11.20.1

śrī-uddhava uvāca

vidhiś ca pratiṣedhaś ca

nigamo hīśvarasya te

avekṣate 'raviṇḍākṣa

guṇaḿ doṣaḿ ca karmaṇām

 

śrī-uddhavaḥ uvāca — Śrī Uddhava said; vidhiḥ — positive injunction; ca — also; pratiṣedhaḥ — prohibitive injunction; ca — and; nigamaḥ — the Vedic literature; hi — indeed; īśvarasya — of the Lord; te — of You; avekṣate — focuses upon; araviṇḍa-akṣa — O lotus-eyed one; guṇam — good or pious qualities; doṣam — bad or sinful qualities; ca — also; karmaṇām — of activities.

 

TRANSLATION

 

Śrī Uddhava said: My dear lotus-eyed Kṛṣṇa, You are the Supreme Lord, and thus the Vedic literatures, consisting of positive and negative injunctions, constitute Your order. Such literatures focus upon the good and bad qualities of work.

 

11.20.1

śrī-uddhava uvāca

vidhiś ca pratiṣedhaś ca

nigamo hīśvarasya te

avekṣate 'raviṇḍākṣa

guṇaḿ doṣaḿ ca karmaṇām

 

śrī-uddhavaḥ uvāca — Śrī Uddhava said; vidhiḥ — positive injunction; ca — also; pratiṣedhaḥ — prohibitive injunction; ca — and; nigamaḥ — the Vedic literature; hi — indeed; īśvarasya — of the Lord; te — of You; avekṣate — focuses upon; araviṇḍa-akṣa — O lotus-eyed one; guṇam — good or pious qualities; doṣam — bad or sinful qualities; ca — also; karmaṇām — of activities.

 

TRANSLATION

 

Śrī Uddhava said: My dear lotus-eyed Kṛṣṇa, You are the Supreme Lord, and thus the Vedic literatures, consisting of positive and negative injunctions, constitute Your order. Such literatures focus upon the good and bad qualities of work.

 

11.20.3

guṇa-doṣa-bhidā-dṛṣṭim

antareṇa vacas tava

niḥśreyasaḿ kathaḿ nṝṇāḿ

niṣedha-vidhi-lakṣaṇam

 

guṇa — piety; doṣa — sin; bhidā — the difference between; dṛṣṭim — seeing; antareṇa — without; vacaḥ — words; tava — Your; niḥśreyasam — perfection of life, liberation; katham — how is it possible; nṝṇām — for human beings; niṣedha — prohibitions; vidhi — positive injunctions; lakṣaṇam — characterized by.

 

TRANSLATION

 

Without seeing the difference between piety and sin, how can one understand Your own instructions in the form of Vedic literatures, which order one to act piously and forbid one to act sinfully? Furthermore, without such authorized Vedic literatures, which ultimately award liberation, how can human beings achieve the perfection of life?

 

11.20.4

pitṛ-deva-manuṣyānāḿ

vedaś cakṣus taveśvara

śreyas tv anupalabdhe 'rthe

sādhya-sādhanayor api

 

pitṛ — of the forefathers; deva — of the demigods; manuṣyāṇām — of the human beings; vedaḥ — the Vedic knowledge; cakṣuḥ — is the eye; tava — emanating from You; īśvara — O Supreme Lord; śreyaḥ — superior; tu — indeed; anupalabdhe — in that which cannot be directly perceived; arthe — in the goals of human life, such as sense gratification, liberation, and attainment of heaven; sādhya-sādhanayoḥ — both in the means and the end; api — indeed.

 

TRANSLATION

 

My dear Lord, in order to understand those things beyond direct experience — such as spiritual liberation or attainment of heaven and other material enjoyments beyond our present capacity — and in general to understand the means and end of all things, the forefathers, demigods and human beings must consult the Vedic literatures, which are Your own laws, for these constitute the highest evidence and revelation.

