The Path of Knowledge (Jnana-yoga)

Verse 1 (bhagavata.11.28.1)

श्रीभगवानुवाच परस्वभावकर्माणि न प्रशंसेन्न गर्हयेत् । विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥ १ ॥

śrī-bhagavān uvāca para-svabhāva-karmāṇi na praśaṁsen na garhayet viśvam ekātmakaṁ paśyan prakṛtyā puruṣeṇa ca

The Blessed Lord said: Seeing this universe — composed of nature and the soul — as founded upon a single Self, one should neither praise nor censure the inherent nature and actions of others.

Verse 2 (bhagavata.11.28.2)

परस्वभावकर्माणि यः प्रशंसति निन्दति । स आशु भ्रश्यते स्वार्थादसत्यभिनिवेशतः ॥ २ ॥

para-svabhāva-karmāṇi yaḥ praśaṁsati nindati sa āśu bhraśyate svārthād asaty abhiniveśataḥ

One who praises or condemns the nature and actions of others, through attachment to the unreal, quickly falls away from his own true good.

Verse 3 (bhagavata.11.28.3)

तैजसे निद्रयापन्ने पिण्डस्थो नष्टचेतनः । मायां प्राप्नोति मृत्युं वा तद्वन्नानार्थदृक् पुमान् ॥ ३ ॥

taijase nidrayāpanne piṇḍa-stho naṣṭa-cetanaḥ māyāṁ prāpnoti mṛtyuṁ vā tadvan nānārtha-dṛk pumān

Just as one lying overcome by dreaming sleep or by deep, dreamless sleep becomes unconscious and falls into illusion or a death-like state, so a person who sees manifold, separate things falls into the illusion of worldly existence.

Verse 4 (bhagavata.11.28.4)

किं भद्रं किमभद्रं वा द्वैतस्यावस्तुनः कियत् । वाचोदितं तदनृतं मनसा ध्यातमेव च ॥ ४ ॥

kiṁ bhadraṁ kim abhadraṁ vā dvaitasyāvastunaḥ kiyat vācoditaṁ tad anṛtaṁ manasā dhyātam eva ca

In this unreal duality, what indeed is good, what is bad, and how much of it is there? Whatever is spoken by words or contemplated by the mind is likewise untrue.

Verse 5 (bhagavata.11.28.5)

छायाप्रत्याह्वयाभासा ह्यसन्तोऽप्यर्थकारिणः । एवं देहादयो भावा यच्छन्त्यामृत्युतो भयम् ॥ ५ ॥

chāyā-pratyāhvayābhāsā hy asanto 'py artha-kāriṇaḥ evaṁ dehādayo bhāvā yacchanty ā-mṛtyuto bhayam

Just as a shadow, an echo and a mirage, though unreal, still seem to produce some effect, so identification with the body and the rest, though unreal, goes on producing fear right up to the moment of death.

Verse 6 (bhagavata.11.28.6)

आत्मैव तदिदं विश्वं सृज्यते सृजति प्रभुः । त्रायते त्राति विश्वात्मा ह्रियते हरतीश्वरः ॥ ६ ॥

ātmaiva tad idaṁ viśvaṁ sṛjyate sṛjati prabhuḥ trāyate trāti viśvātmā hriyate haratīśvaraḥ

This whole universe is the Self alone: that same Lord creates, and is Himself created; that same Soul of the universe protects, and is protected; that same Lord withdraws, and is withdrawn.

Verse 7 (bhagavata.11.28.7)

तस्मान्न ह्यात्मनोऽन्यस्मादन्यो भावो निरूपितः । निरूपितेऽयं त्रिविधा निर्मूला भातिरात्मनि । इदं गुणमयं विद्धि त्रिविधं मायया कृतम् ॥ ७ ॥

tasmān na hy ātmano 'nyasmād anyo bhāvo nirūpitaḥ nirūpite 'yaṁ tri-vidhā nirmūlā bhātir ātmani idaṁ guṇa-mayaṁ viddhi tri-vidhaṁ māyayā kṛtam

Therefore nothing distinct from the Self is ever truly established. Even when it seems established, this threefold world is, within the Self, only a rootless appearance — know it to be the three-fold, guna-composed creation of Maya.

