Bhagavata Purana

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.

श्रद्दधानाय भक्ताय विनीताय अनसूयवे । भूतेषु कृतमैत्राय शुश्रूषाभिरताय च

But to one who is faithful, devoted, disciplined, free from envy, friendly to all beings, and eager to serve—

बहिर्जातविरागाय शान्तचित्ताय दीयताम् । निर्मत्सराय शुचये यस्याहं प्रेयसां प्रियः

Let this be given to one who is outwardly detached, whose mind is peaceful, who is free from envy, pure, and for whom I am the dearest among the dear.

य इदं श्रृणुयाद् अम्ब श्रद्धया पुरुषः सकृत् । यो वाभिधत्ते मच्चित्तः स ह्येति पदवीं च मे

O mother, any person who even once hears this with faith, or who recites it with mind fixed on me, surely attains my path.

महारासवर्णनं; परीक्षित्कृत शंकायाः शुकद्वारा समाधानं च - श्रीशुक उवाच - ( अनुष्टुप् ) इत्थं भगवतो गोप्यः श्रुत्वा वाचः सुपेशलाः । जहुर्विरहजं तापं तदङ्‌गोपचिताशिषः

Śrī Śuka said: Thus, having heard the most beautiful words of the Lord, the cowherd women let go of the pain born of separation, their desires fulfilled by his presence.

तत्रारभत गोविन्दो रासक्रीडामनुव्रतैः । स्त्रीरत्‍नैरन्वितः प्रीतैः अन्योन्याबद्धबाहुभिः

There, Govinda began the rāsa play, surrounded by devoted and joyful women, the finest of jewels among women, their arms entwined with one another.

रासोत्सवः सम्प्रवृत्तो गोपीमण्डलमण्डितः । योगेश्वरेण कृष्णेन तासां मध्ये द्वयोर्द्वयोः

The festival of rāsa commenced, adorned by the circle of gopīs, with Kṛṣṇa, the lord of yogis, standing between each pair among them.

प्रविष्टेन गृहीतानां कण्ठे स्वनिकटं स्त्रियः । यं मन्येरन् नभस्तावद् विमानशतसङ्‌कुलम्

Entering among them, he drew the women close by the neck; those who saw this would imagine the sky crowded with hundreds of flying palaces.

दिवौकसां सदाराणां औत्सुक्यापहृतात्मनाम् । ततो दुन्दुभयो नेदुः निपेतुः पुष्पवृष्टयः । जगुर्गन्धर्वपतयः सस्त्रीकास्तद् यशोऽमलम्

The gods, along with their wives, their minds carried away by eagerness, watched; then drums sounded, showers of flowers fell, and the lords of the Gandharvas sang his spotless glory with their wives.

वलयानां नूपुराणां किङ्‌किणीनां च योषिताम् । सप्रियाणामभूत् शब्दः तुमुलो रासमण्डले

In the rāsa circle arose a tumultuous sound from the bracelets, anklets, and bells of the women, together with their beloveds.

तत्रातिशुशुभे ताभिः भगवान् देवकीसुतः । मध्ये मणीनां हैमानां महामरकतो यथा

Among them, the Lord, son of Devakī, shone exceedingly, as a great emerald among golden gems.