> > 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 Twenty-eight: Jn'âna-yoga

> > TEXT 1

> > s'rî-bhagavân uvâca

> > para-svabhâva-karmâni

> > na pras'amsen na garhayet

> > vis'vam ekâmakam pas'yan

> > prakrityâ purushena ca

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; para - anyone else's; svabhâva - nature; karmâni - and activities; na pras'amset - one should not praise; na garhayet - one should not criticize; vis'vam - the world; eka-âtmakam - based on one reality; pas'yan - seeing; prakrityâ - along with nature; purushena - with the enjoying soul; ca - also.

> > TRANSLATION

> > The Supreme Personality of Godhead said - One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth.

> > ******

> > TEXT 2

> > para-svabhâva-karmâni

> > yah pras'amsati nindati

> > sa âs'u bhras'yate svârthâd

> > asaty abhinives'atah

> > para - another's; svabhâva - personality; karmâni - and work; yah - who; pras'amsati - praises; nindati - criticizes; sah - he; âs'u - quickly; bhras'yate - falls down; sva-arthât - from his own interest; asati - in unreality; abhinives'atah - because of becoming entangled.

> > TRANSLATION

> > Whoever indulges in praising or criticizing the qualities and behavior of others will quickly become deviated from his own best interest by his entanglement in illusory dualities.

> > ******

> > TEXT 3

> > taijase nidrayâpanne

> > pinda-stho nastha-cetanah

> > mâyâm prâpnoti mrityum vâ

> > tadvan nânârtha-drik pumân

> > taijase - when the senses, which are the products of false ego in the mode of passion; nidrayâ - by sleep; âpanne - are overcome; pinda - in the shell of the material body; sthah - (the soul) who is situated; nastha-cetanah - having lost his consciousness; mâyâm - the illusion of dreaming; prâpnoti - he experiences; mrityum - the deathlike condition of deep sleep; vâ - or; tadvat - in the same way; nânâ-artha - in terms of material varieties; drik - who sees; pumân - a person.

> > TRANSLATION

> > Just as the embodied spirit soul loses external consciousness when his senses are overcome by the illusion of dreaming or the deathlike state of deep sleep, so a person experiencing material duality must encounter illusion and death.

> > ******

> > TEXT 4

> > kim bhadram kim abhadram vâ

> > dvaitasyâvastunah kiyat

> > vâcoditam tad anritam

> > manasâ dhyâtam eva ca

> > kim - what; bhadram - good; kim - what; abhadram - bad; vâ - or; dvaitasya - of this duality; avastunah - insubstantial; kiyat - how much; vâcâ - by words; uditam - generated; tat - that; anritam - false; manasâ - by the mind; dhyâtam - meditated upon; eva - indeed; ca - and.

> > TRANSLATION

> > That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured?

> > ******

> > TEXT 5

> > châyâ-pratyâhvayâbhâsâ

> > hy asanto 'py artha-kârinah

> > evam dehâdayo bhâvâ

> > yacchanty â-mrityuto bhayam

> > châyâ - shadows; pratyâhvaya - echoes; âbhâsâh - and false appearances; hi - indeed; asantah - nonexistent; api - although; artha - ideas; kârinah - creating; evam - in the same way; deha-âdayah - the body and so on; bhâvâh - material conceptions; yacchanti - they give; â-mrityutah - up to the point of death; bhayam - fear.

> > TRANSLATION

> > Although shadows, echoes and mirages are only illusory reflections of real things, such reflections do cause a semblance of meaningful or comprehensible perception. In the same way, although the identification of the conditioned soul with the material body, mind and ego is illusory, this identification generates fear within him even up to the moment of death.

> > ******

> > TEXTS 6 - 7

> > âtmaiva tad idam vis'vam

> > srijyate srijati prabhuh

> > trâyate trâti vis'vâtmâ

> > hriyate haratîs'varah

> > tasmân na hy âtmano 'nyasmâd

> > anyo bhâvo nirûpitah

> > nirûpite 'yam tri-vidhâ

> > nirmûla bhâtir âtmani

> > idam guna-mayam viddhi

> > tri-vidham mâyayâ kritam

> > âtmâ - the Supreme Soul; eva - alone; tat idam - this; vis'vam - universe; srijyate - is created; srijati - and creates; prabhuh - the Supreme Lord; trâyate - is protected; trâti - protects; vis'va-âtmâ - the Soul of all that be; hriyate - is withdrawn; harati - withdraws; îs'varah - the supreme controller;

> > tasmât - than Him; na - no; hi - indeed; âtmanah - than the Soul; anyasmât - who is distinct; anyah - other; bhâvah - entity; nirûpitah - is ascertained; nirûpite - thus established; ayam - this; tri-vidhâ - threefold; nirmûlâ - without basis; bhâtih - appearance; âtmani - within the Supersoul; idam - this; guna-mayam - consisting of the modes of nature; viddhi - you should know; tri-vidham - threefold; mâyayâ - by the illusory energy; kritam - created.

> > TRANSLATION

> > The Supersoul alone is the ultimate controller and creator of this world, and thus He alone is also the created. Similarly, the Soul of all existence Himself both maintains and is maintained, withdraws and is withdrawn. No other entity can be properly ascertained as separate from Him, the Supreme Soul, who nonetheless is distinct from everything and everyone else. The appearance of the threefold material nature, which is perceived within Him, has no actual basis. Rather, you should understand that this material nature, composed of the three modes, is simply the product of His illusory potency.

> > ******

> > TEXT 8

> > etad vidvân mad-uditam

> > jn'âna-vijn'âna-naipunam

> > na nindati na ca stauti

> > loke carati sûrya-vat

> > etat - this; vidvân - one who knows; mat - by Me; uditam - described; jn'âna - in knowledge; vijn'âna - and realization; naipunam - the status of being fixed; na nindati - does not criticize; na ca - nor; stauti - praise; loke - within the world; carati - he wanders; sûrya-vat - just like the sun.

> > TRANSLATION

> > One who has properly understood the process of becoming firmly fixed in theoretical and realized knowledge, as described herein by Me, does not indulge in material criticism or praise. Like the sun, he wanders freely throughout this world.

> > ******

> > TEXT 9

> > pratyakshenânumânena

> > nigamenâtma-samvidâ

> > âdy-antavad asaj jn'âtvâ

> > nihsango vicared iha

> > pratyakshena - by direct perception; anumânena - by logical deduction; nigamena - by the statements of scripture; âtma-samvidâ - and by one's own realization; âdi-anta-vat - having a beginning and an end; asat - unreal; jn'âtvâ - knowing; nihsangah - free from attachment; vicaret - one should move about; iha - in this world.

> > TRANSLATION

> > By direct perception, logical deduction, scriptural testimony and personal realization, one should know that this world has a beginning and an end and so is not the ultimate reality. Thus one should live in this world without attachment.

> > ******

> > TEXT 10

> > s'rî-uddhava uvâca

> > naivâtmano na dehasya

> > samsritir drasthri-dris'yayoh

> > anâtma-sva-dris'or îs'a

> > kasya syâd upalabhyate

> > s'rî-uddhavah uvâca - S'rî Uddhava said; na - there is not; eva - indeed; âtmanah - of the self; na - nor; dehasya - of the body; samsritih - material existence; drasthri-dris'yayoh - of the seer or the seen; anâtma - of that which is not spirit; sva-dris'oh - or of him who has innate knowledge; îs'a - O Lord; kasya - of whom; syât - may be; upalabhyate - which is experienced.

> > TRANSLATION

> > S'rî Uddhava said - My dear Lord, it is not possible for this material existence to be the experience of either the soul, who is the seer, or of the body, which is the seen object. On the one hand, the spirit soul is innately endowed with perfect knowledge, and on the other hand, the material body is not a conscious, living entity. To whom, then, does this experience of material existence pertain?

> > ******

> > TEXT 11

> > âtmâvyayo 'gunah s'uddhah

> > svayam-jyotir anâvritah

> > agni-vad dâru-vad acid

> > dehah kasyeha samsritih

> > âtmâ - the spirit soul; avyayah - inexhaustible; agunah - transcendental to the material modes; s'uddhah - pure; svayam-jyotih - self-luminous; anâvritah - uncovered; agni-vat - like fire; dâru-vat - like firewood; acit - nonliving; dehah - the material body; kasya - of which; iha - in this world; samsritih - the experience of material life.

> > TRANSLATION

> > The spirit soul is inexhaustible, transcendental, pure, self-luminous and never covered by anything material. It is like fire. But the nonliving material body, like firewood, is dull and unaware. So in this world, who is it that actually undergoes the experience of material life?

> > ******

> > TEXT 12

> > s'rî-bhagavân uvâca

> > yâvad dehendriya-prânair

> > âtmanah sannikarshanam

> > samsârah phalavâms tâvad

> > apârtho 'py avivekinah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; yâvat - as long as; deha - by the body; indriya - senses; prânaih - and vital force; âtmanah- - of the soul; sannikarshanam - attraction; samsârah - material existence; phala-vân - fruitful; tâvat - for that duration; apârthah - meaningless; api - although; avivekinah - for the undiscriminating.

> > TRANSLATION

> > The Supreme Personality of Godhead said - As long as the foolish spirit soul remains attracted to the material body, senses and vital force, his material existence continues to flourish, although it is ultimately meaningless.

