Chapter Nineteen

Jïäna and Bhakti

|| 11.19.1 ||
çré-bhagavän uväca
yo vidyä-çruta-sampannaù
ätmavän nänumänikaù
mayä-mätram idaà jïätvä
jïänaà ca mayi sannyaset

The Supreme Lord said: A person endowed with jïäna through

the scriptures, who consequently understands ätmä, and has
realization, on understanding that the world is produced
through false identity, gives up the practice of jïäna in order to
attain me.

In the Nineteenth Chapter, bhakti of the devotee who gives up

sädhana of the jïäné, and the definitions of words like yama are
described. In order to destroy beginningless ignorance, it has been
explained that the jéva must practice jïäna, yoga and vairägya without
material actions. When ignorance is destroyed and knowledge is
produced by those sädhanas, those sädhanas are not longer useful at
all. A person, becoming absorbed in a snake, tiger or ghost, forgets
himself and thinks he is a snake, tiger or ghost. Then gems, mantras
and medicines are useful to help him. When the identity is broken by
those means, and the person returns to his former identity, the gems,
mantras and medicines are no longer used. That principle is described
in this verse.

One should be endowed with knowledge (vidyä) which destroys

ignorance, composed of säìkhya, yoga, austerity, vairägya, learned
through scriptures which teach those subjects. He then understands
the nature of ätmä (ätmavän). He is not a possessor of theoretical
knowledge (na änumänikaù), but has direct realization. Understanding
that the universe arises from ignorance through false identity with his
body and related objects, or understanding that this world is
temporary, he renounces all jïäna-sädhana for me. This means he
gives up jïäna in order to attain me. This is called vidvat-sannyäsa.

|| 11.19.2 ||
jïäninas tv aham eveñöaù
svärtho hetuç ca sammataù
svargaç caiväpavargaç ca
nänyo ’rtho mad-åte priyaù
For the jïäné, I am the object of worship, the expected result,
the sädhana, and the means of realization. I am the cause of
happiness and destruction of suffering. There is no one dearer
than me for the jïäné.

“Should the jïäné give up bhakti as one gives up jïäna?” No. Not at all.
I am the object of worship (iñöaù). How can one give up worshipping
me? I alone am the expected result (svärthaù), and the cause, the
sädhana. How can one give up bhakti to me? I am the means of
realization (sammataù). I have said:

bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù

tato mäà tattvato jïätvä viçate tad-anantaram ||55||

Only by bhakti can a person know me as Brahman. Then, knowing me

as Brahman by that bhakti, he merges with me. BG 18.55

I will also say in verse 5 bhaja mäà bhakti-bhävataù: worship me with

devotion. I am the cause of happiness (svargaù) and the cause of
removal of suffering (apavargaù). According to Jéva Gosvämé this
verse means “I make my appearance as the supreme sädhana (means)
and sädhya (goal) for the jïäné.”

|| 11.19.3 ||
jïäna-vijïäna-saàsiddhäù
padaà çreñöhaà vidur mama
jïäné priyatamo ’to me
jïänenäsau bibharti mäm

Those who had previously achieved complete perfection

through philosophical and realized knowledge recognized my
lotus feet to be supreme. Such a jïäné, most dear to me,
pleases me by his knowledge.

The Lord gives evidence of the realization of jïänés from previous

history. Those who had perfect knowledge and realization knew that
my svarüpa, and knew that my lotus feet, not Brahman, were the best.

tasyäravinda-nayanasya padäravinda-
kiïjalka-miçra-tulasé-makaranda-väyuù
antar-gataù sva-vivareëa cakära teñäà
saìkñobham akñara-juñäm api citta-tanvoù

The wind carrying the aroma of tulasé which had touched the
filaments of the Lord’s toe nails on his lotus feet entered their minds
 through the nostrils and began to agitate their minds and bodies,
even though they were fixed in Brahman. SB 3.15.43

Such a jïäné is most dear to me.

|| 11.19.4 ||
tapas térthaà japo dänaà
paviträëétaräëi ca
nälaà kurvanti täà siddhià
yä jïäna-kalayä kåtä

That perfection which is produced by a small fraction of jïäna

cannot be duplicated by performing austerities, visiting holy
places, chanting silent prayers, giving in charity or engaging in
other pious activities.

Kalayä means “by a small portion.”

|| 11.19.5 ||
tasmäj jïänena sahitaà
jïätvä svätmänam uddhava
jïäna-vijïäna-sampanno
bhaja mäà bhakti-bhävataù

Therefore, O Uddhava, knowing your ätmä through jïäna,

endowed with knowledge and realization, worship me with
devotion.

Çrédhara Svämé says this means “Worship me and give up all other
processes.”

|| 11.19.6 ||
jïäna-vijïäna-yajïena
mäm iñövätmänam ätmani
sarva-yajïa-patià mäà vai
saàsiddhià munayo ’gaman

Formerly, great sages, through the sacrifice of Vedic,

worshiped me within themselves, knowing me to be the
Supreme Lord of all sacrifice and Paramätmä. These sages thus
achieved realization of me.

Who is endowed with knowledge and realization? The sages achieved

perfection after worshipping me, as the master of all sacrifices and as
Paramätmä, in themselves, by the sacrifice consisting of theoretical
knowledge. Having attained perfection, the ancient sages were then
endowed with knowledge and realization.

|| 11.19.7 ||
tvayy uddhaväçrayati yas tri-vidho vikäro
mäyäntaräpatati nädy-apavargayor yat
janmädayo ’sya yad amé tava tasya kià syur
ädy-antayor yad asato ’sti tad eva madhye

O Uddhava! The body, a transformation of the guëas, the

produce of avidyä, takes shelter of your ätmä and remains in
your present condition. It is not your natural state because
you are without birth and death. How can birth and death of
the body belong to the ätmä? Even while perceiving illusions
with a beginning and end, you actually remain separate.

The jïäné endowed with knowledge and realization then worships me

as the highest goal. But that is a very distant goal. First, you should
rise above ignorance, knowing you are tvam, ätmä. Taking Uddhava
as his subject, he addresses people in general in this verse. O
Uddhava! The transformations of the three guëas, the imposition of
the body, take shelter of you, the jéva. This imposition (adhyäsa) of the
body, taking shelter of the ätmä, is the effect of avidyä (mäyä). This is
a state of attainment in the interim period (antarä). This means it is
not your natural state, since the jéva has no beginning and end. You
are spiritual and the body is material. The birth and death of the body
does not belong to you, who are spiritual. How can you think that the
ätmä is born, dies, or is happy or sad?

“When I did not have a relationship with the body, and when the body
is destroyed by jïäna, then I can remain separate from the body. But
for now, I am the body.” One continues existing as ätmä even when
one perceives false objects with beginning and end by error, just as a
person who thinks of a tiger continuously remains a person even while
being conscious of a tiger. He does not become a tiger. It is also well
known that the relationship of the jéva with avidyä is without
beginning, through the power of mäyä. One could argue that if the
ignorance was without beginning it would mean this ignorant condition
would be the svarüpa of the jéva, which could therefore not be
removed even by jïäna. The jéva’s svarüpa would have to be destroyed
to destroy avidyä. But the idea that liberation means destruction of
the jéva’s svarüpa is not accepted by the authorities.

|| 11.19.8 ||
çré-uddhava uväca
jïänaà viçuddhaà vipulaà yathaitad
 vairägya-vijïäna-yutaà puräëam
äkhyähi viçveçvara viçva-mürte
tvad-bhakti-yogaà ca mahad-vimågyam

Uddhava said: Please explain to me more elevated knowledge,

greater knowledge, endowed with detachment and realization,
which is approved by previous jïänés. O Lord of the universe! O
form of the universe! Teach me about pure bhakti which is
sought by the great sages.

Having heard about tvam, the ätmä, Uddhava asks about knowledge
and realization of tat, Brahman, along with vairägya, and asks about
most rarely attained bhakti-yoga, since he is dissatisfied with jïäna.
Tell me about pure knowledge (viçuddham), beyond knowledge of
tvam, the jéva. Tell about knowledge which is greater, since it is about
Brahman, tat. This knowledge is approved by the previous jïänés.
Uddhava addresses the Lord. O power of the universe! O form of the
universe! By these names Uddhava implies that if the universe were
false, talking about is power and form would be meaningless. The
bhakti which is especially sought (vimågyam) by the great sages like
Çuka and Sanaka is pure bhakti.

|| 11.19.9 ||
täpa-trayeëäbhihatasya ghore
santapyamänasya bhavädhvanéça
paçyämi nänyac charaëaà taväìghri-
dvandvätapaträd amåtäbhivarñät

O 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 shelter other than your
two lotus feet, which are like a refreshing umbrella that pours
showers of nectar.

“Reach success by jïäna. Why as about pure bhakti?” Your feet

shower everywhere sweetness which gives happiness superior to the
bliss of Brahman. It is said:

yä nirvåtis tanu-bhåtäà tava päda-padma-

dhyänäd bhavaj-jana-kathä-çravaëena vä syät
sä brahmaëi sva-mahimany api nätha mä bhüt
kià tv antakäsi-lulität patatäà vimänät

The bliss for your servant available from meditating on your lotus feet
or from hearing about your pastimes from the devotees is not available
in your form of greatness, Brahman, what to speak of the happiness for
those who fall from the pleasures of Svarga. SB 4.9.10

I ask about bhakti because from bhakti one gains release from saàsära
even without jïäna, and one gains bliss greater than the bliss of
Brahman.

|| 11.19.10 ||
dañöaà janaà sampatitaà bile ’smin
kälähinä kñudra-sukhoru-tarñam
samuddharainaà kåpayäpavargyair
vacobhir äsiïca mahänubhäva

O almighty Lord! Please be merciful and uplift this hopeless

living entity, bitten by the snake of time, who has fallen into
the dark hole of material existence, and still intensely hankers
for insignificant material happiness. Sprinkle me with your
liberating words.

“So, reach success by pure bhakti-yoga. Why ask at all about jïäna?”
Uddhava answers with this verse. The meaning is this. Pure bhakti
does not arise by human effort, since it can only be attained by chance
mercy of great devotees. Jïäna-yoga is attained on its own by those
who have understood tvam, the ätmä, by knowledge arising through
niñkäma-karma. It is attained by human effort. Those who do not attain
pure bhakti should be delivered by this. For this reason I ask about
jïäna. Please sprinkle me with the sweetness of your words which
bestow liberation. The nectar of jïäna coming from your moon-like
mouth produces liberation.

|| 11.19.11 ||
çré-bhagavän uväca
ittham etat purä räjä
bhéñmaà dharma-bhåtäà varam
ajäta-çatruù papraccha
sarveñäà no ’nuçåëvatäm

The Supreme Lord said: Just as you are now inquiring from
me, in the past King Yudhiñöhira, who considered no one his
enemy, inquired from the greatest of the upholders of religious
principles, Bhéñma, while all of us were carefully listening.

|| 11.19.12 ||
nivåtte bhärate yuddhe
suhån-nidhana-vihvalaù
çrutvä dharmän bahün paçcän
 mokña-dharmän apåcchata

When the great Battle of Kurukñetra had ended, King

Yudhiñöhira was overwhelmed by the death of many beloved
well-wishers, and thus, after listening to many instructions on
dharma, he finally inquired about the path of liberation.

|| 11.19.13 ||
tän ahaà te ’bhidhäsyämi
deva-vrata-makhäc chrutän
jïäna-vairägya-vijïäna-
çraddhä-bhakty-upabåàhitän

I will now speak unto you those topics filled with jïäna,
detachment, self-realization, faith and bhakti that were heard
directly from the mouth of Bhéñmadeva.

|| 11.19.14 ||
navaikädaça païca trén
bhävän bhüteñu yena vai
ékñetäthäikam apy eñu
taj jïänaà mama niçcitam

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.

The nine are prakåti, jéva, mahat-tattva, ahaìkära, and the five tan-
mätras. The eleven are the eleven senses. The five are the five gross
elements. The three are the three guëas. I approve that knowledge by
which one sees these twenty-eight elements in all beings from Brahmä
to the plants, which are their products, and by which one sees
Paramätmä in all the twenty-eight elements. That is knowledge by
which, after seeing the world made of cause and effect, one sees the
world as non-different from the supreme cause.

|| 11.19.15 ||
etad eva hi vijïänaà
na tathaikena yena yat
sthity-utpatty-apyayän paçyed
bhävänäà tri-guëätmanäm

This jïäna becomes vijïäna when one does not see all the
elements as one with Paramätmä but sees Paramätmä alone.
At the stage of jïäna, one should see the temporary nature of
all the material elements made of the three guëas.

Vijïäna is defined in the first half of the verse. That jïäna (etat eva)
becomes vijïänam. How? It is vijïäna when one does not see the
universe as one with Paramätmä as before. The meaning is this. At the
stage of jïäna one sees everything arising from Paramäömä who is not
seen. At the stage of vijïäna, one sees only Paramätmä directly.
Because of the bliss of realizing Paramätmä, one has no opportunity to
see his products. This is realization of oneness. In the previous verse it
was explained that at the stage of jïäna, one sees everything as
Paramätmä because he is the supreme cause of all the effects. That is
again repeated in the second part of this verse: one should see the
creation, maintenance and destruction of the material products. This
means one should see them as temporary.

|| 11.19.16 ||
ädäv ante ca madhye ca
såjyät såjyaà yad anviyät
punas tat-pratisaìkräme
yac chiñyeta tad eva sat

That which is present at creation and destruction, which

accompanies all the material phases from one creation to
another and which remains alone at universal destruction is
the one eternal Paramätmä.

There is only one entity, Paramätmä. That is again stated. That which
exists during creation and, after transformation, during destruction--
that which continues as the shelter while effect after effect is
produced, and what remains after the final destruction, is the real and
eternal cause. Though mahat-tattva is a cause of particular effects, it
is not called the cause since it is not the cause of everything. The one
Paramätmä is the final cause. Though these things exist, they are not
eternal because they do not continue to exist during all phases of time.
Paramätmä however exists at all times. At the stage of jïäna one
should see this oneness of Paramätmä.

|| 11.19.17 ||
çrutiù pratyakñam aitihyam
anumänaà catuñöayam
pramäëeñv anavasthänäd
vikalpät sa virajyate

From the four types of evidence—Vedic knowledge, direct

experience, traditional wisdom and logical induction—one can
understand the temporary nature of the material world, by
which one will become detached from the duality of this world.

Jïäna and vijïäna have been explained. Vairägya is explained in two

verses. Çruti says yato vä imäni bhütäni jäyante yena jätäni jévanti
yat prayanti: from the Lord all beings are born, by him they are
maintained, and in him they dissolve. (Taittiréya Upanisäd 3.1.1) By
sense perception (pratyäkça) we see that a pot arises from clay and
dissolves back into clay. Aitihyam is what is famous because of
authorities. Statements like “The world never changes” are considered
to be without authority. One can infer (anumäna) that because the
universe has a beginning and end that it is temporary. Because the
universe does not remain at all times according to the four types of
proof, one because detached from the world of duality composed of
heavenly enjoyment.

|| 11.19.18 ||
karmaëäà pariëämitväd
ä-viriïcyäd amaìgalam
vipaçcin naçvaraà paçyed
adåñöam api dåñöa-vat

The wise man should see that, because of transformation of

karma, even the happiness on the planet of Lord Brahma, what
to speak of that experienced on earth, is temporary and
inauspicious.

“Though Svarga does not have eternal pleasure, it gives pleasure for
some time.” Since they are mere transformations of karma, one
should see the happiness of even Brahma-loka, unseen, by us, as well
as that of earthly kingdoms, which are seen by us, to be temporary
and inauspicious, because of they are filled with competition and envy.

|| 11.19.19 ||
bhakti-yogaù puraivoktaù
préyamäëäya te ’nagha
punaç ca kathayiñyämi
mad-bhakteù käraëaà paraà

O sinless Uddhava! I previously explained to you bhakti-yoga.

Now I will again explain the auspicious cause of bhakti
dedicated to me, in order to increase your love.

In text 8, Uddhava asked “Please explain bhakti which is sought by the

great sages.” Now the answer is given. I spoke this previously, but
because you were not fully satisfied, you ask again. Therefore I will
speak it again since you will develop love (préyamäëäya). This is
because you are sinless (anagha). If there is offense, then love will
decrease. There is no alternative. I will speak the most auspicious
cause of my bhakti.

|| 11.19.20-24 ||
çraddhämåta-kathäyäà me
çaçvan mad-anukértanam
pariniñöhä ca püjäyäà
stutibhiù stavanaà mama

ädaraù paricaryäyäà
sarväìgair abhivandanam
mad-bhakta-püjäbhyadhikä
sarva-bhüteñu man-matiù

mad-artheñv aìga-ceñöä ca
vacasä mad-guëeraëam
mayy arpaëaà ca manasaù
sarva-käma-vivarjanam

mad-arthe ’rtha-parityägo
bhogasya ca sukhasya ca
iñöaà dattaà hutaà japtaà
mad-arthaà yad vrataà tapaù

evaà dharmair manuñyäëäm

uddhavätma-nivedinäm
mayi saïjäyate bhaktiù
ko ’nyo ’rtho ’syävaçiñyate

Firm faith in the narration of my sweet pastimes, constant

chanting of my glories, unwavering attachment to my worship,
praising me through verses, great respect for serving the
deity, offering obeisances with the entire body, performing
extensive worship of my devotees, consciousness of me in all
living entities, offering of ordinary bodily activities in my
service, use of words to describe my qualities, offering the
mind to me, rejection of all material desires, giving up wealth
for my sake, renouncing material sense gratification and
happiness, performing acts of charity, offering homa, and
chanting japa, performing vows like Ekädaçé as austerity with
the purpose of achieving me—by these those human beings
who have surrendered themselves to me develop bhakti for
me. What other result could remain for my devotee?
One should have intense faith in topics which are nectar. Though all
topics of the Lord are sweet, one should have faith in the very sweet
topics related to the Lord’s rasas. One should worship the devotees
extensively, since one understands that this is more pleasing than
worshipping me. One offers bodily activities by understanding that one
cleans the teeth or the body for service to the Lord. One can even use
local languages or dialects to glorify or sing the Lord’s qualities. One
should give up one’s articles for use in my festivals. One can give to
guru and devotees on these occasions. Or another meaning is that one
should give up objects unfavorable for bhakti. One should give
enjoying women (bhogasya) and happiness (sukhasya) derived from
caring for children. One can perform sacrifice using sesame and ghee,
or offer food to the brähmaëas and devotees as sacrifice. One should
chant japa of the Lord’s mantra or names a thousand or hundred
thousand times. Giving donations (dattam), performing sacrifice
(hütam) and chanting japa are three sacrifices (iñöam) of the
devotees. In order to attain me, one should perform vows like
Ekädaçé. That is the austerity of the devotee. What other result
remains for the niñkäma devotee? The result in future lives is simply
more hearing and chanting. When the jïäné achieves his result he
gives up his sädhana. When the devotee attains his goal, he does not
give up the hearing and chanting of his sädhana. Rather, his bhakti of
hearing and chanting increases a thousand times, as an anubhäva
(conscious action motivated by prema) of the perfection of bhakti,
which is prema.

|| 11.19.25 ||
yadätmany arpitaà cittaà
çäntaà sattvopabåàhitam
dharmaà jïänaà sa vairägyam
aiçvaryaà cäbhipadyate

When one’s peaceful consciousness, strengthened by sattva, is

fixed on Paramätmä, one achieves dharma, jïäna, vairägya and
aiçvarya.

What results remain to be obtained? The bhakti just described cannot

be explained to be bhakti which is an aìga of jïäna. Bhakti which is an
aìga of jïäna is different from that, and has the nature of sattva-guëa.
By that type of bhakti a devotee with material desires attains dharma,
jïäna, vairägya and aiçvarya. That is explained in this verse. When the
peaceful mind absorbed in me, Paramätmä, concentrates on me with
sattvika-bhakti, one achieves dharma, jïäna, vairägya and aiçvarya.

|| 11.19.26 ||
yad arpitaà tad vikalpe
 indriyaiù paridhävati
rajas-valaà cäsan-niñöhaà
cittaà viddhi viparyayam

When consciousness, fixed on the material body and home,

pursues objects in the mode of rajas with the senses, one
becomes attached to forbidden objects. Know that such a
mind achieves opposite results.

The opposite action is described. When the mind, absorbed in body

and house (vikalpe), pursues material objects in rajas, it becomes
attached to forbidden objects. Know that it achieves opposite results.
One achieves adharma, ajïäna, avairägya, and anaiçvarya.

|| 11.19.27 ||
dharmo mad-bhakti-kåt prokto
jïänaà caikätmya-darçanam
guëesv asaìgo vairägyam
aiçvaryaà cäëimädayaù

Actual dharma means what produces bhakti. Real jïäna is

seeing Paramätmä everywhere. Real vairägya is complete
disinterest in sense objects. Real aiçvarya is acquisition of the
siddhis.

Dharma and the other items are explained. Dharma is that which
causes bhakti.

|| 11.19.28-32 ||
çré-uddhava uväca
yamaù kati-vidhaù prokto
niyamo väri-karñaëa
kaù çamaù ko damaù kåñëa
kä titikñä dhåtiù prabho

kià dänaà kià tapaù çauryaà

kim satyam åtam ucyate
kas tyägaù kià dhanaà ceñöaà
ko yajïaù kä ca dakñiëä

puàsaù kià svid balaà çréman

dayä1 läbhaç ca keçava
kä vidyä hréù parä kä çréù
kià sukhaà duùkham eva ca

1
Another version has bhago instead of dayä.
 kaù paëòitaù kaç ca mürkhaù
kaù panthä utpathaç ca kaù
kaù svargo narakaù kaù svit
ko bandhur uta kià gåham

ka äòhyaù ko daridro vä
kåpaëaù kaù ka éçvaraù
etän praçnän mama brühi
viparétäàç ca sat-pate

Uddhava said: O chastiser of the enemies! Please tell me how

many types of yama and niyama exist. O Kåñëa! What is çama
and dama? O Lord! What is tolerance and determination?
What are charity, austerity and heroism, and what is truth and
speaking sweetly? What is renunciation, and what is
respectable wealth? What is sacrifice, and what is religious
remuneration? O Keçava, O most fortunate one! How am I to
understand the strength, or mercy and profit of a particular
person? What is the best education, what is humility, and what
is real ornamentation? 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 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! Please explain these
matters of inquiry along with their opposites.

After hearing about dharma and other qualities and their opposites, in
five verses Uddhava asks about the defining qualities of other items
starting with yama. Iñöam dhanam means respectable wealth. Çréù
means ornamentation. Praçnän means the matters under question.
After explaining the meaning of these items, I can understand their
opposites naturally.

|| 11.19.33-35 ||
çré-bhagavän uväca
ahiàsä satyam asteyam
asaìgo hrér asaïcayaù
ästikyaà brahmacaryaà ca
maunaà sthairyaà kñamäbhayam

çaucaà japas tapo homaù

çraddhätithyaà mad-arcanam
térthäöanaà parärthehä
tuñöir äcärya-sevanam
 ete yamäù sa-niyamä
ubhayor dvädaça småtäù
puàsäm upäsitäs täta
yathä-kämaà duhanti hi

The Supreme Lord said: Nonviolence, truthfulness, not stealing

the property of others, detachment, humility, freedom from
possessiveness, acceptance of scripture, celibacy, silence,
steadiness, forgiveness and fearlessness are the twelve
yamas. 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 guru are the
twelve niyamas. These twenty-four elements bestow all
desired benedictions upon those persons who devotedly
cultivate them.

In two verses Kåñëa defines twelve yama and then twelve niyama.
Çaucam refers to two items: external cleanliness and internal
cleanliness. The yamas and niyamas mentioned in the two verses
supply all desires sufficiently (yathä). The yamas and niyamas
mentioned by the Lord are the same as commonly mentioned by
others in number and characteristics. The question and answer resolve
the doubt whether the Lord’s opinion is different concerning the
number and characteristics of the items.

|| 11.19.36 ||
çamo man-niñöhatä buddher
dama indriya-saàyamaù
titikñä duùkha-sammarño
jihvopastha-jayo dhåtiù

Absorbing the intelligence in me constitutes çama, and

complete discipline of the senses is dama. Tolerance means
patiently enduring suffering, and steadfastness means
conquering the tongue and genitals.

