श्रीमद्भागवत महापुराणम् तृतीय स्कन्ध: अष्टविंश: अध्याय: श्री भगवान्-उवाच - The Lord said - योगस्य लक्षणं वक्ष्ये सबीजस्य नृपात्मजे ।
मनो येनैव विधिना प्रसन्नं याति सत्पथम् ॥१॥
योगस्य लक्षणम् वक्ष्ये of Yoga the characteristics, will say
सबीजस्य नृप-आत्मजे along with the chore, O Princess! मन: येन-एव विधिना mind, by which alone system प्रसन्नम् याति सत्-पथम् peaceful, takes to the truthful path (of God realization) O Princess! Now I will tell you the characteristics of Yoga along with its chore, by following which system alone, the mind is peaceful and takes to the truthful path of God realization.


स्वधर्माचरणं शक्त्या विधर्माच्च निवर्तनम् ।
दैवाल्लब्धेन सन्तोष आत्मविच्चरणार्चनम् ॥२॥
स्वधर्म-आचरणम् शक्त्या one's duties to carry out, with full ability
विधर्मात्-च निवर्तनम् from wrong activities and to refrain दैवात्-लब्धेन सन्तोष: by providence acquired, satisfied आत्मवित्-चरण-अर्चनम् one who has realized the self, (his) feet to worship One must perform ones duties to the full ability and must refrain from prohibited activities. One must be satisfied by what he acquiers by providence and must worship the feet of the person who has realized the self.


ग्राम्यधर्मनिवृत्तिश्च मोक्षधर्मरतिस्तथा ।
मितमेध्यादनं शश्वद्विविक्तक्षेमसेवनम् ॥३॥
ग्राम्य-धर्म-निवृत्ति:-च from ritualistic performances to give up and
मोक्ष-धर्म-रति:-तथा in the duties of self realization enjoyment and मितम्-एध्य-अदनम् less and pure food eating शश्वत्-विविक्त-क्षेम-सेवनम् always in secluded and safe (place) to live One must give up ritualistic performances, and enjoy the duties pertaining to self realization. One must eat pure food in small quantity and always live in a safe and secluded place.


अहिंसा सत्यमस्तेयं यावदर्थपरिग्रह: ।
ब्रह्मचर्यं तप: शौचं स्वाध्याय: पुरुषार्चनम् ॥४॥
अहिंसा सत्यम्-अस्तेयम् non-violent, truthful, non-stealing
यावत्-अर्थ-परिग्रह: till barest need possessions ब्रह्मचर्यम् तप: शौचम् abstain from sexual activities, practice austerities, and purity स्वाध्याय: पुरुष-अर्चनम् study the scriptures, The Lord to worship One must practice non-violence, truthfulness, non-stealing, have possessions for the barest needs, abstain from sexual activities, practice austerities and purity, study the scriptures and worship The Lord.


मौनं सदाऽऽसनजयस्थैर्यं प्राणजय: शनै: ।
प्रत्याहारश्चेन्द्रियाणां विषयान्मनसा हृदि ॥५॥
मौनम् सदा-आसन-जय (observing) silence, always, in postures perfection
स्थैर्यम् प्राण-जय: शनै: steadiness, control the breath gradually प्रत्याहार:-च-इन्द्रियाणाम् withdrawing, and from senses विषयात्-मनसा हृदि and objects, by mind into the heart By observing silence, and always practicing to perfect the posture, steadiness, controlling the breath gradually, withdrawing the senses from the sense objects and by the mind directing them to the heart.


स्वधिष्ण्यानामेकदेशे मनसा प्राणधारणम् ।
वैकुणठलीलाभिध्यानं समाधानं तथात्मन: ॥६॥
स्वधिष्ण्यानाम्-एक-देशे of all the places (in ones body), in one place
मनसा प्राण-धारणम् by mind, the vital air to fix वैकुणठ-लीला-अभिध्यान of The Lord's abodes, stories to contemplate upon समाधानम् तथा-आत्मन: to discipline and the mind To fix the vital air by the help of the mind, into one place, of the various places in ones body, to regularly contemplate on the stories of the abode of Lord Vishnu, Vaikuntha, and thus to discipline the mind.


एतैरन्यैश्च पथिभिर्मनो दुष्टमसत्पथम् ।
बुद्ध्या युञ्जीत शनकैर्जितप्राणो ह्यतन्द्रित: ॥७॥
एतै:-अन्यै:-च पथिभि:- by these and by other ways
मन: दुष्टम्-असत्-पथम् mind wicked from wrong paths बुद्ध्या युञ्जीत शनकै:- by reason applying gradually जित-प्राण: हि-अतन्द्रित: controlling the breath, in God, the diligent one The diligent one, by these and other methods, should withdraw the wicked mind from wrong ways and by apllying reason gradually control the breath and fix it on God.


