Kapila's Instructions on the Execution of Devotional Service

Verse 1 (bhagavata.3.28.1)

श्रीभगवानुवाच योगस्य लक्षणं वक्ष्ये सबीजस्य नृपात्मजे । मनो येनैव विधिना प्रसन्नं याति सत्पथम् ॥ 28.1 ॥

śrī-bhagavān uvāca yogasya lakṣaṇaṁ vakṣye sabījasya nṛpātmaje mano yenaiva vidhinā prasannaṁ yāti sat-patham

Sri Bhagavan said: O daughter of the king, now I shall describe to you the marks of yoga together with its object, the method by which the mind grows joyful and moves upon the true path.

Verse 2 (bhagavata.3.28.2)

स्वधर्माचरणं शक्त्या विधर्माच्च निवर्तनम् । दैवाल्लब्धेन सन्तोष आत्मविच्चरणार्चनम् ॥ 28.2 ॥

sva-dharmācaraṇaṁ śaktyā vidharmāc ca nivartanam daivāl labdhena santoṣa ātmavic-caraṇārcanam

Practicing one's own dharma to the best of one's ability, and turning away from what is not one's dharma; being content with whatever comes by providence; and worshipping the feet of one who knows the self.

Verse 3 (bhagavata.3.28.3)

ग्राम्यधर्मनिवृत्तिश्च मोक्षधर्मरतिस्तथा । मितमेध्यादनं शश्वद्विविक्तक्षेमसेवनम् ॥ 28.3 ॥

grāmya-dharma-nivṛttiś ca mokṣa-dharma-ratis tathā mita-medhyādanaṁ śaśvad vivikta-kṣema-sevanam

Withdrawing from worldly, conventional practices while cultivating attachment to the dharma that leads to liberation; always eating pure food in moderation; and always dwelling in a secluded, wholesome place.

Verse 4 (bhagavata.3.28.4)

अहिंसा सत्यमस्तेयं यावदर्थपरिग्रहः । ब्रह्मचर्यं तपः शौचं स्वाध्यायः पुरुषार्चनम् ॥ 28.4 ॥

ahiṁsā satyam asteyaṁ yāvad-artha-parigrahaḥ brahmacaryaṁ tapaḥ śaucaṁ svādhyāyaḥ puruṣārcanam

Non-violence, truthfulness, non-stealing, possessing only what is necessary, celibacy, austerity, purity, study of scripture, and worship of the Supreme Person.

Verse 5 (bhagavata.3.28.5)

मौनं सदासनजयः स्थैर्यं प्राणजयः शनैः । प्रत्याहारश्चेन्द्रियाणां विषयान्मनसा हृदि ॥ 28.5 ॥

maunaṁ sad-āsana-jayaḥ sthairyaṁ prāṇa-jayaḥ śanaiḥ pratyāhāraś cendriyāṇāṁ viṣayān manasā hṛdi

Observing silence; gaining steadiness through a good sitting posture; gradually mastering the vital breath; and withdrawing the senses from their objects, through the mind, into the heart.

Verse 6 (bhagavata.3.28.6)

स्वधिष्ण्यानामेकदेशे मनसा प्राणधारणम् । वैकुण्ठलीलाभिध्यानं समाधानं तथात्मनः ॥ 28.6 ॥

sva-dhiṣṇyānām eka-deśe manasā prāṇa-dhāraṇam vaikuṇṭha-līlābhidhyānaṁ samādhānaṁ tathātmanaḥ

Holding the vital air with the mind at a single point within one's own body, and meditating on the pastimes of Vaikuntha — this is called the mind's absorption, samadhi.

Verse 7 (bhagavata.3.28.7)

एतैरन्यैश्च पथिभिर्मनो दुष्टमसत्पथम् । बुद्ध्या युञ्जीत शनकैर्जितप्राणो ह्यतन्द्रितः ॥ 28.7 ॥

etair anyaiś ca pathibhir mano duṣṭam asat-patham buddhyā yuñjīta śanakair jita-prāṇo hy atandritaḥ

By these and other means, the mind that has grown corrupt upon the path of the unreal must, with the vital air mastered and remaining alert, be gradually brought under control through the intelligence.

