Bhagavatapurana 3.28: athāṣṭāviṃśo'dhyāyaḥ

3.28.1

/0 śrī-bhagavān uvāca
yogasya lakṣaṇaṃ vakṣye sabījasya nṛpātmaje /
mano yenaiva vidhinā prasannaṃ yāti sat-patham //

The Lord said: / I shall declare the characteristics of yoga with seed, O daughter of the king, / by which very method the mind, having become serene, proceeds along the path of truth.

1. The Lord said:—O princess, I will (now) describe the nature of the yoga which has a basis to rest upon and by which method the mind becomes serene and gets into the right path.

3.28.2

sva-dharmācaraṇaṃ śaktyā vidharmāc ca nivartanam /
daivāl labdhena santoṣa ātmavic-caraṇārcanam //

Practicing one's own duty according to one's capacity, refraining from what is contrary to duty, / contentment with what is obtained by destiny, and worshiping the feet of those who know the self—

2. To do one's own righteous duties to the extent of one's might, and to turn away from what is unrighteous; to be contented with what is obtained by chance (as ordained by Providence), and to worship the feet of those that have realised Atman;

3.28.3

grāmya-dharma-nivṛttiś ca mokṣa-dharma-ratis tathā /
mita-medhyādanaṃ śaśvad vivikta-kṣema-sevanam //

Cessation from worldly affairs, delight in the dharma of liberation, / eating moderate and pure food, always dwelling in solitude and safety,

3. To turn away from the duties relating to the vulgar threefold purpose viz. of Dharma, Artha and Kama, and to take delight only in the duties tending to Moksha; to partake moderately of consecrated food and to be always in a secluded and secure place;

3.28.4

ahiṃsā satyam asteyaṃ yāvad-artha-parigrahaḥ /
brahmacaryaṃ tapaḥ śaucaṃ svādhyāyaḥ puruṣārcanam //

non-violence, truthfulness, non-stealing, accepting only what is necessary, / celibacy, austerity, purity, Vedic study, and the worship of the Supreme Person,

4. Harmlessness, truthfulness avoiding the disposition to steal, acquiring things just to the extent of bare necessity; a life of celibacy, austerity, cleanliness, study of the Vedas, and the worship of the supreme person;

3.28.5

maunaṃ sad-āsana-jayaḥ sthairyaṃ prāṇa-jayaḥ śanaiḥ /
pratyāhāraś cendriyāṇāṃ viṣayān manasā hṛdi //

silence, mastery of a stable posture, steadiness, gradual control of the breath, / and withdrawal of the senses from their objects into the heart through the mind,

5. Silence, firmness in the same posture (assiduity) and the consequent steadiness, control over the breath and the withdrawal by degrees of the senses from their objects into the mind by means of its power over them.

3.28.6

sva-dhiṣṇyānām eka-deśe manasā prāṇa-dhāraṇam /
vaikuṇṭha-līlābhidhyānaṃ samādhānaṃ tathātmanaḥ //

fixing the breath with the mind upon one of its seats, / contemplation of Vaikuṇṭha's divine play, and concentration of the mind:

6. Holding the breath and also the mind confined to one of the places belonging to it; the contemplation of the Leelas of Vaikuntha, the Supreme Lord, and having the mind imbued with the state or form of Atman;

3.28.7

etair anyaiś ca pathibhir mano duṣṭam asat-patham /
buddhyā yuñjīta śanakair jita-prāṇo hy atandritaḥ //

by these and other paths, having conquered his breath and remaining unwearied, / one should gradually train with the intellect the wicked mind straying on the wrong path.

7. By means of these and other courses one should without any neglect or laziness secure control over the breath and by the force of Buddhi or Knowledge set the mind in the right path, (the mind) which has become impure by striking into the wrong path.

3.28.8

śucau deśe pratiṣṭhāpya vijitāsana āsanam /
tasmin svasti samāsīna ṛju-kāyaḥ samabhyaset //

Having set up a seat in a clean place, having mastered his posture, / seated comfortably upon it, with his body upright, he should practice:

8. The yogin should arrange to have his seat (residence) in a hallowed spot, gain steadiness in sitting continuously (without any feeling of uneasiness or inclination to change the posture); and adopting the posture called Svastika (the posture which does not produce the feeling of any convenience) and keeping his body erect, he should practise control over the breath.

