Bhagavata Purana — Skandha 11 — Chapter 28
SB 11 28.1
श्री-भगवान् उवाच पर-स्वभाव-कर्माणि न प्रशंसेन् न गर्हयेत् विश्वम् एकामकं पश्यन् प्रकृत्या पुरुषेण च
śrī-bhagavān uvāca para-svabhāva-karmāṇi na praśaṃsen na garhayet viśvam ekāmakaṃ paśyan prakṛtyā puruṣeṇa ca
The Blessed Lord said: One should neither praise nor censure the natures and acts of others, but should see the world as a single whole, (constituted) by prakṛti and puruṣa.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.2
पर-स्वभाव-कर्माणि यः प्रशंसति निन्दति स आशु भ्रश्यते स्वार्थाद् असत्य् अभिनिवेशतः
para-svabhāva-karmāṇi yaḥ praśaṃsati nindati sa āśu bhraśyate svārthād asaty abhiniveśataḥ
He who praises or blames the natures and acts of others quickly falls away from his own true aim, through absorption in what is unreal.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.3
तैजसे निद्रयापन्ने पिण्ड-स्थो नष्ट-चेतनः मायां प्राप्नोति मृत्युं वा तद्वन् नानार्थ-दृक् पुमान्
taijase nidrayāpanne piṇḍa-stho naṣṭa-cetanaḥ māyāṃ prāpnoti mṛtyuṃ vā tadvan nānārtha-dṛk pumān
When the senses (taijasa) are overcome by sleep, one who rests in the body loses consciousness and enters illusion (dream) or a death-like state; so too is the man who sees a multiplicity of objects.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.4
किं भद्रं किम् अभद्रं वा द्वैतस्यावस्तुनः कियत् वाचोदितं तद् अनृतं मनसा ध्यातम् एव च
kiṃ bhadraṃ kim abhadraṃ vā dvaitasyāvastunaḥ kiyat vācoditaṃ tad anṛtaṃ manasā dhyātam eva ca
What is good and what is bad, and how much of it, in a duality that has no substance? What is expressed in speech is untrue, and so too what is merely thought by the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.5
छाया-प्रत्याह्वयाभासा ह्य् असन्तो ऽप्य् अर्थ-कारिणः एवं देहादयो भावा यच्छन्त्य् आ-मृत्युतो भयम्
chāyā-pratyāhvayābhāsā hy asanto 'py artha-kāriṇaḥ evaṃ dehādayo bhāvā yacchanty ā-mṛtyuto bhayam
Shadows, echoes, and reflections, though unreal, do produce effects; just so, the body and the other conditions cause fear right up to death.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.6
आत्मैव तद् इदं विश्वं सृज्यते सृजति प्रभुः त्रायते त्राति विश्वात्मा ह्रियते हरतीश्वरः
ātmaiva tad idaṃ viśvaṃ sṛjyate sṛjati prabhuḥ trāyate trāti viśvātmā hriyate haratīśvaraḥ
The Self alone is all this universe; it is emitted and the Lord emits it; the Soul of all protects and is protected; the Lord withdraws and is withdrawn.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.7
तस्मान् न ह्य् आत्मनो ऽन्यस्माद् अन्यो भावो निरूपितः निरूपिते ऽयं त्रि-विधा निर्मूल भातिर् आत्मनि इदं गुण-मयं विद्धि त्रि-विधं मायया कृतम्
tasmān na hy ātmano 'nyasmād anyo bhāvo nirūpitaḥ nirūpite 'yaṃ tri-vidhā nirmūla bhātir ātmani idaṃ guṇa-mayaṃ viddhi tri-vidhaṃ māyayā kṛtam
Therefore no state has been shown to exist as other than the Self, apart from it; and when this has been established, this threefold appearance in the Self is rootless. Know this threefold (world), made of the guṇas, to be produced by māyā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.8
एतद् विद्वान् मद्-उदितं ज्ञान-विज्ञान-नैपुणम् न निन्दति न च स्तौति लोके चरति सूर्य-वत्
etad vidvān mad-uditaṃ jñāna-vijñāna-naipuṇam na nindati na ca stauti loke carati sūrya-vat
One who knows this, spoken by me, the skill of knowledge and realization, neither blames nor praises; he moves in the world like the sun.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.9
प्रत्यक्षेणानुमानेन निगमेनात्म-संविदा आद्य्-अन्तवद् असज् ज्ञात्वा निःसङ्गो विचरेद् इह
pratyakṣeṇānumānena nigamenātma-saṃvidā ādy-antavad asaj jñātvā niḥsaṅgo vicared iha
By perception, by inference, by scripture, and by direct self-experience, having known (this world) to be unreal, with a beginning and an end, one should move about here unattached.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.10
श्री-उद्धव उवाच नैवात्मनो न देहस्य संसृतिर् द्रष्टृ-दृश्ययोः अनात्म-स्व-दृशोर् ईश कस्य स्याद् उपलभ्यते
śrī-uddhava uvāca naivātmano na dehasya saṃsṛtir draṣṭṛ-dṛśyayoḥ anātma-sva-dṛśor īśa kasya syād upalabhyate
Śrī Uddhava said: Transmigration belongs neither to the self nor to the body, to the seer nor to the seen; the one is non-self and the other is self-luminous, O Lord — to whom then can it belong, (yet) it is experienced?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.11
आत्माव्ययो ऽगुणः शुद्धः स्वयं-ज्योतिर् अनावृतः अग्नि-वद् दारु-वद् अचिद् देहः कस्येह संसृतिः
ātmāvyayo 'guṇaḥ śuddhaḥ svayaṃ-jyotir anāvṛtaḥ agni-vad dāru-vad acid dehaḥ kasyeha saṃsṛtiḥ
The self is imperishable, without guṇas, pure, self-luminous, uncovered, like fire; the body, like wood, is unconscious. Whose then is transmigration here?
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.12
श्री-भगवान् उवाच यावद् देहेन्द्रिय-प्राणैर् आत्मनः सन्निकर्षणम् संसारः फलवांस् तावद् अपार्थो ऽप्य् अविवेकिनः
śrī-bhagavān uvāca yāvad dehendriya-prāṇair ātmanaḥ sannikarṣaṇam saṃsāraḥ phalavāṃs tāvad apārtho 'py avivekinaḥ
The Blessed Lord said: So long as there is contact of the self with body, senses, and vital airs, so long does material existence bear fruit for the undiscerning man, though it is meaningless.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.13
अर्थे ह्य् अविद्यमाने ऽपि संसृतिर् न निवर्तते ध्यायतो विषयान् अस्य स्वप्ने ऽनर्थागमो यथा
arthe hy avidyamāne 'pi saṃsṛtir na nivartate dhyāyato viṣayān asya svapne 'narthāgamo yathā
Indeed, even though the object does not exist, transmigration does not cease for him who meditates on sense objects — as the coming of misfortune in a dream.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.14
यथा ह्य् अप्रतिबुद्धस्य प्रस्वापो बह्व्-अनर्थ-भृत् स एव प्रतिबुद्धस्य न वै मोहाय कल्पते
yathā hy apratibuddhasya prasvāpo bahv-anartha-bhṛt sa eva pratibuddhasya na vai mohāya kalpate
Just as for one not awakened a dream carries many misfortunes, that very same (dream), for one awakened, does not serve to delude.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.15
शोक-हर्ष-भय-क्रोध- लोभ-मोह-स्पृहादयः अहङ्कारस्य दृश्यन्ते जन्म-मृत्युश् च नात्मनः
śoka-harṣa-bhaya-krodha- lobha-moha-spṛhādayaḥ ahaṅkārasya dṛśyante janma-mṛtyuś ca nātmanaḥ
Grief, joy, fear, anger, greed, delusion, longing and the rest, and birth and death, are seen to belong to the ego, not to the self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.16
देहेन्द्रिय-प्राण-मनो-ऽभिमानो जीवो ऽन्तर्-आत्मा गुण-कर्म-मूर्तिः सूत्रं महान् इत्य् उरुधेव गीतः संसार आधावति काल-तन्त्रः
dehendriya-prāṇa-mano-'bhimāno jīvo 'ntar-ātmā guṇa-karma-mūrtiḥ sūtraṃ mahān ity urudheva gītaḥ saṃsāra ādhāvati kāla-tantraḥ
The identification with body, senses, vital airs and mind — that is the jīva, the inner self, whose form is the guṇas and works; called in many ways 'sūtra', 'mahat', and so on, it runs on as transmigration, controlled by time.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.17
