Bhagavatapurana 11.14: atha caturdaśo'dhyāyaḥ

11.14.1

/0 śrī-uddhava uvāca
vadanti kṛṣṇa śreyāṃsi bahūni brahma-vādinaḥ /
teṣāṃ vikalpa-prādhānyam utāho eka-mukhyatā //

Śrī Uddhava said: / The teachers of Brahman, O Kṛṣṇa, declare many means to the highest good; / is there an option among them in pre-eminence, or is one paramount?

1. Uddhava said:— O Krishna, those versed in the Vedas speak of many courses of attaining to Moksha. Is every one of them important in its turn or only some one of them?

11.14.2

bhavatodāhṛtaḥ svāmin bhakti-yogo 'napekṣitaḥ /
nirasya sarvataḥ saṅgaṃ yena tvayy āviśen manaḥ //

You have declared, O Master, the yoga of devotion, free from desire, / by which casting off attachment everywhere, the mind enters into you.

2. Thou hast taught, O Lord, the disinterested devotion, when all attachments are eschewed, as the means by which the mind will settle itself in Thee.

11.14.3

/0 śrī-bhagavān uvāca
kālena naṣṭā pralaye vāṇīyaṃ veda-saṃjñitā /
mayādau brahmaṇe proktā dharmo yasyāṃ mad-ātmakaḥ //

The Lord said: / Lost through time at the cosmic dissolution, this speech called the Veda / was spoken by me in the beginning to Brahmā, in which is found dharma consisting of myself.

3. The Lord said:— In process of time the speech known as Veda was lost, at the time of deluge: it was first taught by Me to Brahma, and therein is taught the dharma (the righteous course) of devoting the mind to Me.

11.14.4

tena proktā sva-putrāya manave pūrva-jāya sā /
tato bhṛgv-ādayo 'gṛhṇan sapta brahma-maharṣayaḥ //

It was spoken by him to his first-born son, Manu; / from him, Bhṛgu and the other seven great seers of Brahman received it.

4. And that speech was imparted by Brahma to his first son Manu and from Manu Bhrigu and other great Brahma Rishis, seven in number, learnt it.

11.14.5

tebhyaḥ pitṛbhyas tat-putrā deva-dānava-guhyakāḥ /
manuṣyāḥ siddha-gandharvāḥ sa-vidyādhara-cāraṇāḥ //

From those fathers their sons received it: the gods, Dānavas, Guhyakas, / humans, Siddhas, Gandharvas, along with Vidyādharas and Cāraṇas,

5. & 6. From those fathers, their sons, the gods, Danavas, Guhyakas, men, Siddhas, Gandharvas, Vidyadharas and Charanas, Kimdevas (secondary gods), Kinnaras, Nagas, Rakshasas, Kim-

11.14.6

kindevāḥ kinnarā nāgā rakṣaḥ-kimpuruṣādayaḥ /
bahvyas teṣāṃ prakṛtayo rajaḥ-sattva-tamo-bhuvaḥ //

Kindevas, Kinnaras, Nāgas, Rākṣasas, Kimpuruṣas, and others; / diverse are their natures, born of passion, purity, and darkness.

purushas and others also learnt it. But the natural tendencies of these are many and different, having their source in Rajas, Satva and Tamas.

11.14.7

yābhir bhūtāni bhidyante bhūtānāṃ patayas tathā /
yathā-prakṛti sarveṣāṃ citrā vācaḥ sravanti hi //

By these [dispositions], living beings and likewise the lords of living beings are differentiated; / for according to their nature, varied teachings indeed flow from them all.

7. It is by virtue of these natural tendencies the creatures as well as their thoughts differ. According to their nature, severally flow out different and curious expressions from them all.

11.14.8

evaṃ prakṛti-vaicitryād bhidyante matayo nṛṇām /
pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo 'pare //

Thus, due to the diversity of natures, the opinions of men differ / through tradition for some, while others hold heretical views.

