Bhagavatapurana 3.32

3.32.22

* //
/0 kapila uvāca
evaṃ kṛta-matir garbhe daśa-māsyaḥ stuvann ṛṣiḥ /
sadyaḥ kṣipaty avācīnaṃ prasūtyai sūti-mārutaḥ //

Kapila said: / As the ten-month-old sage in the womb thus resolved and offered praise, / the wind of delivery immediately casts him downwards for birth.

3.32.23

tenāvasṛṣṭaḥ sahasā kṛtvāvāk śira āturaḥ /
viniṣkrāmati kṛcchreṇa nirucchvāso hata-smṛtiḥ //

Suddenly expelled by it, with head turned down, tormented, / breathless, his memory shattered, he emerges with great difficulty.

3.32.24

patito bhuvy asṛṅ-miśraḥ viṣṭhā-bhūr iva ceṣṭate /
rorūyati gate jñāne viparītāṃ gatiṃ gataḥ //

Fallen on the ground, smeared with blood, he writhes like a worm born of feces; / his knowledge gone, having met a contrary condition, he cries incessantly.

3.32.25

para-cchandaṃ na viduṣā puṣyamāṇo janena saḥ /
anabhipretam āpannaḥ pratyākhyātum anīśvaraḥ //

Reared by people who do not understand his desires, / he has encountered what he does not wish, powerless to refuse.

3.32.26

śāyito 'śuci-paryaṅke jantuḥ svedaja-dūṣite /
neśaḥ kaṇḍūyane 'ṅgānām āsanotthāna-ceṣṭane //

Laid upon an unclean bed tainted by sweat-born vermin, / the creature is unable to scratch its limbs, or to sit up, stand, or move.

3.32.27

tudanty āma-tvacaṃ daṃśā maśakā matkuṇādayaḥ /
rudantaṃ vigata-jñānaṃ kṛmayaḥ kṛmikaṃ yathā //

Gadflies, mosquitoes, bedbugs, and the like bite his tender skin / while he weeps, bereft of knowledge, just as worms bite an insect.

3.32.28

ity evaṃ śaiśavaṃ bhuktvā duḥkhaṃ paugaṇḍam eva ca /
alabdhābhīpsito 'jñānād iddha-manyuḥ śucārpitaḥ //

Having thus experienced the misery of infancy and of childhood, / failing to obtain what he desires out of ignorance, his anger is kindled, and he is overcome with grief.

3.32.29

saha dehena mānena vardhamānena manyunā /
karoti vigrahaṃ kāmī kāmiṣv antāya cātmanaḥ //

Along with his body, with pride and rising wrath, / the lustful man contends against other lustful men, unto his own destruction.

3.32.30

bhūtaiḥ pañcabhir ārabdhe dehe dehy abudho 'sakṛt /
ahaṃ mamety asad-grāhaḥ karoti kumatir matim //

In the body produced by the five elements, the ignorant embodied soul repeatedly / conceives the erroneous notion of 'I' and 'mine' through a perverse intellect.

3.32.31

tad-arthaṃ kurute karma yad-baddho yāti saṃsṛtim /
yo 'nuyāti dadat kleśam avidyā-karma-bandhanaḥ //

For its sake he performs action, bound by which he undergoes transmigration; / bound by ignorance and action, he follows after it, bearing distress.

3.32.32

yady asadbhiḥ pathi punaḥ śiśnodara-kṛtodyamaiḥ /
āsthito ramate jantus tamo viśati pūrvavat //

If on the path the creature again delights in the company of the wicked, / whose endeavors are only for the genitals and the belly, he enters darkness as before.

3.32.33

satyaṃ śaucaṃ dayā maunaṃ buddhiḥ śrīr hrīr yaśaḥ kṣamā /
śamo damo bhagaś ceti yat-saṅgād yāti saṅkṣayam //

Truthfulness, purity, compassion, silence, intelligence, modest grace, modesty, renown, patience, / control of mind, control of senses, and fortune—all these perish through association with them.

3.32.34

teṣv aśānteṣu mūḍheṣu khaṇḍitātmasv asādhuṣu /
saṅgaṃ na kuryāc chocyeṣu yoṣit-krīḍā-mṛgeṣu ca //

One should not associate with those restless, foolish, self-ruined, unvirtuous, / pitiable men who are mere play-animals for women.

3.32.35

na tathāsya bhaven moho bandhaś cānya-prasaṅgataḥ /
yoṣit-saṅgād yathā puṃso yathā tat-saṅgi-saṅgataḥ //

No such delusion and bondage befall a man through other associations / as occur through association with women, and through association with those attached to them.

