> > Srimad Bhagavatam - Canto 3
> > 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 3 Part 2

> > **************

> > Chapter Twenty-eight: Kapila's Instructions on the Execution

> > *******

> > TEXT 1

> > sri-bhagavan uvaca

> > yogasya laksanam vaksye

> > sabijasya nrpatmaje

> > mano yenaiva vidhina

> > prasannam yati sat-patham

> > sri-bhagavan uvaca: the Personality of Godhead said; yogasya: of the yoga system; laksanam: description; vaksye: I shall explain; sabijasya: authorized; nrpa-atma je: O daughter of the King; manah: the mind; yena: by which; eva: certainly; vidhina: by practice; prasannam: joyful; yati: attains; sat-patham: the path of the Absolute Truth.

> > TRANSLATION

> > The Personality of Godhead said: My dear mother, O daughter of the King, now I shall explain to you the system of yoga, the object of which is to concentrate the mind. By practicing this system one can become joyful and progressively advance towards the path of the Absolute Truth.

> > *******

> > TEXT 2

> > sva-dharmacaranam saktya

> > vidharmac ca nivartanam

> > daival labdhena santosa

> > atmavic-caranarcanam

> > sva-dharma-acaranam: executing one's prescribed duties; saktya: to the best of one's ability; vidharmat: unauthorized duties; ca: and; nivartanam: avoiding; daivat: by the grace of the Lord; labdhena: with what is achieved; santosah: satisfied; atma-vit: of the self-realized soul; carana: the feet; arcanam: worshiping.

> > TRANSLATION

> > One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.

> > *******

> > TEXT 3

> > gramya-dharma-nivrttis ca

> > moksa-dharma-ratis tatha

> > mita-medhyadanam sasvad

> > vivikta-kse ma-sevanam

> > gramya: conventional; dharma: religious practice; nivrttih: ceasing; ca: and; moksa: for salvation; dharma: religious practice; ratih: being attracted to; tatha: in that way; mita: little; medhya: pure; adanam: eating; sasvat: always; vivikta: secluded; ksema: peaceful; sevanam: dwelling.

> > TRANSLATION

> > One should cease performing conventional religious practices and should be attracted to those which lead to salvation. One should eat very frugally and should always remain secluded so that he can achieve the highest perfection of life.

> > *******

> > TEXT 4

> > ahimsa satyam asteyam

> > yavad-artha-parigrahah

> > brahmacaryam tapah saucam

> > svadhyayah purusarcanam

> > ahimsa: nonviolence; satyam: truthfulness; asteyam: refraining from theft; yavat-artha: as much as necessary; parigrahah: possessing; brahmacaryam: celibacy; tapah: austerity; saucam: cleanliness; sva-adhyayah: study of the Vedas; purusa-arcanam: worship of the Supreme Personality of Godhead.

> > TRANSLATION

> > One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.

> > *******

> > TEXT 5

> > maunam sad-asana jayah

> > sthairyam prana jayah sanaih

> > pratyaharas cendriyanam

> > visayan manasa hrdi

> > maunam: silence; sat: good; asana: yogic postures; jayah: controlling; sthairyam: steadiness; prana jayah: controlling the vital air; sanaih: gradually; pratyaharah: withdrawal; ca: and; indriyanam: of the senses; visayat: from the sense objects; manasa: with the mind; hrdi: on the heart.

> > TRANSLATION

> > One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.

> > *******

> > TEXT 6

> > sva-dhisnyanam eka-dese

> > manasa prana-dharanam

> > vaikuntha-lilabhidhyanam

> > samadhanam tathatmanah

> > sva-dhisnyanam: within the vital air circles; eka-dese: in one spot; manasa: with the mind; prana: the vital air; dharanam: fixing; vaikuntha-lila: on the pastimes of the Supreme Personality of Godhead; abhidhyanam: concentration; samadhanam: samadhi; tatha: thus; atmanah: of the mind.

> > TRANSLATION

> > Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one's mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samadhi, or samadhana, of the mind.

