> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 11: 'General History'

> > *******

> > Chapter Nineteen: The Perfection of Spiritual Knowledge

> > ******

> > TEXT 1

> > s'rî-bhagavân uvâca

> > yo vidyâ-s'ruta-sampannah

> > âtmavân nânumânikah

> > mayâ-mâtram idam jn'âtvâ

> > jn'ânam ca mayi sannyaset

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; yah - one who; vidyâ - with realized knowledge; s'ruta - and preliminary scriptural knowledge; sampannah - endowed; âtma-vân - self-realized; na - not; ânumânikah - engaged in impersonal speculation; mâyâ - illusion; mâtram - only; idam - this universe; jn'âtvâ - knowing; jn'ânam - such knowledge and the means of achieving it; ca - also; mayi - to Me; sannyaset - one should surrender.

> > TRANSLATION

> > The Supreme Personality of Godhead said - A self-realized person who has cultivated scriptural knowledge up to the point of enlightenment and who is free from impersonal speculation, understanding the material universe to be simply illusion, should surrender unto Me both that knowledge and the means by which he achieved it.

> > ******

> > TEXT 2

> > jn'âninas tv aham eveshthah

> > svârtho hetus' ca sammatah

> > svargas' caivâpavargas' ca

> > nânyo 'rtho mad-rite priyah

> > jn'âninah - of a learned self-realized philosopher; tu - indeed; aham - I; eva - alone; ishthah - the object of worship; sva-arthah - the desired goal of life; hetuh - the means for achieving the goal of life; ca - also; sammatah - the settled conclusion; svargah - the cause of all happiness in elevation to heaven; ca - also; eva - indeed; apavargah - freedom from all unhappiness; ca - also; na - not; anyah - any other; arthah - purpose; mat - Me; rte - without; priyah - dear object.

> > TRANSLATION

> > For learned, self-realized philosophers I am the only object of worship, the desired goal of life, the means for achieving that goal, and the settled conclusion of all knowledge. Indeed, because I am the cause of their happiness and their freedom from unhappiness, such learned souls have no effective purpose or dear object in life except Me.

> > ******

> > TEXT 3

> > jn'âna-vijn'âna-samsiddhâh

> > padam s'resthham vidur mama

> > jn'ânî priyatamo 'to me

> > jn'ânenâsau bibharti mâm

> > jn'âna - in scriptural knowledge; vijn'âna - and realized spiritual understanding; samsiddhâh - completely perfected; padam - the lotus feet; s'resthham - the supreme object; viduh - they know; mama - My; jn'ânî - a learned transcendentalist; priya-tamah - most dear; atah - thus; me - to Me; jn'ânena - by spiritual knowledge; asau - that learned person; bibharti - maintains (in happiness); mâm - Me.

> > TRANSLATION

> > Those who have achieved complete perfection through philosophical and realized knowledge recognize My lotus feet to be the supreme transcendental object. Thus the learned transcendentalist is most dear to Me, and by his perfect knowledge he maintains Me in happiness.

> > ******

> > TEXT 4

> > tapas tîrtham japo dânam

> > pavitrânîtarâni ca

> > nâlam kurvanti tâm siddhim

> > yâ jn'âna-kalayâ kritâ

> > tapah - austerity; tîrtham - visiting holy places; japah - offering silent prayers; dânam - charity; pavitrâni - pious activities; itarâni - other; ca - also; na - not; alam - up to the same standard; kurvanti - they award; tâm - this; siddhim - perfection; yâ - which; jn'âna - of spiritual knowledge; kalayâ - by a fraction; kritâ - is awarded.

> > TRANSLATION

> > That perfection which is produced by a small fraction of spiritual knowledge cannot be duplicated by performing austerities, visiting holy places, chanting silent prayers, giving in charity or engaging in other pious activities.

> > ******

> > TEXT 5

> > tasmâj jn'ânena sahitam

> > jn'âtvâ svâtmânam uddhava

> > jn'âna-vijn'âna-sampanno

> > bhaja mâm bhakti-bhâvatah

> > tasmât - therefore; jn'ânena - knowledge; sahitam - with; jn'âtvâ - knowing; sva-âtmânam - your own self; uddhava - My dear Uddhava; jn'âna - in Vedic knowledge; vijn'âna - and clear realization; sampannah - accomplished; bhaja - worship; mâm - Me; bhakti - of loving devotion; bhâvatah - in the mood.

> > TRANSLATION

> > Therefore, My dear Uddhava, through knowledge you should understand your actual self. Then, advancing by clear realization of Vedic knowledge, you should worship Me in the mood of loving devotion.

> > ******

> > TEXT 6

> > jn'âna-vijn'âna-yajn'ena

> > mâm isthvâtmânam âtmani

> > sarva-yajn'a-patim mâm vai

> > samsiddhim munayo 'gaman

> > jn'âna - of Vedic knowledge; vijn'âna - and spiritual enlightenment; yajn'ena - by the sacrifice; mâm - Me; isthvâ - having worshiped; âtmânam - the Supreme Lord within everyone's heart; âtmani - within themselves; sarva - of all; yajn'a - sacrifices; patim - the Lord; mâm - Me; vai - certainly; samsiddhim - the supreme perfection; munayah - the sages; agaman - achieved.

> > TRANSLATION

> > Formerly, great sages, through the sacrifice of Vedic knowledge and spiritual enlightenment, worshiped Me within themselves, knowing Me to be the Supreme Lord of all sacrifice and the Supersoul in everyone's heart. Thus coming to Me, these sages achieved the supreme perfection.

> > ******

> > TEXT 7

> > tvayy uddhavâs'rayati yas tri-vidho vikâro

> > mâyântarâpatati nâdy-apavargayor yat

> > janmâdayo 'sya yad amî tava tasya kim syur

> > âdy-antayor yad asato 'sti tad eva madhye

> > tvayi - in you; uddhava - O Uddhava; âs'rayati - enters and remains; yah - which; tri-vidhah - in three divisions, according to the modes of nature; vikârah - (the material body and mind, which are subject to) constant transformation; mâyâ - illusion; antarâ - during the present; âpatati - suddenly appears; na - not; âdi - in the beginning; apavargayoh - nor at the end; yat - since; janma - birth; âdayah - and so on (growth, procreation, maintenance, dwindling and death); asya - of the body; yat - when; amî - these; tava - in relation to you; tasya - in relation to your spiritual nature; kim - what relationship; syuh - could they have; âdi - in the beginning; antayoh - and in the end; yat - since; asatah - of that which does not exist; asti - exists; tat - that; eva - indeed; madhye - only in the middle, at present.

> > TRANSLATION

> > My dear Uddhava, the material body and mind, composed of the three modes of material nature, attach themselves to you, but they are actually illusion, since they appear only at the present, having no original or ultimate existence. How is it possible, therefore, that the various stages of the body, namely birth, growth, reproduction, maintenance, dwindling and death, can have any relation to your eternal self? These phases relate only to the material body, which previously did not exist and ultimately will not exist. The body exists merely at the present moment.

> > ******

> > TEXT 8

> > s'rî-uddhava uvâca

> > jn'ânam vis'uddham vipulam yathaitad

> > vairâgya-vijn'âna-yutam purânam

> > âkhyâhi vis'ves'vara vis'va-mûrte

> > tvad-bhakti-yogam ca mahad-vimrigyam

> > s'rî-uddhavah uvâca - S'rî Uddhava said; jn'ânam - knowledge; vis'uddham - transcendental; vipulam - extensive; yathâ - just as; etat - this; vairagya - detachment; vijn'âna - and direct perception of the truth; yutam - including; purânam - traditional among great philosophers; âkhyâhi - please explain; vis'va-îs'vara - O Lord of the universe; vis'va-mûrte - O form of the universe; tvat - unto You; bhakti-yogam - loving devotional service; ca - also; mahat - by great souls; vimrigyam - sought after.

> > TRANSLATION

> > S'rî Uddhava said - O Lord of the universe! O form of the universe! Please explain to me that process of knowledge which automatically brings detachment and direct perception of the truth, which is transcendental, and which is traditional among great spiritual philosophers. This knowledge, sought by elevated personalities, describes loving devotional service unto Your Lordship.

> > ******

> > TEXT 9

> > tâpa-trayenâbhihatasya ghore

> > santapyamânasya bhavâdhvanîs'a

> > pas'yâmi nânyac charanam tavânghri-

> > dvandvâtapatrâd amritâbhivarshât

> > tâpa - by the miseries; trayena - threefold; abhihatasya - of one overwhelmed; ghore - which is terrible; santapyamânasya - being tormented; bhava - of material existence; adhvani - in the path; îs'a - O Lord; pas'yâmi - I see; na - none; anyat - other; s'aranam - shelter; tava - Your; anghri - lotus feet; dvandva - of the two; âtapatrât - than the umbrella; amrita - of nectar; abhivarshât - the shower.

> > TRANSLATION

> > My dear Lord, for one who is being tormented on the terrible path of birth and death and is constantly overwhelmed by the threefold miseries, I do not see any possible shelter other than Your two lotus feet, which are just like a refreshing umbrella that pours down showers of delicious nectar.

