Pure Devotional Service Surpasses Knowledge and Detachment

Verse 1 (bhagavata.11.20.1)

श्रीउद्धव उवाच विधिश्च प्रतिषेधश्च निगमो हीश्वरस्य ते । अवेक्षतेऽरविन्दाक्ष गुणं दोषं च कर्मणाम् ॥ 20.1 ॥

śrī-uddhava uvāca vidhiś ca pratiṣedhaś ca nigamo hīśvarasya te avekṣate ’raviṇḍākṣa guṇaṁ doṣaṁ ca karmaṇām

Shri Uddhava said: O lotus-eyed one, since you are the Lord, the Vedic word — consisting of injunction and prohibition — examines the merit and fault of actions.

Verse 2 (bhagavata.11.20.2)

वर्णाश्रमविकल्पं च प्रतिलोमानुलोमजम् । द्रव्यदेशवयःकालान् स्वर्गं नरकमेव च ॥ 20.2 ॥

varṇāśrama-vikalpaṁ ca pratilomānulomajam dravya-deśa-vayaḥ-kālān svargaṁ narakam eva ca

The distinctions of varna and ashrama, offspring born of higher-to-lower or lower-to-higher unions, the categories of substance, place, age and time, and heaven and hell itself — all these follow from the Veda.

Verse 3 (bhagavata.11.20.3)

गुणदोषभिदादृष्टिमन्तरेण वचस्तव । निःश्रेयसं कथं नृणां निषेधविधिलक्षणम् ॥ 20.3 ॥

guṇa-doṣa-bhidā-dṛṣṭim antareṇa vacas tava niḥśreyasaṁ kathaṁ nṝṇāṁ niṣedha-vidhi-lakṣaṇam

Without the vision that distinguishes merit from fault, how, my lord, could your own word, marked by prohibition and injunction, bring the highest good to men?

Verse 4 (bhagavata.11.20.4)

पितृदेवमनुष्याणां वेदश्चक्षुस्तवेश्वर । श्रेयस्त्वनुपलब्धेऽर्थे साध्यसाधनयोरपि ॥ 20.4 ॥

pitṛ-deva-manuṣyānāṁ vedaś cakṣus taveśvara śreyas tv anupalabdhe ’rthe sādhya-sādhanayor api

O Lord, the Veda is the very eye of the forefathers, the gods and human beings, especially concerning matters not directly perceived, and for understanding both the goal and the means to it.

Verse 5 (bhagavata.11.20.5)

गुणदोषभिदादृष्टिर्निगमात्ते न हि स्वतः । निगमेनापवादश्च भिदाया इति ह भ्रमः ॥ 20.5 ॥

guṇa-doṣa-bhidā-dṛṣṭir nigamāt te na hi svataḥ nigamenāpavādaś ca bhidāyā iti ha bhramaḥ

The vision that distinguishes merit from fault arises from your Veda, not on its own; but if that same Veda then denies that very distinction, it seems to create confusion.

Verse 6 (bhagavata.11.20.6)

श्रीभगवानुवाच योगास्त्रयो मया प्रोक्ता नृणां श्रेयोविधित्सया । ज्ञानं कर्म च भक्तिश्च नोपायोऽन्योऽस्ति कुत्रचित् ॥ 20.6 ॥

śrī-bhagavān uvāca yogās trayo mayā proktā nṝṇāṁ śreyo-vidhitsayā jñānaṁ karma ca bhaktiś ca nopāyo ’nyo ’sti kutracit

Shri Bhagavan said: Desiring the welfare of humankind, I have taught three paths — knowledge, action and devotion. Besides these, there is no other means whatsoever.

Verse 7 (bhagavata.11.20.7)

निर्विण्णानां ज्ञानयोगो न्यासिनामिह कर्मसु । तेष्वनिर्विण्णचित्तानां कर्मयोगस्तु कामिनाम् ॥ 20.7 ॥

nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām

For those who are disgusted with actions and renounce them, there is jnana-yoga; and for those not yet disgusted, who still hold desires, there is karma-yoga.

Verse 8 (bhagavata.11.20.8)

यदृच्छया मत्कथादौ जातश्रद्धस्तु यः पुमान् । न निर्विण्णो नातिसक्तो भक्तियोगोऽस्य सिद्धिदः ॥ 20.8 ॥

yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān na nirviṇṇo nāti-sakto bhakti-yogo ’sya siddhi-daḥ

For one in whom faith arises spontaneously in accounts of me, who is neither disgusted nor overly attached, bhakti-yoga alone bestows perfection.

Verse 9 (bhagavata.11.20.9)

तावत् कर्माणि कुर्वीत न निर्विद्येत यावता । मत्कथाश्रवणादौ वा श्रद्धा यावन्न जायते ॥ 20.9 ॥

tāvat karmāṇi kurvīta na nirvidyeta yāvatā mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

One should continue performing prescribed duties as long as detachment from action has not arisen, or as long as faith has not been born in hearing accounts of me.

