Śrīmad Bhāgavatam|Canto 11 Chapter 20
Pure Devotional Service Surpasses Knowledge and Detachment
vidhiś ca pratiṣedhaś ca
nigamo hīśvarasya te
guṇaṁ doṣaṁ ca karmaṇām
śrī-uddhavaḥ uvāca — Śrī Uddhava said; vidhiḥ — positive injunction; ca — also; pratiṣedhaḥ — prohibitive injunction; ca — and; nigamaḥ — the Vedic literature; hi — indeed; īśvarasya — of the Lord; te — of You; avekṣate — focuses upon; araviṇḍa-akṣa — O lotus-eyed one; guṇam — good or pious qualities; doṣam — bad or sinful qualities; ca — also; karmaṇām — of activities.
Śrī Uddhava said: My dear lotus-eyed Kṛṣṇa, You are the Supreme Lord, and thus the Vedic literatures, consisting of positive and negative injunctions, constitute Your order. Such literatures focus upon the good and bad qualities of work.
svargaṁ narakam eva ca
varṇa-āśrama — of the varṇāśrama system; vikalpam — the variety of superior and inferior positions created by piety and sin; ca — and; pratiloma — birth in a mixed family wherein the father is inferior in social status to the mother; anuloma-jam — birth in a mixed family in which the father is superior in social status to the mother; dravya — material objects or possessions; deśa — the place; vayaḥ — one’s age; kālān — the time; svargam — heaven; narakam — hell; eva — indeed; ca — also.
According to Vedic literature, the superior and inferior varieties found in the human social system, varṇāśrama, are due to pious and sinful modes of family planning. Thus piety and sin are constant points of reference in the Vedic analysis of the components of a given situation — namely the material ingredients, place, age and time. Indeed, the Vedas reveal the existence of material heaven and hell, which are certainly based on piety and sin.
antareṇa vacas tava
niḥśreyasaṁ kathaṁ nṝṇāṁ
guṇa — piety; doṣa — sin; bhidā — the difference between; dṛṣṭim — seeing; antareṇa — without; vacaḥ — words; tava — Your; niḥśreyasam — perfection of life, liberation; katham — how is it possible; nṝṇām — for human beings; niṣedha — prohibitions; vidhi — positive injunctions; lakṣaṇam — characterized by.
Without seeing the difference between piety and sin, how can one understand Your own instructions in the form of Vedic literatures, which order one to act piously and forbid one to act sinfully? Furthermore, without such authorized Vedic literatures, which ultimately award liberation, how can human beings achieve the perfection of life?
vedaś cakṣus taveśvara
śreyas tv anupalabdhe ’rthe
pitṛ — of the forefathers; deva — of the demigods; manuṣyāṇām — of the human beings; vedaḥ — the Vedic knowledge; cakṣuḥ — is the eye; tava — emanating from You; īśvara — O Supreme Lord; śreyaḥ — superior; tu — indeed; anupalabdhe — in that which cannot be directly perceived; arthe — in the goals of human life, such as sense gratification, liberation, and attainment of heaven; sādhya-sādhanayoḥ — both in the means and the end; api — indeed.
My dear Lord, to understand those things beyond direct experience — such as spiritual liberation or the attainment of heaven and similar material enjoyments — and in general to understand the means and end of all things, it is imperative that the forefathers, demigods and human beings consult the Vedic literatures, for these literatures, being Your own laws, constitute the highest evidence and revelation.
nigamāt te na hi svataḥ
bhidāyā iti ha bhramaḥ
guṇa — piety; doṣa — sin; bhidā — the difference between; dṛṣṭiḥ — seeing; nigamāt — from Vedic knowledge; te — Your; na — not; hi — indeed; svataḥ — automatically; nigamena — by the Vedas; apavādaḥ — nullification; ca — also; bhidāyāḥ — of such distinction; iti — thus; ha — clearly; bhramaḥ — confusion.
