Krishna Teaches Uddhava the Yoga of Devotion

Verse 1 (bhagavata.11.14.1)

श्रीउद्धव उवाच वदन्ति कृष्ण श्रेयांसि बहूनि ब्रह्मवादिनः । तेषां विकल्पप्राधान्यमुताहो एकमुख्यता ॥ 14.1 ॥

śrī-uddhava uvāca vadanti kṛṣṇa śreyāṁsi bahūni brahma-vādinaḥ teṣāṁ vikalpa-prādhānyam utāho eka-mukhyatā

Sri Uddhava said: O Krishna, the expounders of Vedic wisdom speak of many different paths to the highest good. Among these, is any one supreme, or are they all equally valid options?

Verse 2 (bhagavata.11.14.2)

भवतोदाहृतः स्वामिन् भक्तियोगोऽनपेक्षितः । निरस्य सर्वतः सङ्गं येन त्वय्याविशेन्मनः ॥ 14.2 ॥

bhavatodāhṛtaḥ svāmin bhakti-yogo ’napekṣitaḥ nirasya sarvataḥ saṅgaṁ yena tvayy āviśen manaḥ

O Master, You Yourself have described the yoga of devotion as needing nothing else, casting off every attachment, by which the mind may enter into You alone.

Verse 3 (bhagavata.11.14.3)

श्रीभगवानुवाच कालेन नष्टा प्रलये वाणीयं वेदसंज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मदात्मकः ॥ 14.3 ॥

śrī-bhagavān uvāca kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ

The Blessed Lord said: Through the passage of time, this speech known as the Veda is lost at the great dissolution. In the beginning of creation I spoke it to Brahma; the dharma contained within it is My very self.

Verse 4 (bhagavata.11.14.4)

तेन प्रोक्ता स्व पुत्राय मनवे पूर्वजाय सा । ततो भृग्वादयोऽगृह्णन् सप्त ब्रह्ममहर्षयः ॥ 14.4 ॥

tena proktā sva-putrāya manave pūrva-jāya sā tato bhṛgv-ādayo ’gṛhṇan sapta brahma-maharṣayaḥ

Brahma, in turn, spoke it to his firstborn son, Manu; and from Manu, the seven great brahma-rishis headed by Bhrigu received it.

Verse 5 (bhagavata.11.14.5)

तेभ्यः पितृभ्यस्तत्पुत्रा देवदानवगुह्यकाः । मनुष्याः सिद्धगन्धर्वाः सविद्याधरचारणाः ॥ 14.5 ॥

tebhyaḥ pitṛbhyas tat-putrā deva-dānava-guhyakāḥ manuṣyāḥ siddha-gandharvāḥ sa-vidyādhara-cāraṇāḥ

From those forefathers came their descendants — the gods, danavas, guhyakas, humans, siddhas, gandharvas, vidyadharas and charanas —

Verse 6 (bhagavata.11.14.6)

किन्देवाः किन्नरा नागा रक्षःकिम्पुरुषादयः । बह्वयस्तेषां प्रकृतयो रजःसत्त्वतमोभुवः ॥ 14.6 ॥

kindevāḥ kinnarā nāgā rakṣaḥ-kimpuruṣādayaḥ bahvyas teṣāṁ prakṛtayo rajaḥ-sattva-tamo-bhuvaḥ

— kindevas, kinnaras, nagas, rakshasas, kimpurushas and others — each with their own natures, born variously of goodness, passion and ignorance,

Verse 7 (bhagavata.11.14.7)

याभिर्भूतानि भिद्यन्ते भूतानां पतयस्तथा । यथाप्रकृति सर्वेषां चित्रा वाचः स्रवन्ति हि ॥ 14.7 ॥

yābhir bhūtāni bhidyante bhūtānāṁ patayas tathā yathā-prakṛti sarveṣāṁ citrā vācaḥ sravanti hi

— by which beings, and likewise the rulers of beings, are distinguished from one another; and from all of them, according to their own respective natures, flow varied streams of teaching.

Verse 8 (bhagavata.11.14.8)

एवं प्रकृतिवैचित्र्याद् भिद्यन्ते मतयो नृणाम् । पारम्पर्येण केषाञ्चित् पाषण्डमतयोऽपरे ॥ 14.8 ॥

evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo ’pare

In this way, owing to the diversity of nature, the views of men diverge; some views are passed down through disciplic tradition, while other views, held by others, are heterodox and irreligious.

Verse 9 (bhagavata.11.14.9)

मन्मायामोहितधियः पुरुषाः पुरुषर्षभ । श्रेयो वदन्त्यनेकान्तं यथाकर्म यथारुचि ॥ 14.9 ॥

man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha śreyo vadanty anekāntaṁ yathā-karma yathā-ruci

O best of men, people whose intelligence is bewildered by My maya speak of the highest good in countless different ways, according to their own actions and their own inclinations.

Verse 10 (bhagavata.11.14.10)

धर्ममेके यशश्चान्ये कामं सत्यं दमं शमम् । अन्ये वदन्ति स्वार्थं वा ऐश्वर्यं त्यागभोजनम् । केचिद् यज्ञं तपो दानं व्रतानि नियमान् यमान् ॥ 14.10 ॥

dharmam eke yaśaś cānye kāmaṁ satyaṁ damaṁ śamam anye vadanti svārthaṁ vā aiśvaryaṁ tyāga-bhojanam kecid yajñaṁ tapo dānaṁ vratāni niyamān yamān

Some say dharma is the highest good; others say fame, or desire fulfilled, or truthfulness, or sense-control, or inner peace; still others speak of self-interest, worldly power, renunciation, or enjoyment; and some point to sacrifice, penance, charity, vows, the niyamas, or the yamas.

Verse 11 (bhagavata.11.14.11)

आद्यन्तवन्त एवैषां लोकाः कर्मविनिर्मिताः । दुःखोदर्कास्तमोनिष्ठाः क्षुद्रा मन्दाः शुचार्पिताः ॥ 14.11 ॥

ādy-anta-vanta evaiṣāṁ lokāḥ karma-vinirmitāḥ duḥkhodarkās tamo-niṣṭhāḥ kṣudrā mandāḥ śucārpitāḥ

All the worlds attained through such varied actions have a beginning and an end; they lead only to future suffering, are grounded in ignorance, and are trivial and inferior, leaving one steeped in sorrow.

Verse 12 (bhagavata.11.14.12)

मय्यर्पितात्मनः सभ्य निरपेक्षस्य सर्वतः । मयात्मना सुखं यत्तत् कुतः स्याद् विषयात्मनाम् ॥ 14.12 ॥

mayy arpitātmanaḥ sabhya nirapekṣasya sarvataḥ mayātmanā sukhaṁ yat tat kutaḥ syād viṣayātmanām

O learned Uddhava, the happiness that one whose self is surrendered to Me, wholly free of expectation, shares with Me — where could such happiness ever be found among those absorbed in sense objects?

Verse 13 (bhagavata.11.14.13)

अकिञ्चनस्य दान्तस्य शान्तस्य समचेतसः । मया सन्तुष्टमनसः सर्वाः सुखमया दिशः ॥ 14.13 ॥

akiñcanasya dāntasya śāntasya sama-cetasaḥ mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ

For one who owns nothing, who is self-controlled, peaceful, and equal-minded, whose heart finds full contentment in Me alone, every direction becomes filled with happiness.

Verse 14 (bhagavata.11.14.14)

न पारमेष्ठ्यं न महेन्द्रधिष्ण्यं न सार्वभौमं न रसाधिपत्यम् । न योगसिद्धीरपुनर्भवं वा मय्यर्पितात्मेच्छति मद्विनान्यत् ॥ 14.14 ॥

na pārameṣṭhyaṁ na mahendra-dhiṣṇyaṁ na sārvabhaumaṁ na rasādhipatyam na yoga-siddhīr apunar-bhavaṁ vā mayy arpitātmecchati mad vinānyat

One whose self is surrendered to Me desires neither the seat of Brahma nor the throne of Indra, neither dominion over the earth nor rulership of the netherworld, neither the perfections of yoga nor even freedom from rebirth — such a one desires nothing at all besides Me.

Verse 15 (bhagavata.11.14.15)

न तथा मे प्रियतम आत्मयोनिर्न शङ्करः । न च सङ्कर्षणो न श्रीर्नैवात्मा च यथा भवान् ॥ 14.15 ॥

na tathā me priyatama ātma-yonir na śaṅkaraḥ na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān

Neither Brahma, my own source, nor Shankara, nor Sankarshana, nor Shri, nor even My own self is as dear to Me as you are.

