Srimad Bhagavatam: Canto 11

(1) S'rî Uddhava said: 'Krishna, the defenders of the Absolute Truth speak of many processes for spiritual advancement, are they supreme in their combination or would one of them be the most important? (2) You stated clearly, oh Master, that the yoga of devotion by which the mind becomes fixed on You, practiced free from desires, removes all material attachment.'

(3) The Supreme Lord said: 'This message known as the Vedas that concerns the dharma that is founded on Me, was lost at the time of the universal annihilation [pralaya], but was by Me at the beginning [of a new era] spoken to Brahmâ [see also 3.9: 29-43]. (4) Brahmâ spoke this to his eldest son Manu, and the seven great sages headed by Bhrigu in their turn accepted it from Manu [see 8.1 & 8.13 and B.G. 4: 1-3]. (5-7) From these forefathers, there were the following descendants: the godly and the demoniac souls, the S'iva followers, the human beings, the perfected souls and the singers of heaven, the scientists and the venerable souls. From [different combinations of] rajas, tamas and sattva [the gunas] the many different natures generated of the different humanoids [Kimdevas], the half-humans [Kinnaras], the snake-like types [Nâgas], the wild men [Râkshasas] and the ape-like souls [Kimpurushas]. From all these living entities, who by their propensities are divided in many types and just as many leaders, the diversity of rituals and mantras flowed [like rivers from a mountain]. (8) Due to this great variety of natures the philosophies of life are thus divided among the human beings. Some of those philosophies in this constitute traditions of disciplic succession while others are heretical [pâshanda]. (9) The people whose intelligence is bewildered by My illusory power, oh best of all persons, express themselves in countless ways about what according to their karma and taste would be better. (10) Some people speak in favor of pious activities while others speak of fame, sense gratification, truthfulness, self-control and peacefulness. Some propound self-interest, political influence, renunciation or consumption and others defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama]. (11) With inevitably a beginning and an end to the meager ends gained with one's karma, there is the prospect of misery as a consequence; situated in ignorance one is doomed to a miserable existence full of complaints. (12) Someone who has fixed his consciousness on Me, oh man of learning, and in every respect is free from material desires, knows the happiness of My spiritual Self. How can such a happiness ever be attained by those who are attached to worldly affairs [see 4.31: 12]? (13) He who does not desire, who is of peace and controls his senses, whose consciousness is equal whatever the circumstances and who has a mind that is completely satisfied with Me, is filled with happiness wherever he goes. (14) A soul fixed on Me, wants Me and nothing else. He does not desire the position of Brahmâ, nor the position of Indra. He neither wants an empire on earth nor a sovereign position in the lower worlds, he does not desire the perfections [the siddhis] of yoga or a second birth [see e.g. 5.1: 6]. (15) Neither the one born from My body [Brahmâ], nor S'ankara [S'iva], Sankarshana [Balarâma], the Goddess of Fortune [S'rî] or even My own Self, is as dear to Me as you [see also B.G 12: 20]. (16) The sage [the devotee] who without personal desire is of peace, who is not inimical to anyone and of an equal vision, I always follow closely so that there is purification with the dust of the lotus feet [see also 7.14: 17]. (17) The great souls who, not eager for sense gratification, are of a mind that is constantly attached to Me, who are of inner peace, who care for all individual souls and whose consciousness is not ruled by lusts, experience My happiness that can only be known in complete independence [in detachment]. (18) Despite being harassed by sensual desires, a devotee of Mine who did not conquer his often strong senses, by dint of his devotion will not be defeated by them [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62 -64].

