Srimad Bhagavatam — Ekadasha Skandha, Shloka 27
Chapter 19
धर्मो मद्-भक्ति-कृत् प्रोक्तो ज्ञानं चैकाात्म्य-दर्शनम् ।
गुणेष्व् असङ्गो वैराग्यम् ऐश्वर्यं चाणिमादयः ॥
dharmo mad-bhakti-kṛt prokto jñānaṃ caikātmya-darśanam / guṇesv asaṅgo vairāgyam aiśvaryaṃ cāṇimādayaḥ //
我已宣说：能唤起对我之奉爱（bhakti）的，才是真正的法。真正的智是见自我之合一。于诸物质性（诸古那）不染不著名为离欲；而我的威德，是从“微细如尘”（aṇimā）等开始的神通成就。
In this verse, Śrī Kṛṣṇa gives concise, authoritative definitions of four commonly discussed spiritual goals—dharma, jñāna, vairāgya, and aiśvarya—so the seeker does not mistake secondary achievements for the ultimate purpose. Dharma is not merely social duty or ritual correctness; it is validated by its power to produce mad-bhakti, devotion to the Supreme Person. Jñāna is not information or intellectualism; it is the realized vision (darśana) of the self’s spiritual identity and its relation to the one spiritual reality. Vairāgya is measured by asaṅga, non-attachment, specifically toward the guṇas (sattva, rajas, tamas) that bind consciousness through subtle and gross matter. Finally, aiśvarya—the extraordinary powers people often chase in yoga—are acknowledged as real but placed in their proper category: they are Kṛṣṇa’s opulences, beginning with aṇimā (becoming minute), and are not the final aim. The Bhāgavatam thus redirects the aspirant from fascination with siddhis and status to the core success-marker of spiritual life: loving devotion to Bhagavān, which naturally brings knowledge and detachment as supportive fruits.
FAQs
Bhagavatam 11.19.27 defines real dharma as that which generates devotion (bhakti) to Śrī Kṛṣṇa, not merely external duty or ritual.
This verse acknowledges siddhis like aṇimā as Kṛṣṇa’s opulences, but it implies they are secondary and not the ultimate aim compared to bhakti, knowledge, and detachment.
Practice non-attachment to mood-driven impulses (rajas/tamas) and even pride in goodness (sattva), while anchoring daily choices in devotion—hearing, chanting, and serving Kṛṣṇa.