Ghaisas Eknathi Bhagwat Ch-19

Chapter 19
OM! Salutations to Lord Shri Ganesha!
OM! Salutations to Lord Shri Krishna!
(1) OM! Salutations to my Guru who is Trimbaka, Lord Shankar! You reside on the mountain called
Brahmagiri! You break the three cities and demolish them. These cities are of the three Gunas!
You are the slayer of cupid and the husband of Girija, I bow to you!
(2) You have ‘damaru’ in your hand, this damaru makes the sound which is Anahata and it
constantly follows the meaning of Vedas and by the three divisions viz Karma, Dnyana and
Bhakti (action, knowledge and devotion), it is always resounding
(3) The weapon ‘khatwang’ which is in your hand, destroys the separateness of Jeeva, and you first
destroy the body and the cupid who is without body, burn it and then only you give to your
devotee the Unity with your real nature.
(4) O the God with three eyes and the three symbols, who is called Trimbakeshwar, O Shankara,
the embodiment of the light of the cosmos! From your feet the Godavari river which is the
divine Ganga flows down purifying the whole world by its pure waters
(5) Your two eyes are visible but the third eye of wisdom is hidden. You are thus the three-eyed
God who is seen by us without using our eyes.
(6) You hold on your head the moon who is the symbol of understanding and, therefore, you are
called Chandrashekhar! Really by your light only the Sun and the moon and the entire world
become visible.
(7) Your name ‘bhav’ ( भव) is very famous. But that ‘bhav’ is illuminated by Bhavani who is your
divine power. You are Vishnu and you are Brahmadeva and you are also Rudra who destroys
the Universe at the end.
(8) You are the Rudra of the time of total destruction! You are the ocean of energy! You are the
embodiment of goodness! You are the real Satguru! You destroy the form and the name of all
beings and make them into one total Unity.
(9) O Gururaya, by utter faith when we take your name as Shiva! Shiva! and surrender ourselves to
your feet, you show us our own real Being which is united with you and thus the relationship of
Guru and disciple comes to an end.
(10) Where is the place for Jeeva when our reality is experienced? The three factors with the three
Gunas disappear and the Self-joy only remains embracing itself.
(11) One cannot control the exclamation of that Supreme joy. The essence of that self-joy is the
eleventh Skandha of this Purana
(12) Even more important commentary on that self-joy is in this 19th chapter. This is supported and
proved by the standards of scriptures.
(13) When that commentary is heard the Supreme joy surges up tremendously. Therefore Eka
Janardana requests the listeners to pay attention.
(14) The Lord Shri Krishna has told to Uddhava in the 17th and 18th chapters the various features
and duties pertaining to the Varna and Ashrama, in the effort to convince Uddhava that through
performance of the relavent duties the realization of Brahman is possible.
(15) In this 19th chapter the Lord is telling the character of renunciation required to achieve the self-
knowledge.
(16) The man in freedom has no duties compulsory. Therefore the Lord Shri Krishna will give
answers to the question of Uddhava regarding self-control etc.
(17) When the Pandit reads Shastras etc and speaks about the unreality of the world, on the support
of that bookish knowledge, his teaching is simply a verbal expression! It is not backed by his
self-knowledge.
(18) A man remembers that he has to go to the East, but if he is misguided by confusion, he actually
walks towards the West but thinks that he is going to the East as intended.
(19) When he becomes aware of his mistake, he turns to the East properly.
(20) The misguided man’s action is like the bookish knowledge and “resuming his travel to the
East” – is like knowledge born of self-realisation.
(21) Then he realizes in his own life what he reads or hears from Vedanta and this is the sign of
self-realization. Please remember this.
(22) So long as self-experience is not achieved one should not stop listening to and doing
meditation upon the sermons of learned sages etc and constant recollectedness should be
practised.
(23) Only when direct realization takes place, then the cognizance of this world is understood to be
false, the perceptible objects disappear and ideation dissolves!
(24) He who has gained this stage may only leave aside his enquiry and pursuit of knowledge. The
Lord further said -
शीभगवनुवाच - यो िव ाशुतस प न आ मवान् नानुमािनक:
मायामातिमदं ा वा ानं च मिय सं यसेत्
Meaning of the Verse:
One who is having knowledge and is learned, who is realized soul and not merely depending on
words and logic, should know that all THIS WORLD is only Maya, and surrender the
knowledge into Me! (1)
(25) The Lord Shri Krishna said –
“The man who is well-versed in Vedas and scriptures, who is given to learning, listening and
meditating, who has realized the knowledge of the Brahman.
(26) Where realization is such that his illusion about this world is dissolved as easily as the
illusion of a serpent on a rope is destroyed as soon as the rope is visualized.
(27) As the toy king and the toy queen play a game fictitiously, as guided by the puppet player, he
knows that the Prakruti and Purusha are also toys placed before the man’s mind.
(28) There are many colourful pictures painted on a wall but at base there is only one wall.
Similarly he knows that the whole creation is one though there are many creatures.
(29) Just as there is no bondage of any number of activities done in the dream state, after a man
awakens, so also for him the notion that, “I am Jeeva, This is Prana or I am doing a certain
work” is all false.
(30) When the man is in this state it is called pure realization of Atman, O Uddhava! Please
remember that what is called self experience is this state.
(31) O the topmost devotee from the Satwata race! There is no more sign of this state. It is a state of
joy without any relationship with objects of senses. This is the real character of self
experience.
(32) O Uddhava! My great devotee! When there is only verbal knowledge without any backing of
experience it is called conjectural knowledge, a vicarious experience.
(33) The man in whose experience there is no scope or place for imagination, is always in a state of
joy constantly experiencing Atman.
(34) Only such a man may leave aside his means of acquiring knowledge and the knowledge which
always results in one-sided attention.
(35) The wonder of it is, though he may not intentionally drop it, his enquiry automatically
disappears. It is like the moon and the stars fading away at the time of sunshine.
(36) For example, the Goddess of Ahi-Ravana begins to run away as she sees Hanuman coming
towards her! What of other Ghosts? They cannot dare stand before him.
(37) Similarly when the man realizes Me the bondage itself disappears. How can knowledge in
duality linger any longer?
(38) When the man experiences Unity with Me there is neither bondage nor freedom. Both are false.
Knowledge gained through any efforts has no place there.
(39) So in that state knowledge and meditation disappear themselves without the necessity of
dropping them!
(40) The Lord said, “Even then the man of self knowledge has still great love for me”.
ािनन वहमेवे : वाथ हे तु संमत: वग वै ापवग ना योऽथ म ते िपय:

To a man of wisdom, I am the only beloved. I am recognized to be his goal, as well as the means of
accomplishing it. I am his heaven and his liberation too. No object other than Me is dear to
him. (2)
(41) The men of knowledge love me very earnestly, as the joy of mind in unity with me, a non-dual
state! O Uddhava, please listen to the nature of that love.
(42) I am the self-evident Paramatman who is very dear to men of knowledge; they consider me as
the highest thing to be achieved in this world; and I am their life and breath! I am the “Lotus-
navel” Narayana.
(43) There is for them no heaven higher than myself and I am their liberation and their Atman!
(44) I am Paramatman, Narayana, who am all their religion, penance and their goal and aspiration.
They have no eyes for anybody else than Me, Narayana!
(45) As nothing else is to them higher and more sacred than Me, they are the most pure-minded
devotees who have reached my cosmic energy manifestation.
(46) For them I, the supreme Person, is the desire, the desireless spiritual life and liberation. They,
therefore always remain in the original and endless state of Bliss in their Atman!
(47) As they love me ardently, I also in return love hem very dearly”. (About this the Lord is telling
further to Uddhava)
ानिव ानसंिस ा: पदं शे ं िवदुमम ानी िपयतमोऽतो मे ाने नासौ िबभित माम्
Only those whose mind is purified through knowledge and self-realization are able to know my
Supreme Glory. The man of wisdom understands me and holds me in his heart and therefore he
is the dearest devotee for me. (3)
(48) Unless a man attains knowledge of the self and of the Creation, I cannot be reached in my
original nature.
(49) What is knowledge? What you listen to from your Guru is Self-knowledge and the experience
of that in your practical life is called knowledge of the Creation or Vidnyana.
(50) For example suppose we cook some food but unless we taste it, we cannot know whether it is
salty or pungent or bitter. The sate of not knowing the taste personally is called mere wordy
knowledge.
(51) And Vidnyana is the actual tasting of the food and knowing whether it is bitter etc.
(52) Similarly these two, namely, the Dnyana and Vidnyana make it possible for the men to know
me as I am, and, therefore, I love them.
(53) Learning of Vedas or Logic or Religious Sciences of Philosophy does not lead towards
knowing me as I am. But I love that man more than anybody else who knows me as I am.
(54) I love him so much that I protect him at every moment and at every step, by my power and I
offer my whole life for his welfare.
(55) I supply him whatever he needs, without his demanding and without delay and further I prevent
and remove all his possible calamities.
(56) I stand ready to protect him in front as well as the back and also by both sides, and around him
to prevent any troubles that may confront him, as much as I am really sold out to his love.
(57) (Eknath says – Now the Lord is going to tell Uddhava the greatness of self knowledge by
which the devotee becomes dear to Him.
तप तीथ जपो दानं पिवताणीतरािण च नालंकुवि त तां िसि ं या ानकलया कृता
Penance, pilgrimage, Mantras, Charity, and other purificatory actions do not enable a man to attain
that state which is possible only through knowledge! (4)
(58) All other practices do not bring about that purity which a small part of knowledge can give. O
Uddhava1 You are intelligent! Please listen to the greatness of knowledge.
(59) Even if one practises penance, surrounded by five fires, or goes to the places of pilgrimage
like Triveni, or repeats various chants, or gives in charity many things (which are) like a cow,
a piece of land or some grains.
(60) Or observes many other performances like duties both routine and occasional which the
scriptures lay down or practise yoga or sacrifise in Yadnyas, which are said to purify the
performer,
(61) No doubt, these things give purity to a great extent, but all that is not equal to a small portion of
the purity given by knowledge.
(62) What can be easily affected through a moment of self-knowledge cannot be gained by these,
even by the end of the world!
(63) The Lord now advises – “Such knowledge which is so purifying should be obtained for
worshipping me”.
त मा ाने न सिहतं ा वा वा मानमु व ानिव ानस प नो भज मां

भि भािवत:
O Uddhava, you should worship me, enriched with this self-knowledge and material knowledge
with real devotion. (5)
(64) O Uddhava, you should, therefore, realize that by the flow of pure self-knowledge the sense of
separate Jeeva is sublimated and it becomes Paramatman.
(65) Knowledge means the understanding that the Soul (Jeeva) and Paramatman are one and
practical knowledge is actually to experience the Unity of both and enjoy it.
(66) Thus enriched with this knowledge and experience one should worship me. Please listen to the
signs of such worship.
(67) In this worship, whatever the man sees, he recognizes me in it and immediately becomes a
devotee of undivided attention in that object.
(68) This worship is continuous. It is not broken by the change of the state of consciousness either
the waking, the dream or deep sleep.
(69) Even when he forgets me he sees me in that state of forgetting. So neither remembering nor
forgetting remains there.
(70) Thus, such devotee does not perceive anywhere anything other than Me and this is called the
pure devotion.
(71) I will now tell how, great sages had such devotion for me, and through that they reached me.
ानिव ानय ेन मािम वाऽऽ मानमा मिन सवय पितं मां वै संिसि ं मुनयोऽगमन्
Having worshiped me their inner Controller and bestower of the fruit of all sacrifices, who am in
their own heart, sages have attained to me alone in the form of highest perfection. (6)
(72) Sages who are thus enriched by both types of knowledge worship me through an inner
sacrifice. (Yadnya)
(73) What do they do? Their heart is the place of Yadnya. They dig out the doubts in that heart and
prepare the ground plain. Their faith is the three boundaries of the pit, which are called Shama,
Dama and Virakti (control of mind, control of activity and desirelessness)
(74) The anvil is composed of Jeeva, the temporary and Shiva the eternal. They are called Arani.
The Mantra given by the Guru is the churning rod and the fire is without smoke which is then
made ready in the pit.
(75) The Pure Sattwa Guna is the Ghee and Rajas and Tamas are the other articles of oblation. The
yogic Kriyas are the Mantras and the wooden ladle is ‘desirelessness’.
(76) They kill the beast which is the urge to imagine and projects thought, by wielding the sharp
weapon of divine knowledge and propitiate thereby the God of the Yadnya, the infinite God,
by self-knowledge.
(77) When the final oblation is made by surrendering the sense of separate I (Jeeva), the Lord
Narayana (that is myself) become pleased.
(78) In this way many great sages have escaped from the birth-death chain and merged into my
Being.
(79) Eknath says - "In order that Uddhava should also reach that perfection which the sages were
able to attain, the Lord Shri Krishna who is the ocean of compassion is teaching him how to
negate the worldly life and realize the absolute Brahman).
व यु वाशयित यि तिवधो िवकारो माया तराऽऽपतित ना पवगयोयत्

