Śrīmad Bhāgavatam|Canto 11 Chapter 14
Lord Kṛṣṇa Explains the Yoga System to Śrī Uddhava
vadanti kṛṣṇa śreyāṁsi
śrī-uddhavaḥ uvāca — Śrī Uddhava said; vadanti — they speak; kṛṣṇa — my dear Kṛṣṇa; śreyāṁsi — processes for advancement in life; bahūni — many; brahma-vādinaḥ — the learned sages who have explained the Vedic literature; teṣām — of all such processes; vikalpa — of varieties of perception; prādhānyam — supremacy; uta — or; aho — indeed; eka — of one; mukhyatā — being most important.
Śrī Uddhava said: My dear Kṛṣṇa, the learned sages who explain Vedic literature recommend various processes for perfecting one’s life. Considering these varieties of viewpoint, my Lord, please tell me whether all these processes are equally important, or whether one of them is supreme.
nirasya sarvataḥ saṅgaṁ
yena tvayy āviśen manaḥ
bhavatā — by You; udāhṛtaḥ — clearly stated; svāmin — O my Lord; bhakti-yogaḥ — devotional service; anapekṣitaḥ — without material desires; nirasya — removing; sarvataḥ — in all respects; saṅgam — material association; yena — by which (devotional service); tvayi — in Your Lordship; āviśet — may enter; manaḥ — the mind.
My dear Lord, You have clearly explained the process of unalloyed devotional service, by which a devotee removes all material association from his life, enabling him to fix his mind on You.
kālena naṣṭā pralaye
mayādau brahmaṇe proktā
dharmo yasyāṁ mad-ātmakaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; kālena — by the influence of time; naṣṭā — lost; pralaye — at the time of annihilation; vāṇī — message; iyam — this; veda-saṁjñitā — consisting of the Vedas; mayā — by Me; ādau — at the time of creation; brahmaṇe — unto Lord Brahmā; proktā — spoken; dharmaḥ — religious principles; yasyām — in which; mat-ātmakaḥ — identical with Me.
The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahmā because I Myself am the religious principles enunciated in the Vedas.
tena proktā sva-putrāya
manave pūrva-jāya sā
tato bhṛgv-ādayo ’gṛhṇan
tena — by Brahmā; proktā — spoken; sva-putrāya — to his son; manave — to Manu; pūrva-jāya — the oldest; sā — that Vedic knowledge; tataḥ — from Manu; bhṛgu-ādayaḥ — those headed by Bhṛgu Muni; agṛhṇan — accepted; sapta — seven; brahma — in Vedic literature; mahā-ṛṣayaḥ — most learned sages.
Lord Brahmā spoke this Vedic knowledge to his eldest son, Manu, and the seven great sages headed by Bhṛgu Muni then accepted the same knowledge from Manu.
tebhyaḥ pitṛbhyas tat-putrā
kindevāḥ kinnarā nāgā
bahvyas teṣāṁ prakṛtayo
yābhir bhūtāni bhidyante
bhūtānāṁ patayas tathā
citrā vācaḥ sravanti hi
tebhyaḥ — from them (Bhṛgu Muni, etc); pitṛbhyaḥ — from the forefathers; tat — their; putrāḥ — sons, descendants; deva — the demigods; dānava — demons; guhyakāḥ — the Guhyakas; manuṣyāḥ — human beings; siddha-gandharvāḥ — Siddhas and Gandharvas; sa-vidyādhara-cāraṇāḥ — along with Vidyādharas and Cāraṇas; kindevāḥ — a different human species; kinnarāḥ — half-humans; nāgāḥ — snakes; rakṣaḥ — demons; kimpuruṣa — an advanced race of monkeys; ādayaḥ — and so on; bahvyaḥ — many different; teṣām — of such living entities; prakṛtayaḥ — desires or natures; rajaḥ-sattva-tamaḥ-bhuvaḥ — being generated from the three modes of material nature; yābhiḥ — by such material desires or tendencies; bhūtāni — all such living entities; bhidyante — appear divided in many material forms; bhūtānām — and their; patayaḥ — leaders; tathā — divided in the same way; yathā-prakṛti — according to propensity or desire; sarveṣām — of all of them; citrāḥ — variegated; vācaḥ — Vedic rituals and mantras; sravanti — flow down; hi — certainly.
From the forefathers headed by Bhṛgu Muni and other sons of Brahmā appeared many children and descendants, who assumed different forms as demigods, demons, human beings, Guhyakas, Siddhas, Gandharvas, Vidyādharas, Cāraṇas, Kindevas, Kinnaras, Nāgas, Kimpuruṣas, and so on. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards.
bhidyante matayo nṛṇām
evam — thus; prakṛti — of nature or desires; vaicitryāt — due to the great variety; bhidyante — are divided; matayaḥ — philosophies of life; nṛṇām — among human beings; pāramparyeṇa — by tradition or disciplic succession; keṣāñcit — among some people; pāṣaṇḍa — atheistic; matayaḥ — philosophies; apare — others.
Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints.
śreyo vadanty anekāntaṁ
mat-māyā — by My illusory potency; mohita — bewildered; dhiyaḥ — those whose intelligence; puruṣāḥ — people; puruṣa-ṛṣabha — O best among men; śreyaḥ — what is good for people; vadanti — they speak; aneka-antam — in innumerable ways; yathā-karma — according to their own activities; yathā-ruci — according to what pleases them.
O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus, according to their own activities and whims, they speak in innumerable ways about what is actually good for people.
dharmam eke yaśaś cānye
kāmaṁ satyaṁ damaṁ śamam
anye vadanti svārthaṁ vā
kecid yajñaṁ tapo dānaṁ
vratāni niyamān yamān
dharmam — pious activities; eke — some people; yaśaḥ — fame; ca — also; anye — others; kāmam — sense gratification; satyam — truthfulness; damam — self-control; śamam — peacefulness; anye — others; vadanti — propound; sva-artham — pursuing one’s self-interest; vai — certainly; aiśvaryam — opulence or political influence; tyāga — renunciation; bhojanam — consumption; kecit — some people; yajñam — sacrifice; tapaḥ — austerity; dānam — charity; vratāni — taking vows; niyamān — regular religious duties; yamān — strict regulative discipline.
Some say that people will be happy by performing pious religious activities. Others say that happiness is attained through fame, sense gratification, truthfulness, self-control, peace, self-interest, political influence, opulence, renunciation, consumption, sacrifice, penance, charity, vows, regulated duties or strict disciplinary regulation. Each process has its proponents.
kṣudrā mandāḥ śucārpitāḥ
ādi-anta-vantaḥ — possessing a beginning and end; eva — undoubtedly; eṣām — of them (the materialistic); lokāḥ — achieved destinations; karma — by one’s material work; vinirmitāḥ — produced; duḥkha — misery; udarkāḥ — bringing as the future result; tamaḥ — ignorance; niṣṭhāḥ — situated in; kṣudrāḥ — meager; mandāḥ — wretched; śucā — with lamentation; arpitāḥ — filled.
All the persons I have just mentioned obtain temporary fruits from their material work. Indeed, the meager and miserable situations they achieve bring future unhappiness and are based on ignorance. Even while enjoying the fruits of their work, such persons are filled with lamentation.
mayy arpitātmanaḥ sabhya
mayātmanā sukhaṁ yat tat
kutaḥ syād viṣayātmanām
mayi — in Me; arpita — fixed; ātmanaḥ — of one whose consciousness; sabhya — O learned Uddhava; nirapekṣasya — of one bereft of material desires; sarvataḥ — in all respects; mayā — with Me; ātmanā — with the Supreme Personality of Godhead or with one’s own spiritual body; sukham — happiness; yat tat — such; kutaḥ — how; syāt — could it be; viṣaya — in material sense gratification; ātmanām — of those who are attached.
O learned Uddhava, those who fix their consciousness on Me, giving up all material desires, share with Me a happiness that cannot possibly be experienced by those engaged in sense gratification.
sarvāḥ sukha-mayā diśaḥ
akiñcanasya — of one who does not desire anything; dāntasya — whose senses are controlled; śāntasya — peaceful; sama-cetasaḥ — whose consciousness is equal everywhere; mayā — with Me; santuṣṭa — completely satisfied; manasaḥ — whose mind; sarvāḥ — all; sukha-mayāḥ — full of happiness; diśaḥ — directions.
