श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: द्वात्रिंश: अध्याय: कपिल उवाच - Kapila said - अथ यो गृहमेधीयान्धर्मानेवावसन् गृहे ।
काममर्थ च धर्मान् स्वान् दोग्धि भूय: पिपर्ति तान् ॥१॥
अथ य: गृहमेधी यान्- then, that householder, those
धर्मान्-एव-अवसन् गृहे duties only, while living in the house कामम्-अर्थम् च धर्मान् स्वान् desires wealth and worships, his own दोग्धि भूय: पिपर्ति तान् reaps again (the same) and resorts to them Then, that house holder, who while continuing to live in his house, carries out his duties and reaps the desires wealth and worship and again resorts to them only.


स चापि भगवद्धर्मात्काममूढ: पराङ्मुख: ।
यजते क्रतुभिर्देवान् पितृंश्च श्रद्धयान्वित: ॥२॥
स: च-अपि भगवत्-धर्मात्- he and also, from the worship of The Lord
काम-मूढ: पराङ्मुख: by desire deluded, becomes indifferent यजते क्रतुभि:-देवान् worships by rituals the gods पितृन्-च श्रद्धया-अन्वित: and manes with reverence filled And also, he, deluded by the desires, becomes indifferent to the worship of the Lord and worships the gods and manes with sacrificial rituals with full reverence.


तच्छ्रद्धयाक्रान्तमति: पितृदेवव्रत: पुमान् ।
गत्वा चान्द्रमसं लोकं सोमपा: पुनरेष्यति ॥३॥
तत्-श्रद्धया-आक्रान्त-मति: by that reverence, overcome minded
पितृ-देव-व्रत: पुमान् manes and gods worshipping, the man गत्वा चान्द्रमसम् लोकम् going to the moon sphere सोमपा: पुन:-एष्यति drinking Soma, again returns His mind overcome with that reverence, that man worships the manes and gods, and goes to the sphere of the moon. There he drinks the Soma and returns to this material world.


यदा चाहीन्द्रशय्यायां शेतेऽनन्तासनो हरि: ।
तदा लोका लयं यान्ति त एते गृहमेधिनाम् ॥४॥
यदा च-अहीन्द्र-शय्यायाम् when, and on the Shesha couch
शेते-अनन्त-आसन: हरि: reclines, the Shesha seated Shree Hari तदा लोका: लयम् यान्ति then the spheres oblivion come to ते एते गृहमेधिनाम् those these, of the householders When Hari, whose seat is Shesha, reclines on the couch of Shesha, all these spheres come to oblivion, which are attained by the householder.


ये स्वधर्मान्न दुह्यन्ति धीरा: कामार्थहेतवे ।
नि:सङ्गा न्यस्तकर्माण: प्रशान्ता: शुद्धचेतस: ॥५॥
ये स्व-धर्मान्-न दुह्यन्ति those (men) who self duties do not perform
धीरा: काम-अर्थ-हेतवे wise for desires wealth sake नि:सङ्गा: न्यस्त-कर्माण: unattached, dedicated actions (to Me) प्रशान्ता: शुद्ध-चेतस: most peaceful and pure minded Those men who do not perform their duties for the sake of desires or wealth, unattached, they dedicate their actions to Me, and are most peaceful and pure minded.


निवृत्तिधर्मनिरता निर्ममा निरहङ्कृता: ।
स्वधर्माख्येन सत्त्वेन परिशुद्धेन चेतसा ॥६॥
निवृत्ति-धर्म निरता: the renunciation path following
निर्ममा: निरहङ्कृता: unattached, without ego स्व-धर्म-आख्येन सत्त्वेन by (their) self nature, called Sattva परिशुद्धेन चेतसा with well cleansed mind They follow the path of the renunciates, are unattached and ego less, and by their own nature which is called Saatvic, their minds are well cleansed.


सूर्यद्वारेण ते यान्ति पुरुषं विश्वतोमुखम् ।
परावरेशं प्रकृतिमस्योत्पत्त्यन्तभावनम् ॥७॥
सूर्य-द्वारेण ते यान्ति by the Sun's path they go
पुरुषम् विश्वत:-मुखम् to The Supreme Person, (Who is) the world's cause परावर-ईशम् प्रकृतिम्-अस्य- the all pervading Lord, of Prakriti this उत्पत्ति-अन्त-भावनम् creation, dissolution and preservation They take the Bright path of the Sun and go to The Supreme Person, Who is all pervading and the cause of this world and Prakriti, and also responsible for its creation, dissolution and preservation.