3.32.36

prajāpatiḥ svāṃ duhitaraṃ dṛṣṭvā tad-rūpa-dharṣitaḥ /
rohid-bhūtāṃ so 'nvadhāvad ṛkṣa-rūpī hata-trapaḥ //

Prajāpati, seeing his own daughter, was overwhelmed by her form; / devoid of shame, taking the form of a buck, he ran after her as she had become a doe.

3.32.37

tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu ko nv akhaṇḍita-dhīḥ pumān /
ṛṣiṃ nārāyaṇam ṛte yoṣin-mayyeha māyayā //

Among those created by him, or by his creations, or by theirs, what man has an unshaken mind / before this creative power appearing as woman, except the sage Nārāyaṇa?

3.32.38

balaṃ me paśya māyāyāḥ strī-mayyā jayino diśām /
yā karoti padākrāntān bhrūvi-jṛmbheṇa kevalam //

Behold the power of my creative power in the form of woman, / which brings conquerors of the directions under its feet with merely a play of her eyebrows!

3.32.39

saṅgaṃ na kuryāt pramadāsu jātu yogasya pāraṃ param ārurukṣuḥ /
mat-sevayā pratilabdhātma-lābho vadanti yā niraya-dvāram asya //

One wishing to attain the supreme limit of yoga, / who has attained realization of the self through service unto me, should never associate with women; / they call woman the gateway to hell for him.

3.32.40

yopayāti śanair māyā yoṣid deva-vinirmitā /
tām īkṣetātmano mṛtyuṃ tṛṇaiḥ kūpam ivāvṛtam //

Woman, made by divine power, who approaches slowly as creative power— / one should regard her as one's own death, like a well covered with grass.

3.32.41

yāṃ manyate patiṃ mohān man-māyām ṛṣabhāyatīm /
strītvaṃ strī-saṅgataḥ prāpto vittāpatya-gṛha-pradam //

Whom [a woman] deluded considers as her husband, who appears in the form of a male, / who grants wealth, children, and a home—she has attained womanhood from association with a woman in a previous life, through my creative power.

3.32.42

tām ātmano vijānīyāt paty-apatya-gṛhātmakam /
daivopasāditaṃ mṛtyuṃ mṛgayor gāyanaṃ yathā //

She should know that [husband] in the form of husband, children, and home / to be death brought about by destiny, like the hunter's song to a deer.

3.32.43

dehena jīva-bhūtena lokāl lokam anuvrajan /
bhuñjāna eva karmāṇi karoty avirataṃ pumān //

Wandering from world to world by means of the body that serves the living soul, / a man continually performs actions even while experiencing their fruits.

3.32.44

jīvo hy asyānugo deho bhūtendriya-mano-mayaḥ /
tan-nirodho 'sya maraṇam āvirbhāvas tu sambhavaḥ //

For the body, consisting of elements, senses, and mind, follows this living soul; / its cessation is his death, while its manifestation is his birth.

3.32.45

dravyopalabdhi-sthānasya dravyekṣāyogyatā yadā /
tat pañcatvam ahaṃ-mānād utpattir dravya-darśanam //

When the seat of perceiving objects becomes incapable of seeing objects, / that is dissolution into the five elements; from the conceit of 'I' comes birth, the perception of objects.

3.32.46

yathākṣṇor dravyāvayava- darśanāyogyatā yadā /
tadaiva cakṣuṣo draṣṭur draṣṭṛtvāyogyatānayoḥ //

Just as when the two eyes become incapable of seeing parts of an object, / then the seer's eyes are incapable of seeing.

3.32.47

tasmān na kāryaḥ santrāso na kārpaṇyaṃ na sambhramaḥ /
buddhvā jīva-gatiṃ dhīro mukta-saṅgaś cared iha //

Therefore one should feel no terror, no dejection, and no agitation; / having understood the course of the living soul, the wise man should move about in this world free from attachment.

3.32.48

samyag-darśanayā buddhyā yoga-vairāgya-yuktayā /
māyā-viracite loke caren nyasya kalevaram //

With an intellect possessing proper vision, endowed with yoga and dispassion, / having entrusted the body [to its fate], he should move about in this world fashioned by creative power.