Verse 8 (bhagavata.11.28.8)

एतद् विद्वान् मदुदितं ज्ञानविज्ञाननैपुणम् । न निन्दति न च स्तौति लोके चरति सूर्यवत् ॥ ८ ॥

etad vidvān mad-uditaṁ jñāna-vijñāna-naipuṇam na nindati na ca stauti loke carati sūrya-vat

The wise person who understands this skillful teaching of knowledge and realization, as spoken by Me, neither condemns nor praises anyone, but moves through this world like the sun.

Verse 9 (bhagavata.11.28.9)

प्रत्यक्षेणानुमानेन निगमेनात्मसंविदा । आद्यन्तवदसज्ज्ञात्वा निःसङ्गो विचरेदिह ॥ ९ ॥

pratyakṣeṇānumānena nigamenātma-saṁvidā ādy-antavad asaj jñātvā niḥsaṅgo vicared iha

Knowing, through direct perception, inference, scripture and self-realization, that whatever has a beginning and an end is unreal, one should move through this world unattached.

Verse 10 (bhagavata.11.28.10)

श्रीउद्धव उवाच नैवात्मनो न देहस्य संसृतिर्द्रष्टृदृश्ययोः । अनात्मस्वदृशोरीश कस्य स्यादुपलभ्यते ॥ १० ॥

śrī-uddhava uvāca naivātmano na dehasya saṁsṛtir draṣṭṛ-dṛśyayoḥ anātma-sva-dṛśor īśa kasya syād upalabhyate

Sri Uddhava said: O Lord, this worldly existence can belong neither to the seer, the self, nor to the seen, the body — for the one is innately conscious and the other is inert. To whom, then, is it experienced at all?

Verse 11 (bhagavata.11.28.11)

आत्माव्ययोऽगुणः शुद्धः स्वयंज्योतिरनावृतः । अग्निवद्दारुवदचिद्देहः कस्येह संसृतिः ॥ ११ ॥

ātmāvyayo 'guṇaḥ śuddhaḥ svayaṁ-jyotir anāvṛtaḥ agni-vad dāru-vad acid dehaḥ kasyeha saṁsṛtiḥ

The self is imperishable, without qualities, pure, self-luminous and uncovered — like fire. And the body, like firewood, is unconscious. Whose, then, is this experience of worldly existence?

Verse 12 (bhagavata.11.28.12)

श्रीभगवानुवाच यावद् देहेन्द्रियप्राणैरात्मनः सन्निकर्षणम् । संसारः फलवांस्तावदपार्थोऽप्यविवेकिनः ॥ १२ ॥

śrī-bhagavān uvāca yāvad dehendriya-prāṇair ātmanaḥ sannikarṣaṇam saṁsāraḥ phalavāṁs tāvad apārtho 'py avivekinaḥ

The Blessed Lord said: As long as the self remains in close contact with the body, senses and vital breath, worldly existence, though ultimately meaningless, continues to bear apparent fruit for the undiscerning.

Verse 13 (bhagavata.11.28.13)

अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते । ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥ १३ ॥

arthe hy avidyamāne 'pi saṁsṛtir na nivartate dhyāyato viṣayān asya svapne 'narthāgamo yathā

Even though its object is not truly real, this cycle of worldly existence does not cease for one who dwells upon sense objects — just as in a dream, misfortune seems to arrive.

Verse 14 (bhagavata.11.28.14)

यथा ह्यप्रतिबुद्धस्य प्रस्वापो बह्वनर्थभृत् । स एव प्रतिबुद्धस्य न वै मोहाय कल्पते ॥ १४ ॥

yathā hy apratibuddhasya prasvāpo bahv-anartha-bhṛt sa eva pratibuddhasya na vai mohāya kalpate

Just as a dream brings much distress to one who has not awakened, that very dream no longer causes delusion for one who has awakened.

