Bhagavatapurana 11.11: athaikadaśo'dhyāyaḥ

11.11.1

/0 śrī-bhagavān uvāca
baddho mukta iti vyākhyā guṇato me na vastutaḥ /
guṇasya māyā-mūlatvān na me mokṣo na bandhanam //

The Lord said: / The designation of 'bound' or 'liberated' is due to the qualities belonging to me, not in reality; / since the qualities are rooted in creative power, I have neither bondage nor liberation.

1. The Lord said:— With reference to gunas, not with reference to the essential nature I am said to be one in bondage and one that is released from it: the guna has its source in Maya; therefore no bondage or release for Me.

1. V. The statement that I am bound or released is not true in respect of My essential nature, but it refers to My association with the gunas and My being separate from and unaffected by, them. The gunas and karma have their source in Prakriti which is under My control and therefore there is no bondage or release for Me.

D. The well-known statement that an individual is in bondage (samsara) or he is released (Mukta) refers only to the jiva who is invested with the three gunas of Prakriti under My control, whereas I am the controller of Prakriti and the gunas and therefore neither one in bondage nor one released.

11.11.2

śoka-mohau sukhaṃ duḥkhaṃ dehāpattiś ca māyayā /
svapno yathātmanaḥ khyātiḥ saṃsṛtir na tu vāstavī //

Grief and delusion, joy and sorrow, and the acquisition of a body occur through creative power; / like a dream seen by the self, transmigration is not real.

2. Grief and other states of the jiva are instituted by Prakriti under My control. Like the dream world with which the jiva is related, the Samsara or the worldly life also is not an essential state of the jiva, i. e., the embodied life or bondage is a state to be sooner or later terminated like a dream. Both are real but they are not eternal.

D. Just as the feelings of sorrow, stupidity etc., are experienced on account of a dream vision, but through the ignorance that it is a dream, so are the similar states and feelings due to the ignorance of his own essential nature while in Samsara. However samsara or those states are not indestructible, for they do not form the part and parcel of the jiva's essence.

11.11.3

vidyāvidye mama tanū viddhy uddhava śarīriṇām /
mokṣa-bandha-karī ādye māyayā me vinirmite //

Know, O Uddhava, that knowledge and ignorance are both my bodily forms for embodied beings, / bringing about liberation and bondage, primordial and fashioned by my creative power.

3. *Knowledge.* V. My worship and contemplation.

*Ignorance.* V. Want of correct understanding of My nature as well as his own.

*Are My powers etc.* V. Are like My body completely under My control and they are instituted by My own will.

*My powers.* D. Are like My images or representations instituted by Prakriti under My control.

11.11.4

ekasyaiva mamāṃśasya jīvasyaiva mahā-mate /
bandho 'syāvidyayānādir vidyayā ca tathetaraḥ //

Of the individual soul, which is indeed a part of me alone, O noble-minded one, / bondage has no beginning through ignorance, and the other is likewise [brought about] by knowledge.

*Eternal.* D. Existing from eternity. 4. One as Atman is, it is only in relation to Jīva, My amsa, (in so far he is a reflection) the eternal bondage exists through Avidya and through Vidya or knowledge the other state, i. e., release comes about, O highly intelligent one.

4. V. The eternal bondage only relates to the jīva who is important in comparison with the body and distinct from it, who is My body and inseparable attribute like an element in a compound.

_Note._ V. Though bondage exists from eternity it is terminable by correct knowledge of realisation of Lord.

_Note._ D. The jīva and Paramatman are two distinct entities. Only the jīva completely under Paramatman's control is subject to bondage and release and hence the question in the beginning is not reasonable.

11.11.5

atha baddhasya muktasya vailakṣaṇyaṃ vadāmi te /
viruddha-dharmiṇos tāta sthitayor eka-dharmiṇi //

Now I shall tell you the distinction between the bound and the liberated, / who possess opposing qualities, my dear friend, yet dwell within the same locus.

