Bhagavata Purana

शरच्चन्द्रांशुसन्दोह ध्वस्तदोषातमः शिवम् । कृष्णाया हस्ततरला चितकोमलवालुकम्

The place was auspicious, its darkness dispelled by the mass of autumn moonbeams, with Krishna's restless hand, and sand soft and bright.

( मिश्र ) तद्दर्शनाह्लादविधूतहृद्रुजो मनोरथान्तं श्रुतयो यथा ययुः । स्वैरुत्तरीयैः कुचकुङ्‌कुमाङ्‌कितैः अचीक्लृपन्नासनमात्मबन्धवे

Their hearts relieved of pain by the joy of seeing him, as the Vedas reach their goal, they prepared a seat for their beloved with their own upper garments, marked with the red of their breasts.

तत्रोपविष्टो भगवान् स ईश्वरो योगेश्वरान्तर्हृदि कल्पितासनः । चकास गोपीपरिषद्‍गतोऽर्चितः त्रैलोक्यलक्ष्म्येकपदं वपुर्दधत्

There, seated, the Lord, the master, assumed a seat in the hearts of the yogis, and shone among the assembly of gopīs, worshipped, bearing a form that is the single abode of the fortune of the three worlds.

सभाजयित्वा तमनङ्‌गदीपनं सहासलीलेक्षणविभ्रमभ्रुवा । संस्पर्शनेनाङ्‌ककृताङ्‌घ्रिहस्तयोः संस्तुत्य ईषत्कुपिता बभाषिरे

Honoring him, the kindler of desire, with laughter, playful glances, and expressive brows, they touched his feet with their hands placed on his lap, and, praising him, spoke with a slight feigned anger.

श्रीगोप्य ऊचुः - ( अनुष्टुप् ) भजतोऽनुभजन्त्येक एक एतद्विपर्ययम् । नोभयांश्च भजन्त्येक एतन्नो ब्रूहि साधु भोः

The gopīs said: One who loves is loved in return by one, another does the opposite; some do not love either. Please tell us, O noble one, which is right.

श्रीभगवानुवाच - मिथो भजन्ति ये सख्यः स्वार्थैकान्तोद्यमा हि ते । न तत्र सौहृदं धर्मः स्वार्थार्थं तद्धि नान्यथा

The Blessed Lord said: Those who love each other for their own benefit are friends, but there is no true affection or righteousness there, for it is only for self-interest.

भजन्त्यभजतो ये वै करुणाः पितरो यथा । धर्मो निरपवादोऽत्र सौहृदं च सुमध्यमाः

Those who love those who do not love them, like compassionate parents, act without fault; here, affection and virtue are excellent.

भजतोऽपि न वै केचिद् भजन्त्यभजतः कुतः । आत्मारामा ह्याप्तकामा अकृतज्ञा गुरुद्रुहः

Some do not love even those who love them, let alone those who do not; for they are self-satisfied, fulfilled in themselves, ungrateful, and disrespectful to their elders.

( मिश्र ) नाहं तु सख्यो भजतोऽपि जन्तून् भजाम्यमीषामनुवृत्तिवृत्तये । यथाधनो लब्धधने विनष्टे तच्चिन्तयान्यन्निभृतो न वेद

But I, O friends, do not love even those who love me, for their devotion; just as a poor man, upon gaining wealth and then losing it, absorbed in its thought, knows nothing else.

एवं मदर्थोज्झितलोकवेद स्वानां हि वो मय्यनुवृत्तयेऽबलाः । मयापरोक्षं भजता तिरोहितं मासूयितुं मार्हथ तत् प्रियं प्रियाः

Thus, you, weak ones, have abandoned worldly and scriptural duties for my sake, to serve me; though you worship me directly, I hide myself, so you should not resent this, O beloveds.

न पारयेऽहं निरवद्यसंयुजां स्वसाधुकृत्यं विबुधायुषापि वः । या माभजन् दुर्जरगेहशृङ्‌खलाः संवृश्च्य तद् वः प्रतियातु साधुना

I am unable to repay your flawless devotion, even with the lifespan of the gods; those who have loved me, breaking the hard chains of home, let their virtuous deeds be your reward.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे रासक्रीडायां गोपीसान्त्वनं नाम द्वात्रिंशोऽध्यायः

Thus ends the thirty-second chapter, named 'The Consolation of the Gopīs,' in the first half of the tenth book of the Śrīmad Bhāgavatam, the great Purāṇa, the scripture of the supreme swan.

वासुदेवे भगवति भक्तियोगः प्रयोजितः । जनयत्याशु वैराग्यं ज्ञानं यद्‍ब्रह्मदर्शनम्

When devotion in the form of yoga is directed toward Bhagavan Vasudeva, it quickly gives rise to detachment and knowledge that leads to realization of Brahman.

