Srimad Bhagavatam: Canto 11

(1) S'rî Uddhava said: 'The Vedic literature of Your Lordship, oh Lotus-eyed One, that pays attention to the injunctions concerning actions and prohibitions, deals about the good and bad sides of karma [akarma and vikarma]. (2) They also discuss the differences within the varnâs'rama system wherein the father may be of a higher [anuloma] or a lower [pratiloma] class than the mother, they are about heaven and hell and expound on the subjects of having possessions, one's age, place and time [see also 4.8: 54 and *]. (3) How can human beings without Your prohibitive and regulatory words concerning final beatitude, tell the difference between virtue and vice [compare 11.19: 40-45]? (4) The Vedic knowledge emanating from You offers the forefathers, the gods as also the human beings a superior eye upon the - not for everyone that evident - meaning of life, what would be the goal, and how we may achieve. (5) The difference between virtue and vice one can see with the help of Your Vedic knowledge and that insight does not arise by itself, but the Vedas also nullify such a difference and thus clearly confuse the issue....'

(6) The Supreme Lord said: 'The three ways of yoga I described in My desire to grant human beings the perfection, are the path of philosophy [jñâna], the path of work [karma] and the path of devotion [bhakti]; no other means can be found [for one's emancipation. See also B.G. contents and trikânda]. (7) For those who disgusted with fruitful labor [or sacrifices] forsake such activities, there is the yoga of spiritual knowledge and for those who have not turned themselves consciously away and do feel for material happiness, there is the path of karma-yoga. (8) When it happens that in a person, who is neither averse nor very attached, faith awakens in My narrations and such, the path of bhakti-yoga will bring perfection. (9) For as long as one is not fed up [with one's material life] and no faith has awakened in My discourses and listening etc. [7.5: 23-24], one will have to continue with one's fruitful labor [see also 1.2: 7, 11.5: 41]. (10) Someone will not go to heaven nor to hell, oh Uddhava, if he holds on to his prescribed duties without deviating and, free from ulterior motives, is of worship with performing sacrifices [see also B.G. 8: 16]. (11) When one, existing in this world, free from sin is situated in one's duties and is pure [in one's motives], one obtains transcendental knowledge and eventually My bhakti [compare 1.5: 23-31]. (12) Just as the residents of hell, even the residents of heaven desire for this planet earth that is so conducive to the spiritual knowledge and devotional service, effective neither in hell nor in heaven. (13) A wise human being should not strive for hell or heaven, nor for this planet earth, because one gets bewildered when one enters a physical body.

