Bhagavata Purana — Skandha 11 — Chapter 13
SB 11 13.1
श्री-भगवान् उवाच सत्त्वं रजस् तम इति गुणा बुद्धेर् न चात्मनः सत्त्वेनान्यतमौ हन्यात् सत्त्वं सत्त्वेन चैव हि
śrī-bhagavān uvāca sattvaṃ rajas tama iti guṇā buddher na cātmanaḥ sattvenānyatamau hanyāt sattvaṃ sattvena caiva hi
The Blessed Lord said: Sattva, rajas and tamas are qualities of the intellect, not of the Self. By sattva one should destroy the other two, and sattva itself by sattva.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.2
सत्त्वाद् धर्मो भवेद् वृद्धात् पुंसो मद्-भक्ति-लक्षणः सात्त्विकोपासया सत्त्वं ततो धर्मः प्रवर्तते
sattvād dharmo bhaved vṛddhāt puṃso mad-bhakti-lakṣaṇaḥ sāttvikopāsayā sattvaṃ tato dharmaḥ pravartate
From increased sattva there arises in a man the dharma characterized by devotion to me. By resorting to sattvic things sattva (grows), and from that dharma proceeds.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.3
धर्मो रजस् तमो हन्यात् सत्त्व-वृद्धिर् अनुत्तमः आशु नश्यति तन्-मूलो ह्य् अधर्म उभये हते
dharmo rajas tamo hanyāt sattva-vṛddhir anuttamaḥ āśu naśyati tan-mūlo hy adharma ubhaye hate
Dharma, which is the increase of sattva and unsurpassed, destroys rajas and tamas; when both are destroyed, unrighteousness, whose root they are, quickly perishes.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.4
आगमो ऽपः प्रजा देशः कालः कर्म च जन्म च ध्यानं मन्त्रो ऽथ संस्कारो दशैते गुण-हेतवः
āgamo 'paḥ prajā deśaḥ kālaḥ karma ca janma ca dhyānaṃ mantro 'tha saṃskāro daśaite guṇa-hetavaḥ
Scripture, water, people, place, time, action, birth, meditation, mantra, and purificatory rite — these ten are the causes of the qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.5
तत् तत् सात्त्विकम् एवैषां यद् यद् वृद्धाः प्रचक्षते निन्दन्ति तामसं तत् तद् राजसं तद्-उपेक्षितम्
tat tat sāttvikam evaiṣāṃ yad yad vṛddhāḥ pracakṣate nindanti tāmasaṃ tat tad rājasaṃ tad-upekṣitam
Among these, whatever the elders commend is sattvic; whatever they condemn is tamasic; whatever they pass over in silence is rajasic.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.6
सात्त्विकान्य् एव सेवेत पुमान् सत्त्व-विवृद्धये ततो धर्मस् ततो ज्ञानं यावत् स्मृतिर् अपोहनम्
sāttvikāny eva seveta pumān sattva-vivṛddhaye tato dharmas tato jñānaṃ yāvat smṛtir apohanam
A man should resort to sattvic things only, for the increase of sattva; from that comes dharma, and from that knowledge, until there is remembrance (of the self) and the dispelling (of false identity).
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.7
वेणु-सङ्घर्ष-जो वह्निर् दग्ध्वा शाम्यति तद्-वनम् एवं गुण-व्यत्यय-जो देहः शाम्यति तत्-क्रियः
veṇu-saṅgharṣa-jo vahnir dagdhvā śāmyati tad-vanam evaṃ guṇa-vyatyaya-jo dehaḥ śāmyati tat-kriyaḥ
The fire born of the friction of bamboo, having burnt that forest, dies out; so the body born of the interplay of the qualities dies out along with its activities.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.8
श्री-उद्धव उवाच विदन्ति मर्त्याः प्रायेण विषयान् पदम् आपदाम् तथापि भुञ्जते कृष्ण तत् कथं श्व-खराज-वत्
śrī-uddhava uvāca vidanti martyāḥ prāyeṇa viṣayān padam āpadām tathāpi bhuñjate kṛṣṇa tat kathaṃ śva-kharāja-vat
Uddhava said: Mortals generally know that the objects of sense are the ground of calamities; yet still they consume them, Kṛṣṇa — how (can this be), like a dog, a donkey or a goat?