> > *******

> > TEXT 7

> > etair anyais ca pathibhir

> > mano dustam asat-patham

> > buddhya yunjita sanakair

> > jita-prano hy atandritah

> > etaih: by these; anyaih: by other; ca: and; pathibhih: processes; manah: the mind; dustam: contaminated; asat-patham: on the path of material enjoyment; buddhya: by the intelligence; yunjita: one must control; sanakaih: gradually; jita-pranah: the life air being fixed; hi: indeed; atandritah: alert.

> > TRANSLATION

> > By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.

> > *******

> > TEXT 8

> > sucau dese pratisthapya

> > vijitasana asanam

> > tasmin svasti samasina

> > rju-kayah samabhyaset

> > sucau dese: in a sanctified place; pratisthapya: after placing; vijita-asanah: controlling the sitting postures; asanam: a seat; tasmin: in that place; svasti samasinah: sitting in an easy posture; rju-kayah: keeping the body erect; samabhyaset: one should practice.

> > TRANSLATION

> > After controlling one's mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.

> > *******

> > TEXT 9

> > pranasya sodhayen margam

> > pura-kumbhaka-recakaih

> > pratikulena va cittam

> > yatha sthiram acancalam

> > pranasya: of vital air; sodhayet: one should clear; margam: the passage; pura-kumbhaka-recakaih: by inhaling, retaining and exhaling; pratikulena: by reversing; va: or; cittam: the mind; yatha: so that; sthiram: steady; acancalam: free from disturbances.

> > TRANSLATION

> > The yogi should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.

> > *******

> > TEXT 10

> > mano 'cirat syad virajam

> > jita-svasasya yoginah

> > vayv-agnibhyam yatha loham

> > dhmatam tyajati vai malam

> > manah: the mind; acirat: soon; syat: can be; virajam: free from disturbances; jita-svasasya: whose breathing is controlled; yoginah: of the yogi; vayu-agnibhyam: by air and fire; yatha: just as; loham: gold; dhmatam: fanned; tyajati: becomes freed from; vai: certainly; malam: impurity.

> > TRANSLATION

> > The yogis who practice such breathing exercises are very soon freed from all mental disturbances, just as gold, when put into fire and fanned with air, becomes free from all impurities.

> > *******

> > TEXT 11

> > pranayamair dahed dosan

> > dharana-bhis ca kilbisan

> > pratyaharena samsargan

> > dhyanenanisvaran gunan

> > pranayamaih: by practice of pranayama; dahet: one can eradicate; dosan: contaminations; dharanabhih: by concentrating the mind; ca: and; kilbisan: sinful activities; pratyaharena: by restraining the senses; samsargan: material association; dhyanena: by meditating; anisvaran gunan: the modes of material nature.

> > TRANSLATION

> > By practicing the process of pranayama, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.

> > *******

> > TEXT 12

> > yada manah svam virajam

> > yogena susamahitam

> > kastham bhagavato dhyayet

> > sva-nasagravalokanah

> > yada: when; manah: the mind; svam: own; virajam: purified; yogena: by yoga practice; su-samahitam: controlled; kastham: the plenary expansion; bhagavatah: of the Supreme Personality of Godhead; dhyayet: one should meditate upon; sva-nasa-agra: the tip of one's nose; avalokanah: looking at.

> > TRANSLATION

> > When the mind is perfectly purified by this practice of yoga, one should concentrate on the tip of the nose with half-closed eyes and see the form of the Supreme Personality of Godhead.

> > *******

> > TEXT 13

> > prasanna-vadanam bhojam

> > padma-ga rbharu neksanam

> > nilotpala-dala-syamam

> > sankha-cakra-gada-dharam

> > prasanna: cheerful; vadana: countenance; ambhojam: lotuslike; padma-garbha: the interior of a lotus; aruna: ruddy; iksanam: with eyes; nila-utpala: blue lotus; dala: petals; syamam: swarthy; sankha: conch; cakra: discus; gada: club; dharam: bearing.

> > TRANSLATION

> > The Supreme Personality of Godhead has a cheerful, lotuslike countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.