(19) Just as firewood because of the blazing flames of a fire turns into ashes, devotion with Me as the object burns the [consequences of one's] sins completely, oh Uddhava. (20) The yoga system, analytical philosophy, pious activities, Vedic study, austerity and renunciation, oh Uddhava, do not keep Me as satisfied as a well developed devotional service unto Me. (21) One obtains Me by single-minded devotion with faith in the Supreme Soul, the object of love of the devotees. Devotional service directed at Me will even purify someone who has eaten dogs. (22) Neither dharma accompanied by truthfulness and mercy, nor knowledge linked to austerity, will purify one's consciousness fully when bereft of devotional service unto Me. (23) How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's heart be purified? (24) The universe is purified by the one whose voice chokes up, whose heart melts, who cries again and again, sometimes laughs, is ashamed, loudly sings and dances in the connectedness of My bhakti [see also S'rî S'rî S'ikshâshthaka and 11.2: 40]. (25) Just like gold being molten in fire gives up impurities and returns to its original state, also the contamination of karma is removed from the spirit soul when one worships Me united in My loving service. (26) Even as the power to see restores once the eye is treated with ointment, the spirit soul again sees the One Subtle Essence once being cleansed by hearing and chanting My pious narrations. (27) Just as the intelligence of someone meditating the objects of the senses is entangled in the sense experience [see B.G. 2: 62-63], one's thought becomes dissolved in Me when one keeps thinking of Me. (28) One's material considerations are therefore like the figments of a dream; [having awakened being] absorbed in Me one forsakes them. The mind is purified when one is completely absorbed in My love. (29) Giving up being associated [intimately] with women and keeping away from those who chase women, one should [thus free from being physically identified] composed sit at ease in seclusion and with great care concentrate on Me [see also 11.8: 13-14 *]. (30) No other attachment brings a man as much suffering and bondage as the attachment to women and the association with those who are attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17, 10.10: 8, 10.51: 51, 10.60: 44-45 & 48].'

(31) S'rî Uddhava said: 'Oh Lotus-eyed One, how should one meditate on You when one desires liberation, in what way and on what form? Please, can You speak to me about meditation?'

(32-33) The Supreme Lord said: 'Sitting straight and comfortably on a seat at the level of the floor, one should place one's hands in one's lap and focus one's eyes on the tip of one's nose. Then one should clear the path of one's prâna, one's vital air, step by step exercising inhaling, retaining and exhaling and the other way around - while controlling one's senses [**, see prânâyâma, and B.G. 4: 29]. (34) With the help of one's life breath [prâna] one should, like through the fibre of a lotus stalk, guide the sound AUM upwards to the heart, to vibrate it there continuously like a ringing bell so as to reunite the [15 after] sounds of recitation [in the nose, anusvâra ***]. (35) The life breath thus joined with the Pranava [see also 9.14: 46] must be practiced ten times, at sunrise, noon and sunset. After one month one will then be in control of one's vital air [*4]. (36-42) With one's eyes half closed one should, alert and with one's face lifted, concentrate on the lotus within the heart that is directed upwards. Within the whorl of its eight petals one should one after the other picture the sun, the moon and the fire. Within the fire one should consider My harmonious form, so auspicious for meditation, that is gentle, cheerful and endowed with four beautiful arms. The neck and the forehead are of a charming beauty as also the pure smile and the ears with the glowing shark shaped earrings. One should meditate on the golden dress, the complexion with the color of a rain cloud, the curl on the chest where the goddess resides, the conch and the disc, the club and the lotus, as also on the beauty of the forest flower garland. One should also meditate on all the beautiful and charming parts of My body: the feet with their shining bells, the richly glowing Kaustubha gem, the shining crown and bracelets, the girdle and armlets, the merciful smile and the delicate glance. By turning the mind away from the senses and their sense objects, one thus with intelligence should lead the charioteer of one's thinking [the soul, the master of intelligence], sober and grave, [with love] in the direction of My completeness. (43) One's consciousness spread over all of this then must be withdrawn to one point by focussing on the wonderful smile of the face, and by no longer regarding other parts. (44) Thus being established, one should withdraw one's consciousness by meditating on the ether. Also forsaking that, one next must ascend to Me and not think of anything else anymore. (45) With one's consciousness thus fully absorbed, the individual soul sees Me in the self and all selves in Me, the same way the rays of the sun are united in the sun [see also B.G. 9: 29]. (46) The deluded state of considering oneself the owner, the knower and the doer, will all together soon find its dissolution in the mind of the yogi who, most concentrated, practices the meditation as mentioned [compare 2.2: 8-14].'

S'rî Uddhava said: 'Krishna, the defenders of the Absolute Truth speak of many processes for spiritual advancement, are they supreme in their combination or would one of them be the most important?

S'rî Uddhava said: 'Krishna, are the many processes for spiritual advancement that the defenders of the Absolute Truth speak of, supreme in their combination or is else one of them the most important? (Vedabase)

Text 2

You stated clearly, oh Master, that the yoga of devotion by which the mind becomes fixed on You, practiced free from desires, removes all material attachment.'

By You has clearly been stated o Master, how bhakti-yoga, by which the mind gets fixed upon You, without cherishing desires to it in all respects removes the suffering of the [fear-arousing, temporary] material state.' (Vedabase)

Text 3

The Supreme Lord said: 'This message known as the Vedas that concerns the dharma that is founded on Me, was lost at the time of the universal annihilation [pralaya], but was by Me at the beginning [of a new era] spoken to Brahmâ [see also 3.9: 29-43].