8. Thus according to difference in nature the thoughts and ideas of men differ from generation to generation; and there are also others who hold heretic views and have no faith in the Vedas.

11.14.9

man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha /
śreyo vadanty anekāntaṃ yathā-karma yathā-ruci //

Their minds bewildered by my creative power, O bull among men, / mortals declare various things to be the highest good according to their past karma and personal inclination.

9. O bull among men, with their minds deluded by Thy Maya, different persons represent the highest purpose variously according to their Karma and taste.

11.14.10

dharmam eke yaśaś cānye kāmaṃ satyaṃ damaṃ śamam /
anye vadanti svārthaṃ vā aiśvaryaṃ tyāga-bhojanam /
kecid yajñaṃ tapo dānaṃ vratāni niyamān yamān //

Some speak of dharma, others of renown, of desire, truthfulness, self-control, and inner peace; / others proclaim self-interest, sovereignty, sacrifice and enjoyment, / while some declare Vedic sacrifice, austerity, gift-giving, vows, and the rules of restraint and observance.

10. Some represent the purpose to be Dharma, others glory, pleasure, truthfulness, self-control or serenity of mind: others again, their own wealth or the lordly power or liberality or enjoyment, while in this life: some others, sacrifice, tapas, gifts, self-denying vows, Niyamas and Yamas.

11.14.11

ādy-anta-vanta evaiṣāṃ lokāḥ karma-vinirmitāḥ /
duḥkhodarkās tamo-niṣṭhāḥ kṣudrā mandāḥ śucārpitāḥ //

The realms fashioned by their karma have both beginning and end; / resulting in sorrow and grounded in ignorance, they are trivial, fleeting, and full of grief.

11. All these attain only to the regions having a beginning and an end and instituted by Karma and entailing misery at the end, full of Tamas, of little pleasure and pervaded with grief and anxiety.

11.14.12

mayy arpitātmanaḥ sabhya nirapekṣasya sarvataḥ /
mayātmanā sukhaṃ yat tat kutaḥ syād viṣayātmanām //

For him whose self is offered unto me, O noble one, and who is free from longing in all respects, / what joy comes from me through the self—how could that ever belong to those whose minds are set on sensory objects?

12. But, O worthy one, to him that devotes to Me his mind free from attachment to all other things and expecting nothing from them, the reward is the blissfulness to be enjoyed with Me, his Atman: and how could that happiness be the lot of those that have set their heart on worldly objects?

11.14.13

akiñcanasya dāntasya śāntasya sama-cetasaḥ /
mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ //

For the man of no possessions, self-controlled, peaceful, impartial in mind, / whose heart is satisfied with me, all quarters are full of bliss.

13. To one that has nothing to own of the world and has control over the senses and serenity of mind, and regards all equally

with a heart finding perfect delight in Me alone, all the directions are full of happiness.

11.14.13.p1

na pārameṣṭhyaṃ na mahendra-dhiṣṇyaṃ $ na sārvabhaumaṃ na rasādhipatyam &

Neither the station of Brahmā, nor the abode of great Indra, nor universal sovereignty, nor dominion over the subterranean realms,

14. He who has resigned his mind to Me, does not seek after the position of Brahma or that of Indra, or an emperor’s throne or lordship over Patala, or the attainment of yoga powers or even Moksha from which there is no returning; for he desires nothing but Myself.

11.14.14

na yoga-siddhīr apunar-bhavaṃ vā % mayy arpitātmecchati mad vinānyat //

nor yogic perfections, nor even non-rebirth does he desire whose self is dedicated to me, wanting nothing apart from me.

11.14.15

na tathā me priyatama ātma-yonir na śaṅkaraḥ /
na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān //

Neither Brahmā born of the self is so dear to me, nor Śaṅkara, / nor Saṅkarṣaṇa, nor Śrī, nor even my very self, as you are.