> > ******

> > TEXT 13

> > arthe hy avidyamâne 'pi

> > samsritir na nivartate

> > dhyâyato vishayân asya

> > svapne 'narthâgamo yathâ

> > arthe - real cause; hi - certainly; avidyamâne - not existing; api - although; samsritih - the material existential condition; na - not; nivartate - does cease; dhyâyatah - contemplating; vishayân - objects of the senses; asya - of the living entity; svapne - in a dream; anartha - of disadvantages; âgamah - arrival; yathâ - like.

> > TRANSLATION

> > Actually, the living entity is transcendental to material existence. But because of his mentality of lording it over material nature, his material existential condition does not cease, and, just as in a dream, he is affected by all sorts of disadvantages.

> > ******

> > TEXT 14

> > yathâ hy apratibuddhasya

> > prasvâpo bahv-anartha-bhrit

> > sa eva pratibuddhasya

> > na vai mohâya kalpate

> > yathâ - as; hi - indeed; apratibuddhasya - for one who has not awakened; prasvâpah - sleep; bahu - many; anartha - undesirable experiences; bhrit - presenting; sah - that same dream; eva - indeed; pratibuddhasya - for one who has awakened; na - not; vai - certainly; mohâya - confusion; kalpate - generates.

> > TRANSLATION

> > Although while dreaming a person experiences many undesirable things, upon awakening he is no longer confused by the dream experiences.

> > ******

> > TEXT 15

> > s'oka-harsha-bhaya-krodha-

> > lobha-moha-sprihâdayah

> > ahankârasya dris'yante

> > janma-mrityus' ca nâtmanah

> > s'oka - lamentation; harsha - elation; bhaya - fear; krodha - anger; lobha - greed; moha - confusion; sprihâ - hankering; âdayah - and so on; ahankârasya - of false ego; dris'yante - they appear; janma - birth; mrityuh - death; ca - and; na - not; âtmanah - of the soul.

> > TRANSLATION

> > Lamentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are experiences of the false ego and not of the pure soul.

> > ******

> > TEXT 16

> > dehendriya-prâna-mano-'bhimâno

> > jîvo 'ntar-âtmâ guna-karma-mûrtih

> > sûtram mahân ity urudheva gîtah

> > samsâra âdhâvati kâla-tantrah

> > deha - with the material body; indriya - senses; prâna - life air; manah - and mind; abhimânah - who is falsely identifying; jîvah - the living entity; antah - situated within; âtmâ - the soul; guna - according to his material qualities; karma - and work; mûrtih - assuming his form; sûtram - the sûtra-tattva; mahân - the original form of material nature; iti - thus; urudhâ - in many different ways; iva - indeed; gîtah - described; samsâre - in material life; âdhâvati - he runs about; kâla - of time; tantrah - under the strict control.

> > TRANSLATION

> > The living entity who falsely identifies with his body, senses, life air and mind, and who dwells within these coverings, assumes the form of his own materially conditioned qualities and work. He is designated variously in relation to the total material energy, and thus, under the strict control of supreme time, he is forced to run here and there within material existence.

> > ******

> > TEXT 17

> > amûlam etad bahu-rûpa-rûpitam

> > mano-vacah-prâna-s'arîra-karma

> > jn'ânâsinopâsanayâ s'itena

> > cchittvâ munir gâm vicaraty atrishnah

> > amûlam - without foundation; etat - this (false ego); bahu-rûpa - in many forms; rûpitam - ascertained; manah - of the mind; vacah - speech; prâna - the life air; s'arîra - and the gross body; karma - the functions; jn'âna - of transcendental knowledge; asinâ - by the sword; upâsanayâ - through devotional worship (of the spiritual master); s'itena - which has been sharpened; chittvâ - cutting off; munih - a sober sage; gâm - this earth; vicarati - wanders; atrishnah - free from material desires.

> > TRANSLATION

> > Although the false ego has no factual basis, it is perceived in many forms - as the functions of the mind, speech, life air and bodily faculties. But with the sword of transcendental knowledge, sharpened by worship of a bona fide spiritual master, a sober sage will cut off this false identification and live in this world free from all material attachment.

> > ******

> > TEXT 18

> > jn'ânam viveko nigamas tapas' ca

> > pratyaksham aitihyam athânumânam

> > âdy-antayor asya yad eva kevalam

> > kâlas' ca hetus' ca tad eva madhye

> > jn'ânam - transcendental knowledge; vivekah - discrimination; nigamah - the scripture; tapah - austerity; ca - and; pratyaksham - direct perception; aitihyam - the historical accounts of the Purânas; atha - and; anumânam - logic; âdi - in the beginning; antayoh - and the end; asya - of this creation; yat - which; eva - indeed; kevalam - alone; kâlah - the controlling factor of time; ca - and; hetuh - the ultimate cause; ca - and; tat - that; eva - alone; madhye - in the middle.

