Bhagavatapurana 11.13
English (machine translation) 11.13
- Language
- English
Contents
- 11.13.31 — 1 part
- 11.13.32 — 3 parts
- 11.13.33 — 3 parts
- 11.13.34 — 3 parts
- 11.13.35 — 3 parts
- 11.13.36 — 3 parts
- 11.13.37 — 1 part
11.13.1
The Lord said: / Purity, passion, and darkness are qualities of the intellect, not of the self; / by purity one should destroy the other two, and then purity by purity itself.
11.13.2
From developed purity comes dharma characterized by devotion to me; / through cultivation of pure things purity increases, and thence dharma proceeds.
11.13.3
Unexcelled dharma, through an increase of purity, destroys passion and darkness; / when both are destroyed, adharma, rooted in them, is swiftly destroyed.
11.13.4
Sacred scripture, water, people, place, time, work, birth, / meditation, mantra, and consecration—these ten are the determinants of the qualities.
11.13.5
Whichever among these the elders praise are pure; / those they blame are dark; those they treat with indifference are passionate.
11.13.6
A person should cultivate only pure things for the increase of purity; / thence comes dharma, thence knowledge, until realization and the removal of ignorance [are achieved].
11.13.7
Fire produced by the friction of bamboo ceases after burning that forest; / so the body, born of the agitation of the qualities, ceases once its actions are completed.
11.13.8
Śrī Uddhava said: / Mortals generally know sense objects to be the source of calamities, / yet they still enjoy them, O Kṛṣṇa; why is that, like a dog, an ass, or a goat?
11.13.9
The Lord said: / In the heart of an heedless person, as the misconception of 'I' arises, / terrible passion surges forth; thence the mind becomes subject to agitation.
11.13.10
In a mind joined with passion, intention is full of alternatives; / thence, from dwelling on qualities, unbearable desire arises for that foolish-minded person.
11.13.11
Under the sway of desire, with senses uncontrolled, he performs actions / whose consequences are misery, even seeing them, bewildered by the force of passion.
11.13.12
Even if the wise person's intellect is agitated by passion and darkness, / by applying his mind vigilantly and perceiving the faults [of objects], he does not become attached.
11.13.13
Unflagging, one should practice yoga, surrendering the mind gradually to me, / undaunted, at the appropriate time, breath conquered and posture mastered.
11.13.14
Just this much yoga was taught by my disciples, Sanaka and the others: / that withdrawing the mind from everything, it is directly fixed in me.
11.13.15
Śrī Uddhava said: / When, Keśava, and in what form did you teach / yoga to Sanaka and the others? I wish to know this form.
11.13.16
The Lord said: / The mind-born sons of Hiraṇyagarbha, Sanaka and the rest, / asked their father about the subtle, ultimate goal of yoga.
11.13.17
Sanaka and the others said: / The mind enters into the qualities of matter, O Lord, and the qualities enter into the mind. / How can one wishing for liberation and desiring to cross over effect their mutual renunciation?
11.13.18
The Lord said: / Being asked thus, the great god, the self-born creator of beings, / meditating, could not grasp the root of the question, his intellect committed to ritual action.
11.13.19
Wishing to cross to the far shore of the question, that god thought of me; / then I went into his presence in the form of a swan.
11.13.20
Seeing me, they approached, bowed down at my feet, / and placing Brahmā at their head, asked: “Who are you?”
11.13.21
Asked thus at that time by the sages desirous of knowing the truth, / listen to me, Uddhava, as to what I spoke to them:
11.13.22
“O brahmins, if the entity of the self is without diversity, how can such a question / be applicable to you, or what is the basis for me as a speaker?
11.13.23
Since the material elements, composed of the five constituents, are essentially the same, / your question, ‘Who are you?’, is indeed a mere verbal expression, devoid of purpose.
11.13.24
Whatever is grasped by the mind, speech, sight, and other senses / is I alone; there is nothing other than me—understand this directly.
11.13.25
The mind enters the qualities, O sons, and the qualities enter the mind; / both the qualities and the mind are the body of the individual soul whose essence is myself.
11.13.26
Through repeated indulgence in the qualities, the mind enters into the qualities, / and the qualities arise from the mind; having become identical with me, one should renounce both.
11.13.27
Waking, dreaming, and deep sleep are operations of the intellect born of the material qualities; / distinct from them, the individual soul is ascertained to be their witness.