Verse 8 (bhagavata.3.28.8)

शुचौ देशे प्रतिष्ठाप्य विजितासन आसनम् । तस्मिन्स्वस्ति समासीन ऋजुकायः समभ्यसेत् ॥ 28.8 ॥

śucau deśe pratiṣṭhāpya vijitāsana āsanam tasmin svasti samāsīna ṛju-kāyaḥ samabhyaset

Having placed one's seat in a pure place, and having mastered [a steady] posture, one should sit there comfortably, keeping the body erect, and practice.

Verse 9 (bhagavata.3.28.9)

प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकैः । प्रतिकूलेन वा चित्तं यथा स्थिरमचञ्चलम् ॥ 28.9 ॥

prāṇasya śodhayen mārgaṁ pūra-kumbhaka-recakaiḥ pratikūlena vā cittaṁ yathā sthiram acañcalam

One should purify the path of the vital breath through inhalation, retention and exhalation, or the reverse order of these, so that the mind becomes steady and free of restlessness.

Verse 10 (bhagavata.3.28.10)

मनोऽचिरात्स्याद्विरजं जितश्वासस्य योगिनः । वाय्वग्निभ्यां यथा लोहं ध्मातं त्यजति वै मलम् ॥ 28.10 ॥

mano ’cirāt syād virajaṁ jita-śvāsasya yoginaḥ vāyv-agnibhyāṁ yathā lohaṁ dhmātaṁ tyajati vai malam

The mind of a yogi who has thus conquered the breath soon becomes free of impurity — just as gold, smelted with air and fire, sheds its own dross.

Verse 11 (bhagavata.3.28.11)

प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषान् । प्रत्याहारेण संसर्गान्ध्यानेनानीश्वरान्गुणान् ॥ 28.11 ॥

prāṇāyāmair dahed doṣān dhāraṇābhiś ca kilbiṣān pratyāhāreṇa saṁsargān dhyānenānīśvarān guṇān

One should burn away physical faults through pranayama, sins through dharana, the taints of [worldly] association through pratyahara, and the [material] gunas that lack the Lord's presence through dhyana.

Verse 12 (bhagavata.3.28.12)

यदा मनः स्वं विरजं योगेन सुसमाहितम् । काष्ठां भगवतो ध्यायेत्स्वनासाग्रावलोकनः ॥ 28.12 ॥

yadā manaḥ svaṁ virajaṁ yogena susamāhitam kāṣṭhāṁ bhagavato dhyāyet sva-nāsāgrāvalokanaḥ

When the mind, thoroughly composed and made pure through yoga practice, is thus prepared, one should, gazing at the tip of the nose, meditate upon the transcendental form of Bhagavan.

Verse 13 (bhagavata.3.28.13)

प्रसन्नवदनाम्भोजं पद्मगर्भारुणेक्षणम् । नीलोत्पलदलश्यामं शङ्खचक्रगदाधरम् ॥ 28.13 ॥

prasanna-vadanāmbhojaṁ padma-garbhāruṇekṣaṇam nīlotpala-dala-śyāmaṁ śaṅkha-cakra-gadā-dharam

His lotus face is joyful, His eyes are ruddy like the heart of a lotus, His hue is dark like the petals of a blue lotus, and He bears the conch, discus and mace.

Verse 14 (bhagavata.3.28.14)

लसत्पङ्कजकिञ्जल्कपीतकौशेयवाससम् । श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् ॥ 28.14 ॥

lasat-paṅkaja-kiñjalka- pīta-kauśeya-vāsasam śrīvatsa-vakṣasaṁ bhrājat kaustubhāmukta-kandharam

His silken garment gleams yellow like lotus pollen, His chest bears the mark of Srivatsa, and around His neck shines the brilliant Kaustubha gem.

Verse 15 (bhagavata.3.28.15)

मत्तद्विरेफकलया परीतं वनमालया । परार्ध्यहारवलयकिरीटाङ्गदनूपुरम् ॥ 28.15 ॥

matta-dvirepha-kalayā parītaṁ vana-mālayā parārdhya-hāra-valaya- kirīṭāṅgada-nūpuram

A forest garland, humming with intoxicated bees, encircles Him, and He is adorned with a priceless necklace, bracelets, a crown, armlets and anklets.