द्विपरार्द्धावसाने य: प्रलयो ब्रह्मणस्तु ते ।
तावदध्यासते लोकं परस्य परचिन्तका: ॥८॥
द्वि-परार्द्ध-अवसाने at the two Paraardhaas end
य: प्रलय: ब्रह्मण:-तु ते the Pralaya, of Brahmaa, indeed who तावत्-अध्यासते लोकम् till then remain, in the realm परस्य परचिन्तका: of Brahmaa, his mediators Those who meditate on Brahmaa, at the end of two Prarardha's end, which is the Pralaya of Brahmaa, remain in his realm.


क्ष्माम्भोऽनलानिलवियन्मनइन्द्रियार्थभूतादिभि: परिवृतं प्रतिसञ्जिहीर्षु: ।
अव्याकृतं विशति यर्हि गुणत्रयात्मा कालं पराख्यमनुभूय पर: स्वयम्भू: ॥९॥
क्ष्मा-अम्भ:-अनल-अनिल- earth, water, fire, air,
वियत्-मन:-इन्द्रिय-अर्थ- ether, mind, senses, their objects भूत-आदिभि: परिवृतम् the elements etc., inclusive प्रतिसञ्जिहीर्षु: intending to dissolve अव्याकृतम् विशति in the unmanifest (Lord) enters यर्हि गुण-त्रय-आत्मा when the gunas three consisting self (of Brahmaa) कालम् पराख्यम्- the tenure of Paraardhaas अनुभूय पर: स्वयम्भू: experiencing, the superior Brahmaa When, after having the experience of the tenure of the two Parardhas, the superior to other gods, and consisting of the three gunas, self born Brahmaa, intends to dissolve the earth, water, fire, air, ether, the mind, the senses and their objects, the elements etc., all inclusive, he enters the unmenifest Lord.


एवं परेत्य भगवन्तमनुप्रविष्टा ये योगिनो जितमरुन्मनसो विरागा: ।
तेनैव साकममृतं पुरुषं पुराणं ब्रह्म प्रधानमुपयान्त्यगताभिमाना: ॥१०॥
एवम् परेत्य thus, (having) given up their bodies
भगवन्तम्-अनुप्रविष्टा the Lord entering ये योगिन: जित-मरुत्-मनस: those Yogis, conquered their breath and mind, विरागा: तेन-एव साकम्- dispassionate, him, (Brahmaa) only along with अमृतम् पुरुषम् पुराणम् the Blissful Person Ancient, ब्रह्म प्रधानम्-उपयान्ति- in Brahmaa mainly, enter, अगत-अभिमाना: (having ) not won over their ego The yogis who have cast off their bodies have conquered their breath and mind, are dispassionate, but have not yet given up their egoes, enter the all blissfull Ancient Person, along with Brahma only, whom only they have entered.


अथ तं सर्वभूतानां हृत्पद्मेषु कृतालयम् ।
श्रुतानुभावं शरणं व्रज भावेन भामिनि॥११॥
अथ तम् सर्व-भूतानाम् that is why, to Him, of all living beings
हृत्-पद्मेषु कृत-आलयम् in heart lotus, made abode श्रुत-अनुभावम् शरणम् व्रज (and you have) heard (Whose) glory, refuge take भावेन भामिनि with devotion, O Mother! O Mother! That is why, with devotion take refuge into Him, Who has made His abode in the heart lotuses of all living beings, and about Whose glory you have heard.