3.28.9

prāṇasya śodhayen mārgaṃ pūra-kumbhaka-recakaiḥ /
pratikūlena vā cittaṃ yathā sthiram acañcalam //

He should purify the pathway of the breath by inhalation, retention, and exhalation, / or by the reverse order, so that the mind becomes steady and motionless.

9. He should purify the course of the breath by the three processes called Pooraka, Kumbhaka and Rechaka (filling the lungs with air and holding the breath and exhaling it), and also by the same processes in different order, so that the mind may attain steadiness and become free of fickleness.

3.28.10

mano 'cirāt syād virajaṃ jita-śvāsasya yoginaḥ /
vāyv-agnibhyāṃ yathā lohaṃ dhmātaṃ tyajati vai malam //

The mind of the yogin who has conquered his breath soon becomes free from impurity, / just as metal smelted by air and fire casts off its dross.

10. Just as the metallic ore smelted by the force of the blast and fire throws off the dross mixed with it, the mind of the yogin who controls his breath will soon attain purity.

3.28.11

prāṇāyāmair dahed doṣān dhāraṇābhiś ca kilbiṣān /
pratyāhāreṇa saṃsargān dhyānenānīśvarān guṇān //

Through breath controls one should burn away faults; through concentrations, sins; / through sense-withdrawal, worldly attachments; and through meditation, ungodly qualities.

11. He should burn up the evil humours in his body by means of Prānayāmās, his sin by Dharma and his attachment to objects by Pratyahara and the qualities in him contrary to the Lordly divine nature by means of meditation.

3.28.12

yadā manaḥ svaṃ virajaṃ yogena susamāhitam /
kāṣṭhāṃ bhagavato dhyāyet sva-nāsāgrāvalokanaḥ //

When one's mind has become pure and well-composed through yoga, / one should meditate on the form of the Lord, gazing at the tip of one's nose:

12. When, by means of yoga, his mind has become pure and perfectly steady, he should contemplate the form of the glorious Lord fixing his look at the tip of his nose.

3.28.13

prasanna-vadanāmbhojaṃ padma-garbhāruṇekṣaṇam /
nīlotpala-dala-śyāmaṃ śaṅkha-cakra-gadā-dharam //

with a cheerful lotus-face, eyes reddish like the interior of a lotus, / dark as the petal of a blue lotus, bearing the conch, discus, and mace,

13—18. He should contemplate the Lord whose face is cheering like a lotus, whose eyes are reddish like the interior of a lotus, who is blue in complexion like the Utpala, who wields Sankha, Chakra, and Gada; who is clad in silks of golden colour like the glowing filaments of a lotus flower; whose chest is graced with the mark of Sree Vatsa; who wears about his neck the lustrous jewel of Kaustabha, who is adorned with a garland called Vanamala about which the intoxicated bees sweetly hum; and also with priceless wreaths of pearls, bracelets, crowns, Angadas and Nupuras, and a charming belt about His hips; who makes the lotus-like hearts of His devotees His special seat (who is seated in the lotus-like hearts of His devotees) and who is most delightful to behold, gentle and serene, gladdening the minds and the eyes of his devotees, who is always of captivating appearance and bowed to by all the worlds; who looks like a boy in point of age, and is eager to show favour to His servants; whose hallowed name is fit to be sung and who has bestowed

3.28.14

lasat-paṅkaja-kiñjalka- pīta-kauśeya-vāsasam /
śrīvatsa-vakṣasaṃ bhrājat kaustubhāmukta-kandharam //

clad in yellow silk garments like the glowing filaments of a lotus, / bearing the Śrīvatsa on His chest, His neck adorned with the brilliant Kaustubha jewel,

3.28.15

matta-dvirepha-kalayā parītaṃ vana-mālayā /
parārdhya-hāra-valaya- kirīṭāṅgada-nūpuram //

encircled by a forest garland echoing with swarms of intoxicated bees, / adorned with a priceless necklace, bracelets, a crown, armlets, and anklets,