My dear Lord, the distinction observed between piety and sin comes from Your own Vedic knowledge and does not arise by itself. If the same Vedic literature subsequently nullifies such distinction between piety and sin, there will certainly be confusion.
yogās trayo mayā proktā
jñānaṁ karma ca bhaktiś ca
nopāyo ’nyo ’sti kutracit
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yogāḥ — processes; trayaḥ — three; mayā — by Me; proktāḥ — described; nṝṇām — of human beings; śreyaḥ — perfection; vidhitsayā — desiring to bestow; jñānam — the path of philosophy; karma — the path of work; ca — also; bhaktiḥ — the path of devotion; ca — also; na — no; upāyaḥ — means; anyaḥ — other; asti — exists; kutracit — whatsoever.
The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, I have presented three paths of advancement — the path of knowledge, the path of work and the path of devotion. Besides these three there is absolutely no other means of elevation.
nyāsinām iha karmasu
karma-yogas tu kāminām
nirviṇṇānām — for those who are disgusted; jñāna-yogaḥ — the path of philosophical speculation; nyāsinām — for those who are renounced; iha — among these three paths; karmasu — in ordinary material activities; teṣu — in those activities; anirviṇṇa — not disgusted; cittānām — for those who have consciousness; karma-yogaḥ — the path of karma-yoga; tu — indeed; kāminām — for those who still desire material happiness.
Among these three paths, jñāna-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga.
jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto
bhakti-yogo ’sya siddhi-daḥ
yadṛcchayā — somehow or other by good fortune; mat-kathā-ādau — in the narrations, songs, philosophy, dramatical performances, etc, that describe My glories; jāta — awakened; śraddhaḥ — faith; tu — indeed; yaḥ — one who; pumān — a person; na — not; nirviṇṇaḥ — disgusted; na — not; ati-saktaḥ — very attached; bhakti-yogaḥ — the path of loving devotion; asya — his; siddhi-daḥ — will award perfection.
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither disgusted with nor very much attached to material life, should achieve perfection through the path of loving devotion to Me.
tāvat karmāṇi kurvīta
na nirvidyeta yāvatā
śraddhā yāvan na jāyate
tāvat — up to that time; karmāṇi — fruitive activities; kurvīta — one should execute; na nirvidyeta — is not satiated; yāvatā — as long as; mat-kathā — of discourses about Me; śravaṇa-ādau — in the matter of śravaṇam, kīrtanam and so on; vā — or; śraddhā — faith; yāvat — as long as; na — not; jāyate — is awakened.
As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ, one has to act according to the regulative principles of the Vedic injunctions.
sva-dharma-stho yajan yajñair
na yāti svarga-narakau
yady anyan na samācaret
sva-dharma — in one’s prescribed duties; sthaḥ — situated; yajan — worshiping; yajñaiḥ — by prescribed sacrifices; anāśīḥ-kāmaḥ — not desiring fruitive results; uddhava — My dear Uddhava; na — does not; yāti — go; svarga — to heaven; narakau — or to hell; yadi — if; anyat — something other than his prescribed duty; na — does not; samācaret — perform.
My dear Uddhava, a person who is situated in his prescribed duty, properly worshiping by Vedic sacrifices but not desiring the fruitive result of such worship, will not go to the heavenly planets; similarly, by not performing forbidden activities he will not go to hell.
asmiḻ loke vartamānaḥ
sva-dharma-stho ’naghaḥ śuciḥ
jñānaṁ viśuddham āpnoti
mad-bhaktiṁ vā yadṛcchayā
asmin — in this; loke — world; vartamānaḥ — existing; sva-dharma — in one’s prescribed duty; sthaḥ — situated; anaghaḥ — free from sinful activities; śuciḥ — cleansed of material contamination; jñānam — knowledge; viśuddham — transcendental; āpnoti — obtains; mat — to Me; bhaktim — devotional service; vā — or; yadṛcchayā — according to one’s fortune.
One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me.
svargiṇo ’py etam icchanti
lokaṁ nirayiṇas tathā
svargiṇaḥ — the residents of the heavenly planets; api — even; etam — this; icchanti — desire; lokam — earth planet; nirayiṇaḥ — the residents of hell; tathā — in the same way; sādhakam — leading to achievement; jñāna-bhaktibhyām — of transcendental knowledge and love of Godhead; ubhayam — both (heaven and hell); tat — for that perfection; asādhakam — not useful.
The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.
na naraḥ svar-gatiṁ kāṅkṣen
nārakīṁ vā vicakṣaṇaḥ
nemaṁ lokaṁ ca kāṅkṣeta
na — never; naraḥ — a human being; svaḥ-gatim — promotion to heaven; kāṅkṣet — should desire; nārakīm — to hell; vā — or; vicakṣaṇaḥ — a learned person; na — nor; imam — this; lokam — earth planet; ca — also; kāṅkṣeta — one should desire; deha — in the material body; āveśāt — from absorption; pramādyati — one becomes a fool.
A human being who is wise should never desire promotion to heavenly planets or residence in hell. Indeed, a human being should also never desire permanent residence on the earth, for by such absorption in the material body one becomes foolishly negligent of one’s actual self-interest.
etad vidvān purā mṛtyor
abhavāya ghaṭeta saḥ
apramatta idaṁ jñātvā
martyam apy artha-siddhi-dam
etat — this; vidvān — knowing; purā — before; mṛtyoḥ — death; abhavāya — to transcend material existence; ghaṭeta — should act; saḥ — he; apramattaḥ — without laziness or foolishness; idam — this; jñātvā — knowing; martyam — subject to death; api — even though; artha — of the goal of life; siddhi-dam — giving the perfection.
A wise person, knowing that although the material body is subject to death it can still award the perfection of one’s life, should not foolishly neglect to take advantage of this opportunity before death arrives.
chidyamānaṁ yamair etaiḥ
khagaḥ sva-ketam utsṛjya
kṣemaṁ yāti hy alampaṭaḥ
chidyamānam — being cut down; yamaiḥ — by cruel men, who are like death personified; etaiḥ — by these; kṛta-nīḍam — in which he has constructed his nest; vanaspatim — a tree; khagaḥ — a bird; sva-ketam — his home; utsṛjya — giving up; kṣemam — happiness; yāti — achieves; hi — indeed; alampaṭaḥ — without attachment.
Without attachment, a bird gives up the tree in which his nest was constructed when that tree is cut down by cruel men who are like death personified, and thus the bird achieves happiness in another place.
mukta-saṅgaḥ paraṁ buddhvā
ahaḥ — by days; rātraiḥ — by nights; chidyamānam — being cut down; buddhvā — knowing; āyuḥ — the duration of life; bhaya — with fear; vepathuḥ — trembling; mukta-saṅgaḥ — free from attachment; param — the Supreme Lord; buddhvā — understanding; nirīhaḥ — without material desire; upaśāmyati — achieves perfect peace.
Knowing that one’s duration of life is being similarly cut down by the passing of days and nights, one should be shaken by fear. In this way, giving up all material attachment and desire, one understands the Supreme Lord and achieves perfect peace.
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ
plavaṁ su-kalpaṁ guru-karṇadhāram
pumān bhavābdhiṁ na taret sa ātma-hā
nṛ — human; deham — body; ādyam — the source of all favorable results; su-labham — effortlessly obtained; su-durlabham — although impossible to obtain even with great endeavor; plavam — a boat; su-kalpam — extremely well suited for its purpose; guru — having the spiritual master; karṇa-dhāram — as the captain of the boat; mayā — by Me; anukūlena — with favorable; nabhasvatā — winds; īritam — impelled; pumān — a person; bhava — of material existence; abdhim — the ocean; na — does not; taret — cross over; saḥ — he; ātma-hā — the killer of his own soul.
The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.
dhārayed acalaṁ manaḥ
yadā — when; ārambheṣu — in material endeavors; nirviṇṇaḥ — hopeless; viraktaḥ — detached; saṁyata — completely controlling; indriyaḥ — the senses; abhyāsena — by practice; ātmanaḥ — of the soul; yogī — the transcendentalist; dhārayet — should concentrate; acalam — steady; manaḥ — the mind.
A transcendentalist, having become disgusted and hopeless in all endeavors for material happiness, completely controls the senses and develops detachment. By spiritual practice he should then fix the mind on the spiritual platform without deviation.
dhāryamāṇaṁ mano yarhi
bhrāmyad āśv anavasthitam
dhāryamāṇam — being concentrated on the spiritual platform; manaḥ — the mind; yarhi — when; bhrāmyat — is deviated; āśu — suddenly; anavasthitam — not situated on the spiritual platform; atandritaḥ — carefully; anurodhena — according to the prescribed regulations; mārgeṇa — by the process; ātma — of the soul; vaśam — under the control; nayet — one should bring.
Whenever the mind, being concentrated on the spiritual platform, is suddenly deviated from its spiritual position, one should carefully bring it under the control of the self by following the prescribed means.
mano-gatiṁ na visṛjej
mana ātma-vaśaṁ nayet
manaḥ — of the mind; gatim — goal; na — not; visṛjet — should lose sight of; jita-prāṇaḥ — one who has conquered the breath; jita-indriyaḥ — who has conquered his senses; sattva — of the mode of goodness; sampannayā — characterized by flourishing; buddhyā — by the intelligence; manaḥ — the mind; ātma-vaśam — under the control of the self; nayet — one should bring.
One should never lose sight of the actual goal of mental activities, but rather, conquering the life air and senses and utilizing intelligence strengthened by the mode of goodness, one should bring the mind under the control of the self.
eṣa vai paramo yogo
manasaḥ saṅgrahaḥ smṛtaḥ
eṣaḥ — this; vai — indeed; paramaḥ — supreme; yogaḥ — yoga process; manasaḥ — of the mind; saṅgrahaḥ — complete control; smṛtaḥ — thus declared; hṛdaya-jñatvam — the characteristic of knowing intimately; anvicchan — carefully watching; damyasya — which is to be subdued; iva — like; arvataḥ — of a horse; muhuḥ — always.
An expert horseman, desiring to tame a headstrong horse, first lets the horse have his way for a moment and then, pulling the reins, gradually places the horse on the desired path. Similarly, the supreme yoga process is that by which one carefully observes the movements and desires of the mind and gradually brings them under full control.
mano yāvat prasīdati
sāṅkhyena — by analytic study; sarva — of all; bhāvānām — material elements (cosmic, earthly and atomic); pratiloma — by regressive function; anulomataḥ — by progressive function; bhava — creation; apyayau — annihilation; anudhyāyet — should constantly observe; manaḥ — the mind; yāvat — until; prasīdati — is spiritually satisfied.
Until one’s mind is fixed in spiritual satisfaction, one should analytically study the temporary nature of all material objects, whether cosmic, earthly or atomic. One should constantly observe the process of creation through the natural progressive function and the process of annihilation through the regressive function.
manas tyajati daurātmyaṁ
nirviṇṇasya — of one who is disgusted with the illusory nature of the material world; viraktasya — and who is therefore detached; puruṣasya — of such a person; ukta-vedinaḥ — who is guided by the instructions of his spiritual master; manaḥ — the mind; tyajati — gives up; daurātmyam — the false identification with the material body and mind; cintitasya — of that which is contemplated; anucintayā — by constant analysis.
When a person is disgusted with the temporary, illusory nature of this world and is thus detached from it, his mind, guided by the instructions of his spiritual master, considers again and again the nature of this world and eventually gives up the false identification with matter.
ānvīkṣikyā ca vidyayā
nānyair yogyaṁ smaren manaḥ
yama-ādibhiḥ — by disciplinary regulations, etc; yoga-pathaiḥ — by the procedures of the yoga system; ānvīkṣikyā — by logical analysis; ca — also; vidyayā — by spiritual knowledge; mama — My; arcā — worship; upāsanābhiḥ — by adoration, etc; vā — or; na — never; anyaiḥ — by other (means); yogyam — the Supreme Personality of Godhead, the object of meditation; smaret — one should focus on; manaḥ — the mind.
Through the various disciplinary regulations and the purificatory procedures of the yoga system, through logic and spiritual education or through worship and adoration of Me, one should constantly engage his mind in remembering the Personality of Godhead, the goal of yoga. No other means should be employed for this purpose.
yadi kuryāt pramādena
yogī karma vigarhitam
yogenaiva dahed aṁho
nānyat tatra kadācana
yadi — if; kuryāt — should perform; pramādena — due to negligence; yogī — the yogī; karma — an activity; vigarhitam — abominable; yogena — by the yoga process; eva — only; dahet — he should burn up; aṁhaḥ — that sin; na — no; anyat — other means; tatra — in this matter; kadācana — at any time (should be employed).
If, because of momentary inattention, a yogī accidentally commits an abominable activity, then by the very practice of yoga he should burn to ashes the sinful reaction, without at any time employing any other procedure.
sve sve ’dhikāre yā niṣṭhā
sa guṇaḥ parikīrtitaḥ
anena niyamaḥ kṛtaḥ
sve sve — each in his own; adhikāre — position; yā — which; niṣṭhā — steady practice; saḥ — this; guṇaḥ — piety; parikīrtitaḥ — is thoroughly declared; karmaṇām — of fruitive activities; jāti — by nature; aśuddhānām — impure; anena — by this; niyamaḥ — disciplinary control; kṛtaḥ — is established; guṇa — of piety; doṣa — of sin; vidhānena — by the rule; saṅgānām — of association with different types of sense gratification; tyājana — of renunciation; icchayā — by the desire.
It is firmly declared that the steady adherence of transcendentalists to their respective spiritual positions constitutes real piety and that sin occurs when a transcendentalist neglects his prescribed duty. One who adopts this standard of piety and sin, sincerely desiring to give up all past association with sense gratification, is able to subdue materialistic activities, which are by nature impure.
veda duḥkhātmakān kāmān
parityāge ’py anīśvaraḥ
tato bhajeta māṁ prītaḥ
juṣamāṇaś ca tān kāmān
duḥkhodarkāṁś ca garhayan
jāta — one who has awakened; śraddhaḥ — faith; mat-kathāsu — in the descriptions of My glories; nirviṇṇaḥ — disgusted; sarva — with all; karmasu — activities; veda — he knows; duḥkha — misery; ātmakān — constituted of; kāmān — all types of sense gratification; parityāge — in the process of renouncing; api — although; anīśvaraḥ — unable; tataḥ — due to such faith; bhajeta — he should worship; mām — Me; prītaḥ — remaining happy; śraddhāluḥ — being faithful; dṛḍha — resolute; niścayaḥ — conviction; juṣamāṇaḥ — engaging in; ca — also; tān — that; kāmān — sense gratification; duḥkha — misery; udarkān — leading to; ca — also; garhayan — repenting of.
Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.
bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyanti
sarve mayi hṛdi sthite
proktena — which has been described; bhakti-yogena — by devotional service; bhajataḥ — who is worshiping; mā — Me; asakṛt — constantly; muneḥ — of the sage; kāmāḥ — material desires; hṛdayyāḥ — in the heart; naśyanti — are destroyed; sarve — all of them; mayi — in Me; hṛdi — when the heart; sthite — is firmly situated.
When an intelligent person engages constantly in worshiping Me through loving devotional service as described by Me, his heart becomes firmly situated in Me. Thus all material desires within the heart are destroyed.
kṣīyante cāsya karmāṇi
mayi dṛṣṭe ’khilātmani
bhidyate — pierced; hṛdaya — heart; granthiḥ — knots; chidyante — cut to pieces; sarva — all; saṁśayāḥ — misgivings; kṣīyante — terminated; ca — and; asya — his; karmāṇi — chain of fruitive actions; mayi — when I; dṛṣṭe — am seen; akhila-ātmani — as the Supreme Personality of Godhead.
The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.
yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ
prāyaḥ śreyo bhaved iha
tasmāt — therefore; mat-bhakti-yuktasya — of one who is engaged in My loving service; yoginaḥ — of a devotee; vai — certainly; mat-ātmanaḥ — whose mind is fixed in Me; na — not; jñānam — the cultivation of knowledge; na — nor; ca — also; vairāgyam — the cultivation of renunciation; prāyaḥ — generally; śreyaḥ — the means of achieving perfection; bhavet — may be; iha — in this world.
Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world.
yat karmabhir yat tapasā
jñāna-vairāgyataś ca yat
śreyobhir itarair api
mad-bhakto labhate ’ñjasā
kathañcid yadi vāñchati
yat — that which is obtained; karmabhiḥ — by fruitive activities; yat — that which; tapasā — by penance; jñāna — by cultivation of knowledge; vairāgyataḥ — by detachment; ca — also; yat — that which is achieved; yogena — by the mystic yoga system; dāna — by charity; dharmeṇa — by religious duties; śreyobhiḥ — by processes for making life auspicious; itaraiḥ — by others; api — indeed; sarvam — all; mat-bhakti-yogena — by loving service unto Me; mat-bhaktaḥ — My devotee; labhate — achieves; añjasā — easily; svarga — promotion to heaven; apavargam — liberation from all misery; mat-dhāma — residence in My abode; kathañcit — somehow or other; yadi — if; vāñchati — he desires.
Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions.
na kiñcit sādhavo dhīrā
bhaktā hy ekāntino mama
vāñchanty api mayā dattaṁ
na — never; kiñcit — anything; sādhavaḥ — saintly persons; dhīrāḥ — with deep intelligence; bhaktāḥ — devotees; hi — certainly; ekāntinaḥ — completely dedicated; mama — unto Me; vāñchanti — desire; api — indeed; mayā — by Me; dattam — given; kaivalyam — liberation; apunaḥ-bhavam — freedom from birth and death.
Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.
nairapekṣyaṁ paraṁ prāhur
tasmān nirāśiṣo bhaktir
nirapekṣasya me bhavet
nairapekṣyam — not desiring anything except devotional service; param — the best; prāhuḥ — it is said; niḥśreyasam — highest stage of liberation; analpakam — great; tasmāt — therefore; nirāśiṣaḥ — of one who does not seek personal rewards; bhaktiḥ — loving devotional service; nirapekṣasya — of one who only sees Me; me — unto Me; bhavet — may arise.
It is said that complete detachment is the highest stage of freedom. Therefore, one who has no personal desire and does not pursue personal rewards can achieve loving devotional service unto Me.
na mayy ekānta-bhaktānāṁ
buddheḥ param upeyuṣām
na — not; mayi — in Me; eka-anta — unalloyed; bhaktānām — of the devotees; guṇa — recommended as good; doṣa — forbidden as unfavorable; udbhavāḥ — arising from such things; guṇāḥ — piety and sin; sādhūnām — of those who are free from material hankering; sama-cittānām — who maintain steady spiritual consciousness in all circumstances; buddheḥ — that which can be conceived by material intelligence; param — beyond; upeyuṣām — of those who have achieved.
Material piety and sin, which arise from the good and evil of this world, cannot exist within My unalloyed devotees, who, being free from material hankering, maintain steady spiritual consciousness in all circumstances. Indeed, such devotees have achieved Me, the Supreme Lord, who am beyond anything that can be conceived by material intelligence.
evam etān mayā diṣṭān
anutiṣṭhanti me pathaḥ
kṣemaṁ vindanti mat-sthānaṁ
yad brahma paramaṁ viduḥ
evam — thus; etān — these; mayā — by Me; diṣṭān — instructed; anutiṣṭhanti — those who follow; me — Me; pathaḥ — the means of achieving; kṣemam — freedom from illusion; vindanti — they achieve; mat-sthānam — My personal abode; yat — that which; brahma paramam — the Absolute Truth; viduḥ — they directly know.
Persons who seriously follow these methods of achieving Me, which I have personally taught, attain freedom from illusion, and upon reaching My personal abode they perfectly understand the Absolute Truth.