आद्य: स्थिरचराणां यो वेदगर्भ: सहर्षिभि:।
योगेश्वरै: कुमाराद्यै: सिद्धैर्योगप्रवर्तकै: ॥१२॥
आद्य: स्थिर-चराणाम् the Primary cause of immobile and mobile
य: वेदगर्भ: सह-ऋषिभि: that core of Vedas (Brahmaa), with saints (Mareechi ) योगेश्वरै: कुमारा-आद्यै: and the scions of yoga, the Kumaaras (Sanaka etc.,) सिद्धै:-योग-प्रवर्तकै: and the Siddhas, yoga propounders The primary cause of the immobile and mobile creation, the core of the Vedas, Brahmaa, who lives with Mareechi and other saints, the scions of Yoga, the Sanata and other Kumaras, the Siddhas, and the propounders of yoga…


भेददृष्ट्याभिमानेन नि:सङ्गेनापि कर्मणा ।
कर्तृत्वात्सगुणं ब्रह्म पुरुषं पुरुषर्षभम् ॥१३॥
भेद-दृष्ट्या-अभिमानेन by discriminative vision, self knowledge
नि:सङ्गेन-अपि कर्मणा unattached even, actions कर्तृत्वात्-सगुणम् ब्रह्म doership, the Guna presiding Brahmaa पुरुषम् पुरुष-ऋषभम् the Person, the Person Supreme The Person Brahmaa, who has a discriminative vision, self knowledge, and a sense of doership even though unattached when doing actions, presides over the three gunas and enters the Supreme Person.


स संसृत्य पुन: काले कालेनेश्वरमूर्तिना ।
जाते गुणव्यतिकरे यथापूर्वं प्रजायते ॥१४॥
स: संसृत्य पुन: काले he (Brahmaa) living (there), again in time
कालेन-ईश्वर-मूर्तिना by Time, by The Lord inspired जाते गुण-व्यतिकरे (when) takes place the Gunas' disturbance यथा-पूर्वम् प्रजायते as before takes birth Brahmaa lives there until the time, when inspired by The Lord, the Time Spirit creates disturbance in the three Gunas. Then he takes birth as before.


ऐश्वर्यं पारमेष्ठ्यं च तेऽपि धर्मविनिर्मितम् ।
निषेव्य पुनरायान्ति गुणव्यतिकरे सति ॥१५॥
ऐश्वर्यम् पारमेष्ठ्यम् च the glorious life of the heavens, and
ते-अपि धर्म-विनिर्मितम् they also righteously created निषेव्य पुन:-आयान्ति enjoying, again come गुण-व्यतिकरे सति the gunas disequilibrium happening The sages also, having enjoyed the glorious heavenly life, righteously earened, come back, when the disequilibrium of the gunas takes place.


ये त्विहासक्तमनस: कर्मसु श्रद्धयान्विता: ।
कुर्वन्त्यप्रतिषिद्धानि नित्यान्यपि च कृत्स्नश: ॥१६॥
ये तु-इह-आसक्त-मनस: those who, indeed, here, with attached minds
कर्मसु श्रद्धया-अन्विता: in activities, with reverence full of कुर्वन्ति-अप्रतिषिद्धानि perform, approved (by the scriptures) नित्यानि-अपि च कृत्स्नश: obligatory (duties) even, and in totality People, whose minds are attached to this material world, also perform with full reverence the religious activities approved by the scriptures, and also the daily obligatory duties in totality.


रजसा कुण्ठमनस: कामात्मानोऽजितेन्द्रिया: ।
पितृन् यजन्त्यनुदिनं गृहेष्वभिरताशया: ॥१७॥
रजसा कुण्ठ-मनस: by Rajas (Guna) blemished minded
काम-आत्मान:-अजित-इन्द्रिया: by desire-full in minds, uncontrolled senses पितृन् यजन्ति-अनुदिनम् manes worship every day, गृहेषु-अभिरत-आशया: in the house involved minds Their minds are blemished by the effect of the Rajअs guna, and are full of desires, and their senses are not controlled. Their minds, thoroughly engrossed in their homes, they worship the manes every day.


त्रैवर्गिकास्ते पुरुषा विमुखा हरिमेधस: ।
कथायां कथनीयोरुविक्रमस्य मधुद्विष: ॥१८॥
त्रैवर्गिका:-ते पुरुषा: to the three (objects) attached, those people
विमुखा: हरि-मेधस: are averse to Shree Hari's, the fear expeller's कथायाम् कथनीय- exploits, which are worth recounting उरु-विक्रमस्य मधुद्विष: of the great valorous, Madhu's enemy Those people are given to the three objectives of life, of, religion observing, wealth earning, and material enjoyment. They are averse to the many exploits of the enemy of Madhu, Shree Hari, Who is of great valour and is the fear expeller, and Whose exploits are worth recounting.