5. _Between the one...released._ V. & D. Between the jīva subject to bondage and Paramatman who is eternally blessed and never subject to bondage who are both in one and the same body, though they are of opposite character. The jīva undergoes experiences and is ignorant, dependent and of limited power while the other has nothing to experience, is omniscient, independent and absolute and omnipotent and so on.

11.11.6

suparṇāv etau sadṛśau sakhāyau yadṛcchayaitau kṛta-nīḍau ca vṛkṣe /
ekas tayoḥ khādati pippalānnam anyo niranno 'pi balena bhūyān //

Two birds of beautiful plumage, similar companions, by chance made their nest in a tree; / one of the two eats the fruit of the sacred fig tree, while the other, though fasting, is superior in strength.

6. V. In a body are present both the jīva and Paramatman like unto two birds having two excellent wings, having similar good qualities related to each other as the benefitted and benefactor; In that tree their nest is the heart, the former eats the fruit of the tree i. e., the objects of sense, the latter Paramatman does not subsist on anything, is still unlimited in strength.

_Note._ V. The wings of the jīva are righteous merit and demerit. The two wings of the Supreme Being are absolute destitution of defects and the embodiment of absolute destitution of defects and the embodiment of absolute excellence.

D. Both jīva and the lord are Suparnas. The Lord being the protector and perfect Being and the jīva well protected. Both alike as intelligent Beings. Both are in the same tree of the body according to the will of the Lord Himself who guides the jīva in working out his destiny and therefore they are friends. The jīva eats the fruit of his karma. The Lord has no fruit of karma to eat and is only in the eternal realisation of blissful nature. His strength is not due to what he might subsist on; the Lord who does not eat the fruit of karma is Omniscient, knows Himself as well as the other; whereas the jīva does not and cannot without His Grace. The jīva is blind under nescience, does not realise the Lord.

11.11.7

ātmānam anyaṃ ca sa veda vidvān apippalādo na tu pippalādaḥ /
yo 'vidyayā yuk sa tu nitya-baddho vidyā-mayo yaḥ sa tu nitya-muktaḥ //

The wise one who does not eat the fruit knows himself and the other, but not the fruit-eater; / he who is joined with ignorance is ever-bound, but he who is full of knowledge is ever-liberated.

11.11.8

deha-stho 'pi na deha-stho vidvān svapnād yathotthitaḥ /
adeha-stho 'pi deha-sthaḥ kumatiḥ svapna-dṛg yathā //

Though staying in the body, the wise man is not in the body, like one awakened from a dream; / though unembodied, the foolish person is in the body, like a dreamer of dreams.

_Note._ D. In the light of many authorities, for instance (Brahma Sutras—) the Lord cannot be said to be without any enjoyment. Only He has no enjoyment of what is bad or evil. On the other hand He must be admitted to be enjoying everything excellent. 8. He who has Vidya or correct understanding is not conditioned by body, though he is in the body like a man that has risen from dreams. But he who has a wrong notion is conditioned by a body even in the absence of it like one in the dreaming state.

8. *Note.* Risen out of dreams the person ceases to regard the body in the dreaming state as his own or self, but while dreaming he regards it as such, so the former is taken to illustrate a jiva who has no attachment to the body under the latter the ignorant man having attachment to the body.

D. The omniscient Lord, though present in the body is not one conditioned by it, for He has no attachment. He is not liable to the experience of miseries and other evils even as one who has risen from dreams does not experince the painful states due to the body in dreaming state, whereas the jiva of wrong notions full of attachments though distinct from the body is like one dreaming, liable to experience pain and pleasure and the like.

11.11.9

indriyair indriyārtheṣu guṇair api guṇeṣu ca /
gṛhyamāṇeṣv ahaṃ kuryān na vidvān yas tv avikriyaḥ //

While the senses act upon sense objects and the guṇas upon guṇas, / the wise man, being unperturbed, does not form the notion of "I."

9. V. He is a man of wisdom who remains without any change, i. e.. joy or sorrow though the senses evolved out of Prakriti are bringing about the experience of objects.

