Bhagavata Purana

एवं स्फुटं ब्रह्मविवेकहेतुभिः । परापवादेन विशारदेन । छित्त्वाऽऽत्मसन्देहमुपारमेत । स्वानन्दतुष्टोऽखिलकामुकेभ्यः

Thus, by clear reasoning that discerns Brahman, and with skill in refuting opposing views, one should cut off self-doubt and become tranquil, satisfied in one's own bliss, indifferent to all objects of desire.

नात्मा वपुः पार्थिवमिन्द्रियाणि देवा ह्यसुर्वायुर्जलम् हुताशः । मनोऽन्नमात्रं धिषणा च सत्त्वम् अहङ्कृतिः खं क्षितिरर्थसाम्यम्

The self is not the body made of earth, nor the senses, nor the gods, demons, wind, water, or fire; mind is only food, intellect is sattva, ego is space, earth is the balance of elements.

समाहितैः कः करणैर्गुणात्मभि र्गुणो भवेन्मत्सुविविक्तधाम्नः । विक्षिप्यमाणैरुत किं नु दूषणं । घनैरुपेतैर्विगतै रवेः किम्

How could the senses, composed of guṇas, affect the one whose abode is clearly distinguished? Or what fault is there if they are agitated? Just as clouds, even when present, do not affect the sun when they have departed.

यथा नभो वाय्वनलाम्बुभूगुणै र्गतागतैर्वर्तुगुणैर्न सज्जते । तथाक्षरं सत्त्वरजस्तमोमलै रहंमतेः संसृतिहेतुभिः परम्

Just as space is not attached to the qualities of wind, fire, water, or earth, as they come and go with their own properties, so too the imperishable is untouched by sattva, rajas, and tamas—the causes of transmigration in the mind.

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

Nevertheless, association with the guṇas, which are creations of māyā, should be avoided, until, by firm devotion to me, the impurity of rajas is removed from the mind.

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

Those false yogis, hindered by obstacles created by gods or humans, again practice yoga by the force of previous habit, but not according to the method of karma.

करोति कर्म क्रियते च जन्तुः केनाप्यसौ चोदित आनिपतात् । न तत्र विद्वान् प्रकृतौ स्थितोऽपि निवृत्ततृष्णः स्वसुखानुभूत्या

Action is performed, and the living being acts, impelled by some cause or by fate; but the wise one, even while situated in nature, having renounced thirst, experiences his own happiness.

तिष्ठन्तमासीनमुत व्रजन्तं शयानमुक्षन्तमदन्तमन्नम् । स्वभावमन्यत् किमपीहमानं आत्मानमात्मस्थमतिर्न वेद

Whether standing, sitting, walking, lying down, releasing, or eating food—whatever state the self assumes, the mind established in the self does not know it as anything else.

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

If one perceives an unreal object of the senses, and by various reasoning sees something contrary, the wise do not consider it real—just as, upon waking, a dream disappears.

पूर्वं गृहीतं गुणकर्मचित्रम् अज्ञानमात्मन्यविविक्तमङ्ग । निवर्तते तत्पुनरीक्षयैव न गृह्यते नापि विसृज्य आत्मा

The pattern of guṇas and actions, previously acquired and not distinguished from the self due to ignorance, ceases by mere observation; the self is neither grasped nor abandoned.

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

Just as the rising sun destroys darkness for human eyes but does not create it, so too my keen discernment destroys the darkness of ignorance in a person's intellect.

एष स्वयंज्योतिरजोऽप्रमेयो महानुभूतिः सकलानुभूतिः । एकोऽद्वितीयो वचसां विरामे येनेषिता वागसवश्चरन्ति

This self-luminous, unborn, immeasurable one is the great experience, the experience of all; the one without a second, when speech ceases, by whom speech and life are directed.

( अनुष्टुप् ) एतावान् आत्मसम्मोहो यद् विकल्पस्तु केवले । आत्मन्नृते स्वमात्मानं अवलम्बो न यस्य हि

This much is the delusion of self: the notion of difference in the pure; apart from the self, there is no support for one's own self.

यन्नामाकृतिभिर्ग्राह्यं पञ्चवर्णमबाधितम् । व्यर्थेनाप्यर्थवादोऽयं द्वयं पण्डितमानिनाम्

That which is apprehended by name and form, fivefold and uncontradicted—this, even if meaningless, is mere praise; such duality belongs to those who consider themselves wise.

