Kapila Gita - Sage Kapila's Teaching to His Mother Devahuti

शौनक उवाच कपिलस्तत्त्वसंख्याता भगवानात्ममायया । जातः स्वयमजः साक्षादात्मप्रज्ञप्तये नृणाम् ॥ १ ॥

śaunaka uvāca kapilas tattva-saṅkhyātā bhagavān ātma-māyayā jātaḥ svayam ajaḥ sākṣād ātma-prajñaptaye nṛṇām

Shaunaka said: Kapila, the systematic expounder of truth, is the Supreme Personality of Godhead. Though Himself unborn, He took birth by His own internal potency, appearing in person to reveal knowledge of the self for the sake of the human race.

न ह्यस्य वर्ष्मणः पुंसां वरिम्णः सर्वयोगिनाम् । विश्रुतौ श्रुतदेवस्य भूरि तृप्यन्ति मेऽसवः ॥ २ ॥

na hy asya varṣmaṇaḥ puṁsāṁ varimṇaḥ sarva-yoginām viśrutau śruta-devasya bhūri tṛpyanti me ’savaḥ

There is indeed none greater than Kapila among all persons, none more excellent among all yogis. He is the deity the Vedas themselves praise, and simply in hearing about Him, my very senses and my life-breath find abundant satisfaction.

यद्यद्विधत्ते भगवान् स्वच्छन्दात्मात्ममायया । तानि मे श्रद्दधानस्य कीर्तन्यान्यनुकीर्तय ॥ ३ ॥

yad yad vidhatte bhagavān svacchandātmātma-māyayā tāni me śraddadhānasya kīrtanyāny anukīrtaya

Whatever the Lord, who is fully independent and self-satisfied, performs by His own potency, please narrate all of it to me, for I am full of faith, and every one of His acts is worthy of being sung.

सूत उवाच द्वैपायनसखस्त्वेवं मैत्रेयो भगवांस्तथा । प्राहेदं विदुरं प्रीत आन्वीक्षिक्यां प्रचोदितः ॥ ४ ॥

sūta uvāca dvaipāyana-sakhas tv evaṁ maitreyo bhagavāṁs tathā prāhedaṁ viduraṁ prīta ānvīkṣikyāṁ pracoditaḥ

Suta said: Maitreya, the worshipful friend of Vyasa, being pleased and encouraged by Vidura's question about the science of self-inquiry, spoke to him in these very words.

मैत्रेय उवाच पितरि प्रस्थितेऽरण्यं मातुः प्रियचिकीर्षया । तस्मिन् बिन्दुसरेऽवात्सीद्भगवान् कपिलः किल ॥ ५ ॥

maitreya uvāca pitari prasthite ’raṇyaṁ mātuḥ priya-cikīrṣayā tasmin bindusare ’vātsīd bhagavān kapilaḥ kila

Maitreya said: When His father, Kardama, had left for the forest, Lord Kapila remained at Lake Bindu-sarovara, desiring to please His mother, Devahuti.

तमासीनमकर्माणं तत्त्वमार्गाग्रदर्शनम् । स्वसुतं देवहूत्याह धातुः संस्मरती वचः ॥ ६ ॥

tam āsīnam akarmāṇaṁ tattva-mārgāgra-darśanam sva-sutaṁ devahūty āha dhātuḥ saṁsmaratī vacaḥ

To that son of hers, seated at leisure, able to reveal the ultimate goal of the path of truth, Devahuti spoke, remembering the words Brahma had once said to her.

देवहूतिरुवाच निर्विण्णा नितरां भूमन्नसदिन्द्रियतर्षणात् । येन सम्भाव्यमानेन प्रपन्नान्धं तमः प्रभो ॥ ७ ॥

devahūtir uvāca nirviṇṇā nitarāṁ bhūmann asad-indriya-tarṣaṇāt yena sambhāvyamānena prapannāndhaṁ tamaḥ prabho

Devahuti said: O great one, I am utterly weary of the agitation caused by my impermanent senses, for by indulging them I have fallen, my Lord, into a blinding darkness.

तस्य त्वं तमसोऽन्धस्य दुष्पारस्याद्य पारगम् । सच्चक्षुर्जन्मनामन्ते लब्धं मे त्वदनुग्रहात् ॥ ८ ॥

tasya tvaṁ tamaso ’ndhasya duṣpārasyādya pāragam sac-cakṣur janmanām ante labdhaṁ me tvad-anugrahāt

You are the means of crossing that blinding darkness, so difficult to cross. You are the true eye that I have finally obtained, after the end of many births, only by Your mercy.

य आद्यो भगवान् पुंसामीश्वरो वै भवान् किल । लोकस्य तमसान्धस्य चक्षुः सूर्य इवोदितः ॥ ९ ॥

ya ādyo bhagavān puṁsām īśvaro vai bhavān kila lokasya tamasāndhasya cakṣuḥ sūrya ivoditaḥ

You, my son, are indeed the primeval Personality of Godhead, the controller of all beings. You have risen like the sun, an eye for a world blinded by its own darkness.

अथ मे देव सम्मोहमपाक्रष्टुं त्वमर्हसि । योऽवग्रहोऽहंममेतीत्येतस्मिन् योजितस्त्वया ॥ १० ॥

atha me deva sammoham apākraṣṭuṁ tvam arhasi yo ’vagraho ’haṁ mametīty etasmin yojitas tvayā

Now, O Lord, please dispel my delusion, the misconception that constantly repeats I and mine, in which I have been engaged by Your own potency.

तं त्वा गताहं शरणं शरण्यं स्वभृत्यसंसारतरोः कुठारम् । जिज्ञासयाहं प्रकृतेः पूरुषस्य नमामि सद्धर्मविदां वरिष्ठम् ॥ ११ ॥

taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ sva-bhṛtya-saṁsāra-taroḥ kuṭhāram jijñāsayāhaṁ prakṛteḥ pūruṣasya namāmi sad-dharma-vidāṁ variṣṭham

I have taken shelter of You, who alone are worth taking shelter of, the axe that fells the tree of material existence for those dependent on You. With a desire to understand the relation of matter and spirit, I bow to You, the greatest among the knowers of true dharma.

मैत्रेय उवाच इति स्वमातुर्निरवद्यमीप्सितं निशम्य पुंसामपवर्गवर्धनम् । धियाभिनन्द्यात्मवतां सतां गति- र्बभाष ईषत्स्मितशोभिताननः ॥ १२ ॥

maitreya uvāca iti sva-mātur niravadyam īpsitaṁ niśamya puṁsām apavarga-vardhanam dhiyābhinandyātmavatāṁ satāṁ gatir babhāṣa īṣat-smita-śobhitānanaḥ

Maitreya said: Hearing His mother's flawless desire, which serves to increase liberation for all people, Kapila welcomed it inwardly, and He who is the very goal of self-realized saints began to speak, His face made beautiful by a gentle smile.

श्रीभगवानुवाच योग आध्यात्मिकः पुंसां मतो निःश्रेयसाय मे । अत्यन्तोपरतिर्यत्र दुःखस्य च सुखस्य च ॥ १३ ॥

śrī-bhagavān uvāca yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me atyantoparatir yatra duḥkhasya ca sukhasya ca

The Lord said: In My view, the yoga concerning the self is what leads to the highest good of all people, that yoga in which there is complete cessation of both distress and so-called happiness.

तमिमं ते प्रवक्ष्यामि यमवोचं पुरानघे । ऋषीणां श्रोतुकामानां योगं सर्वाङ्गनैपुणम् ॥ १४ ॥

tam imaṁ te pravakṣyāmi yam avocaṁ purānaghe ṛṣīṇāṁ śrotu-kāmānāṁ yogaṁ sarvāṅga-naipuṇam

O sinless mother, I shall now explain to you this very yoga, complete and practical in all its parts, which I formerly explained to the sages who were eager to hear it.

चेतः खल्वस्य बन्धाय मुक्तये चात्मनो मतम् । गुणेषु सक्तं बन्धाय रतं वा पुंसि मुक्तये ॥ १५ ॥

cetaḥ khalv asya bandhāya muktaye cātmano matam guṇeṣu saktaṁ bandhāya rataṁ vā puṁsi muktaye

The consciousness of the living being is considered the very cause of both bondage and liberation. When attached to the modes of nature, it binds; when devoted to the Supreme Person, that same consciousness liberates.

अहंममाभिमानोत्थैः कामलोभादिभिर्मलैः । वीतं यदा मनः शुद्धमदुःखमसुखं समम् ॥ १६ ॥

ahaṁ mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ vītaṁ yadā manaḥ śuddham aduḥkham asukhaṁ samam

When the mind is freed of the impurities of lust, greed, and the rest, all arising from the false conception of I and mine, that mind becomes pure, free of both distress and pleasure, and equipoised.

तदा पुरुष आत्मानं केवलं प्रकृतेः परम् । निरन्तरं स्वयंज्योतिरणिमानमखण्डितम् ॥ १७ ॥

tadā puruṣa ātmānaṁ kevalaṁ prakṛteḥ param nirantaraṁ svayaṁ-jyotir aṇimānam akhaṇḍitam

Then the individual sees the self as pure and beyond material nature, unbroken and self-luminous, infinitesimal yet undivided.

ज्ञानवैराग्ययुक्तेन भक्तियुक्तेन चात्मना । परिपश्यत्युदासीनं प्रकृतिं च हतौजसम् ॥ १८ ॥

jñāna-vairāgya-yuktena bhakti-yuktena cātmanā paripaśyaty udāsīnaṁ prakṛtiṁ ca hataujasam

By a mind equipped with knowledge, renunciation, and devotion together, one sees clearly, seeing material nature itself as an indifferent bystander whose power over him has been spent.

न युज्यमानया भक्त्या भगवत्यखिलात्मनि । सदृशोऽस्ति शिवः पन्था योगिनां ब्रह्मसिद्धये ॥ १९ ॥

na yujyamānayā bhaktyā bhagavaty akhilātmani sadṛśo ’sti śivaḥ panthā yogināṁ brahma-siddhaye

There is no auspicious path equal to devotional service rendered to the Supreme Personality of Godhead, the Self of all beings, for any yogi seeking the perfection of Brahman-realization.

प्रसङ्गमजरं पाशमात्मनः कवयो विदुः । स एव साधुषु कृतो मोक्षद्वारमपावृतम् ॥ २० ॥

prasaṅgam ajaraṁ pāśam ātmanaḥ kavayo viduḥ sa eva sādhuṣu kṛto mokṣa-dvāram apāvṛtam

The wise know attachment to be the soul's fetter, one that never ages or weakens. Yet that very same attachment, when directed toward saintly persons, becomes the open door of liberation.

तितिक्षवः कारुणिकाः सुहृदः सर्वदेहिनाम् । अजातशत्रवः शान्ताः साधवः साधुभूषणाः ॥ २१ ॥

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ

They are tolerant, compassionate, well-wishing friends to every embodied being. They have never given birth to an enemy in their own hearts. They are peaceful, saintly, and adorned by the very virtue of being saintly.

मय्यनन्येन भावेन भक्तिं कुर्वन्ति ये दृढाम् । मत्कृते त्यक्तकर्माणस्त्यक्तस्वजनबान्धवाः ॥ २२ ॥

mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ

Those who perform steadfast devotion to Me with an undivided mind, who for My sake have renounced their prescribed duties, their kinsmen, and their friends, are the ones I call My devotees.

मदाश्रयाः कथा मृष्टाःशृण्वन्ति कथयन्ति च । तपन्ति विविधास्तापा नैतान्मद्गतचेतसः ॥ २३ ॥

mad-āśrayāḥ kathā mṛṣṭāḥ śṛṇvanti kathayanti ca tapanti vividhās tāpā naitān mad-gata-cetasaḥ

They hear and narrate delightful stories that take shelter in Me. Various miseries burn and torment the world, but they do not touch those whose minds are already fixed on Me.

त एते साधवः साध्वि सर्वसङ्गविवर्जिताः । सङ्गस्तेष्वथ ते प्रार्थ्यः सङ्गदोषहरा हि ते ॥ २४ ॥

ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ saṅgas teṣv atha te prārthyaḥ saṅga-doṣa-harā hi te

O virtuous mother, these very persons, free from every material attachment, are the sadhus. You must therefore seek association with them, for they alone remove the fault of ordinary attachment.

सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायनाः कथाः । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥

satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ taj-joṣaṇād āśv apavarga-vartmani śraddhā ratir bhaktir anukramiṣyati

In the association of the saintly, My accounts become stories that are elixir to the heart and to the ear. By cultivating them, one advances swiftly on the path of liberation, and in due sequence, faith arises, then attraction, and then devotion itself.

भक्त्या पुमाञ्जातविराग ऐन्द्रियाद् दृष्टश्रुतान्मद्रचनानुचिन्तया । चित्तस्य यत्तो ग्रहणे योगयुक्तो यतिष्यते ऋजुभिर्योगमार्गैः ॥ २६ ॥

bhaktyā pumāñ jāta-virāga aindriyād dṛṣṭa-śrutān mad-racanānucintayā cittasya yatto grahaṇe yoga-yukto yatiṣyate ṛjubhir yoga-mārgaiḥ

By devotion and by constant reflection on My creative activities, a person develops distaste for sense pleasures, whether experienced here or promised hereafter. Engaged in mastering the mind and situated in this yoga, one strives by straightforward, unobstructed paths.

असेवयायं प्रकृतेर्गुणानां ज्ञानेन वैराग्यविजृम्भितेन । योगेन मय्यर्पितया च भक्त्या मां प्रत्यगात्मानमिहावरुन्धे ॥ २७ ॥

asevayāyaṁ prakṛter guṇānāṁ jñānena vairāgya-vijṛmbhitena yogena mayy arpitayā ca bhaktyā māṁ pratyag-ātmānam ihāvarundhe

By no longer serving the modes of material nature, by knowledge expanded through renunciation, by yoga, and by devotion offered unto Me, such a person attains Me, the innermost self, right here in this very life.

देवहूतिरुवाच काचित्त्वय्युचिता भक्तिः कीदृशी मम गोचरा । यया पदं ते निर्वाणमञ्जसान्वाश्नवा अहम् ॥ २८ ॥

devahūtir uvāca kācit tvayy ucitā bhaktiḥ kīdṛśī mama gocarā yayā padaṁ te nirvāṇam añjasānvāśnavā aham

Devahuti said: What kind of devotion toward You is truly fitting, and of what nature must it be, that even I could reach it, by which I might directly and easily attain Your feet, that state of ultimate cessation?

यो योगो भगवद्बाणो निर्वाणात्मंस्त्वयोदितः । कीदृशः कति चाङ्गानि यतस्तत्त्वावबोधनम् ॥ २९ ॥

yo yogo bhagavad-bāṇo nirvāṇātmaṁs tvayoditaḥ kīdṛśaḥ kati cāṅgāni yatas tattvāvabodhanam

The yoga process aimed directly at the Lord, which You, the very embodiment of ultimate cessation, have described: of what nature is it, and how many are its parts, by which one comes to understand the truth?

तदेतन्मे विजानीहि यथाहं मन्दधीर्हरे । सुखं बुद्ध्येय दुर्बोधं योषा भवदनुग्रहात् ॥ ३० ॥

tad etan me vijānīhi yathāhaṁ manda-dhīr hare sukhaṁ buddhyeya durbodhaṁ yoṣā bhavad-anugrahāt

Please explain this to me in such a way, O Lord, that I, of dull understanding, may easily comprehend what is otherwise so difficult to grasp, for I am only a woman, and it is by Your grace alone that I could understand it at all.

मैत्रेय उवाच विदित्वार्थं कपिलो मातुरित्थं जातस्नेहो यत्र तन्वाभिजातः । तत्त्वाम्नायं यत्प्रवदन्ति सांख्यं प्रोवाच वै भक्तिवितानयोगम् ॥ ३१ ॥

maitreya uvāca viditvārthaṁ kapilo mātur itthaṁ jāta-sneho yatra tanvābhijātaḥ tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ provāca vai bhakti-vitāna-yogam

Maitreya said: Understanding His mother's purpose, and filled with affection for her, from whose body He was born, Kapila explained that received tradition of truth which they call Sankhya, teaching it as the yoga that unfolds and spreads devotion itself.

श्रीभगवानुवाच देवानां गुणलिङ्गानामानुश्रविककर्मणाम् । सत्त्व एवैकमनसो वृत्तिः स्वाभाविकी तु या । अनिमित्ता भागवती भक्तिः सिद्धेर्गरीयसी ॥ ३२ ॥

śrī-bhagavān uvāca devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām sattva evaika-manaso vṛttiḥ svābhāvikī tu yā animittā bhāgavatī bhaktiḥ siddher garīyasī

The senses naturally seek their objects according to scriptural injunction, but when the undivided mind's natural inclination turns instead, without any ulterior motive, toward the Lord, that motiveless devotion is greater even than liberation.

जरयत्याशु या कोशं निगीर्णमनलो यथा ॥ ३३ ॥

jarayaty āśu yā kośaṁ nigīrṇam analo yathā

That same devotion quickly dissolves the subtle covering of the self, just as fire in the belly digests whatever has been swallowed.

नैकात्मतां मे स्पृहयन्ति केचिन् मत्पादसेवाभिरता मदीहाः । येऽन्योन्यतो भागवताः प्रसज्य सभाजयन्ते मम पौरुषाणि ॥ ३४ ॥

naikātmatāṁ me spṛhayanti kecin mat-pāda-sevābhiratā mad-īhāḥ ye ’nyonyato bhāgavatāḥ prasajya sabhājayante mama pauruṣāṇi

Some devotees, so absorbed in the service of My feet and so devoted to reaching Me, do not even desire to merge into oneness with Me. Gathering among themselves, such pure devotees glorify My heroic deeds instead.

पश्यन्ति ते मे रुचिराण्यम्ब सन्तः प्रसन्नवक्त्रारुणलोचनानि । रूपाणि दिव्यानि वरप्रदानि साकं वाचं स्पृहणीयां वदन्ति ॥ ३५ ॥

paśyanti te me rucirāṇy amba santaḥ prasanna-vaktrāruṇa-locanāni rūpāṇi divyāni vara-pradāni sākaṁ vācaṁ spṛhaṇīyāṁ vadanti

O mother, such saintly devotees behold My beautiful transcendental forms, My smiling face and eyes reddish like the dawn, forms that grant every boon, and they converse with Me, exchanging words that are themselves cherished and desired.

तैर्दर्शनीयावयवैरुदार- विलासहासेक्षितवामसूक्तैः । हृतात्मनो हृतप्राणांश्च भक्ति- रनिच्छतो मे गतिमण्वीं प्रयुङ्क्ते ॥ ३६ ॥

tair darśanīyāvayavair udāra- vilāsa-hāsekṣita-vāma-sūktaiḥ hṛtātmano hṛta-prāṇāṁś ca bhaktir anicchato me gatim aṇvīṁ prayuṅkte

By those forms, whose limbs are worth beholding, generous in playful pastimes, in smile, in glance, in delightful speech, devotion steals the devotee's mind and very life-breath. And even without seeking it, that devotee is granted My subtle abode.