9. When the jivas who are dependent existences by means of the senses and organs which are also under the control of the Lord, He remains without any attachment to the body or anything else, for He is Omniscient.

11.11.10

daivādhīne śarīre 'smin guṇa-bhāvyena karmaṇā /
vartamāno 'budhas tatra kartāsmīti nibadhyate //

Established in this body which is subject to destiny by actions produced by the guṇas, / the ignorant person is bound, thinking, "I am the doer."

10. V. On account of karma or activity brought about by the gunas of Prakriti i. e., the senses and the organs the jiva is in this body which is the result of previous karma without understanding his being bound to the body or himself, i. e., mistaking the body for his own self. Hence under the notion etc.

D. The jiva destitute of wisdom and placed in this body under the control of the Supreme Being thinks to be the agent of actions in which he ought to see his dependence on the Lord and therefore he is bound fast to this body.

11.11.11

evaṃ viraktaḥ śayana āsanāṭana-majjane /
darśana-sparśana-ghrāṇa- bhojana-śravaṇādiṣu /
na tathā badhyate vidvān tatra tatrādayan guṇān //

Thus detached in lying down, sitting, walking, bathing, / seeing, touching, smelling, eating, hearing, and the like, / the wise man, directing the guṇas in those various functions, is not bound in that way.

11. *Seat.* V. Pervasion.

11 to 13. Having thus understood that the bondage is due to the notion of being an independent agent and master, He who renounces all the objects realises that Hari alone is the Supreme and independent Ruler, does not become subject to bondage though he might accept the objects for the bare maintenance of the body and acquiring righteous merit. Having got rid of all doubts by means of directly seeing the Lord and that 13. With a clear preception made very keen by the absence of attachments he has his doubts cut off like one who has risen from the state of dreams and turns away from (the sense of) difference.

11.11.12

prakṛti-stho 'py asaṃsakto yathā khaṃ savitānilaḥ /
vaiśāradyekṣayāsaṅga- śitayā chinna-saṃśayaḥ /
pratibuddha iva svapnān nānātvād vinivartate //

Though abiding in material nature, he is unattached like the sky, the sun, and the wind; / his doubts severed by an insight sharpened by detachment and expertise, / he turns away from diversity like one awakened from a dream.

11.11.14

yasya syur vīta-saṅkalpāḥ prāṇendriya-rnano-dhiyām /
vṛttayaḥ sa vinirmukto deha-stho 'pi hi tad-guṇaiḥ //

He whose movements of the vital breaths, senses, mind, and intellect are free from volition / is truly liberated from their qualities, even while staying in the body.

14. He whose breaths, the senses, mind and heart do their functions without thoughts of purpose, though in a body, remains unfettered by its qualities.

11.11.15

yasyātmā hiṃsyate hiṃsrair yena kiñcid yadṛcchayā /
arcyate vā kvacit tatra na vyatikriyate budhaḥ //

When his self is injured by violent people in some way or by chance, / or is worshiped somewhere, the wise man is not perturbed thereby.

15. He is a wise man (free from bondage) who does not change either when his body is put to sufferings by other cruel beings or by chance and somewhere it is comforted with attentions.

11.11.16

na stuvīta na nindeta kurvataḥ sādhv asādhu vā /
vadato guṇa-doṣābhyāṃ varjitaḥ sama-dṛṅ muniḥ //

He should neither praise nor condemn those who act or speak well or ill; / free from virtue and fault, the sage sees with an equal eye.

16. The sage who equally regards everything and himself free from any good or bad quality, would not praise or censure those that do or say anything good or bad.

11.11.17

na kuryān na vadet kiñcin na dhyāyet sādhv asādhu vā /
ātmārāmo 'nayā vṛttyā vicarej jaḍa-van muniḥ //

He should neither do, nor speak, nor contemplate anything good or bad; / delighting in the self, the sage should wander like an insensate fool by this practice.

17. The sage would not do or utter or contemplate anything good or bad: but finding delight in his own Atman, he would go about continuing the same course of life like inert matter.

11.11.18

śabda-brahmaṇi niṣṇāto na niṣṇāyāt pare yadi /
śramas tasya śrama-phalo hy adhenum iva rakṣataḥ //

If one is versed in the Brahman of the scriptures, yet does not attain mastery in the Supreme, / his toil has only toil as its fruit, like that of one guarding a cow that yields no milk.

18. If he is deeply learned in the Vedic books and not deeply plunged in the knowledge of Para-Brahman, the labour of that man bears no fruit other than itself like that of the man who nourishes what is not a cow.

11.11.19

gāṃ dugdha-dohām asatīṃ ca bhāryāṃ dehaṃ parādhīnam asat-prajāṃ ca /
vittaṃ tv atīrthī-kṛtam aṅga vācaṃ hīnāṃ mayā rakṣati duḥkha-duḥkhī //

A cow whose milk is dry, an unfaithful wife, a body dependent on others, wicked children, / wealth not spent at sacred places, and, my dear, speech devoid of me—guarding these, the sorrowful person attains only sorrow.

19. He who maintains a cow that has ceased to yield milk, a false wife, a body that is under another's control and a worthless and wicked son and has wealth which is not bestowed upon worthy recipients and speech in which My glory does not find expression is one that goes from misery to misery.

11.11.20

yasyāṃ na me pāvanam aṅga karma sthity-udbhava-prāṇa-nirodham asya /
līlāvatārepsita-janma vā syād vandhyāṃ giraṃ tāṃ bibhṛyān na dhīraḥ //

That speech in which there is no purifying act of mine—the maintenance, creation, and dissolution of this universe— / or my desired births in divine play incarnations, the wise man should not maintain, for it is barren.

20. The wise man ought not to indulge in that barren speech which is not dedicated to the expression of My glorious and sacred work in relation to the creation, subsistence and destruction of the world or to My sportful Avataras which form My birth prayed for

by the world.

11.11.21

evaṃ jijñāsayāpohya nānātva-bhramam ātmani /
upārameta virajaṃ mano mayy arpya sarva-ge //

Having thus dispelled the delusion of diversity in the self by philosophical inquiry, / one should desist, offering one’s purified mind unto me, the all-pervading.

21. Having thus by the force of enquiry cast off the mistake of seeing difference in Atman and having devoted a serene mind to Me, the Omnipresent Lord, he should completely withdraw himself from the world.

11.11.22

yady anīśo dhārayituṃ mano brahmaṇi niścalam /
mayi sarvāṇi karmāṇi nirapekṣaḥ samācara //

If you are unable to fix the mind steadily upon Brahman, / then, free from expectation, perform all actions for me.

22. If thou art unable to firmly center thy mind in the Perfect Brahman, do all the duties then towards Me without qualifying them with any wishes.

11.11.23

śraddhālur mat-kathāḥ śṛṇvan su-bhadrā loka-pāvanīḥ /
gāyann anusmaran karma janma cābhinayan muhuḥ //

Full of faith, hearing stories of me that are most auspicious and purify the worlds, / singing them, remembering my deeds and births, and reenacting them repeatedly,

23. Being full of intense faith, listening to the very auspicious stories of Mine that purify the worlds, singing constantly, remembering My deeds and Avataras and often imitating My activities;

11.11.24

mad-arthe dharma-kāmārthān ācaran mad-apāśrayaḥ /
labhate niścalāṃ bhaktiṃ mayy uddhava sanātane //

undertaking dharma, desire, and wealth for my sake, and taking refuge in me, / one attains unswerving devotion to me, the eternal one, O Uddhava.

24. Observing for My delight all the duties relating to Dharma, Kama, and wealth and depending upon Myself, one would obtain unswerving devotion towards Me, the eternal One, O Uddhava.

11.11.25

sat-saṅga-labdhayā bhaktyā mayi māṃ sa upāsitā /
sa vai me darśitaṃ sadbhir añjasā vindate padam //

Through devotion acquired by association with virtuous devotees, such a worshiper worships me in myself; / he indeed easily attains my state as revealed by the virtuous devotees.