ज मादयोऽ य यदमी तव त य िकं युरा तयोयदसतोऽि त तदेव म ये
O Uddhava, the three fold modifications which are - the body, the senses and the mind that crop up
in you which is only an illusion, which appears in the middle and does not exist in the
beginning or in the end. So, when the six states of the body take place by turns (birth, existence,
growth, change, degeneration and death), nothing happens to you who are beyond your body, as
even when serpent appears on the rope of illusion, rope itself exists as a fact, so you exist as
you are not affected by any changes of the body. (7)
(80) “When you say “I am Uddhava” who are you really? I will tell you.
(81) The three Gunas are counter parts of birth, life and death which are under the control of Maya
who moves by your power.
(82) You are different from all the activities of Maya. You are Chidatma, the spirit and because of
you the three Gunas get the energy to work.
(83) If you say that, “When I say that gunas get energy from you it follows that the world is real,”
but it is not so, because the world is itself as illusory as the water in the mirage.
(84) Awareness of this world is like a mirage. Whatever appears is false, it is not real.
(85) You are different from birth and death, you do not touch the three Gunas and you are as a fact
free from this world.
(86) The key of being free from this world is that there is no real existence to the world even in its
birth, status and death.
(87) It is not before beginning, it is not at the apparent end and its appearance in the middle is
simply unreal.
(88) Then what is there before the beginning and at the end of the world? It is Brahman, and when
the world seems to exist, there is Brahman that is and not the world as ignorant people think.
(89) For example the mirage is not before sun-rise, neither after sunset and when in the sun-rays it
appears, there is no water, so it is unreal.
(90) Another example – The Rope exists before apparent serpent is seen, the rope exists when the
illusion of serpent ends and while we are seeing the serpent by wrong notion, it is only the
rope.
(91) O Uddhava, thus before the beginning and after the end and during the existence of this world,
all is our false notion and only Brahman is there. This is supported by Vedas also.
(92) So, even if many upheavals in the world take place and even though millions of births and
deaths happen to the body you are not touched by them because you are beyond the activity and
beyond withdrawal from the activity.
(93) O Uddhava, you are that Brahman, which is having no Gunas, no attachment, no modifications,
no birth, no death, no decay, no end and no measurement”.
(94) Listening to these words of the Lord, Uddhava went into a great state of happiness and he
became inwardly as vast as the Universe.
(95) As he began to dance, the Lord Himself was pleased.
(96) Uddhava bowed before the Lord, thinking himself to be great and fortunate to get the blessing
of God in the forms of the words – “You are Brahman”.
(97) Uddhava began to ask the inner significance of that sentence to the Lord.
उ व उवाच - ानं िवशु ं िवपुलं यथैत रै ा यिव ानयुतं पुराणम्

आ यािह िव े र िव मत
ू व ि योगं च महि म ृ यम्
Uddhava said, “O the Lord of the Wordl1 You fill the world by yourself and you are the supporter
of it. I request you to give me definite knowledge by which there will be experiencing of
Absolute Brahman. (8)
(98) O Vishwaksena! Vishweshwara! Vishwamoorti! Vishambhara! Please tell me that knowledge

which will surely lead to the experience of Reality.
(99) Those who convey knowledge only verbally are not really wise. Please tell me the acute state
of ascetic disposition by which the bondage of the Jeeva will be cut.
(100) One thing is sure that desirelessness is blind without self-knowledge. It is just like sowing the
seed on a stone and self knowledge without support of the desirelessness, is also lame. That
man of knowledge understands the way to freedom but cannot practically do anything if there is
not detachment.
(101) Thus if discrimination and desirelessness will enter the temple of the heart together, then
only, the Jeeva will leave the shore of “I am the body” and merge into the sense of being
Brahman.
(102) So long as theoretical knowledge is not supported by practical experience of the state, the
sense of “Jeeva” does not disappear. I request you to teach me practical course which will
negate the duality of Jeeva and Shiva.
(103) That blotless knowledge which is not having the lacunae of being contradicted by the
probable impossibilities; that knowledge which is thus pure, is called Shuddha Dnyana and
the knowledge which cannot be challenged is Vipula (Profuse) Dnyana.
(104) Thus the knowledge of the self, which cannot be disproved, and that which is accompanied
with the desirelessness and practical experience of the Self, and your worship and devotion,
may please be taught to me.
(105) O Shri Krishna, who are the grace manifest in person, please tell me the state of mind in
which desirelessness, knowledge both verbal and actual realization, together with deep
devotion to you are very strong and faithful.
(106) Many sages are in a very earnest search to attain your highest devotion and are waiting
patiently for it, and I request you to kindly tell me about that devotion.
(107) If one is supremely devoted to you, all the three types of calamites are destroyed from his
life and he is liberated. Uddhava is asking the Lord about that devotion as fallows -
तापतये णािभहत य घोरे संत यमान य भवा वनीश

प यािम ना य छरणं तवाि घ ातपतादमत
ृ ािभवषात्
O Lord, for a man tormented by the three-fold Agony brought about by (1) destiny (2) others, (3)
through our own actions, and suffering greatly in the fearful path of attaining the great state of
liberation, I find no shelter other than the umbrella of your feet which protects me from the
Sun-shine and pours the rain of nectar on all sides. (9)
(108) There are many people who are troubled by all kinds of calamities, who are harassed by
anger and passion, polluted by hope and hankering and are therefore completely caught in the
chain of births and deaths.
(109) They are not able even to perform ordinary duties of their worldly life. For such people who
are thus suffering the only protection is of the umbrella of your feet.
(110) As I do not see any other place than your lotus feet to take shelter from the suffering in the
worldly life, I have come to take the protection of your feet with all my faculties, by body,
by speech and by mind and with devotion.
(111) Ordinary umbrella gives protection from the Sunshine or rain only. But the umbrella of your
feet is quite different. It protects your devotee from all the calamities and the resultant
tensions of the persons and renders him completely free from sins.
(112) Some have come to you only through meditation; while some are merged into you because of
intense feeling of hatred they held in their heart against you. Some worshipped you with
simple faith while some always brooded with fear about you.
(113) Some became your friends and well meaning persons because they are born in your race,
some were bonded to you by love but some had passions about you and they were
emancipated by personal contact with you and some became permanently your most obedient
servants.
(114) In short you were worshipped by people who took resort to your feet in many strange ways ,
but the effect is that they have no fear about this most troublesome worldly life.
(115) Your generosity is so great that one may be your devotee or enemy or anybody intensely
thinking about you, you always give your own status to them and you are the great spiritual
joy for all alike.
(116) The fire in the sacrificial pit burns everything which is put into it and turns it into fire and
even if by accident anything touches it the result is the same.
(117) Similarly, O Lord Shri Krishna you remove the calamities of people and give them your own
status, without distinction about the way in which they approach you.
(118) As the umbrella of your feet is always warding off the heat of the Sunshine and raining the
nectar of your grace, of your blessing, I have surrendered myself there.
(119) (Eknath says – Uddhava is now going to tell the nature of the fear inherent in the worldly
life, to escape from which he has surrendered to the feet of the Lord)
द ं जनं संपिततं िबलेऽि मन् कालािहना ुदसुखो तषम्

समु रै नं कृपयाऽपव यवचोिभरािस च महानुभाव
Kindly lift up once for all this creature fallen deep into this abyss of birth and death, and bitten by
the snake of death and seized by the great thirst for trifling delights of senses; and please
sooth me with nectar-like words showing the way of liberation, O Lord of immense glory!
(10)
(120) In the cave of this worldly life there is the well of home and wife in which people have
fallen and the serpent of death has bitten them with great vehemence and they are suffering
greatly.
(121) The poison of that snake is spreading throughout their body but being provoked by the pride
they are illusioned and still they desire for more carnal pleasures.
(122) That poison of the serpent is so powerful that the really bitter sensations are tuned by it into
sweetness, and the sweetest thing in the world, namely the Atman is turned by it into a bitter
thing.
(123) The pleasure-giving objects are more dangerous than poison because poison kills once only
while these objects increase man’s desire to enjoy them again and again! So much dangerous
is this serpent!
(124) Objects are pure poison! Fools become slaves to them and they hanker more and more for
those pleasures.
(125) So, emancipation of such persons who are drowned in the mine of lust and vicious network
of vulgar pleasures is necessary. O Lord, you may say that “if these people do penance and
try to improve themselves I may save them!”
(126) But O Lord! Unless you bestow your kind blessings, crores of such efforts are wasted. O
Shri Krishna, only your Grace will make men free even from the touch of worldly things.
(127) O the reservoir of bliss! O the endless, O Krishnanath! Please listen to my request! All these
people may be sprinkled with the nectar of the sweet stories of your adventures, which will
be enough to emancipate them!
(128) Even if a man is given one drop of the nectar of your life-story and your mission, it will
relieve him from the poison of this worldly life and create a special state of mind which is
full of your Blessings.
(129) Now, O Lord! you might ask me – “Why are you insisting upon emancipation for all people?
All are not praying you for liberation”.
(130) Then, I say that is it not proper action to take up a blind man fallen in a well and send him
further safely? Similarly, I request you to relieve the ignorant who are suffering heavily,
from their misery.
(131) The reason why people have become blind is that they are bitten by the serpent which is
worldly life! They have forgotten their real bliss of the state of Atman and are attracted to
bodily pleasures!
(132) Really, O Krishna! Please be king to these poor people and give them liberation! (So saying,
Uddhava put his head at the feet of the Lord and prayed to him!)
(133) Listening to his request the Lord decided to tell him the highest knowledge discussions about
which had taken place in earlier days, in a conference.
(134) That was conference in which many philosopher-kings, divine sages, the Realized Brahma-
sages, and many Tapasas as well as seers of great powers and knowledge had gathered.
(135) The Lord shall now tell Uddhava the knowledge which was discussed in that conference.
Eknath, the disciple of Janardana requests the audience to pay proper attention to it.
(136) When the question of ancient wisdom comes up in our mind – Who was the teacher of that
knowledge? He Himself- the Lord! And that wisdom came into being only in the mind of the
Lord! Uddhava began to listen with great respect and wonder!
शीभगवानुवाच - इ थमेतत् पुरा राजा भी मं धमभतृ ां वरम्

अजातशतु: पप छ सवषां नोऽनुश ृ वताम्
The Lord said – In the old days, Dharma, who had no enemy in all the three worlds asked similar
question in a gathering of sages etc to Bheeshma, who is the most learned in religion, while
all of us were listening. (11)
(137) The Lord Shri Krishna said – “Dharma had asked similar question to Bheeshma when the
latter was lying on the bed of the arrows, before his death.
(138) Now I will tell you the greatness of the king Yuddhishthir, the Dharma.
(139) He had no enemy in life anywhere. He was confident and spoke truth always. He was born
by the spiritual power of the God Yama, given to his mother Kunti by a great sage. When
Duryodhana asked him how to become as strong as steel in order to defeat all Pandavas, he
did not speak lie.
(140) Yuddhishthir was free of jealousy and was pure of heart. He asked a question to Bheeshma.
(141) Bheeshma was of a steady mind and was very religious. He conducted his life according to
the rules of Vedas. He was bachelor for his lifetime. Great warriors respected him.
(142) He fought with Parshuram but behaved with due respect with him. He did not accept the
hand of the daughter of the Kashiraj because he was a bachelor as a vow for whole life.
(143) Parshuram was his preceptor in Archery but he defeated him in a battle. The Guru
Parshuram was so pleased that he gave his decorative ankle ring to Bheeshma as an honour!
(144) Parshuram was so pleased that he gave a boon to Bheeshma that passion would never
disturb him.
(145) Bheeshma gave his own youth to his father Shantanu and became himself very old.
(146) Shantanu gave him boon – O Bheeshma! You are very intelligent. I bless you that even if you
will be old your strength will not be decreased but you will be stronger and stronger”.
(147) Thus the older he became the better was his strength. Time could not affect him.
(148) He had therefore worn the three anklets of time cupid and Parshuram around his ankles.
Therefore the attribute ‘the greatest religious person’ was very apt for him.
(149) His vow was so firm that I had to give up my decision not to hold any weapon in the Great
War.
(150) Without allowing any blot to his feeling of devotion towards Me he defeated technically
Myself and Arjuna and again came to pay his respects to me by bowing down at my feet.
(151) Then in order to abide by his own decision not to fight with a Eunouch, he kept down his
weapons and though the arrows of the opponent pierced his strategic weak points on the
body he did not lift his weapons.
(152) By many wounds his body became very weak and he decided to die peacefully.
(153) But when he saw that it was the time of the Sun in the southern hemisphere, which was not
auspicious for a departing soul, he prevented Time from touching him and postponed his
departure.
(154) Then he preferred to lie down on a bed of arrows vertically fixed on the ground and waited
for right time. At that time Yuddhisthir asked him some questions while there was good
assembly of sages and warriors around him.
(155) I am going to tell you some account of that Episode for your information.
िनव ृ े भारते यु े सु ि नधनिव ल: श◌

