Bhagavata Purana — Skandha 11 — Chapter 20
SB 11 20.1
श्री-उद्धव उवाच विधिश् च प्रतिषेधश् च निगमो हीश्वरस्य ते अवेक्षते ऽरविण्डाक्ष गुणं दोषं च कर्मणाम्
śrī-uddhava uvāca vidhiś ca pratiṣedhaś ca nigamo hīśvarasya te avekṣate 'raviṇḍākṣa guṇaṃ doṣaṃ ca karmaṇām
Śrī Uddhava said: Injunction and prohibition, the scripture that is yours, O Lord, indeed has regard, O lotus-eyed one, to the merit and the fault of actions.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.2
वर्णाश्रम-विकल्पं च प्रतिलोमानुलोमजम् द्रव्य-देश-वयः-कालान् स्वर्गं नरकम् एव च
varṇāśrama-vikalpaṃ ca pratilomānulomajam dravya-deśa-vayaḥ-kālān svargaṃ narakam eva ca
And (it regards) the distinctions of class and stage of life, (offspring) born of unions against and with the order (of caste), substances, places, ages and times, and heaven and hell as well.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.3
गुण-दोष-भिदा-दृष्टिम् अन्तरेण वचस् तव निःश्रेयसं कथं नॄणां निषेध-विधि-लक्षणम्
guṇa-doṣa-bhidā-dṛṣṭim antareṇa vacas tava niḥśreyasaṃ kathaṃ nṝṇāṃ niṣedha-vidhi-lakṣaṇam
Without the view that distinguishes merit and fault, how can your word, which consists of prohibitions and injunctions, be the highest good of men?
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.4
पितृ-देव-मनुष्यानां वेदश् चक्षुस् तवेश्वर श्रेयस् त्व् अनुपलब्धे ऽर्थे साध्य-साधनयोर् अपि
pitṛ-deva-manuṣyānāṃ vedaś cakṣus taveśvara śreyas tv anupalabdhe 'rthe sādhya-sādhanayor api
The Veda is the eye of ancestors, gods and men, O Lord, in regard to what is not perceived — namely the goal and the means to it — and (it shows) their welfare.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 20.5
गुण-दोष-भिदा-दृष्टिर् निगमात् ते न हि स्वतः निगमेनापवादश् च भिदाया इति ह भ्रमः
guṇa-doṣa-bhidā-dṛṣṭir nigamāt te na hi svataḥ nigamenāpavādaś ca bhidāyā iti ha bhramaḥ
The view distinguishing merit and fault comes from your scripture and not of itself; yet the denial of that distinction also comes from the scripture — this indeed is a bewilderment.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.6
श्री-भगवान् उवाच योगास् त्रयो मया प्रोक्ता नॄणां श्रेयो-विधित्सया ज्ञानं कर्म च भक्तिश् च नोपायो ऽन्यो ऽस्ति कुत्रचित्
śrī-bhagavān uvāca yogās trayo mayā proktā nṝṇāṃ śreyo-vidhitsayā jñānaṃ karma ca bhaktiś ca nopāyo 'nyo 'sti kutracit
The Blessed Lord said: Three yogas have been declared by me out of the wish to ordain the good of men — knowledge, action, and devotion; there is no other means anywhere.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.7
निर्विण्णानां ज्ञान-योगो न्यासिनाम् इह कर्मसु तेष्व् अनिर्विण्ण-चित्तानां कर्म-योगस् तु कामिनाम्
nirviṇṇānāṃ jñāna-yogo nyāsinām iha karmasu teṣv anirviṇṇa-cittānāṃ karma-yogas tu kāminām
For those who are disgusted (with worldly action) and have renounced works here, the yoga of knowledge; but for those whose minds are not disgusted with them, who still have desires, the yoga of action.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.8
यदृच्छया मत्-कथादौ जात-श्रद्धस् तु यः पुमान् न निर्विण्णो नाति-सक्तो भक्ति-योगो ऽस्य सिद्धि-दः
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān na nirviṇṇo nāti-sakto bhakti-yogo 'sya siddhi-daḥ
But that man in whom faith in the accounts of me and the like has arisen by chance, who is neither disgusted nor overly attached — for him the yoga of devotion is the giver of perfection.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.9
तावत् कर्माणि कुर्वीत न निर्विद्येत यावता मत्-कथा-श्रवणादौ वा श्रद्धा यावन् न जायते
tāvat karmāṇi kurvīta na nirvidyeta yāvatā mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
One should perform works only so long as he does not become detached, or so long as faith in hearing and the like about me does not arise.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.10
स्व-धर्म-स्थो यजन् यज्ञैर् अनाशीः-काम उद्धव न याति स्वर्ग-नरकौ यद्य् अन्यन् न समाचरेत्
