Bhagavata Purana — Skandha 3 — Chapter 27
SB 3 27.1
श्री-भगवान् उवाच प्रकृति-स्थो ऽपि पुरुषो नाज्यते प्राकृतैर् गुणैः अविकाराद् अकर्तृत्वान् निर्गुणत्वाज् जलार्कवत्
śrī-bhagavān uvāca prakṛti-stho 'pi puruṣo nājyate prākṛtair guṇaiḥ avikārād akartṛtvān nirguṇatvāj jalārkavat
The Blessed Lord said: Though situated in material nature, the puruṣa is not tainted by nature's qualities, because he is unchanging, because he is not a doer, and because he is beyond the qualities—like the sun (reflected) in water.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.2
स एष यर्हि प्रकृतेर् गुणेष्व् अभिविषज्जते अहङ्क्रिया-विमूढात्मा कर्तास्मीत्य् अभिमन्यते
sa eṣa yarhi prakṛter guṇeṣv abhiviṣajjate ahaṅkriyā-vimūḍhātmā kartāsmīty abhimanyate
But when this very one becomes attached to the qualities of nature, then, his self bewildered by the ego-function, he presumes, "I am the doer."
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.3
तेन संसार-पदवीम् अवशो ऽभ्येत्य् अनिर्वृतः प्रासङ्गिकैः कर्म-दोषैः सद्-असन्-मिश्र-योनिषु
tena saṃsāra-padavīm avaśo 'bhyety anirvṛtaḥ prāsaṅgikaiḥ karma-doṣaiḥ sad-asan-miśra-yoniṣu
By that, helpless and without peace, he goes the way of transmigration, through the faults of action arising from that attachment, into wombs good, bad, and mixed.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.4
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
Even though the object does not (really) exist, the round of transmigration does not cease for him who dwells on sense objects—as the coming of misfortune (does not cease) in a dream.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.5
अत एव शनैश् चित्तं प्रसक्तम् असतां पथि भक्ति-योगेन तीव्रेण विरक्त्या च नयेद् वशम्
ata eva śanaiś cittaṃ prasaktam asatāṃ pathi bhakti-yogena tīvreṇa viraktyā ca nayed vaśam
Therefore one should gradually bring under control the mind that is attached to the path of unreal things, by intense devotional yoga and by detachment.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.6
यमादिभिर् योग-पथैर् अभ्यसञ् श्रद्धयान्वितः मयि भावेन सत्येन मत्-कथा-श्रवणेन च
yamādibhir yoga-pathair abhyasañ śraddhayānvitaḥ mayi bhāvena satyena mat-kathā-śravaṇena ca
Practising, endowed with faith, by the paths of yoga beginning with the restraints, by genuine loving disposition toward me, and by hearing narrations about me;
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.7
सर्व-भूत-समत्वेन निर्वैरेणाप्रसङ्गतः ब्रह्मचर्येण मौनेन स्व-धर्मेण बलीयसा
sarva-bhūta-samatvena nirvaireṇāprasaṅgataḥ brahmacaryeṇa maunena sva-dharmeṇa balīyasā
by equality toward all beings, by freedom from enmity, by non-attachment, by celibacy, by silence, and by his own duty (performed) with strength;
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.8
यदृच्छयोपलब्धेन सन्तुष्टो मित-भुङ् मुनिः विविक्त-शरणः शान्तो मैत्रः करुण आत्मवान्
yadṛcchayopalabdhena santuṣṭo mita-bhuṅ muniḥ vivikta-śaraṇaḥ śānto maitraḥ karuṇa ātmavān
content with what comes of its own accord, eating little, contemplative, taking shelter in a solitary place, calm, friendly, compassionate, self-possessed;
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.9
सानुबन्धे च देहे ऽस्मिन्न् अकुर्वन्न् असद्-आग्रहम् ज्ञानेन दृष्ट-तत्त्वेन प्रकृतेः पुरुषस्य च
sānubandhe ca dehe 'sminn akurvann asad-āgraham jñānena dṛṣṭa-tattvena prakṛteḥ puruṣasya ca
and not forming a false clinging to this body and its appurtenances, by knowledge that has seen the truth of nature and of the puruṣa,
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.10
निवृत्त-बुद्ध्य्-अवस्थानो दूरी-भूतान्य-दर्शनः उपलभ्यात्मनात्मानं चक्षुषेवार्कम् आत्म-दृक्
nivṛtta-buddhy-avasthāno dūrī-bhūtānya-darśanaḥ upalabhyātmanātmānaṃ cakṣuṣevārkam ātma-dṛk
with the states of the intellect ceased and the perception of other things put far away, perceiving the self by the self, as one who sees the sun with the eye,
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.11
मुक्त-लिङ्गं सद्-आभासम् असति प्रतिपद्यते सतो बन्धुम् असच्-चक्षुः सर्वानुस्यूतम् अद्वयम्
mukta-liṅgaṃ sad-ābhāsam asati pratipadyate sato bandhum asac-cakṣuḥ sarvānusyūtam advayam
he attains, within the unreal, (that) which is free of the subtle body, the semblance of the real, the friend of the real, the eye upon the unreal, threaded through all, without a second.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 27.12
यथा जल-स्थ आभासः स्थल-स्थेनावदृश्यते स्वाभासेन तथा सूर्यो जल-स्थेन दिवि स्थितः
yathā jala-stha ābhāsaḥ sthala-sthenāvadṛśyate svābhāsena tathā sūryo jala-sthena divi sthitaḥ
As a reflection standing in water is seen by (its) reflection standing on land, so the sun, situated in the sky, (is seen) by its reflection standing in the water,
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.13
एवं त्रिवृद्-अहङ्कारो भूतेन्द्रिय-मनोमयैः स्वाभासैर् लक्षितो ऽनेन सद्-आभासेन सत्य-दृक्
evaṃ trivṛd-ahaṅkāro bhūtendriya-manomayaiḥ svābhāsair lakṣito 'nena sad-ābhāsena satya-dṛk
so too the threefold ego is marked out by its own reflections consisting of the elements, the senses and the mind; by this semblance of the real (one becomes) a seer of the truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 27.14
भूत-सूक्ष्मेन्द्रिय-मनो- बुद्ध्य्-आदिष्व् इह निद्रया लीनेष्व् असति यस् तत्र विनिद्रो निरहङ्क्रियः
bhūta-sūkṣmendriya-mano- buddhy-ādiṣv iha nidrayā līneṣv asati yas tatra vinidro nirahaṅkriyaḥ
When the subtle elements, the senses, the mind, the intellect and the rest are here dissolved in sleep, in the unreal, he who is there sleepless and without ego-function—
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.15
मन्यमानस् तदात्मानम् अनष्टो नष्टवन् मृषा नष्टे ऽहङ्करणे द्रष्टा नष्ट-वित्त इवातुरः
manyamānas tadātmānam anaṣṭo naṣṭavan mṛṣā naṣṭe 'haṅkaraṇe draṣṭā naṣṭa-vitta ivāturaḥ
—thinking then that his self is destroyed though it is not destroyed, falsely, when the ego-function has been destroyed, the seer (grieves) like a man distressed at the loss of his wealth.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.16
एवं प्रत्यवमृश्यासाव् आत्मानं प्रतिपद्यते साहङ्कारस्य द्रव्यस्य यो ऽवस्थानम् अनुग्रहः
evaṃ pratyavamṛśyāsāv ātmānaṃ pratipadyate sāhaṅkārasya dravyasya yo 'vasthānam anugrahaḥ
Thus reflecting back, he attains that Self, who is the ground and the grace of the substance possessed of ego.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 27.17
देवहूतिर् उवाच पुरुषं प्रकृतिर् ब्रह्मन् न विमुञ्चति कर्हिचित् अन्योन्यापाश्रयत्वाच् च नित्यत्वाद् अनयोः प्रभो
devahūtir uvāca puruṣaṃ prakṛtir brahman na vimuñcati karhicit anyonyāpāśrayatvāc ca nityatvād anayoḥ prabho
Devahūti said: O brāhmaṇa, nature never releases the puruṣa, since the two depend on each other and since both are eternal, O lord.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.18
यथा गन्धस्य भूमेश् च न भावो व्यतिरेकतः अपां रसस्य च यथा तथा बुद्धेः परस्य च
yathā gandhasya bhūmeś ca na bhāvo vyatirekataḥ apāṃ rasasya ca yathā tathā buddheḥ parasya ca
Just as there is no existence of scent apart from earth, or of taste apart from water, so it is with the intelligence (buddhi) and the Supreme (or: the transcendent puruṣa).
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.19
अकर्तुः कर्म-बन्धो ऽयं पुरुषस्य यद्-आश्रयः गुणेषु सत्सु प्रकृतेः कैवल्यं तेष्व् अतः कथम्
akartuḥ karma-bandho 'yaṃ puruṣasya yad-āśrayaḥ guṇeṣu satsu prakṛteḥ kaivalyaṃ teṣv ataḥ katham
This bondage of karma belongs to the puruṣa, who is not the doer — and it rests upon (prakṛti). So, since the modes belong to prakṛti, how can there be liberation (kaivalya) for him while they persist?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 27.20
क्वचित् तत्त्वावमर्शेन निवृत्तं भयम् उल्बणम् अनिवृत्त-निमित्तत्वात् पुनः प्रत्यवतिष्ठते
kvacit tattvāvamarśena nivṛttaṃ bhayam ulbaṇam anivṛtta-nimittatvāt punaḥ pratyavatiṣṭhate
Sometimes, by reflection on the truth, the terrible fear ceases; but since its cause has not ceased, it establishes itself again.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.21
श्री-भगवान् उवाच अनिमित्त-निमित्तेन स्व-धर्मेणामलात्मना तीव्रया मयि भक्त्या च श्रुत-सम्भृतया चिरम्
śrī-bhagavān uvāca animitta-nimittena sva-dharmeṇāmalātmanā tīvrayā mayi bhaktyā ca śruta-sambhṛtayā ciram
The Blessed Lord said: By one's own duty performed with a pure heart and with no motive as its motive, and by intense devotion to Me long nourished by hearing (of Me),
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.22
ज्ञानेन दृष्ट-तत्त्वेन वैराग्येण बलीयसा तपो-युक्तेन योगेन तीव्रेणात्म-समाधिना
jñānena dṛṣṭa-tattvena vairāgyeṇa balīyasā tapo-yuktena yogena tīvreṇātma-samādhinā
by knowledge through which the truth has been seen, by powerful detachment, by yoga joined with austerity, and by intense absorption in the self —
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.23
प्रकृतिः पुरुषस्येह दह्यमाना त्व् अहर्-निशम् तिरो-भवित्री शनकैर् अग्नेर् योनिर् इवारणिः
prakṛtiḥ puruṣasyeha dahyamānā tv ahar-niśam tiro-bhavitrī śanakair agner yonir ivāraṇiḥ
prakṛti, being burnt day and night here for the puruṣa (i.e. by these means), will gradually disappear, like the araṇi wood that is the womb of fire.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 27.24
भुक्त-भोगा परित्यक्ता दृष्ट-दोषा च नित्यशः नेश्वरस्याशुभं धत्ते स्वे महिम्नि स्थितस्य च
bhukta-bhogā parityaktā dṛṣṭa-doṣā ca nityaśaḥ neśvarasyāśubhaṃ dhatte sve mahimni sthitasya ca
Her enjoyments having been enjoyed, abandoned, and her faults constantly seen, she brings no evil to the Lord (of the body), who abides in his own greatness.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.25
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
For just as sleep-with-dreaming brings many troubles to one not awake, that very (dream) does not serve to delude one who has awakened,
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.26
एवं विदित-तत्त्वस्य प्रकृतिर् मयि मानसम् युञ्जतो नापकुरुत आत्मारामस्य कर्हिचित्
evaṃ vidita-tattvasya prakṛtir mayi mānasam yuñjato nāpakuruta ātmārāmasya karhicit
so prakṛti never does harm to one who has thus known the truth, who fixes his mind on Me, and who takes delight in the self.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.27
यदैवम् अध्यात्म-रतः कालेन बहु-जन्मना सर्वत्र जात-वैराग्य आब्रह्म-भुवनान् मुनिः
yadaivam adhyātma-rataḥ kālena bahu-janmanā sarvatra jāta-vairāgya ābrahma-bhuvanān muniḥ
When, thus devoted to the inner self, in the course of time through many births, the sage has come to have detachment toward everything, up to the realm of Brahmā,
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.28
मद्-भक्तः प्रतिबुद्धार्थो मत्-प्रसादेन भूयसा निःश्रेयसं स्व-संस्थानं कैवल्याख्यं मद्-आश्रयम्
mad-bhaktaḥ pratibuddhārtho mat-prasādena bhūyasā niḥśreyasaṃ sva-saṃsthānaṃ kaivalyākhyaṃ mad-āśrayam
being My devotee, his purpose awakened, by My abundant grace (he attains) the highest good, his own true station, called kaivalya, which rests in Me —
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.29
प्राप्नोतीहाञ्जसा धीरः स्व-दृशा च्छिन्न-संशयः यद् गत्वा न निवर्तेत योगी लिङ्गाद् विनिर्गमे
prāpnotīhāñjasā dhīraḥ sva-dṛśā cchinna-saṃśayaḥ yad gatvā na nivarteta yogī liṅgād vinirgame
steady, his doubts cut off by his own vision, the yogī easily attains it here, and having gone there he would not return, on his departure from the body.
AI translation rendered from the Sanskrit, not a published edition
SB 3 27.30
यदा न योगोपचितासु चेतो मायासु सिद्धस्य विषज्जते ऽङ्ग अनन्य-हेतुष्व् अथ मे गतिः स्याद् आत्यन्तिकी यत्र न मृत्यु-हासः
yadā na yogopacitāsu ceto māyāsu siddhasya viṣajjate 'ṅga ananya-hetuṣv atha me gatiḥ syād ātyantikī yatra na mṛtyu-hāsaḥ
When, dear one, the mind of one who is perfected does not cling to the magical powers amassed by yoga — powers that have no other cause (than yoga) — then My final goal is his, where death's mockery does not reach.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain