SRIMAD BHAGAVATAM: CANTO 11

The Supreme Lord said: 'And now I shall discuss with you the analytic knowledge as established by the classical authorities. Knowing this a person is immediately able to give up the bewilderment that is based upon the duality.

The Supreme Lord said: 'And now I shall discuss with you the analytic of knowledge ascertained by the classical authorities, knowing which a person is able to immediately give up the bewilderment based on the duality. (Vedabase)

Text 2

In the beginning, during the epoch of dutifulness [Krita] and before that time there existed people expert in discrimination to whom the seer and the seen were simply one and the same [see also 11.22: 29].

In the epoch of dutifulness [krita] there existed people expert in discrimination about the time before, wherein the seer and the seen were simply but one and the same [see also 11.22: 29]. (Vedabase)

Text 3

That one undifferentiated truth inaccessible to speech and mind turned into the twofold of the forms brought about by material nature on the one hand and the complete whole [the integrity of nature itself] on the other hand [prakriti and purusha, see 11.22].

That one undifferentiated true inaccessible to speech and mind turned into the twofold of the forms of the products of material nature and the great of its being alike in nature [prakriti and purusha, see 11.22]. (Vedabase)

Text 4

One of the two indeed is she, the substance of material nature, consisting of a double self [products and causes, symmetry and complementarity] while the other entity is he, the knower, who is called the original person [the enjoyer or male principle].

One of the two indeed is she, the substance of material nature, consisting of a double self [products and causes] and the other entity is he, the knower, who is called the original person [the enjoyer or male principle]. (Vedabase)

Text 5

In order to fulfill the desires of the living entity manifested from My agitation of material nature [in the form of time, of Kâla], the modes themselves: tamas, rajas and sattva [the gunas].

From the [pradhâna, see also] material nature became agitated by Me [as Kâla], and by the allowing original person, the modes of tamas, rajas en sattva [the gunas] manifest. (Vedabase)

Text 6

From the realization of these arose the possibility of the lead, the thread, of primeval nature [the sûtra], because in the transformation of the greater reality [the mahat-tattva] that is associated with it the identification came about [of the purusha with it leading to ahankâra or false ego], which is the cause of bewilderment.

From these arose the thread of primeval nature [the sûtra] and in the transformation from the great [the mahat-tattva] conjoined with that was generated the identification [of the purusha with it as ahankâra or false ego], which is the cause of bewilderment. (Vedabase)

Text 7

That I-awareness [or false ego] is thus of the three categories and [makes accordingly] with emotion, clarity and ignorance [alternately use of] the sense objects [tanmâtra], the senses [indriyas] and the mind [manas]. Thus it [the identified self] constitutes the cause of understanding and not understanding [the so-called conscious and unconscious].

The I-ness [ego] of the three categories being of emotion, brilliance and darkness is in encompassing the sense objects [tanmâtra], the senses [indriyas] and the mind [manas] the cause of understanding and not understanding [the so-called conscious and unconscious]. (Vedabase)

Text 8

From the darkness of the false ego arose the subtle sensations of gross matter, from its clarity arose the senses and from the goodness of the identified self arose the eleven gods [see deva].

Out of the slowness germinated the motives [the substance] and their sensations, from the brilliance [the vigor, the passion] sprouted the senses, and the eleven gods arose from the emotion [or the goodness subject to change, see deva]. (Vedabase)

Text 9

Because all the elements under My influence were combined came the egg of the universe into being which serves as My supreme residence [see from 11.22: 18].

(9) By the amalgamation of all elements was the egg of the universe brought into being functioning as My supreme residence [see from 11.22: 18]. (Vedabase)

Text 10

Within that egg situated in the water of the causal ocean I appeared [as Nârâyana], whereupon from My navel a lotus arose that is known as the universe. On that lotus found the selfborn one his existence [Brahmâ, see 3.8].