Verse 16 (bhagavata.11.14.16)

निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनम् । अनुव्रजाम्यहं नित्यं पूयेयेत्यङ्घ्रिरेणुभिः ॥ 14.16 ॥

nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam anuvrajāmy ahaṁ nityaṁ pūyeyety aṅghri-reṇubhiḥ

I constantly follow behind the sage who is free of expectation, peaceful, without enmity, and of equal vision, thinking, 'May I be purified by the dust of his feet.'

Verse 17 (bhagavata.11.14.17)

निष्किञ्चना मय्यनुरक्तचेतसः शान्ता महान्तोऽखिलजीववत्सलाः । कामैरनालब्धधियो जुषन्ति ते यन्नैरपेक्ष्यं न विदुः सुखं मम ॥ 14.17 ॥

niṣkiñcanā mayy anurakta-cetasaḥ śāntā mahānto ’khila-jīva-vatsalāḥ kāmair anālabdha-dhiyo juṣanti te yan nairapekṣyaṁ na viduḥ sukhaṁ mama

The possessionless great souls, their hearts devoted to Me, peaceful and affectionate toward all beings, whose intelligence remains untouched by desire, enjoy that freedom from expectation which those without such detachment can never know as My own happiness.

Verse 18 (bhagavata.11.14.18)

बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रियः । प्रायः प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥ 14.18 ॥

bādhyamāno ’pi mad-bhakto viṣayair ajitendriyaḥ prāyaḥ pragalbhayā bhaktyā viṣayair nābhibhūyate

Even if My devotee has not fully conquered his senses and is troubled by the pull of sense objects, through his bold and unwavering devotion he generally does not succumb to them.

Verse 19 (bhagavata.11.14.19)

यथाग्निः सुसमृद्धार्चिः करोत्येधांसि भस्मसात् । तथा मद्विषया भक्तिरुद्धवैनांसि कृत्स्नशः ॥ 14.19 ॥

yathāgniḥ su-samṛddhārciḥ karoty edhāṁsi bhasmasāt tathā mad-viṣayā bhaktir uddhavaināṁsi kṛtsnaśaḥ

Just as a well-fed fire, its flames roaring, reduces firewood entirely to ash, so too, Uddhava, does devotion directed to Me burn away all sins completely.

Verse 20 (bhagavata.11.14.20)

न साधयति मां योगो न साङ्ख्यं धर्म उद्धव । न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥ 14.20 ॥

na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā

O Uddhava, neither yoga, nor Sankhya, nor dharma, nor Vedic study, nor austerity, nor renunciation can bring Me under their control the way robust devotion to Me can.

Verse 21 (bhagavata.11.14.21)

भक्त्याहमेकया ग्राह्यः श्रद्धयात्मा प्रियः सताम् । भक्तिः पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥ 14.21 ॥

bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt

By devotion alone, joined with faith, can I be attained; I am the very Self, beloved by the saintly. Devotion fixed on Me purifies even the outcaste dog-eater, purifying him even from the very circumstance of his birth.

Verse 22 (bhagavata.11.14.22)

धर्मः सत्यदयोपेतो विद्या वा तपसान्विता । मद्भक्त्यापेतमात्मानं न सम्यक् प्रपुनाति हि ॥ 14.22 ॥

dharmaḥ satya-dayopeto vidyā vā tapasānvitā mad-bhaktyāpetam ātmānaṁ na samyak prapunāti hi

Neither dharma joined with truth and compassion, nor knowledge accompanied by austerity, can fully purify the soul that is devoid of devotion to Me.

Verse 23 (bhagavata.11.14.23)

कथं विना रोमहर्षं द्रवता चेतसा विना । विनानन्दाश्रुकलया शुध्येद् भक्त्या विनाशयः ॥ 14.23 ॥

kathaṁ vinā roma-harṣaṁ dravatā cetasā vinā vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ

How can devotion arise, and purify a person, without hair standing on end, without the heart melting, without tears of bliss flowing?

Verse 24 (bhagavata.11.14.24)

वाग् गद्गदा द्रवते यस्य चित्तं रुदत्यभीक्ष्णं हसति क्वचिच्च । विलज्ज उद्गायति नृत्यते च मद्भक्तियुक्तो भुवनं पुनाति ॥ 14.24 ॥

vāg gadgadā dravate yasya cittaṁ rudaty abhīkṣṇaṁ hasati kvacic ca vilajja udgāyati nṛtyate ca mad-bhakti-yukto bhuvanaṁ punāti

One whose voice chokes with emotion, whose heart melts, who weeps again and again and at times laughs, who sings aloud without shame and dances — such a devotee, absorbed in devotion to Me, purifies the entire world.