अथो विभूतिं मम मायाविनस्ता- मैश्वर्यमष्टाङ्गमनुप्रवृत्तम् । श्रियं भागवतीं वास्पृहयन्ति भद्रां परस्य मे तेऽश्नुवते तु लोके ॥ ३७ ॥

atho vibhūtiṁ mama māyāvinas tām aiśvaryam aṣṭāṅgam anupravṛttam śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ parasya me te ’śnuvate tu loke

Such devotees do not even desire My opulence as the Lord of maya, nor the eightfold mystic perfections that naturally follow it, nor the blissful splendor of My own kingdom. Yet, being devotees of Me, the Supreme, they enjoy all of it anyway, even in this very life.

न कर्हिचिन्मत्पराः शान्तरूपे नङ्क्ष्यन्ति नो मेऽनिमिषो लेढि हेतिः । येषामहं प्रिय आत्मा सुतश्च सखा गुरुः सुहृदो दैवमिष्टम् ॥ ३८ ॥

na karhicin mat-parāḥ śānta-rūpe naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam

O peaceful mother, My devotees are never lost; not even the ever-moving weapon of time can destroy them. For to them I am the beloved, the very self, the son, the friend, the teacher, the well-wisher, and the chosen deity, all at once.

इमं लोकं तथैवामुमात्मानमुभयायिनम् । आत्मानमनु ये चेह ये रायः पशवो गृहाः ॥ ३९ ॥

imaṁ lokaṁ tathaivāmum ātmānam ubhayāyinam ātmānam anu ye ceha ye rāyaḥ paśavo gṛhāḥ

This present world, and equally that other world, the subtle self that migrates through both, and whatever follows from that bodily self while here, wealth, cattle, household, all of it,

विसृज्य सर्वानन्यांश्च मामेवं विश्वतोमुखम् । भजन्त्यनन्यया भक्त्या तान्मृत्योरतिपारये ॥ ४० ॥

visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham bhajanty ananyayā bhaktyā tān mṛtyor atipāraye

Having given up all of that, they worship Me, who face every direction and pervade all things, with an undeviated devotion. Such devotees I carry across, beyond death itself.

नान्यत्र मद्भगवतः प्रधानपुरुषेश्वरात् । आत्मनः सर्वभूतानां भयं तीव्रं निवर्तते ॥ ४१ ॥

nānyatra mad bhagavataḥ pradhāna-puruṣeśvarāt ātmanaḥ sarva-bhūtānāṁ bhayaṁ tīvraṁ nivartate

The terrible fear that belongs to the very self of every being can never cease by resort to anyone other than Me, the Supreme Personality, the controller of both primordial matter and the individual soul.

मद्भयाद्वाति वातोऽयं सूर्यस्तपति मद्भयात् । वर्षतीन्द्रो दहत्यग्निर्मृत्युश्चरति मद्भयात् ॥ ४२ ॥

mad-bhayād vāti vāto ’yaṁ sūryas tapati mad-bhayāt varṣatīndro dahaty agnir mṛtyuś carati mad-bhayāt

Out of fear of Me, this wind blows. The sun shines out of fear of Me. Indra sends the rain, fire burns, and death itself does its work, all out of fear of Me.

ज्ञानवैराग्ययुक्तेन भक्तियोगेन योगिनः । क्षेमाय पादमूलं मे प्रविशन्त्यकुतोभयम् ॥ ४३ ॥

jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ kṣemāya pāda-mūlaṁ me praviśanty akuto-bhayam

Yogis equipped with knowledge, renunciation, and devotional service enter, for their eternal well-being, the very root of My feet, a place from which fear can arise from nowhere at all.

एतावानेव लोकेऽस्मिन् पुंसां निःश्रेयसोदयः । तीव्रेण भक्तियोगेन मनो मय्यर्पितं स्थिरम् ॥ ४४ ॥

etāvān eva loke ’smin puṁsāṁ niḥśreyasodayaḥ tīvreṇa bhakti-yogena mano mayy arpitaṁ sthiram

This alone, in this entire world, is the true rising of the highest good for any person: the mind offered unto Me, steadily and unwaveringly, through intense devotional yoga.

श्रीभगवानुवाच अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् । यद्विदित्वा विमुच्येत पुरुषः प्राकृतैर्गुणैः ॥ १ ॥

śrī-bhagavān uvāca atha te sampravakṣyāmi tattvānāṁ lakṣaṇaṁ pṛthak yad viditvā vimucyeta puruṣaḥ prākṛtair guṇaiḥ

The Lord said: Now I shall explain to you, one by one, the distinguishing marks of the categories of existence, knowing which a person may be released from the modes born of material nature.

ज्ञानं निःश्रेयसार्थाय पुरुषस्यात्मदर्शनम् । यदाहुर्वर्णये तत्ते हृदयग्रन्थिभेदनम् ॥ २ ॥

jñānaṁ niḥśreyasārthāya puruṣasyātma-darśanam yad āhur varṇaye tat te hṛdaya-granthi-bhedanam

Knowledge for the sake of the highest good is a person's vision of the self, that which the wise have declared to be the very thing that cuts the knot within the heart. I shall now describe it to you.

अनादिरात्मा पुरुषो निर्गुणः प्रकृतेः परः । प्रत्यग्धामा स्वयंज्योतिर्विश्वं येन समन्वितम् ॥ ३ ॥

anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ pratyag-dhāmā svayaṁ-jyotir viśvaṁ yena samanvitam

The self, without beginning, is free of the modes and transcendental to material nature, dwelling in the innermost place, self-luminous, and by that self the entire universe is pervaded and sustained.

स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभुः । यदृच्छयैवोपगतामभ्यपद्यत लीलया ॥ ४ ॥

sa eṣa prakṛtiṁ sūkṣmāṁ daivīṁ guṇa-mayīṁ vibhuḥ yadṛcchayaivopagatām abhyapadyata līlayā

That same all-pervading One accepted subtle material nature, divine and composed of the three modes, which approached Him as though of its own accord, and He accepted it merely as a pastime.

गुणैर्विचित्राः सृजतीं सरूपाः प्रकृतिं प्रजाः । विलोक्य मुमुहे सद्यः स इह ज्ञानगूहया ॥ ५ ॥

guṇair vicitrāḥ sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gūhayā

Beholding material nature creating varied and diverse forms through her modes, and its offspring, the living beings, the living entity was at once bewildered here by that very power which veils knowledge.

एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् । कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥ ६ ॥

evaṁ parābhidhyānena kartṛtvaṁ prakṛteḥ pumān karmasu kriyamāṇeṣu guṇair ātmani manyate

Thus, through this identification with what is not himself, the person wrongly attributes to himself the doership that actually belongs to material nature, while activities are being performed by its modes.

तदस्य संसृतिर्बन्धः पारतन्त्र्यं च तत्कृतम् । भवत्यकर्तुरीशस्य साक्षिणो निर्वृतात्मनः ॥ ७ ॥

tad asya saṁsṛtir bandhaḥ pāra-tantryaṁ ca tat-kṛtam bhavaty akartur īśasya sākṣiṇo nirvṛtātmanaḥ

From that misidentification, this one's conditioned existence, his bondage, and his dependence all come to be, even though he himself is a non-doer, self-possessed, a mere witness, and joyful by his very nature.

कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदुः । भोक्तृत्वे सुखदुःखानां पुरुषं प्रकृतेः परम् ॥ ८ ॥

kārya-kāraṇa-kartṛtve kāraṇaṁ prakṛtiṁ viduḥ bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ prakṛteḥ param

Regarding the doership over the body, the senses, and their presiding powers, the wise understand material nature to be the cause. But regarding the experience of happiness and distress, it is the person, transcendental to material nature, who is the one who experiences.

देवहूतिरुवाच प्रकृतेः पुरुषस्यापि लक्षणं पुरुषोत्तम । ब्रूहि कारणयोरस्य सदसच्च यदात्मकम् ॥ ९ ॥

devahūtir uvāca prakṛteḥ puruṣasyāpi lakṣaṇaṁ puruṣottama brūhi kāraṇayor asya sad-asac ca yad-ātmakam

Devahuti said: O best of persons, please explain to me the defining marks of both material nature and the person, the two causes of this creation, and of what nature the manifest and the unmanifest truly are.

श्रीभगवानुवाच यत्तत्त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् । प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥ १० ॥

śrī-bhagavān uvāca yat tat tri-guṇam avyaktaṁ nityaṁ sad-asad-ātmakam pradhānaṁ prakṛtiṁ prāhur aviśeṣaṁ viśeṣavat

The Lord said: That which is unmanifest, composed of the three modes, eternal, consisting of both cause and effect, is called pradhāna in its undifferentiated state and prakriti when it becomes differentiated.

पञ्चभिः पञ्चभिर्ब्रह्म चतुर्भिर्दशभिस्तथा । एतच्चतुर्विंशतिकं गणं प्राधानिकं विदुः ॥ ११ ॥

pañcabhiḥ pañcabhir brahma caturbhir daśabhis tathā etac catur-viṁśatikaṁ gaṇaṁ prādhānikaṁ viduḥ

With five gross elements, five subtle elements, four internal faculties, and ten senses, this Brahman is known as an aggregate of twenty-four categories, all belonging to pradhāna.

महाभूतानि पञ्चैव भूरापोऽग्निर्मरुन्नभः । तन्मात्राणि च तावन्ति गन्धादीनि मतानि मे ॥ १२ ॥

mahā-bhūtāni pañcaiva bhūr āpo ’gnir marun nabhaḥ tan-mātrāṇi ca tāvanti gandhādīni matāni me

The gross elements are exactly five: earth, water, fire, air, and ether. And the subtle elements are equally numerous, five: smell and the rest, so I consider them.

इन्द्रियाणि दश श्रोत्रं त्वग्दृग्रसननासिकाः । वाक्करौ चरणौ मेढ्रं पायुर्दशम उच्यते ॥ १३ ॥

indriyāṇi daśa śrotraṁ tvag dṛg rasana-nāsikāḥ vāk karau caraṇau meḍhraṁ pāyur daśama ucyate

The senses number ten: hearing, touch, sight, taste, and smell, along with speech, the two hands, the two feet, the organ of generation, and the organ of evacuation, which is called the tenth.

मनो बुद्धिरहङ्कारश्चित्तमित्यन्तरात्मकम् । चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षणरूपया ॥ १४ ॥

mano buddhir ahaṅkāraś cittam ity antar-ātmakam caturdhā lakṣyate bhedo vṛttyā lakṣaṇa-rūpayā

Mind, intelligence, false ego, and consciousness together constitute the inner instrument. Its fourfold distinction is recognized only by their distinct functions, which mark each one's particular character.

एतावानेव सङ्ख्यातो ब्रह्मणः सगुणस्य ह । सन्निवेशो मया प्रोक्तो यः कालः पञ्चविंशकः ॥ १५ ॥

etāvān eva saṅkhyāto brahmaṇaḥ sa-guṇasya ha sanniveśo mayā prokto yaḥ kālaḥ pañca-viṁśakaḥ

Just this much of the arrangement of Brahman possessed of material qualities has been enumerated by Me, and time itself is now to be counted as the twenty-fifth factor.

प्रभावं पौरुषं प्राहुः कालमेके यतो भयम् । अहङ्कारविमूढस्य कर्तुः प्रकृतिमीयुषः ॥ १६ ॥

prabhāvaṁ pauruṣaṁ prāhuḥ kālam eke yato bhayam ahaṅkāra-vimūḍhasya kartuḥ prakṛtim īyuṣaḥ

Some call this time factor the very influence of the Supreme Person, that from which fear arises for one who, deluded by false ego, considers himself the doer and has come into contact with material nature.

प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानवि । चेष्टा यतः स भगवान्काल इत्युपलक्षितः ॥ १७ ॥

prakṛter guṇa-sāmyasya nirviśeṣasya mānavi ceṣṭā yataḥ sa bhagavān kāla ity upalakṣitaḥ

O daughter of Manu, that movement from which material nature, resting in the equilibrium of its modes and undifferentiated, is first stirred into activity, that same Supreme Lord is designated by the name time.

अन्तः पुरुषरूपेण कालरूपेण यो बहिः । समन्वेत्येष सत्त्वानां भगवानात्ममायया ॥ १८ ॥

antaḥ puruṣa-rūpeṇa kāla-rūpeṇa yo bahiḥ samanvety eṣa sattvānāṁ bhagavān ātma-māyayā

This same Supreme Lord, by His own potency, pervades and follows all living beings, present within in the form of the soul and present without in the form of time.

दैवात्क्षुभितधर्मिण्यां स्वस्यां योनौ परः पुमान् । आधत्त वीर्यं सासूत महत्तत्त्वं हिरण्मयम् ॥ १९ ॥

daivāt kṣubhita-dharmiṇyāṁ svasyāṁ yonau paraḥ pumān ādhatta vīryaṁ sāsūta mahat-tattvaṁ hiraṇmayam

In that material nature, His own womb, whose equilibrium has been agitated by destiny, the Supreme Person impregnated His own potency, and she gave birth to the mahat-tattva, radiant and golden.

विश्वमात्मगतं व्यञ्जन्कूटस्थो जगदङ्कुरः । स्वतेजसापिबत्तीव्रमात्मप्रस्वापनं तमः ॥ २० ॥

viśvam ātma-gataṁ vyañjan kūṭa-stho jagad-aṅkuraḥ sva-tejasāpibat tīvram ātma-prasvāpanaṁ tamaḥ

Manifesting the entire universe contained within itself, unchanging, the very sprout of the cosmos, that mahat-tattva swallowed, by its own effulgence, the dense darkness that had lulled its own nature to sleep.

यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवतः पदम् । यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ २१ ॥

yat tat sattva-guṇaṁ svacchaṁ śāntaṁ bhagavataḥ padam yad āhur vāsudevākhyaṁ cittaṁ tan mahad-ātmakam

That which is the mode of goodness, clear and peaceful, the very status of the Lord, which is called by the name Vasudeva, is consciousness itself, manifest within the mahat-tattva.

स्वच्छत्वमविकारित्वं शान्तत्वमिति चेतसः । वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृतिः परा ॥ २२ ॥

svacchatvam avikāritvaṁ śāntatvam iti cetasaḥ vṛttibhir lakṣaṇaṁ proktaṁ yathāpāṁ prakṛtiḥ parā

Clarity, freedom from distortion, and peacefulness are declared to be the characteristic traits of pure consciousness, just as clarity, sweetness, and stillness are the natural, pure state of water.

महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहङ्कारस्त्रिविधः समपद्यत ॥ २३ ॥

mahat-tattvād vikurvāṇād bhagavad-vīrya-sambhavāt kriyā-śaktir ahaṅkāras tri-vidhaḥ samapadyata

From the mahat-tattva, itself arisen from the Lord's own potency, as it underwent transformation, the ego, endowed with the power of action, arose in three distinct kinds.

वैकारिकस्तैजसश्च तामसश्च यतो भवः । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ २४ ॥

vaikārikas taijasaś ca tāmasaś ca yato bhavaḥ manasaś cendriyāṇāṁ ca bhūtānāṁ mahatām api

These are the ego of transformed goodness, of passion, and of ignorance, from which arise the mind, the senses, and even the great gross elements themselves.

सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते । सङ्कर्षणाख्यं पुरुषं भूतेन्द्रियमनोमयम् ॥ २५ ॥

sahasra-śirasaṁ sākṣād yam anantaṁ pracakṣate saṅkarṣaṇākhyaṁ puruṣaṁ bhūtendriya-manomayam

This threefold ego, consisting of the gross elements, the senses, and the mind, is directly called by the name Sankarshana, the thousand-headed one, who is known as Ananta.

कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् । शान्तघोरविमूढत्वमिति वा स्यादहङ्कृतेः ॥ २६ ॥

kartṛtvaṁ karaṇatvaṁ ca kāryatvaṁ ceti lakṣaṇam śānta-ghora-vimūḍhatvam iti vā syād ahaṅkṛteḥ

Being the doer, being the instrument, and being the effect, these are its defining characteristics. False ego may also be described as peaceful, active, or dull, according to its coloring.

वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत । यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भवः ॥ २७ ॥

vaikārikād vikurvāṇān manas-tattvam ajāyata yat-saṅkalpa-vikalpābhyāṁ vartate kāma-sambhavaḥ

From the ego of goodness, undergoing further transformation, the principle of mind was born, by whose function of resolve and counter-resolve the arising of desire itself occurs.

यद्विदुर्ह्यनिरुद्धाख्यं हृषीकाणामधीश्वरम् । शारदेन्दीवरश्यामं संराध्यं योगिभिः शनैः ॥ २८ ॥

yad vidur hy aniruddhākhyaṁ hṛṣīkāṇām adhīśvaram śāradendīvara-śyāmaṁ saṁrādhyaṁ yogibhiḥ śanaiḥ

This mind is indeed known by the name Aniruddha, the supreme ruler of the senses, dark-hued like a lotus blooming in autumn, gradually attained by yogis through patient practice.

तैजसात्तु विकुर्वाणाद् बुद्धितत्त्वमभूत्सति । द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रहः ॥ २९ ॥

taijasāt tu vikurvāṇād buddhi-tattvam abhūt sati dravya-sphuraṇa-vijñānam indriyāṇām anugrahaḥ

From the ego of passion, undergoing transformation, O virtuous lady, the principle of intelligence took birth, whose function is the ascertaining knowledge of objects as they appear and the rendering of assistance to the senses.

संशयोऽथ विपर्यासो निश्चयः स्मृतिरेव च । स्वाप इत्युच्यते बुद्धेर्लक्षणं वृत्तितः पृथक् ॥ ३० ॥

saṁśayo ’tha viparyāso niścayaḥ smṛtir eva ca svāpa ity ucyate buddher lakṣaṇaṁ vṛttitaḥ pṛthak

Doubt, misapprehension, correct determination, memory, and sleep, these, distinguished by their separate functions, are said to be the characteristic marks of intelligence.

तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागशः । प्राणस्य हि क्रियाशक्तिर्बुद्धेर्विज्ञानशक्तिता ॥ ३१ ॥

taijasānīndriyāṇy eva kriyā-jñāna-vibhāgaśaḥ prāṇasya hi kriyā-śaktir buddher vijñāna-śaktitā

The senses arise from egoism in passion, divided into the senses of action and the senses of knowledge. The senses of action derive their power from the vital breath, and the senses of knowledge derive their power from intelligence.

तामसाच्च विकुर्वाणाद्भगवद्वीर्यचोदितात् । शब्दमात्रमभूत्तस्मान्नभः श्रोत्रं तु शब्दगम् ॥ ३२ ॥

tāmasāc ca vikurvāṇād bhagavad-vīrya-coditāt śabda-mātram abhūt tasmān nabhaḥ śrotraṁ tu śabdagam

And from the ego of ignorance, undergoing transformation and impelled by the Lord's own potency, the subtle element sound was manifested. From sound arose ether, and the sense of hearing, which perceives sound.

अर्थाश्रयत्वं शब्दस्य द्रष्टुर्लिङ्गत्वमेव च । तन्मात्रत्वं च नभसो लक्षणं कवयो विदुः ॥ ३३ ॥

arthāśrayatvaṁ śabdasya draṣṭur liṅgatvam eva ca tan-mātratvaṁ ca nabhaso lakṣaṇaṁ kavayo viduḥ

The wise know sound's defining characteristics to be its basis for conveying meaning, its function as the mark indicating an unseen speaker, and its status as the subtle element of ether.

