Source
Texts:
Pure
Devotional Service Surpasses Knowledge and
Detachment
Text
1
S'rî
Uddhava said: 'Of You the Controller, o Lotus-eyed One, focus
the sacred texts of positive and negative injunction upon the
virtue and vice of the karma [akarma
and vikarma].
S'rî
Uddhava said - My dear lotus-eyed Krishna, 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.
Text
2
The diversity
of the varnâs'rama system wherein the father may be of a
higher [anuloma] or a lower [pratiloma] class
than the mother gives evidence of heaven and hell with the
possessions, the age, the place and the time [see also
4.8:
54 and
*].
According
to Vedic literature, the superior and inferior varieties
found in the human social system, varnâs'rama, are due
to pious and sinful modes of family planning. Thus piety and
sin are constant points of reference in the Vedic analysis
of the components of a given situation - namely the material
ingredients, place, age and time. Indeed, the Vedas reveal
the existence of material heaven and hell, which are
certainly based on piety and sin.
Text
3
How are for
human beings Your words, of a prohibitive and regulative
character, and the perfection of life possible at all, when
they do not see the difference between the virtue and the vice
[compare 11.19:
40-45]?
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?
Text
4
Isn't it so, o
Lord, that to the forefathers, the gods and the human beings
the vedic knowledge that emanates from You constitutes the
means and end to the goals of life and the superior eye to that
which cannot directly be perceived?
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.
Text
5
Seeing
from the vedic texts the difference between piety and sin is
something not arising of its own; Your denial of such a
distinction thus clearly confuses the issue!'
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.
Text
6
The Supreme
Lord said: 'The three ways of yoga that I, desiring to bestow
the perfection of the human being, have described are the path
of philosophy [jñâna], the path of work
[karma] and the path of devotion [bhakti];
outside of those there are no means whatsoever [see also
B.G.
contents and
tri-kânda].
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.
Text
7
For the ones
disgusted in the renunciation of working for the profit there
is the yoga of spiritual knowledge herein and for those who
with a consciousness not disgusted in that do feel for material
happiness is there the path of karma-yoga.
Among
these three paths, jñâna-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.
Text
8
If by chance
faith awakened in my narrations and all that, will for such a
person - not averse, nor very attached - then the path of
bhakti-yoga award him the perfection.
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.
Text
9
For as long as
one has not enough of doing fruitive labor and not the faith in
my discourses or hearing etc. [7.5:
23-24] has
awakened, must one so proceed [see also
1.2:
7,
11.5:
41].
As
long as one is not satiated by fruitive activity and has not
awakened his taste for devotional service by s'ravanam
kîrtanam vishnoh [SB 7.5.23] one has to act
according to the regulative principles of the Vedic
injunctions.
Text
10
Situated in
one's prescribed duties worshiping with sacrifices and not
desiring the fruits, Uddhava, does such a person, if he does
not perform anything else, not go to heaven, nor to hell
[see also B.G. 8:
16].
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.
Text
11
In this world
existing clinging to one's duties free from sin and clean
[of motive], attains one to the transcendental
knowledge or, by fortune, to My bhakti [compare
1.5:
23-31].
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.
Text
12
Just as the
residents of hell, do even the residents of heaven desire for
this planet earth so conducive to the spiritual knowledge and
devotional service that in both positions are of no
avail.
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.
Text
13
A human being
should never desire to reach heaven nor reach hell; nor should
a person wise desire for this planet earth as absorbed in the
body one becomes a fool.
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.
Text
14
One should know
that, even though mortal, this [material existence]
before death, when one not being foolish realizes the
responsibility to transcend it all, can bring the perfection of
the goal of life.
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.
Text
15
A bird giving
up the home it built in a tree cut down by some messengers of
death, achieves happiness on account of not being
attached.
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.
Text
16
Knowing that
one's lifespan is cut down by days and nights achieves one
trembling with fear free from desire understanding the Lord
perfect peace.
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.
Text
17
With the human
body, the foremost of all bodies, effortlessly obtained but
difficult to obtain with endeavor, as a boat that most suitable
has the preceptor as its captain and My favorable winds as a
drive, is the person that does not cross the ocean of material
existence the killer of his own soul.
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.
Text
18
When hopeless
in material endeavors the yogî detached is in full
control of the senses, should he concentrate to steady the mind
in discipline with the soul.