3.32.1

/0 kapila uvāca
atha yo gṛha-medhīyān dharmān evāvasan gṛhe /
kāmam arthaṃ ca dharmān svān dogdhi bhūyaḥ piparti tān //

Kapila said: / Now he who, living in the home, merely milks his duties for desire, wealth, and householder's virtues, / and continually sustains them—

1. Kapila said:—Then (now) he who clings to domestic life and performs the sacred duties enjoined upon a house-holder to make them yield him wealth and (other) enjoyments of life (of his choice), he satisfies them (performs the same duties) again and again.

3.32.2

sa cāpi bhagavad-dharmāt kāma-mūḍhaḥ parāṅ-mukhaḥ /
yajate kratubhir devān pit-ṃś ca śraddhayānvitaḥ //

he too, turned away from the dharma of the Lord and bewildered by desire, / worships the gods and the ancestors with sacrifices, endowed with faith.

2. The person so deluded by desire turns away from the duty of (worshipping) the Lord and with intense faith and earnestness worships (propitiates) the gods and the Pitris by means of sacrifices.

Verse 2. पराङ्मुख Construes with. भगवद्धर्मात् From the righteous duty which leads to of दु:खनिवृत्ति and the realisation of happiness.

3.32.3

tac-chraddhayākrānta-matiḥ pitṛ-deva-vrataḥ pumān /
gatvā cāndramasaṃ lokaṃ soma-pāḥ punar eṣyati //

A man whose mind is possessed by that faith, dedicated to the vows for ancestors and gods, / goes to the lunar world, and having drunk Soma, will return again.

Verse 3. D. Note:—Those who propitiate the gods and Pitris with faith in them go to a part of Swarga presided over by Chandra, the moon-god; and having enjoyed the fruit of their righteous acts, they go down to hell to undergo the experience worthy of their unrighteous disposition and acts. But he who is somewhat devoted to the Lord returns to the mortal world after enjoying in Swarga the reward for his religious merit.

3.32.4

yadā cāhīndra-śayyāyāṃ śete 'nantāsano hariḥ /
tadā lokā layaṃ yānti ta ete gṛha-medhinām //

And when Hari, having Ananta for his couch, lies down upon the serpent king, / then these worlds of the householders dissolve.

Verse 4. V. Note:—(लोका:) The regions accessible to those that lead the householder's life.

3.32.5

ye sva-dharmān na duhyanti dhīrāḥ kāmārtha-hetave /
niḥsaṅgā nyasta-karmāṇaḥ praśāntāḥ śuddha-cetasaḥ //

Those wise men who do not milk their own duties for the sake of desire and wealth, / unattached, with actions surrendered, serene, and of pure mind,

Verse 5. न्यस्तकर्माण: V. Those that offer to the Lord all their righteous acts as His worship. प्रशान्ता: D. Those who are intensely devoted to the Lord.

3.32.6

nivṛtti-dharma-niratā nirmamā nirahaṅkṛtāḥ /
sva-dharmāptena sattvena pariśuddhena cetasā //

intent upon the dharma of cessation, free from possessiveness, free from egotism, / by means of purity attained through their own dharma, with fully purified mind,

Verse 6. निवृत्तिधर्मनिरता: V. Those who take delight and are constant in listening to and singing the praises of the Lord's glories and his glorious attributes. ध…सत्वेन V. By means of the five kinds of worship enjoined upon the house-holder. D. By the quality of Satva or goodness which is the essential attribute of the soul: Or intense devotion which must be the chief quality in the soul seeking after Moksha.

3.32.7

sūrya-dvāreṇa te yānti puruṣaṃ viśvato-mukham /
parāvareśaṃ prakṛtim asyotpatty-anta-bhāvanam //

go through the sun's portal to the Person whose face is turned everywhere, / the ruler of the higher and the lower, the material cause, the creator and destroyer of this [universe].

Verse 7. पुरुषं D. God under the name of Manava परावरेशं D. The Lord of the universe consisting of both the Muktas and the Amuktas. 8. Till the time of *Pralaya*, which will come about at the end of the second half of Brahma's life Dwiparardha, those who (worship and) contemplate Hiranyagarbha (Brahma) keeping only the Supreme Being in view (*i.e.* contemplate the Lord through the medium of Hiranyagarbha) dwell in the region of the latter.

3.32.8

dvi-parārdhāvasāne yaḥ pralayo brahmaṇas tu te /
tāvad adhyāsate lokaṃ parasya para-cintakāḥ //

At the end of two parārdhas, when the dissolution of Brahmā takes place, / until that time those who meditate upon the Supreme dwell in the realm of the Supreme.