भूतानां छिद्रदातृत्वं बहिरन्तरमेव च । प्राणेन्द्रियात्मधिष्ण्यत्वं नभसो वृत्तिलक्षणम् ॥ ३४ ॥

bhūtānāṁ chidra-dātṛtvaṁ bahir antaram eva ca prāṇendriyātma-dhiṣṇyatvaṁ nabhaso vṛtti-lakṣaṇam

Providing accommodating space for all beings, both external and internal, and serving as the seat for the vital breath, the senses, and the mind, these are the functional characteristics of ether.

नभसः शब्दतन्मात्रात्कालगत्या विकुर्वतः । स्पर्शोऽभवत्ततो वायुस्त्वक्स्पर्शस्य च संग्रहः ॥ ३५ ॥

nabhasaḥ śabda-tanmātrāt kāla-gatyā vikurvataḥ sparśo ’bhavat tato vāyus tvak sparśasya ca saṅgrahaḥ

From ether, itself born of the subtle element sound, undergoing transformation through the movement of time, the subtle element touch was manifested. From touch came air, along with the sense of touch, which perceives it.

मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च । एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वतः ॥ ३६ ॥

mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṇatvam eva ca etat sparśasya sparśatvaṁ tan-mātratvaṁ nabhasvataḥ

Softness and hardness, coldness and heat, these are the very distinguishing qualities of touch, the subtle element belonging to air.

चालनं व्यूहनं प्राप्तिर्नेतृत्वं द्रव्यशब्दयोः । सर्वेन्द्रियाणामात्मत्वं वायोः कर्माभिलक्षणम् ॥३-२६-३७॥

cālanaṃ vyūhanaṃ prāptirnetṛtvaṃ dravyaśabdayoḥ | sarvendriyāṇāmātmatvaṃ vāyoḥ karmābhilakṣaṇam ||3.26.37||

The action of air consists of movement, arrangement, allowing approach, and carrying: it moves particles of matter and carries sound, and it is what makes every other sense organ able to function at all.

वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् । समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥३-२६-३८॥

vāyośca sparśatanmātrādrūpaṃ daiveritādabhūt | samutthitaṃ tatastejaścakṣū rūpopalambhanam ||3.26.38||

From air, transformed under the impulse of destiny by contact with the subtle element touch, form arose; from that, fire came into being, along with the eye, which perceives form.

द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च । तेजस्त्वं तेजसः साध्वि रूपमात्रस्य वृत्तयः ॥३-२६-३९॥

dravyākṛtitvaṃ guṇatā vyaktisaṃsthātvameva ca | tejastvaṃ tejasaḥ sādhvi rūpamātrasya vṛttayaḥ ||3.26.39||

My virtuous mother, the qualities of form are known through three things: dimension, quality, and individual particularity. The form of fire, specifically, is known through its effulgence.

द्योतनं पचनं पानमदनं हिममर्दनम् । तेजसो वृत्तयस्त्वेताः शोषणं क्षुत्तृडेव च ॥३-२६-४०॥

dyotanaṃ pacanaṃ pānamadanaṃ himamardanam | tejaso vṛttayastvetāḥ śoṣaṇaṃ kṣuttṛḍeva ca ||3.26.40||

Illumination, cooking, drinking, eating, destroying cold, evaporating, and giving rise to hunger and thirst: these are the functions of fire.

रूपमात्राद्विकुर्वाणात्तेजसो दैवचोदितात् । रसमात्रमभूत्तस्मादम्भो जिह्वा रसग्रहः ॥३-२६-४१॥

rūpamātrādvikurvāṇāttejaso daivacoditāt | rasamātramabhūttasmādambho jihvā rasagrahaḥ ||3.26.41||

From fire, transformed by contact with the visual subtle element and impelled by the higher order, taste arose. From taste, water was produced, and the tongue, the grasper of taste, appeared with it.

कषायो मधुरस्तिक्तः कट्वम्ल इति नैकधा । भौतिकानां विकारेण रस एको विभिद्यते ॥३-२६-४२॥

kaṣāyo madhurastiktaḥ kaṭvamla iti naikadhā | bhautikānāṃ vikāreṇa rasa eko vibhidyate ||3.26.42||

Astringent, sweet, bitter, pungent, and sour: taste, though originally one, becomes manifold in these many forms through its transformation by contact with other substances.

क्लेदनं पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम् । तापापनोदो भूयस्त्वमम्भसो वृत्तयस्त्विमाः ॥३-२६-४३॥

kledanaṃ piṇḍanaṃ tṛptiḥ prāṇanāpyāyanondanam | tāpāpanodo bhūyastvamambhaso vṛttayastvimāḥ ||3.26.43||

Moistening, coagulating, causing satisfaction, sustaining life, refreshing, softening, driving away heat, and existing in continuous abundance: these are the functions of water.

रसमात्राद्विकुर्वाणादम्भसो दैवचोदितात् । गन्धमात्रमभूत्तस्मात्पृथ्वी घ्राणस्तु गन्धगः ॥३-२६-४४॥

rasamātrādvikurvāṇādambhaso daivacoditāt | gandhamātramabhūttasmātpṛthvī ghrāṇastu gandhagaḥ ||3.26.44||

From water, transformed by contact with the taste sensation and impelled by the higher order, the subtle element odor arose. From that, earth came into being, along with the nose, the perceiver of odor.

करम्भपूतिसौरभ्यशान्तोग्राम्लादिभिः पृथक् । द्रव्यावयववैषम्याद्गन्ध एको विभिद्यते ॥३-२६-४५॥

karambhapūtisaurabhyaśāntogrāmlādibhiḥ pṛthak | dravyāvayavavaiṣamyādgandha eko vibhidyate ||3.26.45||

As mixed, offensive, fragrant, mild, strong, and acidic, and in other such forms, odor becomes manifold, though originally one, according to the differing proportions of the substances it associates with.

भावनं ब्रह्मणः स्थानं धारणं सद्विशेषणम् । सर्वसत्त्वगुणोद्भेदः पृथिवीवृत्तिलक्षणम् ॥३-२६-४६॥

bhāvanaṃ brahmaṇaḥ sthānaṃ dhāraṇaṃ sadviśeṣaṇam | sarvasattvaguṇodbhedaḥ pṛthivīvṛttilakṣaṇam ||3.26.46||

Modeling forms for the worship of the Supreme Brahman, constructing dwellings, holding and containing substances, and giving distinct location to existence itself: these, along with being the site where the qualities of all beings manifest, are the characteristic functions of earth.

नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते । वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदुः ॥३-२६-४७॥

nabhoguṇaviśeṣo'rtho yasya tacchrotramucyate | vāyorguṇaviśeṣo'rtho yasya tatsparśanaṃ viduḥ ||3.26.47||

The sense whose object is the distinctive quality of sky, namely sound, is called the ear. The sense whose object is the distinctive quality of air, namely touch, is known as the sense of touch.

तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते । अम्भोगुणविशेषोऽर्थो यस्य तद्रसनं विदुः । भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते ॥३-२६-४८॥

tejoguṇaviśeṣo'rtho yasya taccakṣurucyate | ambhoguṇaviśeṣo'rtho yasya tadrasanaṃ viduḥ | bhūmerguṇaviśeṣo'rtho yasya sa ghrāṇa ucyate ||3.26.48||

The sense whose object is the distinctive quality of fire, namely form, is called sight. The sense whose object is the distinctive quality of water, namely taste, is called the sense of taste. The sense whose object is the distinctive quality of earth, namely odor, is called smell.

परस्य दृश्यते धर्मो ह्यपरस्मिन्समन्वयात् । अतो विशेषो भावानां भूमावेवोपलक्ष्यते ॥३-२६-४९॥

parasya dṛśyate dharmo hyaparasminsamanvayāt | ato viśeṣo bhāvānāṃ bhūmāvevopalakṣyate ||3.26.49||

Indeed the characteristics of a cause are seen present within its effect, in due order. Therefore the particular qualities of all the elements are found present in earth alone.

एतान्यसंहत्य यदा महदादीनि सप्त वै । कालकर्मगुणोपेतो जगदादिरुपाविशत् ॥३-२६-५०॥

etānyasaṃhatya yadā mahadādīni sapta vai | kālakarmaguṇopeto jagadādirupāviśat ||3.26.50||

When these seven, the mahat-tattva and the rest, were still unmixed, the origin of the universe, accompanied by time, work, and the qualities of material nature, entered among them.

ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् । उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥३-२६-५१॥

tatastenānuviddhebhyo yuktebhyo'ṇḍamacetanam | utthitaṃ puruṣo yasmādudatiṣṭhadasau virāṭ ||3.26.51||

Then, from these seven principles, roused into activity and joined together by Him, an unintelligent egg arose, and from that egg there stood up the being known as the Cosmic Person, Virat.

एतदण्डं विशेषाख्यं क्रमवृद्धैर्दशोत्तरैः । तोयादिभिः परिवृतं प्रधानेनावृतैर्बहिः । यत्र लोकवितानोऽयं रूपं भगवतो हरेः ॥३-२६-५२॥

etadaṇḍaṃ viśeṣākhyaṃ kramavṛddhairdaśottaraiḥ | toyādibhiḥ parivṛtaṃ pradhānenāvṛtairbahiḥ | yatra lokavitāno'yaṃ rūpaṃ bhagavato hareḥ ||3.26.52||

This egg, called viśeṣa, is surrounded successively by water and other layers, each ten times greater than the one before, and covered on the outside by pradhāna. Within it is the form of the Lord Hari, whose body constitutes the extension of the worlds.

हिरण्मयादण्डकोशादुत्थाय सलिलेशयात् । तमाविश्य महादेवो बहुधा निर्बिभेद खम् ॥३-२६-५३॥

hiraṇmayādaṇḍakośādutthāya salileśayāt | tamāviśya mahādevo bahudhā nirbibheda kham ||3.26.53||

Arising from that golden egg-shell lying upon the water, the Great Lord entered into it and divided it, in many ways, into openings.

निरभिद्यतास्य प्रथमं मुखं वाणी ततोऽभवत् । वाण्या वह्निरथो नासे प्राणोतो घ्राण एतयोः ॥३-२६-५४॥

nirabhidyatāsya prathamaṃ mukhaṃ vāṇī tato'bhavat | vāṇyā vahniratho nāse prāṇoto ghrāṇa etayoḥ ||3.26.54||

First a mouth appeared in Him, and from it speech came forth; with speech came fire. Then two nostrils appeared, and in them, the vital air and the sense of smell.

घ्राणाद्वायुरभिद्येतामक्षिणी चक्षुरेतयोः । तस्मात्सूर्यो न्यभिद्येतां कर्णौ श्रोत्रं ततो दिशः ॥३-२६-५५॥

ghrāṇādvāyurabhidyetāmakṣiṇī cakṣuretayoḥ | tasmātsūryo nyabhidyetāṃ karṇau śrotraṃ tato diśaḥ ||3.26.55||

From the olfactory sense, the wind-god appeared; from the pair of eyes, the sense of sight, and from that, the sun-god. Then the ears appeared, and the sense of hearing, and from that, the deities of the directions.

निर्बिभेद विराजस्त्वग्रोमश्मश्रवादयस्ततः । तत ओषधयश्चासन् शिश्नं निर्बिभिदे ततः ॥३-२६-५६॥

nirbibheda virājastvagromaśmaśravādayastataḥ | tata oṣadhayaścāsan śiśnaṃ nirbibhide tataḥ ||3.26.56||

Then the skin of Virat appeared, and thereupon hair, mustache and beard. After this, the herbs and plants appeared, and following that, the genitals appeared.

रेतस्तस्मादाप आसन्निरभिद्यत वै गुदम् । गुदादपानोऽपानाच्च मृत्युर्लोकभयङ्करः ॥३-२६-५७॥

retastasmādāpa āsannirabhidyata vai gudam | gudādapāno'pānācca mṛtyurlokabhayaṅkaraḥ ||3.26.57||

From that, semen appeared, and with it the water-god as its presiding deity. Then an anus appeared; from the anus, the organ of defecation; and from that, the god of death, who strikes fear throughout the universe.

हस्तौ च निरभिद्येतां बलं ताभ्यां ततः स्वराट् । पादौ च निरभिद्येतां गतिस्ताभ्यां ततो हरिः ॥३-२६-५८॥

hastau ca nirabhidyetāṃ balaṃ tābhyāṃ tataḥ svarāṭ | pādau ca nirabhidyetāṃ gatistābhyāṃ tato hariḥ ||3.26.58||

The two hands appeared, and with them, power; from that, Indra appeared. The two feet appeared, and with them, the capacity for movement; from that, Lord Hari appeared.

नाड्योऽस्य निरभिद्यन्त ताभ्यो लोहितमाभृतम् । नद्यस्ततः समभवन्नुदरं निरभिद्यत ॥३-२६-५९॥

nāḍyo'sya nirabhidyanta tābhyo lohitamābhṛtam | nadyastataḥ samabhavannudaraṃ nirabhidyata ||3.26.59||

His veins appeared, and from them blood was produced; then the rivers appeared. And the abdomen appeared.

क्षुत्पिपासे ततः स्यातां समुद्रस्त्वेतयोरभूत् । अथास्य हृदयं भिन्नं हृदयान्मन उत्थितम् ॥३-२६-६०॥

kṣutpipāse tataḥ syātāṃ samudrastvetayorabhūt | athāsya hṛdayaṃ bhinnaṃ hṛdayānmana utthitam ||3.26.60||

Then hunger and thirst appeared, and in their wake the ocean came into being. Then a heart appeared, and from the heart, the mind arose.

मनसश्चन्द्रमा जातो बुद्धिर्बुद्धेर्गिरां पतिः । अहङ्कारस्ततो रुद्रश्चित्तं चैत्यस्ततोऽभवत् ॥३-२६-६१॥

manasaścandramā jāto buddhirbuddhergirāṃ patiḥ | ahaṅkārastato rudraścittaṃ caityastato'bhavat ||3.26.61||

From the mind, the moon was born. From intelligence, the lord of speech, Brahmā. From false ego, then, Lord Rudra. And from that, consciousness and its presiding deity appeared.

एते ह्यभ्युत्थिता देवा नैवास्योत्थापनेऽशकन् । पुनराविविशुः खानि तमुत्थापयितुं क्रमात् ॥३-२६-६२॥

ete hyabhyutthitā devā naivāsyotthāpane'śakan | punarāviviśuḥ khāni tamutthāpayituṃ kramāt ||3.26.62||

These deities, though thus manifested, were unable to awaken Him. So they entered again, one after another in order, into the very apertures from which they had come, in order to rouse Him.

वह्निर्वाचा मुखं भेजे नोदतिष्ठत्तदा विराट् । घ्राणेन नासिके वायुर्नोदतिष्ठत्तदा विराट् ॥३-२६-६३॥

vahnirvācā mukhaṃ bheje nodatiṣṭhattadā virāṭ | ghrāṇena nāsike vāyurnodatiṣṭhattadā virāṭ ||3.26.63||

The fire-god entered the mouth with the organ of speech, but even then Virāṭ did not arise. The wind-god entered the nostrils with the sense of smell, but even then Virāṭ did not arise.

अक्षिणी चक्षुषादित्यो नोदतिष्ठत्तदा विराट् । श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत्तदा विराट् ॥३-२६-६४॥

akṣiṇī cakṣuṣādityo nodatiṣṭhattadā virāṭ | śrotreṇa karṇau ca diśo nodatiṣṭhattadā virāṭ ||3.26.64||

The sun-god entered His eyes with the sense of sight, but even then Virāṭ did not arise. The deities of the directions entered His ears with the sense of hearing, but even then Virāṭ did not arise.

त्वचं रोमभिरोषध्यो नोदतिष्ठत्तदा विराट् । रेतसा शिश्नमापस्तु नोदतिष्ठत्तदा विराट् ॥३-२६-६५॥

tvacaṃ romabhiroṣadhyo nodatiṣṭhattadā virāṭ | retasā śiśnamāpastu nodatiṣṭhattadā virāṭ ||3.26.65||

The deities of the herbs entered His skin with the body hair, but even then Virāṭ did not arise. The water-god entered His genitals with the procreative faculty, but even then Virāṭ did not arise.

गुदं मृत्युरपानेन नोदतिष्ठत्तदा विराट् । हस्ताविन्द्रो बलेनैव नोदतिष्ठत्तदा विराट् ॥३-२६-६६॥

gudaṃ mṛtyurapānena nodatiṣṭhattadā virāṭ | hastāvindro balenaiva nodatiṣṭhattadā virāṭ ||3.26.66||

The god of death entered the anus with the organ of elimination, but even then Virāṭ did not arise. Indra entered the hands with their power, but even then Virāṭ did not arise.

विष्णुर्गत्यैव चरणौ नोदतिष्ठत्तदा विराट् । नाडीर्नद्यो लोहितेन नोदतिष्ठत्तदा विराट् ॥३-२६-६७॥

viṣṇurgatyaiva caraṇau nodatiṣṭhattadā virāṭ | nāḍīrnadyo lohitena nodatiṣṭhattadā virāṭ ||3.26.67||

Viṣṇu entered the feet with the very faculty of movement, but even then Virāṭ did not arise. The rivers entered the veins with blood, but even then Virāṭ did not stir.

क्षुत्तृड्भ्यामुदरं सिन्धुर्नोदतिष्ठत्तदा विराट् । हृदयं मनसा चन्द्रो नोदतिष्ठत्तदा विराट् ॥३-२६-६८॥

kṣuttṛḍbhyāmudaraṃ sindhurnodatiṣṭhattadā virāṭ | hṛdayaṃ manasā candro nodatiṣṭhattadā virāṭ ||3.26.68||

The ocean entered the abdomen with hunger and thirst, but even then Virāṭ did not arise. The moon entered the heart with the mind, but even then Virāṭ did not arise.

बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत्तदा विराट् । रुद्रोऽभिमत्या हृदयं नोदतिष्ठत्तदा विराट् ॥३-२६-६९॥

buddhyā brahmāpi hṛdayaṃ nodatiṣṭhattadā virāṭ | rudro'bhimatyā hṛdayaṃ nodatiṣṭhattadā virāṭ ||3.26.69||

Brahmā too entered the heart with intelligence, but even then Virāṭ did not arise. Rudra entered the heart with the sense of ego, but even then Virāṭ did not arise.

चित्तेन हृदयं चैत्यः क्षेत्रज्ञः प्राविशद्यदा । विराट् तदैव पुरुषः सलिलादुदतिष्ठत ॥३-२६-७०॥

cittena hṛdayaṃ caityaḥ kṣetrajñaḥ prāviśadyadā | virāṭ tadaiva puruṣaḥ salilādudatiṣṭhata ||3.26.70||

But when the knower of the field, the deity presiding over consciousness, entered the heart together with citta itself, at that very moment the Cosmic Person arose from the causal waters.

यथा प्रसुप्तं पुरुषं प्राणेन्द्रियमनोधियः । प्रभवन्ति विना येन नोत्थापयितुमोजसा ॥३-२६-७१॥

yathā prasuptaṃ puruṣaṃ prāṇendriyamanodhiyaḥ | prabhavanti vinā yena notthāpayitumojasā ||3.26.71||

Just as a sleeping man cannot be roused by his own vital air, senses, mind and intelligence, without Him by whose power alone they are able to do anything at all.

तमस्मिन्प्रत्यगात्मानं धिया योगप्रवृत्तया । भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत् ॥३-२६-७२॥

tamasminpratyagātmānaṃ dhiyā yogapravṛttayā | bhaktyā viraktyā jñānena vivicyātmani cintayet ||3.26.72||

Therefore, with the mind engaged in yoga, through devotion, detachment and knowledge, carefully discriminating, one should contemplate that Supersoul as present within this very body.

श्रीभगवानुवाच प्रकृतिस्थोऽपि पुरुषो नाज्यते प्राकृतैर्गुणैः । अविकारादकर्तृत्वान्निर्गुणत्वाज्जलार्कवत् ॥३-२७-१॥

śrībhagavānuvāca prakṛtistho'pi puruṣo nājyate prākṛtairguṇaiḥ | avikārādakartṛtvānnirguṇatvājjalārkavat ||3.27.1||

The Personality of Godhead said: Although situated within the material body, the living entity is not tainted by the material qualities of nature, because he is without inherent change, without ownership, and without material qualities himself, just as the sun remains untouched by its reflection on water.

स एष यर्हि प्रकृतेर्गुणेष्वभिविषज्जते । अहंक्रियाविमूढात्मा कर्तास्मीत्यभिमन्यते ॥३-२७-२॥

sa eṣa yarhi prakṛterguṇeṣvabhiviṣajjate | ahaṃkriyāvimūḍhātmā kartāsmītyabhimanyate ||3.27.2||

But when this same living entity becomes entangled in the modes of material nature, his self bewildered by false ego, he thinks, I am the doer.

तेन संसारपदवीमवशोऽभ्येत्यनिर्वृतः । प्रासङ्गिकैः कर्मदोषैः सदसन्मिश्रयोनिषु ॥३-२७-३॥

tena saṃsārapadavīmavaśo'bhyetyanirvṛtaḥ | prāsaṅgikaiḥ karmadoṣaiḥ sadasanmiśrayoniṣu ||3.27.3||

By this false conception, the soul helplessly and discontentedly undergoes the path of repeated birth and death, through the incidental faults of action, into wombs both good, bad, and mixed.

अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते । ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥३-२७-४॥

arthe hyavidyamāne'pi saṃsṛtirna nivartate | dhyāyato viṣayānasya svapne'narthāgamo yathā ||3.27.4||

Even though its real cause does not actually exist, this material bondage does not cease for one who contemplates sense objects, just as misfortune arrives in a dream though nothing real justifies it.

अत एव शनैश्चित्तं प्रसक्तमसतां पथि । भक्तियोगेन तीव्रेण विरक्त्या च नयेद्वशम् ॥३-२७-५॥

ata eva śanaiścittaṃ prasaktamasatāṃ pathi | bhaktiyogena tīvreṇa viraktyā ca nayedvaśam ||3.27.5||

Therefore one should gradually bring the mind, which is attached to the path of unreal enjoyments, under control through intense bhakti-yoga combined with detachment.

यमादिभिर्योगपथैरभ्यसन्श्रद्धयान्वितः । मयि भावेन सत्येन मत्कथाश्रवणेन च ॥३-२७-६॥

yamādibhiryogapathairabhyasanśraddhayānvitaḥ | mayi bhāvena satyena matkathāśravaṇena ca ||3.27.6||

Practicing the yoga path beginning with yama, endowed with faith, through true loving feeling toward Me, and through hearing accounts of Me.

सर्वभूतसमत्वेन निर्वैरेणाप्रसङ्गतः । ब्रह्मचर्येण मौनेन स्वधर्मेण बलीयसा ॥३-२७-७॥

sarvabhūtasamatvena nirvaireṇāprasaṅgataḥ | brahmacaryeṇa maunena svadharmeṇa balīyasā ||3.27.7||

By seeing all beings equally, without enmity, without unnecessary entanglement, by celibacy, by silence, and by one's own duty performed with full dedication.

यदृच्छयोपलब्धेन सन्तुष्टो मितभुङ्मुनिः । विविक्तशरणः शान्तो मैत्रः करुण आत्मवान् ॥३-२७-८॥

yadṛcchayopalabdhena santuṣṭo mitabhuṅmuniḥ | viviktaśaraṇaḥ śānto maitraḥ karuṇa ātmavān ||3.27.8||

Satisfied with whatever is obtained without effort, eating little, thoughtful, living in a secluded place, peaceful, friendly, compassionate, and self-possessed.

सानुबन्धे च देहेऽस्मिन्नकुर्वन्नसदाग्रहम् । ज्ञानेन दृष्टतत्त्वेन प्रकृतेः पुरुषस्य च ॥३-२७-९॥

sānubandhe ca dehe'sminnakurvannasadāgraham | jñānena dṛṣṭatattvena prakṛteḥ puruṣasya ca ||3.27.9||

Not clinging to false conceptions about this body and its many bodily relationships, through knowledge that has actually seen the truth of matter and spirit.

निवृत्तबुद्ध्यवस्थानो दूरीभूतान्यदर्शनः । उपलभ्यात्मनात्मानं चक्षुषेवार्कमात्मदृक् ॥३-२७-१०॥

nivṛttabuddhyavasthāno dūrībhūtānyadarśanaḥ | upalabhyātmanātmānaṃ cakṣuṣevārkamātmadṛk ||3.27.10||

Transcending the stages of material consciousness, far removed from other conceptions of life, the self-realized soul perceives his own self by his own purified self, just as one perceives the sun with the eye.

मुक्तलिङ्गं सदाभासमसति प्रतिपद्यते । सतो बन्धुमसच्चक्षुः सर्वानुस्यूतमद्वयम् ॥३-२७-११॥

muktaliṅgaṃ sadābhāsamasati pratipadyate | sato bandhumasaccakṣuḥ sarvānusyūtamadvayam ||3.27.11||

The liberated soul realizes that which is free of designation, manifest as a reflection even within the false ego, the support of the real, the revealer of the unreal, entered into everything, without a second.

यथा जलस्थ आभासः स्थलस्थेनावदृश्यते । स्वाभासेन तथा सूर्यो जलस्थेन दिवि स्थितः ॥३-२७-१२॥

yathā jalastha ābhāsaḥ sthalasthenāvadṛśyate | svābhāsena tathā sūryo jalasthena divi sthitaḥ ||3.27.12||

Just as a reflection situated on water is perceived by one situated on land through its own further reflection, so the sun, itself fixed in the sky, is perceived through its own reflection situated on the water.

एवं त्रिवृदहङ्कारो भूतेन्द्रियमनोमयैः । स्वाभासैर्लक्षितोऽनेन सदाभासेन सत्यदृक् ॥३-२७-१३॥

evaṃ trivṛdahaṅkāro bhūtendriyamanomayaiḥ | svābhāsairlakṣito'nena sadābhāsena satyadṛk ||3.27.13||

In this way the threefold false ego, consisting of the gross elements, the senses, and the mind, is revealed by its own reflections; and it, in turn, is what the true self-seer perceives through this reflection of reality.

भूतसूक्ष्मेन्द्रियमनोबुद्ध्यादिष्विह निद्रया । लीनेष्वसति यस्तत्र विनिद्रो निरहंक्रियः ॥३-२७-१४॥

bhūtasūkṣmendriyamanobuddhyādiṣviha nidrayā | līneṣvasati yastatra vinidro nirahaṃkriyaḥ ||3.27.14||

When the gross and subtle elements, senses, mind, intelligence and the rest are merged, as if by sleep, into the unmanifest, one who remains awake there, free of false ego, is the true self.

मन्यमानस्तदात्मानमनष्टो नष्टवन्मृषा । नष्टेऽहङ्करणे द्रष्टा नष्टवित्त इवातुरः ॥३-२७-१५॥

manyamānastadātmānamanaṣṭo naṣṭavanmṛṣā | naṣṭe'haṅkaraṇe draṣṭā naṣṭavitta ivāturaḥ ||3.27.15||

Thinking of himself as lost, though he is not actually lost, falsely, because of the disappearance of the ego, the seer becomes distressed, like a man who imagines he has lost his fortune though he has not.

एवं प्रत्यवमृश्यासावात्मानं प्रतिपद्यते । साहङ्कारस्य द्रव्यस्य योऽवस्थानमनुग्रहः ॥३-२७-१६॥

evaṃ pratyavamṛśyāsāvātmānaṃ pratipadyate | sāhaṅkārasya dravyasya yo'vasthānamanugrahaḥ ||3.27.16||

Thus reflecting carefully, that person attains realization of his own self, and the situation accepted along with false ego, which is merely a resting place, becomes revealed to him.

देवहूतिरुवाच पुरुषं प्रकृतिर्ब्रह्मन्न विमुञ्चति कर्हिचित् । अन्योन्यापाश्रयत्वाच्च नित्यत्वादनयोः प्रभो ॥३-२७-१७॥

devahūtiruvāca puruṣaṃ prakṛtirbrahmanna vimuñcati karhicit | anyonyāpāśrayatvācca nityatvādanayoḥ prabho ||3.27.17||

Devahūti said: O brāhmaṇa, does material nature ever release the soul? Since the two depend on each other and are both eternal, my lord, how could such a release ever occur?

यथा गन्धस्य भूमेश्च न भावो व्यतिरेकतः । अपां रसस्य च यथा तथा बुद्धेः परस्य च ॥३-२७-१८॥

yathā gandhasya bhūmeśca na bhāvo vyatirekataḥ | apāṃ rasasya ca yathā tathā buddheḥ parasya ca ||3.27.18||

Just as there is no existence of earth apart from its aroma, or of water apart from its taste, so there is no separate existence of intelligence apart from the Supreme.

अकर्तुः कर्मबन्धोऽयं पुरुषस्य यदाश्रयः । गुणेषु सत्सु प्रकृतेः कैवल्यं तेष्वतः कथम् ॥३-२७-१९॥

akartuḥ karmabandho'yaṃ puruṣasya yadāśrayaḥ | guṇeṣu satsu prakṛteḥ kaivalyaṃ teṣvataḥ katham ||3.27.19||

Though the soul is not the doer, this bondage to fruitive action, caused by attachment to the modes, exists nonetheless. As long as the modes of material nature exist, how then can freedom from them occur?

क्वचित्तत्त्वावमर्शेन निवृत्तं भयमुल्बणम् । अनिवृत्तनिमित्तत्वात्पुनः प्रत्यवतिष्ठते ॥३-२७-२०॥

kvacittattvāvamarśena nivṛttaṃ bhayamulbaṇam | anivṛttanimittatvātpunaḥ pratyavatiṣṭhate ||3.27.20||

In some cases, great fear is temporarily removed through philosophical reflection on the fundamental principles, but since its actual cause has not ceased, it appears again.

श्रीभगवानुवाच अनिमित्तनिमित्तेन स्वधर्मेणामलात्मना । तीव्रया मयि भक्त्या च श्रुतसम्भृतया चिरम् ॥३-२७-२१॥

śrībhagavānuvāca animittanimittena svadharmeṇāmalātmanā | tīvrayā mayi bhaktyā ca śrutasambhṛtayā ciram ||3.27.21||

The Supreme Personality of Godhead said: Through one's own prescribed duty performed without desire for its fruit, with a pure mind, and through intense devotion unto Me, matured over a long time by hearing about Me.

ज्ञानेन दृष्टतत्त्वेन वैराग्येण बलीयसा । तपोयुक्तेन योगेन तीव्रेणात्मसमाधिना ॥३-२७-२२॥

jñānena dṛṣṭatattvena vairāgyeṇa balīyasā | tapoyuktena yogena tīvreṇātmasamādhinā ||3.27.22||

In knowledge that has seen the truth, in very strong renunciation, in yoga joined with austerity, and in intense self-absorption.

प्रकृतिः पुरुषस्येह दह्यमाना त्वहर्निशम् । तिरोभवित्री शनकैरग्नेर्योनिरिवारणिः ॥३-२७-२३॥

prakṛtiḥ puruṣasyeha dahyamānā tvaharniśam | tirobhavitrī śanakairagneryonirivāraṇiḥ ||3.27.23||

The influence of material nature upon the soul, being burned day and night, gradually disappears, just as the wooden sticks that give rise to fire are themselves consumed by it.

भुक्तभोगा परित्यक्ता दृष्टदोषा च नित्यशः । नेश्वरस्याशुभं धत्ते स्वे महिम्नि स्थितस्य च ॥३-२७-२४॥

bhuktabhogā parityaktā dṛṣṭadoṣā ca nityaśaḥ | neśvarasyāśubhaṃ dhatte sve mahimni sthitasya ca ||3.27.24||

Enjoyment once experienced and given up, its faultiness having always been seen, no longer causes any harm to the independent soul, situated in his own inherent glory.

यथा ह्यप्रतिबुद्धस्य प्रस्वापो बह्वनर्थभृत् । स एव प्रतिबुद्धस्य न वै मोहाय कल्पते ॥३-२७-२५॥

yathā hyapratibuddhasya prasvāpo bahvanarthabhṛt | sa eva pratibuddhasya na vai mohāya kalpate ||3.27.25||

Just as the dream of a sleeping person carries many inauspicious things, that same dream cannot bewilder one who is fully awake.

एवं विदिततत्त्वस्य प्रकृतिर्मयि मानसम् । युञ्जतो नापकुरुत आत्मारामस्य कर्हिचित् ॥३-२७-२६॥

evaṃ viditatattvasya prakṛtirmayi mānasam | yuñjato nāpakuruta ātmārāmasya karhicit ||3.27.26||

Thus, for one who knows the truth and fixes his mind on Me, material nature can never do harm, even to one who rejoices in the self.

यदैवमध्यात्मरतः कालेन बहुजन्मना । सर्वत्र जातवैराग्य आब्रह्मभुवनान्मुनिः ॥३-२७-२७॥

yadaivamadhyātmarataḥ kālena bahujanmanā | sarvatra jātavairāgya ābrahmabhuvanānmuniḥ ||3.27.27||

When, thus engaged in self-realization over a long time and through many births, a thoughtful person develops detachment from everything, even up to Brahmaloka.

मद्भक्तः प्रतिबुद्धार्थो मत्प्रसादेन भूयसा । निःश्रेयसं स्वसंस्थानं कैवल्याख्यं मदाश्रयम् ॥३-२७-२८॥

madbhaktaḥ pratibuddhārtho matprasādena bhūyasā | niḥśreyasaṃ svasaṃsthānaṃ kaivalyākhyaṃ madāśrayam ||3.27.28||

My devotee, having become self-realized by My unlimited causeless mercy, attains the ultimate perfection, his own abode called kaivalya, under My protection.

प्राप्नोतीहाञ्जसा धीरः स्वदृशाच्छिन्नसंशयः । यद्गत्वा न निवर्तेत योगी लिङ्गाद्विनिर्गमे ॥३-२७-२९॥

prāpnotīhāñjasā dhīraḥ svadṛśācchinnasaṃśayaḥ | yadgatvā na nivarteta yogī liṅgādvinirgame ||3.27.29||

The steady soul, freed from doubt through vision of the self, truly attains that abode in this very life, and having gone there, the yogi never returns after departing from the subtle body.

यदा न योगोपचितासु चेतो मायासु सिद्धस्य विषज्जतेऽङ्ग । अनन्यहेतुष्वथ मे गतिः स्याद् आत्यन्तिकी यत्र न मृत्युहासः ॥३-२७-३०॥

yadā na yogopacitāsu ceto māyāsu siddhasya viṣajjate'ṅga | ananyahetuṣvatha me gatiḥ syād ātyantikī yatra na mṛtyuhāsaḥ ||3.27.30||

When the attention of a perfect yogi, my dear mother, is no longer caught by the mystic powers built up through yoga, which are manifestations of māyā having no other cause than her, then his progress toward Me becomes absolute, and there death has no power to laugh.

श्रीभगवानुवाच योगस्य लक्षणं वक्ष्ये सबीजस्य नृपात्मजे । मनो येनैव विधिना प्रसन्नं याति सत्पथम् ॥३-२८-१॥

śrībhagavānuvāca yogasya lakṣaṇaṃ vakṣye sabījasya nṛpātmaje | mano yenaiva vidhinā prasannaṃ yāti satpatham ||3.28.1||

The Personality of Godhead said: O daughter of the King, I shall now explain the characteristics of yoga with support, by which practice the mind, becoming joyful, proceeds to the true path.

स्वधर्माचरणं शक्त्या विधर्माच्च निवर्तनम् । दैवाल्लब्धेन सन्तोष आत्मविच्चरणार्चनम् ॥३-२८-२॥

svadharmācaraṇaṃ śaktyā vidharmācca nivartanam | daivāllabdhena santoṣa ātmaviccaraṇārcanam ||3.28.2||

Performing one's own prescribed duty to the best of one's ability, ceasing from duties not one's own, satisfaction with what is obtained by providence, and worship of the feet of the self-realized.

ग्राम्यधर्मनिवृत्तिश्च मोक्षधर्मरतिस्तथा । मितमेध्यादनं शश्वद्विविक्तक्षेमसेवनम् ॥३-२८-३॥

grāmyadharmanivṛttiśca mokṣadharmaratistathā | mitamedhyādanaṃ śaśvadviviktakṣemasevanam ||3.28.3||

Ceasing from ordinary conventional religious practices and instead delighting in those leading to liberation, eating in moderation and purity, always dwelling in a secluded and beneficial place.

अहिंसा सत्यमस्तेयं यावदर्थपरिग्रहः । ब्रह्मचर्यं तपः शौचं स्वाध्यायः पुरुषार्चनम् ॥३-२८-४॥

ahiṃsā satyamasteyaṃ yāvadarthaparigrahaḥ | brahmacaryaṃ tapaḥ śaucaṃ svādhyāyaḥ puruṣārcanam ||3.28.4||

Non-violence, truthfulness, non-stealing, possessing only as much as is needed, celibacy, austerity, cleanliness, self-study, and worship of the Supreme Person.

मौनं सदासनजयः स्थैर्यं प्राणजयः शनैः । प्रत्याहारश्चेन्द्रियाणां विषयान्मनसा हृदि ॥३-२८-५॥

maunaṃ sadāsanajayaḥ sthairyaṃ prāṇajayaḥ śanaiḥ | pratyāhāraścendriyāṇāṃ viṣayānmanasā hṛdi ||3.28.5||

Silence, steadiness gained through mastery of posture, gradual control of the vital air, and the withdrawal of the senses from their objects, drawing the mind inward to the heart.

स्वधिष्ण्यानामेकदेशे मनसा प्राणधारणम् । वैकुण्ठलीलाभिध्यानं समाधानं तथात्मनः ॥३-२८-६॥

svadhiṣṇyānāmekadeśe manasā prāṇadhāraṇam | vaikuṇṭhalīlābhidhyānaṃ samādhānaṃ tathātmanaḥ ||3.28.6||

Fixing the vital air with the mind in one spot among the body's own vital-air centers, and meditating upon the pastimes of Vaikuṇṭha, this is called samādhāna, the concentration of the mind.