Now, the unique qualities of other items, which are different from the
definitions given by other teachers, and which are to be accepted by
persons performing sädhana, are described until the end of the
chapter. Çamaù means fixing the intelligence in me. Mere peace
without intelligence fixed in the Lord is rejected in this çama. Damaù
means control of one’s own senses. Without controlling one’s senses
one cannot hope to control one’s disciples or others. Tolerance means
tolerance of suffering prescribed by the scriptures or tolerance of
suffering from other beings who are disrespectful. Other attempts
such as tolerating suffering from cold and heat are foolish. Without
controlling the tongue and genital other types of steadiness are
useless.

|| 11.19.37 ||
daëòa-nyäsaù paraà dänaà
käma-tyägas tapaù småtam
svabhäva-vijayaù çauryaà
satyaà ca sama-darçanam

Supreme charity is to give up aggression toward others, and

real austerity is renunciation of enjoyment. Real heroism is to
conquer one’s natural tendency to enjoy material life, and
truth is seeing all beings as one’s self in happiness or distress.

Charity means giving up violence to all living entities, not just giving
money. Austerity is performing vows with indifference to enjoyment,
such as Ekädaçi or Kärtika-vrata, prescribed by scriptures. Real
heroism is opposition to one’s nature of rajas and tamas, lust and
anger, or to advertising one’s qualities such as learning. It is not
merely prowess in battle. Truth means seeing equally everywhere. One
should see others’ suffering as one’s own, giving up harsh qualities like
envy and hatred. Gétä says the same:

ätmaupamyena sarvatra samaà paçyati yo ’rjuna |

sukhaà vä yadi vä duùkhaà sa yogé paramo mataù ||

I consider that practicing yogé who sees equally everything as equal to

himself in all circumstances, whether in happiness or suffering, to be
the topmost yogé. BG 6.32

Truth is not merely speaking the facts.

|| 11.19.38 ||
anyac ca sunåtä väëé
kavibhiù parikértitä
karmasv asaìgamaù çaucaà
tyägaù sannyäsa ucyate

Åtam means to speak the truth in a pleasing way, as declared

by great sages Cleanliness is detachment from material
actions, and renunciation is the sannyäsa order of life.

Åtam means pleasant and truthful speech, not just speaking truthfully.
Merely speaking truth includes announcing the faults of person who
has faults. In doing that, one criticizes a person. But that criticism is
not agreeable to the devotee listeners. That criticism lacks pleasing
presentation of truth. But previous teachers have defined satyam as
proper conduct and åtam as truthful words. Cleanliness means
detachment from material actions, not just physical cleanliness.
Uddhava did not ask about cleanliness in his question, but the gurus,
being kind to the destitute, speak on subjects even if not asked. 2 This
is the quality of cleanliness in Tretya-yuga. The definition of bhaga in
verse 40 should be understood in the same way.3 Renunciation
means complete renunciation, giving up possessiveness of wife and
children sannyäsa, not just giving up enjoyment.

|| 11.19.39 ||
dharma iñöaà dhanaà nèëäà
yajïo ’haà bhagavattamaù
dakñiëä jïäna-sandeçaù
präëäyämaù paraà balam

The respectable wealth for human beings is possessing

dharma, and I, Svayam Bhagavän, am sacrifice. Religious
remuneration (dakñiëä) is informing friends after a festival of
one’s realization of bliss, and the greatest strength is the
präëäyäma system.

Respectable wealth is possession of dharma, not possessing cows and

horses. I, the highest form of Bhagavän, the son of Vasudeva, am
sacrifice. Therefore one should celebrate my appearance while thinking
it is real sacrifice. One should not think that horse sacrifices which
give temporary results are sacrifice. Giving donations means that,
after a festival, one reveals to one’s dear friends one’s experience of
bliss during kértana. It does not meaning giving money or jewels.
Strength or balam means to control what is difficult to control. Thus
präëäyäma is strength because it controls the mind which is most
difficult to control.

|| 11.19.40 ||
bhago ma aiçvaro bhävo
läbho mad-bhaktir uttamaù
vidyätmani bhidä-bädho
jugupsä hrér akarmasu

Lordship means my controlling power. Gain means gaining

bhakti. Knowledge is nullifying what is not ätmä in the jéva.
Real modesty is dislike of sinful activities.
2
Anäpåñöam api bruyur guravo dénavatsaläù iti nyäyä.
3
In one version this is not mentioned by Uddhava but explained by Kåñëa.
Mercy which is well known is not explained.4 Bhagaù means my
lordship, not the jévas like Indra or Brahmä controlling. Gain means
gaining bhakti, not children or family. Knowledge means nullifying
what is not ätmä (bhidä-bädhaù), caused by ignorance, in the jéva. It
is said tri-guëa-mayaù pumän iti bhidä yad abodha-kåtä:
the dualistic conception that the living entity is produced from the
three modes of nature is simply a product of ignorance. (SB 10.87.25)
Knowledge does not mean learning grammar. Modesty is disgust for
sinful acts, being disinclined because of public criticism, not just
normal shyness.

|| 11.19.41 ||
çrér guëä nairapekñyädyäù
sukhaà duùkha-sukhätyayaù
duùkhaà käma-sukhäpekñä
paëòito bandha-mokña-vit

Ornamentation is possessing good qualities such as

detachment. Real happiness is to transcend material
happiness and unhappiness, and real misery is expectation of
enjoyment from material objects. A wise man is one who knows
how to become liberated from bondage.

Ornamentation means good qualities such as detachment, not having

a crown or jewels. Happiness is overcoming suffering and happiness,
becoming indifferent to them. Happiness does not mean enjoying
sense objects. Suffering is expecting enjoyment of objects, not
suffering from burns. A learned person is he who knows how to be
liberated from bondage, not he who lectures on scriptures.

|| 11.19.42 ||
mürkho dehädy-ahaà-buddhiù
panthä man-nigamaù småtaù
utpathaç citta-vikñepaù
svargaù sattva-guëodayaù

A fool is he who identifies with his material body and mind.

The real path in life is that which leads to me, and the wrong
path is what causes agitation in the heart. Actual heaven is
the predominance of sattva.

The path is that which gives definite attainment of me—bhakti and

jïäna, not a path merely free of thorns. The wrong path is the path

4
In one version, dayä ireplaced bhago in Uddhava’s questions.
which causes disturbance in the heart, pravåtti-marga. Svarga means
a predominance of sattva-guna, not the place of Indra.

|| 11.19.43 ||
narakas tama-unnäho
bandhur gurur ahaà sakhe
gåhaà çaréraà mänuñyaà
guëäòhyo hy äòhya ucyate

Hell is the predominance of ignorance. I and the guru are the

real friends. One’s home is the human body. One who is
enriched with good qualities is said to be rich.

Hell is predominance of ignorance. The real friend is the guru, not

one’s brothers. The friend is also I.

|| 11.19.44 ||
daridro yas tv asantuñöaù
kåpaëo yo ’jitendriyaù
guëeñv asakta-dhér éço
guëa-saìgo viparyayaù

One who is unsatisfied in life is actually poor. A wretched man

is one who cannot control his senses, whereas one who is not
attached to sense enjoyment is a real controller. One who
attaches himself to sense gratification is not a controller.

One who is attached to material sense enjoyment is not a controller.

|| 11.19.45 ||
eta uddhava te praçnäù
sarve sädhu nirüpitäù
kià varëitena bahunä
lakñaëaà guëa-doñayoù
guëa-doña-dåçir doño
guëas tübhaya-varjitaù

Thus, Uddhava, I have elucidated all of the matters of inquiry,

which are suitable for liberation. There is no need for a more
elaborate description of good and bad qualities, since to see
good and bad is itself a bad quality. The best quality is to
transcend seeing good and bad qualities.

Sädhu here means “suitable for liberation.” You have asked me to

discern good and bad qualities. I will speak of their qualities in brief.
Please listen: what is the use of describing them elaborately? This
much should be described only, since it is fault to see good and bad
qualities. The real quality is having a nature devoid of seeing good and
bad qualities. This will be explained at the end of the next chapter.

Thus ends the commentary on the Nineteenth Chapter of the Eleventh

Canto of the Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.