One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.
na pārameṣṭhyaṁ na mahendra-dhiṣṇyaṁ
na sārvabhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
mayy arpitātmecchati mad vinānyat
na — not; pārameṣṭhyam — the position or abode of Lord Brahmā; na — never; mahā-indra-dhiṣṇyam — the position of Lord Indra; na — neither; sārvabhaumam — empire on the earth; na — nor; rasa-ādhipatyam — sovereignty in the lower planetary systems; na — never; yoga-siddhīḥ — the eightfold yoga perfections; apunaḥ-bhavam — liberation; vā — nor; mayi — in Me; arpita — fixed; ātmā — consciousness; icchati — he desires; mat — Me; vinā — without; anyat — anything else.
One who has fixed his consciousness on Me desires neither the position or abode of Lord Brahmā or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires Me alone.
na tathā me priyatama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
na — not; tathā — in the same way; me — to Me; priya-tamaḥ — most dear; ātma-yoniḥ — Lord Brahmā, who is born from My body; na — nor; śaṅkaraḥ — Lord Śiva; na — nor; ca — also; saṅkarṣaṇaḥ — My direct expansion Lord Saṅkarṣaṇa; na — nor; śrīḥ — the goddess of fortune; na — nor; eva — certainly; ātmā — My own self as the Deity; ca — also; yathā — as much as; bhavān — you.
My dear Uddhava, neither Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa, the goddess of fortune nor indeed My own self are as dear to Me as you are.
nirapekṣaṁ muniṁ śāntaṁ
anuvrajāmy ahaṁ nityaṁ
nirapekṣam — without personal desire; munim — always thinking of assisting Me in My pastimes; śāntam — peaceful; nirvairam — not inimical to anyone; sama-darśanam — equal consciousness everywhere; anuvrajāmi — follow; aham — I; nityam — always; pūyeya — I may be purified (I will purify the universe within Me); iti — thus; aṅghri — of the lotus feet; reṇubhiḥ — by the dust.
With the dust of My devotees’ lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere.
niṣkiñcanā mayy anurakta-cetasaḥ
śāntā mahānto ’khila-jīva-vatsalāḥ
kāmair anālabdha-dhiyo juṣanti te
yan nairapekṣyaṁ na viduḥ sukhaṁ mama
niṣkiñcanāḥ — without any desire for sense gratification; mayi — in Me, the Supreme Lord; anurakta-cetasaḥ — mind constantly attached; śāntāḥ — peaceful; mahāntaḥ — great souls without false ego; akhila — to all; jīva — living entities; vatsalāḥ — affectionate well-wishers; kāmaiḥ — by opportunities for sense gratification; anālabdha — untouched and unaffected; dhiyaḥ — whose consciousness; juṣanti — experience; te — they; yat — which; nairapekṣyam — achieved only by complete detachment; na viduḥ — they do not know; sukham — happiness; mama — My.
Those who are without any desire for personal gratification, whose minds are always attached to Me, who are peaceful, without false ego and merciful to all living entities, and whose consciousness is never affected by opportunities for sense gratification — such persons enjoy in Me a happiness that cannot be known or achieved by those lacking such detachment from the material world.
bādhyamāno ’pi mad-bhakto
prāyaḥ pragalbhayā bhaktyā
bādhyamānaḥ — being harassed; api — even though; mat-bhaktaḥ — My devotee; viṣayaiḥ — by the sense objects; ajita — without having conquered; indriyaḥ — the senses; prāyaḥ — generally; pragalbhayā — effective and strong; bhaktyā — by devotion; viṣayaiḥ — by sense gratification; na — not; abhibhūyate — is defeated.
My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification.
karoty edhāṁsi bhasmasāt
tathā mad-viṣayā bhaktir
yathā — just as; agniḥ — fire; su-samṛddha — blazing; arciḥ — whose flames; karoti — turns; edhāṁsi — firewood; bhasma-sāt — into ashes; tathā — similarly; mat-viṣayā — with Me as the object; bhaktiḥ — devotion; uddhava — O Uddhava; enāṁsi — sins; kṛtsnaśaḥ — completely.
My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto Me completely burns to ashes sins committed by My devotees.
na sādhayati māṁ yogo
na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo
yathā bhaktir mamorjitā
na — not; sādhayati — brings under control; mām — Me; yogaḥ — the yoga system; na — nor; sāṅkhyam — the system of Sāṅkhya philosophy; dharmaḥ — pious activities within the varṇāśrama system; uddhava — My dear Uddhava; na — not; svādhyāyaḥ — Vedic study; tapaḥ — austerity; tyāgaḥ — renunciation; yathā — as; bhaktiḥ — devotional service; mama — unto Me; ūrjitā — strongly developed.