एतैरन्यैश्च पथिभिर्मनो दुष्टमसत्पथम् । बुद्ध्या युञ्जीत शनकैर्जितप्राणो ह्यतन्द्रितः ॥३-२८-७॥

etairanyaiśca pathibhirmano duṣṭamasatpatham | buddhyā yuñjīta śanakairjitaprāṇo hyatandritaḥ ||3.28.7||

By these and other true methods, one must gradually control the mind, contaminated and set upon the path of the unreal, using the intelligence, with the vital air mastered, and remaining alert.

शुचौ देशे प्रतिष्ठाप्य विजितासन आसनम् । तस्मिन्स्वस्ति समासीन ऋजुकायः समभ्यसेत् ॥३-२८-८॥

śucau deśe pratiṣṭhāpya vijitāsana āsanam | tasminsvasti samāsīna ṛjukāyaḥ samabhyaset ||3.28.8||

Having placed a seat in a sanctified place, having mastered sitting postures, one should sit there comfortably with the body held erect, and practice.

प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकैः । प्रतिकूलेन वा चित्तं यथा स्थिरमचञ्चलम् ॥३-२८-९॥

prāṇasya śodhayenmārgaṃ pūrakumbhakarecakaiḥ | pratikūlena vā cittaṃ yathā sthiramacañcalam ||3.28.9||

One should purify the passage of the vital air through inhalation, retention, and exhalation, or by reversing this order, so that the mind becomes steady and free from restlessness.

मनोऽचिरात्स्याद्विरजं जितश्वासस्य योगिनः । वाय्वग्निभ्यां यथा लोहं ध्मातं त्यजति वै मलम् ॥३-२८-१०॥

mano'cirātsyādvirajaṃ jitaśvāsasya yoginaḥ | vāyvagnibhyāṃ yathā lohaṃ dhmātaṃ tyajati vai malam ||3.28.10||

The mind of the yogī whose breathing is thus controlled soon becomes free from impurity, just as gold, when smelted with air and fire, releases its impurities.

प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषान् । प्रत्याहारेण संसर्गान्ध्यानेनानीश्वरान्गुणान् ॥३-२८-११॥

prāṇāyāmairdaheddoṣāndhāraṇābhiśca kilbiṣān | pratyāhāreṇa saṃsargāndhyānenānīśvarānguṇān ||3.28.11||

Through prāṇāyāma one burns away physical contaminations, through dhāraṇā, sins; through pratyāhāra, unwanted associations; and through dhyāna, the modes of material nature not under one's own control.

यदा मनः स्वं विरजं योगेन सुसमाहितम् । काष्ठां भगवतो ध्यायेत्स्वनासाग्रावलोकनः ॥३-२८-१२॥

yadā manaḥ svaṃ virajaṃ yogena susamāhitam | kāṣṭhāṃ bhagavato dhyāyetsvanāsāgrāvalokanaḥ ||3.28.12||

When the mind, purified by yoga and well concentrated, has become one's own, one should meditate upon the ultimate form of the Lord, gazing at the tip of one's own nose.

प्रसन्नवदनाम्भोजं पद्मगर्भारुणेक्षणम् । नीलोत्पलदलश्यामं शङ्खचक्रगदाधरम् ॥३-२८-१३॥

prasannavadanāmbhojaṃ padmagarbhāruṇekṣaṇam | nīlotpaladalaśyāmaṃ śaṅkhacakragadādharam ||3.28.13||

His face is cheerful, lotus-like; His eyes are ruddy like the interior of a lotus; His body is dark like the petals of a blue lotus; He bears a conch, a discus, and a mace.

लसत्पङ्कजकिञ्जल्कपीतकौशेयवाससम् । श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् ॥३-२८-१४॥

lasatpaṅkajakiñjalkapītakauśeyavāsasam | śrīvatsavakṣasaṃ bhrājatkaustubhāmuktakandharam ||3.28.14||

His waist is covered in a shining garment yellow as the filaments of a lotus; His chest bears the Śrīvatsa mark; the brilliant Kaustubha gem hangs from His neck.

मत्तद्विरेफकलया परीतं वनमालया । परार्ध्यहारवलयकिरीटाङ्गदनूपुरम् ॥३-२८-१५॥

mattadvirephakalayā parītaṁ vanamālayā | parārdhyahāravalayakirīṭāṅgadanūpuram ||3.28.15||

He is garlanded with a forest-flower vana-mala, around which a swarm of bees hums, intoxicated by its fragrance. He is further adorned with a priceless pearl necklace, bracelets, a crown, armlets, and anklets.

काञ्चीगुणोल्लसच्छ्रोणिं हृदयाम्भोजविष्टरम् । दर्शनीयतमं शान्तं मनोनयनवर्धनम् ॥३-२८-१६॥

kāñcīguṇollasacchroṇiṁ hṛdayāmbhojaviṣṭaram | darśanīyatamaṁ śāntaṁ manonayanavardhanam ||3.28.16||

His loins and hips are made splendid by the ripples of a jeweled girdle, and His heart is the seat of the lotus. He is most charming to behold, serene, and He gladdens both the mind and the eyes that fall on Him.

अपीच्यदर्शनं शश्वत्सर्वलोकनमस्कृतम् । सन्तं वयसि कैशोरे भृत्यानुग्रहकातरम् ॥३-२८-१७॥

apīcyadarśanaṁ śaśvatsarvalokanamaskṛtam | santaṁ vayasi kaiśore bhṛtyānugrahakātaram ||3.28.17||

His beauty is eternal, worthy to be seen forever, and He is worshiped by every being in every world. Ever situated in the bloom of youth, He is always eager to bestow grace on His servants.

कीर्तन्यतीर्थयशसं पुण्यश्लोकयशस्करम् । ध्यायेद्देवं समग्राङ्गं यावन्न च्यवते मनः ॥३-२८-१८॥

kīrtanyatīrthayaśasaṁ puṇyaślokayaśaskaram | dhyāyeddevaṁ samagrāṅgaṁ yāvanna cyavate manaḥ ||3.28.18||

The Lord's glory is always worth singing of, for it enhances the fame of pious souls in turn. One should meditate on Him in His complete form, until the mind stops wandering.

स्थितं व्रजन्तमासीनं शयानं वा गुहाशयम् । प्रेक्षणीयेहितं ध्यायेच्छुद्धभावेन चेतसा ॥३-२८-१९॥

sthitaṁ vrajantamāsīnaṁ śayānaṁ vā guhāśayam | prekṣaṇīyehitaṁ dhyāyecchuddhabhāvena cetasā ||3.28.19||

One should meditate, with a pure heart, on the Lord as He stands, walks, sits, or lies down within the cave of the heart, for His every act is beautiful to behold.

तस्मिँल्लब्धपदं चित्तं सर्वावयवसंस्थितम् । विलक्ष्यैकत्र संयुज्यादङ्गे भगवतो मुनिः ॥३-२८-२०॥

tasmi~llabdhapadaṁ cittaṁ sarvāvayavasaṁsthitam | vilakṣyaikatra saṁyujyādaṅge bhagavato muniḥ ||3.28.20||

The sage, having fixed his mind on the Lord and steadied it there, should not scatter his attention across all His limbs at once, but should join it, in one place at a time, to each single limb of the Lord's form.

सञ्चिन्तयेद्भगवतश्चरणारविन्दं वज्राङ्कुशध्वजसरोरुहलाञ्छनाढ्यम् । उत्तुङ्गरक्तविलसन्नखचक्रवाल- ज्योत्स्नाभिराहतमहद्धृदयान्धकारम् ॥३-२८-२१॥

sañcintayedbhagavataścaraṇāravindaṁ vajrāṅkuśadhvajasaroruhalāñchanāḍhyam | uttuṅgaraktavilasannakhacakravāla- jyotsnābhirāhatamahaddhṛdayāndhakāram ||3.28.21||

One should concentrate first on the Lord's lotus feet, adorned with the marks of a thunderbolt, a goad, a banner, and a lotus. The radiance of His high, red, gleaming nails, like the circle of the moon, dispels the thick darkness of the heart.

यच्छौचनिःसृतसरित्प्रवरोदकेन तीर्थेन मूर्ध्न्यधिकृतेन शिवः शिवोऽभूत् । ध्यातुर्मनःशमलशैलनिसृष्टवज्रं ध्यायेच्चिरं भगवतश्चरणारविन्दम् ॥३-२८-२२॥

yacchaucaniḥsṛtasaritpravarodakena tīrthena mūrdhnyadhikṛtena śivaḥ śivo'bhūt | dhyāturmanaḥśamalaśailanisṛṣṭavajraṁ dhyāyecciraṁ bhagavataścaraṇāravindam ||3.28.22||

Lord Shiva became still more auspicious by bearing on his head the holy waters of the Ganges, which arose from the washing of the Lord's lotus feet. Those feet act like a thunderbolt hurled against the mountain of sin heaped in the meditator's mind; one should meditate on them for a long time.

जानुद्वयं जलजलोचनया जनन्या लक्ष्म्याखिलस्य सुरवन्दितया विधातुः । ऊर्वोर्निधाय करपल्लवरोचिषा यत् संलालितं हृदि विभोरभवस्य कुर्यात् ॥३-२८-२३॥

jānudvayaṁ jalajalocanayā jananyā lakṣmyākhilasya suravanditayā vidhātuḥ | ūrvornidhāya karapallavarociṣā yat saṁlālitaṁ hṛdi vibhorabhavasya kuryāt ||3.28.23||

One should fix in the heart the two knees of the Lord, massaged and served by lotus-eyed Lakshmi, mother of all the universe, herself worshiped by the demigods and by Brahma, as she places His shins upon her thighs and touches them with the radiance of her sprout-like fingers.

ऊरू सुपर्णभुजयोरधिशोभमानाव्- ओजोनिधी अतसिकाकुसुमावभासौ । व्यालम्बिपीतवरवाससि वर्तमान काञ्चीकलापपरिरम्भि नितम्बबिम्बम् ॥३-२८-२४॥

ūrū suparṇabhujayoradhiśobhamānāv- ojonidhī atasikākusumāvabhāsau | vyālambipītavaravāsasi vartamāna kāñcīkalāpaparirambhi nitambabimbam ||3.28.24||

One should meditate on His two thighs, resplendent upon Garuda's shoulders, radiant like the luster of linseed flowers and a storehouse of all energy, His exquisite yellow cloth hanging down over them, His rounded hips encircled by the girdle.

नाभिह्रदं भुवनकोशगुहोदरस्थं यत्रात्मयोनिधिषणाखिललोकपद्मम् । व्यूढं हरिन्मणिवृषस्तनयोरमुष्य ध्यायेद्द्वयं विशदहारमयूखगौरम् ॥३-२८-२५॥

nābhihradaṁ bhuvanakośaguhodarasthaṁ yatrātmayonidhiṣaṇākhilalokapadmam | vyūḍhaṁ harinmaṇivṛṣastanayoramuṣya dhyāyeddvayaṁ viśadahāramayūkhagauram ||3.28.25||

One should meditate on His navel-lake, situated on His abdomen, the foundation-cave of all the worlds, where the lotus dwelling all planetary systems and Brahma's own residence sprang up. One should meditate on His pair of nipples, resembling exquisite emerald bulls, whitish from the rays of His pearl necklaces.

वक्षोऽधिवासमृषभस्य महाविभूतेः पुंसां मनोनयननिर्वृतिमादधानम् । कण्ठं च कौस्तुभमणेरधिभूषणार्थं कुर्यान्मनस्यखिललोकनमस्कृतस्य ॥३-२८-२६॥

vakṣo'dhivāsamṛṣabhasya mahāvibhūteḥ puṁsāṁ manonayananirvṛtimādadhānam | kaṇṭhaṁ ca kaustubhamaṇeradhibhūṣaṇārthaṁ kuryānmanasyakhilalokanamaskṛtasya ||3.28.26||

One should meditate on His chest, the abode of Mahalakshmi, the source of transcendental pleasure for the mind and full satisfaction for the eyes of all beings. One should meditate also on His neck, which enhances the beauty of the Kaustubha jewel, and which the entire universe bows to in worship.

बाहूंश्च मन्दरगिरेः परिवर्तनेन निर्णिक्तबाहुवलयानधिलोकपालान् । सञ्चिन्तयेद्दशशतारमसह्यतेजः शङ्खं च तत्करसरोरुहराजहंसम् ॥३-२८-२७॥

bāhūṁśca mandaragireḥ parivartanena nirṇiktabāhuvalayānadhilokapālān | sañcintayeddaśaśatāramasahyatejaḥ śaṅkhaṁ ca tatkarasaroruharājahaṁsam ||3.28.27||

One should meditate on His arms, polished bright by the churning of Mount Mandara, the source of the powers of all the world's guardian deities. One should meditate on His discus of unbearable brilliance and a thousand spokes, and the conch resting like a swan in His lotus hand.

कौमोदकीं भगवतो दयितां स्मरेत दिग्धामरातिभटशोणितकर्दमेन । मालां मधुव्रतवरूथगिरोपघुष्टां चैत्यस्य तत्त्वममलं मणिमस्य कण्ठे ॥३-२८-२८॥

kaumodakīṁ bhagavato dayitāṁ smareta digdhāmarātibhaṭaśoṇitakardamena | mālāṁ madhuvratavarūthagiropaghuṣṭāṁ caityasya tattvamamalaṁ maṇimasya kaṇṭhe ||3.28.28||

One should remember His mace, Kaumodaki, most dear to Him, smeared with the blood of enemy soldiers. One should remember His garland, resounding with the hum of swarming bees, and the pure pearl necklace on His neck, representing the truth of the individual soul.

भृत्यानुकम्पितधियेह गृहीतमूर्तेः सञ्चिन्तयेद्भगवतो वदनारविन्दम् । यद्विस्फुरन्मकरकुण्डलवल्गितेन विद्योतितामलकपोलमुदारनासम् ॥३-२८-२९॥

bhṛtyānukampitadhiyeha gṛhītamūrteḥ sañcintayedbhagavato vadanāravindam | yadvisphuranmakarakuṇḍalavalgitena vidyotitāmalakapolamudāranāsam ||3.28.29||

One should meditate on the lotus-like countenance of the Lord, who assumes different forms in this world out of compassion for His devotees, His prominent nose and crystal-clear cheeks illuminated by the flashing dance of His alligator-shaped earrings.

यच्छ्रीनिकेतमलिभिः परिसेव्यमानं भूत्या स्वया कुटिलकुन्तलवृन्दजुष्टम् । मीनद्वयाश्रयमधिक्षिपदब्जनेत्रं ध्यायेन्मनोमयमतन्द्रित उल्लसद्भ्रु ॥३-२८-३०॥

yacchrīniketamalibhiḥ parisevyamānaṁ bhūtyā svayā kuṭilakuntalavṛndajuṣṭam | mīnadvayāśrayamadhikṣipadabjanetraṁ dhyāyenmanomayamatandrita ullasadbhru ||3.28.30||

One should meditate, attentive and unwavering, on His mind-formed face, a lotus of splendor surrounded by bees, adorned by the abundance of His curling hair, its lotus-eyes and dancing eyebrows putting to shame even a pair of swimming fish.

तस्यावलोकमधिकं कृपयातिघोर- तापत्रयोपशमनाय निसृष्टमक्ष्णोः । स्निग्धस्मितानुगुणितं विपुलप्रसादं ध्यायेच्चिरं विपुलभावनया गुहायाम् ॥३-२८-३१॥

tasyāvalokamadhikaṁ kṛpayātighora- tāpatrayopaśamanāya nisṛṣṭamakṣṇoḥ | snigdhasmitānuguṇitaṁ vipulaprasādaṁ dhyāyecciraṁ vipulabhāvanayā guhāyām ||3.28.31||

One should contemplate, for a long time, with expansive devotion, the frequent glances He casts from His eyes out of compassion, to pacify the three-fold, most fearsome miseries; those glances, accompanied by loving smiles, are full of abundant grace.

हासं हरेरवनताखिललोकतीव्र- शोकाश्रुसागरविशोषणमत्युदारम् । सम्मोहनाय रचितं निजमाययास्य भ्रूमण्डलं मुनिकृते मकरध्वजस्य ॥३-२८-३२॥

hāsaṁ hareravanatākhilalokatīvra- śokāśrusāgaraviśoṣaṇamatyudāram | sammohanāya racitaṁ nijamāyayāsya bhrūmaṇḍalaṁ munikṛte makaradhvajasya ||3.28.32||

One should meditate on the most benevolent smile of Hari, which dries up the ocean of intense grief's tears for all who bow before Him, and on the arch of His eyebrows, manifested by His own potency to charm even the sage-tormenting god of desire, for the good of the sages.

ध्यानायनं प्रहसितं बहुलाधरोष्ठ- भासारुणायिततनुद्विजकुन्दपङ्क्ति । ध्यायेत्स्वदेहकुहरेऽवसितस्य विष्णोर् भक्त्यार्द्रयार्पितमना न पृथग्दिदृक्षेत् ॥३-२८-३३॥

dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha- bhāsāruṇāyitatanudvijakundapaṅ‌kti | dhyāyetsvadehakuhare'vasitasya viṣṇor bhaktyārdrayārpitamanā na pṛthagdidṛkṣet ||3.28.33||

With devotion steeped in love, the yogi should meditate within the cave of his own body on the easily-meditated laughter of Vishnu, His small teeth like a row of jasmine buds reddened by the splendor of His abundant lips; his mind once fixed there, he should not desire to see anything separate.

एवं हरौ भगवति प्रतिलब्धभावो भक्त्या द्रवद्धृदय उत्पुलकः प्रमोदात् । औत्कण्ठ्यबाष्पकलया मुहुरर्द्यमानस् तच्चापि चित्तबडिशं शनकैर्वियुङ्क्ते ॥३-२८-३४॥

evaṁ harau bhagavati pratilabdhabhāvo bhaktyā dravaddhṛdaya utpulakaḥ pramodāt | autkaṇṭhyabāṣpakalayā muhurardyamānas taccāpi cittabaḍiśaṁ śanakairviyuṅkte ||3.28.34||

Thus attaining pure love for the Lord Hari, his heart melting with devotion, his body's hairs standing on end from joy, constantly overwhelmed by a stream of tears born of longing, the yogi gradually releases even the mind, the hook by which he had drawn the Lord in.

मुक्ताश्रयं यर्हि निर्विषयं विरक्तं निर्वाणमृच्छति मनः सहसा यथार्चिः । आत्मानमत्र पुरुषोऽव्यवधानमेकम् अन्वीक्षते प्रतिनिवृत्तगुणप्रवाहः ॥३-२८-३५॥

muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ nirvāṇamṛcchati manaḥ sahasā yathārciḥ | ātmānamatra puruṣo'vyavadhānamekam anvīkṣate pratinivṛttaguṇapravāhaḥ ||3.28.35||

When the mind, resting only in the liberated, becomes detached from sense-objects and indifferent, it attains extinction of its old nature at once, like a flame going out. Then the person, freed from the flow of the material qualities, perceives the self as one, without any separation, in this very state.

