SRIMAD BHAGAVATAM: CANTO 3

(1) The Supreme Lord said: 'I will now describe to you, o royal daughter, the original of the yoga-system, practicing which the mind for sure will become joyful and attain the path of the Absolute Truth. (2) Respecting one's own duties to the best of one's ability and avoiding duties meant for others, one should live up to the feet of the spiritual teacher [the self-realized soul] in satisfaction over what is achieved. (3) Ceasing with conventional duties and in attraction to righteous duties of salvation, eating little and pure, always living in seclusion, one is dwelling at ease. (4) Nonviolent, truthful and free from unrighteous acquisition, possessing as much as one needs, in celibacy and austerity, cleanliness and study of the Vedas one should honor the Original Personality. (5) In silence with the good of steadiness in the control of yoga postures and the vital air, withdrawing gradually from the objects of the senses one should put one's mind to the heart. (6) With the vital air fixed to one's own center, with a one-pointed mind concentrating on the pastimes of [the Lord of] Vaikunthha, is one of the soul thus absorbed [in samâdhi]. (7) By these and other processes must the contaminated mind on the path of material enjoyment gradually be controlled by intelligence, indeed being alert in the fixation of one's breath. (8) This one should do after seating oneself in a sanctified place exercising one's postures, keeping one's body there erect in an easy way. (9) Clearing the passage of the vital air one should inhale, retain and exhale or the reverse, so that the mind becomes steady and free from fluctuations. (10) The mind of the yogi in such self-control can soon be free from disturbances, just like gold in the fire fanned with air verily is quickly purified. (11) Through breathcontrol one eradicates contaminations, by turning inward material association recedes, by concentrating the mind sin is overcome and by meditation one rises above the power of the modes of nature.

(12) When one's own thinking is purified and controlled by the practice of yoga, one should meditate the Supreme Lord His form and measure of time [a mechanical or waterclock fixed on the sun's summit with the division of time according the Bhâgavatam], looking at the tip of one's nose. (13) Bearing His club, conch and discus, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotuslike countenance. (14) With yellow silk garments that resemble the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His breast, wearing the brilliant Kaustubha jewel around His neck. (15-16) There is a garland of forest flowers humming with intoxicated bees, a priceless necklace, as well as bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist; He who has His seat in the lotus of the heart is most charming to behold, serene to the mind and gladdening to the eyes. (17) For the people of all places He is always very beautiful and worshipable in the midst of the youth of boyhood, eager to bestow blessings upon the one who is offering. (18) One should meditate on all parts of the Godhead, enhancing the glory by singing the verses of the devotees about His greatness, until one's mind stops from wandering. (19) One should look in one's mind for the pure nature of the pastimes of standing, moving, sitting and of lying down with the beautiful Lord dwelling in the heart. (20) With his mind fixed on the form having distinguished all the limbs in his concentration, should the one contemplating attend to the separate of each part of the Lord. (21) One should take notice of the lotus feet of the Lord adorned with the marks of the thunderbolt, the elephant driving rod, the banner and the lotus and be aware of the prominent brilliance of His red nails that have the splendor of the circle of the moon which dispelled the thick darkness of the heart. (22) From the water of the Ganges washing from His feet, is the holy born on the head of S'iva that, of the meditator, became the auspicious that as a thunderbolt was hurled at his mountain of sin; for a long time one should so meditate the Lord His lotus feet.

(23) Up to His knees one should meditate on the Goddess of Fortune, Lakshmî, the of the entire universe lotus-eyed mother of Brahmâ that is worshiped by all the godly, who massages with her caring fingers the lower legs of the Almighty Lord transcendental to material existence. (24) One has to meditate on His two legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish-blue] linseed flower, are the storehouse of all energy, as well as on His rounded hips in the exquisite yellow cloth, encircled by the girdle. (25) Next one meditates on the expanse of His navel, which is the foundation of all the worlds, situated in His abdomen, from where the lotus sprang up that is the residence of the self-born one [Brahmâ] containing all the planetary systems. One should meditate the most exquisite of the pair of nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace. (26) The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on persons their minds and eyes all the transcendental pleasure. One should also meditate in one's mind upon the neck of the one adored by the entire universe, which enhances the beauty of the Kaustubha jewel. (27) The arms with their arm-ornaments polished by the revolving of Mount Mandara and from which the controllers of the universe originated, one should meditate upon as well as on the dazzling luster of the Sudarshana disc [with its thousand spokes] and the swanlike conch in the lotushand of the Lord. (28) One should remember the club of the Supreme Lord, that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy; the garland humming with the sound of the bumblebees surrounding it and the necklace of pearls about His neck that represents the principle of the pure living entity [the devotee]. (29) One should meditate the lotuslike countenance of the Supreme Lord, standing for the different forms that He took in this world out of compassion for the devotees, the glittering alligator-shaped earrings of His that oscillating illumine His prominent nose and His cheeks crystal clear. (30) Then one meditates attentively in the eye of one's mind, the elegance of His face adorned with an abundance of curly hair, His lotus eyes and dancing eyebrows, that would put a lotus surrounded by bees and a pair of swimming fish, to shame. (31) The one devoted should from within his heart for long, with full devotion, meditate upon the frequent compassionate glances from His eyes, that soothe the most fearful of the three agonies [of the actions of oneself, others and of material nature] and which are accompanied by the profuse full grace of His loving smiles. (32) The smile of the Lord dries up the ocean of tears of all persons who bowed for Him and His arched eyebrows, most benevolent by His internal potency, are manifested to be, for the protection of all sages, the charm of the God of Sexuality. (33) Easy to meditate is the generous laughter of His lips, that reveal the splendor of His small teeth that are like a row of jasmine buds. In the core of one's heart one should meditate to fix one's mind, of devotion for Vishnu steeped in love for Him who resides there, not wishing to see anything else.