 

11.20.5

guṇa-doṣa-bhidā-dṛṣṭir

nigamāt te na hi svataḥ

nigamenāpavādaś ca

bhidāyā iti ha bhramaḥ

 

guṇa — piety; doṣa — sin; bhidā — the difference between; dṛṣṭiḥ — seeing; nigamāt — from Vedic knowledge; te — Your; na — not; hi — indeed; svataḥ — automatically; nigamena — by the Vedas; apavādaḥ — nullification; ca — also; bhidāyāḥ — of such distinction; iti — thus; ha — clearly; bhramaḥ — confusion.

 

TRANSLATION

 

My dear Lord, the distinction observed between piety and sin comes from Your own Vedic knowledge and does not arise by itself. If the same Vedic literature subsequently nullifies such distinction between piety and sin, there will certainly be confusion.

 

11.20.6

śrī-bhagavān uvāca

yogās trayo mayā proktā

nṝṇāḿ śreyo-vidhitsayā

jñānaḿ karma ca bhaktiś ca

nopāyo 'nyo 'sti kutracit

 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yogāḥ — processes; trayaḥ — three; mayā — by Me; proktāḥ — described; nṝṇam — of human beings; śreyaḥ — perfection; vidhitsayā — desiring to bestow; jñānam — the path of philosophy; karma — the path of work; ca — also; bhaktiḥ — the path of devotion; ca — also; na — no; upāyaḥ — means; anyaḥ — other; asti — exists; kutracit — whatsoever.

 

TRANSLATION

 

The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, I have presented three paths of advancement — the path of knowledge, the path of work and the path of devotion. Besides these three there is absolutely no other means of elevation.

 

11.20.7

nirviṇṇānāḿ jñāna-yogo

nyāsinām iha karmasu

teṣv anirviṇṇa-cittānāḿ

karma-yogas tu kāminām

 

nirviṇṇānām — for those who are disgusted; jñāna-yogaḥ — the path of philosophical speculation; nyāsinām — for those who are renounced; iha — among these three paths; karmasu — in ordinary material activities; teṣu — in those activities; anirviṇṇa — not disgusted; cittānām — for those who have consciousness; karma-yogaḥ — the path of karma-yoga; tu — indeed; kāminām — for those who still desire material happiness.

 

TRANSLATION

 

Among these three paths, jñāna-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga.

 

11.20.8

yadṛcchayā mat-kathādau

jāta-śraddhas tu yaḥ pumān

na nirviṇṇo nāti-sakto

bhakti-yogo 'sya siddhi-daḥ

 

yadṛcchayā — somehow or other by good fortune; mat-kathā-ādau — in the narrations, songs, philosophy, dramatical performances, etc., that describe My glories; jāta — awakened; śraddhaḥ — faith; tu — indeed; yaḥ — one who; pumān — a person; na — not; nirviṇṇaḥ — disgusted; na — not; ati-saktaḥ — very attached; bhakti-yogaḥ — the path of loving devotion; asya — his; siddhi-daḥ — will award perfection.

 

TRANSLATION

 

If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.

 

11.20.9

tāvat karmāṇi kurvīta

na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā

śraddhā yāvan na jāyate

 

tāvat — up to that time; karmāṇi — fruitive activities; kurvīta — one should execute; na nirvidyeta — is not satiated; yāvatā — as long as; mat-kathā — of discourses about Me; śravaṇa-ādau — in the matter of śravaṇam, kīrtanam and so on; vā — or; śraddhā — faith; yāvat — as long as; na — not; jāyate — is awakened.

 

TRANSLATION

 

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaḿ kīrtanaḿ viṣṇoḥ [SB 7.5.23] one has to act according to the regulative principles of the Vedic injunctions.

 

11.20.10

sva-dharma-stho yajan yajñair

anāśīḥ-kāma uddhava

na yāti svarga-narakau

yady anyan na samācaret

 

sva-dharma — in one's prescribed duties; sthaḥ — situated; yajan — worshiping; yajñaiḥ — by prescribed sacrifices; anāśīḥ-kāmaḥ — not desiring fruitive results; uddhava — My dear Uddhava; na — does not; yāti — go; svarga — to heaven; narakau — or to hell; yadi — if; anyat — something other than his prescribed duty; na — does not; samācaret — perform.

