> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 11: 'General History'

> > ******

> > Chapter Thirteen: The Hamsa-avatâra Answers the Questions of the Sons of Brahmâ

> > ******

> > TEXT 1

> > s'rî-bhagavân uvâca

> > sattvam rajas tama iti

> > gunâ buddher na câtmanah

> > sattvenânyatamau hanyât

> > sattvam sattvena caiva hi

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; sattvam - goodness; rajah - passion; tamah - ignorance; iti - thus known; gunâh - the modes of material nature; buddheh - pertain to material intelligence; na - not; ca - also; âtmanah - to the soul; sattvena - by the material mode of goodness; anyatamau - the other two (passion and ignorance); hanyât - may be destroyed; sattvam - the material mode of goodness; sattvena - by purified goodness; ca - also (may be destroyed); eva - certainly; hi - indeed.

> > TRANSLATION

> > The Supreme Personality of Godhead said - The three modes of material nature, namely goodness, passion and ignorance, pertain to material intelligence and not to the spirit soul. By development of material goodness one can conquer the modes of passion and ignorance, and by cultivation of transcendental goodness one may free oneself even from material goodness.

> > ******

> > TEXT 2

> > sattvâd dharmo bhaved vriddhât

> > pumso mad-bhakti-lakshanah

> > sâttvikopâsayâ sattvam

> > tato dharmah pravartate

> > sattvât - from the mode of goodness; dharmah - religious principles; bhavet - arise; vriddhât - which are strengthened; pumsah - of a person; mat-bhakti - by devotional service to Me; lakshanah - characterized; sâttvika - of things in the mode of goodness; upâsayâ - by serious cultivation; sattvam - the mode of goodness; tatah - from that mode; dharmah - religious principles; pravartate - arise.

> > TRANSLATION

> > When the living entity becomes strongly situated in the mode of goodness, then religious principles, characterized by devotional service to Me, become prominent. One can strengthen the mode of goodness by cultivation of those things that are already situated in goodness, and thus religious principles arise.

> > ******

> > TEXT 3

> > dharmo rajas tamo hanyât

> > sattva-vriddhir anuttamah

> > âs'u nas'yati tan-mûlo

> > hy adharma ubhaye hate

> > dharmah - religious principles based on devotional service; rajah - the mode of passion; tamah - the mode of ignorance; hanyât - destroy; sattva - of goodness; vriddhih - by the increase; anuttamah - the greatest; âs'u - quickly; nas'yati - is destroyed; tat - of passion and ignorance; mûlah - the root; hi - certainly; adharmah - irreligion; ubhaye hate - when both are destroyed.

> > TRANSLATION

> > Religious principles, strengthened by the mode of goodness, destroy the influence of passion and ignorance. When passion and ignorance are overcome, their original cause, irreligion, is quickly vanquished.

> > ******

> > TEXT 4

> > âgamo 'pah prajâ des'ah

> > kâlah karma ca janma ca

> > dhyânam mantro 'tha samskâro

> > das'aite guna-hetavah

> > âgamah - religious scriptures; apah - water; prajâh - association with people in general or one's children; des'ah - place; kâlah - time; karma - activities; ca - also; janma - birth; ca - also; dhyânam - meditation; mantrah - chanting of mantras; atha - and; samskârah - rituals for purification; das'a - ten; ete - these; guna - of the modes of nature; hetavah - causes.

> > TRANSLATION

> > According to the quality of religious scriptures, water, one's association with one's children or with people in general, the particular place, the time, activities, birth, meditation, chanting of mantras, and purificatory rituals, the modes of nature become differently prominent.

> > ******

> > TEXT 5

> > tat tat sâttvikam evaishâm

> > yad yad vriddhâh pracakshate

> > nindanti tâmasam tat tad

> > râjasam tad-upekshitam

> > tat tat - those things; sâttvikam - in the mode of goodness; eva - indeed; eshâm - among the ten items; yat yat - whatever; vriddhâh - the sages of the past, such as Vyâsadeva, who are expert in Vedic knowledge; pracakshate - they praise; nindanti - they scorn; tâmasam - in the mode of ignorance; tat tat - those things; râjasam - in the mode of passion; tat - hy the sages; upekshitam - left alone, neither praised nor criticized.

> > TRANSLATION

> > Among the ten items I have just mentioned, the great sages who understand Vedic knowledge have praised and recommended those that are in the mode of goodness, criticized and rejected those in the mode of ignorance, and shown indifference to those in the mode of passion.

> > ******

> > TEXT 6

> > sâttvikâny eva seveta

> > pumân sattva-vivriddhaye

> > tato dharmas tato jn'ânam

> > yâvat smritir apohanam

> > sâttvikâni - things in the mode of goodness; eva - indeed; seveta - he should cultivate; pumân - a person; sattva - the mode of goodness; vivriddhaye - in order to increase; tatah - from that (increase in goodness); dharmah - one is fixed in religious principles; tatah - from that (religion); jn'ânam - knowledge is manifest; yâvat - until; smritih - self-realization, remembering one's eternal identity; apohanam - driving away (the illusory identification with the material body and mind).

