Adhyaya 20

Verse 1

श्रीउद्धव उवाच विधिश्च प्रतिषेधश्च निगमो हीश्वरस्य ते । अवेक्षतेऽरविन्दाक्ष गुणं दोषं च कर्मणाम् ॥ १ ॥

Śrī Uddhava said: O lotus-eyed Kṛṣṇa, You are the Supreme Lord, and thus the Vedas, with their injunctions and prohibitions, are Your command. They consider the virtues and faults of human actions.

Verse 2

वर्णाश्रमविकल्पं च प्रतिलोमानुलोमजम् । द्रव्यदेशवय:कालान् स्वर्गं नरकमेव च ॥ २ ॥

According to the Vedas, the higher and lower divisions within varṇāśrama, and the distinctions arising from anuloma and pratiloma unions, are described. In analyzing material ingredients, place, age, and time, piety and sin remain constant reference points; indeed, the Vedas also reveal material heaven and hell.

Verse 3

गुणदोषभिदाद‍ृष्टिमन्तरेण वचस्तव । नि:श्रेयसं कथं नृणां निषेधविधिलक्षणम् ॥ ३ ॥

Without perceiving the distinction between piety and sin, how can people understand Your teachings in the form of the Vedas, which enjoin virtuous action and forbid sinful action? And without such authorized scriptures, which ultimately grant liberation, how can human beings attain life’s perfection?

Verse 4

पितृदेवमनुष्याणां वेदश्चक्षुस्तवेश्वर । श्रेयस्त्वनुपलब्धेऽर्थे साध्यसाधनयोरपि ॥ ४ ॥

My Lord, for the forefathers, the devas, and human beings, the Vedas are the eyes You have given. To understand what lies beyond direct experience—liberation, heaven, and similar enjoyments—and to know both the goal and the means, the Vedic scriptures are the highest evidence, for they are Your own laws and revelation.

Verse 5

गुणदोषभिदाद‍ृष्टिर्निगमात्ते न हि स्वत: । निगमेनापवादश्च भिदाया इति ह भ्रम: ॥ ५ ॥

My Lord, the distinction seen between piety and sin arises from Your own Vedic wisdom and does not arise of itself. If that same Vedic revelation later nullifies the distinction, confusion will surely result.

Verse 6

श्रीभगवानुवाच योगास्‍त्रयो मया प्रोक्ता नृणां श्रेयोविधित्सया । ज्ञानं कर्म च भक्तिश्च नोपायोऽन्योऽस्ति कुत्रचित् ॥ ६ ॥

The Supreme Lord said: My dear Uddhava, desiring the highest good for human beings, I have taught three paths of yoga—knowledge, action, and devotion (bhakti). Beyond these three, there is no other means of elevation anywhere.

Verse 7

निर्विण्णानां ज्ञानयोगो न्यासिनामिह कर्मसु । तेष्वनिर्विण्णचित्तानां कर्मयोगस्तु कामिनाम् ॥ ७ ॥

Among these paths, jñāna-yoga is recommended for those who are weary of material life and thus renounce ordinary, fruit-seeking work. But those whose hearts are not yet weary and who still cherish desires should seek perfection through karma-yoga.

Verse 8

यद‍ृच्छया मत्कथादौ जातश्रद्धस्तु य: पुमान् । न निर्विण्णो नातिसक्तो भक्तियोगोऽस्य सिद्धिद: ॥ ८ ॥

If somehow, by good fortune, a person develops faith in hearing and chanting My glories, being neither disgusted with nor overly attached to material life, then bhakti-yoga—loving devotion to Me—will grant that person perfection.

Verse 9

तावत् कर्माणि कुर्वीत न निर्विद्येत यावता । मत्कथाश्रवणादौ वा श्रद्धा यावन्न जायते ॥ ९ ॥

As long as one is not yet satiated with fruit-seeking work and has not awakened faith and taste for devotion through hearing and chanting about Viṣṇu, one should continue to act according to the regulative principles of the Vedic injunctions.