सोऽप्येतया चरमया मनसो निवृत्त्या तस्मिन्महिम्न्यवसितः सुखदुःखबाह्ये । हेतुत्वमप्यसति कर्तरि दुःखयोर्यत् स्वात्मन्विधत्त उपलब्धपरात्मकाष्ठः ॥३-२८-३६॥

so'pyetayā caramayā manaso nivṛttyā tasminmahimnyavasitaḥ sukhaduḥkhabāhye | hetutvamapyasati kartari duḥkhayoryat svātmanvidhatta upalabdhaparātmakāṣṭhaḥ ||3.28.36||

Situated in that ultimate cessation of mind, established in his own glory beyond happiness and distress, he now attributes to his own false ego, not to himself, the causation of pleasure and pain that a doer without real agency once seemed to hold; he has reached the highest realization of the Supreme Self.

देहं च तं न चरमः स्थितमुत्थितं वा सिद्धो विपश्यति यतोऽध्यगमत्स्वरूपम् । दैवादुपेतमथ दैववशादपेतं वासो यथा परिकृतं मदिरामदान्धः ॥३-२८-३७॥

dehaṁ ca taṁ na caramaḥ sthitamutthitaṁ vā siddho vipaśyati yato'dhyagamatsvarūpam | daivādupetamatha daivavaśādapetaṁ vāso yathā parikṛtaṁ madirāmadāndhaḥ ||3.28.37||

The perfected soul, having achieved his real identity, no longer conceives of the body as sitting still or rising up, whether it comes by destiny or departs by destiny, just as a person blinded by intoxication cannot perceive the clothes put on his own body.

देहोऽपि दैववशगः खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासुः । तं सप्रपञ्चमधिरूढसमाधियोगः स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तुः ॥३-२८-३८॥

deho'pi daivavaśagaḥ khalu karma yāvat svārambhakaṁ pratisamīkṣata eva sāsuḥ | taṁ saprapañcamadhirūḍhasamādhiyogaḥ svāpnaṁ punarna bhajate pratibuddhavastuḥ ||3.28.38||

The body, under the control of destiny, continues its own begun activities along with the senses as long as it must, yet the yogi established in samadhi through yoga, with its expansions of consciousness, awake to his true position, no longer accepts that body as his own, any more than one accepts events from a dream after waking.

यथा पुत्राच्च वित्ताच्च पृथङ्मर्त्यः प्रतीयते । अप्यात्मत्वेनाभिमताद्देहादेः पुरुषस्तथा ॥३-२८-३९॥

yathā putrācca vittācca pṛthaṅ‌martyaḥ pratīyate | apyātmatvenābhimatāddehādeḥ puruṣastathā ||3.28.39||

Just as a mortal man understands himself as different from his son and from his wealth, though he holds affection for them as his own, so too the liberated person understands himself as different from the body and its related senses, though affection made him identify with them.

यथोल्मुकाद्विस्फुलिङ्गाद्धूमाद्वापि स्वसम्भवात् । अप्यात्मत्वेनाभिमताद्यथाग्निः पृथगुल्मुकात् ॥३-२८-४०॥

yatholmukādvisphuliṅgāddhūmādvāpi svasambhavāt | apyātmatvenābhimatādyathāgniḥ pṛthagulmukāt ||3.28.40||

As fire is understood to be different from the flame, from the spark, and from the smoke, though all are born from the same source, and though intimately connected to it by their own nature, so is the self different from what it produces.

भूतेन्द्रियान्तःकरणात्प्रधानाज्जीवसंज्ञितात् । आत्मा तथा पृथग्द्रष्टा भगवान्ब्रह्मसंज्ञितः ॥३-२८-४१॥

bhūtendriyāntaḥkaraṇātpradhānājjīvasaṁjñitāt | ātmā tathā pṛthagdraṣṭā bhagavānbrahmasaṁjñitaḥ ||3.28.41||

The Self, thus different from the elements, the senses, the inner faculty, and material nature called the individual soul, is the seer, the Supreme Personality known as Brahman.

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । ईक्षेतानन्यभावेन भूतेष्विव तदात्मताम् ॥३-२८-४२॥

sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani | īkṣetānanyabhāvena bhūteṣviva tadātmatām ||3.28.42||

One should see the Self in all beings and all beings in the Self, regarding them without any sense of otherness, seeing the very nature of the Self as present in all manifestations.

स्वयोनिषु यथा ज्योतिरेकं नाना प्रतीयते । योनीनां गुणवैषम्यात्तथात्मा प्रकृतौ स्थितः ॥३-२८-४३॥

svayoniṣu yathā jyotirekaṁ nānā pratīyate | yonīnāṁ guṇavaiṣamyāttathātmā prakṛtau sthitaḥ ||3.28.43||

As one single fire, taking shelter in different kinds of wood, appears differently according to the wood, so does the one Self, situated in material nature, appear differently owing to the unevenness of the different bodies it inhabits.

तस्मादिमां स्वां प्रकृतिं दैवीं सदसदात्मिकाम् । दुर्विभाव्यां पराभाव्य स्वरूपेणावतिष्ठते ॥३-२८-४४॥

tasmādimāṁ svāṁ prakṛtiṁ daivīṁ sadasadātmikām | durvibhāvyāṁ parābhāvya svarūpeṇāvatiṣṭhate ||3.28.44||

Thus, having conquered this divine material energy of His own, difficult to fathom, consisting of both cause and effect, the yogi remains established in his own true nature.

देवहूतिरुवाच लक्षणं महदादीनां प्रकृतेः पुरुषस्य च । स्वरूपं लक्ष्यतेऽमीषां येन तत्पारमार्थिकम् ॥३-२९-१॥

devahūtiruvāca lakṣaṇaṁ mahadādīnāṁ prakṛteḥ puruṣasya ca | svarūpaṁ lakṣyate'mīṣāṁ yena tatpāramārthikam ||3.29.1||

Devahuti said: The defining marks of the mahat-tattva and the other categories, of material nature, and of the spirit, have been shown to me, by which the ultimate truth of them can be recognized.

यथा साङ्ख्येषु कथितं यन्मूलं तत्प्रचक्षते । भक्तियोगस्य मे मार्गं ब्रूहि विस्तरशः प्रभो ॥३-२९-२॥

yathā sāṅkhyeṣu kathitaṁ yanmūlaṁ tatpracakṣate | bhaktiyogasya me mārgaṁ brūhi vistaraśaḥ prabho ||3.29.2||

As has been explained through Sankhya philosophy, please now tell me at length, O Lord, the path of bhakti-yoga to You, which they declare to be the very root and goal of that same Sankhya teaching.

विरागो येन पुरुषो भगवन्सर्वतो भवेत् । आचक्ष्व जीवलोकस्य विविधा मम संसृतीः ॥३-२९-३॥

virāgo yena puruṣo bhagavansarvato bhavet | ācakṣva jīvalokasya vividhā mama saṁsṛtīḥ ||3.29.3||

My Lord, by which a person becomes completely detached from everything, please also describe for me the manifold wanderings of the living beings of this world, that we may become detached.

कालस्येश्वररूपस्य परेषां च परस्य ते । स्वरूपं बत कुर्वन्ति यद्धेतोः कुशलं जनाः ॥३-२९-४॥

kālasyeśvararūpasya pareṣāṁ ca parasya te | svarūpaṁ bata kurvanti yaddhetoḥ kuśalaṁ janāḥ ||3.29.4||

Please also describe Time, which is Your own form as the Controller, and describe that supreme nature of Yours beyond all others, by whose influence people, alas, engage in what they consider pious deeds.

लोकस्य मिथ्याभिमतेरचक्षुष- श्चिरं प्रसुप्तस्य तमस्यनाश्रये । श्रान्तस्य कर्मस्वनुविद्धया धिया त्वमाविरासीः किल योगभास्करः ॥३-२९-५॥

lokasya mithyābhimateracakṣuṣa- ściraṁ prasuptasya tamasyanāśraye | śrāntasya karmasvanuviddhayā dhiyā tvamāvirāsīḥ kila yogabhāskaraḥ ||3.29.5||

For the living beings, deluded by false identity, blind, long asleep in a shelterless darkness, exhausted by activities their own intelligence remains entangled in, You have surely appeared as the sun of yoga.

मैत्रेय उवाच इति मातुर्वचः श्लक्ष्णं प्रतिनन्द्य महामुनिः । आबभाषे कुरुश्रेष्ठ प्रीतस्तां करुणार्दितः ॥३-२९-६॥

maitreya uvāca iti māturvacaḥ ślakṣṇaṁ pratinandya mahāmuniḥ | ābabhāṣe kuruśreṣṭha prītastāṁ karuṇārditaḥ ||3.29.6||

Maitreya said: Thus welcoming the gentle words of His mother, the great sage, pleased and moved by compassion, O best of the Kurus, spoke to her.

श्रीभगवानुवाच भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यते । स्वभावगुणमार्गेण पुंसां भावो विभिद्यते ॥३-२९-७॥

śrībhagavānuvāca bhaktiyogo bahuvidho mārgairbhāmini bhāvyate | svabhāvaguṇamārgeṇa puṁsāṁ bhāvo vibhidyate ||3.29.7||

The Supreme Personality of Godhead replied: O noble lady, devotional service manifests through many different paths, for the disposition of its practitioners divides according to the natural quality each one carries.

अभिसन्धाय यो हिंसां दम्भं मात्सर्यमेव वा । संरम्भी भिन्नदृग्भावं मयि कुर्यात्स तामसः ॥३-२९-८॥

abhisandhāya yo hiṁsāṁ dambhaṁ mātsaryameva vā | saṁrambhī bhinnadṛgbhāvaṁ mayi kuryātsa tāmasaḥ ||3.29.8||

One who, keeping in view violence, arrogance, or plain envy, performs devotion to Me while angry and seeing Me as separate from all else, such devotion is in the mode of ignorance.

विषयानभिसन्धाय यश ऐश्वर्यमेव वा । अर्चादावर्चयेद्यो मां पृथग्भावः स राजसः ॥३-२९-९॥

viṣayānabhisandhāya yaśa aiśvaryameva vā | arcādāvarcayedyo māṁ pṛthagbhāvaḥ sa rājasaḥ ||3.29.9||

One who, aiming at sense objects, or at fame, or at opulence, worships Me, whether in the Deity form or elsewhere, still seeing a separateness between us, that devotion is in the mode of passion.

कर्मनिर्हारमुद्दिश्य परस्मिन्वा तदर्पणम् । यजेद्यष्टव्यमिति वा पृथग्भावः स सात्त्विकः ॥३-२९-१०॥

karmanirhāramuddiśya parasminvā tadarpaṇam | yajedyaṣṭavyamiti vā pṛthagbhāvaḥ sa sāttvikaḥ ||3.29.10||

One who worships, aiming to dissolve the results of action, either offering it to the Supreme, or thinking simply, this is to be worshiped, this is my duty, that devotion, even if still holding some sense of separateness, is in the mode of goodness.

मद्गुणश्रुतिमात्रेण मयि सर्वगुहाशये । मनोगतिरविच्छिन्ना यथा गङ्गाम्भसोऽम्बुधौ ॥३-२९-११॥

madguṇaśrutimātreṇa mayi sarvaguhāśaye | manogatiravicchinnā yathā gaṅgāmbhaso'mbudhau ||3.29.11||

When, from simply hearing of My qualities, the heart's course toward Me, who dwell in the cave of every being, flows unbroken, like the waters of the Ganges toward the ocean, that is the mark of unadulterated devotional service.

लक्षणं भक्तियोगस्य निर्गुणस्य ह्युदाहृतम् । अहैतुक्यव्यवहिता या भक्तिः पुरुषोत्तमे ॥३-२९-१२॥

lakṣaṇaṁ bhaktiyogasya nirguṇasya hyudāhṛtam | ahaitukyavyavahitā yā bhaktiḥ puruṣottame ||3.29.12||

This is declared to be the very mark of transcendental devotional service: that devotion toward the Supreme Person which is without cause and without interruption.

सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत । दीयमानं न गृह्णन्ति विना मत्सेवनं जनाः ॥३-२९-१३॥

sālokyasārṣṭisāmīpyasārūpyaikatvamapyuta | dīyamānaṁ na gṛhṇanti vinā matsevanaṁ janāḥ ||3.29.13||

Salokya, living in the same world as the Lord; sarshti, having equal opulence; samipya, personal association; sarupya, having the same bodily form; or even ekatva, oneness with Him, My devotees do not accept, even when these are offered, without service to Me.

स एव भक्तियोगाख्य आत्यन्तिक उदाहृतः । येनातिव्रज्य त्रिगुणं मद्भावायोपपद्यते ॥३-२९-१४॥

sa eva bhaktiyogākhya ātyantika udāhṛtaḥ | yenātivrajya triguṇaṁ madbhāvāyopapadyate ||3.29.14||

This alone is spoken of as the ultimate, called bhakti-yoga, by which, having passed beyond the three modes entirely, one attains My own transcendental state.

निषेवितेनानिमित्तेन स्वधर्मेण महीयसा । क्रियायोगेन शस्तेन नातिहिंस्रेण नित्यशः ॥३-२९-१५॥

niṣevitenānimittena svadharmeṇa mahīyasā | kriyāyogena śastena nātihiṁsreṇa nityaśaḥ ||3.29.15||

By one's own prescribed duty, glorious, performed without personal motive, regularly practiced, through auspicious devotional activity that avoids excessive violence.

मद्धिष्ण्यदर्शनस्पर्शपूजास्तुत्यभिवन्दनैः । भूतेषु मद्भावनया सत्त्वेनासङ्गमेन च ॥३-२९-१६॥

maddhiṣṇyadarśanasparśapūjāstutyabhivandanaiḥ | bhūteṣu madbhāvanayā sattvenāsaṅgamena ca ||3.29.16||

By seeing, touching, worshiping, praising, and offering obeisances at My shrine; by meditating on Me present in all beings; through goodness and through detachment.

महतां बहुमानेन दीनानामनुकम्पया । मैत्र्या चैवात्मतुल्येषु यमेन नियमेन च ॥३-२९-१७॥

mahatāṁ bahumānena dīnānāmanukampayā | maitryā caivātmatulyeṣu yamena niyamena ca ||3.29.17||

By great respect for the great souls, by compassion for the poor, by friendship toward one's equals, and through restraint of the senses and regulated observance.

आध्यात्मिकानुश्रवणान्नामसङ्कीर्तनाच्च मे । आर्जवेनार्यसङ्गेन निरहङ्क्रियया तथा ॥३-२९-१८॥

ādhyātmikānuśravaṇānnāmasaṅkīrtanācca me | ārjavenāryasaṅgena nirahaṅ‌kriyayā tathā ||3.29.18||

By hearing repeatedly about spiritual matters and by chanting My names, through straightforwardness, through the company of the saintly, and through freedom from false ego.

मद्धर्मणो गुणैरेतैः परिसंशुद्ध आशयः । पुरुषस्याञ्जसाभ्येति श्रुतमात्रगुणं हि माम् ॥३-२९-१९॥

maddharmaṇo guṇairetaiḥ parisaṁśuddha āśayaḥ | puruṣasyāñjasābhyeti śrutamātraguṇaṁ hi mām ||3.29.19||

With consciousness fully purified by these qualities of devotion to Me, a person, simply by hearing, swiftly attains to Me, whose very quality is to be so attained.

यथा वातरथो घ्राणमावृङ्क्ते गन्ध आशयात् । एवं योगरतं चेत आत्मानमविकारि यत् ॥३-२९-२०॥

yathā vātaratho ghrāṇamāvṛṅkte gandha āśayāt | evaṁ yogarataṁ ceta ātmānamavikāri yat ||3.29.20||

As the chariot of wind carries a fragrance from its source and catches the sense of smell, so does consciousness engaged in devotional service catch the unchanging Supreme Soul, who is equally present everywhere.

अहं सर्वेषु भूतेषु भूतात्मावस्थितः सदा । तमवज्ञाय मां मर्त्यः कुरुतेऽर्चाविडम्बनम् ॥३-२९-२१॥

ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā | tamavajñāya māṁ martyaḥ kurute'rcāviḍambanam ||3.29.21||

I am always situated in all beings as the Self within every being. Disregarding that indwelling Self, a mortal who performs Deity-worship is only performing an imitation.

यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् । हित्वार्चां भजते मौढ्याद्भस्मन्येव जुहोति सः ॥३-२९-२२॥

yo māṁ sarveṣu bhūteṣu santamātmānamīśvaram | hitvārcāṁ bhajate mauḍhyādbhasmanyeva juhoti saḥ ||3.29.22||

One who, out of delusion, worships the Deity while disregarding Me as the Supreme Soul present as the very Self in all beings, is like one who pours oblations only into ashes.

द्विषतः परकाये मां मानिनो भिन्नदर्शिनः । भूतेषु बद्धवैरस्य न मनः शान्तिमृच्छति ॥३-२९-२३॥

dviṣataḥ parakāye māṁ mānino bhinnadarśinaḥ | bhūteṣu baddhavairasya na manaḥ śāntimṛcchati ||3.29.23||

One who is envious of another's body, considering himself superior while offering Me respect, who is a separatist, whose enmity toward other beings is fixed, his mind never attains peace.

अहमुच्चावचैर्द्रव्यैः क्रिययोत्पन्नयानघे । नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिनः ॥३-२९-२४॥

ahamuccāvacairdravyaiḥ kriyayotpannayānaghe | naiva tuṣye'rcito'rcāyāṁ bhūtagrāmāvamāninaḥ ||3.29.24||

O sinless mother, I am never satisfied, however worshiped in the Deity form with elaborate paraphernalia accomplished through ritual, by one who is disrespectful toward the mass of living beings.

अर्चादावर्चयेत्तावदीश्वरं मां स्वकर्मकृत् । यावन्न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥३-२९-२५॥

arcādāvarcayettāvadīśvaraṁ māṁ svakarmakṛt | yāvanna veda svahṛdi sarvabhūteṣvavasthitam ||3.29.25||

One who performs his prescribed duties should worship Me, the Supreme Lord, beginning with Deity worship, for as long as he has not yet realized My presence situated in his own heart and in all beings.

आत्मनश्च परस्यापि यः करोत्यन्तरोदरम् । तस्य भिन्नदृशो मृत्युर्विदधे भयमुल्बणम् ॥३-२९-२६॥

ātmanaśca parasyāpi yaḥ karotyantarodaram | tasya bhinnadṛśo mṛtyurvidadhe bhayamulbaṇam ||3.29.26||

One who discriminates, drawing a distinction between his own body and another's, is a person of divided vision; for him, as death itself, I ordain great fear.

अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् । अर्हयेद्दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥३-२९-२७॥

atha māṁ sarvabhūteṣu bhūtātmānaṁ kṛtālayam | arhayeddānamānābhyāṁ maitryābhinnena cakṣuṣā ||3.29.27||

Therefore one should honor Me, present in all beings as the very Self, dwelling within them, through charitable gifts and through respect, through friendship, and through a vision that does not discriminate.

जीवाः श्रेष्ठा ह्यजीवानां ततः प्राणभृतः शुभे । ततः सचित्ताः प्रवरास्ततश्चेन्द्रियवृत्तयः ॥३-२९-२८॥

jīvāḥ śreṣṭhā hyajīvānāṁ tataḥ prāṇabhṛtaḥ śubhe | tataḥ sacittāḥ pravarāstataścendriyavṛttayaḥ ||3.29.28||

Living beings are superior to inanimate objects; among them, those bearing life-symptoms are superior still; superior to them are those endowed with consciousness; and superior still are those endowed with sense perception, O blessed mother.