> > *******

> > TEXT 14

> > lasat-pan kaja-kinjalka-

> > pita-kauseya-vasasam

> > srivatsa-vaksasam bhrajat

> > kaustubhamukta-kandharam

> > lasat: shining; pankaja: of a lotus; kinjalka: filaments; pita: yellow; kauseya: silk cloth; vasasam: whose garment; srivatsa: bearing the mark of Srivatsa; vaksasam: breast; bhrajat: brilliant; kaustubha: Kaustubha gem; amukta: put on; kandharam: His neck.

> > TRANSLATION

> > His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Srivatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.

> > *******

> > TEXT 15

> > matta-dvirepha-kalaya

> > paritam vana-malaya

> > parardhya-hara-valaya-

> > kiritangada-nupuram

> > matta: intoxicated; dvi-repha: with bees; kalaya: humming; paritam: garlanded; vana-malaya: with a garland of forest flowers; parardhya: priceless; hara: pearl necklace; valaya: bracelets; kirita: a crown; angada: armlets; nupuram: anklets.

> > TRANSLATION

> > He also wears around His neck a garland of attractive sylvan flowers, and a swarm of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.

> > *******

> > TEXT 16

> > kanci-gunollasac-chronim

> > hrdayambhoja-vista ram

> > darsaniyatamam santam

> > mano-nayana-vardhanam

> > kanci: girdle; guna: quality; ullasat: brilliant; sronim: His loins and hips; hrdaya: heart; ambhoja: lotus; vistaram: whose seat; darsaniya-tamam: most charming to look at; santam: serene; manah: minds, hearts; nayana: eyes; vardhanam: gladdening.

> > TRANSLATION

> > His loins and hips encircled by a girdle, He stands on the lotus of His devotee's heart. He is most charming to look at, and His serene aspect gladdens the eyes and souls of the devotees who behold Him.

> > *******

> > TEXT 17

> > apicya-darsanam sasvat

> > sarva-loka-namaskrtam

> > santam vayasi kaisore

> > bhrtyanugraha-kataram

> > apicya-darsanam: very beautiful to see; sasvat: eternal; sarva-loka: by all the inhabitants of every planet; namah-krtam: worshipable; santam: situated; vayasi: in youth; kaisore: in boyhood; bhrtya: upon His devotee; anugraha: to bestow blessings; kataram: eager.

> > TRANSLATION

> > The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.

> > *******

> > TEXT 18

> > kirtanya-tirtha-yasasam

> > punya-sloka-yasaskaram

> > dhyayed devam samagrangam

> > yavan na cyavate manah

> > kirtanya: worth singing; tirtha-yasasam: the glories of the Lord; punya-sloka: of the devotees; yasah-karam: enhancing the glory; dhyayet: one should meditate; devam: upon the Lord; samagra-angam: all the limbs; yavat: as much as; na: not; cyavate: deviates; manah: the mind.

> > TRANSLATION

> > The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.

> > *******

> > TEXT 19

> > sthitam vrajantam asinam

> > sayanam va guhasayam

> > preksaniyehitam dhyayec

> > chuddha-bhavena cetasa

> > sthitam: standing; vrajantam: moving; asinam: sitting; sayanam: lying down; va: or; guha-asayam: the Lord dwelling in the heart; preksaniya: beautiful; ihitam: pastimes; dhyayet: he should visualize; suddha-bhavena: pure; cetasa: by the mind.

> > TRANSLATION

> > Thus always merged in devotional service, the yogi visualizes the Lord standing, moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always beautiful and attractive.

> > *******

> > TEXT 20

> > tasmil labdha-padam cittam

> > sarvavayava-samsthitam

> > vilaksyaikatra samyujyad

> > ange bhagavato munih

> > tasmin: on the form of the Lord; labdha-padam: fixed; cittam: the mind; sarva: all; avayava: limbs; samsthitam: fixed upon; vilaksya: having distinguished; ekatra: in one place; samyujyat: should fix the mind; ange: on each limb; bhagavatah: of the Lord; munih: the sage.

> > TRANSLATION

> > In fixing his mind on the eternal form of the Lord, the yogi should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.

> > *******

> > TEXT 21

> > sancintayed bhagavatas caranaravindam

> > vajrankusa-dhvaja-saroruha-lanchanad hyam

> > uttunga-rakta-vilasan-nakha-cakravala-

> > jyotsnabhir ahata-mahad-dhrdayandhakaram

> > sancintayet: he should concentrate; bhagavatah: of the Lord; carana-aravindam: on the lotus feet; vajra: thunderbolt; ankusa: goad (rod for driving elephants); dhvaja: banner; saroruha: lotus; lanchana: marks; adhyam: adorned with; uttunga: prominent; rakta: red; vilasat: brilliant; nakha: nails; cakravala: the circle of the moon; jyotsnabhih: with splendor; ahata: dispelled; mahat: thick; hrdaya: of the heart; andhakaram: darkness.

> > TRANSLATION

> > The devotee should first concentrate his mind on the Lord's lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one's heart.

> > *******

> > TEXT 22

> > yac-chauca-nihsrta-sarit-pravarodakena

> > tirthena murdhny adhikrtena sivah sivo 'bhut

> > dhyatur manah-samala-saila-nisrsta-vajram

> > dhyayec ciram bhagavatas carana-ravindam

> > yat: the Lord's lotus feet; sauca: washing; nihsrta: gone forth; sarit-pravara: of the Ganges; udakena: by the water; tirthena: holy; murdhni: on his head; adhikrtena: borne; sivah: Lord Siva; sivah: auspicious; abhut: became; dhyatuh: of the meditator; manah: in the mind; samala-saila: the mountain of sin; nisrsta: hurled; vajram: thunderbolt; dhyayet: one should meditate; ciram: for a long time; bhagavatah: of the Lord; carana-aravindam: on the lotus feet.

> > TRANSLATION

> > The blessed Lord Siva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.

> > *******

> > TEXT 23

> > janu-dvayam jalaja-locanaya jananya

> > laksmyakhilasya sura-vanditaya vidhatuh

> > urvor nidhaya kara-pallava-rocisa yat

> > samlalitam hrdi vibhor abhavasya kuryat

> > janu-dvayam: up to the knees; jalaja-locanaya: lotus-eyed; jananya: mother; laksmya: by Laksmi; akhilasya: of the entire universe; sura-vanditaya: worshiped by the demigods; vidhatuh: of Brahma; urvoh: at the thighs; nidhaya: having placed; kara-pallava-rocisa: with her lustrous fingers; yat: which; samlalitam: massaged; hrdi: in the heart; vibhoh: of the Lord; abhavasya: transcendental to material existence; kuryat: one should meditate.

> > TRANSLATION

> > The yogi should fix in his heart the activities of Laksmi, the goddess of fortune, who is worshiped by all demigods and is the mother of the supreme person, Brahma. She can always be found massaging the legs and thighs of the transcendental Lord, very carefully serving Him in this way.

> > *******

> > TEXT 24

> > uru suparna-bhujayor adhi sobhamanav

> > ojo-nidhi atasika-kusumavabhasa u

> > vyalambi-pita-va ra-vasasi va rtamana-

> > kanci-kalapa-parirambhi nitamba-bimbam

> > uru: the two thighs; suparna: of Garuda; bhujayoh: the two shoulders; adhi: on; sobhamanau: beautiful; ojah-nidhi: the storehouse of all energy; atasika-kusuma: of the linseed flower; avabhasau: like the luster; vyalambi: extending down; pita: yellow; vara: exquisite; vasasi: on the cloth; vartamana: being; kanci-kalapa: by a girdle; parirambhi: encircled; nitamba-bimbam: His rounded hips.

> > TRANSLATION

> > Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuda. Also the yogi should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.

> > *******

> > TEXT 25

> > nabhi-hradam bhuvana-kosa-guhodara-stham

> > yatratma-yoni-dhisana-khila-loka-padmam

> > vyudham harin-mani-vrsa-stanayor amusya

> > dhyayed dvayam visada-hara-mayukha-gauram

> > nabhi-hradam: the navel lake; bhuvana-kosa: of all the worlds; guha: the foundation; udara: on the abdomen; stham: situated; yatra: where; atma-yoni: of Brahma; dhisana: residence; akhila-loka: containing all planetary systems; padmam: lotus; vyudham: sprang up; harit-mani: like emeralds; vrsa: most exquisite; stanayoh: of nipples; amusya: of the Lord; dhyayet: he should meditate on; dvayam: the pair; visada: white; hara: of pearl necklaces; mayukha: from the light; gauram: whitish.

> > TRANSLATION

> > The yogi should then meditate on His moonlike navel in the center of His abdomen. From His navel, which is the foundation of the entire universe, sprang the lotus stem containing all the different planetary systems. The lotus is the residence of Brahma, the first created being. In the same way, the yogi should concentrate his mind on the Lord's nipples, which resemble a pair of most exquisite emeralds and which appear whitish because of the rays of the milk-white pearl necklaces adorning His chest.

> > *******

> > TEXT 26

> > vakso 'dhivasam rsabhasya maha-vibhuteh

> > pumsam mano-nayana-nirvrtim adadhanam

> > kantham ca kaustubha-maner adhibhusanartham

> > kuryan manasy akhila-loka-namaskrtasya

> > vaksah: the chest; adhivasam: the abode; rsabhasya: of the Supreme Personality of Godhead; maha-vibhuteh: of Maha-Laksmi; purusam: of persons; manah: to the mind; nayana: to the eyes; nirvrtim: transcendental pleasure; adadhanam: bestowing; kantham: the neck; ca: also; kaustubha-maneh: of the Kaustubha gem; adhibhusana-artham: which enhances the beauty; kuryat: he should meditate on; manasi: in the mind; akhila-loka: by the entire universe; namaskrtasya: who is adored.

> > TRANSLATION

> > The yogi should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Maha-Laksmi. The Lord's chest is the source of all transcendental pleasure for the mind and full satisfaction for the eyes. The yogi should then imprint on his mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.

> > *******

> > TEXT 27

> > bahums ca mandara-gireh parivartanena

> > nirnikta-bahu-valayan adhiloka-palan

> > sancintayed dasa-sataram asahya-tejah

> > sankham ca tat-kara-saroruha-raja-hamsam

> > bahun: the arms; ca: and; mandara-gireh: of Mount Mandara; parivartanena: by the revolving; nirnikta: polished; bahu-valayan: the arm ornaments; adhiloka-palan: the source of the controllers of the universe; sancintayet: one should meditate on; dasa-sata-aram: the Sudarsana disc (ten hundred spokes); asahya-tejah: dazzling luster; sankham: the conch; ca: also; tat-kara: in the hand of the Lord; saroruha: lotuslike; raja-hamsam: like a swan.

> > TRANSLATION

> > The yogi should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarsana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.

> > *******

> > TEXT 28

> > kaumodakim bhagavato dayitam smareta

> > digdham arati-bhata-sonita-kardamena

> > malam madhuvrata-varutha-giropaghustam

> > caityasya tattvam amalam manim asya kanthe

> > kaumodakim: the club named Kaumodaki; bhagavatah: of the Personality of Godhead; dayitam: very dear; smareta: one should remember; digdham: smeared; arati: of the enemies; bhata: soldiers; sonita-kardamena: with the bloodstains; malam: the garland; madhuvrata: of bumblebees; varutha: of a swarm; gira: with the sound; upaghustam: surrounded; caityasya: of the living entity; tattvam: principle, truth; amalam: pure; manim: the pearl necklace; asya: of the Lord; kanthe: on the neck.

> > TRANSLATION

> > The yogi should meditate upon His club, which is named Kaumodaki and is very dear to Him. This club smashes the demons, who are always inimical soldiers, and is smeared with their blood. One should also concentrate on the nice garland on the neck of the Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one should meditate upon the pearl necklace on the Lord's neck, which is considered to represent the pure living entities who are always engaged in His service.