Verse 15 (bhagavata.11.28.15)

शोकहर्षभयक्रोधलोभमोहस्पृहादयः । अहङ्कारस्य दृश्यन्ते जन्म मृत्युश्च नात्मनः ॥ १५ ॥

śoka-harṣa-bhaya-krodha- lobha-moha-spṛhādayaḥ ahaṅkārasya dṛśyante janma-mṛtyuś ca nātmanaḥ

Grief, joy, fear, anger, greed, delusion and longing, along with birth and death, are seen to belong to the false ego alone — never to the true self.

Verse 16 (bhagavata.11.28.16)

देहेन्द्रियप्राणमनोऽभिमानो जीवोऽन्तरात्मा गुणकर्ममूर्तिः । सूत्रं महानित्युरुधेव गीतः संसार आधावति कालतन्त्रः ॥ १६ ॥

dehendriya-prāṇa-mano-'bhimāno jīvo 'ntar-ātmā guṇa-karma-mūrtiḥ sūtraṁ mahān ity urudheva gītaḥ saṁsāra ādhāvati kāla-tantraḥ

The living being, identifying itself with body, senses, breath and mind, though itself the inner self, takes on the very form of the modes and their works; called by many names such as 'the thread' and 'the great one,' it runs through worldly existence bound to the rule of time.

Verse 17 (bhagavata.11.28.17)

अमूलमेतद् बहुरूपरूपितं मनोवचःप्राणशरीरकर्म । ज्ञानासिनोपासनया शितेन- च्छित्त्वा मुनिर्गां विचरत्यतृष्णः ॥ १७ ॥

amūlam etad bahu-rūpa-rūpitaṁ mano-vacaḥ-prāṇa-śarīra-karma jñānāsinopāsanayā śitena cchittvā munir gāṁ vicaraty atṛṣṇaḥ

Though rootless, this false ego appears in many forms — as the workings of mind, speech, breath and body. But the sage, cutting it away with the sword of knowledge sharpened by devoted service to the guru, wanders this earth free of all craving.

Verse 18 (bhagavata.11.28.18)

ज्ञानं विवेको निगमस्तपश्च प्रत्यक्षमैतिह्यमथानुमानम् । आद्यन्तयोरस्य यदेव केवलं कालश्च हेतुश्च तदेव मध्ये ॥ १८ ॥

jñānaṁ viveko nigamas tapaś ca pratyakṣam aitihyam athānumānam ādy-antayor asya yad eva kevalaṁ kālaś ca hetuś ca tad eva madhye

True knowledge is discernment, cultivated through scripture, austerity, direct perception, tradition and inference. That which alone exists at this world's beginning and end is itself time, and the cause, and it alone is present in the middle as well.

Verse 19 (bhagavata.11.28.19)

यथा हिरण्यं स्वकृतं पुरस्तात् पश्चाच्च सर्वस्य हिरण्मयस्य । तदेव मध्ये व्यवहार्यमाणं नानापदेशैरहमस्य तद्वत् ॥ १९ ॥

yathā hiraṇyaṁ sv-akṛtaṁ purastāt paścāc ca sarvasya hiraṇ-mayasya tad eva madhye vyavahāryamāṇaṁ nānāpadeśair aham asya tadvat

As gold exists before being fashioned into an ornament, remains the same after the ornament is melted down, and is that same gold while being used under various names in between, so I alone am this universe, at its beginning, its end, and throughout.

Verse 20 (bhagavata.11.28.20)

विज्ञानमेतत्त्रियवस्थमङ्ग गुणत्रयं कारणकार्यकर्तृ । समन्वयेन व्यतिरेकतश्च येनैव तुर्येण तदेव सत्यम् ॥ २० ॥

vijñānam etat triy-avastham aṅga guṇa-trayaṁ kāraṇa-kārya-kartṛ samanvayena vyatirekataś ca yenaiva turyeṇa tad eva satyam

This awareness of the mind, my dear Uddhava, being made of the three gunas, exists in three states, and also as cause, effect and agent — known through their connection and their distinction. But the fourth reality, separate from these three, is alone the truth.

Verse 21 (bhagavata.11.28.21)

न यत् पुरस्तादुत यन्न पश्चा- न्मध्ये च तन्न व्यपदेशमात्रम् । भूतं प्रसिद्धं च परेण यद् यत् तदेव तत् स्यादिति मे मनीषा ॥ २१ ॥

na yat purastād uta yan na paścān madhye ca tan na vyapadeśa-mātram bhūtaṁ prasiddhaṁ ca pareṇa yad yat tad eva tat syād iti me manīṣā

What did not exist before and will not exist after does not truly exist in between either — it is a mere name. Whatever comes into being and becomes known only through something else is, in reality, nothing but that other thing — such is My considered view.

Verse 22 (bhagavata.11.28.22)

अविद्यमानोऽप्यवभासते यो वैकारिको राजससर्ग एषः । ब्रह्म स्वयंज्योतिरतो विभाति ब्रह्मेन्द्रियार्थात्मविकारचित्रम् ॥ २२ ॥

avidyamāno 'py avabhāsate yo vaikāriko rājasa-sarga eṣaḥ brahma svayaṁ jyotir ato vibhāti brahmendriyārthātma-vikāra-citram

This creation, born of rajas and made of transformations, though not truly real, appears to exist because the self-luminous Brahman itself shines forth as the varied display of senses, sense objects, mind and their transformations.

Verse 23 (bhagavata.11.28.23)

एवं स्फुटं ब्रह्मविवेकहेतुभिः परापवादेन विशारदेन । छित्त्वात्मसन्देहमुपारमेत स्वानन्दतुष्टोऽखिलकामुकेभ्यः ॥ २३ ॥

evaṁ sphuṭaṁ brahma-viveka-hetubhiḥ parāpavādena viśāradena chittvātma-sandeham upārameta svānanda-tuṣṭo 'khila-kāmukebhyaḥ

Thus, through skillful reasoning that discerns Brahman and through refutation of what is other than It, one should clearly cut away all doubt about the self and, satisfied in one's own inner bliss, cease from every craving.

Verse 24 (bhagavata.11.28.24)

नात्मा वपुः पार्थिवमिन्द्रियाणि देवा ह्यसुर्वायुर्जलम् हुताशः । मनोऽन्नमात्रं धिषणा च सत्त्व- महङ्कृतिः खं क्षितिरर्थसाम्यम् ॥ २४ ॥

nātmā vapuḥ pārthivam indriyāṇi devā hy asur vāyur jalam hutāśaḥ mano 'nna-mātraṁ dhiṣaṇā ca sattvam ahaṅkṛtiḥ khaṁ kṣitir artha-sāmyam

The self is neither the earthen body nor the senses, neither the presiding deities nor the vital breath, neither air, water nor fire; nor is it the mind, nor mere food, nor the intellect, nor the subtle sattva, nor the ego, nor ether, nor earth, nor even that primal state of material equilibrium.

Verse 25 (bhagavata.11.28.25)

समाहितैः कः करणैर्गुणात्मभि-र्गुणो भवेन्मत्सुविविक्तधाम्नः । विक्षिप्यमाणैरुत किं नु दूषणंघनैरुपेतैर्विगतै रवेः किम् ॥ २५ ॥

samāhitaiḥ kaḥ karaṇair guṇātmabhir guṇo bhaven mat-suvivikta-dhāmnaḥ vikṣipyamāṇair uta kiṁ nu dūṣaṇaṁ ghanair upetair vigatai raveḥ kim

For one whose true abode is clearly distinguished as Mine alone, what merit comes from the guna-made senses being concentrated, or what fault from their being agitated? What does it matter to the sun whether clouds gather or pass away?

