Nimi's Questions on Maya and the Path of Karma-yoga

Verse 1 (bhagavata.11.3.1)

श्रीराजोवाच परस्य विष्णोरीशस्य मायिनामपि मोहिनीम् । मायां वेदितुमिच्छामो भगवन्तो ब्रुवन्तु नः ॥ 3.1 ॥

śrī-rājovāca parasya viṣṇor īśasya māyinām api mohinīm māyāṁ veditum icchāmo bhagavanto bruvantu naḥ

The King said: We wish now to understand the illusory power of the Supreme Lord Vishnu — that maya which bewilders even the great masters of mystic power. My lords, please tell us of it.

Verse 2 (bhagavata.11.3.2)

नानुतृप्ये जुषन्युष्मद्वचोहरिकथामृतम् । संसारतापनिस्तप्तो मर्त्यस्तत्तापभेषजम् ॥ 3.2 ॥

nānutṛpye juṣan yuṣmad- vaco hari-kathāmṛtam saṁsāra-tāpa-nistapto martyas tat-tāpa-bheṣajam

I am not yet satisfied, drinking again and again the nectar of your words on the topics of Hari; for a mortal tormented by the fever of worldly existence, that nectar alone is the true remedy for his affliction.

Verse 3 (bhagavata.11.3.3)

श्रीअन्तरीक्ष उवाच एभिर्भूतानि भूतात्मा महाभूतैर्महाभुज । ससर्जोच्चावचान्याद्यः स्वमात्रात्मप्रसिद्धये ॥ 3.3 ॥

śrī-antarīkṣa uvāca ebhir bhūtāni bhūtātmā mahā-bhūtair mahā-bhuja sasarjoccāvacāny ādyaḥ sva-mātrātma-prasiddhaye

Shri Antariksha said: O mighty-armed King, through these great elements the Soul of all beings, the primeval one, created creatures both high and low, so that His own parts might fulfill themselves — whether through enjoyment or through self-realization.

Verse 4 (bhagavata.11.3.4)

एवं सृष्टानि भूतानि प्रविष्टः पञ्चधातुभिः । एकधा दशधात्मानं विभजन्जुषते गुणान् ॥ 3.4 ॥

evaṁ sṛṣṭāni bhūtāni praviṣṭaḥ pañca-dhātubhiḥ ekadhā daśadhātmānaṁ vibhajan juṣate guṇān

Thus created by the five gross elements, living beings are entered by Him, who, dividing Himself as the one mind and the ten senses, causes them to engage with the modes of nature.

Verse 5 (bhagavata.11.3.5)

गुणैर्गुणान्स भुञ्जान आत्मप्रद्योतितैः प्रभुः । मन्यमान इदं सृष्टमात्मानमिह सज्जते ॥ 3.5 ॥

guṇair guṇān sa bhuñjāna ātma-pradyotitaiḥ prabhuḥ manyamāna idaṁ sṛṣṭam ātmānam iha sajjate

Enjoying the objects of the senses through senses illumined by the Self, the living being, thinking this created body to be his own self, becomes entangled here.

Verse 6 (bhagavata.11.3.6)

कर्माणि कर्मभिः कुर्वन्सनिमित्तानि देहभृत् । तत्तत्कर्मफलं गृह्णन्भ्रमतीह सुखेतरम् ॥ 3.6 ॥

karmāṇi karmabhiḥ kurvan sa-nimittāni deha-bhṛt tat tat karma-phalaṁ gṛhṇan bhramatīha sukhetaram

Performing various works through the organs of action, driven by their motivating desires, the possessor of the body, taking the fruits of one action after another, wanders here through pleasure and its opposite.

Verse 7 (bhagavata.11.3.7)

इत्थं कर्मगतीर्गच्छन्बह्वभद्रवहाः पुमान् । आभूतसम्प्लवात्सर्गप्रलयावश्नुतेऽवशः ॥ 3.7 ॥

itthaṁ karma-gatīr gacchan bahv-abhadra-vahāḥ pumān ābhūta-samplavāt sarga- pralayāv aśnute ’vaśaḥ

Thus obtaining destinies shaped by his own deeds, carrying so much that is inauspicious, the being helplessly undergoes creation and dissolution again and again, until the final deluge.

Verse 8 (bhagavata.11.3.8)

धातूपप्लव आसन्ने व्यक्तं द्रव्यगुणात्मकम् । अनादिनिधनः कालो ह्यव्यक्तायापकर्षति ॥ 3.8 ॥

dhātūpaplava āsanne vyaktaṁ dravya-guṇātmakam anādi-nidhanaḥ kālo hy avyaktāyāpakarṣati

When the dissolution of the elements draws near, time, which has neither beginning nor end, withdraws the manifest cosmos, consisting of gross substance and subtle quality, into the unmanifest.

Verse 9 (bhagavata.11.3.9)

शतवर्षा ह्यनावृष्टिर्भविष्यत्युल्बणा भुवि । तत्कालोपचितोष्णार्को लोकांस्त्रीन्प्रतपिष्यति ॥ 3.9 ॥

śata-varṣā hy anāvṛṣṭir bhaviṣyaty ulbaṇā bhuvi tat-kālopacitoṣṇārko lokāṁs trīn pratapiṣyati

A terrible drought lasting a hundred years will befall the earth; through that time the sun, its heat ever mounting, will scorch the three worlds.

Verse 10 (bhagavata.11.3.10)

पातालतलमारभ्य सङ्कर्षणमुखानलः । दहन्नूर्ध्वशिखो विष्वग्वर्धते वायुनेरितः ॥ 3.10 ॥

pātāla-talam ārabhya saṅkarṣaṇa-mukhānalaḥ dahann ūrdhva-śikho viṣvag vardhate vāyuneritaḥ

Beginning from the netherworld, a fire from the mouth of Sankarshana, its flame leaping upward, driven by the winds, spreads and grows in every direction, burning all.

Verse 11 (bhagavata.11.3.11)

संवर्तको मेघगणो वर्षति स्म शतं समाः । धाराभिर्हस्तिहस्ताभिर्लीयते सलिले विराट् ॥ 3.11 ॥

saṁvartako megha-gaṇo varṣati sma śataṁ samāḥ dhārābhir hasti-hastābhir līyate salile virāṭ

Hordes of clouds called Samvartaka will rain for a hundred years, and in torrents thick as elephants' trunks, the whole universe merges into water.

Verse 12 (bhagavata.11.3.12)

ततो विराजमुत्सृज्य वैराजः पुरुषो नृप । अव्यक्तं विशते सूक्ष्मं निरिन्धन इवानलः ॥ 3.12 ॥

tato virājam utsṛjya vairājaḥ puruṣo nṛpa avyaktaṁ viśate sūkṣmaṁ nirindhana ivānalaḥ

Then, O King, giving up the universal form, the cosmic Person enters the subtle unmanifest, like a fire that has consumed all its fuel.

Verse 13 (bhagavata.11.3.13)

वायुना हृतगन्धा भूः सलिलत्वाय कल्पते । सलिलं तद्धृतरसं ज्योतिष्ट्वायोपकल्पते ॥ 3.13 ॥

vāyunā hṛta-gandhā bhūḥ salilatvāya kalpate salilaṁ tad-dhṛta-rasaṁ jyotiṣṭvāyopakalpate

Earth, deprived of its quality of smell by the wind, turns into water; and water, deprived by that same wind of its taste, turns into fire.

Verse 14 (bhagavata.11.3.14)

हृतरूपं तु तमसा वायौ ज्योतिः प्रलीयते । हृतस्पर्शोऽवकाशेन वायुर्नभसि लीयते । कालात्मना हृतगुणं नभ आत्मनि लीयते ॥ 3.14 ॥

hṛta-rūpaṁ tu tamasā vāyau jyotiḥ pralīyate hṛta-sparśo ’vakāśena vāyur nabhasi līyate kālātmanā hṛta-guṇaṁ nabha ātmani līyate

Fire, deprived of form by darkness, merges into air; air, deprived of touch by space, merges into space; and space, deprived by time itself of its quality, merges into false ego in the mode of ignorance.

Verse 15 (bhagavata.11.3.15)

इन्द्रियाणि मनो बुद्धिः सह वैकारिकैर्नृप । प्रविशन्ति ह्यहङ्कारं स्वगुणैरहमात्मनि ॥ 3.15 ॥

indriyāṇi mano buddhiḥ saha vaikārikair nṛpa praviśanti hy ahaṅkāraṁ sva-guṇair aham ātmani

O King, the senses, mind, and intelligence, together with the deities born of sattvika ego, enter into ego along with their own qualities, and ego in turn merges into the self [mahat-tattva].