3.28.16

kāñcī-guṇollasac-chroṇiṃ hṛdayāmbhoja-viṣṭaram /
darśanīyatamaṃ śāntaṃ mano-nayana-vardhanam //

His hips shining with the strings of a girdle, seated on the lotus of the heart, / most lovely to behold, serene, gladdening to the mind and eyes,

3.28.17

apīcya-darśanaṃ śaśvat sarva-loka-namaskṛtam /
santaṃ vayasi kaiśore bhṛtyānugraha-kātaram //

wondrous to behold, constantly bowed to by all the worlds, / ever in the bloom of youth, eager to show grace to His servants,

3.28.18

kīrtanya-tīrtha-yaśasaṃ puṇya-śloka-yaśaskaram /
dhyāyed devaṃ samagrāṅgaṃ yāvan na cyavate manaḥ //

whose sacred renown is worthy of praise, who glorifies those whose praise is purifying— / on this deity one should meditate with all His limbs, as long as the mind does not waver.

glory upon Bali and others of hallowed name—thus the yogin should contemplate the Lord in perfect form till the mind ceases to stray from Him.

3.28.19

sthitaṃ vrajantam āsīnaṃ śayānaṃ vā guhāśayam /
prekṣaṇīyehitaṃ dhyāyec chuddha-bhāvena cetasā //

Standing, walking, sitting, or reclining, resting in the cave of the heart, / He whose deeds are marvelous to behold should be meditated on with a pure mind.

19. With a heart full of sincere devotion he should contemplate the Lord (either) as standing, going, sitting, lying or abiding in the heart and in short as (exhibiting) charming Leelas.

3.28.20

tasmin labdha-padaṃ cittaṃ sarvāvayava-saṃsthitam /
vilakṣyaikatra saṃyujyād aṅge bhagavato muniḥ //

When the mind has gained a foothold therein, fixed upon all the limbs, / the sage, distinguishing [them], should concentrate on each single limb of the Lord:

20. With the mind steadied by the realisation of the Lord's form as a whole *i.e.* all the members being taken in one view, the yogin should (next begin to) fix it on the members one by one of the glorious Lord.

3.28.20.p1

sañcintayed bhagavataś caraṇāravindaṃ $ vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam &

One should contemplate the lotus feet of the Lord, / richly marked with the thunderbolt, goad, banner, and lotus,

21. The devotee should intensely contemplate the lotus-like feet of the Lord highly graced with the marks of (in the form of lines) Vajra, Ankusa, Dhvaja and Padma and with prominent ruby-like, brilliant nails which by their splendour (Great effulgence dispel the dense gloom in the heart.

3.28.21

uttuṅga-rakta-vilasan-nakha-cakravāla- % jyotsnābhir āhata-mahad-dhṛdayāndhakāram //

striking away the great darkness of the heart / by the moonlight of His prominent, reddish, gleaming circle of toenails.

3.28.21.p2

yac-chauca-niḥsṛta-sarit-pravarodakena $ tīrthena mūrdhny adhikṛtena śivaḥ śivo 'bhūt &

By taking upon his head the holy water of the supreme river flowing from the washing of those feet, / Śiva became auspicious;

22. He should for a long time contemplate the lotus-like feet of the Lord which drop the thunder-bolt upon (annihilate) the mountain of impurities in the mind of one that contemplates them; (He should contemplate) the feet from which flows the Great River formed by washing them, the hallowed waters of which Siva bore on his head and became Siva (highly blessed).

3.28.21.p3

yac-chauca-niḥsṛta-sarit-pravarodakena $ tīrthena mūrdhny adhikṛtena śivaḥ śivo 'bhūt &

by taking upon his head the holy water of the supreme river flowing from the washing of those feet, / Śiva became auspicious;

3.28.22

dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṃ % dhyāyec ciraṃ bhagavataś caraṇāravindam //

a thunderbolt hurled against the mountain of the meditator's mental impurities— / on those lotus feet of the Lord one should meditate for a long time.