Verse 25 (bhagavata.11.14.25)

यथाग्निना हेम मलं जहाति ध्मातं पुनः स्वं भजते च रूपम् । आत्मा च कर्मानुशयं विधूय मद्भक्तियोगेन भजत्यथो माम् ॥ 14.25 ॥

yathāgninā hema malaṁ jahāti dhmātaṁ punaḥ svaṁ bhajate ca rūpam ātmā ca karmānuśayaṁ vidhūya mad-bhakti-yogena bhajaty atho mām

Just as gold, smelted in fire, sheds its impurities and returns to its own true brilliance, so too the soul, having shaken off the residue of past karma through the yoga of devotion to Me, comes at last to attain Me.

Verse 26 (bhagavata.11.14.26)

यथा यथात्मा परिमृज्यतेऽसौ मत्पुण्यगाथाश्रवणाभिधानैः । तथा तथा पश्यति वस्तु सूक्ष्मं चक्षुर्यथैवाञ्जनसम्प्रयुक्तम् ॥ 14.26 ॥

yathā yathātmā parimṛjyate ’sau mat-puṇya-gāthā-śravaṇābhidhānaiḥ tathā tathā paśyati vastu sūkṣmaṁ cakṣur yathaivāñjana-samprayuktam

Just as an eye treated with medicinal ointment gradually gains the power to see, so too, as the soul is progressively cleansed through hearing and reciting My sacred deeds, it comes progressively to perceive the subtle Reality.

Verse 27 (bhagavata.11.14.27)

विषयान् ध्यायतश्चित्तं विषयेषु विषज्जते । मामनुस्मरतश्चित्तं मय्येव प्रविलीयते ॥ 14.27 ॥

viṣayān dhyāyataś cittaṁ viṣayeṣu viṣajjate mām anusmarataś cittaṁ mayy eva pravilīyate

The mind of one who meditates on sense objects becomes entangled in those very objects; but the mind of one who constantly remembers Me dissolves completely into Me.

Verse 28 (bhagavata.11.14.28)

तस्मादसदभिध्यानं यथा स्वप्नमनोरथम् । हित्वा मयि समाधत्स्व मनो मद्भावभावितम् ॥ 14.28 ॥

tasmād asad-abhidhyānaṁ yathā svapna-manoratham hitvā mayi samādhatsva mano mad-bhāva-bhāvitam

Therefore, giving up meditation on the unreal, which is like the fanciful wishes of a dream, fix your mind on Me, so that it becomes suffused with My own nature.

Verse 29 (bhagavata.11.14.29)

स्त्रीणां स्त्रीसङ्गिनां सङ्गं त्यक्त्वा दूरत आत्मवान् । क्षेमे विविक्त आसीनश्चिन्तयेन्मामतन्द्रितः ॥ 14.29 ॥

strīṇāṁ strī-saṅgināṁ saṅgaṁ tyaktvā dūrata ātmavān kṣeme vivikta āsīnaś cintayen mām atandritaḥ

Being firmly established in the Self, one should give up, from a distance, the company of women and of those attached to women; and, seated in a safe and solitary place, meditate on Me without distraction.

Verse 30 (bhagavata.11.14.30)

न तथास्य भवेत् क्लेशो बन्धश्चान्यप्रसङ्गतः । योषित्सङ्गाद् यथा पुंसो यथा तत्सङ्गिसङ्गतः ॥ 14.30 ॥

na tathāsya bhavet kleśo bandhaś cānya-prasaṅgataḥ yoṣit-saṅgād yathā puṁso yathā tat-saṅgi-saṅgataḥ

No other kind of attachment brings a man such affliction and bondage as does attachment to women, or association with those who are themselves attached to women.

Verse 31 (bhagavata.11.14.31)

श्रीउद्धव उवाच यथा त्वामरविन्दाक्ष यादृशं वा यदात्मकम् । ध्यायेन्मुमुक्षुरेतन्मे ध्यानं त्वं वक्तुमर्हसि ॥ 14.31 ॥

śrī-uddhava uvāca yathā tvām aravindākṣa yādṛśaṁ vā yad-ātmakam dhyāyen mumukṣur etan me dhyānaṁ tvaṁ vaktum arhasi

Sri Uddhava said: O lotus-eyed one, please tell me how, and in what particular form and nature, one desiring liberation should meditate upon You.