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sāṅkhya philosophy, pious work, Vedic study, austerity or renunciation.
bhaktyāham ekayā grāhyaḥ
śraddhayātmā priyaḥ satām
bhaktiḥ punāti man-niṣṭhā
śva-pākān api sambhavāt
bhaktyā — by devotional service; aham — I; ekayā — unalloyed; grāhyaḥ — am to be obtained; śraddhayā — by faith; ātmā — the Supreme Personality of Godhead; priyaḥ — the object of love; satām — of the devotees; bhaktiḥ — pure devotional service; punāti — purifies; mat-niṣṭhā — fixing Me as the only goal; śva-pākān — dog-eaters; api — even; sambhavāt — from the contamination of low birth.
Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth.
vidyā vā tapasānvitā
na samyak prapunāti hi
dharmaḥ — religious principles; satya — with truthfulness; dayā — and mercy; upetaḥ — endowed; vidyā — knowledge; vā — or; tapasā — with austerity; anvitā — endowed; mat-bhaktyā — devotional service to Me; apetam — bereft of; ātmānam — consciousness; na — not; samyak — completely; prapunāti — purifies; hi — certainly.
Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one’s consciousness if they are bereft of loving service to Me.
kathaṁ vinā roma-harṣaṁ
dravatā cetasā vinā
śudhyed bhaktyā vināśayaḥ
katham — how; vinā — without; roma-harṣam — standing of the hairs on end; dravatā — melted; cetasā — heart; vinā — without; vinā — without; ānanda — of bliss; aśru-kalayā — the flowing of tears; śudhyet — can be purified; bhaktyā — loving service; vinā — without; āśayaḥ — the consciousness.
If one’s hairs do not stand on end, how can the heart melt? And if the heart does not melt, how can tears of love flow from the eyes? If one does not cry in spiritual happiness, how can one render loving service to the Lord? And without such service, how can the consciousness be purified?
vāg gadgadā dravate yasya cittaṁ
rudaty abhīkṣṇaṁ hasati kvacic ca
vilajja udgāyati nṛtyate ca
mad-bhakti-yukto bhuvanaṁ punāti
vāk — speech; gadgadā — choked up; dravate — melts; yasya — of whom; cittam — the heart; rudati — cries; abhīkṣṇam — again and again; hasati — laughs; kvacit — sometimes; ca — also; vilajjaḥ — ashamed; udgāyati — sings out loudly; nṛtyate — dances; ca — also; mat-bhakti-yuktaḥ — one fixed in devotional service to Me; bhuvanam — the universe; punāti — purifies.
A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances — a devotee thus fixed in loving service to Me purifies the entire universe.
yathāgninā hema malaṁ jahāti
dhmātaṁ punaḥ svaṁ bhajate ca rūpam
ātmā ca karmānuśayaṁ vidhūya
mad-bhakti-yogena bhajaty atho mām
yathā — just as; agninā — by fire; hema — gold; malam — impurities; jahāti — gives up; dhmātam — smelted; punaḥ — again; svam — its own; bhajate — enters; ca — also; rūpam — form; ātmā — the spirit soul or consciousness; ca — also; karma — of fruitive activities; anuśayam — the resultant contamination; vidhūya — removing; mat-bhakti-yogena — by loving service to Me; bhajati — worships; atho — thus; mām — Me.
Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contamination caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world.
yathā yathātmā parimṛjyate ’sau
tathā tathā paśyati vastu sūkṣmaṁ
yathā yathā — as much as; ātmā — the spirit soul, the conscious entity; parimṛjyate — is cleansed of material contamination; asau — he; mat-puṇya-gāthā — the pious narrations of My glories; śravaṇa — by hearing; abhidhānaiḥ — and by chanting; tathā tathā — exactly in that proportion; paśyati — he sees; vastu — the Absolute Truth; sūkṣmam — subtle, being nonmaterial; cakṣuḥ — the eye; yathā — just as; eva — certainly; añjana — with medicinal ointment; samprayuktam — treated.