The Supreme Lord said: 'This message consisting of the Vedas that by the influence of time was lost at the time of annihilation, was at the time of creation by Me spoken to Brahmâ. It contains the dharma of acting according to My will [see also 3.9: 29-43]. (Vedabase)

Text 4

Brahmâ spoke this to his eldest son Manu, and the seven great sages headed by Bhrigu in their turn accepted it from Manu [see 8.1 & 8.13 and B.G. 4: 1-3].

Brahmâ spoke this to his eldest son Manu. The seven great sages of spiritual knowing headed by Bhrigu accepted it on their turn from Manu [see 8.1 & 8.13 and B.G. 4: 1-3]. (Vedabase)

Text 5-7

From these forefathers, there were the following descendants: the godly and the demoniac souls, the S'iva followers, the human beings, the perfected souls and the singers of heaven, the scientists and the venerable souls. From [different combinations of] rajas, tamas and sattva [the gunas] the many different natures generated of the different humanoids [Kimdevas], the half-humans [Kinnaras], the snake-like types [Nâgas], the wild men [Râkshasas] and the ape-like souls [Kimpurushas]. From all these living entities, who by their propensities are divided in many types and just as many leaders, the diversity of rituals and mantras flowed [like rivers from a mountain].

From the forefathers that they were, were there the descendants: the godly and the demoniac, the S'iva followers, the human beings, the perfected and the singers of heaven, the scientific and the venerable. From rajas, tamas and sattva [the gunas] generated the many different natures of the different humanoids [Kimdevas], the half-humans [Kinnaras], the snake-like [Nâgas], the wild men [the Râkshasas], and the ape-like [Kimpurushas]. From the living entities who by their propensities are divided in so many forms and as many leaders, flowed [like rivers from a mountain] the diversity of rituals and mantras. (Vedabase)

Text 8

Due to this great variety of natures the philosophies of life are thus divided among the human beings. Some of those philosophies in this constitute traditions of disciplic succession while others are heretical [pâshanda].

Thus are due to the great variety of natures the philosophies of life among the human beings divided. In that constitute some of those philosophies traditions of disciplic succession while others are heretical [pâshanda]. (Vedabase)

Text 9

The people whose intelligence is bewildered by My illusory power, oh best of all persons, express themselves in countless ways about what according to their karma and taste would be better.

People whose intelligence is bewildered by My illusory power, o best of persons, express themselves in countless ways about what according to their own karma and taste would be better. (Vedabase)

Text 10

Some people speak in favor of pious activities while others speak of fame, sense gratification, truthfulness, self-control and peacefulness. Some propound self-interest, political influence, renunciation or consumption and others defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama].

Some speak in favor of pious activities while others speak of fame, sense-gratification, truthfulness, self-control and peacefulness. Some propound self-interest, political influence, renunciation or consumption while other people defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama]. (Vedabase)

Text 11

With inevitably a beginning and an end to the meager ends gained with one's karma, there is the prospect of misery as a consequence; situated in ignorance one is doomed to a miserable existence full of complaints.

With an inevitable beginning and an end to the meager ends gained with one's karma is there the prospect of misery as a consequence. Situated in ignorance is one wretched full of complaints. (Vedabase)

Text 12

Someone who has fixed his consciousness on Me, oh man of learning, and in every respect is free from material desires, knows the happiness of My spiritual Self. How can such a happiness ever be attained by those who are attached to worldly affairs [see 4.31: 12]?

Someone who has fixed his consciousness upon Me, o learned one, and in every respect is free from material desires, knows the happiness of My spiritual body. How can such a happiness ever be attained by those who are attached to sense-gratification [see 4.31: 12]? (Vedabase)

Text 13

He who does not desire, who is of peace and controls his senses, whose consciousness is equal whatever the circumstances and who has a mind that is completely satisfied with Me, is filled with happiness wherever he goes.

The one who does not desire, who's of peace controlling his senses, whose consciousness is equal whatever the circumstances and who has a mind that is completely satisfied with Me, is filled with happiness wherever he goes. (Vedabase)

Text 14

A soul fixed on Me, wants Me and nothing else. He does not desire the position of Brahmâ, nor the position of Indra. He neither wants an empire on earth nor a sovereign position in the lower worlds, he does not desire the perfections [the siddhis] of yoga or a second birth [see e.g. 5.1: 6].