Verse 16 (bhagavata.11.3.16)

एषा माया भगवतः सर्गस्थित्यन्तकारिणी । त्रिवर्णा वर्णितास्माभिः किं भूयः श्रोतुमिच्छसि ॥ 3.16 ॥

eṣā māyā bhagavataḥ sarga-sthity-anta-kāriṇī tri-varṇā varṇitāsmābhiḥ kiṁ bhūyaḥ śrotum icchasi

This is the Lord's maya, the agent of creation, maintenance, and dissolution, consisting of the three modes — thus have we described it. What more do you wish to hear?

Verse 17 (bhagavata.11.3.17)

श्रीराजोवाच यथैतामैश्वरीं मायां दुस्तरामकृतात्मभिः । तरन्त्यञ्जः स्थूलधियो महर्ष इदमुच्यताम् ॥ 3.17 ॥

śrī-rājovāca yathaitām aiśvarīṁ māyāṁ dustarām akṛtātmabhiḥ taranty añjaḥ sthūla-dhiyo maharṣa idam ucyatām

The King said: O great sage, please tell us how even the dull-witted, though not self-controlled, can easily cross this insurmountable divine maya.

Verse 18 (bhagavata.11.3.18)

श्रीप्रबुद्ध उवाच कर्माण्यारभमाणानां दुःखहत्यै सुखाय च । पश्येत् पाकविपर्यासं मिथुनीचारिणां नृणाम् ॥ 3.18 ॥

śrī-prabuddha uvāca karmāṇy ārabhamāṇānāṁ duḥkha-hatyai sukhāya ca paśyet pāka-viparyāsaṁ mithunī-cāriṇāṁ nṛṇām

Shri Prabuddha said: One should observe how, in undertaking works to remove sorrow and gain pleasure, men and women joined together in worldly union find the result turn out just the opposite.

Verse 19 (bhagavata.11.3.19)

नित्यार्तिदेन वित्तेन दुर्लभेनात्ममृत्युना । गृहापत्याप्तपशुभिः का प्रीतिः साधितैश्चलैः ॥ 3.19 ॥

nityārtidena vittena durlabhenātma-mṛtyunā gṛhāpatyāpta-paśubhiḥ kā prītiḥ sādhitaiś calaiḥ

What joy is there in wealth — forever a source of pain, difficult to gain, and truly the death of the self — or in the home, children, kinsfolk, and cattle acquired by it, all of them fleeting?

Verse 20 (bhagavata.11.3.20)

एवं लोकं परं विद्यान्नश्वरं कर्मनिर्मितम् । सतुल्यातिशयध्वंसं यथा मण्डलवर्तिनाम् ॥ 3.20 ॥

evaṁ lokaṁ paraṁ vidyān naśvaraṁ karma-nirmitam sa-tulyātiśaya-dhvaṁsaṁ yathā maṇḍala-vartinām

One should know in this way that even the higher world, being a product of one's works, is perishable, subject to ruin from rivalry with equals and superiors, just as it is among petty rulers of this earth.

Verse 21 (bhagavata.11.3.21)

तस्माद् गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम् । शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम् ॥ 3.21 ॥

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam

Therefore, one seeking the highest good should take shelter of a guru — one who is versed both in scriptural sound and in the Supreme beyond it, and who is established in tranquility.

Verse 22 (bhagavata.11.3.22)

तत्र भागवतान् धर्मान् शिक्षेद् गुर्वात्मदैवतः । अमाययानुवृत्त्या यैस्तुष्येदात्मात्मदोहरिः ॥ 3.22 ॥

tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ amāyayānuvṛttyā yais tuṣyed ātmātma-do hariḥ

There, regarding the guru as one's very soul and deity, one should learn the duties toward the Lord — duties performed without deceit and with such faithful service that Hari, the Soul who gives Himself, becomes pleased.

