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

> > ******

> > Canto 11: 'General History'

> > ******

> > Chapter Fourteen: Lord Krishna Explains the Yoga System to S'rî Uddhava

> > TEXT 1

> > s'rî-uddhava uvâca

> > vadanti krishna s'reyâmsi

> > bahûni brahma-vâdinah

> > teshâm vikalpa-prâdhânyam

> > utâho eka-mukhyatâ

> > s'rî-uddhavah uvâca - S'rî Uddhava said; vadanti - they speak; krishna - my dear Krishna; s'reyâmsi - processes for advancement in life; bahûni - many; brahma-vâdinah - the learned sages who have explained the Vedic literature; teshâm - of all such processes; vikalpa - of varieties of perception; prâdhânyam - supremacy; uta - or; aho - indeed; eka - of one; mukhyatâ - being most important.

> > TRANSLATION

> > S'rî Uddhava said: My dear Krishna, the learned sages who explain Vedic literature recommend various processes for perfecting one's life. Considering these varieties of viewpoint, my Lord, please tell me whether all these processes are equally important, or whether one of them is supreme.

> > ******

> > TEXT 2

> > bhavatodâhritah svâmin

> > bhakti-yogo 'napekshitah

> > nirasya sarvatah sangam

> > yena tvayy âvis'en manah

> > bhavatâ - by You; udâhritah - clearly stated; svâmin - O my Lord; bhakti-yogah - devotional service; anapekshitah - without material desires; nirasya - removing; sarvatah - in all respects; sangam - material association; yena - by which (devotional service); tvayi - in Your Lordship; âvis'et - may enter; manah - the mind.

> > TRANSLATION

> > My dear Lord, You have clearly explained the process of unalloyed devotional service, by which a devotee removes all material association from his life, enabling him to fix his mind on You.

> > ******

> > TEXT 3

> > s'rî-bhagavân uvâca

> > kâlena nasthâ pralaye

> > vânîyam veda-samjn'itâ

> > mayâdau brahmane proktâ

> > dharmo yasyâm mad-âtmakah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; kâlena - by the influence of time; nasthâ - lost; pralaye - at the time of annihilation; vânî - message; iyam - this; veda-samjn'itâ - consisting of the Vedas; mayâ - by Me; âdau - at the time of creation; brahmane - unto Lord Brahmâ; proktâ - spoken; dharmah - religious principles; yasyâm - in which; mat-âtmakah - identical with Me.

> > TRANSLATION

> > The Supreme Personality of Godhead said - By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahmâ because I Myself am the religious principles enunciated in the Vedas.

> > ******

> > TEXT 4

> > tena proktâ sva-putrâya

> > manave pûrva-jâya sâ

> > tato bhrigv-âdayo 'grihnan

> > sapta brahma-maharshayah

> > tena - by Brahmâ; proktâ - spoken; sva-putrâya - to his son; manave - to Manu; pûrva-jâya - the oldest; sâ - that Vedic knowledge; tatah - from Manu; bhrigu-âdayah - those headed by Bhrigu Muni; agrihnan - accepted; sapta - seven; brahma - in Vedic literature; mahâ-rishayah - most learned sages.

> > TRANSLATION

> > Lord Brahmâ spoke this Vedic knowledge to his eldest son, Manu, and the seven great sages headed by Bhrigu Muni then accepted the same knowledge from Manu.

> > ******

> > SB 11.14.5-7

> > TEXTS 5&7

> > tebhyah pitribhyas tat-putrâ

> > deva-dânava-guhyakâh

> > manushyâh siddha-gandharvâh

> > sa-vidyâdhara-câranâh

> > kindevâh kinnarâ nâgâ

> > rakshah-kimpurushâdayah

> > bahvyas teshâm prakritayo

> > rajah-sattva-tamo-bhuvah

> > yâbhir bhûtâni bhidyante

> > bhûtânâm patayas tathâ

> > yathâ-prakriti sarveshâm

> > citrâ vâcah sravanti hi

> > tebhyah - from them (Bhrigu Muni, etc.); pitribhyah - from the forefathers; tat - their; putrâh - sons, descendants; deva - the demigods; dânava - demons; guhyakâh - the Guhyakas; manushyâh - human beings; siddha-gandharvâh - Siddhas and Gandharvas; sa-vidyâdhara-câranâh - along with Vidyâdharas and Câranas;

> > kindevâh - a different human species; kinnarâh - half-humans; nâgâh - snakes; rakshah - demons; kimpurusha - an advanced race of monkeys; âdayah - and so on; bahvyah - many different; teshâm - of such living entities; prakritayah - desires or natures; rajah-sattva-tamah-bhuvah - being generated from the three modes of material nature;

> > yâbhih - by such material desires or tendencies; bhûtâni - all such living entities; bhidyante - appear divided in many material forms; bhûtânâm - and their; patayah - leaders; tathâ - divided in the same way; yathâ-prakriti - according to propensity or desire; sarveshâm - of all of them; citrâh - variegated; vâcah - Vedic rituals and mantras; sravanti - flow down; hi - certainly.

> > TRANSLATION

> > From the forefathers headed by Bhrigu Muni and other sons of Brahmâ appeared many children and descendants, who assumed different forms as demigods, demons, human beings, Guhyakas, Siddhas, Gandharvas, Vidyâdharas, Câranas, Kindevas, Kinnaras, Nâgas, Kimpurushas, and so on. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards.

> > ******

> > SB 11.14.8

> > TEXT 8

> > evam prakriti-vaicitryâd

> > bhidyante matayo nrinâm

> > pâramparyena keshân'cit

> > pâshanda-matayo 'pare

> > evam - thus; prakriti - of nature or desires; vaicitryât - due to the great variety; bhidyante - are divided; matayah - philosophies of life; nrinâm - among human beings; pâramparyena - by tradition or disciplic succession; keshân'cit - among some people; pâshanda - atheistic; matayah - philosophies; apare - others.

> > TRANSLATION

> > Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints.

> > ******

> > TEXT 9

> > man-mâyâ-mohita-dhiyah

> > purushâh purusharshabha

> > s'reyo vadanty anekântam

> > yathâ-karma yathâ-ruci

> > mat-mayâ - by My illusory potency; mohita - bewildered; dhiyah - those whose intelligence; purushâh - people; purusha-rishabha - O best among men; s'reyah - what is good for people; vadanti - they speak; aneka-antam - in innumerable ways; yathâ-karma - according to their own activities; yathâ-ruci - according to what pleases them.

> > TRANSLATION

> > O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus, according to their own activities and whims, they speak in innumerable ways about what is actually good for people.

> > ******

> > TEXT 10

> > dharmam eke yas'as' cânye

> > kâmam satyam damam s'amam

> > anye vadanti svârtham vâ

> > ais'varyam tyâga-bhojanam

> > kecid yajn'am tapo dânam

> > vratâni niyamân yamân

> > dharmam - pious activities; eke - some people; yas'ah - fame; ca - also; anye - others; kâmam - sense gratification; satyam - truthfulness; damam - self-control; s'amam - peacefulness; anye - others; vadanti - propound; sva-artham - pursuing one's self-interest; vai - certainly; ais'varyam - opulence or political influence; tyâga - renunciation; bhojanam - consumption; kecit - some people; yajn'am - sacrifice; tapah - austerity; dânam - charity; vratâni - taking vows; niyamân - regular religious duties; yamân - strict regulative discipline.

> > TRANSLATION

> > Some say that people will be happy by performing pious religious activities. Others say that happiness is attained through fame, sense gratification, truthfulness, self-control, peace, self-interest, political influence, opulence, renunciation, consumption, sacrifice, penance, charity, vows, regulated duties or strict disciplinary regulation. Each process has its proponents.

> > ******

> > TEXT 11

> > âdy-anta-vanta evaishâm

> > lokâh karma-vinirmitâh

> > duhkhodarkâs tamo-nisthhâh

> > kshudrâ mandâh s'ucârpitâh

> > âdi-anta-vantah - possessing a beginning and end; eva - undoubtedly; eshâm - of them (the materialistic); lokâh - achieved destinations; karma - by one's material work; vinirmitâh - produced; duhkha - misery; udarkâh - bringing as the future result; tamah - ignorance; nisthhâh - situated in; kshudrâh - meager; mandâh - wretched; s'ucâ - with lamentation; arpitâh - filled.

> > TRANSLATION

> > All the persons I have just mentioned obtain temporary fruits from their material work. Indeed, the meager and miserable situations they achieve bring future unhappiness and are based on ignorance. Even while enjoying the fruits of their work, such persons are filled with lamentation.

> > ******

> > TEXT 12

> > mayy arpitâtmanah sabhya

> > nirapekshasya sarvatah

> > mayâtmanâ sukham yat tat

> > kutah syâd vishayâtmanâm

> > mayi - in Me; arpita - fixed; âtmanah - of one whose consciousness; sabhya - O learned Uddhava; nirapekshasya - of one bereft of material desires; sarvatah - in all respects; mayâ - with Me; âtmanâ - with the Supreme Personality of Godhead or with one's own spiritual body; sukham - happiness; yat tat - such; kutah - how; syât - could it be; vishaya - in material sense gratification; âtmanâm - of those who are attached.

> > TRANSLATION

> > O learned Uddhava, those who fix their consciousness on Me, giving up all material desires, share with Me a happiness that cannot possibly be experienced by those engaged in sense gratification.

> > ******

> > TEXT 13

> > akin'canasya dântasya

> > s'ântasya sama-cetasah

> > mayâ santustha-manasah

> > sarvâh sukha-mayâ dis'ah

> > akin'canasya - of one who does not desire anything; dântasya - whose senses are controlled; s'ântasya - peaceful; sama-cetasah - whose consciousness is equal everywhere; mayâ - with Me; santustha - completely satisfied; manasah - whose mind; sarvâh - all; sukha-mayâh - full of happiness; dis'ah - directions.

> > TRANSLATION

> > One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.

> > ******

> > TEXT 14

> > na pâramesthhyam na mahendra-dhishnyam

> > na sârvabhaumam na rasâdhipatyam

> > na yoga-siddhîr apunar-bhavam vâ

> > mayy arpitâtmecchati mad vinânyat

> > na - not; pâramesthhyam - the position or abode of Lord Brahmâ; na - never; mahâ-indra-dhishnyam - the position of Lord Indra; na - neither; sârvabhaumam - empire on the earth; na - nor; rasa-âdhipatyam - sovereignty in the lower planetary systems; na - never; yoga-siddhîh - the eightfold yoga perfections; apunah-bhavam - liberation; vâ - nor; mayi - in Me; arpita - fixed; âtmâ - consciousness; icchati - he desires; mat - Me; vinâ - without; anyat - anything else.

> > TRANSLATION

> > One who has fixed his consciousness on Me desires neither the position or abode of Lord Brahmâ or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires Me alone.

> > ******

> > TEXT 15

> > na tathâ me priyatama

> > âtma-yonir na s'ankarah

> > na ca sankarshano na s'rîr

> > naivâtmâ ca yathâ bhavân

> > na - not; tathâ - in the same way; me - to Me; priya-tamah - most dear; âtma-yonih - Lord Brahmâ, who is born from My body; na - nor; sankarah - Lord S'iva; na - nor; ca - also; sankarshanah - My direct expansion Lord Sankarshana; na - nor; s'rîh - the goddess of fortune; na - nor; eva - certainly; âtmâ - My own self as the Deity; ca - also; yathâ - as much as; bhavân - you.

> > TRANSLATION

> > My dear Uddhava, neither Lord Brahmâ, Lord S'iva, Lord Sankarshana, the goddess of fortune nor indeed My own self are as dear to Me as you are.

> > ******

> > TEXT 16

> > nirapeksham munim s'ântam

> > nirvairam sama-dars'anam

> > anuvrajâmy aham nityam

> > pûyeyety anghri-renubhih

> > nirapeksham - without personal desire; munim - always thinking of assisting Me in My pastimes; s'ântam - peaceful; nirvairam - not inimical to anyone; sama-dars'anam - equal consciousness everywhere; anuvrajâmi - follow; aham - I; nityam - always; pûyeya - I may be purified (I will purify the universe within Me); iti - thus; anghri - of the lotus feet; renubhih - by the dust.

> > TRANSLATION

> > With the dust of My devotees' lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere.

> > ******

> > TEXT 17

> > nishkin'canâ mayy anurakta-cetasah

> > s'ântâ mahânto 'khila-jîva-vatsalâh

> > kâmair anâlabdha-dhiyo jushanti te

> > yan nairapekshyam na viduh sukham mama

> > nishkin'canâh - without any desire for sense gratification; mayi - in Me, the Supreme Lord; anurakta-cetasah - mind constantly attached; s'ântâh - peaceful; mahântah - great souls without false ego; akhila - to all; jîva - living entities; vatsalâh - affectionate well-wishers; kâmaih - by opportunities for sense gratification; anâlabdha - untouched and unaffected; dhiyah - whose consciousness; jushanti - experience; te - they; yat - which; nairapekshyam - achieved only by complete detachment; na viduh - they do not know; sukham - happiness; mama - My.

> > TRANSLATION

> > Those who are without any desire for personal gratification, whose minds are always attached to Me, who are peaceful, without false ego and merciful to all living entities, and whose consciousness is never affected by opportunities for sense gratification - such persons enjoy in Me a happiness that cannot be known or achieved by those lacking such detachment from the material world.

> > ******

> > TEXT 18

> > bâdhyamâno 'pi mad-bhakto

> > vishayair ajitendriyah

> > prâyah pragalbhayâ bhaktyâ

> > vishayair nâbhibhûyate

> > bâdhyamânah - being harassed; api - even though; mat-bhaktah - My devotee; vishayaih - by the sense objects; ajita - without having conquered; indriyah - the senses; prâyah - generally; pragalbhayâ - effective and strong; bhaktyâ - by devotion; vishayaih - by sense gratification; na - not; abhibhûyate - is defeated.

> > TRANSLATION

> > My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification.

> > ******

> > TEXT 19

> > yathâgnih su-samriddhârcih

> > karoty edhâmsi bhasmasât

> > tathâ mad-vishayâ bhaktir

> > uddhavainâmsi kritsnas'ah

> > yathâ - just as; agnih - fire; su-samriddha - blazing; arcih - whose flames; karoti - turns; edhâmsi - firewood; bhasma-sât - into ashes; tathâ - similarly; mat-vishayâ - with Me as the object; bhaktih - devotion; uddhava - O Uddhava; enâmsi - sins; kritsnas'ah - completely.

> > TRANSLATION

> > My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto Me completely burns to ashes sins committed by My devotees.

> > ******

> > TEXT 20

> > na sâdhayati mâm yogo

> > na sânkhyam dharma uddhava

> > na svâdhyâyas tapas tyâgo

> > yathâ bhaktir mamorjitâ

> > na - not; sâdhayati - brings under control; mâm - Me; yogah - the yoga system; na - nor; sânkhyam - the system of Sânkhya philosophy; dharmah - pious activities within the varnâs'rama system; uddhava - My dear Uddhava; na - not; svâdhyâyah - Vedic study; tapah - austerity; tyâgah - renunciation; yathâ - as; bhaktih - devotional service; mama - unto Me; ûrjitâ - strongly developed.

> > TRANSLATION

> > My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sânkhya philosophy, pious work, Vedic study, austerity or renunciation.

> > ******

> > TEXT 21

> > bhaktyâham ekayâ grâhyah

> > s'raddhayâtmâ priyah satâm

> > bhaktih punâti man-nisthhâ

> > s'va-pâkân api sambhavât

> > bhaktyâ - by devotional service; aham - I; ekayâ - unalloyed; grâhyah - am to be obtained; s'raddhayâ - by faith; âtmâ - the Supreme Personality of Godhead; priyah - the object of love; satâm - of the devotees; bhaktih - pure devotional service; punâti - purifies; mat-nisthhâ - fixing Me as the only goal; s'va-pâkân - dog-eaters; api - even; sambhavât - from the contamination of low birth.

> > TRANSLATION

> > Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth.

> > ******

> > TEXT 22

> > dharmah satya-dayopeto

> > vidyâ vâ tapasânvitâ

> > mad-bhaktyâpetam âtmânam

> > na samyak prapunâti hi

> > dharmah - religious principles; satya - with truthfulness; dayâ - and mercy; upetah - endowed; vidyâ - knowledge; vâ - or; tapasâ - with austerity; anvitâ - endowed; mat-bhaktyâ - devotional service to Me; apetam - bereft of; âtmânam - consciousness; na - not; samyak - completely; prapunâti - purifies; hi - certainly.

> > TRANSLATION

> > Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one's consciousness if they are bereft of loving service to Me.

> > ******

> > TEXT 23

> > katham vinâ roma-harsham

> > dravatâ cetasâ vinâ

> > vinânandâs'ru-kalayâ

> > s'udhyed bhaktyâ vinâs'ayah

> > katham - how; vinâ - without; roma-harsham - standing of the hairs on end; dravatâ - melted; cetasâ - heart; vinâ - without; vinâ - without; ânanda - of bliss; as'ru-kalayâ - the flowing of tears; s'udhyet - can be purified; bhaktyâ - loving service; vinâ - without; âs'ayah - the consciousness.

> > TRANSLATION

> > If one's hairs do not stand on end, how can the heart melt? And if the heart does not melt, how can tears of love flow from the eyes? If one does not cry in spiritual happiness, how can one render loving service to the Lord? And without such service, how can the consciousness be purified.

> > ******

> > TEXT 24

> > vâg gadgadâ dravate yasya cittam

> > rudaty abhîkshnam hasati kvacic ca

> > vilajja udgâyati nrityate ca

> > mad-bhakti-yukto bhuvanam punâti

> > vâk - speech; gadgadâ - choked up; dravate - melts; yasya - of whom; cittam - the heart; rudati - cries; abhîkshnam - again and again; hasati - laughs; kvacit - sometimes; ca - also; vilajjah - ashamed; udgâyati - sings out loudly; nrityate - dances; ca - also; mat-bhakti-yuktah - one fixed in devotional service to Me; bhuvanam - the universe; punâti - purifies.

> > TRANSLATION

> > A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances - a devotee thus fixed in loving service to Me purifies the entire universe.

> > ******

> > TEXT 25

> > yathâgninâ hema malam jahâti

> > dhmâtam punah svam bhajate ca rûpam

> > âtmâ ca karmânus'ayam vidhûya

> > mad-bhakti-yogena bhajaty atho mâm

> > yathâ - just as; agninâ - by fire; hema - gold; malam - impurities; jahâti - gives up; dhmâtam - smelted; punah - again; svam - its own; bhajate - enters; ca - also; rûpam - form; âtmâ - the spirit soul or consciousness; ca - also; karma - of fruitive activities; anus'ayam - the resultant contamination; vidhûya - removing; mat-bhakti-yogena - by loving service to Me; bhajati - worships; atho - thus; mâm - Me.

> > TRANSLATION

> > Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contamination caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world.

> > ******

> > TEXT 26

> > yathâ yathâtmâ parimrijyate 'sau

> > mat-punya-gâthâ-s'ravanâbhidhânaih

> > tathâ tathâ pas'yati vastu sûkshmam

> > cakshur yathaivân'jana-samprayuktam

> > yathâ yathâ - as much as; âtmâ - the spirit soul, the conscious entity; parimrijyate - is cleansed of material contamination; asau - he; mat-punya-gâthâ - the pious narrations of My glories; s'ravana - by hearing; abhidhânaih - and by chanting; tathâ tathâ - exactly in that proportion; pas'yati - he sees; vastu - the Absolute Truth; sûkshmam - subtle, being nonmaterial; cakshuh - the eye; yathâ - just as; eva - certainly; an'jana - with medicinal ointment; samprayuktam - treated.

> > TRANSLATION

> > When a diseased eye is treated with medicinal ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of My glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form.

> > ******

> > SB 11.14.27

> > TEXT 27

> > vishayân dhyâyatas' cittam

> > vishayeshu vishajjate

> > mâm anusmaratas' cittam

> > mayy eva pravilîyate

> > vishayân - objects of sense gratification; dhyâyatah - of one who is meditating on; cittam - the consciousness; vishayeshu - in the objects of gratification; vishajjate - becomes attached; mâm - Me; anusmaratah - of one remembering constantly; cittam - the consciousness; mayi - in Me; eva - certainly; pravilîyate - is absorbed.

> > TRANSLATION

> > The mind of one meditating upon the objects of sense gratification is certainly entangled in such objects, but if one constantly remembers Me, then the mind is absorbed in Me.

> > ******

> > TEXT 28

> > tasmâd asad-abhidhyânam

> > yathâ svapna-manoratham

> > hitvâ mayi samâdhatsva

> > mano mad-bhâva-bhâvitam

> > tasmât - therefore; asat - material; abhidhyânam - processes of elevation which absorb one's attention; yathâ - just as; svapna - in a dream; manah-ratham - mental concoction; hitvâ - giving up; mayi - in Me; samâdhatsva - completely absorb; manah - the mind; mat-bhâva - by consciousness of Me; bhâvitam - purified.

> > TRANSLATION

> > Therefore, one should reject all material processes of elevation, which are like the mental creations of a dream, and should completely absorb one's mind in Me. By constantly thinking of Me, one becomes purified.

> > ******

> > TEXT 29

> > strînâm strî-sanginâm sangam

> > tyaktvâ dûrata âtmavân

> > ksheme vivikta âsînas'

> > cintayen mâm atandritah

> > strînâm - of women; strî - to women; sanginâm - of those who are attached or intimately associated; sangam - association; tyaktvâ - giving up; dûratah - far away; âtma-vân - being conscious of the self; ksheme - fearless; vivikte - in a separated or isolated place; âsînah - sitting; cintayet - one should concentrate; mâm - on Me; atandritah - with great care.

> > TRANSLATION

> > Being conscious of the eternal self, one should give up association with women and those intimately associated with women. Sitting fearlessly in a solitary place, one should concentrate the mind on Me with great attention.