(14) Even though [the body is] subject to death, it brings the perfection of one's life purpose within reach. Someone who knows this should [therefore], before he dies, attentively endeavor for transcendence. (15) Not being attached a bird attains happiness after giving up the nest it made in a tree that was cut down by some messengers of death. (16) Knowing that with every day and night one's life span is shortened [likewise], one is beset with fear; free from attachment [though] one, with the intelligence of transcendence being without desires, attains perfect peace. (17) A person is the killer of his own soul when he, in this well suited boat of the so rarely attained but naturally acquired physical human body, does not cross over the ocean of material existence, being propelled by the favorable winds that I am, and with the spiritual master as the captain. (18) When a yogi, disgusted with material endeavoring, being detached is in full control of his senses, he has to concentrate his mind to stabilize it with self-discipline. (19) The mind being narrowed down to the spiritual platform should, when suddenly being drawn away, carefully - according to the rules of the game - be brought under the control of the self [see also B.G. 6: 26]. (20) When one conquers one's breath and senses, one should not forget what the actual purpose of the mind is. With one's intelligence perfect in goodness, it should always be led back under the supervision of the soul [to be its servant, see B.G. 3: 42]. (21) This restraining of the mind with the intimate confidentiality with which one also constantly observes a horse that one wants to tame, is what is known as the most supreme practice of yoga [see also B.G. 6: 33-34]. (22) By analyzing how all the different elements [of matter and the fields and principles of spiritual knowledge] cohere and are in conflict, how they originate and how they are lost, the mind should be kept attentive until [spiritually] satisfied. (23) The mind of someone who, guided by the instructions [of the spiritual master], being disgusted got detached, will by analysis of and meditation on what is perceived, give up its false identification [with matter and the body]. (24) The mind must not be focussed on any other practice than on the austerities and procedures of the [eightfold] yoga method, on logical analyses and spiritual knowledge, or on the exercises of respect for My form [thus on trikânda, threefold yoga: karma-, jñâna- or bhakti-yoga]. (25) When a yogi out of negligence commits a reprehensible deed, he should burn away that sin by means of the yoga method only; never at any time he should try this a different way [compare B.G. 1.5: 17, 4: 19, 9: 30]. (26) When each is firmly grounded in his own position one speaks of virtue, but because of the nature of karmic activities one is impure in one's engagement. Driven by desire to put an end to those [impurities or destabilizing] attachments, one consequently with this rule of virtue and vice [by Me, then] arrives at [the needed niyama] regulations. (27-28) When faith in my narrations and disgust with all karma has awakened in someone, he [the âtmânandi bhakta], knows that his lusts are the root of his misery, despite his lack of ability to [fully] renounce them. Even though sometimes being engaged in them, he should remain happy and resolute in that faith worship Me, repenting the sense gratification that makes him unhappy. (29) All the lusts a devotee has in his heart, are destroyed when his heart is firmly established in Me by constantly worshiping Me in the bhakti-yoga as described [see sthita-prajña]. (30) The knots in the heart are cut, all misgivings are in shreds and the chain of fruitful actions ends when one sees Me as the Supreme Soul of All. (31) For a yogi connected in My devotional service who fixed his mind on Me, for that reason generally neither the path of knowledge nor the path of detachment [from fruitful activities] is the way to become happy in this world. (32-33) When one happens to desire heaven, final beatitude or My abode, that what is obtained by fruitful action, penance, the cultivation of knowledge and detachment, that what is achieved by mystical yoga, charity, religious observances, auspicious actions or other methods, will by My devotee easily be achieved in being engaged in My bhakti. (34) Saintly persons well versed and skillful, devotees fully dedicated to Me, never desire anything but Me, I who grant them beatitude and freedom from birth and death. (35) It is said that it is best not to desire anything, so that with the one who does not seek any personal gain, that with someone who is fully independent, the bhakti unto Me may arise that grants the greatest happiness [see also 2.3: 10]. (36) With Me the unfavorable qualities of the modes of nature [like bewilderment, slowness and restlessness] cannot [again] manifest themselves in pure devotees, because they, free from desire, under all circumstances are stable in their consciousness. They now belong to those who moved beyond that what can be understood with a materially motivated intelligence [see also B.G. 9: 30].

(37) Those who follow these methods I have now instructed, achieve the security of My abode in the direct perception of that what is the Absolute Truth.'

S'rî Uddhava said: 'The Vedic literature of Your Lordship, oh Lotus-eyed One, that pays attention to the injunctions concerning actions and prohibitions, deals with the good and bad sides of karma [akarma and vikarma].

S'rî Uddhava said: 'To the honor of You the Controller, o Lotus-eyed One, focus the sacred texts, that contain the positive and negative injunctions, upon the virtue and vice of karma [akarma and vikarma]. (Vedabase)

Text 2

They also discuss the differences within the varnâs'rama system wherein the father may be of a higher [anuloma] or a lower [pratiloma] class than the mother, they are about heaven and hell and expound on the subjects of having possessions, one's age, place and time [see also 4.8: 54 and *].

They also discuss the varnâs'rama system wherein the father may be of a higher [anuloma] or a lower [pratiloma] class than the mother, they are about heaven and hell and expound on the subjects of having possessions, one's age, place and time [see also 4.8: 54 and *]. (Vedabase)

Text 3

How can human beings without Your prohibitive and regulatory words concerning final beatitude, tell the difference between virtue and vice [compare 11.19: 40-45]?

How is it possible for human beings who cannot tell the difference between virtue and vice to find liberation without Your prohibitive and regulatory words [compare 11.19: 40-45]? (Vedabase)

Text 4

The Vedic knowledge emanating from You offers the forefathers, the gods as also the human beings a superior eye upon the - not for everyone that evident - meaning of life, what would be the goal and how we may achieve.

The Vedic knowledge emanating from You offers the forefathers, the gods as well as the human beings a superior insight in the not for everyone that evident meaning of life, that for which we strive and the means to be employed. (Vedabase)

Text 5

The difference between virtue and vice one can see with the help of Your Vedic knowledge and that insight does not arise by itself, but the Vedas also nullify such a difference and thus clearly confuse the issue....'

The difference between virtue and vice is seen with the help of Your Vedic knowledge, it is an insight that does not arise of its own, but it are also Your Vedas that cancel such a difference and thus clearly confuse the issue....' (Vedabase)

Text 6

The Supreme Lord said: 'The three ways of yoga I described in My desire to grant human beings the perfection, are the path of philosophy [jñâna], the path of work [karma] and the path of devotion [bhakti]; no other means can be found [for one's emancipation. See also B.G. contents and trikânda].

The Supreme Lord said: 'The three ways of yoga that I have described in My desire to grant the human being the perfection, are the path of philosophy [jñâna], the path of work [karma] and the path of devotion [bhakti]; outside of them there are no ways to be found [see also B.G. contents and trikânda]. (Vedabase)

Text 7

For those who disgusted with fruitful labor [or sacrifices] forsake such activities, there is the yoga of spiritual knowledge, and for those who have not turned themselves consciously away and do feel for material happiness, there is the path of karma-yoga.

For the ones who disgusted with fruitive labor forsake that kind of activities, there is the yoga of spiritual knowledge and for those who consciously have not turned themselves away and do feel for material happiness there is the path of karma-yoga. (Vedabase)

Text 8

When it happens that in a person, who is neither averse nor very attached, faith awakens in My narrations and such, the path of bhakti-yoga will bring perfection.

When it happens to be so that one developed belief in My narrations and everything thereto, will for such a person who is neither averse nor very attached, the path of bhakti-yoga be awarding the perfection. (Vedabase)

Text 9

For as long as one is not fed up [with one's material life] and no faith has awakened in My discourses and listening etc. [7.5: 23-24], one will have to continue with one's fruitful labor [see also 1.2: 7, 11.5: 41].

As long as one is not fed up with profitminded labor and attaches no faith to My discourses or hearing etc. [7.5: 23-24], one will have to continue that way [see also 1.2: 7, 11.5: 41]. (Vedabase)

Text 10

Someone will not go to heaven nor to hell, oh Uddhava, if he holds on to his prescribed duties without deviating and, free from ulterior motives, is of worship with performing sacrifices [see also B.G. 8: 16].

Someone will not go to heaven, nor will he land in hell, Uddhava, if he doesn't do anything else but cling to his prescribed duties and, free from ulterior motives, worships with performing sacrifices [see also B.G. 8: 16]. (Vedabase)

Text 11

When one, existing in this world, free from sin is situated in one's duties and is pure [in one's motives], one obtains transcendental knowledge and eventually My bhakti [compare 1.5: 23-31].

When one, existing in this world, free from sin clings to one's duties and is pure [in one's motives], one obtains transcendental knowledge and eventually, given the fortune, My bhakti [compare 1.5: 23-31]. (Vedabase)

Text 12

Just as the residents of hell, even the residents of heaven desire for this planet earth that is so conducive to the spiritual knowledge and devotional service, effective neither in hell nor in heaven.

Just as the residents of hell, do even the residents of heaven desire for this planet earth which is so conducive to the spiritual knowledge and devotional service that in both positions appear to be of little value. (Vedabase)

Text 13

A wise human being should not strive for hell or heaven, nor for this planet earth, because one gets bewildered when one enters a physical body.

A human being should never desire to reach heaven or wish to go to hell, nor should a wise person desire this planet earth because based upon such an involvement with the body one becomes a fool. (Vedabase)

Text 14

Even though [the body is] subject to death, it brings the perfection of one's life purpose within reach. Someone who knows this should [therefore], before he dies, attentively endeavor for transcendence.

Knowing this someone should, before he dies, dilligently endeavor for transcendence being conscious of the fact that, even though [the body is] subject to death, the perfection of one's life purpose is within reach. (Vedabase)

Text 15

Not being attached a bird attains happiness after giving up the nest it made in a tree that was cut down by some messengers of death.

A bird giving up the nest it built in a tree that was cut down by some messengers of death, achieves happiness on account of not being attached. (Vedabase)

Text 16

Knowing that with every day and night one's life span is shortened [likewise], one is beset with fear; free from attachment [though] one, with the intelligence of transcendence being without desires, attains perfect peace.

Knowing that with every day and night one's life span is shortened, one, beset with fear, understands the transcendental position, and reaches free from desire perfect peace. (Vedabase)

Text 17

A person is the killer of his own soul when he, in this well suited boat of the so rarely attained but naturally acquired physical human body, does not cross over the ocean of material existence, being propelled by the favorable winds that I am, and with the spiritual master as the captain.

The human body, which is the source of all blessings, is easily obtained even though that rarely happens [considering the enormous variety of life forms on this planet]. It is a ship extremely well equipped for its duty, given a spiritual teacher for its captain and the favorable winds that represent Me to propel it. But when someone fails to cross the ocean of material existence with it, he is a killer of his own soul. (Vedabase)

Text 18

When a yogi, disgusted with material endeavoring, being detached is in full control of his senses, he has to concentrate his mind to stabilize it with self-discipline.

A yogi, who fosters no hopes in material endeavors, is in full control of his senses and is detached. He must concentrate to steady the mind in the discipline he has with the soul. (Vedabase)

Text 19

The mind being narrowed down to the spiritual platform should, when suddenly being drawn away, carefully - according to the rules of the game - be brought under the control of the self [see also B.G. 6: 26].

Narrowed down to the spiritual platform the mind should, when it upon an impulse is 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]. (Vedabase)

Text 20

When one conquers one's breath and senses, one should not forget what the actual purpose of the mind is. With one's intelligence perfect in goodness, it should always be led back under the supervision of the soul [to be its servant, see B.G. 3: 42].

One should, when one endowed with goodness conquers one's breath and senses, not forget what the actual purpose of the mind is. It should always with the help of one's intelligence be brought back under the control of the soul [to be its servant, see B.G. 3: 42]. (Vedabase)

Text 21

This restraining of the mind with the intimate confidentiality with which one also constantly observes a horse that one wants to tame, is what is known as the most supreme practice of yoga [see also B.G. 6: 33-34].

This truly supreme yoga process entails that one carefully and constantly observes the mind in order to achieve full control over it. It should be treated inspiring with confidence the way one tames a horse [see also B.G. 6: 33-34]. (Vedabase)

Text 22

By analyzing how all the different elements [of matter and the fields and principles of spiritual knowledge] cohere and are in conflict, how they originate and how they are lost, the mind should be kept attentive until [spiritually] satisfied.

Through the analytic study of how the different elements and principles of spiritual knowledge cohere and are in conflict, how they originate and how they are lost, the mind should be kept attentive until [spiritually] satisfied. (Vedabase)

Text 23

The mind of someone who, guided by the instructions [of the spiritual master], being disgusted got detached, will by analysis of and meditation on what is perceived, give up its false identification [with matter and the body].

Of the person who sufficiently disgusted gave up on the material interest, the mind, which guided by vedic precepts is kept busy with the analysis of everything it was occupied with, will give up to falsely identify itself with that subject matter. (Vedabase)

Text 24

The mind must not be focussed on any other practice than on the austerities and procedures of the [eightfold] yoga method, on logical analyses and spiritual knowledge, or on the exercises of respect for My form [thus on trikânda, threefold yoga: karma-, jñâna- or bhakti-yoga].

To reach the goal of yoga one must direct one's mind by no other means than the austerities and procedures of the [eightfold] yoga method, with the logical analyses of the spiritual vision or by means of the exercises of respect for My form [karma, jñâna and bhakti-yoga]. (Vedabase)

Text 25

When a yogi out of negligence commits a reprehensible deed, he should burn away that sin by means of the yoga method only; never at any time he should try this a different way [compare B.G. 1.5: 17, 4: 19, 9: 30].

If a yogi out of negligence is of a reprehensible deed, he should by the process of yoga only burn up that sin. In matters like these he should never at any time operate differently [compare B.G. 1.5: 17, 4: 19, 9: 30]. (Vedabase)

Text 26

When each is firmly grounded in his own position one speaks of virtue, but because of the nature of karmic activities one is impure in one's engagement. Driven by desire to put an end to those [impurities or destabilizing] attachments, one consequently with this rule of virtue and vice [by Me, then] arrives at [the needed niyama] regulations.