sva-dharma-stho yajan yajñair anāśīḥ-kāma uddhava na yāti svarga-narakau yady anyan na samācaret
Established in his own duty, sacrificing with sacrifices, with no desire for rewards, O Uddhava, he does not go to heaven or hell, provided he does nothing else.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.11
अस्मिंल् लोके वर्तमानः स्व-धर्म-स्थो ऽनघः शुचिः ज्ञानं विशुद्धम् आप्नोति मद्-भक्तिं वा यदृच्छया
asmiṃl loke vartamānaḥ sva-dharma-stho 'naghaḥ śuciḥ jñānaṃ viśuddham āpnoti mad-bhaktiṃ vā yadṛcchayā
Living in this world, established in his own duty, sinless and pure, he attains wholly purified knowledge, or else devotion to me, by chance.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.12
स्वर्गिणो ऽप्य् एतम् इच्छन्ति लोकं निरयिणस् तथा साधकं ज्ञान-भक्तिभ्याम् उभयं तद्-असाधकम्
svargiṇo 'py etam icchanti lokaṃ nirayiṇas tathā sādhakaṃ jñāna-bhaktibhyām ubhayaṃ tad-asādhakam
Even the dwellers in heaven, and likewise those in hell, desire this world (of men), which is a means to knowledge and devotion; both those (other worlds) are not a means to that.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.13
न नरः स्वर्-गतिं काङ्क्षेन् नारकीं वा विचक्षणः नेमं लोकं च काङ्क्षेत देहावेशात् प्रमाद्यति
na naraḥ svar-gatiṃ kāṅkṣen nārakīṃ vā vicakṣaṇaḥ nemaṃ lokaṃ ca kāṅkṣeta dehāveśāt pramādyati
A discerning man should not desire going to heaven, nor to hell; nor should he desire this world either, for through absorption in the body one becomes heedless.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.14
एतद् विद्वान् पुरा मृत्योर् अभवाय घटेत सः अप्रमत्त इदं ज्ञात्वा मर्त्यम् अप्य् अर्थ-सिद्धि-दम्
etad vidvān purā mṛtyor abhavāya ghaṭeta saḥ apramatta idaṃ jñātvā martyam apy artha-siddhi-dam
Knowing this, one should strive for non-rebirth before death comes; being undistracted, having understood that this (body), though mortal, is what grants the accomplishment of the goal.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.15
छिद्यमानं यमैर् एतैः कृत-नीडं वनस्पतिम् खगः स्व-केतम् उत्सृज्य क्षेमं याति ह्य् अलम्पटः
chidyamānaṃ yamair etaiḥ kṛta-nīḍaṃ vanaspatim khagaḥ sva-ketam utsṛjya kṣemaṃ yāti hy alampaṭaḥ
When the tree in which it has built its nest is being cut down by these (fellows with axes), the bird, being unattached, abandons its own dwelling and goes to safety.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 20.16
अहो-रात्रैश् छिद्यमानं बुद्ध्वायुर् भय-वेपथुः मुक्त-सङ्गः परं बुद्ध्वा निरीह उपशाम्यति
aho-rātraiś chidyamānaṃ buddhvāyur bhaya-vepathuḥ mukta-saṅgaḥ paraṃ buddhvā nirīha upaśāmyati
Realizing that his lifespan is being cut away by days and nights, trembling with fear, freed from attachment, and having realized the Supreme, he becomes desireless and comes to peace.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.17
नृ-देहम् आद्यं सु-लभं सु-दुर्लभं प्लवं सु-कल्पं गुरु-कर्णधारम् अम्प्;मयानुकूलेन नभस्वतेरितं पुमान् भवाब्धिं न तरेत् स आत्म-हा
nṛ-deham ādyaṃ su-labhaṃ su-durlabhaṃ plavaṃ su-kalpaṃ guru-karṇadhāram mayānukūlena nabhasvateritaṃ pumān bhavābdhiṃ na taret sa ātma-hā
The human body is the root (of all attainment), easily got (now) yet very hard to get, a boat well fitted out, with a guru for helmsman, driven by the favourable wind that is Me; the man who does not cross the ocean of existence with it is a killer of himself.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.18
यदारम्भेषु निर्विण्णो विरक्तः संयतेन्द्रियः अभ्यासेनात्मनो योगी धारयेद् अचलं मनः
yadārambheṣu nirviṇṇo viraktaḥ saṃyatendriyaḥ abhyāsenātmano yogī dhārayed acalaṃ manaḥ
When the yogī has become disgusted with undertakings, is detached and has his senses restrained, he should by practice hold the mind of the self unmoving.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.19
धार्यमाणं मनो यर्हि भ्राम्यद् अश्व् अनवस्थितम् अतन्द्रितो ऽनुरोधेन मार्गेणात्म-वशं नयेत्