Verse 10 (bhagavata.11.20.10)

स्वधर्मस्थो यजन् यज्ञैरनाशीःकाम उद्धव । न याति स्वर्गनरकौ यद्यन्यन्न समाचरेत् ॥ 20.10 ॥

sva-dharma-stho yajan yajñair anāśīḥ-kāma uddhava na yāti svarga-narakau yady anyan na samācaret

Uddhava, one established in his own dharma, worshiping through sacrifice without desire for reward, does not go either to heaven or hell, provided he does nothing else forbidden.

Verse 11 (bhagavata.11.20.11)

अस्मिंल्लोके वर्तमानः स्वधर्मस्थोऽनघः शुचिः । ज्ञानं विशुद्धमाप्नोति मद्भक्तिं वा यदृच्छया ॥ 20.11 ॥

asmiḻ loke vartamānaḥ sva-dharma-stho ’naghaḥ śuciḥ jñānaṁ viśuddham āpnoti mad-bhaktiṁ vā yadṛcchayā

Living in this very world, established in his own dharma, sinless and pure, such a person, by good fortune, attains pure knowledge or devotion to me.

Verse 12 (bhagavata.11.20.12)

स्वर्गिणोऽप्येतमिच्छन्ति लोकं निरयिणस्तथा । साधकं ज्ञानभक्तिभ्यामुभयं तदसाधकम् ॥ 20.12 ॥

svargiṇo ’py etam icchanti lokaṁ nirayiṇas tathā sādhakaṁ jñāna-bhaktibhyām ubhayaṁ tad-asādhakam

Even the dwellers of heaven and the dwellers of hell long for this human world, for it alone can accomplish both knowledge and devotion, while neither heaven nor hell can do so.

Verse 13 (bhagavata.11.20.13)

न नरः स्वर्गतिं काङ्क्षेन्नारकीं वा विचक्षणः । नेमं लोकं च काङ्क्षेत देहावेशात् प्रमाद्यति ॥ 20.13 ॥

na naraḥ svar-gatiṁ kāṅkṣen nārakīṁ vā vicakṣaṇaḥ nemaṁ lokaṁ ca kāṅkṣeta dehāveśāt pramādyati

A discerning person should desire neither passage to heaven nor to hell, nor should he cling even to this human world, for attachment to the body itself breeds negligence.

Verse 14 (bhagavata.11.20.14)

एतद् विद्वान् पुरा मृत्योरभवाय घटेत सः । अप्रमत्त इदं ज्ञात्वा मर्त्यमप्यर्थसिद्धिदम् ॥ 20.14 ॥

etad vidvān purā mṛtyor abhavāya ghaṭeta saḥ apramatta idaṁ jñātvā martyam apy artha-siddhi-dam

Knowing this, the wise should strive for freedom from birth and death before death arrives; knowing that even a mortal body can grant the highest attainment, he should remain vigilant.

Verse 15 (bhagavata.11.20.15)

छिद्यमानं यमैरेतैः कृतनीडं वनस्पतिम् । खगः स्वकेतमुत्सृज्य क्षेमं याति ह्यलम्पटः ॥ 20.15 ॥

chidyamānaṁ yamair etaiḥ kṛta-nīḍaṁ vanaspatim khagaḥ sva-ketam utsṛjya kṣemaṁ yāti hy alampaṭaḥ

Just as a bird, its nesting tree being felled by these woodcutters that are like death, calmly abandons its nest, being free of attachment, and flies to safety.

Verse 16 (bhagavata.11.20.16)

अहोरात्रैश्छिद्यमानं बुद्ध्वायुर्भयवेपथुः । मुक्तसङ्गः परं बुद्ध्वा निरीह उपशाम्यति ॥ 20.16 ॥

aho-rātraiś chidyamānaṁ buddhvāyur bhaya-vepathuḥ mukta-saṅgaḥ paraṁ buddhvā nirīha upaśāmyati

Understanding that his lifespan is likewise being cut away by the passing of days and nights, trembling with that awareness, freed of attachment and having known the Supreme, the desireless one attains peace.

Verse 17 (bhagavata.11.20.17)

नृदेहमाद्यं सुलभं सुदुर्लभं प्लवं सुकल्पं गुरुकर्णधारम् । मयानुकूलेन नभस्वतेरितं पुमान् भवाब्धिं न तरेत् स आत्महा ॥ 20.17 ॥

nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ plavaṁ su-kalpaṁ guru-karṇadhāram mayānukūlena nabhasvateritaṁ pumān bhavābdhiṁ na taret sa ātma-hā

The human body, seemingly easy to obtain at first yet in truth exceedingly rare, is like a well-built boat with the guru as its captain, driven by my own favorable wind — one who fails to cross the ocean of existence with it is truly the killer of his own soul.