 

TRANSLATION

 

My dear Uddhava, a person who is situated in his prescribed duty, properly worshiping by Vedic sacrifices but not desiring the fruitive result of such worship, will not go to the heavenly planets; similarly, by not performing forbidden activities he will not go to hell.

 

11.20.11

asmin loke vartamānaḥ

sva-dharma-stho 'naghaḥ śuciḥ

jñānaḿ viśuddham āpnoti

mad-bhaktiḿ vā yadṛcchayā

 

asmin — in this; loke — world; vartamānaḥ — existing; sva-dharma — in one's prescribed duty; sthaḥ — situated; anaghaḥ — free from sinful activities; śuciḥ — cleansed of material contamination; jñānam — knowledge; viśuddham — transcendental; āpnoti — obtains; mat — to Me; bhaktim — devotional service; vā — or; yadṛcchayā — according to one's fortune.

 

TRANSLATION

 

One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me.

 

11.20.12

svargiṇo 'py etam icchanti

lokaḿ nirayiṇas tathā

sādhakaḿ jñāna-bhaktibhyām

ubhayaḿ tad-asādhakam

 

svargiṇaḥ — the residents of the heavenly planets; api — even; etam — this; icchanti — desire; lokam — earth planet; nirayiṇaḥ — the residents of hell; tathā — in the same way; sādhakam — leading to achievement; jñāna-bhaktibhyām — of transcendental knowledge and love of Godhead; ubhayam — both (heaven and hell); tat — for that perfection; asādhakam — not useful.

 

TRANSLATION

 

The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.

 

11.20.13

na naraḥ svar-gatiḿ kāńkṣen

nārakīḿ vā vicakṣaṇaḥ

nemaḿ lokaḿ ca kāńkṣeta

dehāveśāt pramādyati

 

na — never; naraḥ — a human being; svaḥ-gatim — promotion to heaven; kāńkṣet — should desire; nārakīm — to hell; vā — or; vicakṣaṇaḥ — a learned person; na — nor; imam — this; lokam — earth planet; ca — also; kāńkṣeta — one should desire; deha — in the material body; āveśāt — from absorption; pramādyati — one becomes a fool.

 

TRANSLATION

 

A human being who is wise should never desire promotion to heavenly planets or residence in hell. Indeed, a human being should also never desire permanent residence on the earth, for by such absorption in the material body one becomes foolishly negligent of one's actual self-interest.

 

11.20.14

etad vidvān purā mṛtyor

abhavāya ghaṭeta saḥ

apramatta idaḿ jñātvā

martyam apy artha-siddhi-dam

 

etat — this; vidvān — knowing; purā — before; mṛtyoḥ — death; abhavāya — to transcend material existence; ghaṭeta — should act; saḥ — he; apramattaḥ — without laziness or foolishness; idam — this; jñātvā — knowing; martyam — subject to death; api — even though; artha — of the goal of life; siddhi-dam — giving the perfection.

 

TRANSLATION

 

A wise person, knowing that although the material body is subject to death it can still award the perfection of one's life, should not foolishly neglect to take advantage of this opportunity before death arrives.

 

11.20.15

 

chidyamānaḿ yamair etaiḥ

kṛta-nīḍaḿ vanaspatim

khagaḥ sva-ketam utsṛjya

kṣemaḿ yāti hy alampaṭaḥ

 

chidyamānam — being cut down; yamaiḥ — by cruel men, who are like death personified; etaiḥ — by these; kṛta-nīḍam — in which he has constructed his nest; vanaspatim — a tree; khagaḥ — a bird; sva-ketam — his home; utsṛjya — giving up; kṣemam — happiness; yāti — achieves; hi — indeed; alampaṭaḥ — without attachment.

 

TRANSLATION

 

Without attachment, a bird gives up the tree in which his nest was constructed when that tree is cut down by cruel men who are like death personified, and thus the bird achieves happiness in another place.

 

11.20.16

 

aho-rātraiś chidyamānaḿ

buddhvāyur bhaya-vepathuḥ

mukta-sańgaḥ paraḿ buddhvā

nirīha upaśāmyati

 

ahaḥ — by days; rātraiḥ — by nights; chidyamānam — being cut down; buddhvā — knowing; āyuḥ — the duration of life; bhaya — with fear; vepathuḥ — trembling; mukta-sańgaḥ — free from attachment; param — the Supreme Lord; buddhvā — understanding; nirīhaḥ — without material desire; upaśāmyati — achieves perfect peace.