> > ******

> > TEXT 10

> > dastham janam sampatitam bile 'smin

> > kâlâhinâ kshudra-sukhoru-tarsham

> > samuddharainam kripayâpavargyair

> > vacobhir âsin'ca mahânubhâva

> > dastham - bitten; janam - the person; sampatitam - hopelessly fallen; bile - in the dark hole; asmin - this; kâla - of time; ahinâ - by the serpent; kshudra - insignificant; sukha - having happiness; uru - and tremendous; tarsham - hankering; samuddhara - please uplift; enam - this person; kripayâ - by Your causeless mercy; âpavargyaih - that awaken one to liberation; vacobhih - by Your words; âsin'ca - please pour; mahâ-anubhâva - O mighty Lord.

> > TRANSLATION

> > O almighty Lord, please be merciful and uplift this hopeless living entity who has fallen into the dark hole of material existence, where the snake of time has bitten him. In spite of such abominable conditions, this poor living entity has tremendous desire to relish the most insignificant material happiness. Please save me, my Lord, by pouring down the nectar of Your instructions, which awaken one to spiritual freedom.

> > ******

> > TEXT 11

> > s'rî-bhagavân uvâca

> > ittham etat purâ râjâ

> > bhîshmam dharma-bhritâm varam

> > ajâta-s'atruh papraccha

> > sarveshâm no 'nus'rinvatâm

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; ittham - thus; etat - this; purâ - formerly; râjâ - the King; bhîshmam - unto Bhîshma; dharma - of religious principles; bhritâm - of the upholders; varam - unto the best; ajâta-s'atruh - King Yudhisthhira, who considered no one his enemy; papraccha - asked; sarveshâm - while all; nah - of us; anus'rinvatâm - were carefully listening.

> > TRANSLATION

> > The Supreme Personality of Godhead said - My dear Uddhava, just as you are now inquiring from Me, similarly, in the past King Yudhisthhira, who considered no one his enemy, inquired from the greatest of the upholders of religious principles, Bhîshma, while all of us were carefully listening.

> > ******

> > TEXT 12

> > nivritte bhârate yuddhe

> > suhrin-nidhana-vihvalah

> > s'rutvâ dharmân bahûn pas'cân

> > moksha-dharmân apricchata

> > nivritte - when it ended; bhârate - of the descendants of Bhârata (the Kurus and Pândavas); yuddhe - the war; suhrit - of his beloved well-wishers; nidhana - by the destruction; vihvalah - overwhelmed; s'rutvâ - having heard; dharmân - religious principles; bahûn - many; pas'cât - at last; moksha - concerning liberation; dharmân - religious principles; apricchata - asked about.

> > TRANSLATION

> > When the great Battle of Kurukshetra had ended, King Yudhisthhira was overwhelmed by the death of many beloved well-wishers, and thus, after listening to instructions about many religious principles, he finally inquired about the path of liberation.

> > ******

> > TEXT 13

> > tân aham te 'bhidhâsyâmi

> > deva-vrata-makhâc chrutân

> > jn'âna-vairâgya-vijn'âna-

> > s'raddhâ-bhakty-upabrimhitân

> > tân - those; aham - I; te - unto you; abhidhâsyâmi - will describe; deva-vrata - of Bhîshmadeva; mukhât - from the mouth; s'rutân - heard; jn'âna - Vedic knowledge; vairâgya - detachment; vijn'âna - self-realization; s'raddhâ - faith; bhakti - and devotional service; upa-brimhitân - consisting of.

> > TRANSLATION

> > I will now speak unto you those religious principles of Vedic knowledge, detachment, self-realization, faith and devotional service that were heard directly from the mouth of Bhîshmadeva.

> > ******

> > TEXT 14

> > navaikâdas'a pan'ca trîn

> > bhâvân bhûteshu yena vai

> > îkshetâthâikam apy eshu

> > taj jn'ânam mama nis'citam

> > nava - nine; ekâdas'a - eleven; pan'ca - five; trîn - and three; bhâvân - elements; bhûteshu - in all living beings (from Lord Brahmâ down to the immovable living entities); yena - by which knowledge; vai - certainly; îksheta - one may see; atha - thus; ekam - one element; api - indeed; eshu - within these twenty-eight elements; tat - that; jn'ânam - knowledge; mama - by Me; nis'citam - is authorized.

> > TRANSLATION

> > I personally approve of that knowledge by which one sees the combination of nine, eleven, five and three elements in all living entities, and ultimately one element within those twenty-eight.