dhāryamāṇaṃ mano yarhi bhrāmyad aśv anavasthitam atandrito 'nurodhena mārgeṇātma-vaśaṃ nayet
Whenever the mind being held (in check) wanders off, unsteady and quick, he should, unslackening, bring it under the self's control by a gentle, accommodating method.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.20
मनो-गतिं न विसृजेज् जित-प्राणो जितेन्द्रियः सत्त्व-सम्पन्नया बुद्ध्या मन आत्म-वशं नयेत्
mano-gatiṃ na visṛjej jita-prāṇo jitendriyaḥ sattva-sampannayā buddhyā mana ātma-vaśaṃ nayet
With breath conquered and senses conquered, he should not let the movement of the mind out of sight; with intelligence endowed with sattva he should bring the mind under the self's control.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.21
एष वै परमो योगो मनसः सङ्ग्रहः स्मृतः हृदय-ज्ञत्वम् अन्विच्छन् दम्यस्येवार्वतो मुहुः
eṣa vai paramo yogo manasaḥ saṅgrahaḥ smṛtaḥ hṛdaya-jñatvam anvicchan damyasyevārvato muhuḥ
This indeed is declared the highest yoga: the gathering in of the mind, as one repeatedly seeks to learn the heart of a horse that is being broken in.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.22
साङ्ख्येन सर्व-भावानां प्रतिलोमानुलोमतः भवाप्ययाव् अनुध्यायेन् मनो यावत् प्रसीदति
sāṅkhyena sarva-bhāvānāṃ pratilomānulomataḥ bhavāpyayāv anudhyāyen mano yāvat prasīdati
By the analytic method (sāṅkhya) he should meditate, in reverse and in forward order, on the arising and dissolution of all existing things, until the mind becomes clear.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.23
निर्विण्णस्य विरक्तस्य पुरुषस्योक्त-वेदिनः मनस् त्यजति दौरात्म्यं चिन्तितस्यानुचिन्तया
nirviṇṇasya viraktasya puruṣasyokta-vedinaḥ manas tyajati daurātmyaṃ cintitasyānucintayā
For the man who is disgusted, detached, and who knows what has been declared, the mind gives up its wickedness by repeatedly reflecting on what has (thus) been thought out.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 20.24
यमादिभिर् योग-पथैर् आन्वीक्षिक्या च विद्यया ममार्चोपासनाभिर् वा नान्यैर् योग्यं स्मरेन् मनः
yamādibhir yoga-pathair ānvīkṣikyā ca vidyayā mamārcopāsanābhir vā nānyair yogyaṃ smaren manaḥ
By the paths of yoga beginning with the restraints, by reasoned knowledge, or by worship and service of Me — one should turn the mind to what is suitable, not to other things.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 11 20.25
यदि कुर्यात् प्रमादेन योगी कर्म विगर्हितम् योगेनैव दहेद् अंहो नान्यत् तत्र कदाचन
yadi kuryāt pramādena yogī karma vigarhitam yogenaiva dahed aṃho nānyat tatra kadācana
If the yogī through inattention should do a blameworthy act, he should burn away that sin by yoga alone — never by anything else in that case.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.26
स्वे स्वे ऽधिकारे या निष्ठा स गुणः परिकीर्तितः कर्मणां जात्य्-अशुद्धानाम् अनेन नियमः कृतः गुण-दोष-विधानेन सङ्गानां त्याजनेच्छया
sve sve 'dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ karmaṇāṃ jāty-aśuddhānām anena niyamaḥ kṛtaḥ guṇa-doṣa-vidhānena saṅgānāṃ tyājanecchayā
Steadfastness in one's own proper sphere of duty is proclaimed to be virtue; by this a regulation has been made of acts that are impure by their very kind — by the laying down of virtue and fault, out of the wish to make (men) give up their attachments.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.27
जात-श्रद्धो मत्-कथासु निर्विण्णः सर्व-कर्मसु वेद दुःखात्मकान् कामान् परित्यागे ऽप्य् अनीश्वरः
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu veda duḥkhātmakān kāmān parityāge 'py anīśvaraḥ
One in whom faith in the accounts of Me has arisen, who is disgusted with all (fruitive) acts, who knows that desires are made of suffering, yet is unable to renounce them —
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.28
ततो भजेत मां प्रीतः श्रद्धालुर् दृढ-निश्चयः जुषमाणश् च तान् कामान् दुःखोदर्कांश् च गर्हयन्
tato bhajeta māṃ prītaḥ śraddhālur dṛḍha-niścayaḥ juṣamāṇaś ca tān kāmān duḥkhodarkāṃś ca garhayan