अमूलम् एतद् बहु-रूप-रूपितं मनो-वचः-प्राण-शरीर-कर्म ज्ञानासिनोपासनया शितेन च्छित्त्वा मुनिर् गां विचरत्य् अतृष्णः
amūlam etad bahu-rūpa-rūpitaṃ mano-vacaḥ-prāṇa-śarīra-karma jñānāsinopāsanayā śitena cchittvā munir gāṃ vicaraty atṛṣṇaḥ
This rootless thing, made to appear in many forms — mind, speech, breath, body, and action — the sage cuts with the sword of knowledge, sharpened by worship, and then wanders the earth free of craving.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.18
ज्ञानं विवेको निगमस् तपश् च प्रत्यक्षम् ऐतिह्यम् अथानुमानम् आद्य्-अन्तयोर् अस्य यद् एव केवलं कालश् च हेतुश् च तद् एव मध्ये
jñānaṃ viveko nigamas tapaś ca pratyakṣam aitihyam athānumānam ādy-antayor asya yad eva kevalaṃ kālaś ca hetuś ca tad eva madhye
Knowledge, discrimination, scripture, austerity, direct perception, tradition, and also inference (are the means); that alone which is at the beginning and the end of this (world) is the very thing in the middle too, and it is the time and the cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.19
यथा हिरण्यं स्व्-अकृतं पुरस्तात् पश्चाच् च सर्वस्य हिरण्-मयस्य तद् एव मध्ये व्यवहार्यमाणं नानापदेशैर् अहम् अस्य तद्वत्
yathā hiraṇyaṃ sv-akṛtaṃ purastāt paścāc ca sarvasya hiraṇ-mayasya tad eva madhye vyavahāryamāṇaṃ nānāpadeśair aham asya tadvat
As gold, unfashioned, exists before and after every golden object, and is the very thing in the middle when it is being handled under various names — so am I in relation to this (world).
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.20
विज्ञानम् एतत् त्रिय्-अवस्थम् अङ्ग गुण-त्रयं कारण-कर्य-कर्तृ समन्वयेन व्यतिरेकतश् च येनैव तुर्येण तद् एव सत्यम्
vijñānam etat triy-avastham aṅga guṇa-trayaṃ kāraṇa-karya-kartṛ samanvayena vyatirekataś ca yenaiva turyeṇa tad eva satyam
This empirical cognition, dear one, has three states and consists of the three qualities, being cause, effect, and agent; that alone is real which is the fourth, (known) by concordance and by exclusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.21
न यत् पुरस्ताद् उत यन् न पश्चान् मध्ये च तन् न व्यपदेश-मात्रम् भूतं प्रसिद्धं च परेण यद् यत् तद् एव तत् स्याद् इति मे मनीषा
na yat purastād uta yan na paścān madhye ca tan na vyapadeśa-mātram bhūtaṃ prasiddhaṃ ca pareṇa yad yat tad eva tat syād iti me manīṣā
What is not there before, nor after, nor in the middle either — that is mere verbal designation; and whatever thing is established (only) through something else, that other alone would be it: such is my considered view.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.22
अविद्यमानो ऽप्य् अवभासते यो वैकारिको राजस-सर्ग एसः ब्रह्म स्वयं ज्योतिर् अतो विभाति ब्रह्मेन्द्रियार्थात्म-विकार-चित्रम्
avidyamāno 'py avabhāsate yo vaikāriko rājasa-sarga esaḥ brahma svayaṃ jyotir ato vibhāti brahmendriyārthātma-vikāra-citram
That which, though not (really) existing, shines forth — this is the transformed, passion-born creation; Brahman is itself light, and therefore it appears: the variegated display of senses, objects, self, and modifications is Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.23
एवं स्फुतं ब्रह्म-विवेक-हेतुभिः परापवादेन विशारदेन अम्प्;छित्त्वात्म-सन्देहम् उपारमेत स्वानन्द-तुष्टो ऽखिल-कामुकेभ्यः
evaṃ sphutaṃ brahma-viveka-hetubhiḥ parāpavādena viśāradena chittvātma-sandeham upārameta svānanda-tuṣṭo 'khila-kāmukebhyaḥ
Thus, having plainly cut off doubt about the self by the means of discriminating Brahman, with expertise in refuting what is other (than it), one should cease from all objects of desire, content in one's own bliss.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.24
नात्मा वपुः पार्थिवम् इन्द्रियाणि देवा ह्य् असुर् वायुर् जलम् हुताशः मनो ऽन्न-मात्रं धिषणा च सत्त्वम् अहङ्कृतिः खं क्षितिर् अर्थ-साम्यम्
nātmā vapuḥ pārthivam indriyāṇi devā hy asur vāyur jalam hutāśaḥ mano 'nna-mātraṃ dhiṣaṇā ca sattvam ahaṅkṛtiḥ khaṃ kṣitir artha-sāmyam
The self is not the earthen body, nor the senses, nor the presiding gods, nor the vital breath, nor wind, water, or fire; nor is it the mind, which is only food, nor intelligence, nor the sattva principle, nor the ego, nor ether, nor earth, nor the equilibrium of the elemental objects.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.25
समाहितैः कः करणैर् गुणात्मभिर् गुणो भवेन् मत्-सुविविक्त-धाम्नः अम्प्;विक्षिप्यमाणैर् उत किं नु दूषणं घनैर् उपेतैर् विगतै रवेः किम्
samāhitaiḥ kaḥ karaṇair guṇātmabhir guṇo bhaven mat-suvivikta-dhāmnaḥ vikṣipyamāṇair uta kiṃ nu dūṣaṇaṃ ghanair upetair vigatai raveḥ kim
For me, whose abode is well separated (from them), what merit could arise from the instruments made of the qualities when they are collected, and what fault indeed when they are scattered? What is it to the sun whether clouds gather or depart?
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.26
यथा नभो वाय्व्-अनलाम्बु-भू-गुणैर् गतागतैर् वर्तु-गुणैर् न सज्जते यथा नभो वाय्व्-अनलाम्बु-भू-गुणैर् गतागतैर् वर्तु-गुणैर् न सज्जते तथाक्षरं सत्त्व-रजस्-तमो-मलैर् अहं-मतेः संसृति-हेतुभिः परम्
yathā nabho vāyv-analāmbu-bhū-guṇair gatāgatair vartu-guṇair na sajjate yathā nabho vāyv-analāmbu-bhū-guṇair gatāgatair vartu-guṇair na sajjate tathākṣaraṃ sattva-rajas-tamo-malair ahaṃ-mateḥ saṃsṛti-hetubhiḥ param
As the sky is not tainted by the properties of wind, fire, water, and earth, which come and go with the qualities of the seasons — so the imperishable Supreme is not tainted by the impurities of sattva, rajas and tamas, which belong to the ego-notion and are the causes of transmigration.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.27
तथापि सङ्गः परिवर्जनीयो गुणेषु माया-रचितेषु तावत् मद्-भक्ति-योगेन दृढेन यावद् रजो निरस्येत मनः-कषायः
tathāpi saṅgaḥ parivarjanīyo guṇeṣu māyā-raciteṣu tāvat mad-bhakti-yogena dṛḍhena yāvad rajo nirasyeta manaḥ-kaṣāyaḥ
Even so, attachment to the qualities fashioned by māyā must be wholly avoided, until by firm yoga of devotion to me the passion, that stain of the mind, is driven out.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.28
यथामयो ऽसाधु चिकित्सितो नृणां पुनः पुनः सन्तुदति प्ररोहन् एवं मनो ऽपक्व-कषाय-कर्म कुयोगिनं विध्यति सर्व-सङ्गम्
yathāmayo 'sādhu cikitsito nṛṇāṃ punaḥ punaḥ santudati prarohan evaṃ mano 'pakva-kaṣāya-karma kuyoginaṃ vidhyati sarva-saṅgam
Just as a disease badly treated torments men again and again by springing up afresh, so the mind, with its unripened stain and residual action, afflicts the faulty yogī who is attached to everything.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.29
कुयोगिनो ये विहितान्तरायैर् मनुष्य-भूतैस् त्रिदशोपसृष्टैः ते प्राक्तनाभ्यास-बलेन भूयो युञ्जन्ति योगं न तु कर्म-तन्त्रम्
kuyogino ye vihitāntarāyair manuṣya-bhūtais tridaśopasṛṣṭaiḥ te prāktanābhyāsa-balena bhūyo yuñjanti yogaṃ na tu karma-tantram
Those faulty yogīs for whom obstacles are set up by human beings or sent by the gods — they, by the force of former practice, join themselves to yoga once more, and not to the chain of ritual action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.30
करोति कर्म क्रियते च जन्तुः केनाप्य् असौ चोदित आ-निपतात् न तत्र विद्वान् प्रकृतौ स्थितो ऽपि निवृत्त-तृष्णः स्व-सुखानुभूत्या
karoti karma kriyate ca jantuḥ kenāpy asau codita ā-nipatāt na tatra vidvān prakṛtau sthito 'pi nivṛtta-tṛṣṇaḥ sva-sukhānubhūtyā
A creature performs action and is made to act; impelled by something or other, it goes on so until it falls (dead). But the knower is not in that condition: though placed within nature, his thirst has ceased through the experience of his own happiness.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.31
तिष्ठन्तम् आसीनम् उत व्रजन्तं शयानम् उक्षन्तम् अदन्तम् अन्नम् स्वभावम् अन्यत् किम् अपीहमानम् आत्मानम् आत्म-स्थ-मतिर् न वेद
tiṣṭhantam āsīnam uta vrajantaṃ śayānam ukṣantam adantam annam svabhāvam anyat kim apīhamānam ātmānam ātma-stha-matir na veda
One whose mind rests in the self does not notice himself standing, sitting, walking, lying down, passing water, eating food, or doing anything else by mere natural habit.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.32
यदि स्म पश्यत्य् असद्-इन्द्रियार्थं नानानुमानेन विरुद्धम् अन्यत् न मन्यते वस्तुतया मनीषी स्वाप्नं यथोत्थाय तिरोदधानम्
yadi sma paśyaty asad-indriyārthaṃ nānānumānena viruddham anyat na manyate vastutayā manīṣī svāpnaṃ yathotthāya tirodadhānam
If he does see the unreal object of the senses, contradicted as something else by various inferences, the thoughtful man does not regard it as real, like a dream that disappears when one wakes.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.33
पूर्वं गृहीतं गुण-कर्म-चित्रम् अज्ञानम् आत्मन्य् अविविक्तम् अङ्ग निवर्तते तत् पुनर् ईक्षयैव न गृह्यते नापि विसृय्य आत्मा
pūrvaṃ gṛhītaṃ guṇa-karma-citram ajñānam ātmany aviviktam aṅga nivartate tat punar īkṣayaiva na gṛhyate nāpi visṛyya ātmā
The ignorance grasped earlier, variegated with the qualities and actions, and not distinguished from the self — that, dear one, ceases by vision alone; it is not taken up again, nor, once released, (is it) the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.34
यथा हि भानोर् उदयो नृ-चक्षुषां तमो निहन्यान् न तु सद् विधत्ते एवं समीक्षा निपुणा सती मे हन्यात् तमिस्रं पुरुषस्य बुद्धेः
yathā hi bhānor udayo nṛ-cakṣuṣāṃ tamo nihanyān na tu sad vidhatte evaṃ samīkṣā nipuṇā satī me hanyāt tamisraṃ puruṣasya buddheḥ
For just as the sunrise destroys darkness for human eyes but does not create the objects that exist, so a true and skilful perception of me would destroy the darkness of a man's intellect.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.35
एष स्वयं-ज्योतिर् अजो ऽप्रमेयो महानुभूतिः सकलानुभूतिः एको ऽद्वितीयो वचसां विरामे येनेषिता वाग्-असवश् चरन्ति
eṣa svayaṃ-jyotir ajo 'prameyo mahānubhūtiḥ sakalānubhūtiḥ eko 'dvitīyo vacasāṃ virāme yeneṣitā vāg-asavaś caranti
This one is self-luminous, unborn, immeasurable, the great awareness, the awareness of all, one, without a second, (reached) where words come to rest — impelled by whom speech and the vital breaths go about.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.36
एतावान् आत्म-सम्मोहो यद् विकल्पस् तु केवले आत्मन् ऋते स्वम् आत्मानम् अवलम्बो न यस्य हि
etāvān ātma-sammoho yad vikalpas tu kevale ātman ṛte svam ātmānam avalambo na yasya hi
Just this much is the self's delusion: that there should be differentiation in the self, which is one alone — a delusion which has no support apart from one's own self.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.37
यन् नामाकृतिभिर् ग्राह्यं पञ्च-वर्णम् अबाधितम् व्यर्थेनाप्य् अर्थ-वादो ऽयं द्वयं पण्डित-मानिनाम्
yan nāmākṛtibhir grāhyaṃ pañca-varṇam abādhitam vyarthenāpy artha-vādo 'yaṃ dvayaṃ paṇḍita-māninām
That which is to be grasped through names and shapes, made of the five (elements), (is taken to be) unrefuted; but this is only a laudatory statement about something devoid of meaning — a duality (belonging) to those who fancy themselves learned.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 28.38
योगिनो ऽपक्व-योगस्य युञ्जतः काय उत्थितैः उपसर्गैर् विहन्येत तत्रायं विहितो विधिः
yogino 'pakva-yogasya yuñjataḥ kāya utthitaiḥ upasargair vihanyeta tatrāyaṃ vihito vidhiḥ
When a yogī whose yoga is not yet matured practises, he may be afflicted by disturbances arising from the body; for that, this procedure is prescribed.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.39
योग-धारणया कांश्चिद् आसनैर् धारणान्वितैः तपो-मन्त्रौषधैः कांश्चिद् उपसर्गान् विनिर्दहेत्
yoga-dhāraṇayā kāṃścid āsanair dhāraṇānvitaiḥ tapo-mantrauṣadhaiḥ kāṃścid upasargān vinirdahet
Some disturbances he should burn away by yogic concentration, some by postures joined with concentration, and some by austerity, mantras and medicinal herbs.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.40
कांश्चिन् ममानुध्यानेन नाम-सङ्कीर्तनादिभिः योगेश्वरानुवृत्त्या वा हन्याद् अशुभ-दान् शनैः
kāṃścin mamānudhyānena nāma-saṅkīrtanādibhiḥ yogeśvarānuvṛttyā vā hanyād aśubha-dān śanaiḥ
Some of these givers of misfortune he should gradually destroy by meditation on Me, by chanting My names and the like, or by following (the example of) the masters of yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.41
केचिद् देहम् इमं धीराः सु-कल्पं वयसि स्थिरम् विधाय विविधोपायैर् अथ युञ्जन्ति सिद्धये
kecid deham imaṃ dhīrāḥ su-kalpaṃ vayasi sthiram vidhāya vividhopāyair atha yuñjanti siddhaye
Some steady ones, having made this body well-formed and firm in (its) age by various means, then engage in yoga for the sake of mystic perfection.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.42
न हि तत् कुशलादृत्यं तद्-आयासो ह्य् अपार्थकः अन्तवत्त्वाच् छरीरस्य फलस्येव वनस्पतेः
na hi tat kuśalādṛtyaṃ tad-āyāso hy apārthakaḥ antavattvāc charīrasya phalasyeva vanaspateḥ
That is indeed not to be esteemed by the wise, for such exertion is fruitless, since the body has an end, like the fruit of a tree.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.43
योगं निषेवतो नित्यं कायश् चेत् कल्पताम् इयात् तच् छ्रद्दध्यान् न मतिमान् योगम् उत्सृज्य मत्-परः
yogaṃ niṣevato nityaṃ kāyaś cet kalpatām iyāt tac chraddadhyān na matimān yogam utsṛjya mat-paraḥ
If, for one who constantly practises yoga, the body should attain such (perfected) condition, an intelligent man devoted to Me should not put faith in that, abandoning yoga.
AI translation rendered from the Sanskrit, not a published edition
SB 11 28.44
योग-चर्याम् इमां योगी विचरन् मद्-अपाश्रयः नान्तरायैर् विहन्येत निःस्पृहः स्व-सुखानुभूः
yoga-caryām imāṃ yogī vicaran mad-apāśrayaḥ nāntarāyair vihanyeta niḥspṛhaḥ sva-sukhānubhūḥ
A yogī who takes refuge in Me, moving along in this practice of yoga, would not be struck down by obstacles — free of craving, experiencing his own happiness.
AI translation rendered from the Sanskrit, not a published edition