15. Neither Brahma nor Sankara nor Sankarshana, nor (the goddess) Sri nor My own self is so very dear to Me as thou art.

11.14.16

nirapekṣaṃ muniṃ śāntaṃ nirvairaṃ sama-darśanam /
anuvrajāmy ahaṃ nityaṃ pūyeyety aṅghri-reṇubhiḥ //

Free from desires, a silent sage, peaceful, devoid of enmity, seeing all equally, / I constantly follow behind him, thinking: 'May I be purified by the dust of his feet.'

16. On the sage who desires nothing, is perfectly tranquil, hates none, equally regards everything, and contemplates Me alone, I attend that I may purify the world with the dust of My feet (at his instance).

11.14.17

niṣkiñcanā mayy anurakta-cetasaḥ śāntā mahānto 'khila-jīva-vatsalāḥ /
kāmair anālabdha-dhiyo juṣanti te yan nairapekṣyaṃ na viduḥ sukhaṃ mama //

Possessing nothing, their thoughts attached to me, peaceful, exalted devotees, affectionate toward all creatures, / their minds untouched by desires—they enjoy that joy of mine which is desirelessness, unknown to others.

17. Those great souls whose mind is not touched by passions and who are absolutely free from sin and devote their heart to Me, with a serene mind, full of kindness to all living beings, do attain to that unmixed blissful state which belongs to Me, but not others.

11.14.18

bādhyamāno 'pi mad-bhakto viṣayair ajitendriyaḥ /
prāyaḥ pragalbhayā bhaktyā viṣayair nābhibhūyate //

Even if troubled by sensory objects, my devotee who has not yet mastered his senses / is generally not overcome by them, protected by his fervent devotion.

18. Though troubled by objects, My devotee who has yet no control over his senses, is not mostly overpowered by them as he is strong in his powerful and growing devotion.

11.14.19

yathāgniḥ su-samṛddhārciḥ karoty edhāṃsi bhasmasāt /
tathā mad-viṣayā bhaktir uddhavaināṃsi kṛtsnaśaḥ //

Just as a fire with blazing flames burns firewood to ashes, / so, O Uddhava, devotion directed toward me burns sins entirely away.

19. Just as fire growing into a flame turns all fuel into ashes, so the devotion to Me, O Uddhava, burns out all sin.

11.14.20

na sādhayati māṃ yogo na sāṅkhyaṃ dharma uddhava /
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā //

Neither yoga, nor Sāṅkhya, nor dharma, O Uddhava, wins me over, / nor the study of scripture, austerity, or renunciation, as does powerful devotion unto me.

20. Neither yoga, nor Sankhya, nor righteous duties, nor the study of the Vedas, nor tapas, nor liberal gifts, propitiate Me so

well as the well-developed and unswerving devotion to Me.

11.14.21

bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām /
bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt //

I, the self dear to the virtuous, am to be attained by singular devotion accompanied by faith; / devotion directed to me purifies even dog-eaters from the taint of their birth.

21. I am won only through undivided Bhakti and faith: I am the beloved Atman of the righteous: devotion to Me purifies even such outcasts as eat of dog's flesh and saves them from births.

11.14.22

dharmaḥ satya-dayopeto vidyā vā tapasānvitā /
mad-bhaktyāpetam ātmānaṃ na samyak prapunāti hi //

Dharma endowed with truth and compassion, or sacred learning accompanied by austerity, / does not completely purify the self that is devoid of devotion unto me.

22. Virtue enhanced by truthfulness and mercy, or knowledge with tapas does not entirely purify one who is desitute of devotion to Me.

11.14.23

kathaṃ vinā roma-harṣaṃ dravatā cetasā vinā /
vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ //

Without the hair standing on end, without the heart melting, / without tears of bliss, without devotion, how can the mind be cleansed?

23. Hair not standing on end, heart not melting, tears of joy not trickling down and devotion not so developed, how could one's mind get purified?