Verse 10

स्वधर्मस्थो यजन् यज्ञैरनाशी:काम उद्धव । न याति स्वर्गनरकौ यद्यन्यन्न समाचरेत् ॥ १० ॥

My dear Uddhava, one who remains fixed in his prescribed duty and worships through Vedic sacrifices without craving their fruits does not go to heaven; and by refraining from forbidden acts, he does not go to hell.

Verse 11

अस्मिंल्ल‍ोके वर्तमान: स्वधर्मस्थोऽनघ: शुचि: । ज्ञानं विशुद्धमाप्नोति मद्भ‍‍क्तिं वा यद‍ृच्छया ॥ ११ ॥

In this very life, one who remains in his prescribed duty, free from sin and purified, attains spotless transcendental knowledge; or, by good fortune, he attains devotion (bhakti) unto Me.

Verse 12

स्वर्गिणोऽप्येतमिच्छन्ति लोकं निरयिणस्तथा । साधकं ज्ञानभक्तिभ्यामुभयं तदसाधकम् ॥ १२ ॥

Both the residents of heaven and those of hell desire birth as a human on earth, for human life enables the attainment of transcendental knowledge and loving devotion (bhakti), whereas heavenly or hellish bodies do not efficiently grant such opportunity.

Verse 13

न नर: स्वर्गतिं काङ्‍क्षेन्नारकीं वा विचक्षण: । नेमं लोकं च काङ्‍क्षेत देहावेशात् प्रमाद्यति ॥ १३ ॥

A wise human being should desire neither promotion to heaven nor residence in hell; nor should he crave permanent dwelling on earth, for absorption in the material body makes one foolishly neglect one’s true self-interest.

Verse 14

एतद् विद्वान् पुरा मृत्योरभवाय घटेत स: । अप्रमत्त इदं ज्ञात्वा मर्त्यमप्यर्थसिद्धिदम् ॥ १४ ॥

A wise person, knowing that before death arrives one should strive for the deathless good, should not be negligent; for although this body is mortal, it can still grant the perfection of life.

Verse 15

छिद्यमानं यमैरेतै: कृतनीडं वनस्पतिम् । खग: स्वकेतमुत्सृज्य क्षेमं याति ह्यलम्पट: ॥ १५ ॥

When cruel men, like Yama, cut down the tree where its nest was made, the bird, free from attachment, abandons that shelter and attains safety and happiness elsewhere.

Verse 16

अहोरात्रैश्छिद्यमानं बुद्ध्वायुर्भयवेपथु: । मुक्तसङ्ग: परं बुद्ध्वा निरीह उपशाम्यति ॥ १६ ॥

Knowing that one’s life is being cut down by the passing of days and nights, one should tremble in fear. Then, giving up attachment and desire, one realizes the Supreme Lord and attains perfect peace.

Verse 17

नृदेहमाद्यं सुलभं सुदुर्लभं प्लवं सुकल्पं गुरुकर्णधारम् । मयानुकूलेन नभस्वतेरितं पुमान् भवाब्धिं न तरेत् स आत्महा ॥ १७ ॥

The human body, though very rare, is obtained by nature’s law and can grant the highest benefit. It is like a well-built boat: the spiritual master is the captain, and the Lord’s teachings are favorable winds. One who does not use this to cross the ocean of samsara is the killer of his own soul.

Verse 18

यदारम्भेषु निर्विण्णो विरक्त: संयतेन्द्रिय: । अभ्यासेनात्मनो योगी धारयेदचलं मन: ॥ १८ ॥

When a transcendentalist becomes weary of all endeavors for material happiness, develops detachment, and controls the senses, then by spiritual practice the yogi should fix the mind on the spiritual platform without deviation.

Verse 19

धार्यमाणं मनो यर्हि भ्राम्यदश्वनवस्थितम् । अतन्द्रितोऽनुरोधेन मार्गेणात्मवशं नयेत् ॥ १९ ॥

Whenever the mind, though being held on the spiritual platform, suddenly strays like an unsteady horse, one should not be negligent but, by the prescribed method, carefully bring it back under the self’s control.