तत्रापि स्पर्शवेदिभ्यः प्रवरा रसवेदिनः । तेभ्यो गन्धविदः श्रेष्ठास्ततः शब्दविदो वराः ॥३-२९-२९॥

tatrāpi sparśavedibhyaḥ pravarā rasavedinaḥ | tebhyo gandhavidaḥ śreṣṭhāstataḥ śabdavido varāḥ ||3.29.29||

Among these, superior to those who perceive by touch are those who perceive taste; superior to them are those who perceive smell; and superior still are those who perceive sound.

रूपभेदविदस्तत्र ततश्चोभयतोदतः । तेषां बहुपदाः श्रेष्ठाश्चतुष्पादस्ततो द्विपात् ॥३-२९-३०॥

rūpabhedavidastatra tataścobhayatodataḥ | teṣāṁ bahupadāḥ śreṣṭhāścatuṣpādastato dvipāt ||3.29.30||

Among them, those who perceive differences of form are superior; superior to them are those with teeth in both jaws; among these, those with many legs are superior, four-legged beings superior still, and superior to them, two-legged beings.

ततो वर्णाश्च चत्वारस्तेषां ब्राह्मण उत्तमः । ब्राह्मणेष्वपि वेदज्ञो ह्यर्थज्ञोऽभ्यधिकस्ततः ॥३-२९-३१॥

tato varṇāśca catvārasteṣāṁ brāhmaṇa uttamaḥ | brāhmaṇeṣvapi vedajño hyarthajño'bhyadhikastataḥ ||3.29.31||

Among them, there are four social orders; of these, the brahmana is best; among brahmanas, one who knows the Vedas is superior; and superior still is one who knows the true purpose of the Vedas.

अर्थज्ञात्संशयच्छेत्ता ततः श्रेयान्स्वकर्मकृत् । मुक्तसङ्गस्ततो भूयानदोग्धा धर्ममात्मनः ॥३-२९-३२॥

arthajñātsaṁśayacchettā tataḥ śreyānsvakarmakṛt | muktasaṅgastato bhūyānadogdhā dharmamātmanaḥ ||3.29.32||

Superior to one who knows the meaning of the Vedas is one who can cut through all doubts; superior to him is one who performs his prescribed duties; superior still is one liberated from all material association; and superior beyond even him is one who does not perform devotional service for any personal gain.

तस्मान्मय्यर्पिताशेषक्रियार्थात्मा निरन्तरः । मय्यर्पितात्मनः पुंसो मयि संन्यस्तकर्मणः । न पश्यामि परं भूतमकर्तुः समदर्शनात् ॥३-२९-३३॥

tasmānmayyarpitāśeṣakriyārthātmā nirantaraḥ | mayyarpitātmanaḥ puṁso mayi saṁnyastakarmaṇaḥ | na paśyāmi paraṁ bhūtamakartuḥ samadarśanāt ||3.29.33||

Therefore I see no being greater than one whose every act, wealth, and very self are offered to Me without cessation, whose mind is surrendered to Me, whose activities are dedicated to Me; for such a one, having no other proprietor and seeing all things equally, has attained the highest.

मनसैतानि भूतानि प्रणमेद्बहुमानयन् । ईश्वरो जीवकलया प्रविष्टो भगवानिति ॥३-२९-३४॥

manasaitāni bhūtāni praṇamedbahumānayan | īśvaro jīvakalayā praviṣṭo bhagavāniti ||3.29.34||

One should bow to all these beings in the mind, showing them great respect, thinking: the Supreme Controller, the Personality of Godhead, has entered by His portion as the individual soul.

भक्तियोगश्च योगश्च मया मानव्युदीरितः । ययोरेकतरेणैव पुरुषः पुरुषं व्रजेत् ॥३-२९-३५॥

bhaktiyogaśca yogaśca mayā mānavyudīritaḥ | yayorekatareṇaiva puruṣaḥ puruṣaṁ vrajet ||3.29.35||

I have thus described to you, O daughter of Manu, both devotional service and the yoga system, by either one of which a person can attain the Supreme Person.

एतद्भगवतो रूपं ब्रह्मणः परमात्मनः । परं प्रधानं पुरुषं दैवं कर्मविचेष्टितम् ॥३-२९-३६॥

etadbhagavato rūpaṁ brahmaṇaḥ paramātmanaḥ | paraṁ pradhānaṁ puruṣaṁ daivaṁ karmaviceṣṭitam ||3.29.36||

This is that very form of the Personality of Godhead, of Brahman, of the Supreme Soul; the transcendental, chief, personal being, divine, whose activities are inconceivable to ordinary understanding.

रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥३-२९-३७॥

rūpabhedāspadaṁ divyaṁ kāla ityabhidhīyate | bhūtānāṁ mahadādīnāṁ yato bhinnadṛśāṁ bhayam ||3.29.37||

The divine seat of the transformation of forms is called Time, on whose account fear arises among beings, from Brahma and the mahat-tattva downward, who see with a divided vision.

योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥३-२९-३८॥

yo'ntaḥ praviśya bhūtāni bhūtairattyakhilāśrayaḥ | sa viṣṇvākhyo'dhiyajño'sau kālaḥ kalayatāṁ prabhuḥ ||3.29.38||

He who, entering within, consumes beings by means of other beings, the shelter of all, is called Vishnu, the enjoyer of sacrifice; He is that same Time, the Lord of all who count or measure.

न चास्य कश्चिद्दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥३-२९-३९॥

na cāsya kaściddayito na dveṣyo na ca bāndhavaḥ | āviśatyapramatto'sau pramattaṁ janamantakṛt ||3.29.39||

For Him there is no one dear, none hateful, nor any relative; ever attentive, He enters and brings the inattentive person to his end.

यद्भयाद्वाति वातोऽयं सूर्यस्तपति यद्भयात् । यद्भयाद्वर्षते देवो भगणो भाति यद्भयात् ॥३-२९-४०॥

yadbhayādvāti vāto'yaṁ sūryastapati yadbhayāt | yadbhayādvarṣate devo bhagaṇo bhāti yadbhayāt ||3.29.40||

Out of fear of Him this wind blows; out of fear of Him the sun gives heat; out of fear of Him the rain-god sends rain; out of fear of Him the host of stars shines.

यद्वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥३-२९-४१॥

yadvanaspatayo bhītā latāścauṣadhibhiḥ saha | sve sve kāle'bhigṛhṇanti puṣpāṇi ca phalāni ca ||3.29.41||

Out of fear of Him the trees, along with the creepers and herbs, bear their flowers and fruits, each in its own season.

स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिर्भूर्न मज्जति यद्भयात् ॥३-२९-४२॥

sravanti sarito bhītā notsarpatyudadhiryataḥ | agnirindhe sagiribhirbhūrna majjati yadbhayāt ||3.29.42||

Out of fear of Him the rivers flow, and the ocean does not overflow its bounds; out of fear of Him fire burns, and the earth, with its mountains, does not sink.

नभो ददाति श्वसतां पदं यन्नियमाददः । लोकं स्वदेहं तनुते महान् सप्तभिरावृतम् ॥३-२९-४३॥

nabho dadāti śvasatāṁ padaṁ yanniyamādadaḥ | lokaṁ svadehaṁ tanute mahān saptabhirāvṛtam ||3.29.43||

Out of His control, the sky grants a place to living beings that breathe; the mahat-tattva, covered by seven layers, expands itself into the universe as its own body.

गुणाभिमानिनो देवाः सर्गादिष्वस्य यद्भयात् । वर्तन्तेऽनुयुगं येषां वश एतच्चराचरम् ॥३-२९-४४॥

guṇābhimānino devāḥ sargādiṣvasya yadbhayāt | vartante'nuyugaṁ yeṣāṁ vaśa etaccarācaram ||3.29.44||

Out of fear of Him the demigods in charge of the modes carry out creation and the rest, according to the ages; under whose control this entire moving and unmoving world remains.

सोऽनन्तोऽन्तकरः कालोऽनादिरादिकृदव्ययः । जनं जनेन जनयन्मारयन्मृत्युनान्तकम् ॥३-२९-४५॥

so'nanto'ntakaraḥ kālo'nādirādikṛdavyayaḥ | janaṁ janena janayanmārayanmṛtyunāntakam ||3.29.45||

That Time is endless, the ender of all, beginningless, the beginner of all, imperishable; generating beings through other beings, and slaying, through death, even the lord of death himself.

कपिल उवाच तस्यैतस्य जनो नूनं नायं वेदोरुविक्रमम् । काल्यमानोऽपि बलिनो वायोरिव घनावलिः ॥३-३०-१॥

kapila uvāca tasyaitasya jano nūnaṁ nāyaṁ vedoruvikramam | kālyamāno'pi balino vāyoriva ghanāvaliḥ ||3.30.1||

Lord Kapila said: Surely a person does not know the immense power of this same Time, though being carried off by it, just as a mass of clouds does not know the powerful wind that carries it.

यं यमर्थमुपादत्ते दुःखेन सुखहेतवे । तं तं धुनोति भगवान्पुमाञ्छोचति यत्कृते ॥३-३०-२॥

yaṁ yamarthamupādatte duḥkhena sukhahetave | taṁ taṁ dhunoti bhagavānpumāñchocati yatkṛte ||3.30.2||

Whatever object a person acquires with difficulty for the sake of happiness, that very thing the Supreme Personality, as Time, destroys, and the person grieves on its account.

यदध्रुवस्य देहस्य सानुबन्धस्य दुर्मतिः । ध्रुवाणि मन्यते मोहाद् गृहक्षेत्रवसूनि च ॥३-३०-३॥

yadadhruvasya dehasya sānubandhasya durmatiḥ | dhruvāṇi manyate mohād gṛhakṣetravasūni ca ||3.30.3||

Because the body itself is impermanent, along with everything connected to it, the misguided person, out of delusion, considers permanent his home, his land, and his possessions.

जन्तुर्वै भव एतस्मिन्यां यां योनिमनुव्रजेत् । तस्यां तस्यां स लभते निर्वृतिं न विरज्यते ॥३-३०-४॥

janturvai bhava etasminyāṁ yāṁ yonimanuvrajet | tasyāṁ tasyāṁ sa labhate nirvṛtiṁ na virajyate ||3.30.4||

Indeed, in this material existence, whatever species of life the living being enters, in that very species he finds satisfaction, and does not become detached from it.

नरकस्थोऽपि देहं वै न पुमांस्त्यक्तुमिच्छति । नारक्यां निर्वृतौ सत्यां देवमायाविमोहितः ॥३-३०-५॥

narakastho'pi dehaṁ vai na pumāṁstyaktumicchati | nārakyāṁ nirvṛtau satyāṁ devamāyāvimohitaḥ ||3.30.5||

Even one situated in hell does not wish to give up the body, deluded by the divine illusion of the Lord, when a kind of satisfaction, even in that hellish state, is present.

आत्मजायासुतागारपशुद्रविणबन्धुषु । निरूढमूलहृदय आत्मानं बहु मन्यते ॥३०-६॥

ātmajāyāsutāgārapaśudraviṇabandhuṣu | nirūḍhamūlahṛdaya ātmānaṃ bahu manyate ||30-6||

In his own self, wife, children, house, cattle, wealth, and relatives, the man whose heart has struck deep roots there considers himself to consist of all of these.

सन्दह्यमानसर्वाङ्ग एषामुद्वहनाधिना । करोत्यविरतं मूढो दुरितानि दुराशयः ॥३०-७॥

sandahyamānasarvāṅga eṣāmudvahanādhinā | karotyavirataṃ mūḍho duritāni durāśayaḥ ||30-7||

Every limb of his body burning with the anxiety of maintaining them, the fool, his mind now evil, commits sin without pause.

आक्षिप्तात्मेन्द्रियः स्त्रीणामसतीनां च मायया । रहो रचितयालापैः शिशूनां कलभाषिणाम् ॥३०-८॥

ākṣiptātmendriyaḥ strīṇāmasatīnāṃ ca māyayā | raho racitayālāpaiḥ śiśūnāṃ kalabhāṣiṇām ||30-8||

His mind and senses seized by the deceit of unchaste women and by their contrived private talk, and by the sweet broken babbling of small children.

गृहेषु कूटधर्मेषु दुःखतन्त्रेष्वतन्द्रितः । कुर्वन् दुःखप्रतीकारं सुखवन्मन्यते गृही ॥३०-९॥

gṛheṣu kūṭadharmeṣu duḥkhatantreṣvatandritaḥ | kurvan duḥkhapratīkāraṃ sukhavanmanyate gṛhī ||30-9||

Tireless in the household, that system governed by suffering and by counterfeit duties, the householder, merely warding off one suffering after another, mistakes this for happiness.

अर्थैरापादितैर्गुर्व्या हिंसयेतस्ततश्च तान् । पुष्णाति येषां पोषेण शेषभुग्यात्यधः स्वयम् ॥३०-१०॥

arthairāpāditairgurvyā hiṃsayetastataśca tān | puṣṇāti yeṣāṃ poṣeṇa śeṣabhugyātyadhaḥ svayam ||30-10||

With wealth obtained through grave violence done here and there, he supports his dependents; and by maintaining them, eating only what remains, he himself sinks down.

वार्तायां लुप्यमानायामारब्धायां पुनः पुनः । लोभाभिभूतो निःसत्त्वः परार्थे कुरुते स्पृहाम् ॥३०-११॥

vārtāyāṃ lupyamānāyāmārabdhāyāṃ punaḥ punaḥ | lobhābhibhūto niḥsattvaḥ parārthe kurute spṛhām ||30-11||

When his livelihood keeps failing though he begins it again and again, overcome by greed and devoid of good quality, he starts to covet the wealth of others.

कुटुम्बभरणाकल्पो मन्दभाग्यो वृथोद्यमः । श्रिया विहीनः कृपणो ध्यायन् श्वसिति मूढधीः ॥३०-१२॥

kuṭumbabharaṇākalpo mandabhāgyo vṛthodyamaḥ | śriyā vihīnaḥ kṛpaṇo dhyāyan śvasiti mūḍhadhīḥ ||30-12||

Incapable now of maintaining his family, ill-starred, his efforts futile, bereft of prosperity, the wretched man broods and sighs, his intelligence bewildered.

एवं स्वभरणाकल्पं तत्कलत्रादयस्तथा । नाद्रियन्ते यथापूर्वं कीनाशा इव गोजरम् ॥३०-१३॥

evaṃ svabharaṇākalpaṃ tatkalatrādayastathā | nādriyante yathāpūrvaṃ kīnāśā iva gojaram ||30-13||

Thus, incapable even of maintaining himself, he is no longer respected as before by his own wife and the rest — just as farmers discard an old, worn-out ox.

तत्राप्यजातनिर्वेदो भ्रियमाणः स्वयम्भृतैः । जरयोपात्तवैरूप्यो मरणाभिमुखो गृहे ॥३०-१४॥

tatrāpyajātanirvedo bhriyamāṇaḥ svayambhṛtaiḥ | jarayopāttavairūpyo maraṇābhimukho gṛhe ||30-14||

Even then no disillusionment arises in him; now maintained by those he himself once supported, disfigured by old age, he faces death still at home.

आस्तेऽवमत्योपन्यस्तं गृहपाल इवाहरन् । आमयाव्यप्रदीप्ताग्निरल्पाहारोऽल्पचेष्टितः ॥३०-१५॥

āste'vamatyopanyastaṃ gṛhapāla ivāharan | āmayāvyapradīptāgniralpāhāro'lpaceṣṭitaḥ ||30-15||

He sits eating what is contemptuously set before him, like a household watchdog; diseased, his digestive fire dim, he eats little and moves little.

वायुनोत्क्रमतोत्तारः कफसंरुद्धनाडिकः । कासश्वासकृतायासः कण्ठे घुरघुरायते ॥३०-१६॥

vāyunotkramatottāraḥ kaphasaṃruddhanāḍikaḥ | kāsaśvāsakṛtāyāsaḥ kaṇṭhe ghuraghurāyate ||30-16||

His life-breath rising and struggling to leave, his throat-passages blocked by phlegm, exhausted by coughing and gasping, he makes the ghura-ghura sound of a death rattle in his throat.

शयानः परिशोचद्भिः परिवीतः स्वबन्धुभिः । वाच्यमानोऽपि न ब्रूते कालपाशवशं गतः ॥३०-१७॥

śayānaḥ pariśocadbhiḥ parivītaḥ svabandhubhiḥ | vācyamāno'pi na brūte kālapāśavaśaṃ gataḥ ||30-17||

Lying there, surrounded by his own grieving relatives, even when spoken to he cannot reply, having fallen under the sway of time's noose.

एवं कुटुम्बभरणे व्यापृतात्माजितेन्द्रियः । म्रियते रुदतां स्वानामुरुवेदनयास्तधीः ॥३०-१८॥

evaṃ kuṭumbabharaṇe vyāpṛtātmājitendriyaḥ | mriyate rudatāṃ svānāmuruvedanayāstadhīḥ ||30-18||

Thus, his very self engrossed in maintaining the family, his senses never conquered, he dies amid the weeping of his own kin, his intelligence extinguished by great pain.

यमदूतौ तदा प्राप्तौ भीमौ सरभसेक्षणौ । स दृष्ट्वा त्रस्तहृदयः शकृन्मूत्रं विमुञ्चति ॥३०-१९॥

yamadūtau tadā prāptau bhīmau sarabhasekṣaṇau | sa dṛṣṭvā trastahṛdayaḥ śakṛnmūtraṃ vimuñcati ||30-19||

Then the two terrifying messengers of Yama arrive, their glances fierce; seeing them, his heart terrified, he involuntarily releases stool and urine.

यातनादेह आवृत्य पाशैर्बद्ध्वा गले बलात् । नयतो दीर्घमध्वानं दण्ड्यं राजभटा यथा ॥३०-२०॥

yātanādeha āvṛtya pāśairbaddhvā gale balāt | nayato dīrghamadhvānaṃ daṇḍyaṃ rājabhaṭā yathā ||30-20||

Enclosing him in a body meant for suffering, binding his neck forcibly with ropes, they lead him along a long road, just as royal guards lead a criminal condemned to punishment.

तयोर्निर्भिन्नहृदयस्तर्जनैर्जातवेपथुः । पथि श्वभिर्भक्ष्यमाण आर्तोऽघं स्वमनुस्मरन् ॥३०-२१॥

tayornirbhinnahṛdayastarjanairjātavepathuḥ | pathi śvabhirbhakṣyamāṇa ārto'ghaṃ svamanusmaran ||30-21||

His heart pierced by their threats, trembling, bitten by dogs along the road, distressed, remembering his own sin.

क्षुत्तृट् परीतोऽर्कदवानलानिलैः सन्तप्यमानः पथि तप्तवालुके । कृच्छ्रेण पृष्ठे कशया च ताडितः चलत्यशक्तोऽपि निराश्रमोदके ॥३०-२२॥

kṣuttṛṭ parīto'rkadavānalānilaiḥ santapyamānaḥ pathi taptavāluke | kṛcchreṇa pṛṣṭhe kaśayā ca tāḍitaḥ calatyaśakto'pi nirāśramodake ||30-22||

Beset by hunger and thirst, scorched on the path by sun, forest-fire and wind, on burning sand, struck with a whip on his back, though unable, he is made to walk with no shelter or water anywhere.