(34) Of the pure love thus through devotion developed towards Hari, the Supreme Lord, is one in the melting of one's heart constantly afflicted, with one's hair standing on end out of extreme joy and a flow of tears out of intense love, in such a way, that especially the mind like [a fish] on a hook gradually withdraws. (35) The moment the mind is in the position of liberation, it immediately turns indifferent and goes extinct in detachment from the sense objects; like a flame is the person of such a mind at that time no longer in separation [from the 'big fire' of the Supersoul] and does he enjoy the freedom from the dynamics of the modes of material nature. (36) Situated in his ultimate glory by the cessation of the mind reacting on matter, he moreover, to this in transcendence above happiness and distress, sees that indeed the cause of pleasure and pain lies in the ignorance of falsely identifying himself in ego, in which he attributed to himself what now is realized as the form and measure of time [the kâshthha] of the Supersoul [the localized aspect of the Lord]. (37) And of the body does the perfected soul, because he achieved his destined real identity, have no idea that it wouldn't last, would stay or would take birth; as is the situation of one blinded by intoxication who does not realize whether or not he has any clothes on his body. (38) Thus there are the activities of the body which, under the direction of the Divine, continue for the time of their intended actions; because surely is then the body, along with its senses and its byproducts of yoga, situated in the selfabsorption of which he, who is awakened to his constitutional position, does not accept the body as his own that was born as from a dream. (39) The way a mortal man is understood to be different from the son and the wealth [he has] despite of his natural affection for them, is similarly the person in his original nature different from his body, senses, mind and such, despite his identification with them. (40) Although a fire, as well from the flames, as from its sparks or from the smoke is intimately connected in itself, is it different in its blazing. (41) The elements, the senses, the mind and the primary nature [see 3-26:10] of the individual soul, even so differ from the seer, that is the Supreme Lord known as the spiritual complete [brahman]. (42) Seeing the soul in all manifestations and all manifestations in the soul, one should with an equal vision see all that is manifested as of the same nature. (43) As the one of fire is differently manifesting itself in different forms of wood, so also has the one spiritual soul, different births under different natural conditions with its position in material nature. (44) After conquering thus the difficult to understand operation of cause and effect of one's own material energy, one then remains in the transcendental position.'

The Supreme Lord said: 'I will now describe to you, o royal daughter, the original of the yoga-system, practicing which the mind for sure will become joyful and attain the path of the Absolute Truth.

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. (Vedabase)

Text 2

Respecting one's own duties to the best of one's ability and avoiding duties meant for others, one should live up to the feet of the spiritual teacher [the self-realized soul] in satisfaction over what is achieved.

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. (Vedabase)

Text 3

Ceasing with conventional duties and in attraction to righteous duties of salvation, eating little and pure, always living in seclusion, one is dwelling at ease.

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. (Vedabase)

Text 4

Nonviolent, truthful and free from unrighteous acquisition, possessing as much as one needs, in celibacy and austerity, cleanliness and study of the Vedas one should honor the Original Personality.

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. (Vedabase)

Text 5

In silence with the good of steadiness in the control of yoga postures and the vital air, withdrawing gradually from the objects of the senses one should put one's mind to the heart.

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. (Vedabase)

Text 6

With the vital air fixed to one's own center, with a one-pointed mind concentrating on the pastimes of [the Lord of] Vaikunthha, is one of the soul thus absorbed [in samâdhi].