Verse 26 (bhagavata.11.28.26)

यथा नभो वाय्वनलाम्बुभूगुणै- र्गतागतैर्वर्तुगुणैर्न सज्जते । तथाक्षरं सत्त्वरजस्तमोमलै- रहंमतेः संसृतिहेतुभिः परम् ॥ २६ ॥

yathā nabho vāyv-analāmbu-bhū-guṇair gatāgatair vartu-guṇair na sajjate tathākṣaraṁ sattva-rajas-tamo-malair ahaṁ-mateḥ saṁsṛti-hetubhiḥ param

Just as the sky is never touched by the coming and going qualities of wind, fire, water and earth, nor by the changing seasons, so that imperishable Supreme is never touched by the taints of sattva, rajas and tamas — born of the ego and the cause of worldly bondage.

Verse 27 (bhagavata.11.28.27)

तथापि सङ्गः परिवर्जनीयो गुणेषु मायारचितेषु तावत् । मद्भक्तियोगेन दृढेन यावद् रजो निरस्येत मनःकषायः ॥ २७ ॥

tathāpi saṅgaḥ parivarjanīyo guṇeṣu māyā-raciteṣu tāvat mad-bhakti-yogena dṛḍhena yāvad rajo nirasyeta manaḥ-kaṣāyaḥ

Even so, until the stain of rajas is driven from the mind through firm devotion to Me, one should carefully avoid association with the Maya-fashioned modes.

Verse 28 (bhagavata.11.28.28)

यथामयोऽसाधुचिकित्सितो नृणां पुनः पुनः सन्तुदति प्ररोहन् । एवं मनोऽपक्वकषायकर्म कुयोगिनं विध्यति सर्वसङ्गम् ॥ २८ ॥

yathāmayo 'sādhu cikitsito nṛṇāṁ punaḥ punaḥ santudati prarohan evaṁ mano 'pakva-kaṣāya-karma kuyoginaṁ vidhyati sarva-saṅgam

Just as a disease, wrongly treated, recurs again and again to torment a man, so the imperfect yogi's mind, its taint not yet fully purified, pierces him again and again with attachment to everything.

Verse 29 (bhagavata.11.28.29)

कुयोगिनो ये विहितान्तरायै- र्मनुष्यभूतैस्त्रिदशोपसृष्टैः । ते प्राक्तनाभ्यासबलेन भूयो युञ्जन्ति योगं न तु कर्मतन्त्रम् ॥ २९ ॥

kuyogino ye vihitāntarāyair manuṣya-bhūtais tridaśopasṛṣṭaiḥ te prāktanābhyāsa-balena bhūyo yuñjanti yogaṁ na tu karma-tantram

Those imperfect yogis whose practice is obstructed by human agents sent by the gods take up the practice of yoga again in a later life, by the strength of their former discipline — never again the bondage of fruitive work.

Verse 30 (bhagavata.11.28.30)

करोति कर्म क्रियते च जन्तुः केनाप्यसौ चोदित आनिपातात् । न तत्र विद्वान् प्रकृतौ स्थितोऽपि निवृत्ततृष्णः स्वसुखानुभूत्या ॥ ३० ॥

karoti karma kriyate ca jantuḥ kenāpy asau codita ā-nipātāt na tatra vidvān prakṛtau sthito 'pi nivṛtta-tṛṣṇaḥ sva-sukhānubhūtyā

The ordinary creature performs action and, driven by one impulse or another, is shaped by such action right up to death. But the wise one, though remaining within material nature, is free of all craving through the experience of his own inner happiness.

Verse 31 (bhagavata.11.28.31)

तिष्ठन्तमासीनमुत व्रजन्तं शयानमुक्षन्तमदन्तमन्नम् । स्वभावमन्यत् किमपीहमान- मात्मानमात्मस्थमतिर्न वेद ॥ ३१ ॥

tiṣṭhantam āsīnam uta vrajantaṁ śayānam ukṣantam adantam annam svabhāvam anyat kim apīhamānam ātmānam ātma-stha-matir na veda

One whose mind is fixed in the self does not take the body — engaged in standing, sitting, walking, lying down, relieving itself, eating, or any other activity of its own nature — to be himself.