Verse 23 (bhagavata.11.3.23)

सर्वतो मनसोऽसङ्गमादौ सङ्गं च साधुषु । दयां मैत्रीं प्रश्रयं च भूतेष्वद्धा यथोचितम् ॥ 3.23 ॥

sarvato manaso ’saṅgam ādau saṅgaṁ ca sādhuṣu dayāṁ maitrīṁ praśrayaṁ ca bhūteṣv addhā yathocitam

Detachment of the mind from everything; and, in the beginning, association with the saintly; compassion, friendship, and reverence toward all beings, exactly as each is fitting —

Verse 24 (bhagavata.11.3.24)

शौचं तपस्तितिक्षां च मौनं स्वाध्यायमार्जवम् । ब्रह्मचर्यमहिंसां च समत्वं द्वन्द्वसंज्ञयोः ॥ 3.24 ॥

śaucaṁ tapas titikṣāṁ ca maunaṁ svādhyāyam ārjavam brahmacaryam ahiṁsāṁ ca samatvaṁ dvandva-saṁjñayoḥ

cleanliness, austerity, forbearance, silence, study of scripture, straightforwardness, celibacy, non-violence, and equanimity toward the pairs of opposites —

Verse 25 (bhagavata.11.3.25)

सर्वत्रात्मेश्वरान्वीक्षां कैवल्यमनिकेतताम् । विविक्तचीरवसनं सन्तोषं येन केनचित् ॥ 3.25 ॥

sarvatrātmeśvarānvīkṣāṁ kaivalyam aniketatām vivikta-cīra-vasanaṁ santoṣaṁ yena kenacit

constant contemplation of the self and of the Supreme Lord everywhere; solitude; having no fixed dwelling; wearing whatever cast-off cloth one finds; and contentment with whatever comes —

Verse 26 (bhagavata.11.3.26)

श्रद्धां भागवते शास्त्रेऽनिन्दामन्यत्र चापि हि । मनोवाक्कर्मदण्डं च सत्यं शमदमावपि ॥ 3.26 ॥

śraddhāṁ bhāgavate śāstre ’nindām anyatra cāpi hi mano-vāk-karma-daṇḍaṁ ca satyaṁ śama-damāv api

faith in the scripture concerning the Lord, and no disparagement of others; strict discipline of mind, speech, and action; truthfulness; and control of both mind and the outer senses —

Verse 27 (bhagavata.11.3.27)

श्रवणं कीर्तनं ध्यानं हरेरद्भुतकर्मणः । जन्मकर्मगुणानां च तदर्थेऽखिलचेष्टितम् ॥ 3.27 ॥

śravaṇaṁ kīrtanaṁ dhyānaṁ harer adbhuta-karmaṇaḥ janma-karma-guṇānāṁ ca tad-arthe ’khila-ceṣṭitam

hearing, chanting, and meditating upon Hari, whose deeds are wondrous — upon His births, His works, and His qualities — and directing every endeavor toward Him alone;

Verse 28 (bhagavata.11.3.28)

इष्टं दत्तं तपो जप्तं वृत्तं यच्चात्मनः प्रियम् । दारान् सुतान् गृहान् प्राणान् यत्परस्मै निवेदनम् ॥ 3.28 ॥

iṣṭaṁ dattaṁ tapo japtaṁ vṛttaṁ yac cātmanaḥ priyam dārān sutān gṛhān prāṇān yat parasmai nivedanam

whatever worship, charity, penance, or chanting one performs, and whatever activity is dear to oneself — one's wife, sons, home, even one's very life — offering all of it to the Supreme.

Verse 29 (bhagavata.11.3.29)

एवं कृष्णात्मनाथेषु मनुष्येषु च सौहृदम् । परिचर्यां चोभयत्र महत्सु नृषु साधुषु ॥ 3.29 ॥

evaṁ kṛṣṇātma-nātheṣu manuṣyeṣu ca sauhṛdam paricaryāṁ cobhayatra mahatsu nṛṣu sādhuṣu

Thus, friendship toward those humans who hold Krishna as the Lord of their soul, and service rendered to both — to the great and to the saintly among men.