> > *******

> > TEXT 29

> > bhrtyanukampita-dhiyeha grhita-murteh

> > sancintayed bhagavato vadanaravindam

> > yad visphuran-makara-kundala-valgitena

> > vidyotitamala-kapolam udara-nasam

> > bhrtya: for the devotees; anukampita-dhiya: out of compassion; iha: in this world; grhita-murteh: who presents different forms; sancintayet: one should meditate on; bhagavatah: of the Personality of Godhead; vadana: countenance; aravindam: lotuslike; yat: which; visphuran: glittering; makara: alligator-shaped; kundala: of His earrings; valgitena: by the oscillation; vidyotita: illuminated; amala: crystal clear; kapolam: His cheeks; udara: prominent; nasam: His nose.

> > TRANSLATION

> > The yogi should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His glittering alligator-shaped earrings.

> > *******

> > TEXT 30

> > yac chri-niketam alibhih parisevyamanam

> > bhutya svaya kutila-kuntala-vrnda justam

> > mina-dvayasrayam adhiksipad abja-netram

> > dhyayen manomayam atandrita ullaad-bhru

> > yat: which face of the Lord; sri-niketam: a lotus; alibhih: by bees; parisevyamanam: surrounded; bhutya: by elegance; svaya: its; kutila: curly; kuntala: of hair; vrnda: by a multitude; justam: adorned; mina: of fish; dvaya: a pair; asrayam: dwelling; adhiksipat: putting to shame; abja: a lotus; netram: having eyes; dhyayet: one should meditate on; manah-mayam: formed in the mind; atandritah: attentive; ullasat: dancing; bhru: having eyebrows.

> > TRANSLATION

> > The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.

> > *******

> > TEXT 31

> > tasyavalokam adhikam krpayatighora-

> > tapa-trayopasamanaya nisrstam aksnoh

> > snigdha-smitanugunitam vipula-prasadam

> > dhyayec ciram vipula-bhavanaya guhayam

> > tasya: of the Personality of Godhead; avalokam: glances; adhikam: frequent; krpaya: with compassion; atighora: most fearful; tapa-traya: threefold agonies; upasamanaya: soothing; nisrstam: cast; aksnoh: from His eyes; snigdha: loving; smita: smiles; anugunitam: accompanied by; vipula: abundant; prasadam: full of grace; dhyayet: he should contemplate; ciram: for a long time; vipula: full; bhavanaya: with devotion; guhayam: in the heart.

> > TRANSLATION

> > The yogis should contemplate with full devotion the compassionate glances frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His devotees. His glances, accompanied by loving smiles, are full of abundant grace.

> > *******

> > TEXT 32

> > hasam harer avanatakhila-loka-tivra-

> > sokasru-sagara-visosanam atyudaram

> > sammohanaya racitam nija-mayayasya

> > bhru-mandalam muni-krte makara-dhvajasya

> > hasam: the smile; hareh: of Lord Sri Hari; avanata: bowed; akhila: all; loka: for persons; tivra-soka: caused by intense grief; asru-sagara: the ocean of tears; visosanam: drying up; ati-udaram: most benevolent; sammohanaya: for charming; racitam: manifested; nija-mayaya: by His internal potency; asya: His; bhru-mandalam: arched eyebrows; muni-krte: for the good of the sages; makara-dhvajasya: of the sex-god.

> > TRANSLATION

> > A yogi should similarly meditate on the most benevolent smile of Lord Sri Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogi should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.

> > *******

> > TEXT 33

> > dhyanayanam prahasitam bahuladharostha-

> > bhasarunayita-tanu-dvija-kunda-pankti

> > dhyayet svadeha-kuhare 'vasitasya visnor

> > bhaktyardrayarpita-mana na prthag didrkset

> > dhyana-ayanam: easily meditated upon; prahasitam: the laughter; bahula: abundant; adhara-ostha: of His lips; bhasa: by the splendor; arunayita: rendered rosy; tanu: small; dvija: teeth; kunda-pankti: like a row of jasmine buds; dhyayet: he should meditate upon; svadeha-kuhare: in the core of his heart; avasitasya: who resides; visnoh: of Visnu; bhaktya: with devotion; ardraya: steeped in love; arpita-manah: his mind being fixed; na: not; prthak: anything else; didrkset: he should desire to see.

> > TRANSLATION

> > With devotion steeped in love and affection, the yogi should meditate within the core of his heart upon the laughter of Lord Visnu. The laughter of Visnu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogi should no longer desire to see anything else.

> > *******

> > TEXT 34

> > evam harau bhagavati pratilabdha-bhavo

> > bhaktya dravad-dhrdaya utpulakah pramodat

> > autkanthya-baspa-kalaya muhur ardyamanas

> > tac capi citta-badisam sanakair viyunkte

> > evam: thus; harau: towards Lord Hari; bhagavati: the Personality of Godhead; pratilabdha: developed; bhavah: pure love; bhaktya: by devotional service; dravat: melting; hrdayah: his heart; utpulakah: experiencing standing of the hairs of the body; pramodat: from excessive joy; autkanthya: occasioned by intense love; baspa-kalaya: by a stream of tears; muhuh: constantly; ardyamanah: being afflicted; tat: that; ca: and; api: even; citta: the mind; badisam: hook; sanakaih: gradually; viyunkte: withdraws.

> > TRANSLATION

> > By following this course, the yogi gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.

> > *******

> > TEXT 35

> > muktasrayam yarhi nirvisayam viraktam

> > nirvanam rcchati manah sahasa yatharcih

> > atmanam atra puruso 'vyavadhanam ekam

> > anviksate pratinivrtta-guna-pravahah

> > mukta-asrayam: situated in liberation; yarhi: at which time; nirvisayam: detached from sense objects; viraktam: indifferent; nirvanam: extinction; rcchati: obtains; manah: the mind; sahasa: immediately; yatha: like; arcih: the flame; atmanam: the mind; atra: at this time; purusah: a person; avyavadhanam: without separation; ekam: one; anviksate: experiences; pratinivrtta: freed; guna-pravahah: from the flow of material qualities.

> > TRANSLATION

> > When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities.

> > *******

> > TEXT 36

> > so 'py etaya caramaya manaso nivrttya

> > tasmin mahimny avasitah sukha-duhkha-bahye

> > hetutvam apy asati kartari duhkhayor yat

> > svatman vidhatta upalabdha-paratma-kasthah

> > sah: the yogi; api: moreover; etaya: by this; caramaya: ultimate; manasah: of the mind; nivrttya: by cessation of material reaction; tasmin: in his; mahimni: ultimate glory; avasitah: situated; sukha-duhkha-bahye: outside of happiness and distress; hetutvam: the cause; api: indeed; asati: a product of ignorance; kartari: in the false ego; duhkhayoh: of pleasure and pain; yat: which; sva-atman: to his own self; vidhatte: he attributes; upalabdha: realized; para-atma: of the Personality of Godhead; kasthah: the highest truth.

> > TRANSLATION

> > Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogi realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance.

> > *******

> > TEXT 37

> > deham ca tam na caramah sthitam utthitam va

> > siddho vipasyati yato 'dhyagamat svarupam

> > daivad upetam atha daiva-vasad apetam

> > vaso yatha parikrtam madira-madandhah

> > deham: material body; ca: and; tam: that; na: not; caramah: last; sthitam: sitting; utthitam: rising; va: or; siddhah: the realized soul; vipasyati: can conceive; yatah: because; adhyagamat: he has achieved; sva-rupam: his real identity; daivat: according to destiny; upetam: arrived; atha: moreover; daiva-vasat: according to destiny; apetam: departed; vasah: clothing; yatha: as; parikrtam: put on; madira-mada-andhah: one who is blinded by intoxication.

> > TRANSLATION

> > Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body.

> > *******

> > TEXT 38

> > deho 'pi daiva-vasagah khalu karma yavat

> > svarambhakam pratisamiksata eva sasuh

> > tam sa-prapancam adhirudha-samadhi-yogah

> > svapnam punar na bhajate pratibuddha-vastuh

> > dehah: the body; api: moreover; daiva-vasa-gah: under the control of the Personality of Godhead; khalu: indeed; karma: activities; yavat: as much as; sva-arambhakam: begun by himself; pratisamiksate: continues to function; eva: certainly; sa-asuh: along with the senses; tam: the body; sa-prapancam: with its expansions; adhirudha-samadhi-yogah: being situated in samadhi by yoga practice; svapnam: born in a dream; punah: again; na: not; bhajate: he does accept as his own; pratibuddha: awake; vastuh: to his constitutional position.