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.9
श्री-भगवान् उवाच अहम् इत्य् अन्यथा-बुद्धिः प्रमत्तस्य यथा हृदि उत्सर्पति रजो घोरं ततो वैकारिकं मनः
śrī-bhagavān uvāca aham ity anyathā-buddhiḥ pramattasya yathā hṛdi utsarpati rajo ghoraṃ tato vaikārikaṃ manaḥ
The Blessed Lord said: When in the heart of a heedless man there is the misconception 'I am (this)', dreadful rajas rises up, and from that the mind, a product of modification.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.10
रजो-युक्तस्य मनसः सङ्कल्पः स-विकल्पकः ततः कामो गुण-ध्यानाद् दुःसहः स्याद् धि दुर्मतेः
rajo-yuktasya manasaḥ saṅkalpaḥ sa-vikalpakaḥ tataḥ kāmo guṇa-dhyānād duḥsahaḥ syād dhi durmateḥ
For the mind joined with rajas there is volition together with indecision; from that, through dwelling on the objects of the qualities, arises desire, hard to bear for the man of poor understanding.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.11
करोति काम-वश-गः कर्माण्य् अविजितेन्द्रियः दुःखोदर्काणि सम्पश्यन् रजो-वेग-विमोहितः
karoti kāma-vaśa-gaḥ karmāṇy avijitendriyaḥ duḥkhodarkāṇi sampaśyan rajo-vega-vimohitaḥ
Under the sway of desire, with senses unconquered, he performs acts whose sequel is suffering — even while seeing it clearly — bewildered by the force of rajas.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.12
रजस्-तमोभ्यां यद् अपि विद्वान् विक्षिप्त-धीः पुनः अतन्द्रितो मनो युञ्जन् दोष-दृष्टिर् न सज्जते
rajas-tamobhyāṃ yad api vidvān vikṣipta-dhīḥ punaḥ atandrito mano yuñjan doṣa-dṛṣṭir na sajjate
Even though a learned man's mind is again distracted by rajas and tamas, if, unwearied, he yokes the mind and sees the defect (in the objects), he does not become attached.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.13
अप्रमत्तो ऽनुयुञ्जीत मनो मय्य् अर्पयञ् छनैः अनिर्विण्णो यथा-कालं जित-श्वासो जितासनः
apramatto 'nuyuñjīta mano mayy arpayañ chanaiḥ anirviṇṇo yathā-kālaṃ jita-śvāso jitāsanaḥ
Vigilant, he should keep yoking the mind, offering it to me little by little; unwearied, at the appointed times, with the breath mastered and the posture mastered.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.14
एतावान् योग आदिष्टो मच्-छिष्यैः सनकादिभिः सर्वतो मन आकृष्य मय्य् अद्धावेश्यते यथा
etāvān yoga ādiṣṭo mac-chiṣyaiḥ sanakādibhiḥ sarvato mana ākṛṣya mayy addhāveśyate yathā
This much yoga was taught (by me) to my disciples, Sanaka and the others — how the mind, drawn back from everything, is directly absorbed in me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 13.15
श्री-उद्धव उवाच यदा त्वं सनकादिभ्यो येन रूपेण केशव योगम् आदिष्टवान् एतद् रूपम् इच्छामि वेदितुम्
śrī-uddhava uvāca yadā tvaṃ sanakādibhyo yena rūpeṇa keśava yogam ādiṣṭavān etad rūpam icchāmi veditum
Śrī Uddhava said: When you taught yoga to Sanaka and the others, O Keśava, in what form (you did so) — that form I wish to know.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.16
श्री-भगवान् उवाच पुत्रा हिरण्यगर्भस्य मानसाः सनकादयः पप्रच्छुः पितरं सूक्ष्मां योगस्यैकान्तिकीम् गतिम्
śrī-bhagavān uvāca putrā hiraṇyagarbhasya mānasāḥ sanakādayaḥ papracchuḥ pitaraṃ sūkṣmāṃ yogasyaikāntikīm gatim
The Blessed Lord said: The sons of Hiraṇyagarbha, mind-born, Sanaka and the rest, asked their father about the subtle, final goal of yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.17
सनकादय ऊचुः गुणेष्व् आविशते चेतो गुणाश् चेतसि च प्रभो कथम् अन्योन्य-सन्त्यागो मुमुक्षोर् अतितितीर्षोः
sanakādaya ūcuḥ guṇeṣv āviśate ceto guṇāś cetasi ca prabho katham anyonya-santyāgo mumukṣor atititīrṣoḥ
Sanaka and the others said: The mind enters into the guṇas, and the guṇas (enter) into the mind, O Lord; how then can there be mutual abandonment (of the two) for one who seeks liberation, who wishes to cross beyond?