Verse 16 (bhagavata.3.28.16)

काञ्चीगुणोल्लसच्छ्रोणिं हृदयाम्भोजविष्टरम् । दर्शनीयतमं शान्तं मनोनयनवर्धनम् ॥ 28.16 ॥

kāñcī-guṇollasac-chroṇiṁ hṛdayāmbhoja-viṣṭaram darśanīyatamaṁ śāntaṁ mano-nayana-vardhanam

His hips gleam with the girdle-strand, He is seated upon the lotus of the heart, most beautiful to behold, serene, and He fills both mind and eyes with delight.

Verse 17 (bhagavata.3.28.17)

अपीच्यदर्शनं शश्वत्सर्वलोकनमस्कृतम् । सन्तं वयसि कैशोरे भृत्यानुग्रहकातरम् ॥ 28.17 ॥

apīcya-darśanaṁ śaśvat sarva-loka-namaskṛtam santaṁ vayasi kaiśore bhṛtyānugraha-kātaram

His form is eternally most beautiful to see, worshipped by the inhabitants of every world; He remains ever in the bloom of youth, and is ever eager to show grace to His servants.

Verse 18 (bhagavata.3.28.18)

कीर्तन्यतीर्थयशसं पुण्यश्लोकयशस्करम् । ध्यायेद्देवं समग्राङ्गं यावन्न च्यवते मनः ॥ 28.18 ॥

kīrtanya-tīrtha-yaśasaṁ puṇya-śloka-yaśaskaram dhyāyed devaṁ samagrāṅgaṁ yāvan na cyavate manaḥ

One should meditate upon the Lord's entire form — His fame ever worthy of being sung, a fame that enhances in turn the renown of His blessed devotees — until the mind no longer wavers.

Verse 19 (bhagavata.3.28.19)

स्थितं व्रजन्तमासीनं शयानं वा गुहाशयम् । प्रेक्षणीयेहितं ध्यायेच्छुद्धभावेन चेतसा ॥ 28.19 ॥

sthitaṁ vrajantam āsīnaṁ śayānaṁ vā guhāśayam prekṣaṇīyehitaṁ dhyāyec chuddha-bhāvena cetasā

Standing, walking, seated or lying down, dwelling within the heart — one should meditate, with a mind of pure devotion, upon His ever-beautiful activities.

Verse 20 (bhagavata.3.28.20)

तस्मिँल्लब्धपदं चित्तं सर्वावयवसंस्थितम् । विलक्ष्यैकत्र संयुज्यादङ्गे भगवतो मुनिः ॥ 28.20 ॥

tasmiḻ labdha-padaṁ cittaṁ sarvāvayava-saṁsthitam vilakṣyaikatra saṁyujyād aṅge bhagavato muniḥ

When the mind has gained a footing in that form, established upon all His limbs together, the sage should distinguish them, and fix the mind upon one limb of Bhagavan at a time.

Verse 21 (bhagavata.3.28.21)

सञ्चिन्तयेद्भगवतश्चरणारविन्दं वज्राङ्कुशध्वजसरोरुहलाञ्छनाढ्यम् । उत्तुङ्गरक्तविलसन्नखचक्रवाल- ज्योत्स्नाभिराहतमहद्धृदयान्धकारम् ॥ 28.21 ॥

sañcintayed bhagavataś caraṇāravindaṁ vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam uttuṅga-rakta-vilasan-nakha-cakravāla- jyotsnābhir āhata-mahad-dhṛdayāndhakāram

One should concentrate upon the lotus feet of Bhagavan, rich with the marks of a thunderbolt, a goad, a banner and a lotus, whose tall, red, gleaming nails shed a moonlike radiance that dispels even the deep darkness within the hearts of the great.