> > PURPORT

> > One who has intimate contact with women and becomes attached to them will gradually lose his determination to go back home, back to Godhead. Association with lusty men gives exactly the same result. Therefore, one is advised to be fearless and to sit down in a solitary place, or a place where there are no lusty men and women committing spiritual suicide. Without fear of failure or of unhappiness in life, one should remain with sincere devotees of the Lord. Atandrita means that one should not compromise this principle but should be rigid and cautious. All this is possible only for one who is âtmavân, or fixed in practical understanding of the eternal soul.

> > ******

> > TEXT 30

> > na tathâsya bhavet kles'o

> > bandhas' cânya-prasangatah

> > yoshit-sangâd yathâ pumso

> > yathâ tat-sangi-sangatah

> > na - not; tathâ - like that; asya - of him; bhavet - could be; kles'ah - suffering; bandhah - bondage; ca - and; anya-prasangatah - from any other attachment; yoshit - of women; sangât - from attachment; yathâ - just as; pumsah - of a man; yathâ - similarly; tat - to women; sangi - of those attached; sangatah - from the association.

> > TRANSLATION

> > Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women.

> > ******

> > TEXT 31

> > s'rî-uddhava uvâca

> > yathâ tvâm aravindâksha

> > yâdris'am vâ yad-âtmakam

> > dhyâyen mumukshur etan me

> > dhyânam tvam vaktum arhasi

> > s'rî-uddhavah uvâca - S'rî Uddhava said; yathâ - in what way; tvâm - You; aravinda-aksha - O my dear lotus-eyed Krishna; yâdris'am - of what specific nature; vâ - or; yat-âtmakam - in what specific form; dhyâyet - should meditate; mumukshuh - one who desires liberation; etat - this; me - to me; dhyânam - meditation; tvam - You; vaktum - to speak or explain; arhasi - ought.

> > TRANSLATION

> > S'rî Uddhava said - My dear lotus-eyed Krishna, by what process should one who desires liberation meditate upon You, of what specific nature should his meditation be, and upon which form should he meditate? Kindly explain to me this topic of meditation.

> > ******

> > TEXTS 32 - 33

> > s'rî-bhagavân uvâca

> > sama âsana âsînah

> > sama-kâyo yathâ-sukham

> > hastâv utsanga âdhâya

> > sva-nâsâgra-kritekshanah

> > prânasya s'odhayen mârgam

> > pûra-kumbhaka-recakaih

> > viparyayenâpi s'anair

> > abhyasen nirjitendriyah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; same - having a level surface; âsane - on the seat; âsînah - sitting; sama-kâyah - sitting with the body straight and erect; yathâ-sukham - sitting comfortably; hastau - the two hands; utsange - in the lap; âdhâya - placing; sva-nâsa-agra - on the tip of one's own nose; krita - focusing; îkshanah - the glance;

> > prânasya - of the breath; s'odhayet - should purify; mârgam - the pathway; pûra-kumbhaka-recakaih - by the mechanical breathing exercises, or prânâyâma; viparyayena - by reversing the processes, namely recaka, kumbhaka and pûraka; api - also; s'anaih - following the process step by step; abhyaset - one should practice prânâyâma; nirjita - having controlled; indriyah - the senses.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Sitting on a level seat that is not too high or too low, keeping the body straight and erect yet comfortable, placing the two hands on one's lap and focusing the eyes on the tip of one's nose, one should purify the pathways of breathing by practicing the mechanical exercises of pûraka, kumbhaka and recaka, and then one should reverse the procedure (recaka, kumbhaka, pûraka). Having fully controlled the senses, one may thus practice prânâyâma step by step.

> > ******

> > TEXT 34

> > hridy avicchinam omkâram

> > ghanthâ-nâdam bisorna-vat

> > prânenodîrya tatrâtha

> > punah samves'ayet svaram

> > hridi - in the heart; avicchinnam - uninterrupted, continuous; omkâram - the sacred vibration om; ghanthâ - like a bell; nâdam - sound; bisa-ûrna-vat - like the fiber running up the lotus stalk; prânena - by the wind of prâna; udîrya - pushing upward; tatra - therein (at a distance of twelve thumb-breadths); atha - thus; punah - again; samves'ayet - one should join together; svaram - the fifteen vibrations produced with anusvâra.

> > TRANSLATION

> > Beginning from the mûlâdhâra-cakra, one should move the life air continuously upward like the fibers in the lotus stalk until one reaches the heart, where the sacred syllable om is situated like the sound of a bell. One should thus continue raising the sacred syllable upward the distance of twelve angulas, and there the omkâra should be joined together with the fifteen vibrations produced with anusvâra.

> > ******

> > TEXT 35

> > evam pranava-samyuktam

> > prânam eva samabhyaset

> > das'a-kritvas tri-shavanam

> > mâsâd arvâg jitânilah

> > evam - thus; pranava - with the syllable om; samyuktam - joined; prânam - the prânâyâma system of controlling the bodily airs; eva - indeed; samabhyaset - one should carefully practice; das'a-kritvah - ten times; tri-savanam - at sunrise, noon and sunset; mâsât - one month; arvâk - after; jita - one will conquer; anilah - the life air.

> > TRANSLATION

> > Being fixed in the omkâra, one should carefully practice the prânâyâma system ten times at each sunrise, noon and sunset. Thus, after one month one will have conquered the life air.

> > ******

> > TEXTS 36 - 42

> > hrit-pundarîkam antah-stham

> > ûrdhva-nâlam adho-mukham

> > dhyâtvordhva-mukham unnidram

> > astha-patram sa-karnikam

> > karnikâyâm nyaset sûrya-

> > somâgnîn uttarottaram

> > vahni-madhye smared rûpam

> > mamaitad dhyâna-mangalam

> > samam pras'ântam su-mukham

> > dîrgha-câru-catur-bhujam

> > su-câru-sundara-grîvam

> > su-kapolam s'uci-smitam

> > samâna-karna-vinyasta-

> > sphuran-makara-kundalam

> > hemâmbaram ghana-s'yâmam

> > s'rîvatsa-s'rî-niketanam

> > s'ankha-cakra-gadâ-padma-

> > vanamâlâ-vibhûshitam

> > nûpurair vilasat-pâdam

> > kaustubha-prabhayâ yutam

> > dyumat-kirîtha-kathaka-

> > kathi-sûtrângadâyutam

> > sarvânga-sundaram hridyam

> > prasâda-sumukhekshanam

> > su-kumâram abhidhyâyet

> > sarvângeshu mano dadhat

> > indriyânîndriyârthebhyo

> > manasâkrishya tan manah

> > buddhyâ sârathinâ dhîrah

> > pranayen mayi sarvatah

> > hrit - in the heart; pundarîkam - lotus flower; antah-stham - situated within the body; ûrdhva-nâlam - having erected the lotus stalk; adhah-mukham - with eyes half closed, staring at the tip of the nose; dhyâtvâ - having fixed the mind in meditation; ûrdhva-mukham - enlivened; unnidram - alert without dozing off; astha-patram - with eight petals; sa-karnikam - with the whorl of the lotus; karnikâyâm - within the whorl; nyaset - one should place by concentration; sûrya - the sun; soma - moon; agnîn - and fire; uttara-uttaram - in order, one after the other;

> > vahni-madhye - within the fire; smaret - one should meditate; rûpam - upon the form; mama - My; etat - this; dhyâna-mangalam - the auspicious object of meditation; samam - balanced, all the parts of the body proportionate; pras'ântam - gentle; su-mukham - cheerful; dîrgha-câru-catuh-bhujam - having four beautiful long arms;

> > su-câru - charming; sundara - beautiful; grîvam - neck; su-kapolam - beautiful forehead; s'uci-smitam - having a pure smile; samâna - alike; karna - in the two ears; vinyasta - situated; sphurat - glowing; makara - shaped like sharks; kundalam - earrings;

> > hema - golden colored; ambaram - dress; ghana-s'yâmam - the color of a dark rain cloud; s'rî-vatsa - the unique curl of hair on the Lord's chest; s'rî-niketanam - the abode of the goddess of fortune; s'ankha - with the conchshell; cakra - Sudars'ana disc; gadâ - club; padma - lotus; vana-mâlâ - and a garland of forest flowers; vibhûshitam - decorated;

> > nûpuraih - with ankle bells and bracelets; vilasat - shining; pâdam - the lotus feet; kaustubha - of the Kaustubha gem; prabhayâ - with the effulgence; yutam - enriched; dyumat - shining; kirîtha - crown or helmet; kathaka - gold bracelets; kathi-sûtra - a band for the waist or upper hip; angada - bracelets; âyutam - equipped with;

> > sarva-anga - all the parts of the body; sundaram - beautiful; hridyam - charming; prasâda - with mercy; sumukha - smiling; îkshanam - His glance; su-kumâram - most delicate; abhidhyâyet - one should meditate; sarva-angeshu - in all the parts of the body; manah - the mind; dadhat - placing; indriyâni - the material senses;

> > indriya-arthebhyah - from the object of the senses; manasâ - by the mind; âkrishya - pulling back; tat - that; manah - mind; buddhyâ - by intelligence; sârathinâ - which is like the driver of a chariot; dhîrah - being grave and self-controlled; pranayet - one should strongly lead; mayi - unto Me; sarvatah - in all limbs of the body.

> > TRANSLATION

> > Keeping the eyes half closed and fixed on the tip of one's nose, being enlivened and alert, one should meditate on the lotus flower situated within the heart. This lotus has eight petals and is situated on an erect lotus stalk. One should meditate on the sun, moon and fire, placing them one after the other within the whorl of that lotus flower. Placing My transcendental form within the fire, one should meditate upon it as the auspicious goal of all meditation. That form is perfectly proportioned, gentle and cheerful. It possesses four beautiful long arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing, shark-shaped earrings suspended from two identical ears. That spiritual form is the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest of that form is the abode of S'rîvatsa and the goddess of fortune, and that form is also decorated with a conchshell, disc, club, lotus flower and garland of forest flowers. The two brilliant lotus feet are decorated with ankle bells and bracelets, and that form exhibits the Kaustubha gem along with an effulgent crown. The upper hips are beautified by a golden belt, and the arms are decorated with valuable bracelets. All of the limbs of that beautiful form capture the heart, and the face is beautified by merciful glancing. Pulling the senses back from the sense objects, one should be grave and self-controlled and should use the intelligence to strongly fix the mind upon all of the limbs of My transcendental body. Thus one should meditate upon that most delicate transcendental form of Mine.

> > ******

> > TEXT 43

> > tat sarva-vyâpakam cittam

> > âkrishyaikatra dhârayet

> > nânyâni cintayed bhûyah

> > su-smitam bhâvayen mukham

> > tat - therefore; sarva - in all the parts of the body; vyâpakam - spread; cittam - consciousness; âkrishya - pulling back; ekatra - in one place; dhârayet - one should concentrate; na - not; anyâni - other limbs of the body; cintayet - one should meditate on; bhûyah - again; su-smitam - wonderfully smiling or laughing; bhâvayet - one should concentrate on; mukham - the face.

> > TRANSLATION

> > One should then pull the consciousness back from all the limbs of that transcendental body. At that time, one should meditate only on the wonderfully smiling face of the Lord.

> > ******

> > TEXT 44

> > tatra labdha-padam cittam

> > âkrishya vyomni dhârayet

> > tac ca tyaktvâ mad-âroho

> > na kin'cid api cintayet

> > tatra - in such meditation on the Lord's face; labdha-padam - being established; cittam - consciousness; âkrishya - withdrawing; vyomni - in the sky; dhârayet - one should meditate; tat - such meditation in the sky as the cause of material manifestation; ca - also; tyaktvâ - giving up; mat - to Me; ârohah - having ascended; na - not; kin'cit - anything; api - at all; cintayet - one should think of.

> > TRANSLATION

> > Being established in meditation on the Lord's face, one should then withdraw the consciousness and fix it in the sky. Then giving up such meditation, one should become established in Me and give up the process of meditation altogether.

> > ******

> > TEXT 45

> > evam samâhita-matir

> > mâm evâtmânam âtmani

> > vicasthe mayi sarvâtman

> > jyotir jyotishi samyutam

> > evam - thus; samâhita - completely fixed; matih - consciousness; mâm - Me; eva - indeed; âtmânam - the individual soul; âtmani - within the individual soul; vicasthe - sees; mayi - in Me; sarva-âtman - in the Supreme Personality of Godhead; jyotih - the sunrays; jyotishi - within the sun; samyutam - united.

> > TRANSLATION

> > One who has completely fixed his mind on Me should see Me within his own soul and should see the individual soul within Me, the Supreme Personality of Godhead. Thus, he sees the individual souls united with the Supreme Soul, just as one sees the sun's rays completely united with the sun.

> > ******

> > TEXT 46

> > dhyânenettham su-tîvrena

> > yun'jato yogino manah

> > samyâsyaty âs'u nirvânam

> > dravya jn'âna-kriyâ-bhramah

> > dhyânena - by meditation; ittham - as thus mentioned; su-tîvrena - extremely concentrated; yun'jatah - of one practicing; yoginah - of the yogî; manah - the mind; samyâsyati - will go together; âs'u - quickly; nirvânam - to extinction; dravya-jn'âna-kriyâ - based on perception of material objects, knowledge and activities; bhramah - the illusory identification.

> > TRANSLATION

> > When the yogî thus controls his mind by intensely concentrated meditation, his illusory identification with material objects, knowledge and activities is very quickly extinguished.

> > Back to the running text