25. And he becomes My devout worshipper with the devotion developed in association with the righteous and it is he that surely attains to Myself as indicated by the good and great.

11.11.26

/0 śrī-uddhava uvāca
sādhus tavottama-śloka mataḥ kīdṛg-vidhaḥ prabho /
bhaktis tvayy upayujyeta kīdṛśī sadbhir ādṛtā //

Śrī Uddhava said: / What kind of person, O Lord, is considered by you to be a saint, O He of highest renown? / And what kind of devotion to you, esteemed by the virtuous devotees, should be practiced?

26. Uddhava said:— O most glorious Lord, who is considered a Sadhu by Thee and what is his description, O Lord? What devotion would prove fruitful towards Thee? And what devotion commands the esteem of the wise (like Narada)?

11.11.27

etan me puruṣādhyakṣa lokādhyakṣa jagat-prabho /
praṇatāyānuraktāya prapannāya ca kathyatām //

Tell this to me, O Overseer of beings, O Overseer of worlds, O Lord of the universe, / who am bowed, deeply devoted, and surrendered to you.

27. O Ruler of all persons, O witness of the world, O Lord of the Universe, may it please Thee to tell this to me who has fallen at Thy feet, full of affection for Thee, seeking after Thy shelter.

11.11.28

tvaṃ brahma paramaṃ vyoma puruṣaḥ prakṛteḥ paraḥ /
avatīrno 'si bhagavan svecchopātta-pṛthag-vapuḥ //

You are the Supreme Brahman, the sky, the Puruṣa beyond material nature; / you have descended as an incarnation, O Lord, having assumed a distinct form by your own will.

28. Thou art Brahman (the Perfect One), the highest Akasa, the Perfect Person higher than Prakriti; Thou hast appeared, O

Lord, in finite personality at Thine own will.

11.11.29

/0 śrī-bhagavān uvāca
kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām /
satya-sāro 'navadyātmā samaḥ sarvopakārakaḥ //

The Lord said: / Compassionate, bearing no malice, patient toward all embodied beings, / having truth as his core, faultless in nature, impartial, doing good to all,

29. & 30. The Lord said:— He is merciful, does no harm to any creature, is forbearing, strong in truthfulness, of faultless mind, equal to all and helpful: his mind is not spoiled by desires: he has controlled his senses, is gentle, pious and penniless, physically inactive, moderate in food and drink, quiet in mind, firm, finds shelter under Me and remains contemplating.

11.11.30

kāmair ahata-dhīr dānto mṛduḥ śucir akiñcanaḥ /
anīho mita-bhuk śāntaḥ sthiro mac-charaṇo muniḥ //

his intellect uncorrupted by desires, self-controlled, gentle, pure, possessing nothing, / free from worldly endeavor, eating moderately, serene, steadfast, taking refuge in me, a sage,

11.11.31

apramatto gabhīrātmā dhṛtimāñ jita-ṣaḍ-guṇaḥ /
amānī māna-daḥ kalyo maitraḥ kāruṇikaḥ kaviḥ //

vigilant, profound in spirit, patient, having conquered the six qualities, / offering respect to others while seeking none, capable, friendly, merciful, wise:

31. He is always vigilant, unperturbed, full of fortitude, free from the six cravings, free from pride, respectful, able to teach, sincere, merciful and full of knowledge.

11.11.32

ājñāyaivaṃ guṇān doṣān mayādiṣṭān api svakān /
dharmān santyajya yaḥ sarvān māṃ bhajeta sa tu sattamaḥ //

having thus understood the merits and faults prescribed even by me, he who renounces / all his own duties and worships me alone, is the most virtuous devotee.

32. He is the best of Sadhus who, possessed of the above said qualities, clearly understands what the excellent points are and prefers My worship even to the righteous courses laid down by Myself.