> > ******

> > TEXT 15

> > etad eva hi vijn'ânam

> > na tathaikena yena yat

> > sthity-utpatty-apyayân pas'yed

> > bhâvânâm tri-gunâtmanâm

> > etat - this; eva - indeed; hi - actually; vijn'ânam - realized knowledge; na - not; tathâ - in that way; ekena - by the one (Personality of Godhead); yena - by whom; yat - which (universe); sthiti - maintenance; utpatti - creation; apyayân - and annihilation; pas'yet - one should see; bhâvânâm - of all material elements; tri-guna - of the three modes of nature; âtmanâm - composed.

> > TRANSLATION

> > When one no longer sees the twenty-eight separated material elements, which arise from a single cause, but rather sees the cause itself, the Personality of Godhead - at that time one's direct experience is called vijn'âna, or self-realization.

> > ******

> > TEXT 16

> > âdâv ante ca madhye ca

> > srijyât srijyam yad anviyât

> > punas tat-pratisankrâme

> > yac chishyeta tad eva sat

> > âdau - in the causal stage; ante - in the termination of the causal function; ca - also; madhye - in the phase of maintenance; ca - also; srijyât - from one production; srijyam - to another production; yat - which; anviyât - accompanies; punah - again; tat - of all material phases; pratisankrâme - in the annihilation; yat - which; s'ishyeta - remains; tat - that; eva - indeed; sat - the one eternal.

> > TRANSLATION

> > Commencement, termination and maintenance are the stages of material causation. That which consistently accompanies all these material phases from one creation to another and remains alone when all material phases are annihilated is the one eternal.

> > ******

> > TEXT 17

> > s'rutih pratyaksham aitihyam

> > anumânam catusthayam

> > pramâneshv anavasthânâd

> > vikalpât sa virajyate

> > s'rutih - Vedic knowledge; pratyaksham - direct experience; aitihyam - traditional wisdom; anumânam - logical induction; catusthayam - fourfold; pramâneshu - among all types of evidence; anavasthânât - due to the flickering nature; vikalpât - from material diversity; sah - a person; virajyate - becomes detached.

> > TRANSLATION

> > From the four types of evidence - Vedic knowledge, direct experience, traditional wisdom and logical induction - one can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world.

> > ******

> > TEXT 18

> > karmanâm parinâmitvâd

> > â-virin'cyâd amangalam

> > vipas'cin nas'varam pas'yed

> > adristham api dristha-vat

> > karmanâm - of material activities; parinâmitvât - because of being subject to transformation; â - up to; virin'cyât - the planet of Lord Brahmâ; amangalam - inauspicious unhappiness; vipas'cit - an intelligent person; nas'varam - as temporary; pas'yet - should see; adristham - that which he has not yet experienced; api - indeed; dristha-vat - just like that already experienced.

> > TRANSLATION

> > An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahmâ there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end.

> > ******

> > TEXT 19

> > bhakti-yogah puraivoktah

> > prîyamânâya te 'nagha

> > punas' ca kathayishyâmi

> > mad-bhakteh kâranam param

> > bhakti-yogah - devotional service to the Lord; purâ - previously; eva - indeed; uktah - explained; prîyamânâya - who has developed love; te - unto you; anagha - O sinless Uddhava; punah - again; ca - also; kathayishyâmi - I will explain; mat - unto Me; bhakteh - of devotional service; kâranam - the actual means; param - supreme.

> > TRANSLATION

> > O sinless Uddhava, because you love Me, I previously explained to you the process of devotional service. Now I will again explain the supreme process for achieving loving service unto Me.

> > ******

> > TEXTS 20 - 24

> > s'raddhâmrita-kathâyâm me

> > s'as'van mad-anukîrtanam

> > parinisthhâ ca pûjâyâm

> > stutibhih stavanam mama

> > âdarah paricaryâyâm

> > sarvângair abhivandanam

> > mad-bhakta-pûjâbhyadhikâ

> > sarva-bhûteshu man-matih

> > mad-artheshv anga-cesthâ ca

> > vacasâ mad-guneranam

> > mayy arpanam ca manasah

> > sarva-kâma-vivarjanam

> > mad-arthe 'rtha-parityâgo

> > bhogasya ca sukhasya ca

> > istham dattam hutam japtam

> > mad-artham yad vratam tapah

> > evam dharmair manushyânâm

> > uddhavâtma-nivedinâm

> > mayi san'jâyate bhaktih

> > ko 'nyo 'rtho 'syâvas'ishyate

> > s'raddhâ - faith; amrita - in the nectar; kathâyâm - of narrations; me - about Me; s'as'vat - always; mat - of Me; anukîrtanam - chanting the glories; parinisthhâ - fixed in attachment; ca - also; pûjâyâm - in worshiping Me; stutibhih - with beautiful hymns; stavanam - formal prayers; mama - in relation to Me;