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.18
श्री-भगवान् उवाच एवं पृष्टो महा-देवः स्वयम्भूर् भूत-भावनः ध्यायमानः प्रश्न-बीजं नाभ्यपद्यत कर्म-धीः
śrī-bhagavān uvāca evaṃ pṛṣṭo mahā-devaḥ svayambhūr bhūta-bhāvanaḥ dhyāyamānaḥ praśna-bījaṃ nābhyapadyata karma-dhīḥ
The Blessed Lord said: Questioned thus, the great god, the self-born, the fosterer of beings, though he meditated, did not arrive at the root of the question, his mind being (set) on ritual action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.19
स माम् अचिन्तयद् देवः प्रश्न-पार-तितीर्षया तस्याहं हंस-रूपेण सकाशम् अगमं तदा
sa mām acintayad devaḥ praśna-pāra-titīrṣayā tasyāhaṃ haṃsa-rūpeṇa sakāśam agamaṃ tadā
That god thought of me, wishing to reach the far shore of the question; then I came into his presence in the form of a swan.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.20
दृष्ट्वा माम् त उपव्रज्य कृत्व पादाभिवन्दनम् ब्रह्माणम् अग्रतः कृत्वा पप्रच्छुः को भवान् इति
dṛṣṭvā mām ta upavrajya kṛtva pādābhivandanam brahmāṇam agrataḥ kṛtvā papracchuḥ ko bhavān iti
Seeing me, they approached and made obeisance at (my) feet, and placing Brahmā in front, they asked, "Who are you?"
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.21
इत्य् अहं मुनिभिः पृष्टस् तत्त्व-जिज्ञासुभिस् तदा यद् अवोचम् अहं तेभ्यस् तद् उद्धव निबोध मे
ity ahaṃ munibhiḥ pṛṣṭas tattva-jijñāsubhis tadā yad avocam ahaṃ tebhyas tad uddhava nibodha me
Thus questioned by the sages who wished to know the truth, what I then said to them — hear that from me, Uddhava.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.22
वस्तुनो यद्य् अनानात्व आत्मनः प्रश्न ईदृशः कथं घटेत वो विप्रा वक्तुर् वा मे क आश्रयः
vastuno yady anānātva ātmanaḥ praśna īdṛśaḥ kathaṃ ghaṭeta vo viprā vaktur vā me ka āśrayaḥ
If the Self, the (one) real thing, has no manifoldness, how could such a question of yours arise, O brāhmaṇas? Or, for me the speaker, what is the basis (of speaking)?