When a diseased eye is treated with medicinal ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of My glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form.
viṣayān dhyāyataś cittaṁ
mām anusmarataś cittaṁ
mayy eva pravilīyate
viṣayān — objects of sense gratification; dhyāyataḥ — of one who is meditating on; cittam — the consciousness; viṣayeṣu — in the objects of gratification; viṣajjate — becomes attached; mām — Me; anusmarataḥ — of one remembering constantly; cittam — the consciousness; mayi — in Me; eva — certainly; pravilīyate — is absorbed.
The mind of one meditating upon the objects of sense gratification is certainly entangled in such objects, but if one constantly remembers Me, then the mind is absorbed in Me.
hitvā mayi samādhatsva
tasmāt — therefore; asat — material; abhidhyānam — processes of elevation which absorb one’s attention; yathā — just as; svapna — in a dream; manaḥ-ratham — mental concoction; hitvā — giving up; mayi — in Me; samādhatsva — completely absorb; manaḥ — the mind; mat-bhāva — by consciousness of Me; bhāvitam — purified.
Therefore, one should reject all material processes of elevation, which are like the mental creations of a dream, and should completely absorb one’s mind in Me. By constantly thinking of Me, one becomes purified.
strīṇāṁ strī-saṅgināṁ saṅgaṁ
tyaktvā dūrata ātmavān
kṣeme vivikta āsīnaś
cintayen mām atandritaḥ
strīṇām — of women; strī — to women; saṅginām — of those who are attached or intimately associated; saṅgam — association; tyaktvā — giving up; dūrataḥ — far away; ātma-vān — being conscious of the self; kṣeme — fearless; vivikte — in a separated or isolated place; āsīnaḥ — sitting; cintayet — one should concentrate; mām — on Me; atandritaḥ — with great care.
Being conscious of the eternal self, one should give up association with women and those intimately associated with women. Sitting fearlessly in a solitary place, one should concentrate the mind on Me with great attention.
na tathāsya bhavet kleśo
yoṣit-saṅgād yathā puṁso
na — not; tathā — like that; asya — of him; bhavet — could be; kleśaḥ — suffering; bandhaḥ — bondage; ca — and; anya-prasaṅgataḥ — from any other attachment; yoṣit — of women; saṅgāt — from attachment; yathā — just as; puṁsaḥ — of a man; yathā — similarly; tat — to women; saṅgi — of those attached; saṅgataḥ — from the association.
Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women.
yathā tvām aravindākṣa
yādṛśaṁ vā yad-ātmakam
dhyāyen mumukṣur etan me
dhyānaṁ tvaṁ vaktum arhasi
śrī-uddhavaḥ uvāca — Śrī Uddhava said; yathā — in what way; tvām — You; aravinda-akṣa — O my dear lotus-eyed Kṛṣṇa; yādṛśam — of what specific nature; vā — or; yat-ātmakam — in what specific form; dhyāyet — should meditate; mumukṣuḥ — one who desires liberation; etat — this; me — to me; dhyānam — meditation; tvam — You; vaktum — to speak or explain; arhasi — ought.
Śrī Uddhava said: My dear lotus-eyed Kṛṣṇa, by what process should one who desires liberation meditate upon You, of what specific nature should his meditation be, and upon which form should he meditate? Kindly explain to me this topic of meditation.
sama āsana āsīnaḥ
hastāv utsaṅga ādhāya
prāṇasya śodhayen mārgaṁ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; same — having a level surface; āsane — on the seat; āsīnaḥ — sitting; sama-kāyaḥ — sitting with the body straight and erect; yathā-sukham — sitting comfortably; hastau — the two hands; utsaṅge — in the lap; ādhāya — placing; sva-nāsa-agra — on the tip of one’s own nose; kṛta — focusing; īkṣaṇaḥ — the glance; prāṇasya — of the breath; śodhayet — should purify; mārgam — the pathway; pūra-kumbhaka-recakaiḥ — by the mechanical breathing exercises, or prāṇāyāma; viparyayeṇa — by reversing the processes, namely recaka, kumbhaka and pūraka; api — also; śanaiḥ — following the process step by step; abhyaset — one should practice prāṇāyāma; nirjita — having controlled; indriyaḥ — the senses.