Verse 30 (bhagavata.11.3.30)

परस्परानुकथनं पावनं भगवद्यशः । मिथो रतिर्मिथस्तुष्टिर्निवृत्तिर्मिथ आत्मनः ॥ 3.30 ॥

parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ

Mutual recounting of the Lord's glory, which purifies; mutual affection; mutual satisfaction; and, thereby, the cessation of the soul's own suffering —

Verse 31 (bhagavata.11.3.31)

स्मरन्तः स्मारयन्तश्च मिथोऽघौघहरं हरिम् । भक्त्या सञ्जातया भक्त्या बिभ्रत्युत्पुलकां तनुम् ॥ 3.31 ॥

smarantaḥ smārayantaś ca mitho ’ghaugha-haraṁ harim bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum

remembering and reminding one another of Hari, who removes every mass of sin — through devotion thus awakened by devotion, they bear bodies thrilled with ecstasy.

Verse 32 (bhagavata.11.3.32)

क्वचिद् रुदन्त्यच्युतचिन्तया क्वचि- द्धसन्ति नन्दन्ति वदन्त्यलौकिकाः । नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निवृताः ॥ 3.32 ॥

kvacid rudanty acyuta-cintayā kvacid dhasanti nandanti vadanty alaukikāḥ nṛtyanti gāyanty anuśīlayanty ajaṁ bhavanti tūṣṇīṁ param etya nirvṛtāḥ

Sometimes they weep, absorbed in thought of the infallible Lord; sometimes they laugh, rejoice, speak as if transported; they dance, they sing, they imitate the unborn One; and sometimes, reaching the Supreme, they fall silent, at peace.

Verse 33 (bhagavata.11.3.33)

इति भागवतान् धर्मान् शिक्षन् भक्त्या तदुत्थया । नारायणपरो मायामञ्जस्तरति दुस्तराम् ॥ 3.33 ॥

iti bhāgavatān dharmān śikṣan bhaktyā tad-utthayā nārāyaṇa-paro māyām añjas tarati dustarām

Thus learning the duties toward the Lord through the devotion born of them, one wholly devoted to Narayana easily crosses that maya which is otherwise impossible to cross.

Verse 34 (bhagavata.11.3.34)

श्रीराजोवाच नारायणाभिधानस्य ब्रह्मणः परमात्मनः । निष्ठामर्हथ नो वक्तुं यूयं हि ब्रह्मवित्तमाः ॥ 3.34 ॥

śrī-rājovāca nārāyaṇābhidhānasya brahmaṇaḥ paramātmanaḥ niṣṭhām arhatha no vaktuṁ yūyaṁ hi brahma-vittamāḥ

The King said: Please explain to us the true nature of Brahman, the Supreme Soul known as Narayana; for you are indeed the most learned knowers of the Absolute.

Verse 35 (bhagavata.11.3.35)

श्रीपिप्पलायन उवाच स्थित्युद्भवप्रलयहेतुरहेतुरस्य यत् स्वप्नजागरसुषुप्तिषु सद् बहिश्च । देहेन्द्रियासुहृदयानि चरन्ति येन सञ्जीवितानि तदवेहि परं नरेन्द्र ॥ 3.35 ॥

śrī-pippalāyana uvāca sthity-udbhava-pralaya-hetur ahetur asya yat svapna-jāgara-suṣuptiṣu sad bahiś ca dehendriyāsu-hṛdayāni caranti yena sañjīvitāni tad avehi paraṁ narendra

Shri Pippalayana said: He is the cause of this world's maintenance, arising, and dissolution, yet Himself without cause; present in dream, in waking, and in deep sleep, and also beyond them, He it is by whom the body, senses, life-breath and heart of every being are made alive and set in motion. Know that, O King, to be the Supreme.

Verse 36 (bhagavata.11.3.36)

नैतन्मनो विशति वागुत चक्षुरात्मा प्राणेन्द्रियाणि च यथानलमर्चिषः स्वाः । शब्दोऽपि बोधकनिषेधतयात्ममूल- मर्थोक्तमाह यदृते न निषेधसिद्धिः ॥ 3.36 ॥

naitan mano viśati vāg uta cakṣur ātmā prāṇendriyāṇi ca yathānalam arciṣaḥ svāḥ śabdo ’pi bodhaka-niṣedhatayātma-mūlam arthoktam āha yad-ṛte na niṣedha-siddhiḥ

Into this the mind cannot enter, nor speech, nor sight, nor intellect, nor the life-airs or senses — just as sparks cannot enter the fire from which they spring. Even the word of the Vedas, though able to point toward it through negation, rests upon that Self as its own foundation; for without that Supreme, the negations of scripture would achieve no purpose.