> > âdarah - great respect; paricaryâyâm - for My devotional service; sarva-angaih - with all the limbs of the body; abhivandanam - offering obeisances; mat - My; bhakta - of the devotees; pûjâ - worship; abhyadhikâ - preeminent; sarva-bhûteshu - in all living entities; mat - of Me; matih - consciousness; mat-artheshu - for the sake of serving Me; anga-cesthâ - ordinary, bodily activities; ca - also; vacasâ - with words; mat-guna - My transcendental qualities; îranam - declaring; mayi - in Me; arpanam - placing; ca - also; manasah - of the mind; sarva-kâma - of all material desires; vivarjanam - rejection;

> > mat-arthe - for My sake; artha - of wealth; parityâgah - the giving up; bhogasya - of sense gratification; ca - also; sukhasya - of material happiness; ca - also; istham - desirable activities; dattam - charity; hutam - offering of sacrifice; japtam - chanting the holy names of the Lord; mat-artham - for the sake of achieving Me; yat - which; vratam - vows, such as fasting on Ekâdas'î; tapah - austerities;

> > evam - thus; dharmaih - by such religious principles; manushyânâm - of human beings; uddhava - Mv dear Uddhava; âtma-nivedinâm - who are surrendered souls; mayi - to Me; san'jâyate - arises; bhaktih - loving devotion; kah - what; anyah - other; arthah - purpose; asya - of My devotee; avas'ishyate - remains.

> > TRANSLATION

> > Firm faith in the blissful narration of My pastimes, constant chanting of My glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Me - these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee?

> > ******

> > TEXT 25

> > yadâtmany arpitam cittam

> > s'ântam sattvopabrimhitam

> > dharmam jn'ânam sa vairâgyam

> > ais'varyam câbhipadyate

> > yadâ - when; âtmani - in the Supreme Lord; arpitam - fixed; cittam - consciousness; s'ântam - peaceful; sattva - by the mode of goodness; upabrimhitam - strengthened; dharmam - religiosity; jn'ânam - knowledge; sah - he; vairâgyam - detachment; ais'varyam - opulence; ca - also; abhipadyate - achieves.

> > TRANSLATION

> > When one's peaceful consciousness, strengthened by the mode of goodness, is fixed on the Personality of Godhead, one achieves religiosity, knowledge, detachment and opulence.

> > ******

> > TEXT 26

> > yad arpitam tad vikalpe

> > indriyaih paridhâvati

> > rajas-valam câsan-nisthham

> > cittam viddhi viparyayam

> > yat - when; arpitam - fixed; tat - this (consciousness); vikalpe - in material variety (the body, home, family, etc.); indriyaih - with the senses; paridhâvati - chasing all around; rajah-valam - strengthened by the mode of passion; ca - also; asat - to that which has no permanent reality; nisthham - dedicated; cittam - consciousness; viddhi - you should understand; viparyayam - the opposite (of what was previously mentioned).

> > TRANSLATION

> > When consciousness is fixed on the material body, home and other, similar objects of sense gratification, one spends one's life chasing after material objects with the help of the senses. Consciousness, thus powerfully affected by the mode of passion, becomes dedicated to impermanent things, and in this way irreligion, ignorance, attachment and wretchedness arise.

> > ******

> > TEXT 27

> > dharmo mad-bhakti-krit prokto

> > jn'ânam caikâtmya-dars'anam

> > gunesv asango vairâgyam

> > ais'varyam cânimâdayah

> > dharmah - religion; mat - My; bhakti - devotional service; krit - producing; proktah - it is declared; jn'ânam - knowledge; ca - also; aikâtmya - the presence of the Supreme Soul; dars'anam - seeing; guneshu - in the objects of sense gratification; asangah - having no interest; vairâgyam - detachment; ais'varyam - opulence; ca - also; animâ - the mystic perfection called animâ; âdayah - and so forth.

> > TRANSLATION

> > Actual religious principles are stated to be those that lead one to My devotional service. Real knowledge is the awareness that reveals My all-pervading presence. Detachment is complete disinterest in the objects of material sense gratification, and opulence is the eight mystic perfection, such as animâ-siddhi.

> > ******

> > TEXTS 28 - 32

> > s'rî-uddhava uvâca

> > yamah kati-vidhah prokto

> > niyamo vâri-karshana

> > kah s'amah ko damah krishna

> > kâ titikshâ dhritih prabho

> > kim dânam kim tapah s'auryam

> > kim satyam ritam ucyate

> > kas tyâgah kim dhanam cestham

> > ko yajn'ah kâ ca dakshinâ

> > pumsah kim svid balam s'rîman

> > bhago lâbhas' ca kes'ava

> > kâ vidyâ hrîh parâ kâ s'rîh

> > kim sukham duhkham eva ca

> > kah panditah kas' ca mûrkhah

> > kah panthâ utpathas' ca kah

> > kah svargo narakah kah svit

> > ko bandhur uta kim griham

> > ka âdhyah ko daridro vâ

> > kripanah kah ka îs'varah

> > etân pras'nân mama brûhi

> > viparîtâms' ca sat-pate

> > s'rî-uddhavah uvâca - S'rî Uddhava said; yamah - disciplinary regulations; kati-vidhah - how many different types; proktah - are declared to exist; niyamah - regular daily duties; vâ - or; ari-karshana - O Krishna, subduer of the enemy; kah - what is; s'amah - mental equilibrium; kah - what is; damah - self-control; krishna - my dear Krishna; kâ - what is; titikshâ - tolerance; dhritih - steadfastness; prabho - my Lord;

> > kim - what is; dânam - charity; kim - what is; tapah - austerity; s'auryam - heroism; kim - what is; satyam - reality; ritam - truth; ucyate - is said; kah - what is; tyâgah - renunciation; kim - what is; dhanam - wealth; ca - also; istham - desirable; kah - what is; yajn'ah - sacrifice; kâ - what is; ca - also; dakshinâ - religious remuneration;

> > pumsah - of a person; kim - what is; svit - indeed; balam - strength; s'rî-man - O most fortunate Krishna; bhagah - opulence; lâbhah - profit; ca - also; kes'ava - my dear Kes'ava; kâ - what is; vidyâ - education; hrîh - humility; parâ - supreme; kâ - what is; s'rîh - beauty; kim - what is; sukham - happiness; duhkham - unhappiness; eva - indeed; ca - also;

> > kah - who is; panditah - learned; kah - who is; ca - also; mûrkhah - a fool; kah - what is; panthâh - the real path; utpathah - the false path; ca - also; kah - what is; kah - what is; svargah - heaven; narakah - hell; kah - what is; svit - indeed; kah - who is; bandhuh - a friend; uta - and; kim - what is; griham - home;

> > kah - who is; âdhyah - wealthy; kah - who is; daridrah - poor; vâ - or; kripanah - a miser; kah - who is; kah - who is; îs'varah - a controller; etân - these; pras'nân - subject matters of inquiry; mama - to me; brûhi - please speak; viparîtân - the opposite qualities; ca - also; sat-pate - O Lord of the devotees.

> > TRANSLATION

> > S'rî Uddhava said - My dear Lord Krishna, O chastiser of the enemies, please tell me how many types of disciplinary regulations and regular daily duties there are. Also, my Lord, tell me what is mental equilibrium, what is self-control, and what is the actual meaning of tolerance and steadfastness. What are charity, austerity and heroism, and how are reality and truth to he described? What is renunciation, and what is wealth? What is desirable, what is sacrifice, and what is religious remuneration? My dear Kes'ava, O most fortunate one, how am I to understand the strength, opulence and profit of a particular person? What is the best education, what is actual humility, and what is real beauty? What are happiness and unhappiness? Who is learned, and who is a fool? What are the true and the false paths in life, and what are heaven and hell? Who is indeed a true friend, and what is one's real home? Who is a rich man, and who is a poor man? Who is wretched, and who is an actual controller? O Lord of the devotees, kindly explain these matters to me, along with their opposites.

> > ******

> > TEXTS 33 - 35

> > s'rî-bhagavân uvâca

> > ahimsâ satyam asteyam

> > asango hrîr asan'cayah

> > âstikyam brahmacaryam ca

> > maunam sthairyam kshamâbhayam

> > s'aucam japas tapo homah

> > s'raddhâtithyam mad-arcanam

> > tîrthâthanam parârthehâ

> > tusthir âcârya-sevanam

> > ete yamâh sa-niyamâ

> > ubhayor dvâdas'a smritâh

> > pumsâm upâsitâs tâta

> > yathâ-kâmam duhanti hi

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; ahimsâ - nonviolence; satyam - truthfulness; asteyam - never coveting or stealing the property of others; asangah - detachment; hrîh - humility; asan'cayah - being nonpossessive; âstikyam - trust in the principles of religion; brahmacaryam - celibacy; ca - also; maunam - silence; sthairyam - steadiness; kshamâ - forgiving; abhayam - fearless;