Verse 22 (bhagavata.3.28.22)

यच्छौचनिःसृतसरित्प्रवरोदकेन तीर्थेन मूर्ध्न्यधिकृतेन शिवः शिवोऽभूत् । ध्यातुर्मनःशमलशैलनिसृष्टवज्रं ध्यायेच्चिरं भगवतश्चरणारविन्दम् ॥ 28.22 ॥

yac-chauca-niḥsṛta-sarit-pravarodakena tīrthena mūrdhny adhikṛtena śivaḥ śivo ’bhūt dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ dhyāyec ciraṁ bhagavataś caraṇāravindam

That water which flows forth from the washing of His feet, and which, borne on Siva's own head as the sacred Ganga, makes even the auspicious one more auspicious still — that same lotus foot is the thunderbolt hurled against the mountain of sin heaped in the meditator's mind; upon it one should meditate for a long time.

Verse 23 (bhagavata.3.28.23)

जानुद्वयं जलजलोचनया जनन्या लक्ष्म्याखिलस्य सुरवन्दितया विधातुः । ऊर्वोर्निधाय करपल्लवरोचिषा यत् संलालितं हृदि विभोरभवस्य कुर्यात् ॥ 28.23 ॥

jānu-dvayaṁ jalaja-locanayā jananyā lakṣmyākhilasya sura-vanditayā vidhātuḥ ūrvor nidhāya kara-pallava-rociṣā yat saṁlālitaṁ hṛdi vibhor abhavasya kuryāt

The lotus-eyed mother Lakshmi — mother of the whole universe, worshipped by the very gods — who rests upon His two knees and thighs and tends them with the luster of her tender fingers: one should hold in one's heart the knees of that unborn, all-pervading Lord.

Verse 24 (bhagavata.3.28.24)

ऊरू सुपर्णभुजयोरधिशोभमानाव्- ओजोनिधी अतसिकाकुसुमावभासौ । व्यालम्बिपीतवरवाससि वर्तमान काञ्चीकलापपरिरम्भि नितम्बबिम्बम् ॥ 28.24 ॥

ūrū suparṇa-bhujayor adhi śobhamānāv ojo-nidhī atasikā-kusumāvabhāsau vyālambi-pīta-vara-vāsasi vartamāna- kāñcī-kalāpa-parirambhi nitamba-bimbam

One should meditate upon His two thighs, shining as they rest upon Garuda's shoulders, the storehouse of all power, glowing like the linseed flower, and upon His rounded hips, encircled by the girdle upon the long, flowing yellow cloth.

Verse 25 (bhagavata.3.28.25)

नाभिह्रदं भुवनकोशगुहोदरस्थं यत्रात्मयोनिधिषणाखिललोकपद्मम् । व्यूढं हरिन्मणिवृषस्तनयोरमुष्य ध्यायेद्द्वयं विशदहारमयूखगौरम् ॥ 28.25 ॥

nābhi-hradaṁ bhuvana-kośa-guhodara-sthaṁ yatrātma-yoni-dhiṣaṇākhila-loka-padmam vyūḍhaṁ harin-maṇi-vṛṣa-stanayor amuṣya dhyāyed dvayaṁ viśada-hāra-mayūkha-gauram

One should meditate upon the navel-lake set within His abdomen, the source from which the very foundation of all the worlds arises, whence sprang the lotus that is Brahma's abode, holding all the planetary systems; and upon His two fine nipples, like emeralds, made pale by the light of His white pearl necklaces.

Verse 26 (bhagavata.3.28.26)

वक्षोऽधिवासमृषभस्य महाविभूतेः पुंसां मनोनयननिर्वृतिमादधानम् । कण्ठं च कौस्तुभमणेरधिभूषणार्थं कुर्यान्मनस्यखिललोकनमस्कृतस्य ॥ 28.26 ॥

vakṣo ’dhivāsam ṛṣabhasya mahā-vibhūteḥ puṁsāṁ mano-nayana-nirvṛtim ādadhānam kaṇṭhaṁ ca kaustubha-maṇer adhibhūṣaṇārthaṁ kuryān manasy akhila-loka-namaskṛtasya

One should meditate upon His chest, the abode of great Mahalakshmi, which bestows the highest joy on the minds and eyes of men; and upon the neck of that Lord, worshipped by all the worlds, which further enhances the beauty of the Kaustubha gem.