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 samâdhi, or samâdhâna, of the mind. (Vedab a se)

Text 7

By these and other processes must the contaminated mind on the path of material enjoyment gradually be controlled by intelligence, indeed being alert in the fixation of one's breath.

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. (Vedabase)

Text 8

This one should do after seating oneself in a sanctified place exercising one's postures, keeping one's body there erect in an easy way.

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. (Vedabase)

Text 9

Clearing the passage of the vital air one should inhale, retain and exhale or the reverse, so that the mind becomes steady and free from fluctuations.

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. (Vedabase)

Text 10

The mind of the yogi in such self-control can soon be free from disturbances, just like gold in the fire fanned with air verily is quickly purified.

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. (Vedabase)

Text 11

Through breathcontrol one eradicates contaminations, by turning inward material association recedes, by concentrating the mind sin is overcome, and by meditation one rises above the power of the modes of nature.

By practicing the process of prânâyâma, 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. (Vedabase)

Text 12

When one's own thinking is purified and controlled by the practice of yoga, one should meditate the Supreme Lord His form and measure of time [a mechanical or waterclock fixed on the sun's summit with the division of time according the Bhâgavatam], looking at the tip of one's nose.

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. (Vedabase)

Text 13

Bearing His club, conch and discus, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotuslike countenance.

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. (Vedabase)

Text 14

With yellow silk garments that resemble the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His breast, wearing the brilliant Kaustubha jewel around His neck.

His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of S'rîvatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck. (Vedabase)

Text 15-16:

There is a garland of forest flowers humming with intoxicated bees, a priceless necklace, as well as bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist; He who has His seat in the lotus of the heart is most charming to behold, serene to the mind and gladdening to the eyes.

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. 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. (Vedabase)

Text 17

For the people of all places He is always very beautiful and worshipable in the midst of the youth of boyhood, eager to bestow blessings upon the one who is offering.

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. (Vedabase)

Text 18:

One should meditate on all parts of the Godhead, enhancing the glory by singing the verses of the devotees about His greatness, until one's mind stops from wandering.

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. (Vedabase)

Text 19:

One should look in one's mind for the pure nature of the pastimes of standing, moving, sitting and of lying down with the beautiful Lord dwelling in the heart.

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. (Vedabase)

Text 20:

With his mind fixed on the form having distinguished all the limbs in his concentration, should the one contemplating attend to the separate of each part of the Lord.

In fixing his mind on the eternal form of the Lord, the yogis hould not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord. (Vedabase)

Text 21:

One should take notice of the lotus feet of the Lord adorned with the marks of the thunderbolt, the elephant driving rod, the banner and the lotus and be aware of the prominent brilliance of His red nails that have the splendor of the circle of the moon which dispelled the thick darkness of the heart.

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. (Vedabase)

Text 22:

From the water of the Ganges washing from His feet, is the holy born on the head of S'iva that, of the meditator, became the auspicious that as a thunderbolt was hurled at his mountain of sin; for a long time one should so meditate the Lord His lotus feet.

The blessed Lord S'iva 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. (Vedabase)

Text 23:

Up to His knees one should meditate on the Goddess of fortune, Lakshmî, the of the entire universe lotus-eyed mother of Brahmâ that is worshiped by all the godly, who massages with her caring fingers the lower legs of the Almighty Lord transcendental to material existence.

The yogis hould fix in his heart the activities of Lakshmî, the goddess of fortune, who is worshiped by all demigods and is the mother of the supreme person, Brahmâ. She can always be found massaging the legs and thighs of the transcendental Lord, very carefully serving Him in this way. (Vedabase)

Text 24:

And also then one has to meditate on His two legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish-blue] linseed flower, are the storehouse of all energy, as well as on His rounded hips in the exquisite yellow cloth, encircled by the girdle.

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. (Vedabase)

Text 25:

Next one meditates on the expanse of His navel, which is the foundation of all the worlds, situated in His abdomen, from where the lotus sprang up that is the residence of the self-born one [Brahmâ] containing all the planetary systems. One should meditate the most exquisite of the pair of nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace.

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 Brahmâ, 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. (Vedabase)

Text 26:

The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on persons their minds and eyes all the transcendental pleasure. One should also meditate in one's mind upon the neck of the one adored by the entire universe, which enhances the beauty of the Kaustubha jewel.

The yogi should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Mahâ-Lakshmî. 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. (Vedabase)

Text 27:

The arms with their arm-ornaments polished by the revolving of Mount Mandara and from which the controllers of the universe originated, one should meditate upon as well as on the dazzling luster of the Sudarshana disc [with its thousand spokes] and the swanlike conch in the lotushand of the Lord.

The yogishould 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 Sudarshana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm. (Vedabase)

Text 28:

One should remember the club of the Supreme Lord, that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy; the garland humming with the sound of the bumblebees surrounding it and the necklace of pearls about His neck that represents the principle of the pure living entity [the devotee].

The yogi should meditate upon His club, which is named Kaumodakî 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. (Vedabase)

Text 29

One should meditate the lotuslike countenance of the Supreme Lord, standing for the different forms that He took in this world out of compassion for the devotees, and the glittering alligator-shaped earrings of His that oscillating illumine His prominent nose and His cheeks crystal clear.

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 alligator-shaped earrings. (Vedabase)

Text 30

Then one meditates attentively in the eye of one's mind, the elegance of His face adorned with an abundance of curly hair, His lotus eyes and dancing eyebrows, that would put a lotus surrounded by bees and a pair of swimming fish, to shame.

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. (Vedabase)

Text 31

The one devoted should from within his heart for long, with full devotion, meditate upon the frequent compassionate glances from His eyes, that soothe the most fearful of the three agonies [of the actions of oneself, others and of material nature] and which are accompanied by the profuse full grace of His loving smiles.

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. (Vedabase)

Text 32

The smile of the Lord dries up the ocean of tears of all persons who bowed for Him and His arched eyebrows, most benevolent by His internal potency, are manifested to be, for the protection of all sages, the charm of the God of Sexuality.

A yogi should similarly meditate on the most benevolent smile of Lord S'rî 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. (Vedabase)

Text 33

Easy to meditate is the generous laughter of His lips, that reveal the splendor of His small teeth that are like a row of jasmine buds. In the core of one's heart one should meditate to fix one's mind, of devotion for Vishnu steeped in love for Him who resides there, not wishing to see anything else.

With devotion steeped in love and affection, the yogi should meditate within the core of his heart upon the laughter of Lord Vishnu. The laughter of Vishnu 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. (Vedabase)

Text 34

Of the pure love thus through devotion developed towards Hari, the Supreme Lord, is one in the melting of one's heart constantly afflicted, with one's hair standing on end out of extreme joy and a flow of tears out of intense love, in such a way, that especially the mind like [a fish] on a hook gradually withdraws.

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. (Vedabase)

Text 35

The moment the mind is in the position of liberation, it immediately turns indifferent and goes extinct in detachment from the sense objects; like a flame is the person of such a mind at that time no longer in separation [from the 'big fire' of the Supersoul] and does he enjoy the freedom from the dynamics of the modes of material nature.

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. (Vedabase)

Text 36

Situated in his ultimate glory by the cessation of the mind reacting on matter, he moreover, to this in transcendence above happiness and distress, sees that indeed the cause of pleasure and pain lies in the ignorance of falsely identifying himself in ego, in which he attributed to himself what now is realized as the form and measure of time [the kâshthha] of the Supersoul [the localized aspect of the Lord].

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 ignorance. (Vedabase)

Text 37

And of the body does the perfected soul have no idea that it wouldn't last, would stay or would take birth because he achieved his destined real identity; as is the situation of one blinded by intoxication who does not realize whether or not he has any clothes on his body.

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. (Vedabase)

Text 38

Thus there are the activities of the body which, under the direction of the Divine, continue for the time of their intended actions; because surely is then the body, along with its senses and its byproducts of yoga, situated in the selfabsorption of which he, who is awakened to his constitutional position, does not accept the body as his own that was born as from a dream.

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 samâdhi, the highest perfectional stage of yoga, does not accept the byproducts of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream. (Vedabase)

Text 39

The way a mortal man is understood to be different from the son and the wealth [he has] despite of his natural affection for them, is similarly the person in his original nature different from his body, senses, mind and such, despite his identification with them.

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. (Vedabase)

Text 40

Although a fire, as well from the flames, as from its sparks or from the smoke is intimately connected in itself, is it different in its blazing.

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. (Vedabase)

Text 41

The elements, the senses, the mind and the primary nature [see 3-26:10] of the individual soul, even so differ from the seer, that is the Supreme Lord known as the spiritual complete [brahman].

The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jîva soul, or individual living entity, who is combined with the senses, the five elements and consciousness. (Vedabase)

Text 42

Seeing the soul in all manifestations and all manifestations in the soul, one should with an equal vision see all that is manifested as of the same nature.

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. (Vedabase)

Text 43

As the one of fire is differently manifesting itself in different forms of wood, so also has the one spiritual soul, different births under different natural conditions with its position in material nature.

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. (Vedabase)

Text 44

After conquering thus the difficult to understand operation of cause and effect of one's own material energy, one then remains in the transcendental position.'

Thus the yogi can be in the self-realized position after conquering the insurmountable spell of mâyâ, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand. (Vedabase)