> > s'aucam - internal and external cleanliness; japah - chanting the holy names of the Lord; tapah - austerity; homah - sacrifice; s'raddhâ - faith; âtithyam - hospitality; mat-arcanam - worship of Me; tîrtha-athanam - visiting holy places; para-artha-îha - acting and desiring for the Supreme; tusthih - satisfaction; âcârya-sevanam - serving the spiritual master;

> > ete - these; yamâh - disciplinary principles; sa-niyamâh - along with secondary regular duties; ubhayoh - of each; dvâdas'a - twelve; smritâh - are understood; pumsâm - by human beings; upâsitâh - being cultivated with devotion; tâta - My dear Uddhava; yathâ-kâmam - according to one's desire; duhanti - they supply; hi - indeed.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, humility, freedom from possessiveness, trust in the principles of religion, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve primary disciplinary principles. Internal cleanliness, external cleanliness, chanting the holy names of the Lord, austerity, sacrifice, faith, hospitality, worship of Me, visiting holy places, acting and desiring only for the supreme interest, satisfaction, and service to the spiritual master are the twelve elements of regular prescribed duties. These twenty-four elements bestow all desired benedictions upon those persons who devotedly cultivate them.

> > ******

> > TEXTS 36 - 39

> > s'amo man-nisthhatâ buddher

> > dama indriya-samyamah

> > titikshâ duhkha-sammarsho

> > jihvopastha-jayo dhritih

> > danda-nyâsah param dânam

> > kâma-tyâgas tapah smritam

> > svabhâva-vijayah s'auryam

> > satyam ca sama-dars'anam

> > anyac ca sunritâ vânî

> > kavibhih parikîrtitâ

> > karmasv asangamah s'aucam

> > tyâgah sannyâsa ucyate

> > dharma istham dhanam nËnâm

> > yajn'o 'ham bhagavattamah

> > dakshinâ jn'âna-sandes'ah

> > prânâyâmah param balam

> > s'amah - mental equilibrium; mat - in Me; nisthhatâ - steady absorption; buddheh - of the intelligence; damah - self-control; indriya - of the senses; samyamah - perfect discipline; titikshâ - tolerance; duhkha - unhappiness; sammarshah - tolerating; jihvâ - the tongue; upastha - and genitals; jayah - conquering; dhritih - steadiness;

> > danda - aggression; nyâsah - giving up; param - the supreme; dânam - charity; kâma - lust; tyâgah - giving up; tapah - austerity; smritam - is considered; svabhâva - one's natural tendency to enjoy; vijayah - conquering; s'auryam - heroism; satyam - reality; ca - also; sama-dars'anam - seeing the Supreme Lord everywhere;

> > anyat - the next element (truthfulness); ca - and; su-nritâ - pleasing; vânî - speech; kavibhih - by the sages; parikîrtitâ - is declared to be; karmasu - in fruitive activities; asangamah - detachment; s'aucam - cleanliness; tyâgah - renunciation; sannyâsah - the sannyâsa order of life; ucyate - is said to be;

> > dharmah - religiousness; istham - desirable; dhanam - wealth; nrînâm - for human beings; yajn'ah - sacrifice; aham - I am; bhagavat-tamah - the Supreme Personality of Godhead; dakshinâ - religious remuneration; jn'âna-sandes'ah - the instruction of perfect knowledge; prânâyâmah - the yogic system of controlling the breath; param - the supreme; balam - strength.

> > TRANSLATION

> > Absorbing the intelligence in Me constitutes mental equilibrium, and complete discipline of the senses is self-control. Tolerance means patiently enduring unhappiness, and steadfastness occurs when one conquers the tongue and genitals. The greatest charity is to give up all aggression toward others, and renunciation of lust is understood to be real austerity. Real heroism is to conquer one's natural tendency to enjoy material life, and reality is seeing the Supreme Personality of Godhead everywhere. Truthfulness means to speak the truth in a pleasing way, as declared by great sages. Cleanliness is detachment in fruitive activities, whereas renunciation is the sannyâsa order of life. The true desirable wealth for human beings is religiousness, and I, the Supreme Personality of Godhead, am sacrifice. Religious remuneration is devotion to the âcârya with the purpose of acquiring spiritual instruction, and the greatest strength is the prânâyâma system of breath control.