Verse 7. पुरुषं D. God under the name of Manava परावरेशं D. The Lord of the universe consisting of both the Muktas and the Amuktas. 8. Till the time of *Pralaya*, which will come about at the end of the second half of Brahma's life Dwiparardha, those who (worship and) contemplate Hiranyagarbha (Brahma) keeping only the Supreme Being in view (*i.e.* contemplate the Lord through the medium of Hiranyagarbha) dwell in the region of the latter.

3.32.8.p1

kṣmāmbho-'nalānila-viyan-mana-indriyārtha- $ bhūtādibhiḥ parivṛtaṃ pratisañjihīrṣuḥ &

Desiring to withdraw that which is enveloped by earth, water, fire, air, space, mind, sense-objects, / and the origin of elements,

9--10. When Brahma who is characterised by the three qualities, having enjoyed the period of Parārdha, enters the Avyakrita (the unmanifest Supreme Being), with the purpose of withdrawing the Brahmanda composed of Earth, water, fire, air, ether (the sky) the mind, the senses and their objects and the principle of Ahankara; the Yogins who have control over their breath and mind and eschewed all desires and who, having thus gone very far (have reached the high stage of Yoga) and entered along with Hiranyagarbha (Brahma) into the glorious Hiranyagarbha, they reach Brahman the ancient Person and the cause of all; for (till then) they are not rid of attachments.

Verse 7. पुरुषं D. God under the name of Manava परावरेशं D. The Lord of the universe consisting of both the Muktas and the Amuktas. 8. Till the time of *Pralaya*, which will come about at the end of the second half of Brahma's life Dwiparardha, those who (worship and) contemplate Hiranyagarbha (Brahma) keeping only the Supreme Being in view (*i.e.* contemplate the Lord through the medium of Hiranyagarbha) dwell in the region of the latter.

3.32.9

avyākṛtaṃ viśati yarhi guṇa-trayātmākālaṃ % parākhyam anubhūya paraḥ svayambhūḥ //

when the self-born supreme [Brahmā], composed of the three qualities, / having experienced the span of time called a parā, enters the unmanifest—

3.32.9.p2

evaṃ paretya bhagavantam anupraviṣṭāye $ yogino jita-marun-manaso virāgāḥ &

thus, having attained that state, entered into the Lord, / those yogins whose breath and minds are subdued, who are dispassionate,

3.32.9.p3

evaṃ paretya bhagavantam anupraviṣṭāye $ yogino jita-marun-manaso virāgāḥ &

thus, having attained that state, entered into the Lord, / those yogins whose breath and minds are subdued, who are dispassionate,

3.32.10

tenaiva sākam amṛtaṃ puruṣaṃ purāṇaṃ % brahma pradhānam upayānty agatābhimānāḥ //

together with him go to the immortal, ancient Person, / the supreme Brahman, their false conceits gone.

3.32.11

atha taṃ sarva-bhūtānāṃ hṛt-padmeṣu kṛtālayam /
śrutānubhāvaṃ śaraṇaṃ vraja bhāvena bhāmini //

Therefore, O noble lady, with devotional emotion go for refuge to Him / who has made His abode in the lotus-hearts of all beings, and whose majesty is heard [in scripture].

11. Therefore, O illustrious mother, I devoutly take refuge with the Lord whose glory is well-known and who abides in the lotus-like hearts of all beings.

3.32.12

ādyaḥ sthira-carāṇāṃ yo veda-garbhaḥ saharṣibhiḥ /
yogeśvaraiḥ kumārādyaiḥ siddhair yoga-pravartakaiḥ //

Even the first of beings, moving and unmoving, who holds the Vedas within his womb, along with the sages, / the masters of yoga, Sanat-kumāra and the rest, and the perfected masters who set yoga in motion—

12. Vedagarbha *i.e.* Brahma, the first of all mobile and immobile creation along with the Rishis, the great Yogins, namely, Sanat-Kumara and other Siddhas, who are the first teachers of Yoga (to the world);---

3.32.13

bheda-dṛṣṭyābhimānena niḥsaṅgenāpi karmaṇā /
kartṛtvāt saguṇaṃ brahma puruṣaṃ puruṣarṣabham //

acting with a vision of distinction and egoism, through work even without attachment, / because of their sense of agency, [attain] Brahman with qualities, the Person, the bull among persons;

Verse 13. भेददृष्टि: The notion by which the Jiva supposes himself to be an independent thing not governed by the Lord Brahman ; and also the notion that identifies the soul with the body. सगुणं V. Brahman in relation to the three gunas which are in a state of equilibrium. D. Gives a different interpretation of the whole verse. " By means of the correct understanding of the real difference between the soul and the Supreme Being and by means of the fullest measure of knowledge necessary for Mukti and also by means of the righteous duties performed after the attainment of knowledge and without any desires, the jiva attains to the Lord who is perfect in every excellent quality as wisdom, power etc. as may be inferred from His creative power, who is called Brahman on account of His boundless and perfect and excellent qualities, who out of mercy shows Himself in the form of a finite person and who is far higher than all other Purushas.