Verse 32 (bhagavata.11.14.32)

श्रीभगवानुवाच सम आसन आसीनः समकायो यथासुखम् । हस्तावुत्सङ्ग आधाय स्वनासाग्रकृतेक्षणः ॥ 14.32 ॥

śrī-bhagavān uvāca sama āsana āsīnaḥ sama-kāyo yathā-sukham hastāv utsaṅga ādhāya sva-nāsāgra-kṛtekṣaṇaḥ

The Blessed Lord said: Seated on a level seat, the body held erect yet comfortable, the hands resting in the lap, the gaze fixed on the tip of one's own nose,

Verse 33 (bhagavata.11.14.33)

प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकैः । विपर्ययेणापि शनैरभ्यसेन्निर्जितेन्द्रियः ॥ 14.33 ॥

prāṇasya śodhayen mārgaṁ pūra-kumbhaka-recakaiḥ viparyayeṇāpi śanair abhyasen nirjitendriyaḥ

— one should purify the pathway of the breath through inhalation, retention and exhalation, and then, having mastered the senses, practice this slowly also in reverse order.

Verse 34 (bhagavata.11.14.34)

हृद्यविच्छिन्नमोङ्कारं घण्टानादं बिसोर्णवत् । प्राणेनोदीर्य तत्राथ पुनः संवेशयेत् स्वरम् ॥ 14.34 ॥

hṛdy avicchinam oṁkāraṁ ghaṇṭā-nādaṁ bisorṇa-vat prāṇenodīrya tatrātha punaḥ saṁveśayet svaram

Drawing forth, by the breath, the unbroken syllable Om within the heart, resonant like the sound of a bell, continuous like the fiber drawn from a lotus stalk, one should then let that sacred sound settle back into place.

Verse 35 (bhagavata.11.14.35)

एवं प्रणवसंयुक्तं प्राणमेव समभ्यसेत् । दशकृत्वस्त्रिषवणं मासादर्वाग् जितानिलः ॥ 14.35 ॥

evaṁ praṇava-saṁyuktaṁ prāṇam eva samabhyaset daśa-kṛtvas tri-ṣavaṇaṁ māsād arvāg jitānilaḥ

In this way, one should diligently practice the breath joined with the sacred syllable Om, ten times at each of the three daily junctures — and within a month one will have mastered the life-breath.

Verse 36 (bhagavata.11.14.36)

हृत्पुण्डरीकमन्तःस्थमूर्ध्वनालमधोमुखम् । ध्यात्वोर्ध्वमुखमुन्निद्रमष्टपत्रं सकर्णिकम् । कर्णिकायां न्यसेत् सूर्यसोमाग्नीनुत्तरोत्तरम् ॥ 14.36 ॥

hṛt-puṇḍarīkam antaḥ-stham ūrdhva-nālam adho-mukham dhyātvordhva-mukham unnidram aṣṭa-patraṁ sa-karṇikam

One should meditate upon the lotus of the heart, situated within, its stalk rising upward though the flower first faces down; then envision it turning upward, blossoming open, eight-petaled, with its whorl,

Verse 37 (bhagavata.11.14.37)

वह्निमध्ये स्मरेद् रूपं ममैतद् ध्यानमङ्गलम् । समं प्रशान्तं सुमुखं दीर्घचारुचतुर्भुजम् ॥ 14.37 ॥

karṇikāyāṁ nyaset sūrya- somāgnīn uttarottaram vahni-madhye smared rūpaṁ mamaitad dhyāna-maṅgalam

— and within its whorl place, one above the other, the sun, the moon, and fire; and within that fire, one should meditate on this auspicious form of Mine, the very object of meditation,

Verse 38 (bhagavata.11.14.38)

सुचारुसुन्दरग्रीवं सुकपोलं शुचिस्मितम् । समानकर्णविन्यस्तस्फुरन्मकरकुण्डलम् ॥ 14.38 ॥

samaṁ praśāntaṁ su-mukhaṁ dīrgha-cāru-catur-bhujam su-cāru-sundara-grīvaṁ su-kapolaṁ śuci-smitam

— well-proportioned, deeply serene, with a lovely face and four beautiful, long arms, a graceful, handsome neck, fair cheeks and a pure, radiant smile,

Verse 39 (bhagavata.11.14.39)

हेमाम्बरं घनश्यामं श्रीवत्सश्रीनिकेतनम् । शङ्खचक्रगदापद्मवनमालाविभूषितम् ॥ 14.39 ॥

samāna-karṇa-vinyasta- sphuran-makara-kuṇḍalam hemāmbaraṁ ghana-śyāmaṁ śrīvatsa-śrī-niketanam

