Bhagavata Purana

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?

अपि स्मरसि चात्मानं अविज्ञातसखं सखे । हित्वा मां पदमन्विच्छन् भौमभोगरतो गतः

Do you remember yourself, O friend, as my unknown companion? Leaving me, you sought another place, absorbed in earthly pleasures.

हंसावहं च त्वं चार्य सखायौ मानसायनौ । अभूतामन्तरा वौकः सहस्रपरिवत्सरान्

O noble one, you and I were swans, friends dwelling in the lake of the mind; for thousands of years, there was no separation between us.

स त्वं विहाय मां बन्धो गतो ग्राम्यमतिर्महीम् । विचरन् पदमद्राक्षीः कयाचिन् निर्मितं स्त्रिया

But you abandoned me, O companion, and went to earth with a worldly mind; wandering, you saw a place fashioned by a certain woman.

पञ्चारामं नवद्वारं एकपालं त्रिकोष्ठकम् । षट्कुलं पञ्चविपणं पञ्चप्रकृति स्त्रीधवम्

Five gardens, nine gates, one guardian, three chambers, six families, five marketplaces, and fivefold nature—the abode of woman.

पञ्चेन्द्रियार्था आरामा द्वारः प्राणा नव प्रभो । तेजोऽबन्नानि कोष्ठानि कुलमिन्द्रियसङ्‌ग्रहः

The five sense objects are the pleasures; the nine gates are the channels of life, O master; the digestive fires and food are the compartments; the family is the collection of senses.

विपणस्तु क्रियाशक्तिः भूतप्रकृतिरव्यया । शक्त्यधीशः पुमांस्त्वत्र प्रविष्टो नावबुध्यते

The marketplace is the power of action; the elemental nature is imperishable; the lord of power is the person who has entered here, yet does not realize it.

तस्मिंस्त्वं रामया स्पृष्टो रममाणोऽश्रुतस्मृतिः । तत्सङ्‌गादीदृशीं प्राप्तो दशां पापीयसीं प्रभो

There, you, touched by Rāma, delighting, lost memory and hearing; from that association, O master, you attained such a degraded condition.

न त्वं विदर्भदुहिता नायं वीरः सुहृत्तव । न पतिस्त्वं पुरञ्जन्या रुद्धो नवमुखे यया

You are not the daughter of Vidarbha, nor is this hero your friend; you are not the husband of Purañjanī, who was confined by her at the ninth gate.

माया ह्येषा मया सृष्टा यत्पुमांसं स्त्रियं सतीम् । मन्यसे नोभयं यद्वै हंसौ पश्यावयोर्गतिम्

This is illusion, created by me, by which you consider the man and the virtuous woman as real; neither is true, just as the two swans observe the course of both of us.

अहं भवान्न चान्यस्त्वं त्वमेवाहं विचक्ष्व भोः । न नौ पश्यन्ति कवयः छिद्रं जातु मनागपि

I am you, and you are not other than me; you alone are I—understand this, O friend; the wise never see any flaw between us, not even the slightest.