नूनं दैवेन विहता ये चाच्युतकथासुधाम् ।
हित्वा शृण्वन्त्यसद्गाथा: पुरीषमिव विड्भुज: ॥१९॥
नूनम् दैवेन विहता: ये च- certainly, by fate slain, (are they) who and
अच्युत-कथा-सुधाम् Immortal Lord's stories nectre हित्वा शृण्वन्ति-असत्-गाथा: abandoning, listen to vile talks पुरीषम्-इव विड्भुज: filth like, filth feeders (swine etc) They who abandon The Immortal Lord's stories, and listen to the vile talks of sensuousness, indulge in filth, like the swines, who feed on filth. Such people are certainly slain by fate.


दक्षिणेन पथार्यम्ण: पितृलोकं व्रजन्ति ते ।
प्रजामनु प्रजायन्ते श्मशानान्तक्रियाकृत: ॥२०॥
दक्षिणेन पथा-अर्यम्ण: by the Southern path, (called) of Aryamaa
पितृ-लोकम् व्रजन्ति ते to the manes' realm, reach they प्रजाम्-अनु प्रजायन्ते in (same) family again are born श्मशान-अन्त-क्रिया-कृत: up to cemetery, rituals (whose) are done Those people whose rituals have been performed right from being impregnated in the womb, to the cemetry, they go via the Southern path which is called the path of Aryamaa. They are born again in the same family.


ततस्ते क्षीणसुकृता: पुनर्लोकमिमं सति ।
पतन्ति विवशा देवै: सद्यो विभ्रंशितोदया: ॥२१॥
तत:-ते क्षीण-सुकृता: then they, exhausted merits
पुन:-लोकम्-इमम् सति again to realm this, O Virtuous Lady! पतन्ति विवशा: देवै: descend helplessly by the gods सद्य: विभ्रंशित-उदया: soon devoid of glory O Virtuous Lady! They, then, having exhausted their merits, soon rendered devoid of the glories, are heplessly made to descend to this realm, again by the gods of that realm.


तस्मात्त्वं सर्वभावेन भजस्व परमेष्ठिनम् ।
तद्गुणाश्रयया भक्त्या भजनीयपदाम्बुजम् ॥२२॥
तस्मात्-त्वम् सर्व-भावेन therefore, you, by all means
भजस्व परमेष्ठिनम् worship, The Supreme Lord तत्-गुण-आश्रयया-भक्त्या by His virtues supported, that devotion भजनीय पद-अम्बुजम् worthy of worship, (Whose) feet lotuses Therefore, you worship The Supreme Lord by all means, by the devotion which is supported by Whose virtues, and Whose lotus feet are worthy of worship.


वासुदेवे भगवति भक्तियोग: प्रयोजित: ।
जनयत्याशु वैराग्यं ज्ञानं यद्ब्रह्मदर्शनम् ॥२३॥
वासुदेवे भगवति in Vasudeva Lord
भक्ति-योग: प्रयोजित: the yoga of devotion applied जनयति-आशु वैराग्यम् generates soon, dispassion ज्ञानम् यद्-ब्रह्म-दर्शनम् wisdom, which Brahma reveals The yoga of devotion applied to The Lord Vaasudeva, soon generates dispassion and wisdom, which helps in the revelation of Brahman, the Absolute Truth.


यदास्य चित्तमर्थेषु समेष्विन्द्रियवृत्तिभि: ।
न विगृह्णाति वैषम्यं प्रियमप्रियमित्युत ॥२४॥
यदा-अस्य चित्तम्-अर्थेषु when his (devotee's) mind in the objects,
समेषु-इन्द्रिय-वृत्तिभि: by the same sense perceptions न विगृह्णाति वैषम्यम् does not perceive disparity प्रियम्-अप्रियम्-इति-उत् of likes and dislikes, this then When the mind of the devotee does not percieve any disparity in the shape of likes and dislikes in the sense objects by the same senses perception, this, then…


स तदैवात्मनाऽऽत्मानं नि:सङ्गं समदर्शनम् ।
हेयोपादेयरहितमारूढं पदमीक्षते ॥२५॥
स: तदा-एव- he then, itself
आत्मना-आत्मानम् by himself his self नि:सङ्गम् सम-दर्शनम् unattached, equally perceiving हेय-उपादेय-रहितम्- rejecting and accepting, devoid of, आरूढम् पदम्-ईक्षते established (in Truth), the glory perceives Then unattached, he by himself in himself sees, devoid of rejecting and accepting, in unity, established in Truth, percieves his own glory.