Verse 27 (bhagavata.3.28.27)

बाहूंश्च मन्दरगिरेः परिवर्तनेन निर्णिक्तबाहुवलयानधिलोकपालान् । सञ्चिन्तयेद्दशशतारमसह्यतेजः शङ्खं च तत्करसरोरुहराजहंसम् ॥ 28.27 ॥

bāhūṁś ca mandara-gireḥ parivartanena nirṇikta-bāhu-valayān adhiloka-pālān sañcintayed daśa-śatāram asahya-tejaḥ śaṅkhaṁ ca tat-kara-saroruha-rāja-haṁsam

One should meditate upon His arms, source of all the world-guardians, their bracelets burnished bright by the churning of Mount Mandara; and upon the thousand-spoked, unbearably radiant discus, and the conch, resting like a royal swan upon His lotus palm.

Verse 28 (bhagavata.3.28.28)

कौमोदकीं भगवतो दयितां स्मरेत दिग्धामरातिभटशोणितकर्दमेन । मालां मधुव्रतवरूथगिरोपघुष्टां चैत्यस्य तत्त्वममलं मणिमस्य कण्ठे ॥ 28.28 ॥

kaumodakīṁ bhagavato dayitāṁ smareta digdhām arāti-bhaṭa-śoṇita-kardamena mālāṁ madhuvrata-varūtha-giropaghuṣṭāṁ caityasya tattvam amalaṁ maṇim asya kaṇṭhe

One should remember His beloved mace, Kaumodaki, ever stained with the blood of the bodies of enemy warriors; and the garland resounding with the hum of bees; and, on His neck, that pure pearl necklace representing the pure truth of the individual soul.

Verse 29 (bhagavata.3.28.29)

भृत्यानुकम्पितधियेह गृहीतमूर्तेः सञ्चिन्तयेद्भगवतो वदनारविन्दम् । यद्विस्फुरन्मकरकुण्डलवल्गितेन विद्योतितामलकपोलमुदारनासम् ॥ 28.29 ॥

bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ sañcintayed bhagavato vadanāravindam yad visphuran-makara-kuṇḍala-valgitena vidyotitāmala-kapolam udāra-nāsam

One should meditate upon the lotus face of Bhagavan, who out of compassion takes on forms for His devotees, whose prominent nose and spotless cheeks are lit by the shimmer of His glittering alligator-shaped earrings.

Verse 30 (bhagavata.3.28.30)

यच्छ्रीनिकेतमलिभिः परिसेव्यमानं भूत्या स्वया कुटिलकुन्तलवृन्दजुष्टम् । मीनद्वयाश्रयमधिक्षिपदब्जनेत्रं ध्यायेन्मनोमयमतन्द्रित उल्लसद्भ्रु ॥ 28.30 ॥

yac chrī-niketam alibhiḥ parisevyamānaṁ bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam mīna-dvayāśrayam adhikṣipad abja-netraṁ dhyāyen manomayam atandrita ullasad-bhru

That face — abode of Sri, tended by hovering bees, adorned with a mass of curling locks, its lotus eyes putting to shame even a pair of fish, its eyebrows arching — one should hold in the mind, attentive.

Verse 31 (bhagavata.3.28.31)

तस्यावलोकमधिकं कृपयातिघोर- तापत्रयोपशमनाय निसृष्टमक्ष्णोः । स्निग्धस्मितानुगुणितं विपुलप्रसादं ध्यायेच्चिरं विपुलभावनया गुहायाम् ॥ 28.31 ॥

tasyāvalokam adhikaṁ kṛpayātighora- tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ snigdha-smitānuguṇitaṁ vipula-prasādaṁ dhyāyec ciraṁ vipula-bhāvanayā guhāyām

Those frequent glances He casts, out of compassion, to soothe the most fearsome threefold suffering, accompanied by a loving smile and full of abundant grace — one should hold them in the heart, meditating for a long time with expansive devotion.

Verse 32 (bhagavata.3.28.32)

हासं हरेरवनताखिललोकतीव्र- शोकाश्रुसागरविशोषणमत्युदारम् । सम्मोहनाय रचितं निजमाययास्य भ्रूमण्डलं मुनिकृते मकरध्वजस्य ॥ 28.32 ॥

hāsaṁ harer avanatākhila-loka-tīvra- śokāśru-sāgara-viśoṣaṇam atyudāram sammohanāya racitaṁ nija-māyayāsya bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya

One should meditate upon the laughter of Hari, most benevolent, which dries up the ocean of tears from the intense grief of all who bow before Him; and upon His arched eyebrows, fashioned by His own power to bewilder the god of desire, for the good of the sages.