 

TRANSLATION

 

Knowing that one's duration of life is being similarly cut down by the passing of days and nights, one should be shaken by fear. In this way, giving up all material attachment and desire, one understands the Supreme Lord and achieves perfect peace.

 

11.20.17

 

nṛ-deham ādyaḿ su-labhaḿ su-durlabhaḿ

plavaḿ su-kalpaḿ guru-karṇadhāram

mayānukūlena nabhasvateritaḿ

pumān bhavābdhiḿ na taret sa ātma-hā

 

nr — human; deham — body; ādyam — the source of all favorable results; su-labham — effortlessly obtained; su-durlabham — although impossible to obtain even with great endeavor; plavam — a boat; su-kalpam — extremely well suited for its purpose; guru — having the spiritual master; karṇa-dhāram — as the captain of the boat; mayā — by Me; anukūlena — with favorable; nabhasvatā — winds; īritam — impelled; pumān — a person; bhava — of material existence; abdhim — the ocean; na — does not; taret — cross over; saḥ — he; ātma-hā — the killer of his own soul.

 

TRANSLATION

 

The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.

 

11.20.18

 

yadārambheṣu nirviṇṇo

viraktaḥ saḿyatendriyaḥ

abhyāsenātmano yogī

dhārayed acalaḿ manaḥ

 

yadā — when; ārambheṣu — in material endeavors; nirviṇṇaḥ — hopeless; viraktaḥ — detached; saḿyata — completely controlling; indriyaḥ — the senses; abhyāsena — by practice; ātmanaḥ — of the soul; yogī — the transcendentalist; dhārayet — should concentrate; acalam — steady; manaḥ — the mind.

 

TRANSLATION

 

A transcendentalist, having become disgusted and hopeless in all endeavors for material happiness, completely controls the senses and develops detachment. By spiritual practice he should then fix the mind on the spiritual platform without deviation.

 

11.20.19

 

dhāryamāṇaḿ mano yarhi

bhrāmyad aśv anavasthitam

atandrito 'nurodhena

mārgeṇātma-vaśaḿ nayet

 

dhāryamāṇam — being concentrated on the spiritual platform; manaḥ — the mind; yarhi — when; bhrāmyat — is deviated; āśu — suddenly; anavasthitam — not situated on the spiritual platform; atandritaḥ — carefully; anurodhena — according to the prescribed regulations; mārgeṇa — by the process; ātma — of the soul; vaśam — under the control; nayet — one should bring.

 

TRANSLATION

 

Whenever the mind, being concentrated on the spiritual platform, is suddenly deviated from its spiritual position, one should carefully bring it under the control of the self by following the prescribed means.

 

11.20.20

 

mano-gatiḿ na visṛjej

jita-prāṇo jitendriyaḥ

sattva-sampannayā buddhyā

mana ātma-vaśaḿ nayet

 

manaḥ — of the mind; gatim — goal; na — not; visṛjet — should lose sight of; jita-prāṇaḥ — one who has conquered the breath; jita-indriyaḥ — who has conquered his senses; sattva — of the mode of goodness; sampannayā — characterized by flourishing; buddhyā — by the intelligence; manaḥ — the mind; ātma-vaśam — under the control of the self; nayet — one should bring.

 

TRANSLATION

 

One should never lose sight of the actual goal of mental activities, but rather, conquering the life air and senses and utilizing intelligence strengthened by the mode of goodness, one should bring the mind under the control of the self.

 

11.20.21

 

eṣa vai paramo yogo

manasaḥ sańgrahaḥ smṛtaḥ

hṛdaya-jñatvam anvicchan

damyasyevārvato muhuḥ

 

eṣaḥ — this; vai — indeed; paramaḥ — supreme; yogaḥ — yoga process; manasaḥ — of the mind; sańgrahaḥ — complete control; smṛtaḥ — thus declared; hṛdaya-jñatvam — the characteristic of knowing intimately; anvicchan — carefully watching; damyasya — which is to be subdued; iva — like; arvataḥ — of a horse; muhuḥ — always.