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.
Text
19
Concentrated on
the spiritual platform should the mind, when all of a sudden
drawn away from its position, carefully, according the rules of
the game, be brought under the control of the self [see
also B.G. 6:
26].
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.
Text
20
Having
conquered his breath and his senses should one not lose sight
of the mind's goal but rather, endowed with goodness,
intelligently lead the mind back under the control of the soul
[see B.G. 3:
42].
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.
Text
21
One must always
carefully observe this truly supreme yoga process for the full
control of the mind that, like a horse to be subdued, thus said
is known by heart [see also B.G. 6:
33-34].
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.
Text
22
By analysis of
all the material elements in regression and in progress, in
creation and destruction, should the mind constantly be
attentive until [spiritually] satisfied.
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.
Text
23
Of a person
disgusted and detached gives the mind, guided by the vedic
precepts, by the constant analysis of what is contemplated, up
on the false identification.
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.
Text
24
With all of the
yama and the procedures of yoga [karma...] and with the
logical analysis and the spiritual knowledge
[jñâna] should one in no other way but by
the worship of My form or other exercises of reverence [the
bhakti] focus the mind upon the object of Yoga [its
time, place and person].
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.
Text
25
If due to
negligence the yogî should perform a reprehensible act,
should he by the process of yoga only burn up that sin; in
these matters should he never at any time operate differently
[compare B.G. 1.5:
17,
4:
19,
9.30].
If,
because of momentary inattention, a yogî 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.
Text
26
With the steady
practice of each his own position is this the virtue praised
while, to the desire to renounce the different sorts of
attachment, by this disciplinary control the 'good' and 'bad'
rule of principles [, the limit,] [, the
limit,] was established to the impure nature of the
fruitive activities.
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.
Text
27-28
With the faith
in my narrations awakened and disgusted with all karma should
he [the âtmânandi
bhakta]
knowing the misery constituted by the lust, though not being
fully in control with the process of renouncing, from that
insight resolute of conviction engage in glorifying Me
[bhajana] and thus in faith remain happy and repent to
that the sense-gratification that lead to the
unhappiness.
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.
Text
29
When the heart
is firmly established in Me are of the sage who is constantly
worshiping Me in the bhakti-yoga as described, all the lusts he
has in the heart destroyed [see sthita-prajña].
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.
Text
30
The knots in
the heart are pierced, all misgivings are cut to pieces and the
chain of his fruitive actions has ended when I am seen as the
Supreme Soul of All.
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.
Text
31
For that reason
is for a yogî who connected in My devotional service
fixed His mind in Me, nor the path of knowledge, nor the path
of detachment [from fruitive actions] generally the way
to become happy in this world.
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.
Text
32-33
All that is
obtained by fruitive action, penance, the cultivation of
knowledge and detachment; indeed all that is attained by mystic
yoga, charity, religious observances, auspicious actions and
otherwise, is easily by My devotee achieved in loving service
unto Me when he somehow or other desires heaven, beatitude and
My abode.
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.
Text
34
The saintly
that are sober, the devotees that for sure are one of heart
unto Me, never indeed desire the enlightenment, the freedom
from birth and death, granted by Me.
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.
Text
35
It is said that
it is best not to desire anything, and thus may of him who, not
seeking any personal reward, is desireless, as the highest
stage of liberation arise the bhakti unto Me [see also
2.3:
10].
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.
Text
36
Of the
unalloyed devotees in Me can from what's unfavorable and sinful
not arise the qualities as they, free from hankering being
steady of consciousness, are beyond those who achieved by
material intelligence [see also B.G. 9:
30].
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.
Text
37
Those who
follow these presentations thus instructed by Me achieve the
security of My abode in direct knowledge of that which is the
Absolute Truth.
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.
*:
The vaidehakas consist of those born of a s'ûdra
father and brâhmana mother, the sûtas are
those born from a kshatriya father and a brâhmana mother
or from a s'ûdra father and kshatriya mother. The
mûrdhâvasiktas are those born of a
brâhmana father and kshatriya mother. Ambasthhas
are those born from a brâhmana father and vais'ya mother
[these often work in the healthcare business].
Karana indicates those born of a vais'ya father and
s'ûdra mother or of a kshatriya father and vais'ya
mother.