— he should then worship Me, affectionate, full of faith, firm in resolve, even while enjoying those desires and (at the same time) condemning them as ending in suffering.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.29
प्रोक्तेन भक्ति-योगेन भजतो मासकृन् मुनेः कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते
proktena bhakti-yogena bhajato māsakṛn muneḥ kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite
For the sage who worships Me constantly by the bhakti-yoga described, all the desires within the heart perish, since I am situated in his heart.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.30
भिद्यते हृदय-ग्रन्थिश् छिद्यन्ते सर्व-संशयाः क्षीयन्ते चास्य कर्माणि मयि दृष्टे ऽखिलात्मनि
bhidyate hṛdaya-granthiś chidyante sarva-saṃśayāḥ kṣīyante cāsya karmāṇi mayi dṛṣṭe 'khilātmani
The knot of the heart is broken, all doubts are cut through, and his acts are exhausted, when I, the Self of all, am seen.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.31
तस्मान् मद्-भक्ति-युक्तस्य योगिनो वै मद्-आत्मनः न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेद् इह
tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ na jñānaṃ na ca vairāgyaṃ prāyaḥ śreyo bhaved iha
Therefore, for the yogī who is joined to devotion to Me and whose self is fixed on Me, neither knowledge nor renunciation is generally the highest good here.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.32
यत् कर्मभिर् यत् तपसा ज्ञान-वैराग्यतश् च यत् योगेन दान-धर्मेण श्रेयोभिर् इतरैर् अपि
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat yogena dāna-dharmeṇa śreyobhir itarair api
Whatever (is gained) by rites, whatever by austerity, whatever by knowledge and renunciation, by yoga, by charity and religious duty, and by the other goods as well —
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.33
सर्वं मद्-भक्ति-योगेन मद्-भक्तो लभते ऽञ्जसा स्वर्गापवर्गं मद्-धाम कथञ्चिद् यदि वाञ्छति
sarvaṃ mad-bhakti-yogena mad-bhakto labhate 'ñjasā svargāpavargaṃ mad-dhāma kathañcid yadi vāñchati
— all of it My devotee obtains easily by devotional yoga to Me: heaven, release, My own abode, if somehow he should desire it.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.34
न किञ्चित् साधवो धीरा भक्ता ह्य् एकान्तिनो मम वाञ्छन्त्य् अपि मया दत्तं कैवल्यम् अपुनर्-भवम्
na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama vāñchanty api mayā dattaṃ kaivalyam apunar-bhavam
But the good, the steady, my one-pointed devotees desire nothing at all — not even the liberation of oneness, free of rebirth, when it is given by me.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.35
नैरपेक्ष्यं परं प्राहुर् निःश्रेयसम् अनल्पकम् तस्मान् निराशिषो भक्तिर् निरपेक्षस्य मे भवेत्
nairapekṣyaṃ paraṃ prāhur niḥśreyasam analpakam tasmān nirāśiṣo bhaktir nirapekṣasya me bhavet
They say that freedom from all dependence is supreme, the highest good, and no small thing; therefore devotion belongs to one who is free of longing, to me who am without dependence.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.36
न मय्य् एकान्त-भक्तानां गुण-दोषोद्भवा गुणाः साधूनां सम-चित्तानां बुद्धेः परम् उपेयुषाम्
na mayy ekānta-bhaktānāṃ guṇa-doṣodbhavā guṇāḥ sādhūnāṃ sama-cittānāṃ buddheḥ param upeyuṣām
In those who are one-pointedly devoted to me, the good, of even mind, who have reached what is beyond intellect, there are no qualities arising from (the distinction of) merit and fault.
AI translation rendered from the Sanskrit, not a published edition
SB 11 20.37
एवम् एतान् मया दिष्टान् अनुतिष्ठन्ति मे पथः क्षेमं विन्दन्ति मत्-स्थानं यद् ब्रह्म परमं विदुः
evam etān mayā diṣṭān anutiṣṭhanti me pathaḥ kṣemaṃ vindanti mat-sthānaṃ yad brahma paramaṃ viduḥ
Thus those who follow these paths of mine, taught by me, attain well-being and my abode, which (the wise) know as the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition