श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: विंश: अध्याय: उद्धव उवाच - Uddhava said - विधिश्च प्रतिषेधश्च निगमो हीश्वरस्य ते ।
अवेक्षतेऽरविन्दाक्ष गुणं दोषं च कर्मणाम् ॥१॥
विधि:-च प्रतिषेध:-च injunctions and interdictions and,
निगम: हि-ईश्वरस्य ते commands (Vedas) indeed of The Lord, Yours are अवेक्षते-अरविन्दाक्ष are judged, O Lotus eyed One! गुणम् दोषम् च कर्मणाम् the virtues and evils of the actions The Vedas are Your, The Lord's commands as to the injunctions and interdictions, therein, indeed. O Lotus eyed One! The virtues and evil of the actions are judged by them.


वर्णाश्रमविकल्पं च प्रतिलोमानुलोमजम् ।
द्रव्यदेशवय:कालान् स्वर्गं नरकमेव च ॥२॥
वर्ण-आश्रम-विकल्पम् च of Varnas Aashramas distinction and
प्रतिलोम-अनुलोम-जम् of diverse cast and of same cast born, द्रव्य-देश-वय: कालान् of substance, place, age and time, स्वर्गम् नरकम्-एव च heaven hell also and The Vedas also determine the distinction of the Varnas and Aashramas, of those born of diverse order or of those born of even order, of the substance, place, age and time, and also of heaven and hell.


गुणदोषभिदादृष्टिमन्तरेण वचस्तव ।
नि:श्रेयसं कथं नृणां निषेधविधिलक्षणम् ॥३॥
गुण-दोष-भिदा-दृष्टिम्- virtues evils distinction consisting vision
अन्तरेण वच:-तव without word (Vedas) Your, नि:श्रेयसम् कथम् नृणाम् for beatitude how for men निषेध-विधि-लक्षणम् with injunctions and interdictions Your words, the Vedas, which consist of injunction and interdictions, how will they, without the vision of distinction consisting of the good and bad, be for the beatitude of men?


पितृदेवमनुष्याणां वेदश्चक्षुस्तवेश्वर ।
श्रेयस्त्वनुपलब्धेऽर्थे साध्यसाधनयोरपि ॥४॥
पितृ-देव-मनुष्याणाम् of the manes, gods and human beings,
वेद:-चक्षु:-तव-ईश्वर the Vedas, as Eyes of Yours' O Lord! श्रेय:-तु-अनुपलब्धे-अर्थे beatitude indeed to attain purpose, साध्य-साधनय:-अपि of the end and of the means also O Lord! The Vedas, as Your eyes, for the manes and gods and human beings, help to attain the purpose of beatitude, and also the end purpose of their lives and the means to attain it.


गुणदोषभिदादृष्टिर्निगमात्ते न हि स्वत: ।
निगमेनापवादश्च भिदाया इति ह भ्रम: ॥५॥
गुण-दोष-भिदा-दृष्टि:- the good and evil distinctive vision
निगमात्-ते न हि स्वत: is from Vedas' Yours, not indeed by itself, निगमेन-अपवाद:-च by Vedas the negation and of भिदाया इति ह भ्रम: the distinction, this is the confusion The distinction of the good and evil is by Your words, The Vedas, and not by itself. Even the negation of the distinction comes from the Vedas, that is what causes the confusion.


श्रीभगवान्-उवाच - The Lord said - योगास्त्रयो मया प्रोक्ता नृणां श्रेयोविधित्सया ।
ज्ञानं कर्म च भक्तिश्च नोपायोऽन्योऽस्ति कुत्रचित् ॥६॥
योगा:-त्रय: मया प्रोक्ता: yogas three by Me are stated,
नृणाम् श्रेय:-विधित्सया the peoples' benefit to do ज्ञानम् कर्म च भक्ति:-च enlightenment, dispassionate action, devotion and न-उपाय:-अन्य:-अस्ति कुत्रचित् not any way other is there, anywhere Three paths of Yogas are stated by Me, with the desire to ensure the benefit of the people, namely, the knowledge of Self, dispassionate action and devotion. There is no other way other than these, anywhere else.


निर्विण्णानां ज्ञानयोगो न्यासिनामिह कर्मसु ।
तेष्वनिर्विण्णचित्तानां कर्मयोगस्तु कामिनाम् ॥७॥
निर्विण्णानाम् ज्ञान-योग: for the uninterested (in rituals) is Gyaana Yoga
न्यासिनाम्-इह कर्मसु placing, here, in the actions' तेषु-अनिर्विण्ण-चित्तानाम् in them not disinterested minded, कर्म-योग:-तु कामिनाम् Karma yoga is for the desirous Those who are disinterested in the rituals and their results, for them Gyaana Yoga is there. Whose minds are not disinterested in the actions and their results, such desirous people deserve to follow Karma Yoga.


यदृच्छया मत्कथादौ जातश्रद्धस्तु य: पुमान् ।
न निर्विण्णो नातिसक्तो भक्तियोगोऽस्य सिद्धिद: ॥८॥
यदृच्छया मत्-कथा-आदौ by Providence, in My stories and others,
जात-श्रद्ध:-तु य: पुमान् has developed faith, indeed which man, न निर्विण्ण: न-अति-सक्त: not disinterested, not very attached, भक्ति-योग:-अस्य सिद्धिद: devotion Yoga to him is fruitful A man, who, by Providence has developed interest in My stories chanting of My names, etc, who is not disinterested, nor is he very attached, for him the path of devotion is fruitful.


तावत् कर्माणि कुर्वीत न निर्विद्येत यावता ।
मत्कथाश्रवणादौ वा श्रद्धा यावन्न जायते ॥९॥
तावत् कर्माणि कुर्वीत till then actions must do,
न निर्विद्येत यावता not dispassion until is (developed) मत्-कथा-श्रवण-आदौ वा My stories hearing and others or श्रद्धा यावत्-न जायते reverence until is not generated One must continue to do actions and duties until dispassion is not developed, or until reverence in hearing My stories, chanting My name etc., are not generated.


स्वधर्मस्थो यजन् यज्ञैरनाशी:काम उद्धव ।
न याति स्वर्गनरकौ यद्यन्यन्न समाचरेत् ॥१०॥
स्व-धर्म-स्थ: यजन् यज्ञै:- in own course adhering, propitiating by sacrifices,
अनाशी:-काम उद्धव undesirous of results, O Uddhava! न याति स्वर्ग-नरकौ does not go to heaven or hell यदि-अन्यत्-न समाचरेत् if he does not prohibited undertakes O Uddhava! One who is established in his own course, and propitiates Me by sacrifices, and is undesirous of fruits, he does not go to heaven or hell, unless he does something prohibited.


अस्मिँलोके वर्तमान: स्वधर्मस्थोऽनघ: शुचि: ।
ज्ञानं विशुद्धमाप्नोति मद्भक्तिं वा यदृच्छया ॥११॥
अस्मिन्-लोके वर्तमान: in this world continuing,
स्व-धर्म-स्थ:-अनघ: शुचि: in own course abiding, sinless and pure, ज्ञानम् विशुद्धम्-आप्नोति knowledge pure attains, मत्-भक्तिम् वा यदृच्छया My devotion or, by My grace Continuing to be in this world, abiding in his own course of duties, being sinless and pure, he attains the pure knowledge of liberation, or devotion, by My grace.


स्वर्गिणोऽप्येतमिच्छन्ति लोकं निरयिणस्तथा ।
साधकं ज्ञानभक्तिभ्यामुभयं तदसाधकम् ॥१२॥
स्वर्गिण:-अपि-एतम्-इच्छन्ति of heaven residents also this covet,
लोकम् निरयिण:-तथा the world, of hell and साधकं ज्ञान-भक्तिभ्याम्- the means of knowledge and devotion उभयम् तत्-असाधकम् both of that do not attain The residents of heaven as well of hell covet this world, which is a means of attaining knowledge and devotion, both of which are not attained by both heaven and hell.