् ु◌्र वा धमान् बहन् प ा मो धमानप ृ छत
Yuddhishthir, after the Great War was over, became very sorry because of the death of his
relatives and friends and approaching Bheeshma and having listened to many aspects of
various important subjects proceeded to ask questions about the path of liberation. (12)
(156) I tried to appease Duryodhana to avoid the war and Vyasa also advised very strongly not to
fight but Duryodhana did not listen to our counsel and became eager to fight.
(157) In short as it was destined, in the Great War between Pandavas and Kauravas the whole
family of Duryodhana and other enemies of Pandavas were finished.
(158) Dharmaraja became the king after the war but he was affected by great sorrow for having
killed his kith and kin and because of the pride of his own physical body he thought that he
himself was the sinner in the whole world.
(159) He expressed to me his pangs of sorrow for having killed his Guru who was a Brahmin and
also having killed Karna, Dusshasana, and Duryodhana and others.
(160) Though it is the God who does everything to create etc, the king Dharmaraja thought himself
to be the responsible actor and therefore a sinner.
(161) Being caught in the notion of “I AM THE BODY” he took upon his mind the burden of the
sin of killing his relatives.
(162) So, in order to free his mind from the unreal burden, I took him to see Bheeshma and told
him to ask his question to that great patriarch. Please listen to the questions which Dharma
had asked the old sage Bheeshma.
(163) He asked about the duties of the king, the duty about the charity and the charitable acts; he
asked him how to keep our morals intact even in the time of difficulty. He asked about the
highest thing – that is – “the duty on the spiritual path of liberation”. Please listen to that
Moksha-Dharma.
तानहं तेऽिभधा यािम देववतमुखा छु तान् ानवैरा यिव ानश ाभ युपबंिृ हतान्
I shall now tell you those teachings spoken by Devavrata to Yuddhisthir, which are full of
knowledge and practical experience and are endowed with faith and devotion.. (13)
(164) I have listened to the teachings of the path of liberation; given by the great Bheeshma, which
dissolve the illusion of the apparent world and burn all the bondage of karma.
(165) Bheeshma told to Dharma the knowledge, the practical experience, the faith and devotion,
then the ephemeral nature of what appears and the pure state of desirelessness. I am going to
tell you all that.
(166) Bheeshma is called Devavrata, which means he had put all his attention on God, and had
slept with ease on the bed of arrows!
(167) He told mainly about the importance of Self-knowledge on the path of liberation. Please
listen. I am, as the Purushottama, going to tell you that.
ू ेषु ये न वै ई ेताथैकम ये षु त
नवैकादश प च तीन् भावान् भत ानं मम िनि तम्
Knowledge is that power by which a man may see as one all the various principles counted as
nine, eleven, five, three etc in all the creation! (14)
(168) Prakruti, Purusha, Mahat, five Tanmatras, subtle self-nature and Ahamkara form the nine
parts or principles.
(169) What are called as Eleven are the eleven senses including the mind and what are mentioned
as “five” are the five elements of the earth, the water, etc. “Three” are the three Gunas viz,
Sattwa, Rajas and Tamas.
(170) All these make up to total of 28. All these are contained in everything in the right
proportions.
(171) Right from the Hiranyagarbha down to a little atom, all these principles exist equally. O
Uddhava nothing is short or surplus in any Being.
(172) Similarly the Jeeva - principle is equally reflected in everything and the name, the shape and
the sense of separateness are given by it only to all.
(173) The reflection of the moon is the same in a pot, in a well and in a big lake or ocean.
Similarly, from the Brahmadeva to a little fly, the life principle, or Jeeva is equally existent
everywhere.
(174) So, the understanding that the Atman is the same in all the beings is called Dnyana or
knowledge, in its pure state.
(175) I shall tell you what Widnyana is. (Practical experience) (This is told by the Lord in half of
the Verse)
(176) The person actually perceives that all the principles like the physical body etc are
completely filled by the absolute Brahman which fact was only a description for him upto
now. This is practical experience.
(177) As the space occupies everything both inside and out, so the spirit is occupying the whole
creation.
(178) Only such pure knowledge and its realisation lead a man to reach the final goal and as soon
as the goal is reached the knowledge also disappears. Again this is the matter of actual
Widnyana.
(179) Because it is understood by knowledge, it is called Dnyeya (knowable) and when it is an

actuality, when the state of the knower and the aim of knowledge become one then the
knowledge fights shy. It is like a firefly becoming invisible in the day-light.
(180) The role of the knower is abandoned when the known is reached just like salt being
dissolved in water.
(181) When the knowable is actually known what remains is pure spirit and therefore one which
occupies and other which is occupied disappear and nothing remains either to propound the
aim or to deny the aim of knowledge.
(182) Again just as the moon and the stars fade out when the Sun rises, the whole paraphernalia
about knowledge is simply wiped out together with this world when that which is to be
reached is accomplished.
(183) So long as a man is not having total direct experience of the knowable he thinks that Atman
and the world are different and what he talks about the experience is only an empty talk.
(184) Now please consider again. The verbal knowledge about Brahman is comprised of the three
Gunas but the absolute Brahman is formless and without any Gunas. It has neither birth nor
death.
(185) Whatever is made of three Gunas is subject to destruction. (The Lord Shri Krishna is now
telling Uddhava about the things which are having form and are destructible.
एतदेव िह िव ानं न तथैकेन ये न यत् ि थ यु प य ययान् प ये द् भावानां
ितगण
ु ा मनाम्
When a man no longer perceives (as he did earlier) the many as permeated by the one, (Brahman)
but sees that one Reality only, that alone is Vidnyana, to be sure. For this he has to ponder
over the transitory nature of creation constituted of the three Gunas. (15)
(186) If the world were not destructible we would have taken the creation composed of three
Gunas to be Real. The three Gunas themselves have a beginning, a life and an end.
(187) The beginning is due to Rajas. The existence, the duration of life is due to Sattwa and the
end is due to Tamas. All these are natural for them.
(188) Now please take a note that the absolute Brahman is not absent in Gunas. It is very much
present and the activity of the Gunas is possible only because of that Brahman. But that
Brahman is untouched by birth or death and is eternal.
(189) The Lord here says that the Brahman, which is the base on which Gunas appear and function
is quite different from Gunas and independent.
आदाव ते च म ये च स ृ यात् स ृ यं यदि वयात् पुन त पितसंकामे यि छ ये त तदेव

सत्
Only that should be considered as real which is at the beginning as well as at the end of the
creation and also in the middle remains unchanged and which again abides as the residue in
the process of return of the things to the original state. (16)
(190) That which is before the Gunas come into existence and remains as such in the middle as
well as the end of the Gunas and of course of the whole creation which remains as it is,
unmodified and not destroyed i.e. it is eternal, is considered by me as what IS.
(191) That “ISNESS” is such that the entire world is supported by it, filled by it, surrounded by it
and becomes perceptible by it.
(192) The nature of the world is such that it comes into being and ends but that principle exists, i.e.
Atman and you should take it to be the real thing.
(193) For example the space which occupies a little pot or a room remains undisturbed though the
pot or the room are not there. Similarly the Atman or the Absolute Brahman whatever you
may call it - remains though the Universe begins or ends.
(194) To take another example, the gold which exists before an ornament is made from it, it is the
same gold in the ornament and the same gold remains as such though the ornament is broken.
It is not destroyed in the whole process.
(195) Similarly Brahaman fills unbroken, undisturbed, unmodified while the creation takes place
or is unmanifest. It does not change even by a speck of dust.
(196) How to recognize and what are the parameters of that Brahman and how to decide that the
apparent is unreal? There are four parameters.
शुित: प य मैित मनुमानं चतु यम् पमाणे वनव थानाद् िवक पात् स िवर यते
Of the many means of cognition, Shruti, direct perception, tradition, and inference – These four are
the most reliable standards. In the light of these man finds that varieties of things are false
and becomes disinterested in the outer world. (17)
Explanation: By applying these methods of testing the reality of the world he becomes convinced
that Brahman is Real and other things are only an illusion – Editor)
(197) The proof number 1 is Shruti. It is stated in Vedas, i.e. Shruti, that only Brahman is alone
without a second and based on that Brahman which is Real, the world which appears is
false.
(198) The second proof is actual experience. We actually see that our body as well as all other
forms have an end and everything which is perceived is false.
(199) The sages Markandeya and Bhrushundi, who have tremendous life-periods, have actually
seen worlds after worlds coming into existence and being burnt into ashes!
(200) They say that the worlds are subject to end. This is the third proof, which is the authentic
statement of great sages. This is historic proof.
(201) The appearance of the world is as false as mirage. It is not Real. Sciences say this.
(202) The rope appears to be a serpent but it is false. The rope is real. The ice-cube appears as
such but it is only water!
(203) The Brahman is the only true existence. Some say it is void. Some say it has qualities
(Gunas); some say that action and performing of duties are also false things.
(204) When we see logic and inferences, we come to realize that world’s appearance is not real
and Brahman is real. This is the statement supported by Vedanta.
(205) As in cloth, really everywhere there are threads only, so world is not separate from
Brahman.
(206) As the world is unreal as proved by all the four parameters, it is good for a man to be
indifferent to worldly things and concentrate on Brahman.
(207) The Lord is now telling further how taking interest in this world as well as the heaven world
is not good.
कमणां प रणािम वादािव र चादम गलम् िवपि न रं प ये द मिप वत्

As all the rituals are transient, a wise man should look upon even the invisible world, including
the Satyaloka as a place full of misery and perishable like the visible world. (18)
(208) Please understand that whatever heaven including the world of Brahma, is attained by
performance of rituals is surely temporary and therefore inauspicious.
(209) The pleasure in the Heaven is like a good food mixed with poison which is sweet when we
eat it but death is sure. Similarly the man who reaches heaven is destined to fall back in the
world.
(210) Just as this visible world is temporary and perishable the heaven world is also perishable.
(211) Just as, dogs both black and white-skinned are equally dirty, so the pleasures here and in the
heaven are destructible.
(212) O Uddhava, the state of desirelessness is that in which a man is disinterested in this world
as also the higher worlds.
(213) You have earlier asked me about the quality of devotion towards me. I am going to tell you
about it with proper explanation.
भि योग: पुरैवो : पीयमाणाय तेऽनघ पुन कथिय यािम म े : कारणं परम्