Verse 33 (bhagavata.3.28.33)

ध्यानायनं प्रहसितं बहुलाधरोष्ठ- भासारुणायिततनुद्विजकुन्दपङ्क्ति । ध्यायेत्स्वदेहकुहरेऽवसितस्य विष्णोर् भक्त्यार्द्रयार्पितमना न पृथग्दिदृक्षेत् ॥ 28.33 ॥

dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha- bhāsāruṇāyita-tanu-dvija-kunda-paṅkti dhyāyet svadeha-kuhare ’vasitasya viṣṇor bhaktyārdrayārpita-manā na pṛthag didṛkṣet

That laughter, easily held in meditation, made ruddy by the glow of His full lips, its small teeth like a row of jasmine buds, should be dwelt upon; and with a mind steeped in love-melted devotion toward that Vishnu residing in the cave of one's own heart, one should desire to see nothing else.

Verse 34 (bhagavata.3.28.34)

एवं हरौ भगवति प्रतिलब्धभावो भक्त्या द्रवद्धृदय उत्पुलकः प्रमोदात् । औत्कण्ठ्यबाष्पकलया मुहुरर्द्यमानस् तच्चापि चित्तबडिशं शनकैर्वियुङ्क्ते ॥ 28.34 ॥

evaṁ harau bhagavati pratilabdha-bhāvo bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

Thus, as devotion toward Bhagavan Hari awakens, the heart melts with joy and the hairs of the body stand on end; and, again and again overcome by tears of longing, the practitioner gradually releases even the mind — the very hook by which he had drawn the Lord near — from that meditation.

Verse 35 (bhagavata.3.28.35)

मुक्ताश्रयं यर्हि निर्विषयं विरक्तं निर्वाणमृच्छति मनः सहसा यथार्चिः । आत्मानमत्र पुरुषोऽव्यवधानमेकम् अन्वीक्षते प्रतिनिवृत्तगुणप्रवाहः ॥ 28.35 ॥

muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ nirvāṇam ṛcchati manaḥ sahasā yathārciḥ ātmānam atra puruṣo ’vyavadhānam ekam anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

When the mind, established in liberation, becomes free of sense-objects and dispassionate, it attains extinction all at once, like the flame of a lamp; then the soul, wholly freed from the flow of the gunas, experiences the Self as one, without any separation.

Verse 36 (bhagavata.3.28.36)

सोऽप्येतया चरमया मनसो निवृत्त्या तस्मिन्महिम्न्यवसितः सुखदुःखबाह्ये । हेतुत्वमप्यसति कर्तरि दुःखयोर्यत् स्वात्मन्विधत्त उपलब्धपरात्मकाष्ठः ॥ 28.36 ॥

so ’py etayā caramayā manaso nivṛttyā tasmin mahimny avasitaḥ sukha-duḥkha-bāhye hetutvam apy asati kartari duḥkhayor yat svātman vidhatta upalabdha-parātma-kāṣṭhaḥ

Through this final cessation of the mind, established in his own glory beyond happiness and distress, and having attained the highest reach of the Supreme Self, that person recognizes that the cause of pleasure and pain — though he had once attributed it to himself — belongs to the unreal ego, not to the self.

Verse 37 (bhagavata.3.28.37)

देहं च तं न चरमः स्थितमुत्थितं वा सिद्धो विपश्यति यतोऽध्यगमत्स्वरूपम् । दैवादुपेतमथ दैववशादपेतं वासो यथा परिकृतं मदिरामदान्धः ॥ 28.37 ॥

dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā siddho vipaśyati yato ’dhyagamat svarūpam daivād upetam atha daiva-vaśād apetaṁ vāso yathā parikṛtaṁ madirā-madāndhaḥ

Having attained his true identity, the perfected soul no longer perceives this last body of his, whether sitting or rising, just as a man blinded by intoxication cannot tell whether he is wearing clothes at all.

