FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 11.13.26

गुणेषु चाविशच्चित्तमभीक्ष्णं गुणसेवया । गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥ २६ ॥
guṇeṣu cāviśac cittam
[guneshu chaavishach chittam]
abhīkṣṇaṁ guṇa-sevayā
[abheekshnam guna-sevayaa]
guṇāś ca citta-prabhavā
[gunaash cha chitta-prabhavaa]
mad-rūpa ubhayaṁ tyajet
[mad-roopa ubhayam tyajet]
guṇeṣu — in the sense objects ca — and āviśat — entered cittam — the mind abhīkṣṇam — again and again guṇa-sevayā — by sense gratification guṇāḥ — and the material sense objects ca — also citta — within the mind prabhavāḥ — existing prominently mat-rūpaḥ — one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc. ubhayam — both (the mind and sense objects) tyajet — should give up.
Blended reading (Sanskrit + English inline)
guṇeṣu cāviśac cittam
guṇeṣu
in the sense objects
ca
and
āviśat
entered
cittam
the mind
abhīkṣṇaṁ guṇa-sevayā
abhīkṣṇam
again and again
guṇa-sevayā
by sense gratification
guṇāś ca citta-prabhavā
guṇāḥ
and the material sense objects
ca
also
citta
within the mind
prabhavāḥ
existing prominently
mad-rūpa ubhayaṁ tyajet
mat-rūpaḥ
one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc.
ubhayam
both (the mind and sense objects)
tyajet
should give up.
A person who has thus achieved Me by understanding that he is not different from Me realizes that the material mind is lodged within the sense objects because of constant sense gratification, and that the material objects are existing prominently within the material mind. Having understood My transcendental nature, he gives up both the material mind and its objects.

The Lord again states here that it is most difficult to separate the material mind from its objects because the material mind by definition considers itself to be the doer and enjoyer of everything. It must be understood that giving up the material mind does not mean giving up all mental activities, but instead means purifying the mind and engaging one’s enlightened mentality in the devotional service of the Lord. Since time immemorial the material mind and senses have been in contact with the sense objects; therefore, how is it possible for the material mind to give up its objects, which are the basis of its existence? And not only does the mind reach out to material objects, but also, because of the mind’s desires, the material objects cannot remain out of the mind, helplessly entering at every moment. Thus, separation between the mind and sense objects is not actually feasible, nor does it serve any purpose. If one retains a material mentality, considering oneself to be supreme, one may renounce sense gratification, considering it to be ultimately the cause of unhappiness, but one will not be able to remain on such an artificial platform, nor will such renunciation serve any real purpose. Without surrender to the lotus feet of the Lord, mere renunciation cannot take one out of this material world.

Just as the sun’s rays are part of the sun, the living entities are part of the Supreme Personality of Godhead. When the living entity is completely absorbed in his identity as the part and parcel of the Personality of Godhead, he becomes actually wise and easily gives up the material mind and sense objects. The word mad-rūpaḥ in this verse indicates absorption of the mind in the form, qualities, pastimes and associates of the Supreme Personality of Godhead. Immersed in such ecstatic meditation, one should render devotional service to the Lord, and this will automatically drive away the influence of sense gratification. By himself, the living entity does not have the potency to give up his false identification with the material mind and sense objects, but by worshiping the Lord in the mood of being His eternal part-and-parcel servant, one is infused with the Lord’s potency, which easily drives away the darkness of ignorance.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The consciousness remains forever in the sense objects by continual service to them. The sense objects remain strongly in the consciousness. One who absorbs himself in me can give up both. Giving them both up is difficult. The consciousness remains in the sense objects by impressions, made firm by repeatedly serving the sense objects for time without a beginning. How will it be possible for you to give up the sense objects? The sense objects repeatedly remain in the consciousness by impressions. They remain there at all times. How is it possible to give up such consciousness? However it is not necessary for jñānīs to endure such difficulty in giving up both. The jñānī who absorbs himself in me gives up both. Because the devotees, fixed on service to me as the highest goal, become absorbed in my form, qualities, pastimes and rasa, the sense objects naturally withdraw from the consciousness. It is not difficult to give them both up. But jñānīs do not desire to absorb their minds in me.
One who realizes non-difference from the Lord sees that the material mind lives in sense objects through constant gratification, and material objects live in the mind — both interdependent illusions. Realization dissolves both at once.
Reflection Questions
  • Where do mind and objects co-create my illusions?
  • What kind of seeing dissolves both?
📝 My note

← Read full Chapter 13