> > ******

> > TEXTS 40 - 45

> > bhago ma ais'varo bhâvo

> > lâbho mad-bhaktir uttamah

> > vidyâtmani bhidâ-bâdho

> > jugupsâ hrîr akarmasu

> > s'rîr gunâ nairapekshyâdyâh

> > sukham duhkha-sukhâtyayah

> > duhkham kâma-sukhâpekshâ

> > pandito bandha-moksha-vit

> > mûrkho dehâdy-aham-buddhih

> > panthâ man-nigamah smritah

> > utpathas' citta-vikshepah

> > svargah sattva-gunodayah

> > narakas tama-unnâho

> > bandhur gurur aham sakhe

> > griham s'arîram mânushyam

> > gunâdhyo hy âdhya ucyate

> > daridro yas tv asantusthah

> > kripano yo 'jitendriyah

> > guneshv asakta-dhîr îs'o

> > guna-sango viparyayah

> > eta uddhava te pras'nâh

> > sarve sâdhu nirûpitâh

> > kim varnitena bahunâ

> > lakshanam guna-doshayoh

> > guna-dosha-dris'ir dosho

> > gunas tûbhaya-varjitah

> > bhagah - opulence; me - My; ais'varah - divine; bhâvah - nature; lâbhah - gain; mat-bhaktih - devotional service unto Me; uttamah - supreme; vidyâ - education; âtmani - in the soul; bhidâ - duality; bâdhah - nullifying; jugupsâ - disgust; hrîh - modesty; akarmasu - in sinful activities;

> > s'rîh - beauty; gunâh - good qualities; nairapekshya - detachment from material things; âdyâh - and so on; sukham - happiness; duhkha - material unhappiness; sukha - and material happiness; atyayah - transcending; duhkham - unhappiness; kâma - of lust; sukha - on the happiness; apekshâ - meditating; panditah - a wise man; bandha - from bondage; moksha - liberation; vit - one who knows;

> > mûrkhah - a fool; deha - with the body; âdi - and so forth (the mind); aham-buddhih - one who identifies himself; panthâh - the true path; mat - to Me; nigamah - leading; smritah - is to be understood; utpathah - the wrong path; citta - of consciousness; vikshepah - bewilderment; svargah - heaven; sattva-guna - of the mode of goodness; udayah - the predominance;

> > narakah - hell; tamah - of the mode of ignorance; unnâhah - the predominance; bandhuh - the real friend; guruh - the spiritual master; aham - I am; sakhe - My dear friend, Uddhava; griham - one's home; s'arîram - the body; mânushyam - human; guna - with good qualities; âdhyah - enriched; hi - indeed; âdhyah - a rich person; ucyate - is stated to be; daridrah - a poor person; yah - one who; tu - indeed; asantusthah - unsatisfied;

> > kripanah - a wretched person; yah - one who; ajita - has not conquered; indriyah - the senses; guneshu - in material sense gratification; asakta - not attached; dhîh - whose intelligence; îs'ah - a controller; guna - to sense gratification; sangah - attached; viparyayah - the opposite, a slave; ete - these; uddhava - My dear Uddhava; te - your; pras'nâh - subjects of inquiry;

> > sarve - all; sâdhu - properly; nirûpitâh - elucidated; kim - what is the value; varnitena - of describing; bahunâ - elaborately; lakshanam - the characteristics; guna - of good qualities; doshayoh - and of bad qualities; guna-dosha - good and bad qualities; dris'ih - seeing; doshah - a fault; gunah - the real good quality; tu - indeed; ubhaya - from both of them; varjitah - distinct.

> > TRANSLATION

> > Actual opulence is My own nature as the Personality of Godhead, through which I exhibit the six unlimited opulences. The supreme gain in life is devotional service to Me, and actual education is nullifying the false perception of duality within the soul. Real modesty is to be disgusted with improper activities, and beauty is to possess good qualities such as detachment. Real happiness is to transcend material happiness and unhappiness, and real misery is to be implicated in searching for sex pleasure. A wise man is one who knows the process of freedom from bondage, and a fool is one who identifies with his material body and mind. The real path in life is that which leads to Me, and the wrong path is sense gratification, by which consciousness is bewildered. Actual heaven is the predominance of the mode of goodness, whereas hell is the predominance of ignorance. I am everyone's true friend, acting as the spiritual master of the entire universe, and one's home is the human body. My dear friend Uddhava, one who is enriched with good qualities is actually said to be rich, and one who is unsatisfied in life is actually poor. A wretched person is one who cannot control his senses, whereas one who is not attached to sense gratification is a real controller. One who attaches himself to sense gratification is the opposite, a slave. Thus, Uddhava, I have elucidated all of the matters about which you inquired. There is no need for a more elaborate description of these good and bad qualities, since to constantly see good and bad is itself a bad quality. The best quality is to transcend material good and evil.

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