TEXT 1
TEXT
sri-bhagavan uvaca
yogasya laksanam vaksye
sabijasya nrpatmaje
mano yenaiva vidhina
prasannam yati sat-patham
SYNONYMS
sri-bhagavan uvaca–the Personality of Godhead said; yogasya–of the
yoga system; laksanam–description; vaksye–I shall explain; sabijasya–
authorized; nrpa-atma-je–O daughter of the King; manah–the mind; yena–
by which; eva–certainly; vidhina–by practice; prasannam–joyful; yati–
attains; sat-patham–the path of the Absolute Truth.
TRANSLATION
The Personality of Godhead said: My dear mother, O daughter of the
King, now I shall explain to you the system of yoga, the object of which
is to concentrate the mind. By practicing this system one can become
joyful and progressively advance towards the path of the Absolute Truth.TEXT 2
TEXT
sva-dharmacaranam saktya
vidharmac ca nivartanam
daival labdhena santosa
atmavic-caranarcanam
SYNONYMS
sva-dharma-acaranam–executing one’s prescribed duties; saktya–to the
best of one’s ability; vidharmat–unauthorized duties; ca–and;
nivartanam–avoiding; daivat–by the grace of the Lord; labdhena–with
what is achieved; santosah–satisfied; atma-vit–of the self-realized
soul; carana–the feet; arcanam–worshiping.
TRANSLATION
One should execute his prescribed duties to the best of his ability
and avoid performing duties not allotted to him. One should be satisfied
with as much gain as he achieves by the grace of the Lord, and one should
worship the lotus feet of a spiritual master.TEXT 3
TEXT
gramya-dharma-nivrttis ca
moksa-dharma-ratis tatha
mita-medhyadanam sasvad
vivikta-ksema-sevanam
SYNONYMS
gramya–conventional; dharma–religious practice; nivrttih–ceasing;
ca–and; moksa–for salvation; dharma–religious practice; ratih–being
attracted to; tatha–in that way; mita–little; medhya–pure; adanam–
eating; sasvat–always; vivikta–secluded; ksema–peaceful; sevanam–
dwelling.
TRANSLATION
One should cease performing conventional religious practices and
should be attracted to those which lead to salvation. One should eat very
frugally and should always remain secluded so that he can achieve the
highest perfection of life.TEXT 4
TEXT
ahimsa satyam asteyam
yavad-artha-parigrahah
brahmacaryam tapah saucam
svadhyayah purusarcanam
SYNONYMS
ahimsa–nonviolence; satyam–truthfulness; asteyam–refraining from
theft; yavat-artha–as much as necessary; parigrahah–possessing;
brahmacaryam–celibacy; tapah–austerity; saucam–cleanliness; svaadhyayah–
study of the Vedas; purusa-arcanam–worship of the Supreme
Personality of Godhead.
TRANSLATION
One should practice nonviolence and truthfulness, should avoid
thieving and be satisfied with possessing as much as he needs for his
maintenance. He should abstain from sex life, perform austerity, be
clean, study the Vedas and worship the supreme form of the Supreme
Personality of Godhead.TEXT 5
TEXT
maunam sad-asana-jayah
sthairyam prana-jayah sanaih
pratyaharas cendriyanam
visayan manasa hrdi
SYNONYMS
maunam–silence; sat–good; asana–yogic postures; jayah–controlling;
sthairyam–steadiness; prana-jayah–controlling the vital air; sanaih–
gradually; pratyaharah–withdrawal; ca–and; indriyanam–of the senses;
visayat–from the sense objects; manasa–with the mind; hrdi–on the
heart.
TRANSLATION
One must observe silence, acquire steadiness by practicing different
yogic postures, control the breathing of the vital air, withdraw the
senses from sense objects and thus concentrate the mind on the heart.TEXT 6
TEXT
sva-dhisnyanam eka-dese
manasa prana-dharanam
vaikuntha-lilabhidhyanam
samadhanam tathatmanah
SYNONYMS
sva-dhisnyanam–within the vital air circles; eka-dese–in one spot;
manasa–with the mind; prana–the vital air; dharanam–fixing; vaikunthalila–
on the pastimes of the Supreme Personality of Godhead; abhidhyanam-
-concentration; samadhanam–samadhi; tatha–thus; atmanah–of the mind.
TRANSLATION
Fixing the vital air and the mind in one of the six circles of vital
air circulation within the body, thus concentrating one’s mind on the
transcendental pastimes of the Supreme Personality of Godhead, is called
samadhi, or samadhana, of the mind.TEXT 7
TEXT
etair anyais ca pathibhir
mano dustam asat-patham
buddhya yunjita sanakair
jita-prano hy atandritah
SYNONYMS
etaih–by these; anyaih–by other; ca–and; pathibhih–processes;
manah–the mind; dustam–contaminated; asat-patham–on the path of
material enjoyment; buddhya–by the intelligence; yunjita–one must
control; sanakaih–gradually; jita-pranah–the life air being fixed; hi–
indeed; atandritah–alert.