The steady practice that is maintained by each with his own method constitutes a praiseworthy virtue, but because of the karmic, fruitive nature of one's activities one is not engaged in a pure way. In respect of this virtue and vice are the disciplinary observances established [of niyama] according the desire to relinquish the different kinds of attachment. (Vedabase)

Text 27-28

When faith in my narrations and disgust with all karma has awakened in someone, he [the âtmânandi bhakta] knows that his lusts are the root of his misery, despite his lack of ability to [fully] renounce them. Even though sometimes being engaged in them, he should remain happy and resolute in that faith worship Me, repenting the sense gratification that makes him unhappy.

When in him the faith in my narrations has awakened and he is disgusted with all karma he [the âtmânandi bhakta] who knows about the misery that is constituted by the lust should - even though he's not fully in control of the process of renouncing - by that insight strengthened in his conviction engage in glorifying Me [bhajana]. Thus he remains happy in his faith and repents thereto the sense gratification that led to the unhappiness. (Vedabase)

Text 29

All the lusts a devotee has in his heart, are destroyed when his heart is firmly established in Me by constantly worshiping Me in the bhakti-yoga as described [see sthita-prajña].

All the lusts a sage has in his heart are destroyed when he, constantly worshiping Me in the bhakti-yoga as described, has firmly established his heart in Me [see sthita-prajña]. (Vedabase)

Text 30

The knots in the heart are cut, all misgivings are in shreds and the chain of fruitful actions ends when one sees Me as the Supreme Soul of All.

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. (Vedabase)

Text 31

For a yogi connected in My devotional service who fixed his mind on Me, for that reason generally neither the path of knowledge nor the path of detachment [from fruitful activities] is the way to become happy in this world.

For that reason is for a yogi who, connected in My devotional service, established his mind in Me, the path of knowledge nor the path of detachment [from fruitive actions] generally the way to become happy in this world. (Vedabase)

Text 32-33

When one happens to desire heaven, final beatitude or My abode, that what is obtained by fruitful action, penance, the cultivation of knowledge and detachment, that what is achieved by mystical yoga, charity, religious observances, auspicious actions or other methods, will by My devotee easily be achieved in being engaged in My bhakti.

When he somehow or other desires heaven, beatitude or My abode is all that is obtained by fruitive action, penance, the cultivation of knowledge and detachment, is indeed all that is attained by mystic yoga, charity, religious observances, auspicious actions or otherwise, easily by My devotee achieved in loving service unto Me. (Vedabase)

Text 34

Saintly persons well versed and skillful, devotees fully dedicated to Me, never desire anything but Me, I who grant them beatitude and freedom from birth and death.

The saintly who are sober, the devotees who are one of heart unto Me, indeed never desire that I grant them enlightenment or freedom from birth and death. (Vedabase)

Text 35

It is said that it is best not to desire anything, so that with the one who does not seek any personal gain, that with someone who is fully independent, the bhakti unto Me may arise that grants the greatest happiness [see also 2.3: 10].

It is said that it is best not to desire anything, so that with him who does not seek any personal reward, who is desireless, as the highest stage of liberation the bhakti unto Me may manifest itself [see also 2.3: 10]. (Vedabase)

Text 36

With Me the unfavorable qualities of the modes of nature [like bewilderment, slowness and restlessness] cannot [again] manifest themselves in pure devotees, because they, free from desire, under all circumstances are stable in their consciousness. They now belong to those who moved beyond that what can be understood with a materially motivated intelligence [see also B.G. 9: 30].

With Me unfavorable qualities sprouting from weaknesses cannot [again] manifest in pure devotees, because they, free from desire, under all circumstances are stable in their consciousness. They now belong to those who moved beyond that what can be understood with a materially motivated intelligence [see also B.G. 9: 30]. (Vedabase)

Text 37

Those who follow these methods I have now instructed, achieve the security of My abode in the direct perception of that what is the Absolute Truth.'

Those who follow these methods I have now instructed, achieve the security of My abode in the direct perception of that what is the Absolute Truth.' (Vedabase)

*: 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. Ambashthhas 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.