3.32.14

sa saṃsṛtya punaḥ kāle kāleneśvara-mūrtinā /
jāte guṇa-vyatikare yathā-pūrvaṃ prajāyate //

and he, having undergone transmigration, is born again as before when the time arrives, / when the disturbance of the guṇas occurs through time, which is the form of the Lord.

Verse 14. V. Note :—The jiva enters into Brahman associated with the subtle Chit and Achit and again he comes within the range of creation when the three gunas are mixed up in different proportions. D. Note :—This verse explains the state of the jivas who have obtained Mukti during the periods of Pralaya and creation. During Pralaya they abide within the Supreme Lord himself and during the creation they are placed in the Swetadwipa and other regions where they are happy in the realisation of their blissful nature without losing their individual characteristics.

3.32.15

aiśvaryaṃ pārameṣṭhyaṃ ca te 'pi dharma-vinirmitam /
niṣevya punar āyānti guṇa-vyatikare sati //

Having enjoyed the sovereign power and Brahmā’s state produced by their dharma, / they too return when the disturbance of the guṇas takes place.

Verse 15. धर्मविनिर्मितम् V. That which is the result of their Karma. V. Notes that this verse also makes it clear that Muktas are in the same state in all the cycles of creation. To translate :—the Muktas enjoying the esteem of Hari issue from the Lord's person and enjoy the heavenly bliss in His special place, at the Swetadwipa as well as the Animals and other powers as the result of their righteous duties done after they had realised Him ; and again during the Pralaya they are withdrawn into the Lord.

3.32.16

ye tv ihāsakta-manasaḥ karmasu śraddhayānvitāḥ /
kurvanty apratiṣiddhāni nityāny api ca kṛtsnaśaḥ //

Those, however, whose minds are attached here to rituals, who are filled with faith, / who perform the prescribed duties and also all obligatory rites completely,

Verse 16. इह आसक्तमनस: D. Those who are attached to the human life and its objects or to Swarga and other regions. 18. These persons who seek after the three purposes of Dharma, Artha and Kama and are not disposed to give their attention to the story of the Lord whose knowledge puts an end to Samsara, whose great deeds are worthy of being talked about and who is the enemy of the Daitya called Madhu;

3.32.17

rajasā kuṇṭha-manasaḥ kāmātmāno 'jitendriyāḥ /
pit-n yajanty anudinaṃ gṛheṣv abhiratāśayāḥ //

whose minds are blunted by rajas, whose nature is desire, whose senses are uncontrolled, / worship the ancestors day after day, their hearts delighting in their households.

Verse 16. इह आसक्तमनस: D. Those who are attached to the human life and its objects or to Swarga and other regions. 18. These persons who seek after the three purposes of Dharma, Artha and Kama and are not disposed to give their attention to the story of the Lord whose knowledge puts an end to Samsara, whose great deeds are worthy of being talked about and who is the enemy of the Daitya called Madhu;

3.32.18

trai-vargikās te puruṣā vimukhā hari-medhasaḥ /
kathāyāṃ kathanīyoru- vikramasya madhudviṣaḥ //

Those men pursue the three goals of life, turning away from the story of Hari, / the enemy of Madhu, whose mighty exploits are ever to be recounted.

Verse 16. इह आसक्तमनस: D. Those who are attached to the human life and its objects or to Swarga and other regions. 18. These persons who seek after the three purposes of Dharma, Artha and Kama and are not disposed to give their attention to the story of the Lord whose knowledge puts an end to Samsara, whose great deeds are worthy of being talked about and who is the enemy of the Daitya called Madhu;

3.32.19

nūnaṃ daivena vihatā ye cācyuta-kathā-sudhām /
hitvā śṛṇvanty asad-gāthāḥ purīṣam iva viḍ-bhujaḥ //

Indeed, they are ruined by fate, who, abandoning the nectar of Acyuta's narrative, / listen to worthless tales, like dung-eaters feeding on feces.

19. And also those who neglect the nectar of Achyuta's story and listen to abominable tales, even as worms feed upon filth, are really condemned by the Deity.

3.32.20

dakṣiṇena pathāryamṇaḥ pitṛ-lokaṃ vrajanti te /
prajām anu prajāyante śmaśānānta-kriyā-kṛtaḥ //

By the southern path of Aryaman they travel to the realm of the ancestors; / having performed rites ending at the cremation ground, they are reborn following their offspring.

20. Through the southern path of Aryaman (through the path of smoke) they go to the region of the Pitris; they are again born of their own descendants and literally perform the prescribed duties from the rites pertaining to pregnancy to those that conclude on the cremation ground (from marriage to Death.)

3.32.21

tatas te kṣīṇa-sukṛtāḥ punar lokam imaṃ sati /
patanti vivaśā devaiḥ sadyo vibhraṃśitodayāḥ //

Then, their merit exhausted, O virtuous lady, they fall back helplessly to this world, / instantly hurled down by the gods from their exalted state.

21. O virtuous mother, when their merit (acquired by righteous acts) is almost spent, they return to this world (from the celestial regions) and helplessly fall down, their means of celestial enjoyment being suddenly interrupted by the gods.

3.32.22_2

tasmāt tvaṃ sarva-bhāvena bhajasva parameṣṭhinam /
tad-guṇāśrayayā bhaktyā bhajanīya-padāmbujam //

Therefore, worship with your whole being the Supreme Lord, / whose lotus feet are worthy of worship, through devotion founded upon his qualities.

22. Therefore, O mother, do thou with perfect delight worship the Supreme Lord whose lotus-like feet are worthy of being worshipped with the devotion cherished and developed by the contemplation of his excellent qualities and powers.

3.32.23_2

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ /
janayaty āśu vairāgyaṃ jñānaṃ yad brahma-darśanam //

The yoga of devotion directed toward the Lord Vāsudeva / swiftly produces dispassion and knowledge that is the direct vision of Brahman.

23. The course of devotion carefully followed and practised towards the glorious Lord Vasudeva soon engenders renunciation and (also) the knowledge which leads to the realisation of Brahman.

3.32.24_2

yadāsya cittam artheṣu sameṣv indriya-vṛttibhiḥ /
na vigṛhṇāti vaiṣamyaṃ priyam apriyam ity uta //

When one's mind, through the functions of the senses among equal objects, / perceives no inequality, no distinction of pleasant and unpleasant,

24. When the mind of the Bhakta (is firmly set on the Lord through the fascination of His excellent attributes) and ceases to perceive through the work of the senses the differences

among the objects as favourable or unfavourable, while the objects are equal (by their nature.)

3.32.25_2

sa tadaivātmanātmānaṃ niḥsaṅgaṃ sama-darśanam /
heyopādeya-rahitam ārūḍhaṃ padam īkṣate //

then alone does one see by the self the self: free from attachment, seeing equally, / devoid of what is to be shunned or embraced, established in the supreme station.

25. Then after having reached the goal of perfect bliss, the devotee realises the Self by means of his own self as one of equal vision, unattached to anything and destitute of environments to be shunned or to be sought.

Verse 25. समदर्शनं _V._ regarding every-thing as imbued with the presence of Brahman, हेयोपादेयरहितं _V._ Having none as hated or beloved. आत्मानं _V._ The Almighty God. _D._ Note:—A person working towards salvation, having subdued all his external senses and developed the spiritual vision in his own essence, directly sees the original Lord who is unattached to every-thing, whose wisdom is always perfect and true and who is of that essence which is always of the purest and highest nature.

3.32.26_2

jñāna-mātraṃ paraṃ brahma paramātmeśvaraḥ pumān /
dṛśy-ādibhiḥ pṛthag bhāvair bhagavān eka īyate //

It is pure consciousness alone, supreme Brahman, Supreme Self, the Lord, the Person; / the one Lord is perceived through different states as seer, sight, and the like.

Verse 26. ज्ञानमात्रं _V._ That which is pure intelligence unmixed with anything unintelligent _D._ Notes that this verse shows how the one Supreme Being is spoken of under different names by different thinkers as jnana Matra, Para Brahman etc. and He is the one glorious Lord whose nature is indicated by way of contrast with the limited and perceptible existences.

3.32.27_2

etāvān eva yogena samagreṇeha yoginaḥ /
yujyate 'bhimato hy artho yad asaṅgas tu kṛtsnaśaḥ //

This indeed is the desired goal to be attained here through the entirety of yoga by a yogi: / that there be complete non-attachment.