ज्ञानमात्रं परं ब्रह्म परमात्मेश्वर: पुमान् ।
दृश्यादिभि: पृथग्भावैर्भगवानेक ईयते ॥२६॥
ज्ञान-मात्रम् परम् ब्रह्म Consciousness Absolute, The Supreme Brahman
परमात्मा-ईश्वर: पुमान् The Supreme Spirit, The Highest Person दृश्य-आदिभि: पृथक्-भावै:- (who) in the senses and their objects, in different forms भगवान-एक ईयते The Lord One manifests The Supreme Brahman, The Highest Person, Who is The One Lord, manifests in the senses and their objects in different forms.


एतावानेव योगेन समग्रेणेव योगिन: ।
युज्यतेऽभिमतो ह्यर्थोयदसङ्गस्तु कृत्स्नश: ॥२७॥
एतावान्-एव योगेन this alone, by yoga
समग्रेण-एव योगिन: all inclusive, by the yogis युज्यते-अभिमत: हि-अर्थ:- is considered desirable, indeed the end result यत्-असङ्ग:-तु कृत्स्नश: that absence of attachment to all Indeed, the absence of all attachment, this alone is considered to be the desired end result of yoga, inclusive of all, by the yogis.


ज्ञानमेकं पराचीनैरिन्द्रियैर्ब्रह्म निर्गुणम् ।
अवभात्यर्थरूपेण भ्रान्त्या शब्दादिधर्मिणा ॥२८॥
ज्ञानम्-एकम् Reality is One
पराचीनै:-इन्द्रियै:- by the outward senses ब्रह्म निर्गुणम् The Brahma, without the gunas (qualities) अवभाति-अर्थ-रूपेण appears as material forms भ्रान्त्या by illusion शब्द-आदि-धर्मिणा with sound and other qualities Reality is One, Brahman is without gunas, or without qualities. But because of the ouwardly active senses, by illusion, it appears in material forms with attributes like sound, touch, taste, smell etc.


यथा महानहंरूपस्त्रिवृत्पञ्चविध: स्वराट् ।
एकादशविधस्तस्य वपुरण्डं जगद्यत: ॥२९॥
यथा महान्-अहम्-रूप:- just as the Mahat-tatva, the Ego is in the shape of
त्रि-वृत्-पञ्च-विध: स्वराट् three types (Sattva, Rajas, Tamas) of five elements Being एकादश-विध:-तस्य वपु:- and eleven types (Indriyas, senses), its (jivas) body अण्डम् जगत्-यत: the Egg, the universe (springs ) from which Just as the Mahat-tatva, comprising of the three types of ego, Satvic, Raajasic and Taamsic, the five elements, the eleven senses, are His Being's body, so also is the Universal Egg is His body, because it is from that, that the universe has sprung up.


एतद्वै श्रद्धया भक्त्या योगाभ्यासेन नित्यश: ।
समाहितात्मा नि:सङ्गो विरक्त्या परिपश्यति ॥३०॥
एतत्-वै श्रद्धया भक्त्या this, no doubt, by reverence devotion
योग-अभ्यासेन नित्यश: yoga's practice, regularly समाहित-आत्मा नि:सङ्ग: composed minded, unattached विरक्त्या परिपश्यति dispassionate, perceives No doubt, this is perceived only by those who practice devotion with reverence, and practice yoga regularly and hence whose minds are composed, unattached and dispassionate.