> > TRANSLATION

> > The body of such a liberated yogi, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished. The liberated devotee, being awake to his constitutional position and thus situated in samadhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream.

> > *******

> > TEXT 39

> > yatha putrac ca vittac ca

> > prthan martyah pratiyate

> > apy atmatvenabhimatad

> > dehadeh purusas tatha

> > yatha: as; putrat: from a son; ca: and; vittat: from wealth; ca: also; prthak: differently; martyah: a mortal man; pratiyate: is understood; api: even; atmatvena: by nature; abhimatat: for which one has affection; deha-adeh: from his material body, senses and mind; purusah: the liberated soul; tatha: similarly.

> > TRANSLATION

> > Because of great affection for family and wealth, one accepts a son and some money as his own, and due to affection for the material body, one thinks that it is his. But actually, as one can understand that his family and wealth are different from him, the liberated soul can understand that he and his body are not the same.

> > *******

> > TEXT 40

> > yatholmukad visphulingad

> > dhumad vapi sva-sambhavat

> > apy atmatvenabhimatad

> > yathagnih prthag ulmukat

> > yatha: as; ulmukat: from the flames; visphulingat: from the sparks; dhumat: from the smoke; va: or; api: even; sva-sambhavat: produced from itself; api: although; atmatvena: by nature; abhimatat: intimately connected; yatha: as; agnih: the fire; prthak: different; ulmukat: from the flames.

> > TRANSLATION

> > The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.

> > *******

> > TEXT 41

> > bhutendriyantah-ka ranat

> > pradhanaj jiva-samjnitat

> > atma tatha prthag dmsta

> > bhagavan brahma-samjnitah

> > bhuta: the five elements; indriya: the senses; antah-karanat: from the mind; pradhanat: from the pradhana; jiva-samjaitat: from the jiva soul; atma: the Paramatma; tatha: so; prthak: different; drasta: the seer; bhagavan: the Personality of Godhead; brahma-samjnitah: called Brahman.

> > TRANSLATION

> > The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.

> > *******

> > TEXT 42

> > sarva-bhutesu catmanam

> > sarva-bhutani catmani

> > iksetananya-bhavena

> > bhutesv iva tad-atmatam

> > sarva-bhutesu: in all manifestations; ca: and; atmanam: the soul; sarva-bhutani: all manifestations; ca: also; atmani: in the Supreme Spirit; ikseta: he should see; ananya-bhavena: with equal vision; bhutesu: in all manifestations; iva: as; tat-atmatam: the nature of itself.

> > TRANSLATION

> > A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.

> > *******

> > TEXT 43

> > sva-yonisu yatha jyotir

> > ekam nana pratiyate

> > yoninam guna-vaisamyat

> > tathatma prakrtau sthitah

> > sva-yonisu: in forms of wood; yatha: as; jyotih: fire; ekam: one; nana: differently; pratiyate: is exhibited; yoninam: of different wombs; guna-vaisamyat: from the different conditions of the modes; tatha: so; atma: the spirit soul; prakrtau: in the material nature; sthitah: situated.

> > TRANSLATION

> > As fire is exhibited in different forms of wood, so, under different conditions of the modes of material nature, the pure spirit soul manifests itself in different bodies.

> > *******

> > TEXT 44

> > tasmad imam svam prakrtim

> > daivim sad-asad-atmikam

> > durvibhavyam parabhavya

> > svarupenavatis thate

> > tasmat: thus; imam: this; svam: own; prakrtim: material energy; daivim: divine; sat-asat-atmikam: consisting of cause and effect; durvibhavyam: difficult to understand; parabhavya: after conquering; sva-rupena: in the self-realized position; avatisthate: he remains.

> > TRANSLATION

> > Thus the yogi can be in the self-realized position after conquering the insurmountable spell of maya, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.

> > Back to the running text