11.13.28
Since this bondage of transmigration, which brings about the operations of the qualities, belongs to the self, / abiding in me, the Fourth, one should abandon it; then occurs the abandonment of the qualities and the mind.
11.13.29
Recognizing this bondage created by the ego as the inversion of the self's true welfare, / the wise person, becoming disenchanted, should abandon worry about the cycle of rebirth, abiding in the Fourth.
11.13.30
As long as a person's notion of manifold reality is not dispelled by reasoning, / the ignorant person is dreaming even while awake, just as one is awake in a dream.
11.13.31
Due to the unreality of things other than the self, the difference created by them, / along with the soul's courses of existence and their causes, is false, like those of one who sees a dream.
11.13.31.p1
The one who in waking experiences through all senses external objects which possess momentary nature, and within the heart experiences their counterparts
11.13.32
in dream, and withdraws them in deep sleep, is the one master of the senses, who beholds the operations of the three qualities through the continuity of memory.
11.13.32.p1
[…]
11.13.32.p2
Reflecting thus that the three states of mind born of the qualities are produced in me by my creative power, having ascertained the truth,
11.13.32.p3
reflecting thus that the three states of mind born of the qualities are produced in me by my creative power, having ascertained the truth,
11.13.33
sever with the sharp sword of knowledge—wielding inference and sacred testimony—the affliction of all doubt residing in the heart, and worship me.
11.13.33.p1
[…]
11.13.33.p2
One should see this world as a delusion, a play of the mind, seen and immediately vanishing, utterly flickering like a firebrand's circle;
11.13.33.p3
one should see this world as a delusion, a play of the mind, seen and immediately vanishing, utterly flickering like a firebrand's circle;
11.13.34
it is single consciousness that shines forth manifoldly through creative power, a threefold dream-like conceptualization produced by the transformation of the qualities.
11.13.34.p1
[…]
11.13.34.p2
Withdrawing one's gaze from that, with desire ceased, one should be silent, experiencing one's own bliss, free from striving;
11.13.34.p3
withdrawing one's gaze from that, with desire ceased, one should be silent, experiencing one's own bliss, free from striving;
11.13.35
and if this world is perceived somewhere, having been abandoned through the understanding of its unreality, the memory of it until the body falls will not lead to delusion.
11.13.35.p1
[…]
11.13.35.p2
The accomplished sage does not see the perishable body, whether seated or risen, because he has realized his true nature,
11.13.35.p3
the accomplished sage does not see the perishable body, whether seated or risen, because he has realized his true nature,
11.13.36
whether gone by destiny or arrived by the power of destiny, just as one blinded by the intoxication of liquor does not notice the garment worn around oneself.
11.13.36.p1
[…]
11.13.36.p2
The body too, under the control of destiny, indeed waits with its life-breaths only as long as the karma that initiated it lasts;
11.13.36.p3
the body too, under the control of destiny, indeed waits with its life-breaths only as long as the karma that initiated it lasts;
11.13.37
having ascended to meditative absorption in yoga, one who has awakened to the real entity no longer pursues that body and its phenomenal world, any more than one would pursue a dream.
11.13.37.p1
[…]
11.13.38
This secret doctrine of Sāṅkhya and Yoga has been spoken by me to you, O brahmins; / know me to be the sacrifice, come here desiring to speak to you of your dharma.
11.13.39
O best of the twice-born, I am the ultimate resort of yoga, of Sāṅkhya, of truth, / of cosmic order, of splendor, of fortune, of fame, and of self-control.
11.13.40
All virtues resort to me, who am beyond the material qualities, free from dependence, / the friend, the beloved, the self; the virtues such as equanimity and non-attachment are free from the material qualities.
11.13.41
Thus with their doubts severed by me, the sages, Sanaka and the others, / having honored me with supreme devotion, praised me with hymns.
11.13.42
Fully worshiped and praised by those supreme ṛṣis, / I returned to my own abode as Parameṣṭhin looked on.
Translations (1)
- The Srimad Bhagavatam — S. Subba Rau 1928, English
Commentaries (1)
- Padaratnāvalī — Vijayadhvaja Tīrtha, Sanskrit
Linked texts (1)
- Bhāgavatapurāṇa — Vyāsa, Sanskrit