TRANSLATION
By these processes, or any other true process, one must control the
contaminated, unbridled mind, which is always attracted by material
enjoyment, and thus fix himself in thought of the Supreme Personality of
Godhead.TEXT 8
TEXT
sucau dese pratisthapya
vijitasana asanam
tasmin svasti samasina
rju-kayah samabhyaset
SYNONYMS
sucau dese–in a sanctified place; pratisthapya–after placing;
vijita-asanah–controlling the sitting postures; asanam–a seat; tasmin–
in that place; svasti samasinah–sitting in an easy posture; rju-kayah–
keeping the body erect; samabhyaset–one should practice.
TRANSLATION
After controlling one’s mind and sitting postures, one should spread a
seat in a secluded and sanctified place, sit there in an easy posture,
keeping the body erect, and practice breath control.TEXT 9
TEXT
pranasya sodhayen margam
pura-kumbhaka-recakaih
pratikulena va cittam
yatha sthiram acancalam
SYNONYMS
pranasya–of vital air; sodhayet–one should clear; margam–the
passage; pura-kumbhaka-recakaih–by inhaling, retaining and exhaling;
pratikulena–by reversing; va–or; cittam–the mind; yatha–so that;
sthiram–steady; acancalam–free from disturbances.
TRANSLATION
The yogi should clear the passage of vital air by breathing in the
following manner: first he should inhale very deeply, then hold the
breath in, and finally exhale. Or, reversing the process, the yogi can
first exhale, then hold the breath outside, and finally inhale. This is
done so that the mind may become steady and free from external
disturbances.TEXT 10
TEXT
mano ‘cirat syad virajam
jita-svasasya yoginah
vayv-agnibhyam yatha loham
dhmatam tyajati vai malam
SYNONYMS
manah–the mind; acirat–soon; syat–can be; virajam–free from
disturbances; jita-svasasya–whose breathing is controlled; yoginah–of
the yogi; vayu-agnibhyam–by air and fire; yatha–just as; loham–gold;
dhmatam–fanned; tyajati–becomes freed from; vai–certainly; malam–
impurity.
TRANSLATION
The yogis who practice such breathing exercises are very soon freed
from all mental disturbances, just as gold, when put into fire and fanned
with air, becomes free from all impurities.TEXT 11
TEXT
pranayamair dahed dosan
dharanabhis ca kilbisan
pratyaharena samsargan
dhyanenanisvaran gunan
SYNONYMS
pranayamaih–by practice of pranayama; dahet–one can eradicate;
dosan–contaminations; dharanabhih–by concentrating the mind; ca–and;
kilbisan–sinful activities; pratyaharena–by restraining the senses;
samsargan–material association; dhyanena–by meditating; anisvaran
gunan–the modes of material nature.
TRANSLATION
By practicing the process of pranayama, one can eradicate the
contamination of his physiological condition, and by concentrating the
mind one can become free from all sinful activities. By restraining the
senses one can free himself from material association, and by meditating
on the Supreme Personality of Godhead one can become free from the three
modes of material attachment.TEXT 12
TEXT
yada manah svam virajam
yogena susamahitam
kastham bhagavato dhyayet
sva-nasagravalokanah
SYNONYMS
yada–when; manah–the mind; svam–own; virajam–purified; yogena–by
yoga practice; su-samahitam–controlled; kastham–the plenary expansion;
bhagavatah–of the Supreme Personality of Godhead; dhyayet–one should
meditate upon; sva-nasa-agra–the tip of one’s nose; avalokanah–looking
at.
TRANSLATION
When the mind is perfectly purified by this practice of yoga, one
should concentrate on the tip of the nose with half-closed eyes and see
the form of the Supreme Personality of Godhead.TEXT 13
TEXT
prasanna-vadanambhojam
padma-garbharuneksanam
nilotpala-dala-syamam
sankha-cakra-gada-dharam
SYNONYMS
prasanna–cheerful; vadana–countenance; ambhojam–lotuslike; padmagarbha–
the interior of a lotus; aruna–ruddy; iksanam–with eyes; nilautpala–
blue lotus; dala–petals; syamam–swarthy; sankha–conch; cakra–
discus; gada–club; dharam–bearing.
TRANSLATION
The Supreme Personality of Godhead has a cheerful, lotuslike
countenance with ruddy eyes like the interior of a lotus and a swarthy
body like the petals of a blue lotus. He bears a conch, discus and mace
in three of His hands.TEXT 14
TEXT
lasat-pankaja-kinjalkapita-
kauseya-vasasam
srivatsa-vaksasam bhrajat
kaustubhamukta-kandharam
SYNONYMS
lasat–shining; pankaja–of a lotus; kinjalka–filaments; pita–
yellow; kauseya–silk cloth; vasasam–whose garment; srivatsa–bearing
the mark of Srivatsa; vaksasam–breast; bhrajat–brilliant; kaustubha–
Kaustubha gem; amukta–put on; kandharam–His neck.