Someone who has fixed his consciousness on Me, Me and nothing but Me, does not desire the position of Brahmâ, nor the position of Indra, neither he wants an empire on earth or a sovereign position in the lower worlds, nor he desires the perfections [the siddhis] of yoga or a second birth does he desire who has fixed his consciousness in Me, Me and nothing else [see e.g. 5.1: 6]. (Vedabase)

Text 15

Neither the one born from My body [Brahmâ], nor S'ankara [S'iva], Sankarshana [Balarâma], the Goddess of Fortune [S'rî] or even My own Self, is as dear to Me as you [see also B.G 12: 20].

Nor the one born from My body [Brahmâ], nor S'ankara [S'iva], nor Sankarshana [Balarâma], nor the goddess of fortune [S'rî], nor even My own Self is as dear to Me as you are [see also B.G 12: 20]. (Vedabase)

Text 16

The sage [the devotee] who without personal desire is of peace, who is not inimical to anyone and of an equal vision, I always follow closely so that there is purification with the dust of the lotus feet [see also 7.14: 17].

The sage who without personal desire is of peace, not inimical to anyone and of an equal vision I always follow closely so that there is purification by the dust of the lotus feet [see also 7.14: 17]. (Vedabase)

Text 17

The great souls who, not eager for sense gratification, are of a mind that is constantly attached to Me, who are of inner peace, who care for all individual souls and whose consciousness is not ruled by lusts, experience My happiness that can only be known in complete independence [in detachment].

Not after sense-gratification being of a mind that is constantly attached to Me, experience the great souls who are of inner peace and care for all individual souls whose consciousness is not ruled by lusts, My happiness that cannot be known but by complete detachment. (Vedabase)

Text 18

Despite being harassed by sensual desires, a devotee of Mine who did not conquer his often strong senses, by dint of his devotion will not be defeated by them [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62-64].

Even though being harassed by sensual desires is the devotee of Mine who did not conquer the senses - that as a rule are effective and strong - by dint of his devotion not defeated by that type of influence [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62-64]. (Vedabase)

Text 19

Just as firewood because of the blazing flames of a fire turns into ashes, devotion with Me as the object burns the [consequences of one's] sins completely, oh Uddhava.

Just as firewood because of the blazing flames of a fire turns into ashes, devotion similarly with Me as the object burns the sins completely, o Uddhava. (Vedabase)

Text 20

The yoga system, analytical philosophy, pious activities, Vedic study, austerity and renunciation, oh Uddhava, do not keep Me as satisfied as a well developed devotional service unto Me.

The yoga system nor analytical philosophy, Uddhava, pious activities nor vedic study, austerity nor renunciation get a grip on Me as much as a strongly developed devotional service for My sake. (Vedabase)

Text 21

One obtains Me by single-minded devotion with faith in the Supreme Soul, the object of love of the devotees. Devotional service directed at Me will even purify someone who has eaten dogs.

My grace is obtained by single-minded devotion with faith in the Soul as the object of love. With Me [that Supreme Soul] as the only One will the bhakti of the truthful ones even purify those who eat dogs from the matters of their birth. (Vedabase)

Text 22

Neither dharma accompanied by truthfulness and mercy, nor knowledge linked to austerity, will purify one's consciousness fully when bereft of devotional service unto Me.

Sure enough neither dharma endowed with truthfulness and mercy, nor knowledge endowed with austerity will purify one's consciousness fully when [one is] bereft of devotional service unto Me. (Vedabase)

Text 23

How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's heart be purified?

How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's consciousness be purified? (Vedabase)

Text 24

The universe is purified by the one whose voice chokes up, whose heart melts, who cries again and again, sometimes laughs, is ashamed, loudly sings and dances in the connectedness of My bhakti [see also S'rî S'rî S'ikshâshthaka and 11.2: 40].

By the one whose speech chokes up, the heart melts, there times and again are wet tears and of whom there sometimes is laughter, by the one of whom there is unashamed singing out aloud and there is dancing in the connectedness of My bhakti, is the universe purified [see also S'rî S'rî S'ikshâshthaka and 11.2: 40]. (Vedabase)

Text 25

Just like gold being molten in fire gives up impurities and returns to its original state, also the contamination of karma is removed from the spirit soul when one worships Me united in My loving service.

Just like gold that smelted in fire gives up impurities and returns to its original state is also from the spirit soul the contamination of karma removed when one in My loving service is worshiping Me. (Vedabase)

Text 26

Even as the power to see restores once the eye is treated with ointment, the spirit soul again sees the One Subtle Essence once being cleansed by hearing and chanting My pious narrations.