Verse 32 (bhagavata.11.28.32)

यदि स्म पश्यत्यसदिन्द्रियार्थं नानानुमानेन विरुद्धमन्यत् । न मन्यते वस्तुतया मनीषी स्वाप्नं यथोत्थाय तिरोदधानम् ॥ ३२ ॥

yadi sma paśyaty asad-indriyārthaṁ nānānumānena viruddham anyat na manyate vastutayā manīṣī svāpnaṁ yathotthāya tirodadhānam

Even if he should perceive some unreal sense object, contrary to reality by manifold reasoning, the wise man does not take it to be true — just as, upon waking, one does not take a fading dream to be real.

Verse 33 (bhagavata.11.28.33)

पूर्वं गृहीतं गुणकर्मचित्र- मज्ञानमात्मन्यविविक्तमङ्ग । निवर्तते तत् पुनरीक्षयैव न गृह्यते नापि विसृज्य आत्मा ॥ ३३ ॥

pūrvaṁ gṛhītaṁ guṇa-karma-citram ajñānam ātmany aviviktam aṅga nivartate tat punar īkṣayaiva na gṛhyate nāpi visṛjya ātmā

My dear Uddhava, the ignorance formerly taken hold of — that manifold product of the modes and their works, wrongly held to be undifferentiated from the self — departs once more through right seeing alone. The self, in truth, is never grasped, nor ever let go.

Verse 34 (bhagavata.11.28.34)

यथा हि भानोरुदयो नृचक्षुषां तमो निहन्यान्न तु सद् विधत्ते । एवं समीक्षा निपुणा सती मे हन्यात्तमिस्रं पुरुषस्य बुद्धेः ॥ ३४ ॥

yathā hi bhānor udayo nṛ-cakṣuṣāṁ tamo nihanyān na tu sad vidhatte evaṁ samīkṣā nipuṇā satī me hanyāt tamisraṁ puruṣasya buddheḥ

Just as sunrise destroys the darkness covering men's eyes but does not create the objects that were already there, so true and skillful realization of Me destroys the darkness covering a person's understanding.

Verse 35 (bhagavata.11.28.35)

एष स्वयंज्योतिरजोऽप्रमेयो महानुभूतिः सकलानुभूतिः । एकोऽद्वितीयो वचसां विरामे येनेषिता वागसवश्चरन्ति ॥ ३५ ॥

eṣa svayaṁ-jyotir ajo 'prameyo mahānubhūtiḥ sakalānubhūtiḥ eko 'dvitīyo vacasāṁ virāme yeneṣitā vāg-asavaś caranti

This self-luminous, unborn, unfathomable reality is of vast experience, the experiencer of all, one without a second, attained only where words fall silent — and by its impulse, speech and the vital airs are set moving.

Verse 36 (bhagavata.11.28.36)

एतावानात्मसम्मोहो यद् विकल्पस्तु केवले । आत्मनृते स्वमात्मानमवलम्बो न यस्य हि ॥ ३६ ॥

etāvān ātma-sammoho yad vikalpas tu kevale ātman ṛte svam ātmānam avalambo na yasya hi

Whatever apparent duality is imagined within the one Self — that alone is the whole of self-delusion, for such duality has no support at all apart from the self.

Verse 37 (bhagavata.11.28.37)

यन्नामाकृतिभिर्ग्राह्यं पञ्चवर्णमबाधितम् । व्यर्थेनाप्यर्थवादोऽयं द्वयं पण्डितमानिनाम् ॥ ३७ ॥

yan nāmākṛtibhir grāhyaṁ pañca-varṇam abādhitam vyarthenāpy artha-vādo 'yaṁ dvayaṁ paṇḍita-māninām

That which is grasped only through names and forms — this five-fold world, seemingly unchallenged as real — is, when insisted upon as truth, only the vain argument of those who merely fancy themselves learned.