3.28.22.p2

jānu-dvayaṃ jalaja-locanayā jananyā $ lakṣmyākhilasya sura-vanditayā vidhātuḥ &

Both His knees, placed upon the thighs / by Lakṣmī, the lotus-eyed mother of the Creator of all,

23. He should enshrine in his mind (heart) the two knees (the portions from the foot to the knee joint) of the Lord who is not subject to Samsara, which are tenderly pressed by the brilliant sprout-like hands of Lakshmi of lotus-like eyes, who is the mother of Brahma the maker of all.

3.28.22.p3

jānu-dvayaṃ jalaja-locanayā jananyā $ lakṣmyākhilasya sura-vanditayā vidhātuḥ &

who is revered by the gods— / placing them upon her thighs,

3.28.23

ūrvor nidhāya kara-pallava-rociṣā yat % saṃlālitaṃ hṛdi vibhor abhavasya kuryāt //

cherished by the radiance of her sprout-like hands, / one should place in one's heart those [knees] of the all-pervading, unborn Lord.

3.28.23.p2

ūrū suparṇa-bhujayor adhi śobhamānāv $ ojo-nidhī atasikā-kusumāvabhāsau &

Both His thighs, shining above the shoulders of Suparṇa, / storehouses of vigor, glowing like flax blossoms,

24. He should contemplate the Lord's thighs which look very beautiful when resting on the shoulders of Garuda, and which are the treasure house of (all) strength and shine like the flower Atasika; and (he should comtemplate, also the beautiful hips embraced by the Zone (ornaments of the waist) which rested on his beautiful Peetambara reaching to the ankles (feet).

3.28.23.p3

ūrū suparṇa-bhujayor adhi śobhamānāv $ ojo-nidhī atasikā-kusumāvabhāsau &

both His thighs, shining above the shoulders of Suparṇa, / storehouses of vigor, glowing like flax blossoms,

3.28.24

vyālambi-pīta-vara-vāsasi vartamāna- % kāñcī-kalāpa-parirambhi nitamba-bimbam //

and the orb of His hips, embraced by the girdle / resting on His hanging, excellent yellow garment.

3.28.24.p2

nābhi-hradaṃ bhuvana-kośa-guhodara-sthaṃ $ yatrātma-yoni-dhiṣaṇākhila-loka-padmam &

The lake of His navel situated in the cavern of His belly containing the egg of the universe, / wherein grew the lotus of all the worlds, the dwelling place of the self-born [Brahmā];

25. He should meditate on his navel deep like a pool on the stomach which is the abode of the whole system of the worlds and in which (navel) grows the lotus which is the home of Brahma and which comprises all the worlds; and also he should contemplate His two nipples which are like two emeralds and look white on account of the rays of His brilliant wreaths of pearls.

3.28.24.p3

nābhi-hradaṃ bhuvana-kośa-guhodara-sthaṃ $ yatrātma-yoni-dhiṣaṇākhila-loka-padmam &

the lake of His navel situated in the cavern of His belly containing the egg of the universe, / wherein grew the lotus of all the worlds, the dwelling place of the self-born [Brahmā];

3.28.25

vyūḍhaṃ harin-maṇi-vṛṣa-stanayor amuṣya % dhyāyed dvayaṃ viśada-hāra-mayūkha-gauram //

and the broad pair of emerald-like, prominent nipples of His chest, / fair with the rays of His radiant necklace—on these one should meditate.

3.28.25.p2

vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ $ puṃsāṃ mano-nayana-nirvṛtim ādadhānam &

The chest, the dwelling of the supreme goddess of fortune, of the foremost [Lord], / bestowing bliss upon the minds and eyes of men,

26. He should meditate upon the chest of the Lord which is the abode of the glorious Lakshmi and which brings delight to men's minds and eyes, and also on the neck of the Lord who is bowed to by all the worlds—the neck which adds beauty to the jewel called Kaustabha (worn about it), (and which brings delight to men's minds and eyes).