इत्येतत्कथितं गुर्वि ज्ञानं तद्ब्रह्मदर्शनम् ।
येनानुबुद्ध्यते तत्त्वं प्रकृते: पुरुषस्य च ॥३१॥
इति-एतत्-कथितम् गुर्वि thus this is told, O Revered Mother!
ज्ञानम् तत्-ब्रह्म-दर्शनम् the wisdom, that of Reality revealing येन-अनुबुद्ध्यते तत्त्वम् by which (one) realizes, the truth of प्रकृते: पुरुषस्य च Prakriti and Purush O Revered Mother! I have told to you of the wisdom which reveals the Absolute Brahman, and by which one realizes the true nature of Prakriti and Purush.


ज्ञानयोगश्च मन्निष्ठो नैर्गुण्यो भक्तिलक्षण: ।
द्वयोरप्येक एवार्थो भगवच्छब्दलक्षण: ॥३२॥
ज्ञान-योग:-च मत्-निष्ठ: the spiritual knowledge's path and to Me pertaining to
नैर्गुण्य: भक्ति-लक्षण: (which is) devoid of the three gunas, devotion's path द्वयो:-अपि-एक एव-अर्थ: both also are one only goal reaching भगवत्-शब्द-लक्षण: by 'Bhagavaana' word indicated The path of spiritual knowledge and the path of devotion pertaining to Me, Who is devoid of the three gunas, both are the bestowers of the same goal and which is indicated by the word 'Bhagavaan'.


यथेन्द्रियै: पृथग्द्वारैरर्थो बहुगुणाश्रय: ।
एको नानेयते तद्वद्भगवान् शास्त्रवर्त्मभि: ॥३३॥
यथा-इन्द्रियै: just as by the senses
पृथक्-द्वारै:-अर्थ: by different means materials बहु-गुण-आश्रय: many attributes containing एक: नाना-ईयते one in many (forms) is seen तत्-वत्-भगवान् that like Bhagavaan शास्त्र-वर्त्मभि: by the scriptures' paths Just as one material appears having many form with many attribute because of the different perception of the senses, in the same way Bhagavaan is One only, He is seen in many forms due to the paths of different scriptures.


क्रियया क्रतुभिर्दानैस्तप: स्वाध्यायमर्शनै: ।
आत्मेन्द्रियजयेनापि संन्यासेन च कर्मणाम् ॥३४॥
क्रियया क्रतुभि:-दानै:- by activities (like) sacrifices, charity,
तप: स्वाध्याय-मर्शनै: austerity, self study (Of the Vedas) inquiring into them आत्म-इन्द्रिय-जयेन-अपि self and senses control also संन्यासेन च कर्मणाम् abstaining from actions By the activities like sacrifices, charity, austerity, self study of the Vedas and inquiery into them, by self control and the control of the senses, and even by abstaining from actions….


योगेन विविधाङ्गेन भक्तियोगेन चैव हि ।
धर्मेणोभयचिह्नेन य: प्रवृत्तिनिवृत्तिमान् ॥३५॥
योगेन विविध-अङ्गेन by the many limbs of the yoga path
भक्ति-योगेन च-एव हि by devotion's path and also definitely धर्मेण-उभय-चिह्नेन by worship of both aspects (Saguna and Nirguna) य: प्रवृत्ति-निवृत्तिमान् which (the tendency to) materialism withdrawing from that By practicing the many limbs of the path of Yoga, and also by the path of devotion, definitely, by worshipping both the abstract and material form of The Lord, He is attainable, which removes the tendency of materialism.


आत्मतत्त्वावबोधेन वैराग्येन दृढेन च ।
ईयते भगवानेभि: सगुणो निर्गुण: स्वदृक् ॥३६॥
आत्म-तत्त्व-अवबोधेन the self truth by knowing
वैराग्येन दृढेन च dispassion strong and by ईयते भगवान्-एभि: is revealed The Lord by these सगुण: निर्गुण: स्वदृक् the manifest and unmanifest, self-effulgent The self effulgent Lord Who is manifest and also unmanifest is revealed by the knowledge of the true nature of the self and by strong dispassion.


प्रावोचं भक्तियोगस्य स्वरूपं ते चतुर्विधम् ।
कालस्य चाव्यक्तगतेर्योऽन्तर्धावति जन्तुषु ॥३७॥
प्रावोचम् भक्ति-योगस्य (I have) explained of the devotion path
स्वरूपम् ते चतुर्विधम् nature, to you, (which is) of four types कालस्य च-अव्यक्त-गते:- and of Time of unknown movement य:-अन्त:-धावति जन्तुषु which is inherent, runs in the living beings I have explained to you the nature of the path of devotion, which is of four types, and also the nature of Time, whose movements are unknown, but inherently runs through the living beings and causes their birth and death cycle.