न नर: स्वर्गतिं काङ्क्षेन्नारकीं वा विचक्षण: ।
नेमं लोकं च काङ्क्षेत देहावेशात् प्रमाद्यति ॥१३॥
न नर: स्वर्गतिम् काङ्क्षेत्- not a man heaven may covet,
नारकीम् वा विचक्षण: hell or, the wise न-इमम् लोकम् च काङ्क्षेत not this world and may desire, देह-आवेशात् प्रमाद्यति by the body's attachment, overlooks duties A wise man should not covet, heaven or hell. Nor should he desire this world. For, due to attachment to a particular body, duties are overlooked.


एतद् विद्वान् पुरा मृत्योरभवाय घटेत स: ।
अप्रमत्त इदं ज्ञात्वा मर्त्यमप्यर्थसिद्धिदम् ॥१४॥
एतत् विद्वान् पुरा मृत्यो:- this, the wise, before death
अभवाय घटेत स: for liberation may endeavour he, अप्रमत्त: इदम् ज्ञात्वा carefully, this knowing मर्त्यम्-अपि-अर्थ-सिद्धि-दम् mortal though, purpose fulfilling giver The wise, liberation should endeavour to attain, before death, being aware of this that, though this body is mortal, it is the giver of means for fulfilling the purpose.


छिद्यमानं यमैरेतै: कृतनीडं वनस्पतिम् ।
खग: स्वकेतमुत्सृज्य क्षेमं याति ह्यलम्पट: ॥१५॥
छिद्यमानम् यमै:-एतै: being cut by Death's agents, these,
कृत-नीडम् वनस्पतिम् the made nest, on the tree, खग: स्व-केतम्-उत्सृज्य the bird own nest, abandoning, क्षेमम् याति हि-अलम्पट: happily goes, indeed unattached The tree on which the bird has built its nest, when it is cut down by the agents of Death, the bird who is unattached to it, abandons it and happily goes away, unattached.


अहोरात्रैश्छिद्यमानं बुद्ध्वाऽऽयुर्भयवेपथु: ।
मुक्तसङ्ग: परं बुद्ध्वा निरीह उपशाम्यति ॥१६॥
अह:-रात्रै:-छिद्यमानम् day and night corroding
बुद्ध्वा-आयु:-भय-वेपथु: knowing, the age, by fear shivering मुक्त-सङ्ग: परम् बुद्ध्वा giving up company, The Supreme realizes निरीह उपशाम्यति unaffected, is peaceful The wise, shivering by the fear of knowing the age to be corroding day and night, gives up attachments and realizing The Supreme, is unaffected and attains everlasting peace.


नृदेहमाद्यं सुलभं सुदुर्लभं प्लवं सुकल्पं गुरुकर्णधारम् ।
मयानुकूलेन नभस्वतेरितं पुमान् भवाब्धिं न तरेत् स आत्महा ॥१७॥
नृ-देहम्-आद्यम् सुलभम् सुदुर्लभम् human body, firstly, easily got, difficult to get,
प्लवम् सुकल्पम् boat firm, गुरु-कर्णधारम् preceptor as the pilot, मया-अनुकूलेन नभस्वत-ईरितम् by My favourable wind propelled, पुमान् भव-अब्धिम् न तरेत् a man the mundane existence ocean does not cross स: आत्महा he is self killer First of all, a person who has easily got the human body which is difficult to get, which is like a firm boat piloted by a preceptor and propelled by My favourable winds, by that, if he does not cross the ocean of mundane existence, he is the killer of himself.


यदाऽऽरम्भेषु निर्विण्णो विरक्त: संयतेन्द्रिय: ।
अभ्यासेनात्मनो योगी धारयेदचलं मन: ॥१८॥
यदा-आरम्भेषु निर्विण्ण: when, in actions averse,
विरक्त: संयत-इन्द्रिय: disgusted, controlled of senses, अभ्यासेन-आत्मन: योगी with practice, in the self, a Yogi, धारयेत्-अचलम् मन: concentrate the steady mind When a Yogi, is averse to actions, and is disgusted knowing their resulting into suffering, controls the senses, and by practice concentrates the steady mind into the Self,….