In the water of the causal ocean I appeared within that egg [as Nârâyana] and from My navel arose a lotus known as universal and in that was there the one selfborn [Brahmâ, see 3.8]. (Vedabase)

Text 11

He, the soul of the universe endowed with passion, created from his penance by My mercy the three different worlds called earth,
the atmosphere and heaven [bhûh, bhuvah and svaha], along with its rulers [see Gâyatrî and loka].

He, the soul of the universe, by his penance created, endowed with the passion, by My mercy the different worlds in three called earth, the atmosphere and heaven [bhûh, bhuvah and svaha], along with its rulers [see gâyatrî and loka]. (Vedabase)

Text 12

Heaven became the home of the demigods, the atmosphere the home of the ghostly spirits, the earthly places are the home of the humans and other living beings and the beyond of these three is there for the ones of perfection [Siddhaloka].

Heaven became the home for the demigods, the atmosphere the home for the ghostly spirits, the earthly places are the home of the humans and other living beings and the beyond of these three is for the ones of perfection [siddhaloka]. (Vedabase)

Text 13

The places of the underworld were by the master created as the residence of the unenlightened and the ones perfect to the ego [the 'snakes', the Nâgas]. All the destinations of the three worlds thus owe their existence to the fruitive activities of the souls who are entangled in the modes [see B.G. 4: 17, 10.1: 42-43].

The places lower to the earth were by the master created as the residence for the unenlightened and the ones perfect to the ego [the 'snakes', the nâgas]; of those under the influence of the gunas are the destinations of the three worlds there according all the types of karma [see B.G. 4: 17, 10.1: 42-43]. (Vedabase)

Text 14

By penance, yoga and even by forsaking [in sannyâsa] one is of the spotless destinations of mahar, janas, tapas and satya, but My destination [Vaikunthha] is there by devotional service.

By penance, yoga and even by forsaking [in sannyâsa] is one of the spotless destinations of mahar, janas, tapas and satya, but My destination [vaikunthha] is there by devotional service. (Vedabase)

Text 15

As arranged by Me, the Supporter, the Self of Time, one rises up from or drowns in the mighty stream of the modes of this world in which one is bound to profit-minded labor.

As arranged by Me, the Supporter, the Self of Time, rises one up and drowns one in the mighty stream of the modes of this world of being bound to profitminded labor. (Vedabase)

Text 16

Whatever the small, the great, the thin and the massive of the manifestation, is all brought about by the combination of the two of material nature and the enjoyer [see also B.G. 18: 16].

Whatever the small, the great, the thin and the massive one may notice of the manifestation, is all joined together by both the material nature and the enjoyer [see also B.G. 18: 16]. (Vedabase)

Text 17

That what constitutes the cause of something is there in the beginning, during the life as well as in the end of that what was produced. The transformation [the ingredient as well as he who transforms and not so much this or that form] is what makes the real of common utensils like matters of gold and things of clay [compare 6.16: 22, 10.87: 15, 11.22: 8].

Like it is with common things - as things of gold and articles made of clay - is a product in the transformation from its beginning to its middle stage and to its end there for real [as the 'ingredient cause', compare 6.16: 22, 10.87: 15, 11.22: 8]. (Vedabase)

Text 18

Something which operates as a previous ingredient in the production of another thing that is thus a modification of that ingredient, is called the true of something when it is present from the beginning to the end [compare B.G. 2: 13, 2: 16].

That thing of which as the previous ingredient cause another thing is produced as its transformation, is called true when it is there from the beginning to the end [compare B.G. 2: 13, 2: 16]. (Vedabase)

Text 19

Material nature as the basis [âdhâra] of the causal ingredient [the transformed], the real of the Original Person [He who transforms], and that what sets in operation, viz. Time [the transformation], are the three [of resp. prakriti, Purusha and kâla] who together constitute the Absolute Truth [the Brahman] that I am.

The material nature that is the foundation [âdhâra] of the ingredient cause, the real that is the Original Person Supreme, and the agitating agent of Time, these three [kâla, purusha and prakriti] make up the Absolute Truth [the brahman] that I am. (Vedabase)

Text 20

The bountiful creation will for the sake of the variegatedness of its qualities generation after generation continually be maintained until its dissolution for as long as I look after it [see also B.G. 3: 24].

For as long [as I am] looking after, does for the purpose of the bountiful diversity of life to the modes, the creation in that sense of parents and children continue to exist perpetually until the end of its maintenance [see also B.G. 3: 24]. (Vedabase)

Text 21

When the universal form that is pervaded by Me has manifested the planetary variety of its time periods [of creation, maintenance and decay], this variety with its different worlds [losing its synergy] becomes fit for [dissolution into] its five composing gross elements [see yugas, manvantaras, and B.G. 11: 13].

(21) Endowed with its different planets enabled to display the five gross elements' their properties, is the universal form, pervaded by Me epochal manifesting the variety [see yugas, manvantaras, en B.G. 11: 13]. (Vedabase)

Text 22-27

The mortal frame [at the time of annihilation] merges with the food, the food with the grains, the grains with the earth and the earth with the fragrance. The fragrance is merged with the water, the water with its quality, that taste with the fire and the fire with the form. Form is being merged with the touch, the touch then with the ether, ether with the subtle object of sound and the senses [of sound etc.] with their sources [the gods of the sun and moon etc.]. The sources [as the ahankâra ego of passion] are merged with the emotions [the ego of goodness], My dearest, and they merge with the mind, the controller of the sound, which dissolves in the original of the elements [ego of slowness], and that all powerful primal elementary nature merges with the cosmic intelligence [mahat]. That greater nature merges in its own modes and they on their turn merge with their ultimate abode of the unmanifest which merges with the infallible Time. Time merges with the individuality [the jîva] of the Supreme in command of the illusory potency and that individuality merges with Me, the Supreme Self Unborn [âtmâ], who, characterized by creation and annihilation, perfectly being established in Himself remains alone [see also 3.11: 28, 4.23: 15-18, 11.3: 12-15].

(22-27) The mortal frame is [at the time of annihilation] being merged in the food, the food in the grains, the grains in the earth and the earth in the fragrance. The fragrance is being merged in the water, the water in its quality, that taste in the fire and the fire in the form. Form is being merged in the touch, the touch then into the ether, ether in the subtle object of sound and the senses [of sound etc.] in their sources [the gods of the sun and moon etc.]. The sources [as ahankâra ego of passion] are merged into the emotions [the ego of goodness], My dearest, and they merge in the mind, the controller of the sound, which dissolves in the original of the elements [ego of slowness], and that all powerful primal elementary merges in the cosmic intelligence [mahat]. That greater of nature merges in its own modes and they in their ultimate abode of the unmanifest which becomes merged in the infallible Time. Time merges in the Individual [the jîva] of the Supreme directing the illusory potency and that individuality merges in Me, the Supreme Self Unborn [âtmâ], who, characterized by creation and annihilation, established in Himself remains alone [see also 3.11: 28, 4.23: 15-18, 11.3: 12-15]. (Vedabase)

Text 28

Just as the darkness cannot remain with the sun rising in the sky, the same way the bewilderment of the dual mind cannot remain in the heart of someone who seriously studies this.

(28) How can, just like the darkness with the sun rising in the sky, this way, of one carefully examining, the bewilderment of the dual mind remain in the heart? (Vedabase)

Text 29

This is what I, the Overseer of the Spiritual and Material world, had to say about this Sânkhya direction of analysis [see also 3.25 - 3.33] which breaks the bondage of doubts of people who in their lives go along with and go against the nature of things.'

By Me the Overseer of the Spiritual and Material world, was thus spoken this sânkhya direction of analysis [see also 3.25-33] which breaks the bondage of doubts in the going along and going against the nature of things. (Vedabase)