Verse 37 (bhagavata.11.3.37)

सत्त्वं रजस्तम इति त्रिवृदेकमादौ सूत्रं महानहमिति प्रवदन्ति जीवम् । ज्ञानक्रियार्थफलरूपतयोरुशक्ति ब्रह्मैव भाति सदसच्च तयोः परं यत् ॥ 3.37 ॥

sattvaṁ rajas tama iti tri-vṛd ekam ādau sūtraṁ mahān aham iti pravadanti jīvam jñāna-kriyārtha-phala-rūpatayoru-śakti brahmaiva bhāti sad asac ca tayoḥ paraṁ yat

Sattva, rajas, and tamas — thus threefold from the one, in the beginning; then the power to act, the power of consciousness [mahat], and what is called ego, in which the living being is covered. Assuming the forms of knowledge, action, their objects, and their fruits, Brahman alone, possessed of vast power, shines forth as both the manifest and its subtle cause, while itself remaining beyond both.

Verse 38 (bhagavata.11.3.38)

नात्मा जजान न मरिष्यति नैधतेऽसौ न क्षीयते सवनविद् व्यभिचारिणां हि । सर्वत्र शश्वदनपाय्युपलब्धिमात्रं प्राणो यथेन्द्रियबलेन विकल्पितं सत् ॥ 3.38 ॥

nātmā jajāna na mariṣyati naidhate ’sau na kṣīyate savana-vid vyabhicāriṇāṁ hi sarvatra śaśvad anapāyy upalabdhi-mātraṁ prāṇo yathendriya-balena vikalpitaṁ sat

The self was never born and will never die; it neither grows nor decays; it is the very witness of these changing phases in others. Everywhere, eternal, imperishable, pure consciousness — like the life-breath within the body, which by the force of the senses seems divided though it is one.

Verse 39 (bhagavata.11.3.39)

अण्डेषु पेशिषु तरुष्वविनिश्चितेषु प्राणो हि जीवमुपधावति तत्र तत्र । सन्ने यदिन्द्रियगणेऽहमि च प्रसुप्ते कूटस्थ आशयमृते तदनुस्मृतिर्नः ॥ 3.39 ॥

aṇḍeṣu peśiṣu taruṣv aviniściteṣu prāṇo hi jīvam upadhāvati tatra tatra sanne yad indriya-gaṇe ’hami ca prasupte kūṭa-stha āśayam ṛte tad-anusmṛtir naḥ

In beings born of eggs, of embryos, of plants, and of those of indeterminate origin, the life-breath follows the soul from one to another. When the senses and the ego are merged in deep sleep, it is only by that unchanging witness, the subtle covering, that we afterward remember having slept.

Verse 40 (bhagavata.11.3.40)

यर्ह्यब्जनाभचरणैषणयोरुभक्त्या चेतोमलानि विधमेद् गुणकर्मजानि । तस्मिन् विशुद्ध उपलभ्यत आत्मतत्त्वं साक्षाद् यथामलदृशोः सवितृप्रकाशः ॥ 3.40 ॥

yarhy abja-nābha-caraṇaiṣaṇayoru-bhaktyā ceto-malāni vidhamed guṇa-karma-jāni tasmin viśuddha upalabhyata ātma-tattvaṁ śākṣād yathāmala-dṛśoḥ savitṛ-prakāśaḥ

When, through intense devotion, one desiring only the feet of the Lord whose navel bears the lotus cleanses away the impurities of the heart born of the modes and their works, then, in that purified heart, the truth of the self is directly perceived — just as sunlight is perceived by eyes free of disease.

Verse 41 (bhagavata.11.3.41)

श्रीराजोवाच कर्मयोगं वदत नः पुरुषो येन संस्कृतः । विधूयेहाशु कर्माणि नैष्कर्म्यं विन्दते परम् ॥ 3.41 ॥

śrī-rājovāca karma-yogaṁ vadata naḥ puruṣo yena saṁskṛtaḥ vidhūyehāśu karmāṇi naiṣkarmyaṁ vindate param

The King said: Please tell us of karma-yoga, by which a person, refined through it, quickly casts off worldly action even in this life and attains the highest state beyond action.