तत्र तत्र पतन् श्रान्तो मूर्च्छितः पुनरुत्थितः । पथा पापीयसा नीतस्तमसा यमसादनम् ॥३०-२३॥

tatra tatra patan śrānto mūrcchitaḥ punarutthitaḥ | pathā pāpīyasā nītastamasā yamasādanam ||30-23||

Falling here and there, exhausted, fainting, rising again, he is led through darkness along the most sinful path to the abode of Yama.

योजनानां सहस्राणि नवतिं नव चाध्वनः । त्रिभिर्मुहूर्तैर्द्वाभ्यां वा नीतः प्राप्नोति यातनाः ॥३०-२४॥

yojanānāṃ sahasrāṇi navatiṃ nava cādhvanaḥ | tribhirmuhūrtairdvābhyāṃ vā nītaḥ prāpnoti yātanāḥ ||30-24||

Of that road, ninety-nine thousand yojanas long, he is led in just two or three muhurtas, and attains the tortures.

आदीपनं स्वगात्राणां वेष्टयित्वोल्मुकादिभिः । आत्ममांसादनं क्वापि स्वकृत्तं परतोऽपि वा ॥३०-२५॥

ādīpanaṃ svagātrāṇāṃ veṣṭayitvolmukādibhiḥ | ātmamāṃsādanaṃ kvāpi svakṛttaṃ parato'pi vā ||30-25||

The setting alight of his own limbs, wrapped round with firebrands and the like; and, in some hells, the eating of his own flesh, done either by himself or by another.

जीवतश्चान्त्राभ्युद्धारः श्वगृध्रैर्यमसादने । सर्पवृश्चिकदंशाद्यैर्दशद्भिश्चात्मवैशसम् ॥३०-२६॥

jīvataścāntrābhyuddhāraḥ śvagṛdhrairyamasādane | sarpavṛścikadaṃśādyairdaśadbhiścātmavaiśasam ||30-26||

And, while he is still alive, his intestines are pulled out by dogs and vultures in Yama's abode; and his own torment by serpents, scorpions and other biting creatures.

कृन्तनं चावयवशो गजादिभ्यो भिदापनम् । पातनं गिरिशृङ्गेभ्यो रोधनं चाम्बुगर्तयोः ॥३०-२७॥

kṛntanaṃ cāvayavaśo gajādibhyo bhidāpanam | pātanaṃ giriśṛṅgebhyo rodhanaṃ cāmbugartayoḥ ||30-27||

The cutting off of limbs one by one; being torn apart by elephants and the like; being thrown down from mountain peaks; and confinement in pits of water.

यास्तामिस्रान्धतामिस्रा रौरवाद्याश्च यातनाः । भुङ्क्ते नरो वा नारी वा मिथः सङ्गेन निर्मिताः ॥३०-२८॥

yāstāmisrāndhatāmisrā rauravādyāśca yātanāḥ | bhuṅkte naro vā nārī vā mithaḥ saṅgena nirmitāḥ ||30-28||

The torments of Tamisra, Andhatamisra, Raurava, and others — which a man or a woman undergoes, created by their mutual association [in wrongdoing].

अत्रैव नरकः स्वर्ग इति मातः प्रचक्षते । या यातना वै नारक्यस्ता इहाप्युपलक्षिताः ॥३०-२९॥

atraiva narakaḥ svarga iti mātaḥ pracakṣate | yā yātanā vai nārakyastā ihāpyupalakṣitāḥ ||30-29||

"Right here itself is hell, right here is heaven," O mother, the wise declare; whatever torments belong to hell, these too are observed right here.

एवं कुटुम्बं बिभ्राण उदरम्भर एव वा । विसृज्येहोभयं प्रेत्य भुङ्क्ते तत्फलमीदृशम् ॥३०-३०॥

evaṃ kuṭumbaṃ bibhrāṇa udarambhara eva vā | visṛjyehobhayaṃ pretya bhuṅkte tatphalamīdṛśam ||30-30||

Thus, whether maintaining a family or merely filling his own belly, having abandoned both this world and the next, he experiences a fruit exactly of this kind.

एकः प्रपद्यते ध्वान्तं हित्वेदं स्वकलेवरम् । कुशलेतरपाथेयो भूतद्रोहेण यद्भृतम् ॥३०-३१॥

ekaḥ prapadyate dhvāntaṃ hitvedaṃ svakalevaram | kuśaletarapātheyo bhūtadroheṇa yadbhṛtam ||30-31||

Alone he enters darkness, having abandoned this, his own body — which was maintained through enmity toward [other] living beings — carrying, as provisions for the journey, only what is other than beneficial.

दैवेनासादितं तस्य शमलं निरये पुमान् । भुङ्क्ते कुटुम्बपोषस्य हृतवित्त इवातुरः ॥३०-३२॥

daivenāsāditaṃ tasya śamalaṃ niraye pumān | bhuṅkte kuṭumbapoṣasya hṛtavitta ivāturaḥ ||30-32||

The man experiences in hell the taint brought about for him by fate — the taint of family-maintenance — distressed, like one whose wealth has been stolen.

केवलेन ह्यधर्मेण कुटुम्बभरणोत्सुकः । याति जीवोऽन्धतामिस्रं चरमं तमसः पदम् ॥३०-३३॥

kevalena hyadharmeṇa kuṭumbabharaṇotsukaḥ | yāti jīvo'ndhatāmisraṃ caramaṃ tamasaḥ padam ||30-33||

By unrighteousness alone, eager for the maintenance of his family, the living being goes to Andhatamisra, the farthest, final state of darkness.

अधस्तान्नरलोकस्य यावतीर्यातनादयः । क्रमशः समनुक्रम्य पुनरत्राव्रजेच्छुचिः ॥३०-३४॥

adhastānnaralokasya yāvatīryātanādayaḥ | kramaśaḥ samanukramya punaratrāvrajecchuciḥ ||30-34||

Below the world of men, whatever torments and the like exist, having passed through them all in due sequence, he returns again to this world, purified.

श्रीभगवानुवाच । कर्मणा दैवनेत्रेण जन्तुर्देहोपपत्तये । स्त्रियाः प्रविष्ट उदरं पुंसो रेतः कणाश्रयः ॥३१-१॥

śrībhagavānuvāca | karmaṇā daivanetreṇa janturdehopapattaye | striyāḥ praviṣṭa udaraṃ puṃso retaḥ kaṇāśrayaḥ ||31-1||

The Lord said: Guided by karma, with fate as its overseer, the living being, in order to acquire a body, enters a woman's womb, taking shelter in a drop of the man's semen.

कललं त्वेकरात्रेण पञ्चरात्रेण बुद्बुदम् । दशाहेन तु कर्कन्धूः पेश्यण्डं वा ततः परम् ॥३१-२॥

kalalaṃ tvekarātreṇa pañcarātreṇa budbudam | daśāhena tu karkandhūḥ peśyaṇḍaṃ vā tataḥ param ||31-2||

In one night it becomes a kalala, a drop-like mass; in five nights, a bubble; in ten days, like a jujube fruit; and after that, either an oblong mass or an egg-shaped one.

मासेन तु शिरो द्वाभ्यां बाह्वङ्घ्र्याद्यङ्गविग्रहः । नखलोमास्थिचर्माणि लिङ्गच्छिद्रोद्भवस्त्रिभिः ॥३१-३॥

māsena tu śiro dvābhyāṃ bāhvaṅghryādyaṅgavigrahaḥ | nakhalomāsthicarmāṇi liṅgacchidrodbhavastribhiḥ ||31-3||

In a month, the head forms; in two months, the arms, legs, and other limbs take shape; in three months, the nails, hair, bones, and skin, along with the sex organ and the [other] bodily apertures, arise.

चतुर्भिर्धातवः सप्त पञ्चभिः क्षुत्तृडुद्भवः । षड्भिर्जरायुणा वीतः कुक्षौ भ्राम्यति दक्षिणे ॥३१-४॥

caturbhirdhātavaḥ sapta pañcabhiḥ kṣuttṛḍudbhavaḥ | ṣaḍbhirjarāyuṇā vītaḥ kukṣau bhrāmyati dakṣiṇe ||31-4||

In four months, the seven bodily constituents arise; in five months, hunger and thirst arise; in six months, covered by the amniotic membrane, he moves about within the womb, on the right side.

मातुर्जग्धान्नपानाद्यैरेधद्धातुरसम्मते । शेते विण्मूत्रयोर्गर्ते स जन्तुर्जन्तुसम्भवे ॥३१-५॥

māturjagdhānnapānādyairedhaddhāturasammate | śete viṇmūtrayorgarte sa janturjantusambhave ||31-5||

Nourished by the food and drink his mother eats, his tissues growing without his own consent, that living being lies in the pit between feces and urine, in the very place where such beings come into existence.

कृमिभिः क्षतसर्वाङ्गः सौकुमार्यात्प्रतिक्षणम् । मूर्च्छामाप्नोत्युरुक्लेशस्तत्रत्यैः क्षुधितैर्मुहुः ॥३१-६॥

kṛmibhiḥ kṣatasarvāṅgaḥ saukumāryātpratikṣaṇam | mūrcchāmāpnotyurukleśastatratyaiḥ kṣudhitairmuhuḥ ||31-6||

His every limb wounded by worms, from his sheer tenderness he faints at every moment, greatly afflicted, again and again, by those hungry worms dwelling there.

कटुतीक्ष्णोष्णलवणरूक्षाम्लादिभिरुल्बणैः । मातृभुक्तैरुपस्पृष्टः सर्वाङ्गोत्थितवेदनः ॥३१-७॥

kaṭutīkṣṇoṣṇalavaṇarūkṣāmlādibhirulbaṇaiḥ | mātṛbhuktairupaspṛṣṭaḥ sarvāṅgotthitavedanaḥ ||31-7||

Touched by the bitter, pungent, hot, salty, dry, sour, and other excessive tastes of what his mother eats, pain arises in all his limbs.

उल्बेन संवृतस्तस्मिन्नन्त्रैश्च बहिरावृतः । आस्ते कृत्वा शिरः कुक्षौ भुग्नपृष्ठशिरोधरः ॥३१-८॥

ulbena saṃvṛtastasminnantraiśca bahirāvṛtaḥ | āste kṛtvā śiraḥ kukṣau bhugnapṛṣṭhaśirodharaḥ ||31-8||

Enclosed within the amnion, and covered outside by the intestines, he remains with his head bent down to his belly, his back and neck curved.

अकल्पः स्वाङ्गचेष्टायां शकुन्त इव पञ्जरे । तत्र लब्धस्मृतिर्दैवात्कर्मजन्मशतोद्भवम् । स्मरन् दीर्घमनुच्छ्वासं शर्म किं नाम विन्दते ॥३१-९॥

akalpaḥ svāṅgaceṣṭāyāṃ śakunta iva pañjare | tatra labdhasmṛtirdaivātkarmajanmaśatodbhavam | smaran dīrghamanucchvāsaṃ śarma kiṃ nāma vindate ||31-9||

Incapable of moving his own limbs, like a bird in a cage — if by fate he there regains memory of a hundred births' worth of karma, remembering, he heaves a long sigh; what happiness indeed can he find?

आरभ्य सप्तमान्मासाल्लब्धबोधोऽपि वेपितः । नैकत्रास्ते सूतिवातैर्विष्ठाभूरिव सोदरः ॥३१-१०॥

ārabhya saptamānmāsāllabdhabodho'pi vepitaḥ | naikatrāste sūtivātairviṣṭhābhūriva sodaraḥ ||31-10||

From the seventh month onward, though he has gained consciousness, he is shaken about, unable to remain in one place, tormented by the winds of childbirth, like a worm amid excrement.

नाथमान ऋषिर्भीतः सप्तवध्रिः कृताञ्जलिः । स्तुवीत तं विक्लवया वाचा येनोदरेऽर्पितः ॥३१-११॥

nāthamāna ṛṣirbhītaḥ saptavadhriḥ kṛtāñjaliḥ | stuvīta taṃ viklavayā vācā yenodare'rpitaḥ ||31-11||

Frightened, praying, that sage, bound as though sevenfold, with joined palms, may offer his prayer in a trembling voice to Him by whom he was placed in the womb.

जन्तुरुवाच । तस्योपसन्नमवितुं जगदिच्छयात्त नानातनोर्भुवि चलच्चरणारविन्दम् । सोऽहं व्रजामि शरणं ह्यकुतोभयं मे येनेदृशी गतिरदर्श्यसतोऽनुरूपा ॥३१-१२॥

janturuvāca | tasyopasannamavituṃ jagadicchayātta nānātanorbhuvi calaccaraṇāravindam | so'haṃ vrajāmi śaraṇaṃ hyakutobhayaṃ me yenedṛśī gatiradarśyasato'nurūpā ||31-12||

The living being said: To Him who, by His own will, taking manifold forms, walks the earth with moving lotus feet to protect one who has taken refuge in Him — to Him I go for shelter, my fearless refuge, for by Him has been shown such a state as this, fitting one who does not truly exist [as this suffering body].

यस्त्वत्र बद्ध इव कर्मभिरावृतात्मा भूतेन्द्रियाशयमयीमवलम्ब्य मायाम् । आस्ते विशुद्धमविकारमखण्डबोध मातप्यमानहृदयेऽवसितं नमामि ॥३१-१३॥

yastvatra baddha iva karmabhirāvṛtātmā bhūtendriyāśayamayīmavalambya māyām | āste viśuddhamavikāramakhaṇḍabodha mātapyamānahṛdaye'vasitaṃ namāmi ||31-13||

I bow to Him who, though here appearing as if bound, his self seemingly veiled by actions, having taken shelter in [His own] illusion made of elements, senses, and mind, remains pure, unchanging, of undivided consciousness, seated in this burning heart.

यः पञ्चभूतरचिते रहितः शरीरे छन्नो यथेन्द्रियगुणार्थचिदात्मकोऽहम् । तेनाविकुण्ठमहिमानमृषिं तमेनं वन्दे परं प्रकृतिपूरुषयोः पुमांसम् ॥३१-१४॥

yaḥ pañcabhūtaracite rahitaḥ śarīre channo yathendriyaguṇārthacidātmako'ham | tenāvikuṇṭhamahimānamṛṣiṃ tamenaṃ vande paraṃ prakṛtipūruṣayoḥ pumāṃsam ||31-14||

I offer homage to Him who, though truly free of it, appears in a body made of the five elements, covered as if I myself consisted of the senses, their objects, qualities, and consciousness — to that sage of unobstructed glory, the Supreme Person beyond both material nature and the individual soul.

यन्माययोरुगुणकर्मनिबन्धनेऽस्मिन् सांसारिके पथि चरंस्तदभिश्रमेण । नष्टस्मृतिः पुनरयं प्रवृणीत लोकं युक्त्या कया महदनुग्रहमन्तरेण ॥३१-१५॥

yanmāyayoruguṇakarmanibandhane'smin sāṃsārike pathi caraṃstadabhiśrameṇa | naṣṭasmṛtiḥ punarayaṃ pravṛṇīta lokaṃ yuktyā kayā mahadanugrahamantareṇa ||31-15||

Wandering, exhausted from that effort, on this worldly path of bondage to manifold qualities and actions born of His maya, having lost all memory — by what means, other than great [divine] grace, could this being again choose the right path?

ज्ञानं यदेतददधात्कतमः स देवः त्रैकालिकं स्थिरचरेष्वनुवर्तितांशः । तं जीवकर्मपदवीमनुवर्तमाना स्तापत्रयोपशमनाय वयं भजेम ॥३१-१६॥

jñānaṃ yadetadadadhātkatamaḥ sa devaḥ traikālikaṃ sthiracareṣvanuvartitāṃśaḥ | taṃ jīvakarmapadavīmanuvartamānā stāpatrayopaśamanāya vayaṃ bhajema ||31-16||

Which deity bestowed this very knowledge, He who, as a portion, pervades through past, present, and future all things moving and unmoving? Following the path of the individual soul's karma, may we worship Him, for the pacification of the threefold misery.

देह्यन्यदेहविवरे जठराग्निनासृग् विण्मूत्रकूपपतितो भृशतप्तदेहः । इच्छन्नितो विवसितुं गणयन् स्वमासान् निर्वास्यते कृपणधीर्भगवन् कदा नु ॥३१-१७॥

dehyanyadehavivare jaṭharāgnināsṛg viṇmūtrakūpapatito bhṛśataptadehaḥ | icchannito vivasituṃ gaṇayan svamāsān nirvāsyate kṛpaṇadhīrbhagavan kadā nu ||31-17||

O Lord, in this cavity of another's body, fallen into a well of blood, feces, and urine, his body intensely scorched by the digestive fire, wishing to get out, counting his own months — when, O Lord, will this wretched-minded one be released?

येनेदृशीं गतिमसौ दशमास्य ईश सङ्ग्राहितः पुरुदयेन भवादृशेन । स्वेनैव तुष्यतु कृतेन स दीननाथः को नाम तत्प्रति विनाञ्जलिमस्य कुर्यात् ॥३१-१८॥

yenedṛśīṃ gatimasau daśamāsya īśa saṅgrāhitaḥ purudayena bhavādṛśena | svenaiva tuṣyatu kṛtena sa dīnanāthaḥ ko nāma tatprati vināñjalimasya kuryāt ||31-18||

O Lord, by whose great compassion, one such as You, this ten-month-old being has been brought to such a state — may he, the protector of the helpless, be satisfied simply by this deed of his own; for who indeed could offer Him anything, other than folded palms?

पश्यत्ययं धिषणया ननु सप्तवध्रिः शारीरके दमशरीर्यपरः स्वदेहे । यत्सृष्टयासं तमहं पुरुषं पुराणं पश्ये बहिर्हृदि च चैत्यमिव प्रतीतम् ॥३१-१९॥

paśyatyayaṃ dhiṣaṇayā nanu saptavadhriḥ śārīrake damaśarīryaparaḥ svadehe | yatsṛṣṭayāsaṃ tamahaṃ puruṣaṃ purāṇaṃ paśye bahirhṛdi ca caityamiva pratītam ||31-19||

This seven-times-bound being indeed sees, by his intelligence, though embodied, one other than [merely] his own body: I see that same ancient Person by whose creative power I came to exist — both outside and within the heart, perceived like the inner witness.

सोऽहं वसन्नपि विभो बहुदुःखवासं गर्भान्न निर्जिगमिषे बहिरन्धकूपे । यत्रोपयातमुपसर्पति देवमाया मिथ्यामतिर्यदनु संसृतिचक्रमेतत् ॥३१-२०॥

so'haṃ vasannapi vibho bahuduḥkhavāsaṃ garbhānna nirjigamiṣe bahirandhakūpe | yatropayātamupasarpati devamāyā mithyāmatiryadanu saṃsṛticakrametat ||31-20||

I, O Lord, though dwelling in this abode of much suffering, do not wish to go forth from the womb into the outer blind well [of the world]; for there, once one has gone forth, the divine illusion approaches, and following that false notion comes this wheel of transmigration.