जीवस्य संसृतीर्बह्वीरविद्याकर्मनिर्मिता: ।
यास्वङ्ग प्रविशन्नात्मा न वेद गतिमात्मन: ॥३८॥
जीवस्य संसृती:-बह्वी:- of the living beings existence many fold
अविद्या-कर्म-निर्मिता: by ignorant actions caused यासु-अङ्ग प्रविशन्-आत्मा in which, O Dear Mother! entering, the soul न वेद गतिम्-आत्मन: does not know the true nature of the self I have also explained the manyfold existence of the beings, which are caused by the actions prompted by ignorance, and entering which, O Dear Mother!, the soul does not know his true nature.


नैतत्खलायोपदिशेन्नाविनीताय कर्हिचित् ।
न स्तब्धाय न भिन्नाय नैव धर्मध्वजाय च ॥३९॥
न-एतत्-खलाय-उपदिशेत्- not this to the wicked should be taught,
न-अविनीताय कर्हिचित् not to the un-modest, ever न स्तब्धाय न भिन्नाय not to the arrogant not to an im-moral न-एव धर्म-ध्वजाय च not also to an hypocrite This teaching should not ever be imparted to a wicked person, to an un-modest person, to an arrogant person, and to an immoral and also to a hypocrite.


न लोलुपायोपदिशेन्न गृहारूढचेतसे ।
नाभक्ताय च मे जातु न मद्भक्तद्विषामपि ॥४०॥
न लोलुपाय-उपदिशेत्- not to the greedy be taught
न गृह-आरूढ-चेतसे not to the one in household highly involved न-अभक्ताय च मे जातु not to the un-devotional and My certainly न मत्-भक्त-द्विषाम्-अपि not My devotees' enemies also My teachings, these, may not be taught to the greedy, to the people highly attached to their homes, to the undevotional and certainly not to the enemies of My devotees.


श्रद्दधानाय भक्ताय विनीतायानसूयवे ।
भूतेषु कृतमैत्राय शुश्रूषाभिरताय च ॥४१॥
श्रद्दधानाय भक्ताय to the person with reverence, to a devotee
विनीताय-अनसूयवे humble and un-jealous person भूतेषु कृत-मैत्राय to all beings extending friendship शुश्रूषा-अभिरताय च service inclined and It may be imparted to the person who has reverence, who is a devotee, humble and not jealous, to one who is friendly to all beings and who has an inclination towards doing service to others.


बहिर्जातविरागाय शान्तचित्ताय दीयताम् ।
निर्मत्सराय शुचये यस्याहं प्रेयसां प्रिय: ॥४२॥
बहि:-जात-विरागाय in external objects to the uninterested
शान्त-चित्ताय दीयताम् to the peaceful minded, may give निर्मत्सराय शुचये to the non-jealous, to the pure यस्य-अहम् प्रेयसाम् प्रिय: to whom I am of the loving most loving This knowledge may be given to the person who is not interested in external objects, who is peaceful minded, who is not jealous, who is pure, and to whom I am the most loving of the loving.


य इदं शृणुयादम्ब श्रद्धया पुरुष: सकृत् ।
यो वाभिधत्ते मच्चित्त: स ह्येति पदवीं च मे ॥४३॥
य: इदम् शृणुयात्-अम्ब (he) who this listens, O Mother!
श्रद्धया पुरुष: सकृत् with reverence, person once य: वा-अभिधत्ते मत्-चित्त: who or repeats in Me mind engrossed स: हि-एति पदवीम् च मे he alone comes to state and My O Mother! He who once listens to this with reverence, or he who repeats this with his mind fixed in Me, he alone comes to My state.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेये द्वात्रिंश: अध्याय: समाप्त: ॥३२॥ Thus ends the thirty-second discourse, forming part of the 'Story of Lord Kapila', in Book Three of the great and glorious Bhaagavata-Puraana.