3.28.25.p3

vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ $ puṃsāṃ mano-nayana-nirvṛtim ādadhānam &

the chest, the dwelling of the supreme goddess of fortune, of the foremost [Lord], / bestowing bliss upon the minds and eyes of men,

3.28.26

kaṇṭhaṃ ca kaustubha-maṇer adhibhūṣaṇārthaṃ % kuryān manasy akhila-loka-namaskṛtasya //

and the neck, serving as an adornment for the Kaustubha gem, / of Him who is worshiped by all the worlds, one should hold in the mind.

3.28.26.p2

bāhūṃś ca mandara-gireḥ parivartanena $ nirṇikta-bāhu-valayān adhiloka-pālān &

And His arms, their armlets polished / by the churning of Mount Mandara, the protectors of the guardians of the worlds,

27. He should contemplate the Lord's arms on which the ornaments shine (as if) burnished by their use while turning the mountain Mandara and on which the protectors of the world depend; (which is the source of strength to the protectors of the world) and also contemplate the chakra of a thousand spokes (points) and of irresistible force and splendour as well as the Sankha which is the swan in his lotus-like hands (which held in his hand looks like a swan on a lotus flower.)

3.28.26.p3

bāhūṃś ca mandara-gireḥ parivartanena $ nirṇikta-bāhu-valayān adhiloka-pālān &

and His arms, their armlets polished / by the churning of Mount Mandara, the protectors of the guardians of the worlds,

3.28.27

sañcintayed daśa-śatāram asahya-tejaḥ % śaṅkhaṃ ca tat-kara-saroruha-rāja-haṃsam //

one should contemplate, as well as the thousand-spoked [discus] of irresistible brilliance, / and the conch, like a royal swan in His lotus hand.

3.28.27.p2

kaumodakīṃ bhagavato dayitāṃ smareta $ digdhām arāti-bhaṭa-śoṇita-kardamena &

One should remember the Lord's beloved mace, Kaumodakī, / smeared with the muddy blood of enemy warriors,

28. He should contemplate the Kaumodaki, the beloved mace of the Lord, besmeared with the blood of the enemies' soldiers; and also the garland about which is heard the hum of swarms of bees (honey gatherers) as well as the faultless jewel about his neck, which (jewel) constitutes the essence of the intelligent being (Jiva).

3.28.27.p3

kaumodakīṃ bhagavato dayitāṃ smareta $ digdhām arāti-bhaṭa-śoṇita-kardamena &

one should remember the Lord's beloved mace, Kaumodakī, / smeared with the muddy blood of enemy warriors,

3.28.28

mālāṃ madhuvrata-varūtha-giropaghuṣṭāṃ % caityasya tattvam amalaṃ maṇim asya kaṇṭhe //

the garland resonant with the hum of swarms of bees, / and the pure gem upon His neck, the truth of the individual self.

3.28.28.p2

bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ $ sañcintayed bhagavato vadanāravindam &

One should contemplate the lotus face of the Lord, / who has assumed a form here out of compassion for His servants,

29. He should meditate on the lotus-like face of the Lord who has here assumed a form with his heart full of mercy towards His votaries—on the face which is charming on account of His spotless cheeks made brilliant by His sparkling ear-rings in their oscillation; on the face which is beautiful with its prominent nose nobly formed.

3.28.28.p3

bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ $ sañcintayed bhagavato vadanāravindam &

one should contemplate the lotus face of the Lord, / who has assumed a form here out of compassion for His servants,

3.28.29

yad visphuran-makara-kuṇḍala-valgitena % vidyotitāmala-kapolam udāra-nāsam //

whose spotless cheeks are illuminated by the oscillation / of His glittering alligator-shaped earrings, and whose nose is prominent;

3.28.29.p2

yac chrī-niketam alibhiḥ parisevyamānaṃ $ bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam &

that abode of beauty, frequented by bees / through its own splendor, adorned with clusters of curly locks,

30. With perfect attention and eagerness (he should contemplate)—the face which is graceful with curly locks and with lotus-like eyes and captivating (eye) brows and which thus appears to challenge the lotus, the abode of Lakshmi, naturally beautiful, swarmed about by honey-bees and sheltering two fish.

3.28.29.p3

yac chrī-niketam alibhiḥ parisevyamānaṃ $ bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam &

that abode of beauty, frequented by bees / through its own splendor, adorned with clusters of curly locks,

3.28.30

mīna-dvayāśrayam adhikṣipad abja-netraṃ % dhyāyen manomayam atandrita ullasad-bhru //

putting to shame a pair of resting fish with His lotus eyes, / made of mind, with flashing eyebrows, one should meditate without weariness;

3.28.30.p2

tasyāvalokam adhikaṃ kṛpayātighora- $ tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ &

His glance cast from His eyes out of abundant mercy / to pacify the three terrible afflictions,

31. With the full breadth of his imagination he should long contemplate in his heart, the glances proceeding from the eyes of the Lord and indicating His boundless mercy in soothing away the threefold afflictions which are very fearful—the glances whose beauty is enhanced by His lovely smiles and which are brimming with favour and grace to His votaries.

3.28.30.p3

tasyāvalokam adhikaṃ kṛpayātighora- $ tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ &

His glance cast from His eyes out of abundant mercy / to pacify the three terrible afflictions,

3.28.31

snigdha-smitānuguṇitaṃ vipula-prasādaṃ % dhyāyec ciraṃ vipula-bhāvanayā guhāyām //

accompanied by an affectionate smile, conveying immense grace— / on this one should meditate for a long time with intense contemplation in the cave [of the heart].

3.28.31.p2

hāsaṃ harer avanatākhila-loka-tīvra- $ śokāśru-sāgara-viśoṣaṇam atyudāram &

[He should meditate upon] Hari's most generous laughter, which dries up the ocean of tears of acute sorrow for all surrendered worlds,

32. Then he should contemplate the glorious Lord's smile which dries up the sea of tears caused by the bitter grief of all the people that bow to Him; and also the eyebrows so bent by his own Maya as to charm Makaradhwaja (the god of love) for the sake of the sages (whom Manmatha proceeds to disturb in their austerity and devotion).

3.28.31.p3

hāsaṃ harer avanatākhila-loka-tīvra- $ śokāśru-sāgara-viśoṣaṇam atyudāram &

[He should meditate upon] Hari's most generous laughter, which dries up the ocean of tears of acute sorrow for all surrendered worlds,

3.28.32

sammohanāya racitaṃ nija-māyayāsya % bhrū-maṇḍalaṃ muni-kṛte makara-dhvajasya //

and upon the circle of his eyebrows, fashioned by his own creative power for the bewilderment of the god whose emblem is the makara, for the welfare of sages.

3.28.32.p2

dhyānāyanaṃ prahasitaṃ bahulādharoṣṭha- $ bhāsāruṇāyita-tanu-dvija-kunda-paṅkti &

[One should meditate upon] his broad smile, the refuge of meditation, in which the line of small, jasmine-like teeth is reddened by the radiance of his fleshy lower lip.

33. Next having realised Hari in the cave of his heart through devotion moistened (overflowing) with love the devotee should contemplate His loud laugh which in spite of himself becomes the object of his contemplation and which exhibits the *kunda* buds in the form of His pearl-like teeth rendered rosy by the profuse crimson splendour of His lips—and having thus given his mind to the Lord he should not think of seeing anything else.

3.28.32.p3

dhyānāyanaṃ prahasitaṃ bahulādharoṣṭha- $ bhāsāruṇāyita-tanu-dvija-kunda-paṅkti &

[One should meditate upon] his broad smile, the refuge of meditation, in which the line of small, jasmine-like teeth is reddened by the radiance of his fleshy lower lip.

3.28.33

dhyāyet svadeha-kuhare 'vasitasya viṣṇor % bhaktyārdrayārpita-manā na pṛthag didṛkṣet //

With his mind fixed in moist devotion upon Viṣṇu residing in the cave of his own heart, he should not desire to see anything apart [from him].