Verse 18 (bhagavata.11.20.18)

यदारम्भेषु निर्विण्णो विरक्तः संयतेन्द्रियः । अभ्यासेनात्मनो योगी धारयेदचलं मनः ॥ 20.18 ॥

yadārambheṣu nirviṇṇo viraktaḥ saṁyatendriyaḥ abhyāsenātmano yogī dhārayed acalaṁ manaḥ

When the yogi, disgusted with worldly undertakings, detached and with senses restrained, holds his mind steady through practice —

Verse 19 (bhagavata.11.20.19)

धार्यमाणं मनो यर्हि भ्राम्यदश्वनवस्थितम् । अतन्द्रितोऽनुरोधेन मार्गेणात्मवशं नयेत् ॥ 20.19 ॥

dhāryamāṇaṁ mano yarhi bhrāmyad āśv anavasthitam atandrito ’nurodhena mārgeṇātma-vaśaṁ nayet

— and when that steadied mind still wavers and swiftly strays, he should, remaining alert, bring it back under his control through the proper method.

Verse 20 (bhagavata.11.20.20)

मनोगतिं न विसृजेज्जितप्राणो जितेन्द्रियः । सत्त्वसम्पन्नया बुद्ध्या मन आत्मवशं नयेत् ॥ 20.20 ॥

mano-gatiṁ na visṛjej jita-prāṇo jitendriyaḥ sattva-sampannayā buddhyā mana ātma-vaśaṁ nayet

Having conquered the breath and the senses, one should never lose track of the mind's movements, but bring the mind under the control of the self through intelligence enriched by goodness.

Verse 21 (bhagavata.11.20.21)

एष वै परमो योगो मनसः सङ्ग्रहः स्मृतः । हृदयज्ञत्वमन्विच्छन् दम्यस्येवार्वतो मुहुः ॥ 20.21 ॥

eṣa vai paramo yogo manasaḥ saṅgrahaḥ smṛtaḥ hṛdaya-jñatvam anvicchan damyasyevārvato muhuḥ

This gathering-in of the mind is remembered as the supreme yoga — like one who trains a horse, again and again seeking to know the animal's very heart.

Verse 22 (bhagavata.11.20.22)

साङ्ख्येन सर्वभावानां प्रतिलोमानुलोमतः । भवाप्ययावनुध्यायेन्मनो यावत् प्रसीदति ॥ 20.22 ॥

sāṅkhyena sarva-bhāvānāṁ pratilomānulomataḥ bhavāpyayāv anudhyāyen mano yāvat prasīdati

Until the mind becomes tranquil, one should through discriminative reasoning repeatedly meditate on the origin and dissolution of all things, in both the forward and reverse order.

Verse 23 (bhagavata.11.20.23)

निर्विण्णस्य विरक्तस्य पुरुषस्योक्तवेदिनः । मनस्त्यजति दौरात्म्यं चिन्तितस्यानुचिन्तया ॥ 20.23 ॥

nirviṇṇasya viraktasya puruṣasyokta-vedinaḥ manas tyajati daurātmyaṁ cintitasyānucintayā

For one who is disgusted, detached, and has understood the teaching he has received, the mind, through repeated reflection on what has been considered, gives up its wayward nature.

Verse 24 (bhagavata.11.20.24)

यमादिभिर्योगपथैरान्वीक्षिक्या च विद्यया । ममार्चोपासनाभिर्वा नान्यैर्योग्यं स्मरेन्मनः ॥ 20.24 ॥

yamādibhir yoga-pathair ānvīkṣikyā ca vidyayā mamārcopāsanābhir vā nānyair yogyaṁ smaren manaḥ

Through the yogic paths beginning with the yamas, through the science of self-inquiry, or through worship of my deity form — by no other means should one seek to make the mind fit for realization.

Verse 25 (bhagavata.11.20.25)

यदि कुर्यात् प्रमादेन योगी कर्म विगर्हितम् । योगेनैव दहेदंहो नान्यत्तत्र कदाचन ॥ 20.25 ॥

yadi kuryāt pramādena yogī karma vigarhitam yogenaiva dahed aṁho nānyat tatra kadācana

If a yogi, through inattention, should commit a reprehensible act, he should burn away that sin through the very practice of yoga, never by any other means.

Verse 26 (bhagavata.11.20.26)

स्वे स्वेऽधिकारे या निष्ठा स गुणः परिकीर्तितः । कर्मणां जात्यशुद्धानामनेन नियमः कृतः । गुणदोषविधानेन सङ्गानां त्याजनेच्छया ॥ 20.26 ॥

sve sve ’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ karmaṇāṁ jāty-aśuddhānām anena niyamaḥ kṛtaḥ guṇa-doṣa-vidhānena saṅgānāṁ tyājanecchayā

Steadfastness in one's own proper station is declared to be virtue; by this rule even inherently impure activities are regulated — this ordinance of virtue and fault exists for the sake of relinquishing attachment.