यदास्य चित्तमर्थेषु समेष्विन्द्रियवृत्तिभिः । न विगृह्णाति वैषम्यं प्रियं अप्रियमित्युत

When a person's mind, through the functions of the senses, does not accept any distinction among objects—whether pleasant or unpleasant—

स तदैवात्मनात्मानं निःसङ्गं समदर्शनम् । हेयोपादेयरहितं आरूढं पदमीक्षते

Then, at that very moment, he perceives himself by himself as unattached, seeing all equally, free from acceptance and rejection, and established in the supreme state.

ज्ञानमात्रं परं ब्रह्म परमात्मेश्वरः पुमान् । दृश्यादिभिः पृथग्भावैः भगवान् एक ईयते

Pure knowledge alone is the supreme Brahman, the Supreme Self, the Lord, the Person; Bhagavan is perceived as one, though appearing as distinct through objects of perception and so forth.

एतावानेव योगेन समग्रेणेह योगिनः । युज्यतेऽभिमतो ह्यर्थो यद् असङ्गस्तु कृत्स्नशः

To this extent alone, through complete yoga, does the yogi attain the desired goal here: that is, total detachment from all things.

ज्ञानमेकं पराचीनैः इन्द्रियैर्ब्रह्म निर्गुणम् । अवभात्यर्थरूपेण भ्रान्त्या शब्दादिधर्मिणा

The one knowledge, by the outward-turned senses, appears—through illusion—in the form of objects, as Brahman without qualities, taking on the characteristics of sound and so on.

यथा महान् अहंरूपः त्रिवृत् पञ्चविधः स्वराट् । एकादशविधस्तस्य वपुरण्डं जगद्यतः

Just as the great principle, in the form of ego, becomes threefold and fivefold, self-ruling, and its elevenfold form is the cosmic egg from which the world arises—

एतद्वै श्रद्धया भक्त्या योगाभ्यासेन नित्यशः । समाहितात्मा निःसङ्गो विरक्त्या परिपश्यति

This, indeed, is seen by one who, with faith and devotion, practices yoga constantly, whose mind is collected, who is unattached, and who sees with detachment.

इत्येतत्कथितं गुर्वि ज्ञानं तद्‍ब्रह्मदर्शनम् । येन अनुबुद्ध्यते तत्त्वं प्रकृतेः पुरुषस्य च

Thus has been spoken this profound knowledge, which is the vision of Brahman, by which one discerns the reality of both prakriti and purusha.

यथेन्द्रियैः पृथग्द्वारैः अर्थो बहुगुणाश्रयः । एको नानेयते तद्वद् भगवान् शास्त्रवर्त्मभिः

Just as an object, though possessing many qualities, is not divided because it is perceived through the separate gates of the senses, so too is Bhagavan, though approached by various scriptural paths.

क्रियया क्रतुभिर्दानैः तपःस्वाध्यायमर्शनैः । आत्मेन्द्रियजयेनापि सन्न्यासेन च कर्मणाम्

By action, by sacrifices, by gifts, by austerity, by study, by self-restraint, by mastery over the senses and mind, and by renunciation of actions—

योगेन विविधाङ्गेन भक्तियोगेन चैव हि । धर्मेणोभयचिह्नेन यः प्रवृत्तिनिवृत्तिमान्

By yoga with its various limbs, and indeed by the yoga of devotion, by dharma marked by both activity and renunciation, one who is engaged in both—

आत्मतत्त्वावबोधेन वैराग्येण दृढेन च । ईयते भगवानेभिः सगुणो निर्गुणः स्वदृक्

Through realization of the truth of the self, and by firm detachment, Bhagavan is attained by these means, both with qualities and without, by one who sees with his own self.

प्रावोचं भक्तियोगस्य स्वरूपं ते चतुर्विधम् । कालस्य चाव्यक्तगतेः योऽन्तर्धावति जन्तुषु

I have described to you the fourfold nature of bhakti-yoga, and also that which, when time has entered the unmanifest, disappears among living beings.

जीवस्य संसृतीर्बह्वीः अविद्याकर्म निर्मिताः । यास्वङ्ग प्रविशन्नात्मा न वेद गतिमात्मनः

The many cycles of transmigration of the living being, created by ignorance and action, into which the self enters, yet does not know its own path.

नैतत्खलायोपदिशेन् नाविनीताय कर्हिचित् । न स्तब्धाय न भिन्नाय नैव धर्मध्वजाय च

This should never be taught to the wicked, nor to the undisciplined, nor to the arrogant, nor to the hostile, nor to those who are only outwardly religious.

न लोलुपायोपदिशेत् न गृहारूढचेतसे । नाभक्ताय च मे जातु न मद्‍भक्तद्विषामपि

It should not be taught to the greedy, nor to one whose mind is absorbed in household life, nor ever to one who is not devoted to me, nor even to those who hate my devotees.