11.14.24

vāg gadgadā dravate yasya cittaṃ rudaty abhīkṣṇaṃ hasati kvacic ca /
vilajja udgāyati nṛtyate ca mad-bhakti-yukto bhuvanaṃ punāti //

He whose speech is faltering, whose heart melts, who weeps repeatedly and sometimes laughs, / who shamelessly sings loudly and dances, joined with devotion unto me—he purifies the world.

24. The person intensely devoted to Me whose tongue falters and heart melts and who often weeps and sometimes laughs and without shyness sings loudly (My names) and dances of his own accord, purifies the world.

11.14.25

yathāgninā hema malaṃ jahāti dhmātaṃ punaḥ svaṃ bhajate ca rūpam /
ātmā ca karmānuśayaṃ vidhūya mad-bhakti-yogena bhajaty atho mām //

Just as gold smelted by fire sheds its dross and recovers its original form, / so the self, shaking off the residue of past action through the yoga of devotion unto me, attains me.

25. Just as gold blown in the fire becomes rid of its dross and attains to its genuine character, so does Atman by means of devotion to Me shake off the tendencies of Karma and resort to Me.

11.14.26

yathā yathātmā parimṛjyate 'sau mat-puṇya-gāthā-śravaṇābhidhānaiḥ /
tathā tathā paśyati vastu sūkṣmaṃ cakṣur yathaivāñjana-samprayuktam //

To the extent that this self is cleansed by hearing and reciting sacred tales of me, / to that extent it sees the subtle truth, just as an eye treated with salving collyrium does.

26. The more his heart gets purified by listening to My hallowed stories and by the repetition of My names the better able he is to discern the subtle essence of things like the eye cleansed with unguents and having thereby enhanced power.

11.14.27

viṣayān dhyāyataś cittaṃ viṣayeṣu viṣajjate /
mām anusmarataś cittaṃ mayy eva pravilīyate //

The mind of one meditating on sensory objects becomes attached to those objects; / the mind of one constantly remembering me dissolves into me alone.

27. The mind that dwells on objects gets entangled in them and the mind that contemplates Me merges into Me alone.

11.14.28

tasmād asad-abhidhyānaṃ yathā svapna-manoratham /
hitvā mayi samādhatsva mano mad-bhāva-bhāvitam //

Therefore, abandoning meditation on the unreal like dreams and fantasies, / focus your mind upon me, infused with devotional emotion toward me.

28. Therefore, give up the thoughts of the unreal and worthless things like the fancies of a dream and firmly settle on Me thy

mind purified by thy services to Me.

11.14.29

strīṇāṃ strī-saṅgināṃ saṅgaṃ tyaktvā dūrata ātmavān /
kṣeme vivikta āsīnaś cintayen mām atandritaḥ //

Abandoning from afar association with women and those who associate with women, self-possessed, / seated in safety and seclusion, one should contemplate me without lethargy.

29. Do thou control thy mind, get thyself far far away from association with women and with those that are addicted to them: sit down in a secure, hallowed and lovely place and contemplate Me, shaking off lethargy.

11.14.30

na tathāsya bhavet kleśo bandhaś cānya-prasaṅgataḥ /
yoṣit-saṅgād yathā puṃso yathā tat-saṅgi-saṅgataḥ //

No such affliction and bondage would come to a man through attachment to anything else / as comes from association with women and from association with those who consort with them.

30. For the person who observes this instruction no such distress or obstructions arise through association with others as do through association with women or with those addicted to them.

11.14.31

/0 śrī-uddhava uvāca
yathā tvām aravindākṣa yādṛśaṃ vā yad-ātmakam /
dhyāyen mumukṣur etan me dhyānaṃ tvaṃ vaktum arhasi //

Śrī Uddhava said: / In what manner, of what nature, or of what essence / should one seeking liberation meditate on you, O lotus-eyed one? You ought to explain this meditation to me.

31. Uddhava said:—O Lord of lotus-eyes, mayest Thou be pleased to tell me, in what manner, in what form and as what an aspirant after Moksha should contemplate Thee.