TRANSLATION
His loins are covered by a shining cloth, yellowish like the filaments
of a lotus. On His breast He bears the mark of Srivatsa, a curl of white
hair. The brilliant Kaustubha gem is suspended from His neck.TEXT 15
TEXT
matta-dvirepha-kalaya
paritam vana-malaya
parardhya-hara-valayakiritangada-
nupuram
SYNONYMS
matta–intoxicated; dvi-repha–with bees; kalaya–humming; paritam–
garlanded; vana-malaya–with a garland of forest flowers; parardhya–
priceless; hara–pearl necklace; valaya–bracelets; kirita–a crown;
angada–armlets; nupuram–anklets.
TRANSLATION
He also wears around His neck a garland of attractive sylvan flowers,
and a swarm of bees, intoxicated by its delicious fragrance, hums about
the garland. He is further superbly adorned with a pearl necklace, a
crown and pairs of armlets, bracelets and anklets.TEXT 16
TEXT
kanci-gunollasac-chronim
hrdayambhoja-vistaram
darsaniyatamam santam
mano-nayana-vardhanam
SYNONYMS
kanci–girdle; guna–quality; ullasat–brilliant; sronim–His loins
and hips; hrdaya–heart; ambhoja–lotus; vistaram–whose seat; darsaniyatamam–
most charming to look at; santam–serene; manah–minds, hearts;
nayana–eyes; vardhanam–gladdening.
TRANSLATION
His loins and hips encircled by a girdle, He stands on the lotus of
His devotee’s heart. He is most charming to look at, and His serene
aspect gladdens the eyes and souls of the devotees who behold Him.TEXT 17
TEXT
apicya-darsanam sasvat
sarva-loka-namaskrtam
santam vayasi kaisore
bhrtyanugraha-kataram
SYNONYMS
apicya-darsanam–very beautiful to see; sasvat–eternal; sarva-loka–
by all the inhabitants of every planet; namah-krtam–worshipable; santam-
-situated; vayasi–in youth; kaisore–in boyhood; bhrtya–upon His
devotee; anugraha–to bestow blessings; kataram–eager.
TRANSLATION
The Lord is eternally very beautiful, and He is worshipable by all the
inhabitants of every planet. He is ever youthful and always eager to
bestow His blessing upon His devotees.TEXT 18
TEXT
kirtanya-tirtha-yasasam
punya-sloka-yasaskaram
dhyayed devam samagrangam
yavan na cyavate manah
SYNONYMS
kirtanya–worth singing; tirtha-yasasam–the glories of the Lord;
punya-sloka–of the devotees; yasah-karam–enhancing the glory; dhyayet–
one should meditate; devam–upon the Lord; samagra-angam–all the limbs;
yavat–as much as; na–not; cyavate–deviates; manah–the mind.
TRANSLATION
The glory of the Lord is always worth singing, for His glories enhance
the glories of His devotees. One should therefore meditate upon the
Supreme Personality of Godhead and upon His devotees. One should meditate
on the eternal form of the Lord until the mind becomes fixed.TEXT 19
TEXT
sthitam vrajantam asinam
sayanam va guhasayam
preksaniyehitam dhyayec
chuddha-bhavena cetasa
SYNONYMS
sthitam–standing; vrajantam–moving; asinam–sitting; sayanam–lying
down; va–or; guha-asayam–the Lord dwelling in the heart; preksaniya–
beautiful; ihitam–pastimes; dhyayet–he should visualize; suddhabhavena–
pure; cetasa–by the mind.
TRANSLATION
Thus always merged in devotional service, the yogi visualizes the Lord
standing, moving, lying down or sitting within him, for the pastimes of
the Supreme Lord are always beautiful and attractive.TEXT 20
TEXT
tasmil labdha-padam cittam
sarvavayava-samsthitam
vilaksyaikatra samyujyad
ange bhagavato munih
SYNONYMS
tasmin–on the form of the Lord; labdha-padam–fixed; cittam–the
mind; sarva–all; avayava–limbs; samsthitam–fixed upon; vilaksya–
having distinguished; ekatra–in one place; samyujyat–should fix the
mind; ange–on each limb; bhagavatah–of the Lord; munih–the sage.