O the innocent one! Since you love me and I also love you I will once again tell you the royal road
of Devotion though I have earlier told you about it. (19)
(214) Earlier I have told you the importance of my devotion but since you like to hear again, I am
going to repeat it.
(215) O Uddhava, you are having good merits. The man who loves me with real devotion is liked
by me the best, because only through devotion my devotee reached the highest abode.
(216) [Eknath says – “The Lord is voluntarily telling Uddhava all the details about the process of
development of devotion. The audience is requested to listen with full attention.
श ामत
ृ कथायां मे श मदनुक तनम् प रिन ा च पज
ू ायां तुितिभ: तवनं मम
Faith in hearing the sweet stories of my life work, repeated exposition of them, intense devotion
and liking for my worship and singing the songs of my praise. (20)
(217) When my nectar-like stories are heard with devotion, even the Nectar itself seems tasteless
and the man experiences great interest in my worship.
(218) Gods enjoy the sweet nectar but they have also to die in the long run! But those who partake
of nectar of my sweet stories defeat even the Death as Time!
(219) When they enjoy the sweet essence of my stories of my adventures, they, in the ecstasy of
that bliss, destroy the death! The worldly affairs do not dare to touch them and they run
away!
(220) Their mind gets absorbed in listening to my stories with devotion and sing songs depicting
my stories with great feeling.
(221) In the keertana, they sing my name, my life-story and my teaching of non-duality and sway to
and fro in that ecstasy!
(222) In large devotional gatherings they sing in charms my songs and my sacred name, clap their
hands, and dance! This brings their sins to an end.
(223) When they love such keertans what happens to the traditional acts of repentance and
purificatory rituals? They are simply sent into exile, repeating my name by a rosary becomes
superfluous, and the sacred places of pilgrimage, lose all their glory.
(224) Then the business of Yama, the God of death, becomes scanty, the angels and messengers of
Yama, having no work to do, go on wandering freely as if on leave! Yama, the death-god
keeps his nooses in a heap!
(225) The Lord hastens to the place where Keertana – songs are going on and lovingly sits there.
(226) I become the supporter of the man who is regularly occupied with Keertana about my virtues
and stories. I become allured so much by Keertana that I become a servant.
(227) He also worships me with great faith by using flowers and fragrance and that worship is
having great grandeur.
(228) In this way he worships me, sings songs for me and does not waste even a moment.
आदर: प रचयायां सवा गैरिभव दनम् म पज ू ेषु म मित:
ू ा यिधका सवभत
He has enthusiasm in doing service to me, saluting me by prostrating and offering much more
devoted worship to my devotees and looking upon all created beings as if they are Myself.
(21)
(229) He uses his limbs and sense organs for my rituals. He uses his speech in Keertana. He uses
his art to meditate on me and in prostrating before me he uses eight parts of his body.
(230) Thus he is dedicated to me by mind and body and when he comes across my devotees he
runs to meet them forgetting everything else, He forgets me also.
(231) When my devotee visits the house of this person he thinks that the day is of Dasara and
Diwali and believes that all the sacred waters come running to his house as a married
daughter eagerly comes to her mother’s house.
(232) In order to see the beautiful arrangement of my worship and decoration done by that person,
even such sages as Narada, Pralhad, Sanaka and others –
(233) - Many Siddhas come there, great Gods crowd that place, Mahatmas eagerly come there in
groups and ancestors come there with respect panting to see the beautiful.
(234) Vedas cannot enter the door and the rules and procedures of rites become shy, and turn back.
Thus there is great crowd of these Gods to see my decorated worships.
(235) Even I myself become attracted to look and enjoy the sight, so great is the sacredness of
worship done by my devotees.
(236) The man who puts aside the thought of worshipping me and eagerly worships my devotee
should be considered as having totally satisfied me and the entire world by that ceremony.
(237) This is because my images are inanimate but my devotees are my other manifestations and if
they are worshipped I am more satisfied.
(238) This devotion teaches to have the same faith in all beings which he has for me because
though the expression of life is different in every being Atman is the same everywhere.
(239) If the head of a woman is shaved she is said to be widow but the Atman in her body does not
become a widow. It remains as it is.
(240) If you see embers they appear to be roundish, oblong, smooth or crooked, but the fire within
is the same and thus all beings are Myself.
(241) There are many pictures on a wall, but below the various pictures, the wall is one only.
Similarly you should realize that I am in every being, as Atman, the spirit.
(242) Further, the best worship which I like most is to see me everywhere and have no notion of
duality in one’s mind.
(243) He who worships me in this way is most beloved to me and I work hard to help him in his
home, because he really possesses me as his most valuable person.
(244) Everything he does, every action done by him is my worship! This is further explained by
the Lord Shri Krishna.
मदथ व गचे ा च वचसा म ुणेरणम् म यपणं च मनस: सवकामिववजनम्

All his body movements are for me, by his speech he describes my virtues, and denying all his
desires, he surrenders himself to me by his mind. (22)
(245) O Uddhava, his way of worship is so wonderful I cannot praise it enough. Whatever he does
by his body, becomes my worship!
(246) When he is sitting with his friends in a public place, in his common chit-chatting, he praises
me as a matter of habit, and his speech becomes very sweet!
(247) Whatever he does as his duty both religious and personal, he offers it to me. He does not
know anything to be done except as an offering to me.
(248) Most naturally, all actions of his organs become my devotion, my worship and his speech is
busy in praising me and my virtues without break.
(249) Whatever he likes, he first offers it to me and at last his mind is also offered to me.
(250) Now the Lord is telling Uddhava how the mind of the devotee becomes an humble offering
to God as follows.
मदथऽथप र यागो भोग य च सुख य च इ ं द ं हतं ज ं मदथ यद् वतं तप:

He renounces all his possessions, money, all his enjoyments and his comforts for me. As a penance
he sacrifices, gives in charity, put oblations in the fire, and repeats my name – everything to
please me. (23)
(251) My devotee thinks that I, the Paramatman is the highest selfish achievement and with that
faith, he gives away money, grains and all desirable things in order to fulfill his spiritual
aspirations.
(252) It is absolutely necessary that in the innermost part of one’s heart, one’s mind, there should
be utter austerity, complete freedom from desire. The devotee, therefore, gives up all his
pleasures, comforts and desires in order to be able to meet me.
(253) Such devotees even go to the length of giving up all their possessions, the elephants, the
horses, the decorative umbrellas etc and become completely free from everything. Such is
their severe self negation, which is necessary in order to see me personally.
(254) They are so apathetic that, in order to enjoy the bliss of my presence, they give up their
money, their grains, even their wives and children.
(255) When with loving devotion they begin to sing songs of my praise they forget their normal
physical needs. My real devotee does not waste a moment without my worship.
(256) He observes the rituals according to the Vedas and religious scriptures, maintains domestic
fire, undertakes difficult vows and performs sacrifices, all and everything to come to me.
(257) It is only for being United with me in my real living being, that this devotee chants the
Gayatri and undertakes very severe penance.
(258) As I am permeating in the whole Universe and everybody’s mouth is my mouth, such a
devotee gives food to poor people which makes me very happy.
(259) When he takes meals he offers it to me as I am already well established as an inner ruler in
his heart.
(260) When my name is repeated while taking every morsel, the whole food
(261) becomes the absolute Brahman. Thus my devotees offer everything, all their actions, their
emotions, and their mind to me. [Now the Lord is telling how the mind of the devotee
automatically becomes surrendered to God when the devotee offers every action, every
moment to the God.
एवं धममनु याणामु वा मिनवेिदनाम् मिय स जायते भि :

कोऽ योऽथ ऽ याविश यते
Devotion to me develops by such righteous courses, in the heart of men who dedicate their self. O
Uddhava, what other object remains to be achieved by them? Through devotion only all their
objectives are achieved. (24)
(262) Just as by process on iron sheet a mirror is prepared, so, by offering all one’s actions, one’s
mind becomes pure.
(263) When gold is heated, it becomes purer and shines more, or when a cloth is washed again and
again, it becomes more and more clean.
(264) Similarly when all actions are really dedicated to me, mind becomes so pure that it begins to
merge in Me!
(265) When rivers overflow in rainy season, they meet the sea flowing with such a force that one
wonders! Similarly when the mind becomes pure, it gathers great speed and merges into me.
(266) When that happens, the earlier stages of devotion of an unhappy man seeking relief from his
misery, and an inquisitive man who wants to understand God and His creation, and the man
who wants to fulfill his goals in life through devotion – are all left behind and the fourth type
of devotion of a man of Self-knowledge comes into existence in that pure-minded devotee.
(267) Another thing I wish to add here. Devotion should be one of direct attention to Me and to
classify it as the first, the second the third and the fourth, is only according to limited nature
of devotee’s concepts and it is therefore essentially all unreal things.
(268) So, you should know that by offering every action to me as just now stated by Me, the person
achieves that one and final devotion, of which the Lord Shankara, the Lord Brahma, Sanat-
kumars etc are the real authorities.
(269) When ego and pride are totally wiped out one sees Atman only in all the Beings. O
Uddhava, when the devotee becomes one with my most natural and unmodified nature or
manifestation, that devotion is the greatest.
(270) When one reaches this level, all the earlier stages become endowed with knowledge and
then only they become real seekers and gain the highest self-welfare!
(271) The same devotion which is earlier provoked by desire to get relief from misery, now turns
into a devotion with an aspiration for spiritual progress. Thus the meaning of Arta undergoes
a change.
(272) A person who is sick is also called Arta but in the field of spirituality that meaning is not
applicable. Here the meaning is acute anguish and anxiety to meet God”.
(273) That devotee is called Arta when he is ready to jump from a cliff or enter a fire in order to
meet God.
(274) This is the condition of the Arta but the enquirer prevents that man from committing suicide.
He says – Our human body is good instrument to reach Brahman; so you should not destroy it
by killing himself.
(275) Thus the enquirer is a man who observes the various ways by which the earlier devotees
have approached the God, learns everything, explains everything to others as well as himself
and acts accordingly.
(276) So the word Jidnyasa or the desire to know with the hope to reach me makes it possible for
him to understand me.
(277) The pure “interestedness” is related to effort to reach Brahman and the secular meaning of
interestedness or Jidnyasa is interest to know the meaning of Vedas, etc.
(278) There is another term which is called pure self-oriented desire. It is called Artharthi. It
implies to seek me and to search me in everything and in every achievement. The common
meaning of that term conveying a desire to earn money is not applicable here.
(279) The man who looks at various happenings, various articles and tries to find what is the
spiritual content is also Artharthi (self-interested) in the spiritual sense.
(280) Thus in all the three categories my natural pure worship is hidden and can be known by a
little more thought. Though devotion as such is only one, they classify it according to their
own level of understanding.
(281) But as I have already said, this classification is unreal and devotion means devotion.
(282) And O Uddhava, I have explained to you how to qualify oneself for this devotion by
surrendering everything to me, which is called Atma-nivedana.
(283) All the activities of such a devotee become the manifestation of my Being.
(284) The wonderful thing is that I become the thing or the place which he looks at and I become
the ground on which he works.
(285) When he starts eating his meals I become his food and I also become water which he drinks.
(286) When he walks I make all the objects in front of him disappear and peace welcomes him at
every step, spreading as if a red carpet before him.
(287) The control of mind and the control of sense-organs stand attention at his door and richness
and occult powers work as house-maids in his house. Discrimination is always working as
his domestic servant.
(288) I become the place where this devotee sits and I prepare the bed of “trance” for him to have
peaceful sleep.
(289) In his words, Brahman which is beyond words becomes manifest in the form of words, and
the listeners are therefore pleased.
(290) Even if he speaks casually, he sings in my praise only, and the listeners naturally become
engrossed.
(291) When he mentally goes beyond the highest level of speech, he makes Vaikuntha and Kailasa
as stepping stones and even by banishing Unmani state (Beyond mind) he sleeps on the bed
of bliss.
(292) All the four cadres of liberations work as water-maids in his house. Even I with my wife the
goddess Laxmi, work in his house. Why talk of others?
(293) If by accident he tells anybody – “You are Free!”- I uphold that man over my head and reach
him to the final abode of the Atman!
(294) I fulfill all the aspirations of those who have attained my “Natural Devotion”. O Uddhava,
how many times should I repeat that “I LOVE THEM”?
(295) Let me put it succinctly! I am the body and he is my Atman! He is my life and breath! This
secret is known to my inner devotees only.
(296) When he functions as my devotee there is duality of Me as God and him as the devotee.
Otherwise we both are mingled with each other!
(297) My devote is within me and I am in him as well as surrounding him. We are one, but
separate only by names.
(298) Those who have attained “Saayujya” with me have become one with me and I call these
persons as my devotees who are untied with me and yet worship me.
(299) O Uddhava, Devotion is definitely superior to ‘Saayujya” liberation in its sweetness. As you
like this explanation, I have dwelt upon it at length.
(300) Such devotees have nothing more to be achieved and I also become pleased by their sense of
unity with me.
(301) The Bhagawata way of worship is predominantly of the nature of devotion and I have
accurately told you the essence of it with love for you.
(302) O Uddhava, I have given you all the important principles of devotion, preparing a sweetmeat
of it for you!
(303) One should follow this very method of my worship as just now I have told you”. [So saying
the Lord slightly lifted Uddhava and embraced him out of Love].
(304) In so doing, he fastened his yellow garment briskly, left aside the disc and the conch, and he
lifted Uddhava. Even then he was not satisfied enough by all this expression of his love.
(305) Not finding two arms enough, he stretched the other two arms and held him tight.
(306) Both the ‘hearts’ became one. What was in the Lord’s heart was poured in the devotee’s
heart-everything about the secret of unity of both!
(307) The Lord is without any desire. Though He is complete, still he has such a liking for His
friend and devotee, that He met with his every demand.
(308) He was so happy that He forgot to free himself from the embrace and Uddhava also forgot
his separate identity.
(309) Both were merged in selfless love and Uddhava was virtually drowned in the bliss of
devotional ecstasy.
(310) The miracle done by the Lord was though He gave Uddhava everything. He did not allow
him to realize it at that time.
(311) He thought that if Uddhava would merge himself with the Lord, who would remain to listen
to the further interesting stories?
(312) The Lord said to Himself – “I like to talk with Uddhava like this continuously. Who else is
there to listen?
(313) Where is another listener, talking with whom I will be completely satisfied. So, I withheld
my love from him to some extent.”
(314) Eventually their embrace was loosened and both sat separately, but their inner unity was not
changed.
(315) [Shri Eknath says – I have gone somewhat away from the mainstream of the story – but the
audience may please be not annoyed; they may please see the main essence.
(316) The wording in Sanskrit verse is very terse and the Lord had meant to tell much more in
detail – to which I have simply given an expression.
(317) A very thin cloth when folded tightly becomes small in size, but when it is taken out from the
compact box it spreads and appears large. That is how the subject was given in detail.
(318) It will be guessed by you that the Lord has talked by certain indications like this in the matter
in half of the verse.
(319) The box containing the secret of devotion was in the implied meaning! I have only revealed
it further. So, you may please not think that I have chattered!
(320) The listeners said – “How wonderful! The meaning was hidden but you have opened it for
us!”
(321) In your heart the Lord Shri Krishna manifests Himself and He is giving what he means
through you to us, which fact is now understood by us.
(322) As soon as this nectar like essence of devotion is heard, the mind becomes turbulent with
joy. As you are really a thoughtful person you are explaining the right meaning of
Bhagawata.
(323) Eka of Janardana was very happy to listen to this appreciation by the audience and he went
forward to offer salutations to their feet. Now let us proceed further.
(324) The Lord is repeating his comments in order to make the quality of devotion, more
convincing.
यदाऽऽ म यिपतं िच ं शा तं स वोपबंिृ हतम् धम ानं सवैरा यमै य चािभप ते

When the mind is surrendered to Atman it becomes quite, rich by the Sattwa quality and becomes
accomplished with religion, self-knowledge, desirelessness and glory. (25)
(325) The Lord said – When the consciousness is dedicated to me, devotion develops with
eagerness – which I have already told to you.
(326) Now I will tell you an easy way of merging your mind into me. Please remember that by
repeating my name all the sins are destroyed.
(327) If there is some desire behind this repetition of my name, then that desire is fulfilled but if it
is done unselfishly, as a natural result sins are totally burnt.
(328) When the sins are washed away the Rajas and Tamas are destroyed and the Sattwa Guna
which is pious develops more.
(329) By Sattwa, the mind becomes fixed in the quality of desirelessness, objects of senses are
banished from the consciousness and self-knowledge emerges.
(330) When knowledge increases together with discrimination, constant attention and meditation is
possible and peace is established. Then only the mind becomes merged into me.
(331) When mind is united with me, the devotion in Unity, spoken about by me, rises.
(332) When such devotion is ripe, all the eight greater powers come to serve this devotee.
(333) He does not pay any heed to these occult powers! What is there in the world which he still
wants and has not got? As my devotees are one with me, they enjoy all powers which I have!
(334) If a man neglects this supreme devotion and turns loose towards satisfying his passions,
there lies the great disaster!
यदिपतं तद् िवक पे इि दयै: प रधावित रज वलं चासि न ं िच ं िवि िवपययम्

If a man turns away from this surrendering of his mind, and runs after objects of desire through his
sense-organs, the mind is full of Rajas, which is polluted, and being given to false concepts,
it becomes twisted! (26)
(335) A man has no faith in the Vedas and scriptures, but is engulfed in the seemingly pleasurable
possessions like his house, his wife, his children etc and he says that spiritual life is non-
sense!
(336) Rajas becomes very tenacious in his character by constant contact with things which give
pleasure to his organs. His mind becomes blind and he completely misunderstands the role
and value of self-knowledge.
(337) Such men call wise that man who gives various suggestions to get the worldly comforts, and
call that man a scholar who defeats others in arguments by good or bad logic!
(338) A man who has a large family is called a lucky person and a man who enjoys nourishing
food and becomes fat, is called a man of great merit.
(339) They call a man miserable who by repentance, withdraws himself from public life and they
call a man ‘happy’ who enjoys many pleasures.
(340) They call him a real Siddha if by his curse a person dies, and they call him a “free” man
who misbehaves flouting all moral codes!
(341) They call a man as a very righteous one who is hypocrite, and they consider those persons
are really wise who actually selfishly give advice to undeserving menials and stupid women
about God and Yoga etc and bless them with Mantras!
(342) They call a man as unfortunate and foolish, who follows the path of return, being fed up with
this sorrowful world! And they call a man Raja Yogi, who enjoys every pleasure without
self control!
(343) A man who himself is greedy for money, calls another person who spends money
generously, as a “foolish person” and he thinks a miser to be a very ‘thoughtful and religious
man!,
(344) In the eyes of common people, the rich man of good means is respectable, virtuous and a
man of wisdom.
(345) He forgets that he is Atman, all-pervading and omniscient, and considers himself as poor,
unfortunate, lazy and ignorant!
(346) How can my devotion find a place in such a man? How can he attain me! Innumerable
people are thus misguided and suffering in the worldly worries births and after births.
(347) There are four virtues which lead a man towards God. The Lord Shri Krishna is going to tell
Uddhava those four secret virtues, because of His love for Uddhava!
(348) He said – "My worship, knowledge which arises due to that worship, desirelessness and
spiritually worthy character (Glory) are the four virtues which are factors qualifying a
devotee to God-realisation.
धम म ि कृत् पो ो ानं चैका यदशनम् ु े वस गो वैरा यमै य

गण
चािणमादय:
My worship is the true Religion, the real duty, knowledge is the seeing of everything as Atman;
non-attachment to Gunas is desirelessness and occult powers are the worthiness or the Glory
of the devotee! (27)
(349) O Uddhava, please listen! I am going to tell you the most secret of all the secrets! My
devotion full of love for me is the highest and best of all the religions.
(350) The understanding of the Unity of all life as Atman, which understanding, once gained, never
fades! That is the really pure knowledge.
(351) What is real desirelessness? If a man remains completely indifferent to any amount of money
or other valuable things offered to him or even if the heavenly Urvashi sleeps by his side,
then his apathy is real desirelessness.
(352) My eight greater occult powers are always with me and they never depart from me. Please
remember this, O wise Uddhava!
(353) All these powers serve the devotee who is united totally with me, by the force of his one-
pointed devotion.
(354) What wonder is there in that? Even I, with my spouse Laxmi, serve him.
(355) The glory or the spiritual grandeur of a devotee means he develops his inner worth so much
that he becomes as endowed with the great occult powers as I am.
(356) This is the key of my secret knowledge. You may open with it the storehouse and enjoy the
bliss of my oneness with you.
(357) When the Lord explained the meaning of the four words appearing in the verse, Uddhava
was surprised and satisfied.
(358) “As the Lord has explained amply the meanings of Dharma etc I should better ask him about
Yama (self-control),. etc
(359) So that He would also clarify and define these terms” – Uddhava thought like this, and is
now asking questions about those terms.
(360) (Eknath says – In the next five verses Uddhava has asked thirty-five questions. The God’s
answers to these will satisfy the Jeeva and Shiva.
(361) There are six questions in the first verse, nine in the second verse, eight each in the third and
fourth verses and only four questions in the fifth verse.
उ व उवाच - यम: कितिवध: पो ो िनयमो वाऽ रकशन

क: शम: को दम: कृ ण का ितित ा धिृ त: पभो
Uddhava asked: What is the number of Yama and Niyama? O the destroyer of enemies, O Lord
Krishna what is Shama?, what is Dama? What is Titiksha? And Dhriti? (28)
(362) O Shripati, you are the destroyer of pride which is the enemy. Please tell me what are the
rules and regulations about contact. What is the meaning of mind control and control over
physical organs? What is forbearance? What is courage?
िकं दानं िकं तप: शौय िकं स यमत

ृ मु यते क याग: िकं धनं चे ं को य : का च
दि णा
Please tell me the meanings of charity, penance, bravery and truth, and what is a Ruta? What is
sacrifice, what is the good property? What is Yadnya and what is Dakshina? (29)
(363) What is charity and what is penance? What is bravery and truth? What is Ruta? Please tell
me definitely.
(364) What is called sacrifice? What is good property? What is Yadnya? And what is Dakshina?
पुंस: िकंि वद् बलं शीमन् भगो लाभ केशव का िव ा ही: परा का शी: िकंसुखं
दु:खमेव च
What is the strength of the men, O glorious one? What is fortune and what is the gain, O Ruler of
Brahma and Shiva? What is Supreme Wisdom? What is modesty, shyness? (Hri) What is
adornment? What is happiness and what is misery? (30)
(365) What is the real strength in a man? What is Pity? O compassion incarnate Shri Krishna!
Please tell me what is the real gain?
(366) What should be called wisdom? What is the place of bashfulness? What is the real riches?
The God may please tell that also.
(367) Please kindly tell me what is real happiness in this world? And what is misery which
always accompanies the happiness?
क: पि डत: क मख
ू : क: प था उ पथ क:
क: वग नरक: क: ि वत् को ब धु त िकं गहृ म्
Who is the man of erudition and who is a fool? What is the path of virtue and what is the wrong
path? What is Heaven? What is Hell? Who is real friend and what is the home? (31)
(368) What are the signs of a scholar? By what bad qualities a man is called a fool? What is the
path of righteousness and what is the evil path? Please tell me.
(369) What is called Heaven? What is Hell? Whom should we call a real friend and brother? And
what should be called a real home?
क आ य: को द रदो वा कृपण: क: क ई र: एतान् प ान् बिू ह िवपरीतां स पते
Who is rich and respectable? Who is poor? Who is miserly and who is the master of his self?
Pray, answer these questions of mine and also the contraries, (opposites) of these things, O
Protector of the virtuous people! (32)
(370) (Uddhava asked) Who is to be called rich and opulent? How to recognize a poor man? Who
is a miser? And who is master of his self?
(371) These are my questions. Please tell me their answers, conveying the meaning which is not
ordinary in the worldly sense and which is the essence of spiritual path?
(372) That meaning which is different and contrary to the ordinary is deeper and please tell me the
totally significant meaning which is applicable to the spiritual way of life.
(373) The saints are full of wisdom but you are really their master and therefore those who know
the essence of spiritual wisdom call you the master of saints.
(374) Uddhava requested to the Lord Shri Krishna – "O the spouse of the Goddess Laxmi! Please
tell me the meaning of these terms so that I will tread the spiritual path properly.
(375) The Lord Narayana being moved with affection for Uddhava, began to answer these
significant questions.
(376) Eknath says – In the first three verses the Lord will clarify what are the rules and regulations
(Yama and Niyama) of good conduct and then proceed to answer the remaining important
questions – which extend upto the end of this chapter.
शीभगवानुवाच - अिहं सा स यम तेयमस गो हीरस चय:

आि त यं ब चय च मौनं थैय माऽभयम्
Non-violence, truth, not to steal, unattachment, bashfulness, no possessions, belief in God, chastity,
silence, resolute courage, forgiveness and absence of fear. (33)
(377) In the first verse Yama with its twelve varieties is the subject and now the Lord Shri
Krishna is giving answers.
(378) As there are many questions ahead the Lord is giving definition of each term in short.
(379) The Lord said – Non violence means not to hurt anybody by physical body, by speech or by
thought and Truth means to speak only that which is a fact and which is wholesome and kind.
Please listen to the quality of non-thieving.
(380) It implies not to steal or rob actually physically anything from anybody and also not to
harbour thought or desire in our mind about coveting other people’s belongings.
(381) What is unattachment? Take the example of people travelling to a place of pilgrimage. They
are together but they are not attached to anybody. Similarly a man is not attached to his house
etc though he has all the things around him.
(382) The crystal appears to be having the colour of the thing on which it is kept, but actually it has
no colour. Similarly a man appears to be a body in which he lives but he is not attached.
(383) When a man is really disgusted about any bad deed and when he is abashed, when he is
feeling deplored when confronted with any bad deed, this quality of mind is called
bashfulness.
(384) He does not collect things and other mental accretions of thought in this world nor does he
provide for heavenly pleasures by creating accumulation of merits because he realizes that
food and shelter are available to a man only by the virtue of his Prarabdha and, therefore, he
does not have any possessions.
(385) By merit of good deeds here, there are many pleasures enjoyable in the heaven after death;
but when the stock of that merit is finished, one has to come in this world again. So my
devotees do not have possessions of such things which create perishable merits.
(386) These qualities are called non-possession, and now please listen to the nature of having
belief in God. The devotee sees everywhere only Me pervading as Brahman and does not
see any place where that Brahman is absent.
(387) Now celibacy is observed when the code of conduct laid down by the scriptures is followed
meticulously.
(388) What is silence? When a man does not speak untruth, does not use unbecoming language,
regularly recites Vedas, remembers Gayatri Mantra and remembers My name, he should be
considered to observe silence.
(389) Steadiness, or stillness of mind means to keep our mind merged into our own Reality as
Atman or occupied with Religion or maintain ourselves in the company of saints.
(390) The devotee is always having forgiveness because he has faith that anything which happens
to his body either pleasurable or painful, or any respect or disrespect is given to him – all
depends on destiny.
(391) This is the quality of forgiveness. Now lack of fear or fearlessness implies the sense of
Unity in everything which a man looks upon and
(392) He knows that Atman is one of the five great elements which are not different and nothing is
separate from oneself. When there is nothing other, where is the place for fear and resultant
sorrow?
(393) The fact is when the very sense of duality disappears, fear cannot be found anywhere even if
one wants it as a medicine. When the attitude of Atmic view is conformed it guarantees
fearlessness and happiness.
(394) These are the twelve controls or Yama. O Uddhava thus I have told you the essential
meaning of these. Now I will tell you the rules of conduct or Niyama, in a very simple way.
शौचं जप तपो होम: श ाऽऽित यं मदचनम् तीथाटनं पराथहा तुि राचायसेवनम्

Austerity, sacrifice (Yadnya) reverence for true religion, bodily cleanliness and mental purity
repetition of name of God, penance, hospitality offering worship to me, visiting sacred
places, working for the welfare of others, contentment and service to the Guru. (34)
(395) Now I shall tell you what is cleanliness. Mind should be kept clean by pure thoughts and
body should be washed by water etc according to the custom.
(396) As regards chanting of God’s name, a man should repeat the name of God according to his
capacity and religious authority or the name given by Guru or the name of the Guru himself.
(397) In case of Brahmin when he resides Vedas, that is his Japa and in the case of Sanyasi the
Japa is repetition of OM. In case of the three higher castes the Mantra should be selected
according to the scriptures and repetition of God’s name is authorized for all people.
(398) The penance consists of observance of those actions which are purifying the mind and
everybody should act with love according to his own religious code.
(399) To starve the physical body in the name of penance is foolishness. To meditate on God as
Truth in our heart is the really highest type of penance.
(400) Now listen to the truth about Yadnya. Fire is the mouth of Gods. To perform five kinds of
Yadnyas and to maintain the domestic sacred fire etc are called the Yadnyas.
(401) O Uddhava! To have really deep love for me and to like to be really religious means to have
Shraddha or Faith.
(402) When a man is visited by someone, he may not have much money or material to give him, but
he is very courteous and offers a friendly welcome, bows before even the poor and weak
people and gives them satisfaction by kind and tender talk.
(403) When he sees any forlorn and destitute, he courteously gives him some money as a help –
These actions are the real Hospitality.
(404) To gather devotional persons together and with heart-felt devotion to perform my worship in
a good collective ceremony.
(405) Or, to invite good and pious Brahmins in good number and to perform their worship with all
the 16 offerings – gives me real happiness and such pooja of pious Brahmins is my pooja, a
very sacred worship.
(406) One should make a habit of visiting sacred places of pilgrimage which helps purify our
mind. To have good faith in this pilgrimage is real pilgrimage.
(407) This pilgrimage consists of continuous loud collective singing of my Name and glory, and to
be unselfish.
(408) One should live only to oblige others just like the hills and mountains which exist and bear
the burden of minerals and trees only to help others.
(409) One should give peace and cool comfort by his speech and his deeds, just as the rays of the
moon are cooling and soothing by touch!
(410) When a man is content with what he gets by providence, and has no complaint about
disparity or partiality at all, he is to be called “Pleased with what he gets”.
(411) When a man surrenders himself his body, his speech, his mind and even his money to his
Guru, becomes free from the bondage of his worldly life and this is called The Service to
Guru”.
(412) The cleanliness is of two kinds, and these are 10 rules of conduct. Thus there are 12 vows
or rules of conduct” – So said the Lord.
एते यमा: सिनयमा उभयो ादश मत

ृ ा: पुंसामुपािसता तात यथाकामं दुहि त िह
These are well-known Yamas and Niyamas, both 12 in number, and when people perform their
actions according to these, that gives them whatever they desire. (35)
(413) Thus in two verses, Yamas and Niyamas with 12 signs of either were told by the Lord.
These are the key instructions for spiritual life.
(414) If a person follows these instructions purposely, they will give him all he wishes, like the
divine cow, kama-Dhenu.
(415) And if a person follows these vows without selfish purpose, he will eventually reach my
divine abode.
(416) Now, O Uddhava, I shall explain to you the meaning of Shama and Dama, etc about which
you have put forward your questions.
(417) (Eknath says – If you listen to the answers given by the Lord, it will itself give you
knowledge of Brahman! That is the highest fruit!
(418) Just as a mother feeds her child kindly holding each small morsel by her hand, so, the Lord
is giving this knowledge to Uddhava, slowly and lovingly.
(419) The father tastes a juice and when he finds it sweet, he gives its sips to his son also.
Similarly, the Lord is giving the juice of wisdom to Uddhava.
(420) The milk of mother flows copiously from her breast by the touch of its lips to breast,
because her love for the little child is tremendous!
(421) Similarly, the Lord by this nature is already eager to give divine wisdom and Uddhava
asked so good questions that the Lord was further pleased!
(422) When there is already a heavy rain and if the wind and the lightning come to help, there is
tremendous downpour which lashes the land and great floods run fast!
(423) Similarly, asking questions by Uddhava was only a timely cause for imparting the
instructions about self-wisdom; and now the Lord is really pleased. He is now giving full
knowledge to his disciple!
(424) He who denies the gem Chintamani available in exchange of salt, or the magic stone in
exchange of a brick, shall only be a definite loser.
(425) Similarly, through the few questions of Uddhava, the Lord is giving the knowledge of real
spiritual life! So, the audience may please give full attention to this discourse.
(426) Uddhava had 34 questions. Out of them, 2 questions have been answered. Now 32 questions
are remaining. Please let us listen further.
(427) “Pity” is not included by the Lord in his categorical answers, but he has implied it in the
description of the glory of six virtues.
(428) He will also explain why he had done like that, in the wake of his replies.
(429) Thus there are 31 questions. The Lord will also explain one more, which is non-attachment
to Action. (which I have to tell just now for ready reference)
(430) So, there are 33 questions, which will be answered by the Lord, thus offering knowledge of
Brahman in the simplest manner.
शमो मि न ता बु ेदम इि दयसंयम: ितित ा दु:खसंमष िज ोप थजयो धिृ त:

Shama is complete faith of intellect in Me, Dama is control of sense-organs and action-organs.
Titiksha is forbearance of pain and Dhriti is control of the tongue and the sex. (36)
(431) (The Lord spoke) – The intellect which has discretion, rejects the useless and abides by
only the useful and helpful and it also controls the wayward urges of the mind.
(432) And as salt becomes merged into the sea, this intellect also merges into God, together with
all the projections of thoughts.
(433) It becomes spirit only just as the salt becomes the sea.
(434) When the intellect becomes peaceful, like this, it is called the state of Shama’. But Dama,
which is control of organs in required to be achieved earlier. I shall tell you now about it.
(435) Here Dama does not mean suppression of an enemy. Here the organs of the body are to be
controlled. How is it to be done? I am telling you.
(436) You should understand that this control of organs is to be exercised with such a tact that
through it the peace of mind will be helped. We have not to allow any enjoyment which is
not sanctioned by scriptures, and we have always to keep them under control by our
desireless nature.
(437) Thus to keep our organs bound by desirelessness is called Dama. Now what is Titiksha?
(438) This implies receiving pain with the same readiness as we receive pleasure.
(439) As the sky does not get disturbed if there is light or darkness, one sustains pain as calmly as
one enjoys the pleasures.
(440) If a stone thrown by somebody hits us, we feel pain but if we find that it is not stone but a
piece of pure gold, our pain turns into surprise and happiness.
(441) So, when we realize that dualities or opposites are really manifestations of one totality of
spirit, our reactions come to an end. This is Titiksha.
(442) To see ourselves to be beyond the opposites, by cutting off our pride of physical body is
Titiksha or forbearance.
(443) The poverty or opulence in our dream are proved to be false when we wake up. Similarly to
see ourselves separate from pain and pleasure is the real forbearance.
(444) To control completely the tongue as regard speech and taste and to control the sexual organ
is the real courage or holding power. To have knowledge is not Dhruti but to control these
organs amounts to that quality.
(445) These two organs should be kept under control vigilantly as if one holds a black cobra in
one’s hand. If the hold is relaxed even slightly these organs turn against the holder just as the
cobra may bite. The man is destroyed.
(446) This controlling power does not remain with the man who is crazy about money and woman
but remains happily with that person who is not interested in money and woman.
द ड यास: परं दानं काम याग तप: मत

ृ म् वभाविवजय: शौय स यं च समदशनम्
Having no enmity towards the entire creation is the highest form of charity. Penance is considered
consisting in abandoning luxuries. Valour or bravery consists in curbing one’s natural
desires of cravings and truthfulness consists in perceiving Unity as Brahman everywhere or
to see everything with equanimity. (37)
(447) Not to hurt anybody but to give comfort is the greatest act of charity.
(448) We have to try to relieve people from their suffering and make effort to give whatever
comforts are possible to them such as charity that no other charity in the world can be
compared to it.
(449) O Uddhava, the suffering which is to be redressed is the sorrow of birth and death and the
happiness which has to be given is the great attainment of Atmic bliss.
(450) O Uddhava please remember well that this is the real spiritual charity. Now what is
penance? That also I shall tell you.
(451) To drop all desires is the best penance. If one has the fire of passion in his heart there is no
possibility of any penance. Outward penance has no value.
(452) A man goes to a forest to observe some penance but alas! There also he continues to think
about woman and pleasures! That penance becomes poisonous to him.
(453) When the desire for physical pleasure, sexual or otherwise is totally dropped and I am
constantly remembered in one’s mind, then only the pure penance happens.
(454) When a man repents about his indulgence in the worldly pleasures and turns his heart totally
to meditate upon me, that is the highest penance in which my spiritual nature is concentrated
upon in that meditation.
(455) Now consider what Valour is. The Valour here is not of having victory over any enemy army
in a battle.
(456) Here valour means to defeat the sense of limited Jeeva-ness and to embrace totality.
(457) What is the sense of being a Jeeva? To consider ourselves to be a person doing every
righteous action being definitely a man of great knowledge or being a Brahmin of very pure
body.
(458) The man is having a great illusion about his body when he is proud of his status or social
class or his personal stage in life, i.e. Varna or Ashrama.
(459) This pride is to be dropped and one has to enjoy the kingdom of one’s Atmic glory and
spiritual omnipresence is the really valour worth the name.
(460) The truth is to see everything with equal gaze as if everything is absolute Brahman.
(461) To see the difference in all the objects while essentially there is only one existence is the
unfortunate state of untruth and to see Brahman equally everywhere is truth.
(462) So in short to speak truth is not enough (Eknath says) – Now the Lord is going to explain this
subject further.
ऋतं च सन ू त
ृ ा वाणी किविभ: प रक ितता कम वस गम: शौचं याग: सं यास
उ यते
Ruta has been declared by the wise as consisting in truthful and agreeable speech. Shucha which is
a variety of Tyaga, when taken in the sense of shaking off impurity consists in absence of
attachment to actions, while Tyaga is taken as consisting in entering the order of Sanyasa by
renouncing the worldly affairs. (38)
(463) Some persons of knowledge say that Ruta (which is wholesome and helpful to evolution) is
truth, which is in a way a correct definition in the field of positive activity, but truth is better
understood as Brahman, when we take the meaning suitable for the path of Return.
(464) Here, Ruta means the speech which is truly helpful to remove the sorrow and pain of the
listener.
(465) But consider the example of various paintings on a wall. As the wall is the only one, though
the paintings are many, objects in the world are many, but the wise man of self-knowledge
perceive Brahman only, which is same everywhere.
(466) Please remember that Brahman is truth, (Eknath says) – Though there is no question about
cleanliness asked by Uddhava, the Lord is explaining it of his own accord.
(467) If the mind is not pure and the body is not healthy, the renunciation is not possible.
Therefore, the Lord Shri Krishna is telling the importance of unattached performance of duty,
which is the key for total cleanliness”
(468) The Lord said – “There is bondage of karma and its residual effect in our consciousness.
That should be washed off by doing our own duty. Thus the bondage of karma should be
removed by karma only, so that, one will be actionless”
(469) How does this happen? When the desire for fruit is dropped in the performance of our duty,
the bondages of karma are removed. We should, therefore, purify our mind quickly by being
unanxious about results or fruits of karma.
(470) When we have no hopes and anxieties, the dirt of thoughts about the fruits is washed away
from mind. This is the true cleanliness.
(471) And this is the base of acceptance of Sanyasa. (Thus the Lord has Himself brought in this
subject to clarify the mental status behind the action of Sanyasa)
(472) The Lord said – “To drop each and every intention, and urge arising in the mind is Sanyasa,
and that is also the highest renunciation.”
(473) What happens in the ordinary case? The man has a hard core of the idea that he is the body;
and, therefore, his mind is always anxious to be or not to be, to do or not to do etc. So, his
psyche is always agitated, but outwardly he dons the dress of saffron colour, takes a staff
and Kamandalu and becomes a Sanyasi outwardly. This is nothing but a social conformity,
and has no meaning.
धम इ ं धनं न◌ॄणां य ोऽहं भगव म: दि णा ानस देश: पाणायाम: परं बलम्

Righteousness is the highest wealth of men. Myself the Supreme Lord am the Yadnya. Dakshina
(gift made at a sacrifice) consists in service to the Guru and Pranayama (control of breath) is
the greatest strength. (39)
(474) We are considering the qualities, required for spiritual progress. Here, the wealth, which is
useful for the seeker is not money, grains, cattle, jewels etc but religion as righteous action
is the wealth.
(475) One may have great amount of money stored underground, but it does not come with that man
on spiritual journey. Only religion comes with us free from bondage.
(476) Ironically, I have never seen anybody as miserly as the religious man, because he takes with
him this highest wealth of religion at the time of death not keeping anything for his family.
(477) These religious people have spent their possessions for religious purposes and have
appointed Me, Narayana as their store-keeper! So, I have to provide for them whatever they
need at any time.
(478) Religion is to me the best wealth. And now, I shall explain to you the meaning of Yadnya or
Sacrifice.
(479) The fire is my mouth and I receive everything, which is offered as Ahuti (oblation) in the
fire. Even if it is said that I am the very sacrifice itself, Vedas support this statement.
(480) Vedas say that Brahmins are my counter-parts. Those Brahmins who have received proper
initation for rituals perform sacrifices and have gained the bliss of my devotion.
(481) But those who pile up money by wrong means and perform sacrifices without properly
following the right method with a motive to be popular in society, do not gain any happiness,
though technically all the oblations are automatically coming to me.
(482) They kill the animal in that sacrifice which is not accepted by me and because they are
hypocrites, they eventually go to hell.
(483) Actually, whatever is given as food to any creature is received by me, because I am the deity
of worship in that sacrifice, but this secret of compassionate help to others is not known by
those stupid performers and thus the sin of killing is in their karma, which leads them to hell!
(484) Those who take the initiation of my devotion and know that the whole world and the
creatures are my mouth, put the oblations in the form of food to the animals etc. I Narayana is
their sacrifice or Yadnya. Now, what is Dakshina?
(485) It is not money. It is knowledge, and when it is gained by the performer, he is lucky to enjoy
the great bliss!
(486) The real Dakshina which is knowledge makes the performer really rich, which riches is
never reduced even at end of the universe, because it gives solace of unity to the Jeeva and
the Shiva.
(487) The strongest principle in the whole world is Prana. It is the power. It makes the mind sharp.
The mind becomes very sound and active, because of vital breath.
(488) The mind is always dependent on Prana and to control that Prana amounts to real strength.
(489) Without controlling this vital breath, a man may show off, how strong he is by holding an
elephant by its leg and throwing it at a distance or by killing a lion by boxing. But that is not
the real power.
(490) The man should know that Jeeva and mind are dependent on Prana, and one who controls
Prana is to be called a man of great yogic power.
(491) Now, know this well that through successful breath-control, the great God Almighty comes
running to meet that person forever. Such is the strength of Pranayama.
भगो म ऐ रो भावो लाभो म ि म: िव ाऽऽ मिन िभदाबाधो जग

ु ु सा हीरकमसु
My divine state (consisting of the 6 attributes of Lordship, piety, glory, affluence, wisdom and
dispassion, each in its full measure) is real fortune and devotion to Me is the highest gain.
Wisdom consists in forgetting diversity in the self and abhorrence is shrinking from
prohibited activities. (40)
(492) Uddhava had asked about pity but instead of pointedly answering that question the Lord
began to tell about what is the best fortune.
(493) This is because unless a man has got plenty to give, his pity is useless. Therefore the Lord is
telling about best fortune.
(494) O Uddhava, you may ask that even a poor man may have good fortune but really he is
miserly. Only the man who can give in charity because of pity is the really fortunate person.
(495) I shall tell you the greatness of that fortune which is not normally understood.
(496) The best fortune consists in (1) knowledge (2) desirelessness, (3) richness, (4) generosity,
(5) Lordship or Godliness and (6) Yash which means success and fame.
(497) These six virtues are my powers or my fortune. Only the man who is worthy with these
virtues can really show pity for the poor.
(498) He who is having these six qualities is compassionate for the destitute; he only can give
something necessary and remove the poverty of others.
(499) Even to meet such a person requires luck. In short, in the whole world no other person can
have such fortune.
(500) When a person is replete with all these great powers he is the resort of pity. Only he can
have the luxury of generosity and pity is effective only because of this person.
(501) I have told you about fortune in the wake of describing what is pity and please know that he
who has compassion for all Beings will never suffer from any misfortune.
(502) You have asked what is the best gain. My answer is to have devotion for me is the best gain.
(503) When a man has this devotion all the four kinds of liberations serve his feet and great Gods
salute him. By devotion I, the spouse of Laxmi, become pleased.
(504) Without this gain, any other monetary etc gain is a loss, leading to hell.
(505) So the best gain is my devotion by which I become pleased. Now what is Vidya or
knowledge? I will tell you just now.
(506) When the desire binds the Atman with the body and turns the Atman into a Jeeva bound by
that body, creating duality in Unity, that is called Avidya or ignorance.
(507) What happens practically? The concept of Varna and Ashrama is born out of body
identification and duty is born out of the concept of Ashrama; and when one is very proud of
that duty he thinks that he is body. This is the sense of being a Jeeva, a limited unit caused by
ignorance.
(508) That knowledge which removes this bondage of Jeeva and reunites the Jeeva to the spiritual
state of bliss is only the real knowledge. All other branches of knowledge are ignorance
only.
(509) So the knowledge which discards ignorance is the real knowledge and the information and
knowledge about the fourteen sciences, etc. is only ignorance which has developed great
foliage.
(510) So, self knowledge is that which removes the bondage of Jeeva. Now listen to the nature of
bashfulness. When a man shrinks from or abhors the commitment of bad deed, it is the
quality of bashfulness.
(511) Only to cover our private parts of the body is not bashfulness. It is really the desistance from
committing any bad acts.
शीगणा
ु नैरपे या ा: सुखं दु:खसुखा यय: दु:खं कामसुखापे ा पि डतो
ब धमो िवत्
Adornment consists in virtues like desirelessness; Happiness, consists in keeping ourselves above
joy and sorrow, and Misery lies in gratification through enjoyment; who is Pandit, erudite? It
is he who knows the nature of bondage and the nature of liberation. (41)
(512) When a man does not turn his head towards all riches in all the three worlds, if offered to
him all the empire of the fourteen universes.
(513) Such a desireless person is the really rich man. Even I bow before such a man of great
riches of non-expectation.
(514) The man, who has no desire for money, is actually riding on my head. He resides in my
heart. Nobody else is so dear to me.
(515) O Uddhava, there is a kind of joy, which is very natural which comes to a man easily, when
he surpasses the condition of great sorrow or the state of great elation,that joy is the real
happiness.
(516) When a man is in the state, where another person is not required nor any organ can give that
joy nor any objects are required to create that joy, it is called the bliss in the Reality of the
self, and it dwells in the heart.
(517) The greatest sorrow is to forget this joy and to run after pleasures available from objects
and only ignorant and foolish persons become attracted to them.
(518) The desire is never satiated even though the pleasures of senses are experienced everyday.
To desire for objects surely throws one in the whirlpool of sorrow. Desire for pleasurable
objects is itself sorrow.
(519) The man, who does not only guess what is bondage and what is liberation; but actually
realizes them by experience is the real erudite, the Pandit.
(520) Without attaining this realisation if a man is proud of his knowledge of Vedas and scriptures,
that qualification is not useful in this spiritual life.
(521) Here, in this spiritual life only that man is learned, who has perfect knowledge of bondage
and freedom and has attained the real peace and the real contentment.
मख
ू देहा हं बुि : प था मि नगम: मत
ृ : उ पथि िव ेप: वग: स वगण
ु ोदय:
The man who looks upon the body as his self, and things which are connected with the body as his
relatives is a fool. That which leads to realisation of God (Me) is the real path of virtue and
that path of worldly activity is the wrong one. When Sattwa quality is more prevalent in the
life, it is called heaven. (42)
(522) Generally, people call a man stupid, if he does not learn Vedas etc. But that stupidity is not
meant on this path. Here, the man who is proud of his body is called a fool.
(523) Who is more foolish than the man, who is joyful by the idea that he is the perishable body,
and, therefore, goes to hell?
(524) If you see wisely, you will know that the body is built up from the semen and menses and
that is the essence, the dirt which is human life.
(525) Really, the body is a bundle of bones, muscles and skin and contents like urine and excreta.
The man who does dote upon having this body as himself is the real fool.
(526) And to be proud about this body is the stupidity and to follow the path of Vedas incepted by
me is the path of righteousness.
(527) Only the man, who has imbalanced mind, criticizes the preceptor and God, and the man who
does not respect the Vedas is misguided and perishes in strange awkward paths.
(528) The man who jealously finds faults of the Guru, who gets angry with good meaning friends
and loving relatives and disrespects his parents, is having insanity.
(529) He, who criticizes and hates the saints and sages and everybody, is considered to be having
a mind out of control.
(530) The man, who expresses the defects of others, blames others and blindly trusts the word of
women should be considered to have gone mad.
(531) O Uddhava, it is only an ease of insane mind, when a person leaves the path of righteousness
and follows heretic opinions or commits misdeeds.
(532) The path of Vedas should be followed and one should live with the conviction that one is the
Absolute Brahman. Not to follow this path, but to behave with selfish motives is the wrong
path.
(533) Heaven means the Sattwa quality which leads to the bliss of self. To go to the region of
Indra is not heaven.
(534) Those who go to the region of Indra, come back to this earth. But those who are imbibed
with Sattwa quality reach the self-realisation and happiness.
(535) As Sattwa is heaven, I shall now tell you what is hell.