Verse 38 (bhagavata.11.28.38)

योगिनोऽपक्वयोगस्य युञ्जतः काय उत्थितैः । उपसर्गैर्विहन्येत तत्रायं विहितो विधिः ॥ ३८ ॥

yogino 'pakva-yogasya yuñjataḥ kāya utthitaiḥ upasargair vihanyeta tatrāyaṁ vihito vidhiḥ

The body of a yogi whose practice is not yet ripe may be afflicted by disturbances that arise during his effort; for that, the following remedy is prescribed.

Verse 39 (bhagavata.11.28.39)

योगधारणया कांश्चिदासनैर्धारणान्वितैः । तपोमन्त्रौषधैः कांश्चिदुपसर्गान् विनिर्दहेत् ॥ ३९ ॥

yoga-dhāraṇayā kāṁścid āsanair dhāraṇānvitaiḥ tapo-mantrauṣadhaiḥ kāṁścid upasargān vinirdahet

Some of these disturbances should be destroyed through yogic concentration, some through postures joined with concentration, and some through austerity, mantra or medicinal herbs.

Verse 40 (bhagavata.11.28.40)

कांश्चिन्ममानुध्यानेन नामसङ्कीर्तनादिभिः । योगेश्वरानुवृत्त्या वा हन्यादशुभदान् शनैः ॥ ४० ॥

kāṁścin mamānudhyānena nāma-saṅkīrtanādibhiḥ yogeśvarānuvṛttyā vā hanyād aśubha-dān śanaiḥ

Some inauspicious disturbances should be gradually removed through constant remembrance of Me, through the chanting of My names and the like, or by following the great masters of yoga.

Verse 41 (bhagavata.11.28.41)

केचिद् देहमिमं धीराः सुकल्पं वयसि स्थिरम् । विधाय विविधोपायैरथ युञ्जन्ति सिद्धये ॥ ४१ ॥

kecid deham imaṁ dhīrāḥ su-kalpaṁ vayasi sthiram vidhāya vividhopāyair atha yuñjanti siddhaye

Some steadfast yogis, having by various means made this body well-formed and enduring over the years, then apply themselves to yoga for the sake of attaining mystic perfections.

Verse 42 (bhagavata.11.28.42)

न हि तत् कुशलादृत्यं तदायासो ह्यपार्थकः । अन्तवत्त्वाच्छरीरस्य फलस्येव वनस्पतेः ॥ ४२ ॥

na hi tat kuśalādṛtyaṁ tad-āyāso hy apārthakaḥ antavattvāc charīrasya phalasyeva vanaspateḥ

But those who are wise do not think highly of this, for the effort spent on it is fruitless — the body must end, just as a tree's fruit must fall.

Verse 43 (bhagavata.11.28.43)

योगं निषेवतो नित्यं कायश्चेत् कल्पतामियात् । तच्छ्रद्दध्यान्न मतिमान्योगमुत्सृज्य मत्परः ॥ ४३ ॥

yogaṁ niṣevato nityaṁ kāyaś cet kalpatām iyāt tac chraddadhyān na matimān yogam utsṛjya mat-paraḥ

Even should the body, through constant practice of yoga, become perfected, the intelligent person devoted to Me does not place his trust in it, and instead gives up such yoga.

Verse 44 (bhagavata.11.28.44)

योगचर्यामिमां योगी विचरन् मदपाश्रयः । नान्तरायैर्विहन्येत निःस्पृहः स्वसुखानुभूः ॥ ४४ ॥

yoga-caryām imāṁ yogī vicaran mad-apāśrayaḥ nāntarāyair vihanyeta niḥspṛhaḥ sva-sukhānubhūḥ

The yogi who takes shelter in Me and practices this discipline, free of craving and experiencing the happiness of his own self, is never overcome by obstacles.