 

TRANSLATION

 

An expert horseman, desiring to tame a headstrong horse, first lets the horse have his way for a moment and then, pulling the reins, gradually places the horse on the desired path. Similarly, the supreme yoga process is that by which one carefully observes the movements and desires of the mind and gradually brings them under full control.

 

11.20.22

 

sāńkhyena sarva-bhāvānāḿ

pratilomānulomataḥ

bhavāpyayāv anudhyāyen

mano yāvat prasīdati

 

sāńkhyena — by analytic study; sarva — of all; bhāvānām — material elements (cosmic, earthly and atomic); pratiloma — by regressive function; anulomataḥ — by progressive function; bhava — creation; apyayau — annihilation; anudhyāyet — should constantly observe; manaḥ — the mind; yāvat — until; prasīdati — is spiritually satisfied.

 

TRANSLATION

 

Until one's mind is fixed in spiritual satisfaction, one should analytically study the temporary nature of all material objects, whether cosmic, earthly or atomic. One should constantly observe the process of creation through the natural progressive function and the process of annihilation through the regressive function.

 

11.20.23

 

nirviṇṇasya viraktasya

puruṣasyokta-vedinaḥ

manas tyajati daurātmyaḿ

cintitasyānucintayā

 

nirviṇṇasya — of one who is disgusted with the illusory nature of the material world; viraktasya — and who is therefore detached; puruṣasya — of such a person; ukta-vedinaḥ — who is guided by the instructions of his spiritual master; manaḥ — the mind; tyajati — gives up; daurātmyam — the false identification with the material body and mind; cintitasya — of that which is contemplated; anucintayā — by constant analysis.

 

TRANSLATION

 

When a person is disgusted with the temporary, illusory nature of this world and is thus detached from it, his mind, guided by the instructions of his spiritual master, considers again and again the nature of this world and eventually gives up the false identification with matter.

 

11.20.24

 

yamādibhir yoga-pathair

ānvīkṣikyā ca vidyayā

mamārcopāsanābhir vā

nānyair yogyaḿ smaren manaḥ

 

yama-ādibhiḥ — by disciplinary regulations, etc.; yoga-pathaiḥ — by the procedures of the yoga system; ānvīkṣikyā — by logical analysis; ca — also; vidyayā — by spiritual knowledge; mama — My; arcā — worship; upāṣanābhiḥ — by adoration, etc.; vā — or; na — never; anyaiḥ — by other (means); yogyam — the Supreme Personality of Godhead, the object of meditation; smaret — one should focus on; manaḥ — the mind.

 

TRANSLATION

 

Through the various disciplinary regulations and the purificatory procedures of the yoga system, through logic and spiritual education or through worship and adoration of Me, one should constantly engage his mind in remembering the Personality of Godhead, the goal of yoga. No other means should be employed for this purpose.

 

11.20.25

 

yadi kuryāt pramādena

yogī karma vigarhitam

yogenaiva dahed aḿho

nānyat tatra kadācana

 

yadi — if; kuryāt — should perform; pramādena — due to negligence; yogī — the yogī; karma — an activity; vigarhitam — abominable; yogena — by the yoga process; eva — only; dahet — he should burn up; aḿhaḥ — that sin; na — no; anyat — other means; tatra — in this matter; kadācana — at any time (should be employed).

 

TRANSLATION

 

If, because of momentary inattention, a yogi accidentally commits an abominable activity, then by the very practice of yoga he should burn to ashes the sinful reaction, without at any time employing any other procedure.

 

11.20.26

 

sve sve 'dhikāre yā niṣṭhā

sa guṇaḥ parikīrtitaḥ

karmaṇāḿ jāty-aśuddhānām

anena niyamaḥ kṛtaḥ

guṇa-doṣa-vidhānena

sańgānāḿ tyājanecchayā

 

sve sve — each in his own; adhikāre — position; yā — which; niṣṭhā — steady practice; saḥ — this; guṇaḥ — piety; parikīrtitaḥ — is thoroughly declared; karmaṇām — of fruitive activities; jāti — by nature; aśuddhānām — impure; anena — by this; niyamaḥ — disciplinary control; kṛtaḥ — is established; guṇa — of piety; doṣa — of sin; vidhānena — by the rule; sańgānām — of association with different types of sense gratification; tyājana — of renunciation; icchayā — by the desire.