Verse 20

मनोगतिं न विसृजेज्जितप्राणो जितेन्द्रिय: । सत्त्वसम्पन्नया बुद्ध्या मन आत्मवशं नयेत् ॥ २० ॥

Never lose sight of the true aim of the mind’s activity. Conquering the prāṇa and the senses, and using intelligence strengthened by sattva, one should bring the mind under the rule of the Self.

Verse 21

एष वै परमो योगो मनस: सङ्ग्रह: स्मृत: । हृदयज्ञत्वमन्विच्छन् दम्यस्येवार्वतो मुहु: ॥ २१ ॥

This is the supreme yoga: the careful gathering and restraint of the mind. As an expert rider, wishing to tame a headstrong horse, first yields for a moment and then draws the reins to guide it onto the chosen path, so one should observe the mind’s movements and desires and gradually bring them under full control.

Verse 22

साङ्ख्येन सर्वभावानां प्रतिलोमानुलोमत: । भवाप्ययावनुध्यायेन्मनो यावत् प्रसीदति ॥ २२ ॥

Until the mind becomes steady in spiritual satisfaction, one should, through Sāṅkhya analysis, contemplate the temporary nature of all material states in both progressive and regressive order, constantly observing creation in its forward unfolding and annihilation in its reverse course.

Verse 23

निर्विण्णस्य विरक्तस्य पुरुषस्योक्तवेदिन: । मनस्त्यजति दौरात्म्यं चिन्तितस्यानुचिन्तया ॥ २३ ॥

When one becomes disgusted with the world’s temporary, illusory nature and thus detached, the mind—guided by the spiritual master’s instructions—repeatedly contemplates this world and at last abandons false identification with matter.

Verse 24

यमादिभिर्योगपथैरान्वीक्षिक्या च विद्यया । ममार्चोपासनाभिर्वा नान्यैर्योग्यं स्मरेन्मन: ॥ २४ ॥

By yama and the other paths of yoga, by reasoned inquiry and spiritual learning, or by worship and adoration of Me, one should constantly engage the mind in remembering the Supreme Personality of Godhead, the goal of yoga. No other means should be used for this purpose.

Verse 25

यदि कुर्यात् प्रमादेन योगी कर्म विगर्हितम् । योगेनैव दहेदंहो नान्यत्तत्र कदाचन ॥ २५ ॥

If a yogī, by momentary inattention, accidentally performs a condemnable act, he should burn to ashes the sinful reaction by yoga itself, never resorting to any other procedure.

Verse 26

स्वे स्वेऽधिकारे या निष्ठा स गुण: परिकीर्तित: । कर्मणां जात्यशुद्धानामनेन नियम: कृत: । गुणदोषविधानेन सङ्गानां त्याजनेच्छया ॥ २६ ॥

Steady adherence to one’s own spiritual position is declared to be true piety, and sin arises when one neglects one’s prescribed duty. Accepting this standard of virtue and fault, and sincerely wishing to abandon all association with sense gratification, one can subdue material activities, impure by nature.

Verse 27

जातश्रद्धो मत्कथासु निर्विण्ण: सर्वकर्मसु । वेद दु:खात्मकान् कामान् परित्यागेऽप्यनीश्वर: ॥ २७ ॥ ततो भजेत मां प्रीत: श्रद्धालुर्दृढनिश्चय: । जुषमाणश्च तान् कामान् दु:खोदर्कांश्च गर्हयन् ॥ २८ ॥

Having awakened faith in narrations of My glories, becoming weary of all material work, and knowing that sense enjoyment ends in misery—yet still unable to renounce it completely—My devotee should remain joyful and worship Me with firm faith and resolve. Even if he sometimes indulges, he knows its bitter outcome and sincerely repents.

Verse 28

जातश्रद्धो मत्कथासु निर्विण्ण: सर्वकर्मसु । वेद दु:खात्मकान् कामान् परित्यागेऽप्यनीश्वर: ॥ २७ ॥ ततो भजेत मां प्रीत: श्रद्धालुर्दृढनिश्चय: । जुषमाणश्च तान् कामान् दु:खोदर्कांश्च गर्हयन् ॥ २८ ॥

Having awakened faith in narrations of My glories, becoming weary of all material work, and knowing that sense enjoyment ends in misery—yet still unable to renounce it completely—My devotee should remain joyful and worship Me with firm faith and resolve. Even if he sometimes indulges, he knows its bitter outcome and sincerely repents.

Verse 29

प्रोक्तेन भक्तियोगेन भजतो मासकृन्मुने: । कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥ २९ ॥

When an intelligent person constantly worships Me through the bhakti-yoga I have taught, his heart becomes firmly established in Me; thus all material desires within the heart are destroyed.

Verse 30

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: । क्षीयन्ते चास्य कर्माणि मयि द‍ृष्टेऽखिलात्मनि ॥ ३० ॥

When I am seen as the Supreme Personality of Godhead, the all-pervading Self, the knot of the heart is pierced, all doubts are cut away, and the chain of karma is brought to an end.

Verse 31

तस्मान्मद्भ‍‍क्तियुक्तस्य योगिनो वै मदात्मन: । न ज्ञानं न च वैराग्यं प्राय: श्रेयो भवेदिह ॥ ३१ ॥

Therefore, for the yogi devoted to My loving bhakti, with the mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means to attain the highest perfection in this world.

Verse 32

यत् कर्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत् । योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥ ३२ ॥ सर्वं मद्भ‍‍क्तियोगेन मद्भ‍क्तो लभतेऽञ्जसा । स्वर्गापवर्गं मद्धाम कथञ्चिद् यदि वाञ्छति ॥ ३३ ॥

Everything attainable by karma, austerity, knowledge and detachment, mystic yoga, charity, religious duty, and other paths is easily gained by My devotee through bhakti-yoga to Me.

Verse 33

यत् कर्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत् । योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥ ३२ ॥ सर्वं मद्भ‍‍क्तियोगेन मद्भ‍क्तो लभतेऽञ्जसा । स्वर्गापवर्गं मद्धाम कथञ्चिद् यदि वाञ्छति ॥ ३३ ॥

And if somehow My devotee desires heaven, liberation, or residence in My abode, he also easily attains such benedictions through bhakti-yoga to Me.

Verse 34

न किञ्चित् साधवो धीरा भक्ता ह्येकान्तिनो मम । वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥ ३४ ॥

My exclusive devotees, saintly and steady in wisdom, desire nothing apart from Me. Indeed, even if I offer them kaivalya—liberation from birth and death—they do not accept it.

Verse 35

नैरपेक्ष्यं परं प्राहुर्नि:श्रेयसमनल्पकम् । तस्मान्निराशिषो भक्तिर्निरपेक्षस्य मे भवेत् ॥ ३५ ॥

It is declared that complete nondependence and detachment is the supreme stage of the highest good. Therefore, let one who is desireless and without expectation cultivate loving bhakti unto Me.

Verse 36

न मय्येकान्तभक्तानां गुणदोषोद्भ‍वा गुणा: । साधूनां समचित्तानां बुद्धे: परमुपेयुषाम् ॥ ३६ ॥

Within My exclusive devotees—saintly souls of equal mind who have attained Me, the Supreme Lord beyond material intelligence—there cannot remain piety or sin born of the world’s good and evil.

Verse 37

एवमेतान् मया दिष्टाननुतिष्ठन्ति मे पथ: । क्षेमं विन्दन्ति मत्स्थानं यद् ब्रह्म परमं विदु: ॥ ३७ ॥

Those who earnestly practice these paths to Me, which I Myself have taught, attain safety from illusion; and reaching My own abode, they perfectly realize the Absolute Truth.