Shloka 26

Devanagari script

प्रतिरुद्धेन्द्रियप्राणमनोबुद्धिमुपारतम् । स्थानत्रयात्परं प्राप्तं ब्रह्मभूतमविक्रियम् ॥ २६ ॥

Transliteration

pratiruddhendriya-prāṇa- mano-buddhim upāratam sthāna-trayāt paraṁ prāptaṁ brahma-bhūtam avikriyam

Translation

The muni’s senses, breath, mind, and intelligence were all restrained from material activity. He was absorbed in samādhi beyond the three states—waking, dreaming, and deep sleep—having attained the brahma-bhūta condition, unchanging and serene.

Synonyms

• pratiruddha-indriya-prāṇa-manaḥ-buddhim: whose senses, life-breath, mind and intellect were restrained
• pratiruddha-indriya-prāṇa-manaḥ-buddhim: Visheshana (विशेषण)
• Type: Adjective
• Root: pratiruddha (प्रति-√rudh + क्त, कृदन्त) + indriya (प्रातिपदिक) + prāṇa (प्रातिपदिक) + manas (प्रातिपदिक) + buddhi (प्रातिपदिक)
• Form: समास: (कर्मधारय/तत्पुरुष-श्रृंखला) ‘प्रतिरुद्धानि इन्द्रिय-प्राण-मनः-बुद्धयः यस्य’ इति बहुव्रीह्यर्थे प्रयोगः; पदरूपे नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc) (मुनिम् विशेषयति)

• upāratam: ceased/withdrawn (from activity)
• upāratam: Visheshana (विशेषण)
• Type: Adjective
• Root: upa-√ram (धातु) + kta (कृत्)
• Form: क्त-प्रत्ययान्त; नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc)

• sthāna-trayāt: from the three states/abodes
• sthāna-trayāt: Apadana (अपादान)
• Type: Noun
• Root: sthāna (प्रातिपदिक) + traya (प्रातिपदिक)
• Form: षष्ठी/कर्मधारय-तत्पुरुष: स्थानानां त्रयम्; नपुंसकलिङ्ग, एकवचन, पञ्चमी (5th/Ablative)

• param: beyond
• param: Visheshana (विशेषण)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc)

• prāptam: attained
• prāptam: Visheshana (विशेषण)
• Type: Adjective
• Root: pra-√āp (धातु) + kta (कृत्)
• Form: क्त-प्रत्ययान्त; नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc)

• brahma-bhūtam: become Brahman/absorbed in Brahman
• brahma-bhūtam: Visheshana (विशेषण)
• Type: Adjective
• Root: brahman (प्रातिपदिक) + bhūta (√bhū + क्त, कृदन्त/प्रातिपदिक)
• Form: कर्मधारय: ब्रह्मैव भूतम्; नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc)

• avikriyam: unchanging
• avikriyam: Visheshana (विशेषण)
• Type: Adjective
• Root: a- + vikriya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, एकवचन, द्वितीया (2nd/Acc)

Purport

It appears that the muni, in whose hermitage the King entered, was in yogic trance. The transcendental position is attained by three processes, namely the process of jñāna, or theoretical knowledge of transcendence, the process of yoga, or factual realization of trance by manipulation of the physiological and psychological functions of the body, and the most approved process of bhakti-yoga, or the engagement of senses in the devotional service of the Lord. In the Bhagavad-gītā also we have the information of the gradual development of perception from matter to a living entity. Our material mind and body develop from the living entity, the soul, and being influenced by the three qualities of matter, we forget our real identity. The jñāna process theoretically speculates about the reality of the soul. But bhakti-yoga factually engages the spirit soul in activities. The perception of matter is transcended to still subtler states of the senses. The senses are transcended to the subtler mind, and then to breathing activities and gradually to intelligence. Beyond the intelligence, the living soul is realized by the mechanical activities of the yoga system, or practice of meditation restraining the senses, regulating the breathing system and applying intelligence to rise to the transcendental position. This trance stops all material activities of the body. The King saw the muni in that position. He also saw the muni as follows.

Characters & Entities

• Mahārāja Parīkṣit

FAQs

What does the Srimad Bhagavatam say about controlling the senses and mind?

This verse describes complete restraint of the senses, prāṇa, mind, and intelligence, leading to a state beyond material conditions—steady spiritual realization (brahma-bhūta) that is unchanging (avikriya).

Why is Mahārāja Parīkṣit described as attaining a state beyond the three conditions of existence?

In the narrative of Canto 1, after receiving the curse, Parīkṣit turns inward with full renunciation and absorption, and Sūta Gosvāmī portrays his consciousness as rising beyond material experience into spiritual steadiness.

How can I apply the teaching of this shloka in modern life?

Practice deliberate restraint—reduce sensory overload, regulate breath and habits, and steady the mind through hearing and contemplation of the Lord—so consciousness becomes less reactive and more spiritually grounded.