 

TRANSLATION

 

It is firmly declared that the steady adherence of transcendentalists to their respective spiritual positions constitutes real piety and that sin occurs when a transcendentalist neglects his prescribed duty. One who adopts this standard of piety and sin, sincerely desiring to give up all past association with sense gratification, is able to subdue materialistic activities, which are by nature impure.

 

11.20.27-28

 

jāta-śraddho mat-kathāsu

nirviṇṇaḥ sarva-karmasu

veda duḥkhātmakān kāmān

parityāge 'py anīśvaraḥ

 

tato bhajeta māḿ prītaḥ

śraddhālur dṛḍha-niścayaḥ

juṣamāṇaś ca tān kāmān

duḥkhodarkāḿś ca garhayan

 

jāta — one who has awakened; śraddhaḥ — faith; mat-kathāsu — in the descriptions of My glories; nirviṇṇaḥ — disgusted; sarva — with all; karmasu — activities; veda — he knows; duḥkha — misery; ātmakān — constituted of; kāmān — all types of sense gratification; parityāge — in the process of renouncing; api — although; anīśvaraḥ — unable;

 

tataḥ — due to such faith; bhajeta — he should worship; mām — Me; prītaḥ — remaining happy; śraddhāluḥ — being faithful; dṛḍha — resolute; niścayaḥ — conviction; juṣamāṇaḥ — engaging in; ca — also; tān — that; kāmān — sense gratification; duḥkha — misery; udarkān — leading to; ca — also; garhayan — repenting of.

 

TRANSLATION

 

Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.

 

11.20.29

 

proktena bhakti-yogena

bhajato māsakṛn muneḥ

kāmā hṛdayyā naśyanti

sarve mayi hṛdi sthite

 

proktena — which has been described; bhakti-yogena — by devotional service; bhajataḥ — who is worshiping; mā — Me; asakṛt — constantly; muneḥ — of the sage; kāmāḥ — material desires; hṛdayyāḥ — in the heart; naśyanti — are destroyed; sarve — all of them; mayi — in Me; hṛdi — when the heart; sthite — is firmly situated.

 

TRANSLATION

 

When an intelligent person engages constantly in worshiping Me through loving devotional service as described by Me, his heart becomes firmly situated in Me. Thus all material desires within the heart are destroyed.

 

11.20.30

 

bhidyate hṛdaya-granthiś

chidyante sarva-saḿśayāḥ

kṣīyante cāsya karmāṇi

mayi dṛṣṭe 'khilātmani

 

bhidyate — pierced; hṛdaya — heart; granthiḥ — knots; chidyante — cut to pieces; sarva — all; saḿśayāḥ — misgivings; kṣīyante — terminated; ca — and; asya — his; karmaṇi — chain of fruitive actions; mayi — when I; dṛṣṭe — am seen; akhila-ātmani — as the Supreme Personality of Godhead.

 

TRANSLATION

 

The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.

 

11.20.31

 

tasmān mad-bhakti-yuktasya

yogino vai mad-ātmanaḥ

na jñānaḿ na ca vairāgyaḿ

prāyaḥ śreyo bhaved iha

 

tasmāt — therefore; mat-bhakti-yuktasya — of one who is engaged in My loving service; yoginaḥ — of a devotee; vai — certainly; mat-ātmanaḥ — whose mind is fixed in Me; na — not; jñānam — the cultivation of knowledge; na — nor; ca — also; vairāgyam — the cultivation of renunciation; prāyaḥ — generally; śreyaḥ — the means of achieving perfection; bhavet — may be; iha — in this world.

 

TRANSLATION

 

Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world.