शुचौ देशे प्रतिष्ठाप्य विजितासन आसनम् ।
तस्मिन् स्वस्ति समासीन ऋजुकाय: समभ्यसेत् ॥८॥
शुचौ देशे प्रतिष्ठाप्य in a pure spot placing
विजितासन आसनम् one who has controlled the postures, the seat तस्मिन् स्वस्ति समासीन on that with ease, well seated ऋजुकाय: समभ्यसेत् straight bodied, must practice A person who has learned to control the postures, should spread a seat of deer skin, Kusha grass or wool, in a pure clean spot and be well seated on it with ease and keeping his body erect, practice the control of breath.


प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकै: ।
प्रतिकूलेन वा चित्तं यथास्थिरमचञ्चलम् ॥९॥
प्राणस्य शोधयेत्-मार्गम् of the breath, (should) clear the passage
पूर-कुम्भक-रेचकै: by Poorak, Kumbhak and Rechaka (Praanaayam) प्रतिकूलेन वा चित्तम् or the opposite, the mind यथा-स्थिरम्-अचञ्चलम् by which (may be) steady, and undistracted The practitioner, to clear the passages of breath, should practice the methods of Praanaayaam, namely, Poorak, Kumbhak and Rechaka, or in the opposite sequence, so that the mind becomes steady and is not distracted.


मनोऽचिरात्स्याद्विरजं जितश्वासस्य योगिन: ।
वाय्वग्निभ्यां यथा लोहं ध्मातं त्यजति वै मलम् ॥१०॥
मन:-अचिरात्-स्यात्-विरजम् the mind soon becomes dirt-less
जित-श्वासस्य योगिन: of (the person) who has controlled the breath, the Yogi वायु-अग्निभ्याम् यथा लोहम् by air and fire just as iron ध्मातम् त्यजति वै मलम् forced, expels indeed (its) impurity The mind of the Yogi, who has controlled his breath, gets purified in no time, just as gold gets purified of its impurities by the force of air and fire.


प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषान् ।
प्रत्याहारेण संसर्गान्ध्यानेनानीश्वरान् गुणान् ॥११॥
प्राणायामै:-दहेत्-दोषान्- by Praanaayam, should burn the disorders (of the body)
धारणाभि:-च किल्बिषान् by concentration and the sins प्रत्याहारेण संसर्गान्- by withdrawing, the contact with sense objects ध्यानेन-अनीश्वरान् गुणान् by meditation, the non-godly (Prakriti's) gunas The seeker should, by Pranaayaama burn the disorders of the body, by concentration burn the sins, by withdrawing the senses from the sense objects should burn the contact of the senses, and by meditation should burn the non-Godly Prakriti's Gunas.


यदा मन: स्वं विरजं योगेन सुसमाहितम् ।
काष्ठां भगवतो ध्यायेत्स्वनासाग्रावलोकन: ॥१२॥
यदा मन: स्वम् विरजम् when the mind own purified
योगेन सुसमाहितम् by yoga and is well concentrated काष्ठाम् भगवत: ध्यायेत्- the form of The Lord (should) meditate upon स्व-नासाग्र-अवलोकन: on one's root of nose, fixed gaze When, by Yoga the mind is purified and well concentrated, one should meditate on the form of The Lord, with his gaze fixed on the root of his nose.


प्रसन्नवदनाम्भोजं पद्मगर्भारुणेक्षणम् ।
नीलोत्पलदलश्यामं शङ्खचक्रगदाधरम् ॥१३॥
प्रसन्न-वदन-अम्भोजम् of cheerful countenance, lotus (like)
पद्म-गर्भ-अरुण-ईक्षणम् lotus (bud's) inside (like), red eyes नील-उत्पल-दल-श्यामम् blue lotus bunch (like) dark शङ्ख-चक्र-गदा-धरम् conch discus mace holding One must meditate on The Lord with a contenance cheerful like the lotus, with eyes red like the insides of a lotus bud, complexion like the bunch of blue lotuses, and holding the conch, discus and mace in the hands.


लसत्पङ्कजकिञ्जल्कपीतकौशेयवाससम् ।
श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् ॥१४॥
लसत्-पङ्कज-किञ्जल्क- wrapped (and flowing) lotus pollen
पीत-कौशेय-वाससम् yellow silk cloth (wearing) श्रीवत्स-वक्षसम् भ्राजत्- with Shree Vats (mark) on the chest, the lustrous कौस्तुभ-आमुक्त-कन्धरम् Kaustubha dangling from the neck Him, Who is wearing, wrapped around His waist a yellow silk cloth like the pollen of the lotus. Whose chest is adorned with the mark of Shree Vats, and from Whose neck the lusterous Kaustubh gem is dangling.


मत्तद्विरेफकलया परीतं वनमालया ।
परार्घ्यहारवलयकिरीटाङ्गदनूपुरम् ॥१५॥
मत्त-द्विरेफ-कलया परीतम् intoxicated bees humming on He wearing
वन-मालया परार्घ्य- sylvan flowers' garland on the body हार-वलय-किरीट- pearl necklace, wrist-lets, crown अङ्गद-नूपुरम् armlets anklets He wears a garland of sylvan flowers which is swarmed by intoxicated bees humming around it. His body is adorned with pearl necklace, wrist-lets, crown, armlets and anklets.


काञ्चीगुणोल्लसच्छ्रोणिं हृदयाम्भोजविष्टरम् ।
दर्शनीयतमं शान्तं मनोनयनवर्धनम् ॥१६॥
काञ्ची-गुण-उल्लसत्- the girdles' strings decorating
श्रोणिम् हृदय-अम्भोज- the waist, on the heart lotus विष्टरम् दर्शनीयतमम् (of the devotees) resting, superlatively watchable शान्तम् मन:-नयन-वर्धनम् peaceful of the mind and eyes bliss increasing Whose waist is decorated by the many strings of the girdle. Who rests on the heart lotuses of the devotees. Who is extremely charming to look at. Who is peaceful and increases the joyful bliss of the mind and eyes of those who behold Him.


अपीच्यदर्शनं शश्वत्सर्वलोकनमस्कृतम् ।
सन्तं वयसि कैशोरे भृत्यानुग्रहकातरम् ॥१७॥
अपीच्य-दर्शनम् शश्वत्- (Him, Who is) captivating appearance, eternally
सर्व-लोक-नमस्कृतम् by the entire universe revered सन्तम् वयसि कैशोरे the saint (God, Who is) in age youthful भृत्य-अनुग्रह-कातरम् the servants to grace eager One must meditate on Him, Who has a captivating appearance, is eternally revered by the entire universe, The Saint, (God) Who is always in a youthful age, and Who is always eager to grace His servants.


कीर्तन्यतीर्थयशसं पुण्यश्लोकयशस्करम् ।
ध्यायेद्देवं समग्राङ्गम् यावन्न च्यवते मन: ॥१८॥
कीर्तन्य-तीर्थ-यशसम् (Whose) glories are worth singing, the pure glories,
पुण्य-श्लोक-यश:-करम् of the renowned, fame increases ध्यायेत्-देवम् समग्र-अङ्गम् must meditate on The Lord, on all body parts यावत्-न च्यवते मन: until does not shake mind The One Whose glories are pure and are worth singing about. Who increases the fame of the renowned, like King Bali. One must meditate on all the parts of the body Of The Lord until the mind does not waver any more.


स्थितं व्रजन्तमासीनं शयानं वा गुहाशयम् ।
प्रेक्षणीयेहितं ध्यायेच्छुद्धभावेन चेतसा ॥१९॥
स्थितम् व्रजन्तम्-आसीनम् standing, moving, sitting,
शयानम् वा गुहाशयम् sleeping or dwelling in the heart प्रेक्षणीय-इहितम् ध्यायेत्- worth watching the sports must meditate शुद्ध-भावेन चेतसा on with pure attitude and mind The Lord's sports are worth watching. So one must meditate on Him with a pure attitude and mind, as standing, moving, sitting, sleeping, or dwelling in ones heart.


तस्मिंल्लब्धपदं चित्तं सर्वावयवसंस्थितम् ।
विलक्ष्यैकत्र संयुज्यादङ्गे भगवतो मुनि: ॥२०॥
तस्मिन्-लब्ध-पदम् चित्तम् in that (Lord's form) achieved, position the mind
सर्व-अवयव संस्थितम् all parts (of the body), well established विलक्ष्य-एकत्र संयुज्यात्- ascertaining, in one should engage अङ्गे भगवत: मुनि: in limb part of The Lord, the wise When the wise person, is ascertained that his mind has achieved the posiotion of contemplating on all the parts of the body of The Lord's that form, and is well established, then he should fix his mind on one part of Lord's body.