As much as the power to see restores once the eye is treated with ointment, the spirit soul that was cleansed by hearing and chanting the pious narrations about Me, the same way sees again the One Subtle Essence. (Vedabase)

Text 27

Just as the intelligence of someone meditating the objects of the senses is entangled in the sense experience [see B.G. 2: 62-63], one's thought becomes dissolved in Me when one keeps thinking of Me.

The consciousness of someone meditating the objects of the senses is entangled in the sense experience [see B.G. 2: 62-63]; even so is the mind systematically absorbed in Me when one keeps thinking of Me. (Vedabase)

Text 28

One's material considerations are therefore like the figments of a dream; [having awakened being] absorbed in Me one forsakes them. The mind is purified when one is completely absorbed in My love.

Therefore are the material preoccupations as figments a dream to be forsaken in Me, as completely absorbed in My love the mind is purified. (Vedabase)

Text 29

Giving up being associated [intimately] with women and keeping away from those who chase women, one should [thus free from being physically identified] composed sit at ease in seclusion and with great care concentrate on Me [see also 11.8: 13-14 *].

Giving up being intimate with women [to have intercourse with them, with others or otherwise] and keeping far from the company of womanizers should one, mastering the self, sit at ease in seclusion and with great care concentrate on Me [see also 11.8: 13-14 *]. (Vedabase)

Text 30

No other attachment brings a man as much suffering and bondage as the attachment to women and the association with those who are attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17, 10.10: 8, 10.51: 51, 10.60: 44-45 & 48].'

No other attachment brings a man as much suffering and bondage as the attachment to women and the association with those who are attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17, 10.10: 8, 10.51: 51, 10.60: 44-45 & 48].' (Vedabase)

Text 31

S'rî Uddhava said: 'Oh Lotus-eyed One, how should one meditate on You when one desires liberation, in what way and on what form? Please, can You speak to me about meditation?'

S'rî Uddhava said: 'O Lotus-eyed One, how, of what nature and of what form should one's meditation be when one desires liberation? Please, can You speak to me about meditation?' (Vedabase)

Text 32-33

The Supreme Lord said: 'Sitting straight and comfortably on a seat at the level of the floor, one should place one's hands in one's lap and focus one's eyes on the tip of one's nose. Then one should clear the path of one's prâna, one's vital air, step by step exercising inhaling, retaining and exhaling and the other way around - while controlling one's senses [**, see prânâyâma, and B.G. 4: 29].

The Supreme Lord said: 'Sitting straight and erect comfortably on a level seat, should one placing the hands in one's lap focus one's eyes at the tip of one's nose. The purifying of the pathways of breathing of inhaling, retaining, exhaling and the reverse, should one step by step practice with control over the senses [see prânâyâma, and B.G. 4.29]. (Vedabase)

Text 34

With the help of one's life breath [prâna] one should, like through the fibre of a lotus stalk, guide the sound AUM upwards to the heart, to vibrate it there continuously like a ringing bell so as to reunite the [15 after] sounds of recitation [in the nose, anusvâra ***].

With the help of one's life breath [prâna] manifesting within the mind the sound AUM, one should guide that sound upwards, like the fibre of a lotus stalk, to vibrate it loudly [in the nose] like a ringing bell so as to reunite the vibrations of recitation [anusvâra **]. (Vedabase)

Text 35

The life breath thus joined with the Pranava [see also 9.14: 46] must be practiced ten times, at sunrise, noon and sunset. After one month one will then be in control of one's vital air [*4].

The breathing thus joined with the Pranava [see also 9.14: 46] should carefully be repeated ten times, at sunrise, noon and sunset, so that after one month one will be in control of one's breath [***]. (Vedabase)

Text 36-42

With one's eyes half closed one should, alert and with one's face lifted, concentrate on the lotus within the heart that is directed upwards. Within the whorl of its eight petals one should one after the other picture the sun, the moon and the fire. Within the fire one should consider My harmonious form, so auspicious for meditation, that is gentle, cheerful and endowed with four beautiful arms. The neck and the forehead are of a charming beauty as also the pure smile and the ears with the glowing shark shaped earrings. One should meditate on the golden dress, the complexion with the color of a rain cloud, the curl on the chest where the goddess resides, the conch and the disc, the club and the lotus, as also on the beauty of the forest flower garland. One should also meditate on all the beautiful and charming parts of My body: the feet with their shining bells, the richly glowing Kaustubha gem, the shining crown and bracelets, the girdle and armlets, the merciful smile and the delicate glance. By turning the mind away from the senses and their sense objects, one thus with intelligence should lead the charioteer of one's thinking [the soul, the master of intelligence], sober and grave, [with love] in the direction of My completeness.

With one's eyes half closed and sitting straight one should, alert inside for the supreme of liberation, concentrate on the lotus within the heart that is directed upwards. Within the whorl of its eight petals one should one after the other picture the sun, the moon and the fire. Within the fire one should consider My harmonious form so auspicious for meditation, that gentle and cheerful as it is, is endowed with four beautiful arms. Charming of beauty are the neck and the forehead, the pure smile as also the ears with the glowing shark shaped earrings. One should meditate upon the golden dress, the complexion with the color of a rain cloud, the curl on the chest where the goddess resides, the conch and the disc, the club and the lotus as also the beauty of the forest flower garland. One should meditate upon all the beautiful and charming parts of My body: the feet with their shining bells, the richly glowing Kaustubha gem, the shining crown and bracelets, the girdle and armlets, the merciful smile and the delicate glance. This, one should do by turning the mind away from the senses. This way one should with intelligence lead the charioteer [the soul, the master of intelligence], sober and grave, [with love] in the direction of My completeness. (Vedabase)

Text 43

One's consciousness spread over all of this then must be withdrawn to one point by focussing on the wonderful smile of the face, and by no longer regarding other parts.

With this exercise covering all parts should one next pull back one's consciousness and, focussing on one spot with disregard for the rest, again with love meditate upon the wonderful smile of the face. (Vedabase)

Text 44

Thus being established, one should withdraw one's consciousness by meditating on the ether. Also forsaking that, one next must ascend to Me and not think of anything else anymore.

Thus having withdrawn the mind being established in the sky, should one with this focus give up on that also and having ascended to Me, not think of anything else anymore. (Vedabase)

Text 45

With one's consciousness thus fully absorbed, the individual soul sees Me in the self and all selves in Me, the same way the rays of the sun are united in the sun [see also B.G. 9: 29].

Fully absorbed in the consciousness [of Me] this way sees the individual soul Me within the self and all selves within Me, the same way the sun's rays are united in the sun [see also B.G. 9: 29]. (Vedabase)

Text 46

The deluded state of considering oneself the owner, the knower and the doer, will all together soon find its dissolution in the mind of the yogi who, most concentrated, practices the meditation as mentioned [compare 2.2: 8-14].'

Of the yogi who most concentrated practices the meditation as mentioned will very soon the complete of the deluded state of mind of him who considers himself the owner, the knower and the doer, find its dissolution [compare: 2.2: 8-14].' (Vedabase)

*: Not to have this verse misinterpreted with the Sanskrit word sangam that one would have to shun association with women in stead of shunning the attachment of being together with them, was by Svâmî Prabhupâda stressed - contrary to the tradition in India - that women and men can very well associate both living within one temple or household within the culture of Krishna consciousness. This was one of his great feats of reform to the lead of a traditional temple tradition that was negative about living together with women. Nor must from this verse be concluded that one should not be intimate with women, for procreation would stop then and the human race would end. It is all about not getting attached that way by proper regulation of kâma as a basic civil virtue or purushârtha. One should, preferably being married, always be prepared - at times - to give up the intimacy with each other and embrace celibacy, the same way as one should always be prepared - at times - to engage in intimacy and embrace each other in Krishna's love for and from women.

**: The reversal technique of prânâyâma as described here practically could mean that one pauses halfway inhaling and exhaling, that is to say, one half way begins to inhale and then half way back does the opposite exhaling. One normally inhales, pauses and exhales following the natural flow of breath, but in this case one focusses half way this continuous flow of breath for the sake of a balance between one's inhaling and exhaling.

***: Anusvâra refers to a nasal vibration pronounced after the fifteen Sanskrit vowels. When one is culturally not of a regular mantra practice of reciting Sanskrit and thus does not have any anusvâra, nasal vibration to integrate, it is the advise for this Age of Quarrel to practice the Mahâmantra to appease the mind so wayward with modern time: hare Krishna, hare Krishna, Krishna Krishna, hare hare, hare Râma, hare Râma, Râma Râma, hare hare.

*4: Considering the greatly variable length of day worldwide it is customary to do this at the fixed times of the regular hours of a [meditation-]clock preferably set to the sun at twelve when the sun goes through the south [see also cakra].