 

11.20.32-33

 

yat karmabhir yat tapasā

jñāna-vairāgyataś ca yat

yogena dāna-dharmeṇa

śreyobhir itarair api

 

sarvaḿ mad-bhakti-yogena

mad-bhakto labhate 'ñjasā

svargāpavargaḿ mad-dhāma

kathañcid yadi vāñchati

 

yat — that which is obtained; karmabhiḥ — by fruitive activities; yat — that which; tapasā — by penance; jñāna — by cultivation of knowledge; vairāgyataḥ — by detachment; ca — also; yat — that which is achieved; yogena — by the mystic yoga system; dāna — by charity; dharmeṇa — by religious duties; śreyobhiḥ — by processes for making life auspicious; itaraiḥ — by others; api — indeed;

 

sarvam — all; mat-bhakti-yogena — by loving service unto Me; mat-bhaktaḥ — My devotee; labhate — achieves; añjasā — easily; svarga — promotion to heaven; apavargam — liberation from all misery; mat-dhāma — residence in My abode; kathañcit — somehow or other; yadi — if; vañchati — he desires.

 

TRANSLATION

 

Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions.

 

11.20.34

 

na kiñcit sādhavo dhīrā

bhaktā hy ekāntino mama

vāñchanty api mayā dattaḿ

kaivalyam apunar-bhavam

 

na — never; kiñcit — anything; sādhavaḥ — saintly persons; dhīrāḥ — with deep intelligence; bhaktāḥ — devotees; hi — certainly; ekāntinaḥ — completely dedicated; mama — unto Me; vāñchanti — desire; api — indeed; mayā — by Me; dattam — given; kaivalyam — liberation; apunaḥ-bhavam — freedom from birth and death.

 

TRANSLATION

 

Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.

 

11.20.35

 

nairapekṣyaḿ paraḿ prāhur

niḥśreyasam analpakam

tasmān nirāśiṣo bhaktir

nirapekṣasya me bhavet

 

nairapekṣyam — not desiring anything except devotional service; param — the best; prāhuḥ — it is said; niḥśreyasam — highest stage of liberation; analpakam — great; tasmāt — therefore; nirāśiṣaḥ — of one who does not seek personal rewards; bhaktiḥ — loving devotional service; nirapekṣasya — of one who only sees Me; me — unto Me; bhavet — may arise.

 

TRANSLATION

 

It is said that complete detachment is the highest stage of freedom. Therefore, one who has no personal desire and does not pursue personal rewards can achieve loving devotional service unto Me.

 

11.20.36

 

na mayy ekānta-bhaktānāḿ

guṇa-doṣodbhavā guṇāḥ

sādhūnāḿ sama-cittānāḿ

buddheḥ param upeyuṣām

 

na — not; mayi — in Me; eka-anta — unalloyed; bhaktānām — of the devotees; guṇa — recommended as good; doṣa — forbidden as unfavorable; udbhavāḥ — arising from such things; guṇāḥ — piety and sin; sādhūnām — of those who are free from material hankering; sama-cittānām — who maintain steady spiritual consciousness in all circumstances; buddheḥ — that which can be conceived by material intelligence; param — beyond; upeyuṣām — of those who have achieved.

 

TRANSLATION

 

Material piety and sin, which arise from the good and evil of this world, cannot exist within My unalloyed devotees, who, being free from material hankering, maintain steady spiritual consciousness in all circumstances. Indeed, such devotees have achieved Me, the Supreme Lord, who am beyond anything that can be conceived by material intelligence.

 

11.20.37

 

evam etān mayā diṣṭān

anutiṣṭhanti me pathaḥ

kṣemaḿ vindanti mat-sthānaḿ

yad brahma paramaḿ viduḥ

 

evam — thus; etān — these; mayā — by Me; diṣṭān — instructed; anutiṣṭhanti — those who follow; me — Me; pathaḥ — the means of achieving; kṣemam — freedom from illusion; vindanti — they achieve; mat-sthānam — My personal abode; yat — that which; brahma paramam — the Absolute Truth; viduḥ — they directly know.

 

TRANSLATION

 

Persons who seriously follow these methods of achieving Me, which I have personally taught, attain freedom from illusion, and upon reaching My personal abode they perfectly understand the Absolute Truth.