Verse 27. (Latter half) _V._ The highest purpose sought after by the Jiva consists in that he attains to the state of unsurpassed blissfulness, having eight attributes, absolutely free from the influence of Prakriti _D._ The purpose sought for and accomplished by the Bhakti-yogin by means of the complete course of the Bhakti-Yoga is necessarily and only of this extent that he becomes once for all and completely released from the bondage of Linga sareera (he attains the final release and has not again come into the sphere of Samsara)

3.32.28_2

jñānam ekaṃ parācīnair indriyair brahma nirguṇam /
avabhāty artha-rūpeṇa bhrāntyā śabdādi-dharmiṇā //

Consciousness alone, the supreme nirguṇa Brahman, appears through outward-directed senses / as an object possessing sound and other qualities, owing to delusion.

Verse 28. _V._ notes that this verse explains how the jiva is affected by Prithvi and other environments while the Lord is not ब्रह्म is here taken in the sense of jiva who is subject to illusion, while the Lord is not though in the midst of the same environments. _D._ takes this verse as intended to point out that the Lord’s Avataras are all identical and the same perfect and all powerful original. To translate:—It is Intelligence, the true and absolute existence and perfect bliss. It is the Supreme Being; It is also Brahman i.e. capable of appearing as many and at the same time it is perfect, unassailed by the Gunas of Prakriti and not invested with a body of Prakriti. It appears as one invested with the gross body to the senses accustomed to the perception of gross things of the ignorant who are familiar only with the gross objects of the senses and who are therefore deluded.

Verse 29 _V._ स्वराट् Brahma _Note_:—The universe is truly the body of that Being from whom it has evolved. यथा is taken in the sense of यथावत्, true or truly. things possessed of sound and other attributes, just as the (one) Mahat-Tattva appears as Ahankara of three kinds, as the five Bhutas as the jiva and as the elven Indriyas out of which the body of the jiva, *viz.* the egg of the universe is produced.

3.32.29_2

yathā mahān ahaṃ-rūpas tri-vṛt pañca-vidhaḥ svarāṭ /
ekādaśa-vidhas tasya vapur aṇḍaṃ jagad yataḥ //

Just as the mahat became the ego, threefold, fivefold, independent, / elevenfold—its body being the cosmic egg, whence the universe arose;

3.32.30_2

etad vai śraddhayā bhaktyā yogābhyāsena nityaśaḥ /
samāhitātmā niḥsaṅgo viraktyā paripaśyati //

this indeed does a person of collected mind, unattached, see clearly through dispassion, / with faith, devotion, and daily practice of yoga.

30. (It is only) this Brahman whom the jiva clearly sees (realises) when he obtains serenity of mind and becomes rid of attachments by means of faith and devotion, by the daily practice of Yoga and renunciation.

3.32.31_2

ity etat kathitaṃ gurvi jñānaṃ tad brahma-darśanam /
yenānubuddhyate tattvaṃ prakṛteḥ puruṣasya ca //

Thus has this knowledge, the direct vision of Brahman, been declared to you, O venerable mother, / by which the truth of prakṛti and puruṣa is comprehended.

31. O venerable mother, I have thus expounded to you that knowledge by which Brahman is realised and also the true character of Prakriti and Purusha is distinctly understood.

3.32.32_2

jñāna-yogaś ca man-niṣṭho nairguṇyo bhakti-lakṣaṇaḥ /
dvayor apy eka evārtho bhagavac-chabda-lakṣaṇaḥ //

Both the yoga of knowledge centered on me and that characterized by devotion free from the guṇas— / both have only one and the same goal, designated by the word 'bhagavān'.

32. The Yoga of Knowledge (*jnana*) transcending the influence of the three gunas and the Yoga known as Bhakti (devotion) directed to Me—of both these yogas there is but one object, *viz.*, that which is conveyed by the word Bhagavan (the glorious Supreme Being).

3.32.33_2

yathendriyaiḥ pṛthag-dvārair artho bahu-guṇāśrayaḥ /
eko nāneyate tadvad bhagavān śāstra-vartmabhiḥ //

Just as a single object possessing many qualities is perceived variously through the senses via different gates, / so the one Lord is perceived through the paths of the scriptures.

33. Just as the one substance endowed with many qualities is differently perceived through the senses which have different ways, so also is the Lord perceived in different ways through different Sastras.