11.11.33

jñātvājñātvātha ye vai māṃ yāvān yaś cāsmi yādṛśaḥ /
bhajanty ananya-bhāvena te me bhaktatamā matāḥ //

Whether knowing or not knowing who and of what extent I am, and what my nature is, / those who worship me with undivided devotion are considered by me to be the greatest devotees.

33. Let them know or not who, what or what like I am: I consider them most devoted to Me who worship Me with their mind and heart not drawn to any one else.

11.11.34

mal-liṅga-mad-bhakta-jana- darśana-sparśanārcanam /
paricaryā stutiḥ prahva- guṇa-karmānukīrtanam //

Seeing, touching, and worshiping my symbolic image and my devotees; / serving, praising, and singing with humility my qualities and deeds;

34. To see, to touch, to honour My symbols and My votaries, to serve them, to praise Me, to expound and sing My qualities and actions with a humble mind;

11.11.35

mat-kathā-śravaṇe śraddhā mad-anudhyānam uddhava /
sarva-lābhopaharaṇaṃ dāsyenātma-nivedanam //

faith in listening to stories about me, meditating upon me, O Uddhava, / offering all acquisitions to me, and surrendering oneself in servitude;

35. Intense eagerness and faith in listening to My stories, to contemplate Me, to offer up to Me all profits, to offer one self to My service.

11.11.36

maj-janma-karma-kathanaṃ mama parvānumodanam /
gīta-tāṇḍava-vāditra- goṣṭhībhir mad-gṛhotsavaḥ //

recounting my births and deeds, celebrating my festival days, / and holding festivals in my temple with assemblies of song, energetic dance, and instrumental music;

36. To tell accounts of My birth and work, to be rejoiced at My festivities, to conduct the festivities of My temples with songs, dances, music of instruments and puranic assemblies;

11.11.37

yātrā bali-vidhānaṃ ca sarva-vārṣika-parvasu /
vaidikī tāntrikī dīkṣā madīya-vrata-dhāraṇam //

processions and making offerings on all annual festivals, / Vedic and Tantric initiation, and observing vows sacred to me;

37. And to worship with flowers in processions in all the days

of annual festivals, to remain consecrated according to Vedas and Tantras and to keep vows towards Me;

11.11.38

mamārcā-sthāpane śraddhā svataḥ saṃhatya codyamaḥ /
udyānopavanākrīḍa- pura-mandira-karmaṇi //

faith in installing my sacred image, and effort undertaken individually or in common / in the work of making pleasure-gardens, parks, playgrounds, cities, and temples;

38. Enthusiasm in consecrating My images either with his own means or to endeavour to do so with others' help, in laying out gardens, parks, play-grounds, towns, and erecting shrines;

11.11.39

sammārjanopalepābhyāṃ seka-maṇḍala-vartanaiḥ /
gṛha-śuśrūṣaṇaṃ mahyaṃ dāsa-vad yad amāyayā //

cleansing the temple for me like a servant, without deceit, / by sweeping and smearing with cow dung, sprinkling, and drawing circular diagrams;

39. To do service in My house like a slave with sincerity, by sweeping and washing and sprinkling and decorating it with figures and drawings;

11.11.40

amānitvam adambhitvaṃ kṛtasyāparikīrtanam /
api dīpāvalokaṃ me nopayuñjyān niveditam //

humility, freedom from hypocrisy, not proclaiming what one has done, / and not using for oneself what has been offered to me, even the light of a lamp;

40. To be free from pride and hypocrisy, to be silent on what he does: even a light offered to Me should not be used for any private purpose.

11.11.41

yad yad iṣṭatamaṃ loke yac cāti-priyam ātmanaḥ /
tat tan nivedayen mahyaṃ tad ānantyāya kalpate //

whatever is most desired in the world, and whatever is dearest to oneself, / that one should offer to me; that tends toward endless benefit.

41. Whatever is most desired in the world, whatever is intensely liked by one, all that should be offered to Me and that would tend to everylasting good.