धार्यमाणं मनो यर्हि भ्राम्यदाश्वनवस्थितम् ।
अतन्द्रितोऽनुरोधेन मार्गेणात्मवशं नयेत् ॥१९॥
धार्यमाणम् मन: यर्हि controlling the mind when,
भ्राम्यत्-आशु-अनवस्थितम् wandering soon, unsteady, अतन्द्रित:-अनुरोधेन carefully with conciliation, मार्गेण-आत्म-वशम् नयेत् method in self control bring When one is controlling the mind, and it is unsteady and wanders away, one should carefully, with the method of conciliation bring it under self control.


मनोगतिं न विसृजेज्जितप्राणो जितेन्द्रिय: ।
सत्त्वसम्पन्नया बुद्ध्या मन आत्मवशं नयेत् ॥२०॥
मन:-गतिम् न विसृजेत्- minds movements should not neglect
जित-प्राण: जित-इन्द्रिय: having conquered the breath, controlled senses, सत्त्व-सम्पन्नया बुद्ध्या with Sattva enriched intellect मन: आत्म-वशम् नयेत् the mind in self subjugation take One should not neglect the movements of the mind. Having conquered the breath and the senses, and the intellect being enriched by Sattva, one should bring the mind under self subjugation.


एष वै परमो योगो मनस: संग्रह: स्मृत: ।
हृदयज्ञत्वमन्विच्छन् दम्यस्येवार्वतो मुहु: ॥२१॥
एष: वै परम: योग: this indeed is the highest Yoga,
मनस: संग्रह: स्मृत: of the mind gathering called, हृदयज्ञत्वम्-अन्विच्छन् to hearts' liking wanting to दम्यस्य-इव-अर्वत: मुहु: control, like the horse again and again The gathering of the mind in itself is called the highest Yoga, when one wants to control it according to the hearts' liking, like controlling the horse again and again.


सांख्येन सर्वभावानां प्रतिलोमानुलोमत: ।
भवाप्ययावनुध्यायेन्मनो यावत् प्रसीदति ॥२२॥
सांख्येन सर्व-भावानाम् by Saankhya (philosophy) all principles
प्रतिलोम-अनुलोमत: by the evolution, involution भव-अप्ययौ-अनुध्यायेत्- of universe creation dissolution contemplate मन: यावत् प्रसीदति mind until is still On all the principles of Saankhya philosophy, the evolution and involution of the creation and dissolution of the universe, must constantly contemplate, until the mind becomes still.


निर्विण्णस्य विरक्तस्य पुरुषस्योक्तवेदिन: ।
मनस्त्यजति दौरात्म्यं चिन्तितस्यानुचिन्तया ॥२३॥
निर्विण्णस्य विरक्तस्य of the disgusted and averse
पुरुषस्य-उक्त-वेदिन: man, the said having understood, मन:-त्यजति दौरात्म्यम् his mind gives up wickedness, चिन्तितस्य-अनुचिन्तया of the taught dwelling upon The man who is averse to and disgusted with the worldly pleasures, and has understood what is taught to him by the preceptor, his mind gives up the wickedness of being restless, and keeps dwelling upon what is taught to him.


यमादिभिर्योगपथैरान्वीक्षिक्या च विद्यया ।
ममार्चोपासनाभिर्वा नान्यैर्योग्यं स्मरेन्मन: ॥२४॥
यम-आदिभि:-योग-पथै:- by Yama and other Yoga's path
अन्वीक्षिक्या च विद्यया inquiring into and by the knowledge, मम-अर्चा-उपासनाभि:-वा by My worship and contemplating or नान्यै:-योग्यम् स्मरेत्-मन: not by any other is proper to remember mind By Yama and other paths of Yoga, by inquiring into, and by the knowledge of the Supreme, or by My worship and contemplation, one should remember the Supreme Spirit and not by any other means, is proper for the mind to remember.


यदि कुर्यात् प्रमादेन योगी कर्म विगर्हितम् ।
योगेनैव दहेदंहो नान्यत्तत्र कदाचन ॥२५॥
यदि कुर्यात् प्रमादेन if does by mistake
योगी कर्म विगर्हितम् the Yogi action deplorable, योगेन-एव दहेत्-अंह: by Yoga only should burn the sin न-अन्यत्-तत्र कदाचन not by another, in that case, ever If, by mistake a Yogi commits a deplorable act, he should burn the sin by Yoga only, and in that case, not by any other means, ever.


स्वे स्वेऽधिकारे या निष्ठा स गुण: परिकीर्तित: ।
कर्मणां जात्यशुद्धानामनेन नियम: कृत: ।
गुणदोषविधानेन सङ्गानां त्याजनेच्छया ॥२६॥
स्वे स्वे-अधिकारे या: निष्ठा: in ones own course, the sincerity
स: गुण: परिकीर्तित: that, virtue is extolled कर्मणाम् जाति-अशुद्धानाम्- for the actions' nature is impure, अनेन नियम: कृत: that is why the regulations are made, गुण-दोष-विधानेन by the proper and improper demarcation, सङ्गानाम् त्याजन-इच्छया attachment to abandon for the purpose Adhering to ones own course of action is extolled as virtue. Actions by nature are impure. The demarcation of proper and improper is made for the purpose of inculcating the abandoning of attachment.


जातश्रद्धो मत्कथासु निर्विण्ण: सर्वकर्मसु ।
वेद दु:खात्मकान् कामान् परित्यागेऽप्यनीश्वर: ॥२७॥
जात-श्रद्ध: मत्-कथासु having developed faith in My stories,
निर्विण्ण: सर्व-कर्मसु dispassionate from all actions वेद दु:ख-आत्मकान् कामान् knowing the sorrow entailing desires परित्यागे-अपि-अन्-ईश्वर: in abandoning also not capable One who has developed faith in My stories, is dispassionate of all actions, and knows the desires to be entailing sorrow, yet is incapable of abandoning them,…


ततो भजेत मां प्रीत: श्रद्धालुर्दृढनिश्चय: ।
जुषमाणश्च तान् कामान् दु:खोदर्कांश्च गर्हयन् ॥२८॥
तत: भजेत माम् प्रीत: therefore may worship Me lovingly
श्रद्धालु:-दृढ-निश्चय: with faith, and firm of resolve, जुषमाण:-च तान् कामान् living and those desires, दु:ख-उदर्कान्-च गर्हयन् sorrow entailing and condemning Therefore, he may worship Me lovingly, with faith and firm of resolve, living those desires, knowing them to be sorrow entailing and condemning them.


प्रोक्तेन भक्तियोगेन भजतो मासकृन्मुने: ।
कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥२९॥
प्रोक्तेन भक्ति-योगेन declared by the devotion path
भजत: मा-असकृत्-मुने: worshipping Me constantly of the sage, कामा: हृदय्या: नश्यन्ति the desires in the heart present, destroy सर्वे मयि हृदि स्थिते all, Me being present in the heart As declared, by the path of devotion, by constantly worshipping Me, all the desires present in the heart of the sage are destroyed, by Me being present in the heart.


भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्व संशया: ।
क्षीयन्ते चास्य कर्माणि मयि दृष्टेऽखिलात्मनि ॥३०॥
भिद्यते हृदय-ग्रन्थि:- is shattered the heart knot,
छिद्यन्ते सर्व संशया: broken are all doubts, क्षीयन्ते च-अस्य कर्माणि exhausted are his Karmas मयि दृष्टे-अखिल-आत्मनि Me having seen, The Infinite Soul The knot of ignorance of his heart is shattered, all his doubts are cleared, all his Karmas are exhausted, he having realized Me, The Infinite Soul.


तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मन: ।
न ज्ञानं न च वैराग्यं प्राय: श्रेयो भवेदिह ॥३१॥
तस्मात्-मत्-भक्ति-युक्तस्य therefore, My devotion connected with,
योगिन: वै मत्-आत्मन: the Yogi indeed in Me fixed mind, न ज्ञानम् न च वैराग्यम् not knowledge, nor and dispassion प्राय: श्रेय: भवेत्-इह generally is beneficial here Therefore, the Yogi who is connected with My devotion, and has his mind fixed in Me, for him neither knowledge nor dispassion is of any benefit, here.


यत् कर्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत् ।
योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥३२॥
यत् कर्मभि:-यत्-तपसा that which by actions, that by austerities,
ज्ञान-वैराग्यत:-च यत् by knowledge and dispassion and which योगेन दान-धर्मेण by Yoga charity and righteousness श्रेयोभि:-इतरै:-अपि benedictory others also That, which by actions, rituals, austerities, knowledge, dispassion, Yoga, charity and righteousness and also other forms of benedictory means,….


सर्व मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा ।
स्वर्गापवर्ग मद्धाम कथञ्चित् यदि वाञ्छति ॥३३॥
सर्व मत्-भक्ति-योगेन all by My devotion course,
मत्-भक्त: लभते-अञ्जसा My devotee gains easily, स्वर्ग-अपवर्ग मत्-धाम heaven, beatitude, My abode, कथञ्चित् यदि वाञ्छति ever if wants My devotee gains all that by following the course of My devotion, even heaven, beatitude, even My abode if he ever so desires.


न किञ्चित् साधवो धीरा भक्ता ह्येकान्तिनो मम ।
वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥३४॥
न किञ्चित् साधव: धीरा: not anything, the noble steady
भक्ता: हि-एकान्तिन: मम devotees, indeed, exclusively My वाञ्छन्ति-अपि मया दत्तम् want, even by Me given कैवल्यम्-अपुनर्भवम् beatitude, non-rebirth The pious and steady devotees exclusively devoted to Me, do not aspire for anything, not even beatitude and freedom from rebirth, even though conferred by Me.


नैरपेक्ष्यं परं प्राहुर्नि:श्रेयसमनल्पकम् ।
तस्मान्निराशिषो भक्तिर्निरपेक्षस्य मे भवेत् ॥३५॥
नैरपेक्ष्यम् परम् प्राहु:- non-coveting, the highest is said to be,
नि:श्रेयसम्-अनल्पकम् beneficial the most तस्मात्-निराशिष: भक्ति:- therefore to the desireless, devotion निरपेक्षस्य मे भवेत् dispassionate My is achieved It is declared that non-covetedness is the highest and most beneficial way to final beatitude. Therefore My devotion is achieved by the desireless and dispassionate devotee.


न मय्येकान्तभक्तानां गुणदोषोद्भवा गुणा: ।
साधूनां समचित्तानां बुद्धे: परमुपेयुषाम् ॥३६॥
न मयि-एकान्त-भक्तानाम् not in Me singularly devoted
गुण-दोष-उद्भवा: गुणा: virtue and sin resulting Gunas, साधूनाम् सम-चित्तानाम् for the pious, even minded, बुद्धे: परम्-उपेयुषाम् beyond reason, The Supreme attained For the pious and even minded, who are singularly devoted to Me, the virtues and sin resulting from good and bad actions do not matter. They having atained Me, The Supreme, stand beyond reason.


एवमेतान् मयाऽऽदिष्टाननुतिष्ठन्ति मे पथ: ।
क्षेमं विन्दन्ति मत्स्थानं यद् ब्रह्म परमं विदु: ॥३७॥
एवम्-एतान् मया-आदिष्टान्- thus, these, by Me directed
अनुतिष्ठन्ति मे पथ: follow My path क्षेमम् विन्दन्ति मत्-स्थानम् benefits gain, (such as) My realm, यत् ब्रह्म परमम् विदु: which Brahman The Supreme is known as Thus, these paths are directed by Me. One who follows My path, gains the benefit of My realm which is known as The supreme Brahman.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश: स्कन्धे विंश: अध्याय: ॥२०॥
Thus ends the twentieth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.