योगिनोऽपक्वयोगस्य युञ्जतः काय उत्थितैः । उपसर्गैर्विहन्येत तत्रायं विहितो विधिः

For a yogi whose yoga is not yet mature, disturbances arising in the body may hinder him; for this, the prescribed rule is given.

योगधारणया कांश्चिद् आसनैर्धारणान्वितैः । तपोमन्त्रौषधैः कांश्चिद् उपसर्गान् विनिर्दहेत्

By the power of yogic concentration, some destroy afflictions through postures accompanied by retention; others dispel disturbances with austerity, mantras, and medicinal herbs.

कांश्चित् ममानुध्यानेन नामसङ्कीर्तनादिभिः । योगेश्वरानुवृत्त्या वा हन्याद् अशुभदान्छनैः

Some eliminate inauspicious influences by meditating on me, by chanting my name and similar practices, or by following the path of the masters of yoga.

केचिद् देहमिमं धीराः सुकल्पं वयसि स्थिरम् । विधाय विविधोपायैः अथ युञ्जन्ति सिद्धये

Certain wise ones establish this body as stable and well-formed in youth, and then engage in various methods to attain perfection.

न हि तत् कुशलादृत्यं तदायासो ह्यपार्थकः । अन्तवत्त्वात् शरीरस्य फलस्येव वनस्पतेः

But such skill is not to be esteemed, for that effort is fruitless; since the body is perishable, like the fruit of a tree.

योगं निषेवतो नित्यं कायश्चेत् कल्पतामियात् । तत् श्रद्दध्यान्न मतिमान् योगमुत्सृज्य मत्परः

If, through constant practice of yoga, the body becomes fit for longevity, the intelligent should not place faith in it, but abandon yoga and devote themselves to me.

योगचर्यामिमां योगी विचरन् मदपाश्रयः । नान्तरायैर्विहन्येत निःस्पृहः स्वसुखानुभूः

A yogi who pursues this practice of yoga, taking refuge in me, remains undisturbed by obstacles, free from desire, and experiences his own happiness.

अजानती प्रियतमं यदोपरतमङ्‌गना । सुस्थिरासनमासाद्य यथापूर्वमुपाचरत्

When the beloved woman, unaware that her dearest has departed, sits firmly in her seat, she behaves as before.

यदा नोपलभेताङ्घ्रौ ऊष्माणं पत्युरर्चती । आसीत् संविग्नहृदया यूथभ्रष्टा मृगी यथा

When she does not feel warmth in her husband's feet while worshipping him, she sits with an anxious heart, like a doe separated from her herd.

आत्मानं शोचती दीनं अबन्धुं विक्लवाश्रुभिः । स्तनौ आसिच्य विपिने सुस्वरं प्ररुरोद सा

She grieves for herself, helpless and friendless, weeping with tears; pressing her breasts in the forest, she cried out in a clear voice.

उत्तिष्ठोत्तिष्ठ राजर्षे इमां उदधिमेखलाम् । दस्युभ्यः क्षत्रबन्धुभ्यो बिभ्यतीं पातुमर्हसि

Rise, rise, O royal sage! You must protect this land encircled by the ocean, which fears the robbers and kṣatriya outcasts.

एवं विलपन्ती बाला विपिनेऽनुगता पतिम् । पतिता पादयोर्भर्तू रुदत्यश्रूण्यवर्तयत्

Thus lamenting, the young woman followed her husband in the forest; falling at her husband's feet, she shed tears without restraint.

चितिं दारुमयीं चित्वा तस्यां पत्युः कलेवरम् । आदीप्य चानुमरणे विलपन्ती मनो दधे

She built a wooden funeral pyre, placed her husband's body upon it, and, preparing to follow him in death, fixed her mind while lamenting.

तत्र पूर्वतरः कश्चित् सखा ब्राह्मण आत्मवान् । सान्त्वयन्वल्गुना साम्ना तामाह रुदतीं प्रभो

There, an earlier friend, a self-realized brāhmaṇa, gently consoled her with soothing words, addressing her as she wept, O master.

ब्राह्मण उवाच - का त्वं कस्यासि को वायं शयानो यस्य शोचसि । जानासि किं सखायं मां येनाग्रे विचचर्थ ह

The brāhmaṇa said: Who are you? Whose are you? Who is this lying here, for whom you grieve? Do you know me as a friend, with whom you once wandered?