Verse 42 (bhagavata.11.3.42)

एवं प्रश्नमृषीन् पूर्वमपृच्छं पितुरन्तिके । नाब्रुवन् ब्रह्मणः पुत्रास्तत्र कारणमुच्यताम् ॥ 3.42 ॥

evaṁ praśnam ṛṣīn pūrvam apṛcchaṁ pitur antike nābruvan brahmaṇaḥ putrās tatra kāraṇam ucyatām

I once put this same question to the sages before my father; but those sons of Brahma gave no answer. Please tell me the reason for that.

Verse 43 (bhagavata.11.3.43)

श्रीआविर्होत्र उवाच कर्माकर्मविकर्मेति वेदवादो न लौकिकः । वेदस्य चेश्वरात्मत्वात् तत्र मुह्यन्ति सूरयः ॥ 3.43 ॥

śrī-āvirhotra uvāca karmākarma vikarmeti veda-vādo na laukikaḥ vedasya ceśvarātmatvāt tatra muhyanti sūrayaḥ

Shri Avirhotra said: What is prescribed action, what is its omission, and what is forbidden action — these are matters known through the Vedas, not through worldly reasoning; and because the Veda itself is the very self of the Lord, even great scholars grow bewildered over them.

Verse 44 (bhagavata.11.3.44)

परोक्षवादो वेदोऽयं बालानामनुशासनम् । कर्ममोक्षाय कर्माणि विधत्ते ह्यगदं यथा ॥ 3.44 ॥

parokṣa-vādo vedo ’yaṁ bālānām anuśāsanam karma-mokṣāya karmāṇi vidhatte hy agadaṁ yathā

This Veda speaks in indirect terms, as instruction suited to the childlike; it prescribes works for the sake of freedom from works, just as a medicine is disguised as something sweet.

Verse 45 (bhagavata.11.3.45)

नाचरेद् यस्तु वेदोक्तं स्वयमज्ञोऽजितेन्द्रियः । विकर्मणा ह्यधर्मेण मृत्योर्मृत्युमुपैति सः ॥ 3.45 ॥

nācared yas tu vedoktaṁ svayam ajño ’jitendriyaḥ vikarmaṇā hy adharmeṇa mṛtyor mṛtyum upaiti saḥ

One who, being himself ignorant and unable to master his senses, fails to follow what the Veda enjoins, goes, through that irreligious neglect of duty, from death to death.

Verse 46 (bhagavata.11.3.46)

वेदोक्तमेव कुर्वाणो निःसङ्गोऽर्पितमीश्वरे । नैष्कर्म्यां लभते सिद्धिं रोचनार्था फलश्रुतिः ॥ 3.46 ॥

vedoktam eva kurvāṇo niḥsaṅgo ’rpitam īśvare naiṣkarmyaṁ labhate siddhiṁ rocanārthā phala-śrutiḥ

One who performs only what the Veda enjoins, without attachment, offering it to the Lord, attains the perfection of freedom from action; the promise of rewards in scripture exists only to inspire.

Verse 47 (bhagavata.11.3.47)

य आशु हृदयग्रन्थिं निर्जिहीर्षुः परात्मनः । विधिनोपचरेद् देवं तन्त्रोक्तेन च केशवम् ॥ 3.47 ॥

ya āśu hṛdaya-granthiṁ nirjihīrṣuḥ parātmanaḥ vidhinopacared devaṁ tantroktena ca keśavam

One who wishes quickly to cut the knot of the heart that binds him to the Supreme Self should worship the Lord Keshava according to the rules laid down both in the Veda and in the tantras.

Verse 48 (bhagavata.11.3.48)

लब्ध्वानुग्रह आचार्यात् तेन सन्दर्शितागमः । महापुरुषमभ्यर्चेन्मूर्त्याभिमतयात्मनः ॥ 3.48 ॥

labdhvānugraha ācāryāt tena sandarśitāgamaḥ mahā-puruṣam abhyarcen mūrtyābhimatayātmanaḥ

Having received the grace of the acharya and, through him, been shown the scriptural path, the disciple should worship the Supreme Person in that particular form which is dear to his own heart.