3.32.34_2

kriyayā kratubhir dānais tapaḥ-svādhyāya-marśanaiḥ /
ātmendriya-jayenāpi sannyāsena ca karmaṇām //

Through ritual action, sacrifices, gifts, austerities, study and reflection, / by mastery of the self and the senses, and by renunciation of actions,

34. By means of righteous works such as the construction of a tank, by means of yagas (sacrifices), by charitable gifts, by Tapas (austerities), by the study of the Vedas and Mimamsas; by controlling the mind and the Indriyas (senses and organs) and by renouncing Karmas;

Verses 34. क्रियया V. By the course of worship laid down in the Panchratra and other works. D. By Sandhya-vandana and other duties. By seeing the images of the Lord. संन्यासेनकर्मणां By omitting to do what is prohibited or what is not prescribed in the Sastras.

3.32.35_2

yogena vividhāṅgena bhakti-yogena caiva hi /
dharmeṇobhaya-cihnena yaḥ pravṛtti-nivṛttimān //

through yoga of various limbs and indeed through the yoga of devotion, / through dharma marked by both engagement and disengagement,

Verse 35. प्रवृत्तिनिवृत्तिमान् D. One that is engaged in the meditation and other services of the Lord and has turned away from all activities harmful to others.

3.32.36_2

ātma-tattvāvabodhena vairāgyeṇa dṛḍhena ca /
īyate bhagavān ebhiḥ saguṇo nirguṇaḥ sva-dṛk //

through awakening to the truth of the self and through firm dispassion, / the Lord—with qualities, without qualities, self-luminous—is attained by these means.

Verse. 36 स्वदृक् V. Shining by himself.

3.32.37_2

prāvocaṃ bhakti-yogasya svarūpaṃ te catur-vidham /
kālasya cāvyakta-gater yo 'ntardhāvati jantuṣu //

I have explained to you the fourfold nature of the yoga of devotion, / and of time, whose movement is unmanifest, which runs after creatures from within;

Verse 37. चतुर्विधं V. gives them as Tamasa, Rajasa, Satvika and Nairgunya Bhakti—yoga अन्तर्धीवति जन्तुषु V. Time cuts off the things proving their finite nature.

3.32.38_2

jīvasya saṃsṛtīr bahvīr avidyā-karma-nirmitāḥ /
yāsv aṅga praviśann ātmā na veda gatim ātmanaḥ //

and the manifold transmigrations of the living being, brought about by ignorance and karma, / entering which, my dear mother, the self knows not its own path.

Verse 38. गतिम् आत्मन: D. his (jiva's) asylum.

3.32.39_2

naitat khalāyopadiśen nāvinītāya karhicit /
na stabdhāya na bhinnāya naiva dharma-dhvajāya ca //

One should never teach this to a wicked person, nor to an insolent one, / nor to a stubborn man, nor to a hypocrite, nor to one who wears the banner of dharma for show;

Verse 39, खल: D. is one who is addicted to the gratification of senses and hence a wicked man. स्तब्ध D. One who does not obey his preceptors or elders. भिन्न: D. One who has fallen away from the true religion or faith. 41 & 42. Let this be taught to one who is full of faith and devotion and meekness, free from envy, and friendly to all beings, and who takes delight in doing service to his preceptor; who has developed renunciatiou to all external objects who has attained serenity of mind, being pure and untouched by jealousy, and to (whom) I am the most beloved of all.

3.32.40_2

na lolupāyopadiśen na gṛhārūḍha-cetase /
nābhaktāya ca me jātu na mad-bhakta-dviṣām api //

nor should one teach it to a greedy person, nor to one whose mind is fixed on his home, / nor ever to one who is not devoted to me, nor to those who hate my devotees.

3.32.41_2

śraddadhānāya bhaktāya vinītāyānasūyave /
bhūteṣu kṛta-maitrāya śuśrūṣābhiratāya ca //

Let it be given to one who has faith, is devoted, humble, free from malice, / friendly toward all beings, and delighting in service;

3.32.42_2

bahir-jāta-virāgāya śānta-cittāya dīyatām /
nirmatsarāya śucaye yasyāhaṃ preyasāṃ priyaḥ //

to one who has developed dispassion for external things, whose mind is tranquil, / free from envy, pure, and to whom I am dearer than the dearest.

3.32.43_2

ya idaṃ śṛṇuyād amba śraddhayā puruṣaḥ sakṛt /
yo vābhidhatte mac-cittaḥ sa hy eti padavīṃ ca me //

The person who hears this even once with faith, O mother, / or who recites it with mind fixed on me, attains to my abode.

43. Even he who may but once hear this with faith, O mother, or he who devoting his mind to Me repeats this is certain to attain to My path or abode.