11.11.42

sūryo 'gnir brāhmaṇā gāvo vaiṣṇavaḥ khaṃ maruj jalam /
bhūr ātmā sarva-bhūtāni bhadra pūjā-padāni me //

The sun, fire, brāhmaṇas, cows, the Vaiṣṇava, the sky, the wind, water, / the earth, the self, and all living beings, O auspicious one, are the places for my worship.

42. Surya (the sun), Agni (fire), Brahma, cows, Vishnu's votaries, the sky, air, water, the earth, one's own (body) heart and all the creatures are the shrines for My worship, O good one.

11.11.43

sūrye tu vidyayā trayyā haviṣāgnau yajeta mām /
ātithyena tu viprāgrye goṣv aṅga yavasādinā //

In the sun one should worship me with the threefold Vedic knowledge, in the fire with oblations, / in the foremost of brāhmaṇas with hospitality, and in cows, my dear, with grass and fodder;

43. In Surya worship Me with Vedic recitations, in fire worship Me with offerings, in an excellent brahmin by means of hospitality, in cows with grass and the like;

11.11.44

vaiṣṇave bandhu-sat-kṛtyā hṛdi khe dhyāna-niṣṭhayā /
vāyau mukhya-dhiyā toye dravyais toya-puraḥsaraiḥ //

in a Vaiṣṇava with friendly hospitality, in the sky of the heart through steadfast meditation, / in the wind through the thought of the principal breath, and in water with articles beginning with water;

44. In a Vishnu's votary with the honour due to relations, in the sky and in the heart by firm contemplation, in Vayu with the thought that I am Mukhyaprana, in water with various articles including water and flowers and the like;

11.11.45

sthaṇḍile mantra-hṛdayair bhogair ātmānam ātmani /
kṣetra-jñaṃ sarva-bhūteṣu samatvena yajeta mām //

on the sacrificial ground with the essences of mantras, with sensory enjoyments the self within the self, / and in all beings as the knower of the field, one should worship me with impartiality.

45. On the bare ground by the mysterious syllables of Mantras and in one's own self with all the comforts enjoyed, one should

worship Me as Kshetragna in all beings and as the same Perfect one everywhere.

11.11.46

dhiṣṇyeṣv ity eṣu mad-rūpaṃ śaṅkha-cakra-gadāmbujaiḥ /
yuktaṃ catur-bhujaṃ śāntaṃ dhyāyann arcet samāhitaḥ //

In these abodes, meditating with a collected mind on my form—endowed with four arms bearing the conch, discus, club, and lotus, and tranquil—one should worship [me].

46. In these places of worship one should with a serene mind contemplate My form with sankha, chakra, gada and lotus, with four arms, and gentle and gracious in countenance.

11.11.47

iṣṭā-pūrtena mām evaṃ yo yajeta samāhitaḥ /
labhate mayi sad-bhaktiṃ mat-smṛtiḥ sādhu-sevayā //

Whoever worships me thus with Vedic sacrifices and philanthropic works, with a collected mind, / obtains true devotion to me, and remembrance of me through service to the virtuous devotees.

47. He who with a clear mind worships Me thus by means of sacrifices, construction of tanks and other public works, would attain intense devotion to Me and My constant memory by service to the righteous.

11.11.48

prāyeṇa bhakti-yogena sat-saṅgena vinoddhava /
nopāyo vidyate samyak prāyaṇaṃ hi satām aham //

Generally, Uddhava, without the yoga of devotion and the association of the virtuous devotees, / there is no proper means found, for I am indeed the final goal of the virtuous devotees.

48. Mostly there is no good way except through devotion and association with the righteous: for I am their chief support and resort.

11.11.49

athaitat paramaṃ guhyaṃ śṛṇvato yadu-nandana /
su-gopyam api vakṣyāmi tvaṃ me bhṛtyaḥ suhṛt sakhā //

Now, O joy of the Yadus, to you who are listening I shall proclaim this supreme secret, / though it must be kept well hidden, for you are my servant, well-wisher, and friend.

49. O son of Yadus, because thou art My servant, friend and companion I shall next tell thee that art eagerly listening, of this great secret, though it is to be kept very carefully from others.