Verse 49 (bhagavata.11.3.49)

शुचिः सम्मुखमासीनः प्राणसंयमनादिभिः । पिण्डं विशोध्य सन्न्यासकृतरक्षोऽर्चयेद्धरिम् ॥ 3.49 ॥

śuciḥ sammukham āsīnaḥ prāṇa-saṁyamanādibhiḥ piṇḍaṁ viśodhya sannyāsa- kṛta-rakṣo ’rcayed dharim

Pure, seated facing the Deity, purifying the body through breath-control and other means, and having secured protection by marking the limbs, one should worship Hari.

Verse 50 (bhagavata.11.3.50)

अर्चादौ हृदये चापि यथालब्धोपचारकैः । द्रव्यक्षित्यात्मलिङ्गानि निष्पाद्य प्रोक्ष्य चासनम् ॥ 3.50 ॥

arcādau hṛdaye cāpi yathā-labdhopacārakaiḥ dravya-kṣity-ātma-liṅgāni niṣpādya prokṣya cāsanam

With whatever articles of worship one has obtained, in the Deity as much as in one's own heart, having prepared the offerings, the ground, one's own mind, and the sacred marks, and having sprinkled one's seat with water —

Verse 51 (bhagavata.11.3.51)

पाद्यादीनुपकल्प्याथ सन्निधाप्य समाहितः । हृदादिभिः कृतन्यासो मूलमन्त्रेण चार्चयेत् ॥ 3.51 ॥

pādyādīn upakalpyātha sannidhāpya samāhitaḥ hṛd-ādibhiḥ kṛta-nyāso mūla-mantreṇa cārcayet

having made ready the water for the feet and other offerings, and having installed the Deity with full attention, one should mark one's own body — heart and the rest — with the sacred syllables, and worship with the root mantra.

Verse 52 (bhagavata.11.3.52)

साङ्गोपाङ्गां सपार्षदां तां तां मूर्तिं स्वमन्त्रतः । पाद्यार्घ्याचमनीयाद्यैः स्नानवासोविभूषणैः ॥ 3.52 ॥

sāṅgopāṅgāṁ sa-pārṣadāṁ tāṁ tāṁ mūrtiṁ sva-mantrataḥ pādyārghyācamanīyādyaiḥ snāna-vāso-vibhūṣaṇaiḥ

With one's own mantras, one should worship that particular form together with its limbs, weapons, and attendants, offering water for the feet, for sipping, and other courtesies, along with bathing, garments, and ornaments.

Verse 53 (bhagavata.11.3.53)

गन्धमाल्याक्षतस्रग्भिर्धूपदीपोपहारकैः । साङ्गंसम्पूज्य विधिवत् स्तवैः स्तुत्वा नमेद्धरिम् ॥ 3.53 ॥

gandha-mālyākṣata-sragbhir dhūpa-dīpopahārakaiḥ sāṅgam sampūjya vidhivat stavaiḥ stutvā named dharim

Having thus worshiped Him, together with all His parts, according to rule, with fragrance, garlands, unbroken grains, flowers, incense, and lamps, one should praise Hari with hymns and offer obeisance.

Verse 54 (bhagavata.11.3.54)

आत्मानम् तन्मयं ध्यायन् मूर्तिं सम्पूजयेद्धरेः । शेषामाधाय शिरसा स्वधाम्न्युद्वास्य सत्कृतम् ॥ 3.54 ॥

ātmānam tan-mayam dhyāyan mūrtiṁ sampūjayed dhareḥ śeṣām ādhāya śirasā sva-dhāmny udvāsya sat-kṛtam

Meditating on oneself as one with Him, one should thus fully worship the form of Hari; then, placing the remnants of worship upon one's own head, one should respectfully return the Deity to His own place.

Verse 55 (bhagavata.11.3.55)

एवमग्न्यर्कतोयादावतिथौ हृदये च यः । यजतीश्वरमात्मानमचिरान्मुच्यते हि सः ॥ 3.55 ॥

evam agny-arka-toyādāv atithau hṛdaye ca yaḥ yajatīśvaram ātmānam acirān mucyate hi saḥ

One who thus worships the Supreme Lord, the Supreme Self, in fire, in the sun, in water, and the like, in the guest who arrives, and in one's own heart — he indeed is very soon freed.