> > TRANSLATION

> > Real spiritual knowledge is based on the discrimination of spirit from matter, and it is cultivated by scriptural evidence, austerity, direct perception, reception of the Purânas' historical narrations, and logical inference. The Absolute Truth, which alone was present before the creation of the universe and which alone will remain after its destruction, is also the time factor and the ultimate cause. Even in the middle stage of this creation's existence, the Absolute Truth alone is the actual reality.

> > ******

> > TEXT 19

> > yathâ hiranyam sv-akritam purastât

> > pas'câc ca sarvasya hiran-mayasya

> > tad eva madhye vyavahâryamânam

> > nânâpades'air aham asya tadvat

> > yathâ - just as; hiranyam - gold; su-akritam - unmanifest as manufactured products; purastât - previously; pas'cât - subsequently; ca - and; sarvasya - of everything; hiran-mayasya - that is made of gold; tat - that gold; eva - alone; madhye - in the middle; vyavahâryamânam - being utilized; nânâ - various; apades'aih - in terms of designations; aham - I; asya - of this created universe; tadvat - in the same way.

> > TRANSLATION

> > Gold alone is present before its manufacture into gold products, the gold alone remains after the products' destruction, and the gold alone is the essential reality while it is being utilized under various designations. Similarly, I alone exist before the creation of this universe, after its destruction and during its maintenance.

> > ******

> > TEXT 20

> > vijn'ânam etat triy-avastham anga

> > guna-trayam kârana-karya-kartri

> > samanvayena vyatirekatas' ca

> > yenaiva turyena tad eva satyam

> > vijn'ânam - (the mind, whose symptom is) full knowledge; etat - this; tri-avastham - existing in three conditions (wakeful consciousness, sleep and deep sleep); anga - My dear Uddhava; guna-trayam - manifesting through the three modes of nature; kârana - as the subtle cause (adhyâtma); kârya - the gross product (adhibhûta); kartri - and the producer (adhidaiva); samanvayena - in each of them, one after another; vyatirekatah - as separate; ca - and; yena - by which; eva - indeed; turyena - fourth factor; tat - that; eva - alone; satyam - is the Absolute Truth.

> > TRANSLATION

> > The material mind manifests in three phases of consciousness - wakefulness, sleep and deep sleep - which are products of the three modes of nature. The mind further appears in three different roles - the perceiver, the perceived and the regulator of perception. Thus the mind is manifested variously throughout these threefold designations. But it is the fourth factor, existing separately from all this, that alone constitutes the Absolute Truth.

> > ******

> > TEXT 21

> > na yat purastâd uta yan na pas'cân

> > madhye ca tan na vyapades'a-mâtram

> > bhûtam prasiddham ca parena yad yat

> > tad eva tat syâd iti me manîshâ

> > na - does not exist; yat - that which; purastât - previously; uta - nor; yat - which; na - not; pas'cât - afterward; madhye - in between; ca - and; tat - that; na - does not exist; vyapades'a-mâtram - merely a designation; bhûtam - created; prasiddham - made known; ca - and; parena - by another; yat yat - whatever; tat - that; eva - only; tat - that other; syât - actually is; iti - thus; me - My; manîshâ - idea.

> > TRANSLATION

> > That which did not exist in the past and will not exist in the future also has no existence of its own for the period of its duration, but is only a superficial designation. In My opinion, whatever is created and revealed by something else is ultimately only that other thing.

> > ******

> > TEXT 22

> > avidyamâno 'py avabhâsate yo

> > vaikâriko râjasa-sarga esah

> > brahma svayam jyotir ato vibhâti

> > brahmendriyârthâtma-vikâra-citram

> > avidyamânah - actually not existing; api - although; avabhâsate - appears; yah - which; vaikârikah - manifestation of transformations; râjasa - of the mode of passion; sargah - the creation; eshah - this; brahma - the Absolute Truth (on the other hand); svayam - established in Himself; jyotih - luminous; atah - therefore; vibhâti - becomes manifest; brahma - the Absolute Truth; indriya - of the senses; artha - their objects; âtma - the mind; vikâra - and of the transformations of the five gross elements; citram - as the variety.

> > TRANSLATION

> > Although thus not existing in reality, this manifestation of transformations created from the mode of passion appears real because the self-manifested, self-luminous Absolute Truth exhibits Himself in the form of the material variety of the senses, the sense objects, the mind and the elements of physical nature.

> > ******

> > TEXT 23

> > evam sphutam brahma-viveka-hetubhih

> > parâpavâdena vis'âradena

> > chittvâtma-sandeham upârameta

> > svânanda-tustho 'khila-kâmukebhyah

> > evam - in this way; sphutham - clearly; brahma - of the Absolute Truth; viveka-hetubhih - by discriminating, logical arguments; para - of misidentification with other conceptions; apavâdena - by refutation; vis'âradena - expert; chittvâ - cutting off; âtma - regarding the identity of the self; sandeham - doubt; upârameta - one should desist; sva-ânanda - in his own transcendental ecstasy; tusthah - satisfied; akhila - from all; kâmukebhyah - things of lust.

> > TRANSLATION

> > Thus clearly understanding by discriminating logic the unique position of the Absolute Truth, one should expertly refute one's misidentification with matter and cut to pieces all doubts about the identity of the self. Becoming satisfied in the soul's natural ecstasy, one should desist from all lusty engagements of the material senses.

> > ******

> > TEXT 24

> > nâtmâ vapuh pârthivam indriyâni

> > devâ hy asur vâyur jalam hutâs'ah

> > mano 'nna-mâtram dhishanâ ca sattvam

> > ahankritih kham kshitir artha-sâmyam

> > na - is not; âtmâ - the self; vapuh - the body; pârthivam - made of earth; indriyâni - the senses; devâh - the presiding demigods; hi - indeed; asuh - the living air; vâyuh - the external air; jalam - water; huta-âs'ah - fire; manah - the mind; anna-mâtram - being only matter; dhishanâ - intelligence; ca - and; sattvam - material consciousness; ahankritih - false ego; kham - the ether; kshitih - earth; artha - the objects of sense perception; sâmyam - and the original, undifferentiated state of nature.

> > TRANSLATION

> > The material body made of earth is not the true self; nor are the senses, their presiding demigods or the air of life; nor is the external air, water or fire or one's mind. All these are simply matter. Similarly, neither one's intelligence, material consciousness nor ego, nor the elements of ether or earth, nor the objects of sense perception, nor even the primeval state of material equilibrium can be considered the actual identity of the soul.

> > ******

> > TEXT 25

> > samâhitaih kah karanair gunâtmabhir

> > guno bhaven mat-suvivikta-dhâmnah

> > vikshipyamânair uta kim nu dûshanam

> > ghanair upetair vigatai raveh kim

> > samâhitaih - which are perfectly concentrated in meditation; kah - what; karanaih - by senses; guna-âtmabhih - which are basically manifestations of the modes of nature; gunah - virtue; bhavet - will be; mat - My; su-vivikta - who has properly ascertained; dhâmnah - the personal identity; vikshipyamânaih - which are being agitated; uta - on the other hand; kim - what; nu - indeed; dûshanam - blame; ghanaih - by clouds; upetaih - which have come; vigataih - or which have gone away; raveh - of the sun; kim - what.

> > TRANSLATION

> > For one who has properly realized My personal identity as the Supreme Godhead, what credit is there if his senses - mere products of the material modes - are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?

> > ******

> > TEXT 26

> > yathâ nabho vâyv-analâmbu-bhû-gunair

> > gatâgatair vartu-gunair na sajjate

> > tathâksharam sattva-rajas-tamo-malair

> > aham-mateh samsriti-hetubhih param

> > yathâ - just as; nabhah - the sky; vâyu - of air; anala - fire; ambu - water; bhû - and earth; gunaih - by the qualities; gata-âgataih - which come and go; vâ - or; ritu-gunaih - by the qualities of the seasons (such as heat and cold); na sajjate - is not entangled; tathâ - similarly; aksharam - the Absolute Truth; sattva-rajah-tamah - of the modes of goodness, passion and ignorance; malaih - by the contaminations; aham-mateh - of the conception of false ego; samsriti-hetubhih - by the causes of material existence; param - the Supreme.

> > TRANSLATION

> > The sky may display the various qualities of the air, fire, water and earth that pass through it, as well as such qualities as heat and cold, which continually come and go with the seasons. Yet the sky is never entangled with any of these qualities. Similarly, the Supreme Absolute Truth is never entangled with the contaminations of goodness, passion and ignorance, which cause the material transformations of the false ego.

> > ******

> > TEXT 27

> > tathâpi sangah parivarjanîyo

> > guneshu mâyâ-raciteshu tâvat

> > mad-bhakti-yogena dridhena yâvad

> > rajo nirasyeta manah-kashâyah

> > tathâ api - nevertheless; sangah - association; parivarjanîyah - must be rejected; guneshu - with the modes; mâyâ-raciteshu - produced by the illusory material energy; tâvat - for that long; mat-bhakti-yogena - by devotional service to Me; dridhena - firm; yâvat - until; rajah - passionate attraction; nirasyeta - is eliminated; manah - of the mind; kashâyah - the dirt.

> > TRANSLATION

> > Nevertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all contamination of material passion, one must very carefully avoid associating with the material modes, which are produced by My illusory energy.

> > ******

> > TEXT 28

> > yathâmayo 'sâdhu cikitsito nrinâm

> > punah punah santudati prarohan

> > evam mano 'pakva-kashâya-karma

> > kuyoginam vidhyati sarva-sangam

> > yathâ - as; âmayah - a disease; asâdhu - imperfectly; cikitsitah - treated; nrinâm - of men; punah punah - again and again; santudati - gives distress; prarohan - rising up; evam - in the same way; manah - the mind; apakva - unpurified; kashâya - of contamination; karma - from its activities; ku-yoginam - the imperfect yogî; vidhyati - torments; sarva-sangam - who is full of all kinds of material attachment.

> > TRANSLATION

> > Just as an improperly treated disease recurs and gives repeated distress to the patient, the mind that is not completely purified of its perverted tendencies will remain attached to material things and repeatedly torment the imperfect yogî.

> > ******

> > TEXT 29

> > kuyogino ye vihitântarâyair

> > manushya-bhûtais tridas'opasristhaih

> > te prâktanâbhyâsa-balena bhûyo

> > yun'janti yogam na tu karma-tantram

> > ku-yoginah - those practitioners of yoga whose knowledge is not complete; ye - who; vihita - imposed; antarâyaih - by obstructions; manushya-bhûtaih - in the form of human beings (their relatives, disciples and so on); tridas'a - by the demigods; upasristhaih - sent; te - they; prâktana - of the previous life; abhyâsa - of the accumulated practice; balena - on the strength; bhûyah - once again; yun'janti - engage; yogam - in spiritual practice; na - never; tu - however; karma-tantram - the entanglement of fruitive work.

> > TRANSLATION

> > Sometimes the progress of imperfect transcendentalists is checked by attachment to family members, disciples or others, who are sent by envious demigods for that purpose. But on the strength of their accumulated advancement, such imperfect transcendentalists will resume their practice of yoga in the next life. They will never again be trapped in the network of fruitive work.

> > ******

> > TEXT 30

> > karoti karma kriyate ca jantuh

> > kenâpy asau codita â-nipatât

> > na tatra vidvân prakritau sthito 'pi

> > nivritta-trishnah sva-sukhânubhûtyâ

> > karoti - he performs; karma - material work; kriyate - is acted upon; ca - also; jantuh - the living entity; kena api - by some force or other; asau - he; coditah - impelled; â-nipâtât - up to the point of death; na - not; tatra - there; vidvân - a wise person; prakritau - in material nature; sthitah - situated; api - even though; nivritta - having given up; trishnah - material desire; sva - by his own; sukha - of happiness; anubhûtyâ - experience.

> > TRANSLATION

> > An ordinary living entity performs material work and is transformed by the reaction to such work. Thus he is driven by various desires to continue working fruitively up to the very moment of his death. A wise person, however, having experienced his own constitutional bliss, gives up all material desires and does not engage in fruitive work.

> > ******

> > TEXT 31

> > tisthhantam âsînam uta vrajantam

> > s'ayânam ukshantam adantam annam

> > svabhâvam anyat kim apîhamânam

> > âtmânam âtma-stha-matir na veda

> > tisthhantam - standing; âsînam - sitting; uta - or; vrajantam - walking; s'ayânam - lying down; ukshantam - urinating; adantam - eating; annam - food; sva-bhâvam - manifested from his conditioned nature; anyat - other; kim api - whatever; îhamânam - executing; âtmânam - his own bodily self; âtma-stha - fixed in the true self; matih - whose consciousness; na veda - he does not recognize.

> > TRANSLATION

> > The wise man, whose consciousness is fixed in the self, does not even notice his own bodily activities. While standing, sitting, walking, lying down, urinating, eating or performing other bodily functions, he understands that the body is acting according to its own nature.

> > ******

> > TEXT 32

> > yadi sma pas'yaty asad-indriyârtham

> > nânânumânena viruddham anyat

> > na manyate vastutayâ manîshî

> > svâpnam yathotthâya tirodadhânam

> > yadi - if; sma - ever; pas'yati - he sees; asat - impure; indriya-artham - sense objects; nânâ - of their being based on duality; anumânena - by the logical inference; viruddham - refuted; anyat - separate from true reality; na manyate - does not accept; vastutayâ - as real; manîshî - the intelligent man; svâpnam - of a dream; yathâ - as if; utthâya - waking; tirodadhânam - which is in the process of disappearing.

> > TRANSLATION

> > Although a self-realized soul may sometimes see an impure object or activity, he does not accept it as real. By logically understanding impure sense objects to be based on illusory material duality, the intelligent person sees them to be contrary to and distinct from reality, in the same way that a man awakening from sleep views his fading dream.

> > ******

> > TEXT 33

> > pûrvam grihîtam guna-karma-citram

> > ajn'ânam âtmany aviviktam anga

> > nivartate tat punar îkshayaiva

> > na grihyate nâpi visriyya âtmâ

> > pûrvam - previously; grihîtam - accepted; guna - of the modes of nature; karma - by the activities; citram - made varied; ajn'ânam - the ignorance; âtmani - upon the soul; aviviktam - imposed as identical; anga - My dear Uddhava; nivartate - ceases; tat - that; punah - again; îkshayâ - by knowledge; eva - alone; na grihyate - is not accepted; na - nor; api - indeed; visrijya - being rejected; âtmâ - the soul.

> > TRANSLATION

> > Material nescience, which expands into many varieties by the activities of the modes of nature, is wrongly accepted by the conditioned soul to be identical with the self. But through the cultivation of spiritual knowledge, My dear Uddhava, this same nescience fades away at the time of liberation. The eternal self, on the other hand, is never assumed and never abandoned.

> > ******

> > TEXT 34

> > yathâ hi bhânor udayo nri-cakshushâm

> > tamo nihanyân na tu sad vidhatte

> > evam samîkshâ nipunâ satî me

> > hanyât tamisram purushasya buddheh

> > yathâ - as; hi - indeed; bhânoh - of the sun; udayah - the rising; nri - human; cakshushâm - of eyes; tamah - the darkness; nihanyât - destroys; na - not; tu - but; sat - objects that exist; vidhatte - creates; evam - similarly; samîkshâ - full realization; nipunâ - potent; satî - true; me - of Me; hanyât - destroys; tamisram - the darkness; purushasya - of a person; buddheh - in the intelligence.

> > TRANSLATION

> > When the sun rises it destroys the darkness covering men's eyes, but it does not create the objects they then see before them, which in fact were existing all along. Similarly, potent and factual realization of Me will destroy the darkness covering a person's true consciousness.

> > ******

> > TEXT 35

> > esha svayam-jyotir ajo 'prameyo

> > mahânubhûtih sakalânubhûtih

> > eko 'dvitîyo vacasâm virâme

> > yeneshitâ vâg-asavas' caranti

> > eshah - this (Supersoul); svayam-jyotih - self-luminous; ajah - unborn; aprameyah - impossible to measure; mahâ-anubhûtih - full of transcendental consciousness; sakala-anubhûtih - aware of everything; ekah - one; advitîyah - without a second; vacasâm virâme - (realized only) when material words cease; yena - by whom; îshitâh - impelled; vâk - speech; asavah - and the life airs; caranti - move.

> > TRANSLATION

> > The Supreme Lord is self-luminous, unborn and immeasurable. He is pure transcendental consciousness and perceives everything. One without a second, He is realized only after ordinary words cease. By Him the power of speech and the life airs are set into motion.

> > ******

> > TEXT 36

> > etâvân âtma-sammoho

> > yad vikalpas tu kevale

> > âtman rite svam âtmânam

> > avalambo na yasya hi

> > etâvân - whatever; âtma - of the self; sammohah - delusion; yat - which; vikalpah - idea of duality; tu - but; kevale - in the unique; âtman - in the self; rte - without; svam - that very; âtmânam - self; avalambah - basis; na - there is not; yasya - of which (duality); hi - indeed.

> > TRANSLATION

> > Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one's own soul.

> > ******

> > TEXT 37

> > yan nâmâkritibhir grâhyam

> > pan'ca-varnam abâdhitam

> > vyarthenâpy artha-vâdo 'yam

> > dvayam pandita-mâninâm

> > yat - which; nâma - by names; âkritibhih - and forms; grâhyam - perceivable; pan'ca-varnam - consisting of the five material elements; abâdhitam - undeniable; vyarthena - in vain; api - indeed; artha-vâdah - the imaginative interpretation; ayam - this; dvayam - duality; pandita-mâninâm - of so-called scholars.

> > TRANSLATION

> > The duality of the five material elements is perceived only in terms of names and forms. Those who say this duality is real are pseudoscholars vainly proposing fanciful theories without basis in fact.

> > ******

> > TEXT 38

> > yogino 'pakva-yogasya

> > yun'jatah kâya utthitaih

> > upasargair vihanyeta

> > tatrâyam vihito vidhih

> > yoginah - of the yogî; apakva-yogasya - who is immature in the practice of yoga; yun'jatah - trying to engage; kâyah - the body; utthitaih - which have arisen; upasargaih - by disturbances; vihanyeta - may be frustrated; tatra - in that connection; ayam - this; vihitah - is prescribed; vidhih - recommended process.

> > TRANSLATION

> > The physical body of the endeavoring yogî who is not yet mature in his practice may sometimes be overcome by various disturbances. Therefore the following process is recommended.

> > ******

> > TEXT 39

> > yoga-dhâranayâ kâms'cid

> > âsanair dhâranânvitaih

> > tapo-mantraushadhaih kâms'cid

> > upasargân vinirdahet

> > yoga-dhâranayâ - by yogic meditation; kâms'cit - some disturbances; âsanaih - by prescribed postures; dhâranâ-anvitaih - together with meditation on controlled breathing; tapah - by special austerities; mantra - magical chants; aushadhaih - and medicinal herbs; kâms'cit - some; upasargân - obstructions; vinirdahet - can be eradicated.

> > TRANSLATION

> > Some of these obstructions may be counteracted by yogic meditation or by sitting postures, practiced together with concentration on controlled breathing, and others may be counteracted by special austerities, mantras or medicinal herbs.

> > ******

> > TEXT 40

> > kâms'cin mamânudhyânena

> > nâma-sankîrtanâdibhih

> > yoges'varânuvrittyâ vâ

> > hanyâd as'ubha-dân s'anaih

> > kâms'cit - some; mama - of Me; anudhyânena - by constant thought; nâma - of the holy names; sankîritana - by the loud chanting; âdibhih - and so on; yoga-îs'vara - of the great masters of yoga; anuvrittyâ - by following in the footsteps; vâ - or; hanyât - may be destroyed; as'ubha-dân - (the obstructions) that create inauspicious situations; s'anaih - gradually.

> > TRANSLATION

> > These inauspicious disturbances can be gradually removed by constant remembrance of Me, by congregational hearing and chanting of My holy names, or by following in the footsteps of the great masters of yoga.

> > ******

> > TEXT 41

> > kecid deham imam dhîrâh

> > su-kalpam vayasi sthiram

> > vidhâya vividhopâyair

> > atha yun'janti siddhaye

> > kecit - some; deham - the material body; imam - this; dhîrâh - self-controlled; su-kalpam - fit; vayasi - in youth; sthiram - fixed; vidhâya - making; vividha - by various; upâyaih - means; atha - thus; yun'janti - they engage; siddhaye - for the achievement of material perfections.

> > TRANSLATION

> > By various methods, some yogîs free the body from disease and old age and keep it perpetually youthful. Thus they engage in yoga for the purpose of achieving material mystic perfections.

> > ******

> > TEXT 42

> > na hi tat kus'alâdrityam

> > tad-âyâso hy apârthakah

> > antavattvâc charîrasya

> > phalasyeva vanaspateh

> > na - not; hi - indeed; tat - that; kus'ala - by those expert in transcendental knowledge; âdrityam - to be respected; tat - of that; âyâsah - the endeavor; hi - certainly; apârthakah - useless; anta-vattvât - because of being subject to destruction; s'arîrasya - on the part of the material body; phalasya - of the fruit; iva - just as; vanaspateh - of a tree.

> > TRANSLATION

> > This mystic bodily perfection is not valued very highly by those expert in transcendental knowledge. Indeed, they consider endeavor for such perfection useless, since the soul, like a tree, is permanent, but the body, like a tree's fruit, is subject to destruction.

> > ******

> > TEXT 43

> > yogam nishevato nityam

> > kâyas' cet kalpatâm iyât

> > tac chraddadhyân na matimân

> > yogam utsrijya mat-parah

> > yogam - the practice of yoga; nishevatah - of one executing; nityam - regularly; kâyah - the material body; cet - even if; kalpatâm - fitness; iyât - attains; tat - in that; s'raddadhyât - take faith; na - does not; mati-mân - who is intelligent; yogam - the system of mystic yoga; utsrijya - giving up; mat-parah - the devotee dedicated to Me.

> > TRANSLATION

> > Although the physical body may be improved by various processes of yoga, an intelligent person who has dedicated his life to Me does not place his faith in the prospect of perfecting his physical body through yoga, and in fact he gives up such procedures.

> > ******

> > TEXT 44

> > yoga-caryâm imâm yogî

> > vicaran mad-apâs'rayah

> > nântarâyair vihanyeta

> > nihsprihah sva-sukhânubhûh

> > yoga-caryâm - the prescribed process of yoga; imâm - this; yogî - the practitioner; vicaran - executing; mat-apâs'rayah - having taken shelter of Me; na - not; antarâyaih - by obstacles; vihanyeta - is checked; nihsprihah - free from hankering; sva - of the soul; sukha - the happiness; anubhûh - experiencing within.

> > TRANSLATION

> > The yogî who has taken shelter of Me remains free from hankering because he experiences the happiness of the soul within. Thus while executing this process of yoga, he is never defeated by obstacles.

> > Back to the running text