The Supreme Personality of Godhead said: Sitting on a level seat that is not too high or too low, keeping the body straight and erect yet comfortable, placing the two hands on one’s lap and focusing the eyes on the tip of one’s nose, one should purify the pathways of breathing by practicing the mechanical exercises of pūraka, kumbhaka and recaka, and then one should reverse the procedure (recaka, kumbhaka, pūraka). Having fully controlled the senses, one may thus practice prāṇāyāma step by step.
hṛdy avicchinam oṁkāraṁ
punaḥ saṁveśayet svaram
hṛdi — in the heart; avicchinnam — uninterrupted, continuous; oṁkāram — the sacred vibration om; ghaṇṭā — like a bell; nādam — sound; bisa-ūrṇa-vat — like the fiber running up the lotus stalk; prāṇena — by the wind of prāṇa; udīrya — pushing upward; tatra — therein (at a distance of twelve thumb-breadths); atha — thus; punaḥ — again; saṁveśayet — one should join together; svaram — the fifteen vibrations produced with anusvāra.
Beginning from the mūlādhāra-cakra, one should move the life air continuously upward like the fibers in the lotus stalk until one reaches the heart, where the sacred syllable om is situated like the sound of a bell. One should thus continue raising the sacred syllable upward the distance of twelve aṅgulas, and there the oṁkāra should be joined together with the fifteen vibrations produced with anusvāra.
prāṇam eva samabhyaset
māsād arvāg jitānilaḥ
evam — thus; praṇava — with the syllable om; saṁyuktam — joined; prāṇam — the prāṇāyāma system of controlling the bodily airs; eva — indeed; samabhyaset — one should carefully practice; daśa-kṛtvaḥ — ten times; tri-savanam — at sunrise, noon and sunset; māsāt — one month; arvāk — after; jita — one will conquer; anilaḥ — the life air.
Being fixed in the oṁkāra, one should carefully practice the prāṇāyāma system ten times at each sunrise, noon and sunset. Thus, after one month one will have conquered the life air.
karṇikāyāṁ nyaset sūrya-
vahni-madhye smared rūpaṁ
samaṁ praśāntaṁ su-mukhaṁ
sarvāṅgeṣu mano dadhat
manasākṛṣya tan manaḥ
buddhyā sārathinā dhīraḥ
praṇayen mayi sarvataḥ
hṛt — in the heart; puṇḍarīkam — lotus flower; antaḥ-stham — situated within the body; ūrdhva-nālam — having erected the lotus stalk; adhaḥ-mukham — with eyes half closed, staring at the tip of the nose; dhyātvā — having fixed the mind in meditation; ūrdhva-mukham — enlivened; unnidram — alert without dozing off; aṣṭa-patram — with eight petals; sa-karṇikam — with the whorl of the lotus; karṇikāyām — within the whorl; nyaset — one should place by concentration; sūrya — the sun; soma — moon; agnīn — and fire; uttara-uttaram — in order, one after the other; vahni-madhye — within the fire; smaret — one should meditate; rūpam — upon the form; mama — My; etat — this; dhyāna-maṅgalam — the auspicious object of meditation; samam — balanced, all the parts of the body proportionate; praśāntam — gentle; su-mukham — cheerful; dīrgha-cāru-catuḥ-bhujam — having four beautiful long arms; su-cāru — charming; sundara — beautiful; grīvam — neck; su-kapolam — beautiful forehead; śuci-smitam — having a pure smile; samāna — alike; karṇa — in the two ears; vinyasta — situated; sphurat — glowing; makara — shaped like sharks; kuṇḍalam — earrings; hema — golden colored; ambaram — dress; ghana-śyāmam — the color of a dark rain cloud; śrī-vatsa — the unique curl of hair on the Lord’s chest; śrī-niketanam — the abode of the goddess of fortune; śaṅkha — with the conchshell; cakra — Sudarśana disc; gadā — club; padma — lotus; vana-mālā — and a garland of forest flowers; vibhūṣitam — decorated; nūpuraiḥ — with ankle bells and bracelets; vilasat — shining; pādam — the lotus feet; kaustubha — of the Kaustubha gem; prabhayā — with the effulgence; yutam — enriched; dyumat — shining; kirīṭa — crown or helmet; kaṭaka — gold bracelets; kaṭi-sūtra — a band for the waist or upper hip; aṅgada — bracelets; āyutam — equipped with; sarva-aṅga — all the parts of the body; sundaram — beautiful; hṛdyam — charming; prasāda — with mercy; sumukha — smiling; īkṣaṇam — His glance; su-kumāram — most delicate; abhidhyāyet — one should meditate; sarva-aṅgeṣu — in all the parts of the body; manaḥ — the mind; dadhat — placing; indriyāṇi — the material senses; indriya-arthebhyaḥ — from the object of the senses; manasā — by the mind; ākṛṣya — pulling back; tat — that; manaḥ — mind; buddhyā — by intelligence; sārathinā — which is like the driver of a chariot; dhīraḥ — being grave and self-controlled; praṇayet — one should strongly lead; mayi — unto Me; sarvataḥ — in all limbs of the body.