3.28.33.p2

evaṃ harau bhagavati pratilabdha-bhāvo $ bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt &

Having thus attained devotional emotion toward the Lord Hari, his heart melting with devotion, his hair standing on end from delight,

34. Having by such a course of contemplation firmly developed his intense love to Hari, with his heart melting in

3.28.33.p3

evaṃ harau bhagavati pratilabdha-bhāvo $ bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt &

Having thus attained devotional emotion toward the Lord Hari, his heart melting with devotion, his hair standing on end from delight,

devotion and his hairs standing on end on account of ecstacy, and being constantly overpowered by tears flowing under the pressure of anxious love, he slowly separates from himself (ceases to think of) the mind (as a means) which is like a hook to secure Hari's grace.

3.28.34

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas % tac cāpi citta-baḍiśaṃ śanakair viyuṅkte //

and repeatedly overcome by the flow of tears of longing, he gradually withdraws even that mind which served as a fishhook.

3.28.34.p2

muktāśrayaṃ yarhi nirviṣayaṃ viraktaṃ $ nirvāṇam ṛcchati manaḥ sahasā yathārciḥ &

When the mind, free of any support, devoid of sensory objects, and dispassionate, suddenly reaches extinction like a flame,

35. When the mind like a flame is withdrawn from the objects of sense (worldly objects), thereby loses its stay free from all attachments and attains Nirvana or dissolution i.e. becomes one with Brahman, the Purusha or the jiva in this state released from the force of the gunas realises the Atman (self) without anything as a medium (i.e. as identical without the distinction of being the seer and the seen.)

3.28.34.p3

muktāśrayaṃ yarhi nirviṣayaṃ viraktaṃ $ nirvāṇam ṛcchati manaḥ sahasā yathārciḥ &

When the mind, free of any support, devoid of sensory objects, and dispassionate, suddenly reaches extinction like a flame,

3.28.35

ātmānam atra puruṣo 'vyavadhānam ekam % anvīkṣate pratinivṛtta-guṇa-pravāhaḥ //

then the person, the flow of whose guṇas has ceased, beholds here the self as one without any intervening screen.

3.28.35.p2

so 'py etayā caramayā manaso nivṛttyā $ tasmin mahimny avasitaḥ sukha-duḥkha-bāhye &

Established in that glory beyond pleasure and pain through this final cessation of the mind,

36. Having by this final withdrawal of the mind obtained firm faith in the glorious Lord who exists beyond the sphere of pleasure and pain, and having directly realised the true nature of the Paramatman he sees that the agentship which seemed to be his with reference to the experience of pleasure and pain only belongs to the active principle Ahankara called Asat and is the effect of Avidya.

3.28.35.p3

so 'py etayā caramayā manaso nivṛttyā $ tasmin mahimny avasitaḥ sukha-duḥkha-bāhye &

Established in that glory beyond pleasure and pain through this final cessation of the mind,

3.28.36

hetutvam apy asati kartari duḥkhayor yat % svātman vidhatta upalabdha-parātma-kāṣṭhaḥ //

he who has attained the supreme limit of the self assigns even the causality of pleasure and pain, which belongs to the unreal agent, to its proper place [in the ego].

3.28.36.p2

dehaṃ ca taṃ na caramaḥ sthitam utthitaṃ vā $ siddho vipaśyati yato 'dhyagamat svarūpam &

And the perfected sage does not see this body, the last one, whether remaining or risen up, since he has realized his true nature—

37. Just as a person blind with intoxication cannot see whether his clothing is on or off, the wise man who has reached

3.28.36.p3

dehaṃ ca taṃ na caramaḥ sthitam utthitaṃ vā $ siddho vipaśyati yato 'dhyagamat svarūpam &

And the perfected sage does not see this body, the last one, whether remaining or risen up, since he has realized his true nature—

the aforesaid final stage ceases to perceive the body which comes and goes at the direction of Providence, as sitting or standing; for he has realised his self after escaping out of it (i.e. after subduing the influence of the body over self).

3.28.37

daivād upetam atha daiva-vaśād apetaṃ % vāso yathā parikṛtaṃ madirā-madāndhaḥ //

just as one blinded by wine intoxication does not see the garment put around him, whether it has arrived by chance or departed by chance.