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.23
पञ्चात्मकेषु भूतेषु समानेषु च वस्तुतः को भवान् इति वः प्रश्नो वाचारम्भो ह्य् अनर्थकः
pañcātmakeṣu bhūteṣu samāneṣu ca vastutaḥ ko bhavān iti vaḥ praśno vācārambho hy anarthakaḥ
Since beings made of the five (elements) are in reality the same, your question "Who are you?" is a mere venture of words, without purpose.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.24
मनसा वचसा दृष्ट्या गृह्यते ऽन्यैर् अपीन्द्रियैः अहम् एव न मत्तो ऽन्यद् इति बुध्यध्वम् अञ्जसा
manasā vacasā dṛṣṭyā gṛhyate 'nyair apīndriyaiḥ aham eva na matto 'nyad iti budhyadhvam añjasā
Whatever is grasped by mind, by speech, by sight, and by the other senses too, is I alone, and nothing other than me — understand this directly.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.25
गुणेष्व् आविशते चेतो गुणाश् चेतसि च प्रजाः जीवस्य देह उभयं गुणाश् चेतो मद्-आत्मनः
guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ jīvasya deha ubhayaṃ guṇāś ceto mad-ātmanaḥ
The mind enters into the guṇas, and the guṇas (enter) into the mind, O children; both — the guṇas and the mind — are the body of the living being whose self is I.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.26
गुणेषु चाविशच् चित्तम् अभीक्ष्णं गुण-सेवया गुणाश् च चित्त-प्रभवा मद्-रूप उभयं त्यजेत्
guṇeṣu cāviśac cittam abhīkṣṇaṃ guṇa-sevayā guṇāś ca citta-prabhavā mad-rūpa ubhayaṃ tyajet
The mind that has entered into the guṇas by constant indulgence in the guṇas, and the guṇas that arise from the mind — one who is (established) in my form should abandon both.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.27
जाग्रत् स्वप्नः सुषुप्तं च गुणतो बुद्धि-वृत्तयः तासां विलक्षणो जीवः साक्षित्वेन विनिश्चितः
jāgrat svapnaḥ suṣuptaṃ ca guṇato buddhi-vṛttayaḥ tāsāṃ vilakṣaṇo jīvaḥ sākṣitvena viniścitaḥ
Waking, dream, and deep sleep are functions of the intellect derived from the guṇas; the living being is distinct from them, established as their witness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.28
यर्हि संसृति-बन्धो ऽयम् आत्मनो गुण-वृत्ति-दः मयि तुर्ये स्थितो जह्यात् त्यागस् तद् गुण-चेतसाम्
yarhi saṃsṛti-bandho 'yam ātmano guṇa-vṛtti-daḥ mayi turye sthito jahyāt tyāgas tad guṇa-cetasām
Inasmuch as this bondage of transmigration of the self is what yields the working of the guṇas, one who stands in me, the fourth, should abandon it; that is the relinquishing of the guṇas and of the mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 13.29
अहङ्कार-कृतं बन्धम् आत्मनो ऽर्थ-विपर्ययम् विद्वान् निर्विद्य संसार- चिन्तां तुर्ये स्थितस् त्यजेत्
ahaṅkāra-kṛtaṃ bandham ātmano 'rtha-viparyayam vidvān nirvidya saṃsāra- cintāṃ turye sthitas tyajet
Knowing the bondage produced by egoity to be a reversal of the self's true aim, one who has become disgusted (with it) and stands in the fourth should give up the anxiety of transmigration.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.30
यावन् नानार्थ-धीः पुंसो न निवर्तेत युक्तिभिः जागर्त्य् अपि स्वपन्न् अज्ञः स्वप्ने जागरणं यथा
yāvan nānārtha-dhīḥ puṃso na nivarteta yuktibhiḥ jāgarty api svapann ajñaḥ svapne jāgaraṇaṃ yathā
So long as a man's notion of manifold objects does not cease through (right) reasonings, the ignorant one, though awake, is dreaming, as one is awake within a dream.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.31
असत्त्वाद् आत्मनो ऽन्येषां भावानां तत्-कृता भिदा गतयो हेतवश् चास्य मृषा स्वप्न-दृशो यथा
asattvād ātmano 'nyeṣāṃ bhāvānāṃ tat-kṛtā bhidā gatayo hetavaś cāsya mṛṣā svapna-dṛśo yathā