Verse 38 (bhagavata.3.28.38)

देहोऽपि दैववशगः खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासुः । तं सप्रपञ्चमधिरूढसमाधियोगः स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तुः ॥ 28.38 ॥

deho ’pi daiva-vaśagaḥ khalu karma yāvat svārambhakaṁ pratisamīkṣata eva sāsuḥ taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ svāpnaṁ punar na bhajate pratibuddha-vastuḥ

This body too, with its life-airs, remains under the sway of providence only until it has run out the course of the action it began; the one risen into yogic absorption, awakened to his true nature, no longer claims that body, with all its unfolding, any more than he would claim events from a dream.

Verse 39 (bhagavata.3.28.39)

यथा पुत्राच्च वित्ताच्च पृथङ्मर्त्यः प्रतीयते । अप्यात्मत्वेनाभिमताद्देहादेः पुरुषस्तथा ॥ 28.39 ॥

yathā putrāc ca vittāc ca pṛthaṅ martyaḥ pratīyate apy ātmatvenābhimatād dehādeḥ puruṣas tathā

Just as a mortal man is understood to be distinct from his son and his wealth, even though he holds them dear as his own, so the soul is distinct from the body and the rest, even though he has taken them to be himself.

Verse 40 (bhagavata.3.28.40)

यथोल्मुकाद्विस्फुलिङ्गाद्धूमाद्वापि स्वसम्भवात् । अप्यात्मत्वेनाभिमताद्यथाग्निः पृथगुल्मुकात् ॥ 28.40 ॥

yatholmukād visphuliṅgād dhūmād vāpi sva-sambhavāt apy ātmatvenābhimatād yathāgniḥ pṛthag ulmukāt

Just as fire is distinct from the ember, from the spark, and from the smoke — even though these, being born of it, seem intimately bound up with it, as if belonging to it.

Verse 41 (bhagavata.3.28.41)

भूतेन्द्रियान्तःकरणात्प्रधानाज्जीवसंज्ञितात् । आत्मा तथा पृथग्द्रष्टा भगवान्ब्रह्मसंज्ञितः ॥ 28.41 ॥

bhūtendriyāntaḥ-karaṇāt pradhānāj jīva-saṁjñitāt ātmā tathā pṛthag draṣṭā bhagavān brahma-saṁjñitaḥ

In just this way, the seer is distinct from that which, arising from the pradhana consisting of the elements, senses and inner faculty, is called the jiva; and that seer is Bhagavan Himself, known by the name Brahman.

Verse 42 (bhagavata.3.28.42)

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । ईक्षेतानन्यभावेन भूतेष्विव तदात्मताम् ॥ 28.42 ॥

sarva-bhūteṣu cātmānaṁ sarva-bhūtāni cātmani īkṣetānanya-bhāvena bhūteṣv iva tad-ātmatām

One should see one's own self within all beings and all beings within one's own self, beholding, with a vision undivided, that same identity present within all creatures.

Verse 43 (bhagavata.3.28.43)

स्वयोनिषु यथा ज्योतिरेकं नाना प्रतीयते । योनीनां गुणवैषम्यात्तथात्मा प्रकृतौ स्थितः ॥ 28.43 ॥

sva-yoniṣu yathā jyotir ekaṁ nānā pratīyate yonīnāṁ guṇa-vaiṣamyāt tathātmā prakṛtau sthitaḥ

As one and the same fire appears manifold according to the different pieces of wood that hold it, so, owing to the differing gunas of the wombs, the one Self, situated within material nature, appears as many.

Verse 44 (bhagavata.3.28.44)

तस्मादिमां स्वां प्रकृतिं दैवीं सदसदात्मिकाम् । दुर्विभाव्यां पराभाव्य स्वरूपेणावतिष्ठते ॥ 28.44 ॥

tasmād imāṁ svāṁ prakṛtiṁ daivīṁ sad-asad-ātmikām durvibhāvyāṁ parābhāvya svarūpeṇāvatiṣṭhate

Thus, having mastered this his own divine nature — consisting of both cause and effect, and difficult to fathom — he remains established in his own true form.