3.28.37.p2

deho 'pi daiva-vaśagaḥ khalu karma yāvat $ svārambhakaṃ pratisamīkṣata eva sāsuḥ &

Subject to destiny, the body indeed awaits, along with the vital breath, only as long as the karma that initiated it lasts;

38. The body too which is under the power of the previous Samskara i.e. the consequence of the Karma performed in previous lives continues to be alive along with the senses till the Karma which gave rise to this body is exhausted (and then it falls off) ; and being completely accomplished in the practice of uninterrupted meditation and having realised the truth, he does not again feel any attachment to the body and all its belongings even as unto a body perceived in a dream.

3.28.37.p3

deho 'pi daiva-vaśagaḥ khalu karma yāvat $ svārambhakaṃ pratisamīkṣata eva sāsuḥ &

Subject to destiny, the body indeed awaits, along with the vital breath, only as long as the karma that initiated it lasts;

3.28.38

taṃ sa-prapañcam adhirūḍha-samādhi-yogaḥ % svāpnaṃ punar na bhajate pratibuddha-vastuḥ //

having mounted the yoga of absorption and awoken to reality, he does not resort again to that [body] and its worldly manifestation, which are like a dream.

3.28.39

yathā putrāc ca vittāc ca pṛthaṅ martyaḥ pratīyate /
apy ātmatvenābhimatād dehādeḥ puruṣas tathā //

Just as a mortal is understood to be distinct from a son and from wealth,
so too the person is distinct from the body and the rest, even though regarded as the self.

39. Just as a man is (seen to be) different from his son and possessions, so also the Purusha is distinct from the body and other things associated with it, which are regarded as self (through ignorance).

3.28.40

yatholmukād visphuliṅgād dhūmād vāpi sva-sambhavāt /
apy ātmatvenābhimatād yathāgniḥ pṛthag ulmukāt //

Just as fire, though regarded as identical, is distinct from the firebrand,
from the sparks, or from the smoke arising from itself,

40. Just as the fire is a thing different from the piece of fuel (on fire, and from a spark or smoke issuing from it as well as from some other burning fuel from which that was lighted, so also the Atman is different from the body (once) regarded as self.

3.28.41

bhūtendriyāntaḥ-karaṇāt pradhānāj jīva-saṃjñitāt /
ātmā tathā pṛthag draṣṭā bhagavān brahma-saṃjñitaḥ //

so too the self, the seer, the Lord known as Brahman,
is distinct from the elements, the senses, the inner organ, and the primordial nature called the individual soul.

41. The seer is distinct from the Bhutas, the Indriyas, and the inner sense or the mind, that which is called Brahman is different from what is called the Jiva and the glorious Lord is also distinct from the Pradhana or Prakriti.

3.28.42

sarva-bhūteṣu cātmānaṃ sarva-bhūtāni cātmani /
īkṣetānanya-bhāvena bhūteṣv iva tad-ātmatām //

One should behold the self in all beings and all beings in the self,
with an undifferentiated vision, just as one sees elemental essence in the elements.

42. He should see (realise) the Atman in all beings and all beings in the Atman as being identically one in substance, just as a person sees the identical nature of all beings.

3.28.43

sva-yoniṣu yathā jyotir ekaṃ nānā pratīyate /
yonīnāṃ guṇa-vaiṣamyāt tathātmā prakṛtau sthitaḥ //

Just as a single light is perceived as varied in its various sources
due to the difference in the qualities of the sources, so the self resides in nature.

43. Just as the fire which is (but) one seems to be different and many according to its sources *i. e.*, the different kinds or sizes of fuel (burnt by it), so also the one Atman appears different in relation to Prakriti *i. e.*, the body according to the difference of the qualities of those of whom he is born.

3.28.44

tasmād imāṃ svāṃ prakṛtiṃ daivīṃ sad-asad-ātmikām /
durvibhāvyāṃ parābhāvya svarūpeṇāvatiṣṭhate //

Therefore, overcoming this divine nature of his own, which consists of being and non-being
and is hard to fathom, he abides in his true form.

44. Therefore only after conquering Prakriti, the inconceivable power of Vishnu which is His own Amsa and which is in the form of Sat and Asat, he comes to be in his pure and original form.