नरक तमउ नाहो ब धुगु रहं सखे गहृ ं शरीरं मानु यं गण
ु ा यो ा य उ यते
Preponderance of Tamas quality is itself hell. The preceptor is one’s true friend and he is no other
than Me (the teacher of the entire universe) O Friend, human body is the true habitation. He
alone who abounds in virtue is said to be really opulent. (43)
(536) When there is increase in the waves of anger, desire and greed, the tremendous illusion
overcomes the discrimination and knowledge. At that time there is only Tamas reigning
supreme in the man.
(537) At misty dawn, there is fog everywhere, darkness still prevails, and one cannot see either
the rising Sun or things around one. One cannot decide whether it is day or night.
(538) Similarly there is confusion in our mind, we cannot decide what to do and what is our duty.
We are at a loss in that peculiar mental condition.
(539) This upsurge of Tamas is equal to actual great hell. We should not keep the meaning of hell
limited to what punishments the God of Death gives to the soul.
(540) This is because, the sin is diminished or wiped out after the punishment of hell, but the great
illusion, in our mind goes on increasing the sin. The hell is not as fearsome as this condition,
which itself is the worst hell of all.
(541) The desire, the anger and the greed are themselves the worst hell but when the great illusion
joins these forces the hell becomes “blinded by Tamas”.
(542) When all these evil forces join together it is called the Turbulence of Tamas and he who is
caught in this condition should himself be considered as the hell incarnate!
(543) A man, who suffers in the lowest level of hell, can after the term of his hell is over, come
back, freed of all sins, but a man with predominance of Tamas is perpetually doomed to
destruction.
(544) Listening to all this drastic description of Tams, Uddhava's mind became very much
dejected and anxiety as to who can uplift such souls, troubled his mind very much!
(545) The Lord guessed what was going on in the mind of Uddhava and said – O Uddhava, only
the Guru can save such a man of Tamas, because Guru is the God who saves the persons
being drowned in the mire of sinful worldly life.
(546) Who is such a guru? Guru is that person whom I also salute with respect and who gives the
disciple the state of total spirit, the Absolute Brahman.
(547) Really such a Guru is greater than Brahman also, because he is the person who indicates
what is the Brahman! Who would have known or realized what is Brahman!
(548) Only Satgurus have given indications of Brahman to the people that Brahman is that which is
not born, which is not perishable, which is limitless, impossible to be cut or to be penetrated
and is beyond all measures.
(549) When we respectfully adore such a guru, we are saved for ever. The greatness the fame of
the name of Satguru is very significant. Even the God of Death, and the time, fear the name of
the Satguru!
(550) The Satguru really becomes the true savior of the men who get drowned in the worldly
affairs, discards the chain of births and deaths and gives real solace to the disciple.
(551) It is well-known that the Guru is everything to the disciple. He is his relative, friend,
brother! It is he who emancipates the disciple from all the bondages and gives him the
Supreme joy.
(552) What is “home”? The structure with staircase, the floors, the doors and windows is not the
real house!
(553) The human body is the real house in which I, the Supreme Person dwell. When a man
performs his duty in the house, the Atman, the Ram in that house is pleased.
(554) Even gods like Indra, desire the birth in human kingdom. Vedas praise the greatness of
human body because Liberation from Sansara is possible in this human body only.
(555) So, we should consider our human body as our house. Now what is the meaning of real
fortune?
(556) He who is endowed with knowledge which does not get lost even at the end of the Universe,
he who has thus imperishable prosperity, should be called the really fortunate, because all
other possessions are perishable.
(557) The opulence coming through amassing perishable money and other possessions become
eventually completely lost leading to the downfall of the man, but the knowledge of the Self
which is not destructible, leads a man to realisation of Brahman!
ु े वस धीरीशो गण
द रदो य वस तु : कृपणो योऽिजतेि दय: गण ु स गो िवपयय:
He who is not satisfied is the Poor, he who has no control over his urges is called the unfortunate
miser, He who is not attached to Gunas is “God” and the attachment to Gunas is the
downward journey of the soul. (44)
(558) Now listen to the sign of a poor man. He who is not happy though he has crores of rupees is
the really poor man.
(559) But a man may not be having even a penny with him but has a mind which is content, he is
the richest man in the world!
(560) The man who has ample money but he is so frugal that he does not take sufficient food and
his mind is always greedy. This is the sign of real poverty.
(561) Now who is a miserable person? It is the man who is slave to his organ just as a king who is
tied down by his own servants.
(562) If we consider our own status or nature we are king in our own life. But this man himself
becomes a servant of his own organs.
(563) Normally mind has to obey the Atman and organs are servants of the mind; but he becomes
the servant of the servant which is slavery to his sense organs. Thus by this act he becomes
the miserable person.
(564) To repeat what I say is that this man becomes obedient to the urges of his organs which are
really the servants of the mind which in turn is obedient to Atman but he sits begging at the
threshold of these organs and as he allows them to overpower him he becomes a miser.
(565) O Uddhava, I have thus told you the sign of miserliness but now I will tell you the sign of
being the ruler or Eeshwar.
(566) O Uddhava, Eeshwar is that man who overrules all the three worlds because he has
absolutely no desire for money and woman. This statement of mine is thrice proved to be
true.
(567) This Eeshwar is a name applicable to the man who is free from all the attributes or Gunas
about which you have asked.
(568) But O Uddhava, the man who is attached to money and woman is really the powerless
person.
(569) Now I have given you the answers to your questions regarding Shama etc and you should
understand that the man who has qualities which are opposites to the virtues under our
discussion should be understood as powerless.
एत उ व ते प ा: सव साधु िन िपता: िकं विणतेन बहना ल णं गण

ु दोषयो:
O Uddhava, these are your questions which are nicely explained by me. Actually one should not
pay attention to the good quality or the bad qualities. (45)
(570) O Uddhava, I have given you the explanations of all your questions in such a way that by
considering them a man may attain the knowledge of Brahman.
(571) In this life there are innumerable good and bad qualities. It is better to keep quiet about them
because it is an endless job to go into them.
(572) One should not listen to them; one should not look at them. One should not speak about them
and one should not think about them.
(573) [Eknath says – The sign of a man having knowledge of the Brahman needs not much
comment. So the Lord Shri Krishna is telling it in half a line of Verse as follows].
गण
ु दोष िशद षो गण
ु तभ
ू यविजत:
The definition of good and evil is in short as follows. To look at the virtues and faults of others is
evil while to have a disposition entirely free from the habit of seeing the merits and demerits
of others, is virtue. (46)
(574) Brahman is one complete fullness! What place is there for good or bad qualities? Avidya
becomes active and it finds faults or virtues in anything.
(575) He who begins to critically see faults or good qualities in others should be known as having
his Avidya (ignorance) becoming more active, and he who never looks for these may be
considered to have reached the knowledge of Brahman.
(576) To see defects in others is itself a great vice or disqualification and not to look for other’s
vices or shortcomings is itself a virtue.
(577) This is the final truth that Brahman has no defects at all. So, if a man is finding faults in
others he is certainly not having the Brahman, the flawlessness of mind in him.
(578) How this quality of Brahman disappears from fault-seekers? Is it absent in them or does it
leave them? I shall tell you what happens.
(579) When there is Sun-eclipse due to Rahu covering the Sun, it so happens that there is darkness
in the daytime and stars become visible. Similarly when Avidya covers the Brahman, or the
mind of the onlooker, he begins seeing defects.
(580) The Lord earnestly said – What I adore most is that one should not bother about good or bad
qualities of others. I have thus told you what is very much important for my devotee!
(581) In the Universe there are 84 lakhs of beings. Even if you stop the fault-finding attitude only
regarding the human race, it will help you attain Freedom.
(582) Perhaps you may say that, while performing our own duties, we cannot avoid finding out
whether there are any defects, but O Uddhava, this is a totally false observation, because
doing our own duty, is of quite a different nature.
(583) In order to avoid committing mistakes or allowing lacunae in our behaviour, it is advisable
to perform our own duties only and if one starts looking out for drawbacks in anything, then
it will be equal to deceiving by the man who has come to help.
(584) For example, in the process of cultivation, the land in a field is first scorched by burning
ripe and dry leaves and grass etc in the field, but if the ready crop is burnt itself, will it not
amount to starvation of the farmer?
(585) God has ordained duty for everybody in order to give a chance to the person to wash his
defects, but if all persons start bothering about defects in everything, be sure that all will be
deprived of their own welfare.
(586) I will tell you a special fact. In the drama, the actors play the role of various characters
either as female or male persons, have dialogues about love etc, but the actors themselves
are not actually emotionally involved in that drama. Doing our duty should be done with a
certain degree of detachment.
(587) The main hinge in performance of actions laid down for the framework of social and
individual life in which we live, is to undertake all the duties within the stipulated limits
without worrying about any apparent lacunae in it.
(588) By such performance of our own duty, the dirt of doing karma with selfish interest is washed
off definitely and please note that the seeker can attain his self only by remaining untouched
by such fault finding attitude.
(589) All good or bad qualities, defects or perfection etc belong to the level of physical body and
as Atman is always and should be at all times beyond the body, when we do our duty with
the conviction that we are Atman, we are not touched by any defects.
(590) It is, therefore, necessary that the seekers should maintain the level of disinterestedness, in
that matter of defects. An adept or the master, the Siddha never sees any defects anywhere,
because they see Brahman. If over and above this, a man becomes aware anxiously about
any short-comings, be sure that both of them have gone astray.
(591) By that mistake, the seeker loses all his progress and the Siddha is deprived of his powers.
Thus O Uddhava, this danger of committing the mistake of having a tendency to find faults is
equal for both the seeker and the Siddha.
(592) The whole world is full of good or bad qualities but as a Sadhaka one should not look at
them. (Eknath says - "The Lord Shri Krishna was very much concerned with sincere care,
while telling all this to Uddhava".
(593) If this attitude is so much to be avoided why has the God described Himself in the Vedas,
the various defects in the different actions?
(594) Uddhava is going to ask a question relating to this matter and by listening to the detailed
answer given by the Lord, by the mouth of Vyasa, the Jeeva and Shiva will have real
satisfaction and rest.
(595) The Lord Shri Krishna will explain the difference of the worth and capacities of a devotee,
who is not free from his desires and a devotee, who is unselfish.
(596) As that story is very wonderful, the Eka Janardana is requesting the saints to pay attention
and listeners to be receptive, because the ensuing description is really sweet.
Here ends the Marathi commentary by Saint Eknath on the 19th chapter
of the 11th Skandha (book) of the Bhagawata Mahapurana.
Dedicated to the Lord Shri Krishna.
***

Ghaisas Eknathi Bhagwat Ch-19

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Ghaisas Eknathi Bhagwat Ch-19

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Chapter 19

OM! Salutations to Lord Shri Ganesha!

OM! Salutations to Lord Shri Krishna!

(25) The Lord Shri Krishna said –

ािनन वहमेवे : वाथ हे तु संमत: वग वै ापवग ना योऽथ म ते िपय:

तप तीथ जपो दानं पिवताणीतरािण च नालंकुवि त तां िसि ं या ानकलया कृता

Meaning of the Verse:

त मा ाने न सिहतं ा वा वा मानमु व ानिव ानस प नो भज मां

Meaning of the Verse:

व यु वाशयित यि तिवधो िवकारो माया तराऽऽपतित ना पवगयोयत्

(95) As he began to dance, the Lord Himself was pleased.

उ व उवाच - ानं िवशु ं िवपुलं यथैत रै ा यिव ानयुतं पुराणम्

(98) O Vishwaksena! Vishweshwara! Vishwamoorti! Vishambhara! Please tell me that knowledge

तापतये णािभहत य घोरे संत यमान य भवा वनीश

द ं जनं संपिततं िबलेऽि मन् कालािहना ुदसुखो तषम्

शीभगवानुवाच - इ थमेतत् पुरा राजा भी मं धमभतृ ां वरम्

िनव ृ े भारते यु े सु ि नधनिव ल: श◌

Meaning of the Verse:

(179) Because it is understood by knowledge, it is called Dnyeya (knowable) and when it is an

आदाव ते च म ये च स ृ यात् स ृ यं यदि वयात् पुन त पितसंकामे यि छ ये त तदेव

कमणां प रणािम वादािव र चादम गलम् िवपि न रं प ये द मिप वत्

भि योग: पुरैवो : पीयमाणाय तेऽनघ पुन कथिय यािम म े : कारणं परम्

मदथ व गचे ा च वचसा म ुणेरणम् म यपणं च मनस: सवकामिववजनम्

मदथऽथप र यागो भोग य च सुख य च इ ं द ं हतं ज ं मदथ यद् वतं तप:

एवं धममनु याणामु वा मिनवेिदनाम् मिय स जायते भि :

यदाऽऽ म यिपतं िच ं शा तं स वोपबंिृ हतम् धम ानं सवैरा यमै य चािभप ते

यदिपतं तद् िवक पे इि दयै: प रधावित रज वलं चासि न ं िच ं िवि िवपययम्

धम म ि कृत् पो ो ानं चैका यदशनम् ु े वस गो वैरा यमै य

उ व उवाच - यम: कितिवध: पो ो िनयमो वाऽ रकशन

िकं दानं िकं तप: शौय िकं स यमत

क आ य: को द रदो वा कृपण: क: क ई र: एतान् प ान् बिू ह िवपरीतां स पते

Meaning of the Verse:

शीभगवानुवाच - अिहं सा स यम तेयमस गो हीरस चय:

शौचं जप तपो होम: श ाऽऽित यं मदचनम् तीथाटनं पराथहा तुि राचायसेवनम्

एते यमा: सिनयमा उभयो ादश मत

शमो मि न ता बु ेदम इि दयसंयम: ितित ा दु:खसंमष िज ोप थजयो धिृ त:

द ड यास: परं दानं काम याग तप: मत

Meaning of the Verse:

धम इ ं धनं न◌ॄणां य ोऽहं भगव म: दि णा ानस देश: पाणायाम: परं बलम्

भगो म ऐ रो भावो लाभो म ि म: िव ाऽऽ मिन िभदाबाधो जग

Meaning of the Verse:

(535) As Sattwa is heaven, I shall now tell you what is hell.

Meaning of the Verse:

एत उ व ते प ा: सव साधु िन िपता: िकं विणतेन बहना ल णं गण

of the 11th Skandha (book) of the Bhagawata Mahapurana.

Dedicated to the Lord Shri Krishna.

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