> > TRANSLATION

> > Until one revives one's direct knowledge of the spirit soul and drives away the illusory identification with the material body and mind caused by the three modes of nature, one must cultivate those things in the mode of goodness. By increasing the mode of goodness, one automatically can understand and practice religious principles, and by such practice transcendental knowledge is awakened.

> > ******

> > TEXT 7

> > venu-sangharsha-jo vahnir

> > dagdhvâ s'âmyati tad-vanam

> > evam guna-vyatyaya-jo

> > dehah s'âmyati tat-kriyah

> > venu - of bamboo; sangharsha-jah - generated by the friction; vahnih - fire; dagdhvâ - having burned; s'âmyati - is pacified; tat - of bamboo; vanam - the forest; evam - thus; guna - of the modes of nature; vyatyaya-jah - generated by interaction; dehah - the material body; s'âmyati - is pacified; tat - as the fire; kriyah - performing the same action.

> > TRANSLATION

> > In a bamboo forest the wind sometimes rubs the bamboo stalks together, and such friction generates a blazing fire that consumes the very source of its birth, the bamboo forest. Thus, the fire is automatically calmed by its own action. Similarly, by the competition and interaction of the material modes of nature, the subtle and gross material bodies are generated. If one uses his mind and body to cultivate knowledge, then such enlightenment destroys the influence of the modes of nature that generated one's body. Thus, like the fire, the body and mind are pacified by their own actions in destroying the source of their birth.

> > ******

> > TEXT 8

> > s'rî-uddhava uvâca

> > vidanti martyâh prâyena

> > vishayân padam âpadâm

> > tathâpi bhun'jate krishna

> > tat katham s'va-kharâja-vat

> > s'rî-uddhavah uvâca - S'rî Uddhava said; vidanti - they know; martyâh - human beings; prâyena - generally; vishayân - sense gratification; padam - a situation; âpadâm - of many miserable conditions; tathâ api - even so; bhun'jate - they enjoy; krishna - O Krishna; tat - such sense gratification; katham - how is it possible; s'va - dogs; khara - asses; aja - and goats; vat - just like.

> > TRANSLATION

> > S'rî Uddhava said - My dear Krishna, generally human beings know that material life brings great future unhappiness, and still they try to enjoy material life. My dear Lord, how can one in knowledge act just like a dog, an ass or a goat?

> > ******

> > TEXTS 9 - 10

> > s'rî-bhagavân uvâca

> > aham ity anyathâ-buddhih

> > pramattasya yathâ hridi

> > utsarpati rajo ghoram

> > tato vaikârikam manah

> > rajo-yuktasya manasah

> > sankalpah sa-vikalpakah

> > tatah kâmo guna-dhyânâd

> > duhsahah syâd dhi durmateh

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; aham - false identification with the material body and mind; iti - thus; anyathâ-buddhih - illusory knowledge; pramattasya - of one who is bereft of actual intelligence; yathâ - accordingly; hridi - within the mind; utsarpati - arises; rajah - passion; ghoram - which brings terrible suffering; tatah - then; vaikârikam - (originally) in the mode of goodness; manah - the mind;

> > rajah - in passion; yuktasya - of that which is engaged; manasah - of the mind; sankalpah - material determination; sa-vikalpakah - along with variation and alternation; tatah - from that; kâmah - full-fledged material desire; guna - in the modes of nature; dhyânât - from concentration; duhsahah - unbearable; syât - it must so be; hi - certainly; durmateh - of a foolish person.

> > TRANSLATION

> > The Supreme Personality of Godhead said - My dear Uddhava, a person bereft of intelligence first falsely identifies himself with the material body and mind, and when such false knowledge arises within one's consciousness, material passion, the cause of great suffering, pervades the mind, which by nature is situated in goodness. Then the mind, contaminated by passion, becomes absorbed in making and changing many plans for material advancement. Thus, by constantly thinking of the modes of material nature, a foolish person is afflicted with unbearable material desires.

> > ******

> > TEXT 11

> > karoti kâma-vas'a-gah

> > karmâny avijitendriyah

> > duhkhodarkâni sampas'yan

> > rajo-vega-vimohitah

> > karoti - performs; kâma - of material desires; vas'a - under the control; gah - having gone; karmâni - fruitive activities; avijita - uncontrolled; indriyah - whose senses; duhkha - unhappiness; udarkâni - bringing as a future result; sampas'yan - seeing clearly; rajah - of the mode of passion; vega - by the force; vimohitah - bewildered.

> > TRANSLATION

> > One who does not control the material senses comes under the control of material desires and is thus bewildered by the strong waves of the mode of passion. Such a person executes material activities, although clearly seeing that the result will be future unhappiness.

> > ******

> > TEXT 12

> > rajas-tamobhyâm yad api

> > vidvân vikshipta-dhîh punah

> > atandrito mano yun'jan

> > dosha-dristhir na sajjate

> > rajah-tamobhyâm - by the modes of passion and ignorance; yat api - even though; vidvân - a learned person; vikshipta - bewildered; dhîh - the intelligence; punah - again; atandritah - carefully; manah - the mind; yun'jan - engaging; dosha - the contamination of material attachment; dristhih - seeing clearly; na - not; sajjate - becomes attached.

> > TRANSLATION

> > Although the intelligence of a learned person may be bewildered by the modes of passion and ignorance, he should again carefully bring the mind under control. By clearly seeing the contamination of the modes of nature, he does not become attached.

> > ******

> > TEXT 13

> > apramatto 'nuyun'jîta

> > mano mayy arpayan' chanaih

> > anirvinno yathâ-kâlam

> > jita-s'vâso jitâsanah

> > apramattah - attentive and grave; anuyun'jîta - one should fix; manah - the mind; mayi - in Me; arpayan - placing; s'anaih - gradually, step by step; anirvinnah - without being lazy or morose; yathâ-kâlam - at least three times a day (dawn, noon and sunset); jita - having conquered; s'vâsah - the breathing process; jita - having conquered; âsanah - the sitting postures.

> > TRANSLATION

> > A person should be attentive and grave and never lazy or morose. Mastering the yoga procedures of breathing and sitting properly, one should practice fixing the mind on Me at dawn, noon and sunset, and thus gradually the mind should be completely absorbed in Me.

> > ******

> > TEXT 14

> > etâvân yoga âdistho

> > mac-chishyaih sanakâdibhih

> > sarvato mana âkrishya

> > mayy addhâves'yate yathâ

> > etâvân - actually this; yogah - yoga system; âdisthah - instructed; mat-s'ishyaih - by My devotees; sanaka-âdibhih - headed by Sanaka-kumâra; sarvatah - from all sides; manah - the mind; âkrishya - withdrawing; mayi - in Me; addhâ - directly; âves'yate - is absorbed; yathâ - accordingly.

> > TRANSLATION

> > The actual yoga system as taught by My devotees, headed by Sanaka-kumâra, is simply this - Having withdrawn the mind from all other objects, one should directly and appropriately absorb it in Me.

> > PURPORT

> > The word yathâ ('accordinglyî or 'properlyî) indicates that like Uddhava one should hear directly from Lord Krishna or His bona fide representative and directly (addhâ) fix the mind in Lord Krishna.

> > ******

> > TEXT 15

> > s'rî-uddhava uvâca

> > yadâ tvam sanakâdibhyo

> > yena rûpena kes'ava

> > yogam âdisthavân etad

> > rûpam icchâmi veditum

> > s'rî-uddhavah uvâca - S'rî Uddhava said; yadâ - when; tvam - You; sanaka-âdibhyah - to Sanaka, etc.; yena - by which; rûpena - form; kes'ava - my dear Kes'ava; yogam - the process of fixing the mind in the Absolute Truth; âdisthavân - You have instructed; etat - that; rûpam - form; icchâmi - I desire; veditum - to know.

> > TRANSLATION

> > S'rî Uddhava said - My dear Kes'ava, at what time and in what form did You instruct the science of yoga to Sanaka and his brothers? I now desire to know about these things.

> > ******

> > TEXT 16

> > s'rî-bhagavân uvâca

> > putrâ hiranyagarbhasya

> > mânasâh sanakâdayah

> > papracchuh pitaram sûkshmâm

> > yogasyaikântikîm gatim

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead; putrâh - the sons; hiranya-garbhasya - of Lord Brahmâ; mânasâh - born of the mind; sanaka-âdayah - headed by Sanaka Rishi; papracchuh - inquired; pitaram - from their father (Brahmâ); sûkshmâm - subtle and therefore difficult to understand; yogasya - of the science of yoga; ekântikîm - the supreme; gatim - destination.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Once, the mental sons of Lord Brahmâ, namely, the sages headed by Sanaka, inquired from their father about the difficult subject matter of the supreme goal of yoga.

> > ******

> > TEXT 17

> > sanakâdaya ûcuh

> > guneshv âvis'ate ceto

> > gunâs' cetasi ca prabho

> > katham anyonya-santyâgo

> > mumukshor atititîrshoh

> > sanaka-âdayah ûcuh - the sages headed by Sanaka said; guneshu - in the sense objects; âvis'ate - directly enters; cetah - the mind; gunâh - the sense objects; cetasi - within the mind; ca - also (enter); prabho - O Lord; katham - what is the process; anyonya - of the mutual relationship between the sense objects and the mind; santyâgah - renunciation; mumukshoh - of one desiring liberation; atititîrshoh - of one desiring to cross over sense gratification.