TRANSLATION
In fixing his mind on the eternal form of the Lord, the yogi should
not take a collective view of all His limbs, but should fix the mind on
each individual limb of the Lord.TEXT 21
TEXT
sancintayed bhagavatas caranaravindam
vajrankusa-dhvaja-saroruha-lanchanadhyam
uttunga-rakta-vilasan-nakha-cakravalajyotsnabhir
ahata-mahad-dhrdayandhakaram
SYNONYMS
sancintayet–he should concentrate; bhagavatah–of the Lord; caranaaravindam–
on the lotus feet; vajra–thunderbolt; ankusa–goad (rod for
driving elephants); dhvaja–banner; saroruha–lotus; lanchana–marks;
adhyam–adorned with; uttunga–prominent; rakta–red; vilasat–brilliant;
nakha–nails; cakravala–the circle of the moon; jyotsnabhih–with
splendor; ahata–dispelled; mahat–thick; hrdaya–of the heart;
andhakaram–darkness.
TRANSLATION
The devotee should first concentrate his mind on the Lord’s lotus
feet, which are adorned with the marks of a thunderbolt, a goad, a banner
and a lotus. The splendor of their beautiful ruby nails resembles the
orbit of the moon and dispels the thick gloom of one’s heart.TEXT 22
TEXT
yac-chauca-nihsrta-sarit-pravarodakena
tirthena murdhny adhikrtena sivah sivo ‘bhut
dhyatur manah-samala-saila-nisrsta-vajram
dhyayec ciram bhagavatas caranaravindam
SYNONYMS
yat–the Lord’s lotus feet; sauca–washing; nihsrta–gone forth;
sarit-pravara–of the Ganges; udakena–by the water; tirthena–holy;
murdhni–on his head; adhikrtena–borne; sivah–Lord Siva; sivah–
auspicious; abhut–became; dhyatuh–of the meditator; manah–in the mind;
samala-saila–the mountain of sin; nisrsta–hurled; vajram–thunderbolt;
dhyayet–one should meditate; ciram–for a long time; bhagavatah–of the
Lord; carana-aravindam–on the lotus feet.
TRANSLATION
The blessed Lord Siva becomes all the more blessed by bearing on his
head the holy waters of the Ganges, which has its source in the water
that washed the Lord’s lotus feet. The Lord’s feet act like thunderbolts
hurled to shatter the mountain of sin stored in the mind of the
meditating devotee. One should therefore meditate on the lotus feet of
the Lord for a long time.TEXT 23
TEXT
janu-dvayam jalaja-locanaya jananya
laksmyakhilasya sura-vanditaya vidhatuh
urvor nidhaya kara-pallava-rocisa yat
samlalitam hrdi vibhor abhavasya kuryat
SYNONYMS
janu-dvayam–up to the knees; jalaja-locanaya–lotus-eyed; jananya–
mother; laksmya–by Laksmi; akhilasya–of the entire universe; suravanditaya–
worshiped by the demigods; vidhatuh–of Brahma; urvoh–at the
thighs; nidhaya–having placed; kara-pallava-rocisa–with her lustrous
fingers; yat–which; samlalitam–massaged; hrdi–in the heart; vibhoh–of
the Lord; abhavasya–transcendental to material existence; kuryat–one
should meditate.
TRANSLATION
The yogi should fix in his heart the activities of Laksmi, the goddess
of fortune, who is worshiped by all demigods and is the mother of the
supreme person, Brahma. She can always be found massaging the legs and
thighs of the transcendental Lord, very carefully serving Him in this
way.TEXT 24
TEXT
uru suparna-bhujayor adhi sobhamanav
ojo-nidhi atasika-kusumavabhasau
vyalambi-pita-vara-vasasi vartamanakanci-
kalapa-parirambhi nitamba-bimbam
SYNONYMS
uru–the two thighs; suparna–of Garuda; bhujayoh–the two shoulders;
adhi–on; sobhamanau–beautiful; ojah-nidhi–the storehouse of all
energy; atasika-kusuma–of the linseed flower; avabhasau–like the
luster; vyalambi–extending down; pita–yellow; vara–exquisite; vasasi–
on the cloth; vartamana–being; kanci-kalapa–by a girdle; parirambhi–
encircled; nitamba-bimbam–His rounded hips.
TRANSLATION
Next, the yogi should fix his mind in meditation on the Personality of
Godhead’s thighs, the storehouse of all energy. The Lord’s thighs are
whitish blue, like the luster of the linseed flower, and appear most
graceful when the Lord is carried on the shoulders of Garuda. Also the
yogi should contemplate His rounded hips, which are encircled by a girdle
that rests on the exquisite yellow silk cloth that extends down to His
ankles.TEXT 25
TEXT
nabhi-hradam bhuvana-kosa-guhodara-stham
yatratma-yoni-dhisanakhila-loka-padmam
vyudham harin-mani-vrsa-stanayor amusya
dhyayed dvayam visada-hara-mayukha-gauram
SYNONYMS
nabhi-hradam–the navel lake; bhuvana-kosa–of all the worlds; guha–
the foundation; udara–on the abdomen; stham–situated; yatra–where;
atma-yoni–of Brahma; dhisana–residence; akhila-loka–containing all
planetary systems; padmam–lotus; vyudham–sprang up; harit-mani–like
emeralds; vrsa–most exquisite; stanayoh–of nipples; amusya–of the
Lord; dhyayet–he should meditate on; dvayam–the pair; visada–white;
hara–of pearl necklaces; mayukha–from the light; gauram–whitish.
TRANSLATION
The yogi should then meditate on His moonlike navel in the center of
His abdomen. From His navel, which is the foundation of the entire
universe, sprang the lotus stem containing all the different planetary
systems. The lotus is the residence of Brahma, the first created being.
In the same way, the yogi should concentrate his mind on the Lord’s
nipples, which resemble a pair of most exquisite emeralds and which
appear whitish because of the rays of the milk-white pearl necklaces
adorning His chest.TEXT 26
TEXT
vakso ‘dhivasam rsabhasya maha-vibhuteh
pumsam mano-nayana-nirvrtim adadhanam
kantham ca kaustubha-maner adhibhusanartham
kuryan manasy akhila-loka-namaskrtasya
SYNONYMS
vaksah–the chest; adhivasam–the abode; rsabhasya–of the Supreme
Personality of Godhead; maha-vibhuteh–of Maha-Laksmi; pumsam–of
persons; manah–to the mind; nayana–to the eyes; nirvrtim–
transcendental pleasure; adadhanam–bestowing; kantham–the neck; ca–
also; kaustubha-maneh–of the Kaustubha gem; adhibhusana-artham–which
enhances the beauty; kuryat–he should meditate on; manasi–in the mind;
akhila-loka–by the entire universe; namaskrtasya–who is adored.
TRANSLATION
The yogi should then meditate on the chest of the Supreme Personality
of Godhead, the abode of goddess Maha-Laksmi. The Lord’s chest is the
source of all transcendental pleasure for the mind and full satisfaction
for the eyes. The yogi should then imprint on his mind the neck of the
Personality of Godhead, who is adored by the entire universe. The neck of
the Lord serves to enhance the beauty of the Kaustubha gem, which hangs
on His chest.TEXT 27
TEXT
bahums ca mandara-gireh parivartanena
nirnikta-bahu-valayan adhiloka-palan
sancintayed dasa-sataram asahya-tejah
sankham ca tat-kara-saroruha-raja-hamsam
SYNONYMS
bahun–the arms; ca–and; mandara-gireh–of Mount Mandara;
parivartanena–by the revolving; nirnikta–polished; bahu-valayan–the
arm ornaments; adhiloka-palan–the source of the controllers of the
universe; sancintayet–one should meditate on; dasa-sata-aram–the
Sudarsana disc (ten hundred spokes); asahya-tejah–dazzling luster;
sankham–the conch; ca–also; tat-kara–in the hand of the Lord;
saroruha–lotuslike; raja-hamsam–like a swan.
TRANSLATION
The yogi should further meditate upon the Lord’s four arms, which are
the source of all the powers of the demigods who control the various
functions of material nature. Then the yogi should concentrate on the
polished ornaments, which were burnished by Mount Mandara as it revolved.
He should also duly contemplate the Lord’s discus, the Sudarsana cakra,
which contains one thousand spokes and a dazzling luster, as well as the
conch, which looks like a swan in His lotuslike palm.TEXT 28
TEXT
kaumodakim bhagavato dayitam smareta
digdham arati-bhata-sonita-kardamena
malam madhuvrata-varutha-giropaghustam
caityasya tattvam amalam manim asya kanthe
SYNONYMS
kaumodakim–the club named Kaumodaki; bhagavatah–of the Personality
of Godhead; dayitam–very dear; smareta–one should remember; digdham–
smeared; arati–of the enemies; bhata–soldiers; sonita-kardamena–with
the bloodstains; malam–the garland; madhuvrata–of bumblebees; varutha–
of a swarm; gira–with the sound; upaghustam–surrounded; caityasya–of
the living entity; tattvam–principle, truth; amalam–pure; manim–the
pearl necklace; asya–of the Lord; kanthe–on the neck.
TRANSLATION
The yogi should meditate upon His club, which is named Kaumodaki and
is very dear to Him. This club smashes the demons, who are always
inimical soldiers, and is smeared with their blood. One should also
concentrate on the nice garland on the neck of the Lord, which is always
surrounded by bumblebees, with their nice buzzing sound, and one should
meditate upon the pearl necklace on the Lord’s neck, which is considered
to represent the pure living entities who are always engaged in His
service.TEXT 29
TEXT
bhrtyanukampita-dhiyeha grhita-murteh
sancintayed bhagavato vadanaravindam
yad visphuran-makara-kundala-valgitena
vidyotitamala-kapolam udara-nasam
SYNONYMS
bhrtya–for the devotees; anukampita-dhiya–out of compassion; iha–in
this world; grhita-murteh–who presents different forms; sancintayet–one
should meditate on; bhagavatah–of the Personality of Godhead; vadana–
countenance; aravindam–lotuslike; yat–which; visphuran–glittering;
makara–alligator-shaped; kundala–of His earrings; valgitena–by the
oscillation; vidyotita–illuminated; amala–crystal clear; kapolam–His
cheeks; udara–prominent; nasam–His nose.
TRANSLATION
The yogi should then meditate on the lotuslike countenance of the
Lord, who presents His different forms in this world out of compassion
for the anxious devotees. His nose is prominent, and His crystal-clear
cheeks are illuminated by the oscillation of His glittering alligatorshaped
earrings.TEXT 30
TEXT
yac chri-niketam alibhih parisevyamanam
bhutya svaya kutila-kuntala-vrnda-justam
mina-dvayasrayam adhiksipad abja-netram
dhyayen manomayam atandrita ullasad-bhru
SYNONYMS
yat–which face of the Lord; sri-niketam–a lotus; alibhih–by bees;
parisevyamanam–surrounded; bhutya–by elegance; svaya–its; kutila–
curly; kuntala–of hair; vrnda–by a multitude; justam–adorned; mina–of
fish; dvaya–a pair; asrayam–dwelling; adhiksipat–putting to shame;
abja–a lotus; netram–having eyes; dhyayet–one should meditate on;
manah-mayam–formed in the mind; atandritah–attentive; ullasat–dancing;
bhru–having eyebrows.
TRANSLATION
The yogi then meditates upon the beautiful face of the Lord, which is
adorned with curly hair and decorated by lotuslike eyes and dancing
eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish
would be put to shame by its elegance.TEXT 31
TEXT
tasyavalokam adhikam krpayatighoratapa-
trayopasamanaya nisrstam aksnoh
snigdha-smitanugunitam vipula-prasadam
dhyayec ciram vipula-bhavanaya guhayam
SYNONYMS
tasya–of the Personality of Godhead; avalokam–glances; adhikam–
frequent; krpaya–with compassion; atighora–most fearful; tapa-traya–
threefold agonies; upasamanaya–soothing; nisrstam–cast; aksnoh–from
His eyes; snigdha–loving; smita–smiles; anugunitam–accompanied by;
vipula–abundant; prasadam–full of grace; dhyayet–he should
contemplate; ciram–for a long time; vipula–full; bhavanaya–with
devotion; guhayam–in the heart.
TRANSLATION
The yogis should contemplate with full devotion the compassionate
glances frequently cast by the Lord’s eyes, for they soothe the most
fearful threefold agonies of His devotees. His glances, accompanied by
loving smiles, are full of abundant grace.TEXT 32
TEXT
hasam harer avanatakhila-loka-tivrasokasru-
sagara-visosanam atyudaram
sammohanaya racitam nija-mayayasya
bhru-mandalam muni-krte makara-dhvajasya
SYNONYMS
hasam–the smile; hareh–of Lord Sri Hari; avanata–bowed; akhila–
all; loka–for persons; tivra-soka–caused by intense grief; asru-sagara-
-the ocean of tears; visosanam–drying up; ati-udaram–most benevolent;
sammohanaya–for charming; racitam–manifested; nija-mayaya–by His
internal potency; asya–His; bhru-mandalam–arched eyebrows; muni-krte–
for the good of the sages; makara-dhvajasya–of the sex-god.
TRANSLATION
A yogi should similarly meditate on the most benevolent smile of Lord
Sri Hari, a smile which, for all those who bow to Him, dries away the
ocean of tears caused by intense grief. The yogi should also meditate on
the Lord’s arched eyebrows, which are manifested by His internal potency
in order to charm the sex-god for the good of the sages.TEXT 33
TEXT
dhyanayanam prahasitam bahuladharosthabhasarunayita-
tanu-dvija-kunda-pankti
dhyayet svadeha-kuhare ‘vasitasya visnor
bhaktyardrayarpita-mana na prthag didrkset
SYNONYMS
dhyana-ayanam–easily meditated upon; prahasitam–the laughter;
bahula–abundant; adhara-ostha–of His lips; bhasa–by the splendor;
arunayita–rendered rosy; tanu–small; dvija–teeth; kunda-pankti–like a
row of jasmine buds; dhyayet–he should meditate upon; sva-deha-kuhare–
in the core of his heart; avasitasya–who resides; visnoh–of Visnu;
bhaktya–with devotion; ardraya–steeped in love; arpita-manah–his mind
being fixed; na–not; prthak–anything else; didrkset–he should desire
to see.
TRANSLATION
With devotion steeped in love and affection, the yogi should meditate
within the core of his heart upon the laughter of Lord Visnu. The
laughter of Visnu is so captivating that it can be easily meditated upon.
When the Supreme Lord is laughing, one can see His small teeth, which
resemble jasmine buds rendered rosy by the splendor of His lips. Once
devoting his mind to this, the yogi should no longer desire to see
anything else.TEXT 34
TEXT
evam harau bhagavati pratilabdha-bhavo
bhaktya dravad-dhrdaya utpulakah pramodat
autkanthya-baspa-kalaya muhur ardyamanas
tac capi citta-badisam sanakair viyunkte
SYNONYMS
evam–thus; harau–towards Lord Hari; bhagavati–the Personality of
Godhead; pratilabdha–developed; bhavah–pure love; bhaktya–by
devotional service; dravat–melting; hrdayah–his heart; utpulakah–
experiencing standing of the hairs of the body; pramodat–from excessive
joy; autkanthya–occasioned by intense love; baspa-kalaya–by a stream of
tears; muhuh–constantly; ardyamanah–being afflicted; tat–that; ca–
and; api–even; citta–the mind; badisam–hook; sanakaih–gradually;
viyunkte–withdraws.
TRANSLATION
By following this course, the yogi gradually develops pure love for
the Supreme Personality of Godhead, Hari. In the course of his progress
in devotional service, the hairs on his body stand erect through
excessive joy, and he is constantly bathed in a stream of tears
occasioned by intense love. Gradually, even the mind, which he used as a
means to attract the Lord, as one attracts a fish to a hook, withdraws
from material activity.TEXT 35
TEXT
muktasrayam yarhi nirvisayam viraktam
nirvanam rcchati manah sahasa yatharcih
atmanam atra puruso ‘vyavadhanam ekam
anviksate pratinivrtta-guna-pravahah
SYNONYMS
mukta-asrayam–situated in liberation; yarhi–at which time;
nirvisayam–detached from sense objects; viraktam–indifferent; nirvanam-
-extinction; rcchati–obtains; manah–the mind; sahasa–immediately;
yatha–like; arcih–the flame; atmanam–the mind; atra–at this time;
purusah–a person; avyavadhanam–without separation; ekam–one;
anviksate–experiences; pratinivrtta–freed; guna-pravahah–from the flow
of material qualities.
TRANSLATION
When the mind is thus completely freed from all material contamination
and detached from material objectives, it is just like the flame of a
lamp. At that time the mind is actually dovetailed with that of the
Supreme Lord and is experienced as one with Him because it is freed from
the interactive flow of the material qualities.TEXT 36
TEXT
so ‘py etaya caramaya manaso nivrttya
tasmin mahimny avasitah sukha-duhkha-bahye
hetutvam apy asati kartari duhkhayor yat
svatman vidhatta upalabdha-paratma-kasthah
SYNONYMS
sah–the yogi; api–moreover; etaya–by this; caramaya–ultimate;
manasah–of the mind; nivrttya–by cessation of material reaction;
tasmin–in his; mahimni–ultimate glory; avasitah–situated; sukhaduhkha-
bahye–outside of happiness and distress; hetutvam–the cause;
api–indeed; asati–a product of ignorance; kartari–in the false ego;
duhkhayoh–of pleasure and pain; yat–which; sva-atman–to his own self;
vidhatte–he attributes; upalabdha–realized; para-atma–of the
Personality of Godhead; kasthah–the highest truth.
TRANSLATION
Thus situated in the highest transcendental stage, the mind ceases
from all material reaction and becomes situated in its own glory,
transcendental to all material conceptions of happiness and distress. At
that time the yogi realizes the truth of his relationship with the
Supreme Personality of Godhead. He discovers that pleasure and pain as
well as their interactions, which he attributed to his own self, are
actually due to the false ego, which is a product of ignoranceTEXT 37
TEXT
deham ca tam na caramah sthitam utthitam va
siddho vipasyati yato ‘dhyagamat svarupam
daivad upetam atha daiva-vasad apetam
vaso yatha parikrtam madira-madandhah
SYNONYMS
deham–material body; ca–and; tam–that; na–not; caramah–last;
sthitam–sitting; utthitam–rising; va–or; siddhah–the realized soul;
vipasyati–can conceive; yatah–because; adhyagamat–he has achieved;
sva-rupam–his real identity; daivat–according to destiny; upetam–
arrived; atha–moreover; daiva-vasat–according to destiny; apetam–
departed; vasah–clothing; yatha–as; parikrtam–put on; madira-madaandhah–
one who is blinded by intoxication.
TRANSLATION
Because he has achieved his real identity, the perfectly realized soul
has no conception of how the material body is moving or acting, just as
an intoxicated person cannot understand whether or not he has clothing on
his body.TEXT 38
TEXT
deho ‘pi daiva-vasagah khalu karma yavat
svarambhakam pratisamiksata eva sasuh
tam sa-prapancam adhirudha-samadhi-yogah
svapnam punar na bhajate pratibuddha-vastuh
SYNONYMS
dehah–the body; api–moreover; daiva-vasa-gah–under the control of
the Personality of Godhead; khalu–indeed; karma–activities; yavat–as
much as; sva-arambhakam–begun by himself; pratisamiksate–continues to
function; eva–certainly; sa-asuh–along with the senses; tam–the body;
sa-prapancam–with its expansions; adhirudha-samadhi-yogah–being
situated in samadhi by yoga practice; svapnam–born in a dream; punah–
again; na–not; bhajate–he does accept as his own; pratibuddha–awake;
vastuh–to his constitutional position.
TRANSLATION
The body of such a liberated yogi, along with the senses, is taken
charge of by the Supreme Personality of Godhead, and it functions until
its destined activities are finished. The liberated devotee, being awake
to his constitutional position and thus situated in samadhi, the highest
perfectional stage of yoga, does not accept the by-products of the
material body as his own. Thus he considers his bodily activities to be
like the activities of a body in a dream.TEXT 39
TEXT
yatha putrac ca vittac ca
prthan martyah pratiyate
apy atmatvenabhimatad
dehadeh purusas tatha
SYNONYMS
yatha–as; putrat–from a son; ca–and; vittat–from wealth; ca–also;
prthak–differently; martyah–a mortal man; pratiyate–is understood;
api–even; atmatvena–by nature; abhimatat–for which one has affection;
deha-adeh–from his material body, senses and mind; purusah–the
liberated soul; tatha–similarly.
TRANSLATION
Because of great affection for family and wealth, one accepts a son
and some money as his own, and due to affection for the material body,
one thinks that it is his. But actually, as one can understand that his
family and wealth are different from him, the liberated soul can
understand that he and his body are not the same.TEXT 40
TEXT
yatholmukad visphulingad
dhumad vapi sva-sambhavat
apy atmatvenabhimatad
yathagnih prthag ulmukat
SYNONYMS
yatha–as; ulmukat–from the flames; visphulingat–from the sparks;
dhumat–from the smoke; va–or; api–even; sva-sambhavat–produced from
itself; api–although; atmatvena–by nature; abhimatat–intimately
connected; yatha–as; agnih–the fire; prthak–different; ulmukat–from
the flames.
TRANSLATION
The blazing fire is different from the flames, from the sparks and
from the smoke, although all are intimately connected because they are
born from the same blazing wood.TEXT 41
TEXT
bhutendriyantah-karanat
pradhanaj jiva-samjnitat
atma tatha prthag drasta
bhagavan brahma-samjnitah
SYNONYMS
bhuta–the five elements; indriya–the senses; antah-karanat–from the
mind; pradhanat–from the pradhana; jiva-samjnitat–from the jiva soul;
atma–the Paramatma; tatha–so; prthak–different; drasta–the seer;
bhagavan–the Personality of Godhead; brahma-samjnitah–called Brahman.
TRANSLATION
The Supreme Personality of Godhead, who is known as Parambrahma, is
the seer. He is different from the jiva soul, or individual living
entity, who is combined with the senses, the five elements and
consciousness.TEXT 42
TEXT
sarva-bhutesu catmanam
sarva-bhutani catmani
iksetananya-bhavena
bhutesv iva tad-atmatam
SYNONYMS
sarva-bhutesu–in all manifestations; ca–and; atmanam–the soul;
sarva-bhutani–all manifestations; ca–also; atmani–in the Supreme
Spirit; ikseta–he should see; ananya-bhavena–with equal vision;
bhutesu–in all manifestations; iva–as; tat-atmatam–the nature of
itself.
TRANSLATION
A yogi should see the same soul in all manifestations, for all that
exists is a manifestation of different energies of the Supreme. In this
way the devotee should see all living entities without distinction. That
is realization of the Supreme Soul.TEXT 43
TEXT
sva-yonisu yatha jyotir
ekam nana pratiyate
yoninam guna-vaisamyat
tathatma prakrtau sthitah
SYNONYMS
sva-yonisu–in forms of wood; yatha–as; jyotih–fire; ekam–one;
nana–differently; pratiyate–is exhibited; yoninam–of different wombs;
guna-vaisamyat–from the different conditions of the modes; tatha–so;
atma–the spirit soul; prakrtau–in the material nature; sthitah–
situated.
TRANSLATION
As fire is exhibited in different forms of wood, so, under different
conditions of the modes of material nature, the pure spirit soul
manifests itself in different bodies.TEXT 44
TEXT
tasmad imam svam prakrtim
daivim sad-asad-atmikam
durvibhavyam parabhavya
svarupenavatisthate
SYNONYMS
tasmat–thus; imam–this; svam–own; prakrtim–material energy;
daivim–divine; sat-asat-atmikam–consisting of cause and effect;
durvibhavyam–difficult to understand; parabhavya–after conquering; svarupena–
in the self-realized position; avatisthate–he remains.
TRANSLATION
Thus the yogi can be in the self-realized position after conquering
the insurmountable spell of maya, who presents herself as both the cause
and effect of this material manifestation and is therefore very difficult
to understand.
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