Since things other than the self have no real being, the difference produced by them, and his courses (of birth) and their causes, are false, like those of one seeing a dream.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.32
यो जागरे बहिर् अनुक्षण-धर्मिणो ऽर्थान् भुङ्क्ते समस्त-करणैर् हृदि तत्-सदृक्षान् अम्प्;स्वप्ने सुषुप्त उपसंहरते स एकः स्मृत्य्-अन्वयात् त्रि-गुण-वृत्ति-दृग् इन्द्रियेशः
yo jāgare bahir anukṣaṇa-dharmiṇo 'rthān bhuṅkte samasta-karaṇair hṛdi tat-sadṛkṣān svapne suṣupta upasaṃharate sa ekaḥ smṛty-anvayāt tri-guṇa-vṛtti-dṛg indriyeśaḥ
He who in waking enjoys outwardly, with all the instruments (of sense), objects whose nature is momentary, and in dream (enjoys) their likenesses within the heart, and in deep sleep withdraws (them) — he is one, as is shown by the continuity of memory: the seer of the workings of the three guṇas, the lord of the senses.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.33
एवं विमृश्य गुणतो मनसस् त्र्य्-अवस्था मन्-मायया मयि कृता इति निश्चितार्थाः एवं विमृश्य गुणतो मनसस् त्र्य्-अवस्था मन्-मायया मयि कृता इति निश्चितार्थाः सञ्छिद्य हार्दम् अनुमान-सद्-उक्ति-तीक्ष्ण ज्ञानासिना भजत माखिल-संशयाधिम्
evaṃ vimṛśya guṇato manasas try-avasthā man-māyayā mayi kṛtā iti niścitārthāḥ evaṃ vimṛśya guṇato manasas try-avasthā man-māyayā mayi kṛtā iti niścitārthāḥ sañchidya hārdam anumāna-sad-ukti-tīkṣṇa jñānāsinā bhajata mākhila-saṃśayādhim
Having reflected in this way that the mind's three states arise from the guṇas and have been produced in me by my own māyā, and being thus settled in your conclusions, cut away the (knot) in the heart — the affliction of every doubt — with the sword of knowledge, sharpened by inference and by the words of the good, and worship me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.34
ईक्षेत विभ्रमम् इदं मनसो विलासं दृष्टं विनष्टम् अति-लोलम् अलात-चक्रम् ईक्षेत विभ्रमम् इदं मनसो विलासं दृष्टं विनष्टम् अति-लोलम् अलात-चक्रम् विज्ञानम् एकम् उरुधेव विभाति माया स्वप्नस् त्रिधा गुण-विसर्ग-कृतो विकल्पः
īkṣeta vibhramam idaṃ manaso vilāsaṃ dṛṣṭaṃ vinaṣṭam ati-lolam alāta-cakram īkṣeta vibhramam idaṃ manaso vilāsaṃ dṛṣṭaṃ vinaṣṭam ati-lolam alāta-cakram vijñānam ekam urudheva vibhāti māyā svapnas tridhā guṇa-visarga-kṛto vikalpaḥ
One should see that this is a confusion, a play of the mind: seen (and at once) vanished, exceedingly unsteady, a whirling firebrand. Consciousness is one, yet it shines forth as though manifold; māyā is a dream; the threefold division brought about by the emission of the guṇas is (mere) mental construction.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.35
दृष्टिम् ततः प्रतिनिवर्त्य निवृत्त-तृष्णस् तूष्णीं भवेन् निज-सुखानुभवो निरीहः दृष्टिम् ततः प्रतिनिवर्त्य निवृत्त-तृष्णस् तूष्णीं भवेन् निज-सुखानुभवो निरीहः सन्दृश्यते क्व च यदीदम् अवस्तु-बुद्ध्या त्यक्तं भ्रमाय न भवेत् स्मृतिर् आ-निपातात्
dṛṣṭim tataḥ pratinivartya nivṛtta-tṛṣṇas tūṣṇīṃ bhaven nija-sukhānubhavo nirīhaḥ dṛṣṭim tataḥ pratinivartya nivṛtta-tṛṣṇas tūṣṇīṃ bhaven nija-sukhānubhavo nirīhaḥ sandṛśyate kva ca yadīdam avastu-buddhyā tyaktaṃ bhramāya na bhavet smṛtir ā-nipātāt
Therefore, drawing back one's sight, with craving stopped, one should remain silent, experiencing one's own happiness, free of effort. And if this (world) is somewhere seen again, what has been given up with the understanding that it is no real thing will not lead to delusion; (only) memory (of it remains), until the body falls.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.36
देहं च नश्वरम् अवस्थितम् उत्थितं वा सिद्धो न पश्यति यतो ऽध्यगमत् स्वरूपम् देहं च नश्वरम् अवस्थितम् उत्थितं वा सिद्धो न पश्यति यतो ऽध्यगमत् स्वरूपम् दैवाद् अपेतम् अथ दैव-वशाद् उपेतं वासो यथा परिकृतं मदिरा-मदान्धः
dehaṃ ca naśvaram avasthitam utthitaṃ vā siddho na paśyati yato 'dhyagamat svarūpam dehaṃ ca naśvaram avasthitam utthitaṃ vā siddho na paśyati yato 'dhyagamat svarūpam daivād apetam atha daiva-vaśād upetaṃ vāso yathā parikṛtaṃ madirā-madāndhaḥ
And the perfected one does not see the perishable body, whether it stands or has risen up, whether it has been taken away by fate or brought near by fate's power — since he has reached his own true nature — just as one blinded by the intoxication of liquor (does not notice) the garment wrapped around him.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.37
देहो ऽपि दैव-वश-गः खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासुः देहो ऽपि दैव-वश-गः खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासुः तं स-प्रपञ्चम् अधिरूढ-समाधि-योगः स्वाप्नं पुनर् न भजते प्रतिबुद्ध-वस्तुः
deho 'pi daiva-vaśa-gaḥ khalu karma yāvat svārambhakaṃ pratisamīkṣata eva sāsuḥ deho 'pi daiva-vaśa-gaḥ khalu karma yāvat svārambhakaṃ pratisamīkṣata eva sāsuḥ taṃ sa-prapañcam adhirūḍha-samādhi-yogaḥ svāpnaṃ punar na bhajate pratibuddha-vastuḥ
Indeed even the body, gone under fate's control, together with its life-breath, simply waits out the karma that set it in motion; but he who has mounted to the yoga of samādhi, awakened to reality, does not resort again to that dreamlike (body) with all its expanse.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.38
मयैतद् उक्तं वो विप्रा गुह्यं यत् साङ्ख्य-योगयोः जानीत मागतं यज्ञं युष्मद्-धर्म-विवक्षया
mayaitad uktaṃ vo viprā guhyaṃ yat sāṅkhya-yogayoḥ jānīta māgataṃ yajñaṃ yuṣmad-dharma-vivakṣayā
This, O brāhmaṇas, has been spoken by me to you — that which is the secret of Sāṅkhya and of yoga. Know me to be Yajña, come with the wish to declare your dharma.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.39
अहं योगस्य साङ्ख्यस्य सत्यस्यर्तस्य तेजसः परायणं द्विज-श्रेष्ठाः श्रियः कीर्तेर् दमस्य च
ahaṃ yogasya sāṅkhyasya satyasyartasya tejasaḥ parāyaṇaṃ dvija-śreṣṭhāḥ śriyaḥ kīrter damasya ca
I am the ultimate resort of yoga, of Sāṅkhya, of truth, of right order, of splendour, O best of the twice-born, and of prosperity, of fame, and of self-restraint.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.40
मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् सुहृदं प्रियम् आत्मानं साम्यासङ्गादयो ऽगुणाः
māṃ bhajanti guṇāḥ sarve nirguṇaṃ nirapekṣakam suhṛdaṃ priyam ātmānaṃ sāmyāsaṅgādayo 'guṇāḥ
All the qualities serve me, who am without qualities, without expectation, the well-wisher, the dear Self — and so do the guṇa-free ones, evenness, non-attachment and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.41
इति मे छिन्न-सन्देहा मुनयः सनकादयः सभाजयित्वा परया भक्त्यागृणत संस्तवैः
iti me chinna-sandehā munayaḥ sanakādayaḥ sabhājayitvā parayā bhaktyāgṛṇata saṃstavaiḥ
Thus, their doubts cut away by me, the sages headed by Sanaka honoured me and, with the highest devotion, extolled me with hymns of praise.
AI translation rendered from the Sanskrit, not a published edition
SB 11 13.42
तैर् अहं पूजितः संयक् संस्तुतः परमर्षिभिः प्रत्येयाय स्वकं धाम पश्यतः परमेष्ठिनः
tair ahaṃ pūjitaḥ saṃyak saṃstutaḥ paramarṣibhiḥ pratyeyāya svakaṃ dhāma paśyataḥ parameṣṭhinaḥ
Duly worshipped and well praised by those supreme sages, I returned to my own abode while Brahmā looked on.
AI translation rendered from the Sanskrit, not a published edition