Verse 27 (bhagavata.11.20.27)

जातश्रद्धो मत्कथासु निर्विण्णः सर्वकर्मसु । वेद दुःखात्मकान् कामान् परित्यागेऽप्यनीश्वरः ॥ 20.27 ॥

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ

One in whom faith has awakened for accounts of me, who is disgusted with all fruitive works, knows that desires end only in suffering, and yet, still not master of himself, cannot fully renounce them —

Verse 28 (bhagavata.11.20.28)

ततो भजेत मां प्रीतः श्रद्धालुर्दृढनिश्चयः । जुषमाणश्च तान् कामान् दुःखोदर्कांश्च गर्हयन् ॥ 20.28 ॥

tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

— nevertheless he should worship me with love, full of faith and firm resolve, and even while indulging those desires, condemn them, knowing they end only in suffering.

Verse 29 (bhagavata.11.20.29)

प्रोक्तेन भक्तियोगेन भजतो मासकृन्मुनेः । कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥ 20.29 ॥

proktena bhakti-yogena bhajato māsakṛn muneḥ kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite

For the sage who worships me continually through this described bhakti-yoga, all the desires within his heart are destroyed once I come to dwell there.

Verse 30 (bhagavata.11.20.30)

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि मयि दृष्टेऽखिलात्मनि ॥ 20.30 ॥

bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi mayi dṛṣṭe ’khilātmani

When I, the self of all, am directly seen, the knot of the heart is pierced, all doubts are cut away, and his accumulated karma dwindles to nothing.

Verse 31 (bhagavata.11.20.31)

तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मनः । न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥ 20.31 ॥

tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha

Therefore for the yogi united with devotion to me, his mind fixed on me, generally neither separate knowledge nor separate renunciation remains the true means to the highest good in this world.

Verse 32 (bhagavata.11.20.32)

यत् कर्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत् । योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥ 20.32 ॥

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat yogena dāna-dharmeṇa śreyobhir itarair api

Whatever is attained through works, through austerity, through knowledge and detachment, through yoga, through charity and righteous duty, and through all other means of good —

Verse 33 (bhagavata.11.20.33)

सर्वं मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा । स्वर्गापवर्गं मद्धाम कथञ्चिद् यदि वाञ्छति ॥ 20.33 ॥

sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati

— all of that my devotee easily attains merely through devotion to me; and should he ever wish for heaven, liberation or even my own abode, that too becomes his.

Verse 34 (bhagavata.11.20.34)

न किञ्चित् साधवो धीरा भक्ता ह्येकान्तिनो मम । वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥ 20.34 ॥

na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama vāñchanty api mayā dattaṁ kaivalyam apunar-bhavam

My saintly, steadfast and single-minded devotees desire nothing else at all — even if I should offer them kaivalya, liberation from further birth, they would not accept it.

Verse 35 (bhagavata.11.20.35)

नैरपेक्ष्यं परं प्राहुर्निःश्रेयसमनल्पकम् । तस्मान्निराशिषो भक्तिर्निरपेक्षस्य मे भवेत् ॥ 20.35 ॥

nairapekṣyaṁ paraṁ prāhur niḥśreyasam analpakam tasmān nirāśiṣo bhaktir nirapekṣasya me bhavet

It is said that freedom from all expectation is itself the supreme, incomparable good; therefore devotion free of desire arises only in one who is free of all expectation.

Verse 36 (bhagavata.11.20.36)

न मय्येकान्तभक्तानां गुणदोषोद्भवा गुणाः । साधूनां समचित्तानां बुद्धेः परमुपेयुषाम् ॥ 20.36 ॥

na mayy ekānta-bhaktānāṁ guṇa-doṣodbhavā guṇāḥ sādhūnāṁ sama-cittānāṁ buddheḥ param upeyuṣām

In my unalloyed devotees — the saintly, equal-minded, who have gone beyond intellect to reach me — the merits and faults born of this world's virtue and vice do not remain.

Verse 37 (bhagavata.11.20.37)

एवमेतान् मया दिष्टाननुतिष्ठन्ति मे पथः । क्षेमं विन्दन्ति मत्स्थानं यद् ब्रह्म परमं विदुः ॥ 20.37 ॥

evam etān mayā diṣṭān anutiṣṭhanti me pathaḥ kṣemaṁ vindanti mat-sthānaṁ yad brahma paramaṁ viduḥ

Thus those who faithfully follow these paths taught by me attain true well-being and reach my abode, which the wise know as the supreme Absolute.