सञ्चिन्तयेदभगवतश्चरणारविन्दं वज्राङ्कुशध्वजसरोरुहलाञ्छनाढ्यम् ।
उत्तुङ्गरक्तविलसन्नखचक्रवालज्योत्स्नाभिराहतमहद्धृदयान्धकारम् ॥२१॥
सञ्चिन्तयेत्-भगवत:- should meditate on The Lord's
चरण-अरविन्दम् feet lotuses' वज्र-अङ्कुश-ध्वज-सरोरुह- thunderbolt, goad, banner, lotus लाञ्छन-आढ्यम् marks decorated उत्तुङ्ग-रक्त-विलसत्- prominent red radiant नख-चक्रवाल- (toe) nails' moon (like) rays' ज्योत्स्नाभि:-आहत- by the (moon) light hit (dispelled) महत्-हृदय-अन्धकारम् intense heart's darkness (gloom) One must meditate on the lotus feet of The Lord, which are adorned with the marks of a thunderbolt, a goad, a banner, and a lotus. The prominent and red lusterous toe nails, radient like the moon light, hit and dispel the intense darkness and ignorence of a devotee's heart.


यच्छौचनि:सृतसरित्प्रवरोदकेन तीर्थेन मूर्धन्यधिकृतेन शिव: शिवोऽभूत् ।
ध्यातुर्मन:शमलशैलनिसृष्टवज्रं ध्यायेच्चिरं भगवतश्चरणारविन्दम् ॥२२॥
यत्-शौच-नि:सृत्- of which washed (waters') came from
सरित्-प्रवर-उदकेन the river foremost waters तीर्थेन मूर्धनि-अधिकृतेन holy, on head bearing शिव: शिव:-अभूत् Lord Shiva blessed became ध्यातु:-मन: of (the devotees)those who meditate, (their) minds' शमल-शैल- sins' mountains निसृष्ट-वज्रम् hurled thunderbolt (like) ध्यायेत्-चिरम् meditate upon for long भगवत:-चरण-अरविन्दम् The Lord's feet lotuses The source of the foremost river, Ganga, is the washed water of the Lord's feet, which bearing on the head, Lord Shiva became all the more blessed. One must meditate for long, on the lotus feet of the Lord which are like thunderbolt hurled on the mountains of sins of the devotees who meditate on them.


जानुद्वयं जलजलोचनया जनन्या लक्ष्म्याखिलस्य सुरवन्दितया विधातु: ।
ऊर्वोर्निधाय करपल्लवरोचिषा यत् संलालितं हृदि विभोरभवस्य कुर्यात् ॥२३॥
जानु-द्वयम् जलज-लोचनया the knees two, by the lotus eyed
जनन्या लक्ष्म्या-अखिलस्य Mother, Laxmi, by all of the सुर-वन्दितया विधातु: gods adored, of Brahmaa ऊर्वो:-निधाय on thighs placing कर-पल्लव-रोचिषा by hand sprouts shining यत् संलालितम् हृदि which were caressed, in the heart विभो:-अभवस्य कुर्यात् of The Lord, Unborn, should do (meditation) One must do meditation in ones heart on the two knees of The Unborn Lord. The two knees which are adored by all the gods, and which are caressed by Brahmaa's lotus eyed Mother, Laxmi, by placing them on her thighs, with her two sprout like dainty shining hands.


ऊरू सुपर्ण भुजयोरधिशोभमानावोजोनिधी अतसिकाकुसुमावभासौ ।
व्यालम्बिपीतवरवाससि वर्तमानकाञ्चीकलापपरिरम्भि नितम्बबिम्बम् ॥२४॥
ऊरू सुपर्ण भुजयो:- the thighs on Gaduda's two shoulders
अधिशोभमानौ-ओज:-निधी gracefully borne, of power the store-house अतसिका-कुसुम-आवभासौ the linseed flower like lustrous व्यालम्बि-पीत-वर-वाससि long up to (the ankles) yellow, beautiful cloth वर्तमान काञ्ची-कलाप- present girdle (strings) dangling परिरम्भि नितम्ब-बिम्बम् and embracing the hips rounded The thighs of The Lord, which are the store-house of power, are lusterous as the blue linseed flower, and are gracefully borne by Gaduda on his two wings, should be meditated upon. One should then, meditate upon the rounded hips, which are embraced by a long beautiful silk cloth , hanging upto the ankles, on which are present the strings of the girdle.


नाभिह्रदं भुवनकोशगुहोदरस्थं यत्रात्मयोनिधिषणाखिललोकपद्मम् ।
व्यूढं हरिन्मणिवृषस्तनयोरमुष्य ध्यायेत् द्वयं विशदहारमयूखगौरम् ॥२५॥
नाभि-ह्रदम् भुवन-कोश- the navel pool, of the universe the repository (like)
गुहा-उदरस्थम् यत्-आत्मयोनि in the centre of the belly, which the self-born's (Brahmaa) धिषण-अखिल-लोक-पद्मम् abode, the entire worlds' lotus व्यूढम् हरिन्-मणि-वृष- sprang, green emerald superb स्तनयो:-अमुष्य ध्यायेत् द्वयम् nipples His, meditate on the two विशद-हार-मयूख-गौरम् milky white (pearl) necklace, rays (rendering) white His navel, a pool like, the repository of the whole universe, in the centre of His belly, from which sprang the entire world's lotus, the abode of the self-born Brahmaa, on that, one should then meditate. Then one should concentrate on the two emerald like green nipples, which look whitish by the shine of the milky white pearl necklace adorning His chest.


वक्षोऽधिवासमृषभस्य महाविभूते: पुंसां मनोनयननिर्वृतिमादधानम् ।
कण्ठं च कौस्तुभमणेरधिभूषणार्थं कुर्यान्मनस्यखिललोकनमस्कृतस्य ॥२६॥
वक्ष:-अधिवासम्-ऋषभस्य the bosom, the abode, of the Supreme Person
महाविभूते: पुंसाम् मन:-नयन of Mahaa Laxmi, to the peoples' mind and eyes निर्वृतिम्-आदधानम् delight bringing कण्ठम् च कौस्तुभ-मणे:- neck and of the Kaustubha gem अधिभूषण-अर्थम् for decorating purpose कुर्यात्-मनसि- must bring in mind (meditate) अखिल-लोक- the whole universe नमस्कृतस्य adored by One must then fix his mind on the bosom of The Supreme Person, which is the abode of Mahaa Laxmi, and which brings delight to the minds and eyes of the people. Then, one must meditate on the neck which is for the Kaustubh gem to decorate, and which is adored by the whole universe.


बाहूंश्च मन्दरगिरे: परिवर्तनेन निर्णिक्तबाहुवलयानधिलोकपालान् ।
सञ्चिन्तयेद्दशशतारमसह्यतेज: शङ्खं च तत्करसरोरुहराजहंसम् ॥२७॥
बाहून्-च मन्दरगिरे: arms (four) and of the Mandaara mountain (churning)
परिवर्तनेन निर्णिक्त-बाहु-वलयान्- revolving, polished, armlets अधिलोक-पालान् of the four quarters' guardians' (shelter) सञ्चिन्तयेत्-दश-शत-अरम्- focus on the thousand spokes असह्य-तेज: शङ्खम् च of unbearable dazzle and the conch तत्-करो-सरोरुह-राजहंसम् and in His hand's lotuses' royal swans And one must meditate on the four arms of The Lord, the armlets on which were polished by the friction caused by their revolving at the time of the churning of the ocean, and which are the shelter of the gaurdians of the four quarters. One must also concentrate on the discus with a thousand spokes, having an unbearable dazzle, and the conch which looks like a royal swan in His lotus like hand.


कौमोदकीं भगवतो दयितां स्मरेत दिग्धामरातिभटशोणितकर्दमेन ।
मालां मधुव्रतवरूथगिरोपघुष्टां चैत्यस्य तत्त्वममलं मणिमस्य कण्ठे ॥२८॥
कौमोदकीम् भगवत: दयिताम् the Kaumodaki, The Lord's beloved (mace),
स्मरेत दिग्धाम्- should remember, smeared by अराति-भट-शोणित-कर्दमेन enemy warriors' blood slush मालाम् मधुव्रत-वरूथ- the garland by bees' swarms गिरा-उपघुष्टाम् buzzing swarmed चैत्यस्य तत्त्वम्-अमलम् of the beings' essential character pure मणिम्-अस्य कण्ठे the gem (Kaustubha) in His neck One must also meditate on and remember The Lord's beloved mace, Kaumodaki, with its spokes smeared with the stale blood of the enemy warriors, the garland of sylvan flowers flocked by the swarm of bees, with their intoxicated buzzing sound, the Kaustubha gem dangling in His neck, representing the pure essential character of the human beings.


भृत्यानुकम्पितधियेह गृहीतमूर्ते: सञ्चिन्तयेद्भगवतो वदनारविन्दम् ।
यद्विस्फुरन्मकरकुण्डलवल्गितेन विद्योतितामलकपोलमुदारनासम् ॥२९॥
भृत्य-अनुकम्पित-धिया- on the devotees with compassionate mind,
इह गृहीत-मूर्ते: here (in this world) takes on a form सञ्चिन्तयेत्-भगवत: must meditate on The Lord's वदन-अरविन्दम् face lotus like यत्-विस्फुरत्- which by oscillating मकर-कुण्डल- alligator (shaped) ear-rings वल्गितेन-विद्योतित- by shaking, reflecting अमल-कपोलम्- the crystalline cheeks उदार-नासम् and prominent nose With a heart full of compassion, The Lord takes on a form in this world.The devotee should meditate on the lotus like face of The Lord, the crystelline cheeks and the prominent nose.are resplendent by the oscillating lusterous alligator shaped ear-rings.


यच्छ्रीनिकेतमलिभि: परिसेव्यमानं भूत्या स्वया कुटिलकुन्तलवृन्दजुष्टम् ।
मीनद्वयाश्रयमधिक्षिपदब्जनेत्रं ध्यायेन्मनोमयमतन्द्रित उल्लसद्भ्रू: ॥३०॥
यत्-श्री-निकेतम्- which of beauty's abode
अलिभि: परिसेव्यमानम् by the bees swarming भूत्या स्वया by lustre of (His) own कुटिल-कुन्तल- curly hair curls वृन्द-जुष्टम् tresses adorned मीन-द्वय- fish two आश्रयम्-अधिक्षिपत्- beauty negating अब्ज-नेत्रम् lotus (like) eyes ध्यायेत्-मनोमयम्-अतन्द्रित: must meditate with mind fully aware उल्लसत्-भ्रू:: with dancing eyebrows One should meditate with a mind fully attentive on the lotus like beautiful face of The Lord which is the abode of beauty itself, on which the curly hair tresses enhence the beauty like bees swarming on the lotus. The lotus like two eyes negate the beauty of two fishes, the beauty of which is enhanced by the dancing two eyebrows.


तस्यावलोकमधिकं कृपयातिघोरतापत्रयोपशमनाय ।
स्निग्धस्मितानुगुणितं विपुलप्रसादं ध्यायेच्चिरं विततभावनया गुहायाम् ॥३१॥
तस्य-अवलोकम्-अधिकम् His glances, more and more
कृपया-अति-घोर- by grace very fearful ताप-त्रय-उपशमनाय agony three fold, to soothe निसृष्टम्-अक्ष्णो: cast out from the two eyes स्निग्ध-स्मित-अनुगुणितम् soft smile multiplying विपुल-प्रसादम् the abundant benevolence ध्यायेत्-चिरम् must meditate on for long वितत-भावनया गुहायाम् with full devotion, in the heart In the heart, with full devotion, one must meditate on His glances cast out of the two eyes, showering more and more grace, which soothe the fearful three fold agony. One must meditate for a long time, in the heart, on the soft smile which multiplies His abundent benevolence.


हासं हरेरवनताखिललोकतीव्रशोकाश्रुसागरविशोषणमत्युदारम् ।
सम्मोहनाय रचितं निजमाययास्य भ्रूमण्डलं मुनिकृते मकरध्वजस्य ॥३२॥
हासम् हरे:- smile of Hari
अवनत-अखिल-लोक- of the bowing entire beings' तीव्र-शोक-अश्रु-सागर- intense sorrow (producing) tears' ocean विशोषणम्-अति-उदारम् in drying up, very generous सम्मोहनाय रचितम् to bewitch manifested निज-मायया-अस्य by (His) own Maayaa, His भ्रू-मण्डलम् मुनि-कृते eyebrow area, for the sages' sake मकर-ध्वजस्य the lord of love One must meditate on the smile of Lord Hari, which is very generous in drying up the ocean of tears caused by the deep sorrow of the devotees who bow down to Him. One must meditate on His eyebrows' area, which was manifested by His own Maayaa to bewitch the god of love, for the sake of the sages.


ध्यानायनं प्रहसितं बहुलाधरोष्ठभासारुणायिततनुद्विजकुन्दपङ्क्ति ।
ध्यायेत्स्वदेहकुहरेऽवसितस्य विष्णोर्भक्त्याऽऽर्द्रयार्पितमना न पृथग्दिदृक्षेत् ॥३३॥
ध्यान-अयनम् प्रहसितम् of meditation worthy the laughter
बहुल-अधर-ओष्ठ- very much the upper and lower lips भासा-अरुणायित- by lustre render crimson तनु-द्विज-कुन्द-पङ्क्ति small teeth jasmine rows (like) ध्यायेत्-स्व-देह-कुहरे- must meditate in ones body's cavity (the heart) अवसितस्य विष्णो:- abiding Vishnu's भक्त्या-आर्द्रया-अर्पित-मना: with devotion saturated, surrender mind न पृथक्-दिदृक्षेत् not anything else wish to see One must meditate on the meditation worthy laughter of Lord Vishnu, abiding in the cavity of ones body, the heart, with deep devotion and surrendered mind. The laughter which exposes the rows of small white teeth, like the rows of jasmine, which are rendered crimson by the red lustour of the upper and lower lips. Meditating on such a laughter, one must not wish to see anything else.


एवं हरौ भगवति प्रतिलब्धभावो भक्त्या द्रवद्धृदय उत्पुलक: प्रमोदात् ।
औत्कन्ठ्यबाष्पकलया मुहुरर्द्यमानस्तच्चापि चित्तबडिशं शनकैर्वियुङ्क्ते ॥३४॥
एवम् हरौ भगवति thus in Hari, The Lord
प्रतिलब्ध-भाव: attaining love भक्त्या द्रवत्-हृदय: with devotion melting the heart उत्पुलक: प्रमोदात् with horripilation of joy औत्कन्ठ्य-बाष्प-कलया- with intense anxiety, tears flowing मुहु:-अर्द्यमान:- again and again bathing तत्-च-अपि चित्त-बडिशम् that and also, the mind hook शनकै:-वियुङ्क्ते gradually withdraws Meditating by this method, one attains love for The Lord Hari, with his heart melting in devotion, with hair standing on end with joy, again and again bathing in the flowing tears caused by anxiety, and then, gradually he wiathdraws the mind, the instrument used for meditating, just as one takes away the hook when the fish is caught.


मुक्ताश्रयं यर्हि निर्विषयं विरक्तं निर्वाणमृच्छति मन: सहसा यथार्चि: ।
आत्मानमत्र पुरुषोऽव्यवधानमेकमन्वीक्षते प्रतिनिवृत्तगुणप्रवाह: ॥३५॥
मुक्त-आश्रयम् यर्हि free of the support (of the mind), when
निर्विषयम् विरक्तम् with out sense objects, dispassionate निर्वाणम्-ऋच्छति liberation attains मन: सहसा यथा-अर्चि: mind suddenly, like the flame आत्मानम्-अत्र the self here पुरुष:-अव्यवधानम्- the Person Absolute एकम्-अन्वीक्षते The One sees प्रतिनिवृत्त-गुण-प्रवाह: having ceased the Guans' flow When the devotee is free of the support of the mind, which is then, without the sense objects and is rid of passion, he attains liberation, and the mind then suddenly sees, here, the self, The One Absolute Person, like when the flame of the candle is extinguished, because the flow of the Gunas being ceased.


सोऽप्येतया चरमया मनसो निवृत्त्या तस्मिन्महिम्न्यवसित: सुखदु:खबाह्ये ।
हेतुत्वमप्यसति कर्तरि दु:खयोर्यत् स्वात्मन् विधत्त उपलब्धपरात्मकाष्ठ: ॥३६॥
स:-अपि-एतया he (the devotee) also by this
चरमया मनस: निवृत्त्या highest of mind's dissolution तस्मिन्-महिम्नि-अवसित: in His glory established सुख-दु:ख-बाह्ये of the pleasures and pains devoid हेतुत्वम्-अपि-असति the cause also in the ego कर्तरि दु:खयो:-यत् (and so) the doership, and of the pains that स्वात्मन् विधत्ते to himself attaches उपलब्ध-परात्म-काष्ठ: by attaining Supreme Self The devotee, then by this highest of mind's dellusions, is established in His glory, which is devoid of pleasures and pains. He then realizes that he was mistaking the ego as the cause of all the pains and also the doership as ones own self, and now attains the Supreme Self.


देहं च तं न चरम: स्थितमुत्थितं वा सिद्धो विपश्यति यतोऽध्यगमत्स्वरूपम् ।
दैवादुपेतमथ दैववशादपेतं वासो यथा परिकृतं मदिरामदान्ध: ॥३७॥
देहम् च तम् of the body and to him
न चरम: स्थितम्- not, in the highest (state) established उत्थितम् वा risen or सिद्ध: विपश्यति यत:- the enlightened one aware of, because अध्यगमत्-स्वरूपम् is established in his own self (essential character) दैवात्-उपेतम्-अथ by Providence reached and then दैववशात्-अपेतम् by Providence come back वास: यथा परिकृतम् clothes just as worn by मदिरा-मद-अन्ध: liquor intoxication blinded Just as a person blinded by the intoxication of liquor is not aware of his cloathes, whether they are there or not, so the enlightened devotee, because he is established in his own essential self, is not aware of the body whether it is standing or sitting or if it has gone somewhere by Providence or has come back also by Providence.