11.14.32

/0 śrī-bhagavān uvāca
sama āsana āsīnaḥ sama-kāyo yathā-sukham /
hastāv utsaṅga ādhāya sva-nāsāgra-kṛtekṣaṇaḥ //

The Lord said: / Seated comfortably on an even seat with an erect body, / placing the hands in the lap, fixing the gaze on the tip of one's own nose,

32. & 33. The Lord said:—Seated on a level ground, with his body erect, in a comfortable posture, placing the two hands on his lap, and fixing the eyes on the tip of his nose, he should cleanse the passages of the vital breath (Prana) by means of the processes known as Puraka, Rechaka and Kumbhaka or in the reverse order, and should gradually and slowly practise this course keeping the senses under control.

11.14.33

prāṇasya śodhayen mārgaṃ pūra-kumbhaka-recakaiḥ /
viparyayeṇāpi śanair abhyasen nirjitendriyaḥ //

one should cleanse the pathway of the vital breath through inhalation, retention, and exhalation, / and gradually practice this in the reverse order as well, having subdued the senses.

11.14.34

hṛdy avicchinam oṃkāraṃ ghaṇṭā-nādaṃ bisorṇa-vat /
prāṇenodīrya tatrātha punaḥ saṃveśayet svaram //

Having raised the unbroken syllable Om in the heart by the vital breath, like the chime of a bell or the thread of a lotus fiber, / one should then re-enter the resonant sound into it.

34. And there he should by Prana push upwards the sacred sound which is uninterrupted like a lotus fibre, through the heart and make it ring like a bell and again add to it the nasal vowel.

11.14.35

evaṃ praṇava-saṃyuktaṃ prāṇam eva samabhyaset /
daśa-kṛtvas tri-ṣavaṇaṃ māsād arvāg jitānilaḥ //

Thus one should practice the vital breath united with the praṇava, / ten times at each of the three junctures of the day; within a month, one will have conquered the breath.

35. & 36. Thus he should exercise the breath along with Pranava ten times at each of the three parts of a day and within a month he will attain control over his breath: he should think the heart which is within the body like a lotus bud with its stalk upwards and itself turned downwards, is reversed i. e., the bud is turned upwards and open, having eight petals and a pericarp.

11.14.36

hṛt-puṇḍarīkam antaḥ-stham ūrdhva-nālam adho-mukham /
dhyātvordhva-mukham unnidram aṣṭa-patraṃ sa-karṇikam //

Having meditated on the lotus of the heart within, its stalk pointing upward and face downward, / turned upright, fully blossomed, with eight petals and a pericarp,

11.14.37

karṇikāyāṃ nyaset sūrya- somāgnīn uttarottaram /
vahni-madhye smared rūpaṃ mamaitad dhyāna-maṅgalam //

one should place upon the pericarp the sun, moon, and fire, one after the other; / in the center of the fire one should remember this form of mine, auspicious for meditation:

37. On the pericarp he should contemplate Surya, Soma and Agni, as placed one over the other: in due order, and within that Agni he should contemplate My form, most auspicious for contemplation.

11.14.38

samaṃ praśāntaṃ su-mukhaṃ dīrgha-cāru-catur-bhujam /
su-cāru-sundara-grīvaṃ su-kapolaṃ śuci-smitam //

symmetrical, utterly tranquil, with a gracious face and four long, beautiful arms, / with an exquisitely lovely neck, fine cheeks, and a pure smile,

38. My form—symmetrical, gracious, gentle, with four long arms, graceful and charming neck, beautiful cheeks and bright smiles,

11.14.39

samāna-karṇa-vinyasta- sphuran-makara-kuṇḍalam /
hemāmbaraṃ ghana-śyāmaṃ śrīvatsa-śrī-niketanam //

with flashing shark-shaped earrings placed upon symmetrical ears, / clad in golden garments, dark as a raincloud, bearing the Śrīvatsa mark and the dwelling-place of Śrī,

