्-मत्परा: not ever, to Me attached,
शान्त-रूपे नङ्क्ष्यन्ति in the peaceful (realm) is destroyed नो मे-अनिमिष: लेढि हेति: nor does My Time, cuts, the weapon येषाम्-अहम् प्रिय आत्मा those, for whom I am the dear soul, सुत:-च सखा गुरु: son and friend, preceptor सुहृद: दैवम्-इष्टम् and kith and kin and deity chosen In that peaceful realm of Mine, the one who is attached to Me, is never ever destroyed. My weapon Time also cannot cut the one for whom I am the dear soul, the son, the friend, the preceptor, the kith and kin and the chosen diety.


इमं लोकं तथैवामुमात्मानमुभयायिनम् ।
आत्मानमनु ये चेह ये राय: पशवो गृहा: ॥३९॥
इमम् लोकम् तथा-एव- this world, likewise also
अमुम-आत्मानम्- this subtle body उभयायिनम् आत्मानम्- in both travelling, ones own अनु ये च-इह relatives who and here (in this world) ये राय: पशव: गृहा: those wealth's, cattle and houses (Renouncing) this world, in the same manner, this subtle body, which travelles in both the worlds, ones own relatives, who are here in this world, the wealth, like cattle and houses,…


विसृज्य सर्वानन्यांश्च मामेवं विश्वतोमुखम् ।
भजन्त्यनन्यया भक्त्या तान्मृत्योरति पारये ॥४०॥
विसृज्य सर्वान्-अन्यान्-च renouncing all, and others also
माम्-एवम् विश्वत:-मुखम् Me alone, everywhere present (realising) भजन्ति-अनन्यया भक्त्या worship by undeterred devotion तान्-मृत्यो:-अति पारये them, death's beyond (I) take Those who renounce all this, and other things also, and realising Me alone to be present everywhere, worship Me with undeterred devotion, them, I take beyond death, once for all.


नान्यत्र मद्भगवत: प्रधानपुरुषेश्वरात् ।
आत्मन: सर्वभूतानां भयं तीव्रं निवर्तते ॥४१॥
न-अन्यत्र मत्-भगवत: not anywhere else, other than Me The Lord
प्रधान पुरुष-ईश्वरात् Primary Person The God आत्मन: सर्व-भूतानाम् of one-self, (and) of all beings भयम् तीव्रम् निवर्तते fear terrible (is) vanquished The terrible fear of one-self or of all beings, can nowhere be vanquished other than by Me The Lord, The Primary Person, The God.


मद्भयाद्वाति वातोऽयं सूर्यस्तपति मद्भयात् ।
वर्षतीन्द्रो दहत्यग्निर्मृत्युश्चरति मद्भयात् ॥४२॥
मत्-भयात्-वाति me fearing blows
वात:-अयम् wind this सूर्य:-तपति Sun shines मत्-भयात् me fearing वर्षति-इन्द्र: rains Indra दहति-अग्नि:- burns fire मृत्यु:-चरति Death works मत्-भयात् me fearing Because of My fear this wind blows, the Sun shines, Indra sends rain, the fire burns and Death takes its toll.


ज्ञान वैराग्ययुक्तेन भक्तियोगेन योगिन: ।
क्षेमाय पादमूलम् मे प्रविशन्त्यकुतोभयम् ॥४३॥
ज्ञान वैराग्य-युक्तेन with knowledge and dispassion accompanied by
भक्ति-योगेन योगिन: by devotion engaged, the Yogis क्षेमाय पाद-मूलम् मे for welfare, the feet's soles, Mine प्रविशन्ति-अकुत:-भयम् resort to, devoid of fear For their welfare, the Yogis along with knowledge and dispassion, engage themselves in devotion to the soles of My feet, which are dispeller of all fear.


एतावानेव लोकेऽस्मिन् पुंसां नि:श्रेयसोदय: ।
तीव्रेण भक्तियोगेन मनो मय्यर्पितं स्थिरम् ॥४४॥
एतावान्-एव लोके-अस्मिन् this alone (is), in world this
पुंसाम् नि:श्रेय-उदय: of the people, benefit raising तीव्रेण भक्ति-योगेन मन: by intense devotion, the mind मयि-अर्पितम् स्थिरम् in Me fixed and steady This alone is benefit entailing for the people that by intense devotion, fixing their minds on Me, they become steady, and so attain liberation.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेये पञ्चविंशोऽध्याय: समाप्त: ॥२५॥ Thus ends the twenty-fifth discourse, forming part of the 'Story of Lord Kapila' in Book Three of the great and glorious Bhaagavata-Puraana.