देहोऽपि दैववशग: खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासु: ।
तं सप्रपञ्चमधिरूढसमाधियोग: स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तु: ॥३८॥
देह:-अपि दैव-वशग: the body also, Providence subjected
खलु कर्म यावत् indeed until the (fruits of) actions स्व-आरम्भकम् of its destiny प्रतिसमीक्षते एव स-असु: awaits, also with the senses तम् स-प्रपञ्चम्- that (the body connected) with various things अधिरूढ-समाधि-योग: uplifted to Samaadhi by yoga स्वाप्नम् पुन:-न भजते dreamlike, again does not entertain प्रतिबुद्ध-वस्तु: having realised the Truth The body also, subjected to Providence, along with the senses, awaits the destiny until the fruits of the actions are not exhausted. The enlightened person, who has uplifted himself to the stage of Samaadhi by yoga, and has realised the Truth, does not entertain the body which is connected with various attachments, as his own, just as seen in a dream.


यथा पुत्राच्च वित्ताच्च पृथङ्मर्त्य: प्रतीयते ।
अप्यात्मत्वेनाभिमताद्देहादे: पुरुषस्तथा ॥३९॥
यथा पुत्रात्-च वित्तात्-च just as from children and from wealth and
पृथङ्-मर्त्य: प्रतीयते separate man is realised अपि-आत्मत्वेन-अभिमतात्- so also from self, the known देह-आदे: पुरुष:-तथा body sense etc., from a man like that Just as mortal man is separate and distinct from son and wealth, like that the known self is distinct from a man's body and senses.


यथोल्मुकाद्विस्फुलिङ्गाद्धूमाद्वापि स्वसम्भवात् ।
अप्यात्मत्वेनाभिमताद्यथाग्नि: पृथगुल्मुकात् ॥४०॥
यथा-उल्मुकात्- as from a burning wood
विस्फुलिङ्गात्- or the sparks धूमात्-वा-अपि the smoke or also स्व-सम्भवात् from self generated अपि-आत्मत्वेन- even (though) in self अभिमतात्-यथा-अग्नि: is known to be as fire is पृथक्-उल्मुकात् distinct from the burning wood Just as from a burning wood, the sparks and smoke are generated from itself, and known to be fire in itself, the fire is still distinct from the burning wood.


भूतेन्द्रियान्त: करणात्प्रधानाच्चीवसंज्ञितात् ।
आत्मा तथा पृथग्द्रष्टा भगवान् ब्रह्मसंज्ञित: ॥४१॥
भूत-इन्द्रिय- from the elements, senses,
अन्त: करणात्- and the internal sense, प्रधानात्-जीव-संज्ञितात् from Prakriti, from Jeeva named (self) आत्मा तथा पृथक्-द्रष्टा self and like that, distinct observer, भगवान् ब्रह्म-संज्ञित: The Lord, Brahma named From the elements, the senses and the internal sense, the self named as Jeeva, is distinct, and from Prakriti The Observer Purusha is distnct and is named as Brahman.


सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
ईक्षेतानन्यभावेन भूतेष्विव तदात्मताम् ॥४२॥
सर्व-भूतेषु च-आत्मानम् in all beings, and the self
सर्व-भूतानि च-आत्मनि and all beings, and in the self ईक्षेत-अनन्य-भावेन should see, without any difference भूतेषु-इव तदात्मताम् in the elements as is identical One should see all beings in the self and the self in all beings, without any difference, because, all the elements in all the beings are identical.


स्वयोनिषु यथा ज्योतिरेकं नाना प्रतीयते ।
योनीनां गुणवैषम्यात्तथाऽऽत्मा प्रकृतौ स्थित: ॥४३॥
स्व-योनिषु यथा in (its) media, just as
ज्योति:-एकम् fire (though) one नाना प्रतीयते of different (shapes) seems योनीनाम् गुण-वैषम्यात्- (because of) the medias characteristics difference आत्मा प्रकृतौ स्थित: the Self, in its nature (seems ) to be Just as, even though fire is one, because of its different medias, it seems different, in the same manner, The Self is one but because of the different characteristics of its medias, it seems to be different in nature.


तस्मादिमां स्वां प्रकृतिं दैवीं सदसदात्मिकाम् ।
दुर्विभाव्यां पराभाव्य स्वरूपेणावतिष्ठते ॥४४॥
तस्मात्-इमाम् स्वाम् therefore, this own
प्रकृतिम् दैवीम् Prakriti divine सत्-असत्-आत्मिकाम् true and false natured दुर्विभाव्याम् पराभाव्य unconquerable conquering स्व-रूपेण-अवतिष्ठते in self form is established Therefore, a devotee, by conquering his own unconquerable divine Prakriti, which is true and false natured, is established in his own self.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेये साधनानुष्ठानं अष्टविंश: अध्याय: समप्त: ॥२८॥ Thus ends the twenty-eighth discourse entitled 'The pursuit of disciplines for God-Realization', forming part of the Teachings of Lord Kapila', in Book Three of the great and glorious Bhaagavata-Puraana.