— with brilliant makara-shaped earrings set evenly on both ears, clothed in golden garments, the color of a dense monsoon cloud, His chest marked with Shrivatsa and the abode of the goddess Shri,

Verse 40 (bhagavata.11.14.40)

नूपुरैर्विलसत्पादं कौस्तुभप्रभया युतम् । द्युमत्किरीटकटककटिसूत्राङ्गदायुतम् ॥ 14.40 ॥

śaṅkha-cakra-gadā-padma- vanamālā-vibhūṣitam nūpurair vilasat-pādaṁ kaustubha-prabhayā yutam

— adorned with conch, discus, mace, lotus and a forest garland, His feet gleaming with anklets, radiant with the glow of the Kaustubha jewel,

Verse 41 (bhagavata.11.14.41)

सर्वाङ्गसुन्दरं हृद्यं प्रसादसुमुखेक्षणम् । सुकुमारमभिध्यायेत् सर्वाङ्गेषु मनो दधत् ॥ 14.41 ॥

dyumat-kirīṭa-kaṭaka- kaṭi-sūtrāṅgadāyutam sarvāṅga-sundaraṁ hṛdyaṁ prasāda-sumukhekṣaṇam

— wearing a shining crown, bracelets, a waist-girdle and armlets, every limb of His form beautiful and heart-captivating, His graceful face full of merciful glances —

Verse 42 (bhagavata.11.14.42)

इन्द्रियाणीन्द्रियार्थेभ्यो मनसाकृष्य तन्मनः । बुद्ध्या सारथिना धीरः प्रणयेन्मयि सर्वतः ॥ 14.42 ॥

su-kumāram abhidhyāyet sarvāṅgeṣu mano dadhat indriyāṇīndriyārthebhyo manasākṛṣya tan manaḥ buddhyā sārathinā dhīraḥ praṇayen mayi sarvataḥ

— this most gentle form one should meditate upon, resting the mind on each limb in turn. Then, withdrawing the senses from their objects by the mind, the steady practitioner, with intelligence as charioteer, should direct that very mind wholly and entirely toward Me.

Verse 43 (bhagavata.11.14.43)

तत् सर्वव्यापकं चित्तमाकृष्यैकत्र धारयेत् । नान्यानि चिन्तयेद् भूयः सुस्मितं भावयेन्मुखम् ॥ 14.43 ॥

tat sarva-vyāpakaṁ cittam ākṛṣyaikatra dhārayet nānyāni cintayed bhūyaḥ su-smitaṁ bhāvayen mukham

One should then draw back that mind, spread over all the limbs, and hold it fixed at a single point; thinking of nothing else, one should meditate solely on that sweetly smiling face.

Verse 44 (bhagavata.11.14.44)

तत्र लब्धपदं चित्तमाकृष्य व्योम्नि धारयेत् । तच्च त्यक्त्वा मदारोहो न किञ्चिदपि चिन्तयेत् ॥ 14.44 ॥

tatra labdha-padaṁ cittam ākṛṣya vyomni dhārayet tac ca tyaktvā mad-āroho na kiñcid api cintayet

Having gained a firm footing there, one should then withdraw the mind and fix it in the inner sky of pure consciousness; and giving up even that, having ascended fully into Me, one should think of nothing at all.

Verse 45 (bhagavata.11.14.45)

एवं समाहितमतिर्मामेवात्मानमात्मनि । विचष्टे मयि सर्वात्मन् ज्योतिर्ज्योतिषि संयुतम् ॥ 14.45 ॥

evaṁ samāhita-matir mām evātmānam ātmani vicaṣṭe mayi sarvātman jyotir jyotiṣi saṁyutam

With the mind thus fully absorbed, one sees Me as the very Self within the self, and, O all-pervading one, sees oneself united in Me, like one light merged into another light.

Verse 46 (bhagavata.11.14.46)

ध्यानेनेत्थं सुतीव्रेण युञ्जतो योगिनो मनः । संयास्यत्याशु निर्वाणं द्रव्य ज्ञानक्रियाभ्रमः ॥ 14.46 ॥

dhyānenetthaṁ su-tīvreṇa yuñjato yogino manaḥ saṁyāsyaty āśu nirvāṇaṁ dravya jñāna-kriyā-bhramaḥ

When the yogi's mind is thus engaged through such intensely focused meditation, the delusion born of material objects, knowledge and action swiftly comes to complete extinction.