> > TRANSLATION

> > The sages headed by Sanaka said - O Lord, people's minds are naturally attracted to material sense objects, and similarly the sense objects in the form of desire enter within the mind. Therefore, how can a person who desires liberation, who desires to cross over activities of sense gratification, destroy this mutual relationship between the sense objects and the mind? Please explain this to us.

> > ******

> > TEXT 18

> > s'rî-bhagavân uvâca

> > evam pristho mahâ-devah

> > svayambhûr bhûta-bhâvanah

> > dhyâyamânah pras'na-bîjam

> > nâbhyapadyata karma-dhîh

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; evam - thus; pristhah - questioned; mahâ-devah - the great god Brahmâ; svayam-bhûh - without material birth (born directly from the body of Garbhodakas'âyî Vishnu); bhûta - of all conditioned souls; bhâvanah - the creator (of their conditioned life); dhyâyamânah - seriously considering; pras'na - of the question; bîjam - the essential truth; na abhyapadyata - did not reach; karma-dhîh - intelligence bewildered by his own activities of creation.

> > TRANSLATION

> > The Supreme Personality of Godhead said - My dear Uddhava, Brahmâ himself, who is born directly from the body of the Lord and who is the creator of all living entities within the material world, being the best of the demigods, seriously contemplated the question of his sons headed by Sanaka. The intelligence of Brahmâ, however, was affected by his own activities of creation, and thus he could not discover the essential answer to this question.

> > ******

> > TEXT 19

> > sa mâm acintayad devah

> > pras'na-pâra-titîrshayâ

> > tasyâham hamsa-rûpena

> > sakâs'am agamam tadâ

> > sah - he (Lord Brahmâ); mâm - Me; acintayat - remembered; devah - the original demigod; pras'na - of the question; pâra - the end, conclusion (the answer); titîrshayâ - with a desire to attain, understand; tasya - unto him; aham - I; hamsa-rûpena - in My form of Hamsa; sakâs'am - visible; agamam - became; tadâ - at that time.

> > TRANSLATION

> > Lord Brahmâ desired to attain the answer to the question that was puzzling him, and thus he fixed his mind on Me, the Supreme Lord. At that time, in My form of Hamsa, I became visible to Lord Brahmâ.

> > PURPORT

> > Hamsa means 'swan,' and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord Krishna appeared as Hamsa, or the swan, in order to separate the pure consciousness of Lord Brahmâ from the modes of material nature.

> > ******

> > TEXT 20

> > dristhvâ mâm ta upavrajya

> > kritva pâdâbhivandanam

> > brahmânam agratah kritvâ

> > papracchuh ko bhavân iti

> > dristhvâ - thus seeing; mâm - Me; te - they (the sages); upavrajya - approaching; kritvâ - offering; pâda - at the lotus feet; abhivandanam - obeisances; brahmânam - Lord Brahmâ; agratah - in front; kritvâ - keeping; papracchuh - they asked; kah bhavân - 'who are You, sir?î; iti - thus.

> > TRANSLATION

> > Thus seeing Me, the sages, placing Brahmâ in the lead, came forward and worshiped My lotus feet. Then they frankly asked Me, 'Who are You?î

> > ******

> > TEXT 21

> > ity aham munibhih pristhas

> > tattva-jijn'âsubhis tadâ

> > yad avocam aham tebhyas

> > tad uddhava nibodha me

> > iti - thus; aham - I; munibhih - by the sages; pristhah - questioned; tattva - the truth about the goal of yoga; jijn'âsubhih - by those desiring to know; tadâ - at that time; yat - that which; avocam - spoke; aham - I; tebhyah - unto them; tat - that; uddhava - My dear Uddhava; nibodha - please learn; me - from Me.

> > TRANSLATION

> > My dear Uddhava, the sages, being eager to understand the ultimate truth of the yoga system, thus inquired from Me. Now please hear as I explain that which I spoke unto the sages.

> > ******

> > TEXT 22

> > vastuno yady anânâtva

> > âtmanah pras'na îdris'ah

> > katham ghatheta vo viprâ

> > vaktur vâ me ka âs'rayah

> > vastunah - of the essential reality; yadi - if; anânâtve - in the concept of nonindividuality; âtmanah - of the jîva soul; pras'nah - question; îdris'ah - such; katham - how; ghatheta - is it possible or appropriate; vah - of you who are asking; viprâh - O brâhmanas; vaktuh - of the speaker; vâ - or; me - of Me; kah - what is; âs'rayah - the real situation or resting place.

> > TRANSLATION

> > My dear brâhmanas, if, when asking Me who I am, you believe that I am also a jîva soul and that there is no ultimate difference between us - since all souls are ultimately one without individuality - then how is your question possible or appropriate? Ultimately, what is the real situation or resting place both of yourselves and of Me?

> > ******

> > TEXT 23

> > pan'câtmakeshu bhûteshu

> > samâneshu ca vastutah

> > ko bhavân iti vah pras'no

> > vâcârambho hy anarthakah

> > pan'ca - of five elements; âtmakeshu - made of; bhûteshu - thus existing; samâneshu - being the same; ca - also; vastutah - in essence; kah - who; bhavân - are You; iti - thus; vah - your; pras'nah - question; vâcâ - merely with words; ârambhah - such an endeavor; hi - certainly; anarthakah - without real meaning or purpose.

> > TRANSLATION

> > If by asking Me 'Who are You?î you were referring to the material body, then I must point out that all material bodies are constituted of five elements, namely earth, water, fire, air and ether. Thus, you should have asked, 'Who are you five?î If you consider that all material bodies are ultimately one, being constituted essentially of the same elements, then your question is still meaningless, since there would be no deep purpose in distinguishing one body from another. Thus, it appears that in asking My identity, you are merely speaking words, without any real meaning or purpose.

> > ******

> > TEXT 24

> > manasâ vacasâ dristhyâ

> > grihyate 'nyair apîndriyaih

> > aham eva na matto 'nyad

> > iti budhyadhvam an'jasâ

> > manasâ - by the mind; vacasâ - by speech; dristhyâ - by sight; grihyate - is perceived and thus accepted; anyaih - by others; api - even; indriyaih - senses; aham - I; eva - indeed; na - not; mattah - besides Me; anyat - anything else; iti - thus; budhyadhvam - you should all understand; an'jasâ - by straightforward analysis of the facts.

> > TRANSLATION

> > Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.

> > ******

> > TEXT 25

> > guneshv âvis'ate ceto

> > gunâs' cetasi ca prajâh

> > jîvasya deha ubhayam

> > gunâs' ceto mad-âtmanah

> > guneshu - in the sense objects; âvis'ate - enters; cetah - the mind; gunâh - the sense objects; cetasi - in the mind; ca - also (enter); prajâh - My dear sons; jîvasya - of the living entity; dehah - the outward body, existing as designation; ubhayam - both of these; gunâh - the sense objects; cetah - the mind; mat-âtmanah - having Me as the Supreme Soul.

> > TRANSLATION

> > My dear sons, the mind has a natural proclivity to enter into the material sense objects, and similarly the sense objects enter into the mind; but both this material mind and the sense objects are merely designations that cover the spirit soul, who is part and parcel of Me.

> > ******

> > TEXT 26

> > guneshu câvis'ac cittam

> > abhîkshnam guna-sevayâ

> > gunâs' ca citta-prabhavâ

> > mad-rûpa ubhayam tyajet

> > guneshu - in the sense objects; ca - and; âvis'at - entered; cittam - the mind; abhîkshnam - again and again; guna-sevayâ - by sense gratification; gunâh - and the material sense objects; ca - also; citta - within the mind; prabhavâh - existing prominently; mat-rûpah - one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc.; ubhayam - both (the mind and sense objects); tyajet - should give up.

> > TRANSLATION

> > A person who has thus achieved Me by understanding that he is not different from Me realizes that the material mind is lodged within the sense objects because of constant sense gratification, and that the material objects are existing prominently within the material mind. Having understood My transcendental nature, he gives up both the material mind and its objects.

> > ******

> > TEXT 27

> > jâgrat svapnah sushuptam ca

> > gunato buddhi-vrittayah

> > tâsâm vilakshano jîvah

> > sâkshitvena vinis'citah

> > jâgrat - being awake; svapnah - dreaming; su-suptam - deep sleep; ca - also; gunatah - caused by the modes of nature; buddhi - of intelligence; vrittayah - the functions; tâsâm - from such functions; vilakshanah - possessing different characteristics; jîvah - the living entity; sâkshitvena - with the characteristic of being a witness; vinis'citah - is ascertained.

> > TRANSLATION

> > Waking, sleeping and deep sleep are the three functions of the intelligence and are caused by the modes of material nature. The living entity within the body is ascertained to possess characteristics different from these three states and thus remains us a witness to them.

> > ******

> > TEXT 28

> > yarhi samsriti-bandho 'yam

> > âtmano guna-vritti-dah

> > mayi turye sthito jahyât

> > tyâgas tad guna-cetasâm

> > yarhi - whereas; samsriti - of material intelligence or material existence; bandhah - bondage; ayam - this is; âtmanah - of the soul; guna - in the modes of nature; vritti-dah - that which gives occupations; mayi - in Me; turye - in the fourth element (beyond wakefulness, dreaming and deep sleep); sthitah - being situated; jahyât - one should give up; tyâgah - renunciation; tat - at that time; guna - of the material sense objects; cetasâm - and of the material mind.

> > TRANSLATION

> > The spirit soul is trapped in the bondage of material intelligence, which awards him constant engagement in the illusory modes of nature. But I am the fourth stage of consciousness, beyond wakefulness, dreaming and deep sleep. Becoming situated in Me, the soul should give up the bondage of material consciousness. At that time, the living entity will automatically renounce the material sense objects and the material mind.

> > ******

> > TEXT 29

> > ahankâra-kritam bandham

> > âtmano 'rtha-viparyayam

> > vidvân nirvidya samsâra-

> > cintâm turye sthitas tyajet

> > ahankâra - by false ego; kritam - produced; bandham - bondage; âtmanah - of the soul; artha - of that which is really valuable; viparyayam - being the opposite; vidvân - one who knows; nirvidya - being detached; samsâra - in material existence; cintâm - constant thoughts; turye - in the fourth element, the Lord; sthitah - being situated; tyajet - should give up.

> > TRANSLATION

> > The false ego of the living entity places him in bondage and awards him exactly the opposite of what he really desires. Therefore, an intelligent person should give up his constant anxiety to enjoy material life and remain situated in the Lord, who is beyond the functions of material consciousness.

> > ******

> > TEXT 30

> > yâvan nânârtha-dhîh pumso

> > na nivarteta yuktibhih

> > jâgarty api svapann ajn'ah

> > svapne jâgaranam yathâ

> > yâvat - as long as; nânâ - of many; artha - values; dhîh - the conception; pumsah - of a person; na - does not; nivarteta - subside; yuktibhih - by the appropriate methods (described by Me); jâgarti - being awake; api - although; svapan - sleeping, dreaming; ajn'ah - one who does not see things as they are; svapne - in a dream; jâgaranam - being awake; yathâ - just as.

> > TRANSLATION

> > According to My instructions, one should fix the mind on Me alone. If, however, one continues to see many different values and goals in life rather than seeing everything within Me, then although apparently awake, one is actually dreaming due to incomplete knowledge, just as one may dream that one has wakened from a dream.

> > ******

> > TEXT 31

> > asattvâd âtmano 'nyeshâm

> > bhâvânâm tat-kritâ bhidâ

> > gatayo hetavas' câsya

> > mrishâ svapna-dris'o yathâ

> > asattvât - because of lacking factual existence; âtmanah - from the Supreme Personality of Godhead; anyeshâm - of others; bhâvânâm - states of existence; tat - by them; kritâ - created; bhidâ - difference or separation; gatayah - destinations such as going to heaven; hetavah - fruitive activities, which are the cause of future rewards; ca - also; asya - of the living entity; mrishâ - false; svapna - of a dream; dris'ah - of the seer; yathâ - just as.

> > TRANSLATION

> > Those states of existence that are conceived of as separate from the Supreme Personality of Godhead have no actual existence, although they create a sense of separation from the Absolute Truth. Just as the seer of a dream imagines many different activities and rewards, similarly, because of the sense of an existence separate from the Lord's existence, the living entity falsely performs fruitive activities, thinking them to be the cause of future rewards and destinations.

> > ******

> > TEXT 32

> > yo jâgare bahir anukshana-dharmino 'rthân

> > bhunkte samasta-karanair hridi tat-sadrikshân

> > svapne sushupta upasamharate sa ekah

> > smrity-anvayât tri-guna-vritti-drig indriyes'ah

> > yah - the living entity who; jâgare - while awake; bahih - external; anukshana - momentary; dharminah - qualities; arthân - the body and mind and their experiences; bhunkte - enjoys; samasta - with all; karanaih - the senses; hridi - within the mind; tat-sadrikshân - experiences similar to those in wakefulness; svapne - in dreams; sushupte - in deep dreamless sleep; upasamharate - merges into ignorance; sah - he; ekah - one; smriti - of memory; anvayât - by the succession; tri-guna - of the three stages wakefulness, dream and dreamless sleep; vritti - functions; drik - seeing; indriya - of the senses; îs'ah - becomes the lord.

> > TRANSLATION

> > While awake the living entity enjoys with all of his senses the fleeting characteristics of the material body and mind; while dreaming he enjoys similar experiences within the mind; and in deep dreamless sleep all such experiences merge into ignorance. By remembering and contemplating the succession of wakefulness, dreaming and deep sleep, the living entity can understand that he is one throughout the three stages of consciousness and is transcendental. Thus, he becomes the lord of the senses.

> > ******

> > TEXT 33

> > evam vimris'ya gunato manasas try-avasthâ

> > man-mâyayâ mayi kritâ iti nis'citârthâh

> > san'chidya hârdam anumâna-sad-ukti-tîkshna

> > jn'ânâsinâ bhajata mâkhila-sams'ayâdhim

> > evam - thus; vimris'ya - considering; gunatah - by the modes of nature; manasah - of the mind; tri-avasthâh - the three states of consciousness; mat-mâyayâ - by the influence of My illusory potency; mayi - in Me; kritâh - imposed; iti - thus; nis'cita-arthâh - those who have ascertained the actual meaning of the soul; san'chidya - cutting off; hârdam - situated in the heart; anumâna - by logic; sat-ukti - and by the instructions of sages and the Vedic literatures; tîkshna - sharpened; jn'âna - of knowledge; asinâ - by the sword; bhajata - all of you worship; mâ - Me; akhila - of all; sams'aya - doubts; âdhim - the cause (false ego).

> > TRANSLATION

> > You should consider how, by the influence of My illusory energy, these three states of the mind, caused by the modes of nature, have been artificially imagined to exist in Me. Having definitely ascertained the truth of the soul, you should utilize the sharpened sword of knowledge, acquired by logical reflection and from the instructions of sages and Vedic literatures, to completely cut off the false ego, which is the breeding ground of all doubts. All of you should then worship Me, who am situated within the heart.

> > ******

> > TEXT 34

> > îksheta vibhramam idam manaso vilâsam

> > dristham vinastham ati-lolam alâta-cakram

> > vijn'ânam ekam urudheva vibhâti mâyâ

> > svapnas tridhâ guna-visarga-krito vikalpah

> > îksheta - one should see; vibhramam - as illusion or mistake; idam - this (material world); manasah - of the mind; vilâsam - appearance or jumping; dristham - here today; vinastham - gone tomorrow; ati-lolam - extremely flickering; alâta-cakram - just like the moving red line created by whirling a fiery stick; vijn'ânam - the spirit soul, by nature fully conscious; ekam - is one; urudhâ - in many divisions; iva - as if; vibhâti - appears; mâyâ - this is illusion; svapnah - merely a dream; tridhâ - in three divisions; guna - of the modes of nature; visarga - by the transformation; kritah - created; vikalpah - variety of perception or imagination.

> > TRANSLATION

> > One should see that the material world is a distinct illusion appearing in the mind, because material objects have an extremely flickering existence and are here today and gone tomorrow. They can be compared to the streaking red line created by whirling a fiery stick. The spirit soul by nature exists in the single state of pure consciousness. However, in this world he appears in many different forms and stages of existence. The modes of nature divide the soul's consciousness into normal wakefulness, dreaming and dreamless sleep. All such varieties of perception, however, are actually mâyâ and exist only like a dream.

> > ******

> > TEXT 35

> > dristhim tatah pratinivartya nivritta-trishnas

> > tûshnîm bhaven nija-sukhânubhavo nirîhah

> > sandris'yate kva ca yadîdam avastu-buddhyâ

> > tyaktam bhramâya na bhavet smritir â-nipâtât

> > dristhim - sight; tatah - from that illusion; pratinivartya - pulling away; nivritta - ceased; trishnah - material hankering; tûshnîm - silent; bhavet - one should become; nija - one's own (of the soul); sukha - happiness; anubhavah - perceiving; nirîhah - without material activities; sandris'yate - is observed; kva ca - sometimes; yadi - if; idam - this material world; avastu - of not being reality; buddhyâ - by the consciousness; tyaktam - given up; bhramâya - further illusion; na - not; bhavet - may become; smritih - remembrance; â-nipâtât - until giving up the material body.

> > TRANSLATION

> > Having understood the temporary illusory nature of material things, and thus having pulled one's vision away from illusion, one should remain without material desires. By experiencing the happiness of the soul, one should give up material speaking and activities. If sometimes one must observe the material world, one should remember that it is not ultimate reality and therefore one has given it up. By such constant remembrance up till the time of death, one will not again fall into illusion.

> > ******

> > TEXT 36

> > deham ca nas'varam avasthitam utthitam vâ

> > siddho na pas'yati yato 'dhyagamat svarûpam

> > daivâd apetam atha daiva-vas'âd upetam

> > vâso yathâ parikritam madirâ-madândhah

> > deham: the material body; ca: also; nas'varam: to be destroyed; avasthitam: seated; utthitam: risen; vâ: or; siddhah: one who is perfect; na pas'yati: does not see; yatah: because; adhyagamat: he has achieved; sva-rûpam: his actual spiritual identity; daivât: by destiny; apetam: departed; atha: or thus; daiva: of destiny; vas'ât: by the control; upetam: achieved; vâsah: clothes; yathâ: just as; parikritam: placed on the body; madirâ: of liquor; mada: by the intoxication; andhah: blinded.

> > TRANSLATION

> > Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realized soul does not notice, just as a drunken man does not notice the situation of his outward dress.

> > ******

> > TEXT 37

> > deho 'pi daiva-vas'a-gah khalu karma yâvat

> > svârambhakam pratisamîkshata eva sâsuh

> > tam sa-prapan'cam adhirûÚha-samâdhi-yogah

> > svâpnam punar na bhajate pratibuddha-vastuh

> > SYNONYMS

> > dehah: the body; api: even; daiva: of the Supreme; vas'a-gah: under the control; khalu: indeed; karma: the chain of fruitive activities; yâvat: as long as; sva-ârambhakam: that which initiates or perpetuates itself; pratisamîkshate: goes on living and waiting; eva: certainly; sa-asuh: along with the vital air and senses; tam: that (body); sa-prapan'cam: with its variety of manifestations; adhirûdha: highly situated; samâdhi: the stage of perfection; yogah: in the yoga system; svâpnam: just like a dream; punah: again; na bhajate: does not worship or cultivate; pratibuddha: one who is enlightened; vastuh: in the supreme reality.

> > TRANSLATION

> > The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self-realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream.

> > ******

> > TEXT 38

> > mayaitad uktam vo viprâ

> > guhyam yat sânkhya-yogayoh

> > jânîta mâgatam yajn'am

> > yushmad-dharma-vivakshayâ

> > SYNONYMS

> > mayâ: by Me; etat: this (knowledge); uktam: has been spoken; vah: unto you; viprâh: O brâhmanas; guhyam: confidential; yat: which; sânkhya: of the philosophical method of distinguishing matter from spirit; yogayoh: and the ashthânga-yoga system; jânîta: please understand; mâ: Me; âgatam: who has arrived; yajn'am: as Vishnu, the Supreme Lord of sacrifice; yushmat: your; dharma: religious duties; vivakshayâ: with the desire to explain.

> > TRANSLATION

> > My dear brâhmanas, I have now explained to you the confidential knowledge of Sânkhya, by which one philosophically distinguishes matter from spirit, and of ashthânga-yoga, by which one links up with the Supreme. Please understand that I am the Supreme Personality of Godhead, Vishnu, and that I have appeared before you desiring to explain your actual religious duties.

> > ******

> > TEXT 39

> > aham yogasya sânkhyasya

> > satyasyartasya tejasah

> > parâyanam dvija-s'reshthhâh

> > s'riyah kîrter damasya ca

> > SYNONYMS

> > aham: I; yogasya: of the yoga system; sânkhyasya: of the system of analytic philosophy; satyasya: of virtuous action; ritasya: of truthful religious principles; tejasah: of power; para-ayanam: the ultimate shelter; dvija-s'reshthhâh: O best of the brâhmanas; s'riyah: of beauty; kîrteh: of fame; damasya: of self-control; ca: also.

> > TRANSLATION

> > O best of the brâhmanas, please know that I am the supreme shelter of the yoga system, analytic philosophy, virtuous action, truthful religious principles, power, beauty, fame and self-control.

> > ******

> > TEXT 40

> > mâm bhajanti gunâh sarve

> > nirgunam nirapekshakam

> > suhridam priyam âtmânam

> > sâmyâsangâdayo 'gunâh

> > SYNONYMS

> > mâm: Me; bhajanti: serve and take shelter of; gunâh: qualities; sarve: all; nirgunam: free from the modes of nature; nirapekshakam: detached; su-hridam: the well-wisher; priyam: the most dear; âtmânam: the Supersoul; sâmya: being equally situated everywhere; asanga: detachment; âdayah: and so on; agunâh: free from the transformation of the material modes.

> > TRANSLATION

> > All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement: all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me.

> > ******

> > TEXT 41

> > iti me chinna-sandehâ

> > munayah sanakâdayah

> > sabhâjayitvâ parayâ

> > bhaktyâgrinata samstavaih

> > SYNONYMS

> > iti: thus; me: by Me; chinna: destroyed; sandehâh: all their doubts; munayah: the sages; sanaka-âdayah: headed by Sanaka-kumâra; sabhâjayitvâ: fully worshiping Me; parayâ: characterized by transcendental love; bhaktyâ: with devotion; agrinata: they chanted My glories; samstavaih: with beautiful hymns.

> > TRANSLATION

> > [Lord Krishna continued:l My dear Uddhava, thus all of the doubts of the sages headed by Sanaka were destroyed by My words. Fully worshiping Me with transcendental love and devotion, they chanted My glories with excellent hymns.

> > ******

> > TEXT 42

> > tair aham pûjitah samyak

> > samstutah paramarshibhih

> > pratyeyâya svakam dhâma

> > pas'yatah parameshthhinah

> > SYNONYMS

> > taih: by them; aham: I; pûjitah: worshiped; samyak: perfectly; samstutah: perfectly glorified; parama-rishibhih: by the greatest of sages; pratyeyâya: I returned; svakam: to My own; dhâma: abode; pas'yatah parameshthhinah: as Lord Brahmâ looked on.

> > TRANSLATION

> > The greatest of sages, headed by Sanaka Rishi, thus perfectly worshiped and glorified Me, and as Lord Brahmâ looked on, I returned to My own abode.

> > Back to the running text