11.14.40

śaṅkha-cakra-gadā-padma- vanamālā-vibhūṣitam /
nūpurair vilasat-pādaṃ kaustubha-prabhayā yutam //

adorned with conch, discus, mace, lotus, and a garland of wild flowers, / feet radiant with anklets, endowed with the brilliance of the Kaustubha gem,

40.—Adorned with Sankha, Chakra, Gada, Padma, and Vanamala, with feet charming with nupuras and surrounded with the effulgence of Kaustubha,

11.14.41

dyumat-kirīṭa-kaṭaka- kaṭi-sūtrāṅgadāyutam /
sarvāṅga-sundaraṃ hṛdyaṃ prasāda-sumukhekṣanam //

complete with a glittering crown, bracelets, a waist-chain, and armlets, / charming in every limb, captivating, with a gracious countenance and gaze;

41. With a brilliant crown, bracelets, zones, Angadas, beautiful in every limb, captivating to the heart, with looks adding grace to the fine countenance, ready to show favour, very tender and delicate in all limbs (all over the person),—one should contemplate the form of this description keeping the mind steady.

11.14.42

su-kumāram abhidhyāyet sarvāṅgeṣu mano dadhat /
indriyāṇīndriyārthebhyo manasākṛṣya tan manaḥ /
buddhyā sārathinā dhīraḥ praṇayen mayi sarvataḥ //

one should contemplate this very delicate form, placing the mind on all limbs. / Drawing back the senses from sense objects by the mind, / the wise person should direct that mind to me everywhere, with the intellect as charioteer.

42. Having with a strong mind withdrawn the senses from their objects and with the help of the charioteer Buddhi (judgment) one should direct that mind but to one object, Myself.

11.14.43

tat sarva-vyāpakaṃ cittam ākṛṣyaikatra dhārayet /
nānyāni cintayed bhūyaḥ su-smitaṃ bhāvayen mukham //

Withdrawing that all-pervading mind, one should fix it on one place; / one should no longer think of other things, but contemplate only the smiling face.

43. Having collected the mind that takes in the whole personality he should focus it on one member, should not think of other members and constantly contemplate only the smiling face.

11.14.44

tatra labdha-padaṃ cittam ākṛṣya vyomni dhārayet /
tac ca tyaktvā mad-āroho na kiñcid api cintayet //

Withdrawing the mind that has gained a foothold there, one should fix it in the space [of consciousness]; / then letting go even of that and resting in me, one should think of nothing at all.

44. Then he should lead on the mind that has gained steadiness in respect of face and set it on the sky, i. e., on the form which is the cause of all and having left it and taken his stand on Me, the pure Brahman, he should cease to think of relation as the thinker and the thought.

44. V. The mind that has established itself (on that one member) should then be steadily devoted to the whole divine personality of excellence. In the next step even that intense concentration should be given up by him who is feasting on the realisation of Myself.

D. He should set on the complete personality of the Lord the mind that has established itself in realising the face. When he has his mind thus completely immersed in Me, he may stop the effort to concentrate the mind, for it is by itself in Him and he would not then naturally think of anything else. 45. He who has thus attained perfect concentration of mind sees himself in Me, the Antaryamin and also sees Me in himself like light united to light.

11.14.45

evaṃ samāhita-matir mām evātmānam ātmani /
vicaṣṭe mayi sarvātman jyotir jyotiṣi saṃyutam //

With his intellect thus absorbed in samādhi, he sees me alone as the self within the self, / united with me, the Self of all, like light joined to light.

11.14.46

dhyānenetthaṃ su-tīvreṇa yuñjato yogino manaḥ /
saṃyāsyaty āśu nirvāṇaṃ dravya jñāna-kriyā-bhramaḥ //

For the yogin who thus harnesses his mind through intense meditation, / the delusion of substance, knowledge, and action will swiftly pass into extinction.

46. The yogin who concentrates the mind in such rigid course of contemplation will soon attain to serenity though previously liable to misapprehension in respect of substance, understanding and action.