Keeping the eyes half closed and fixed on the tip of one’s nose, being enlivened and alert, one should meditate on the lotus flower situated within the heart. This lotus has eight petals and is situated on an erect lotus stalk. One should meditate on the sun, moon and fire, placing them one after the other within the whorl of that lotus flower. Placing My transcendental form within the fire, one should meditate upon it as the auspicious goal of all meditation. That form is perfectly proportioned, gentle and cheerful. It possesses four beautiful long arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing, shark-shaped earrings suspended from two identical ears. That spiritual form is the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest of that form is the abode of Śrīvatsa and the goddess of fortune, and that form is also decorated with a conchshell, disc, club, lotus flower and garland of forest flowers. The two brilliant lotus feet are decorated with ankle bells and bracelets, and that form exhibits the Kaustubha gem along with an effulgent crown. The upper hips are beautified by a golden belt, and the arms are decorated with valuable bracelets. All of the limbs of that beautiful form capture the heart, and the face is beautified by merciful glancing. Pulling the senses back from the sense objects, one should be grave and self-controlled and should use the intelligence to strongly fix the mind upon all of the limbs of My transcendental body. Thus one should meditate upon that most delicate transcendental form of Mine.
tat sarva-vyāpakaṁ cittam
nānyāni cintayed bhūyaḥ
su-smitaṁ bhāvayen mukham
tat — therefore; sarva — in all the parts of the body; vyāpakam — spread; cittam — consciousness; ākṛṣya — pulling back; ekatra — in one place; dhārayet — one should concentrate; na — not; anyāni — other limbs of the body; cintayet — one should meditate on; bhūyaḥ — again; su-smitam — wonderfully smiling or laughing; bhāvayet — one should concentrate on; mukham — the face.
One should then pull the consciousness back from all the limbs of that transcendental body. At that time, one should meditate only on the wonderfully smiling face of the Lord.
tatra labdha-padaṁ cittam
ākṛṣya vyomni dhārayet
tac ca tyaktvā mad-āroho
na kiñcid api cintayet
tatra — in such meditation on the Lord’s face; labdha-padam — being established; cittam — consciousness; ākṛṣya — withdrawing; vyomni — in the sky; dhārayet — one should meditate; tat — such meditation in the sky as the cause of material manifestation; ca — also; tyaktvā — giving up; mat — to Me; ārohaḥ — having ascended; na — not; kiñcit — anything; api — at all; cintayet — one should think of.
Being established in meditation on the Lord’s face, one should then withdraw the consciousness and fix it in the sky. Then giving up such meditation, one should become established in Me and give up the process of meditation altogether.
mām evātmānam ātmani
vicaṣṭe mayi sarvātman
jyotir jyotiṣi saṁyutam
evam — thus; samāhita — completely fixed; matiḥ — consciousness; mām — Me; eva — indeed; ātmānam — the individual soul; ātmani — within the individual soul; vicaṣṭe — sees; mayi — in Me; sarva-ātman — in the Supreme Personality of Godhead; jyotiḥ — the sun rays; jyotiṣi — within the sun; saṁyutam — united.
One who has completely fixed his mind on Me should see Me within his own soul and should see the individual soul within Me, the Supreme Personality of Godhead. Thus, he sees the individual souls united with the Supreme Soul, just as one sees the sun’s rays completely united with the sun.
yuñjato yogino manaḥ
saṁyāsyaty āśu nirvāṇaṁ
dhyānena — by meditation; ittham — as thus mentioned; su-tīvreṇa — extremely concentrated; yuñjataḥ — of one practicing; yoginaḥ — of the yogī; manaḥ — the mind; saṁyāsyati — will go together; āśu — quickly; nirvāṇam — to extinction; dravya-jñāna-kriyā — based on perception of material objects, knowledge and activities; bhramaḥ — the illusory identification.
When the yogī thus controls his mind by intensely concentrated meditation, his illusory identification with material objects, knowledge and activities is very quickly extinguished.