Srimad Bhagavatam: Canto 11

(1) The Supreme Lord said: 'Someone who, endowed with knowledge in accord with the oral tradition, is of self-realization and does not lose himself in speculations [about what would be true knowledge], must, known with the fact that this universe is a complete illusion, for both the sake of Me and spiritual knowledge renounce his worldly concerns. (2) For a person of spiritual knowledge I am the object of worship, the goal, the motive and final conclusion. Besides Me as his favorite, his light and final beatitude, he has no other purpose. (3) They who have fully perfected their knowledge and wisdom know My lotus feet as most auspicious. For that reason the learned transcendentalist who by means of spiritual knowledge holds on to Me, is most dear to Me [see also B.G. 7: 17-18]. (4) Performing austerities, visiting holy places, doing japa, giving charity or other pious activities cannot provide the perfection that is created by but a fraction of this spiritual knowledge [compare 10.46: 32-33]. (5) Therefore, oh Uddhava, knowing your true self in association with this spiritual discrimination that you accomplished by intelligence and consciousness, be of your personal way [svarûpa] of serving Me with devotion. (6) With the sacrifice of Vedic knowledge and wisdom, the sages achieved the highest perfection by worshiping Me, the Lord of All Sacrifices who is the Supersoul inside of them. (7) The transformation of the three departments [of nature, the gunas] that surrounds you, oh Uddhava, constitutes an illusion that appears in the present [of the bewildering material energy] that is not there in the beginning nor in the end [of the universe]. In what sense can the being born and such of your material body, that at first did not exist, is not there afterwards, but only exists in between, have any relation to you[r essence, your true self, your soul]?'

(8) S'rî Uddhava said: 'Oh Controller of the Universe, oh You in the Form of the Universe, please explain the yoga of devotion unto You that is also sought by the greatest souls. This devotion encompasses the extensive, perfectly pure knowledge endowed with detachment and wisdom, that carries the approval of the established tradition [of storytelling]. (9) Oh Lord, for the one who, tormented on the path of material existence, is overwhelmed by the threefold misery [see 1.17 : 19], I see no other shelter but the canopy of Your two lotus feet that shower the nectar. (10) Please uplift this person who so badly craving for some insignificant happiness, bitten by the snake of time, hopelessly fell down in this dark pit [of material existence]. Oh Greatest Authority, pour out Your words of mercy that lead to liberation!'

(11) The Supreme Lord said: '[Yudhishthhira,] the king who considered no one his enemy, in the past asked Bhîshma, the best of the upholders of dharma, this question while we were all attentively listening [see 1.9: 25-42]. (12) When the war between the descendants of Bharata had ended, he, overwhelmed by the destruction of his beloved friends and relatives, after having heard about the many principles of religion, finally asked about the path of liberation. (13) I shall describe to you what was heard from the mouth of that soul vowed to the divine [Bhîshma] in support of higher knowledge, detachment, self-realization, faith and devotional service. (14) That knowledge by which one recognizes the one element [of the Absolute Spirit, the Supersoul, the Lord, see 1.2: 11] within the nine, eleven, five and three elements of all living beings, has been determined by Me to be higher knowledge [jñâna]. (15) When one is not in that sense concerned with all the elements composed of the three basic qualities, but rather sees, as should, the One who brings about, maintains and annihilates this universe, one at that time speaks of self-realization [vijñâna]. (16) That what is there in the beginning, is halfway present from one creation to another, and still remains when there is the annihilation of everything, is what one considers true and eternal. (17) Vedic knowledge [s'ruti], direct experience [pratyaksha], traditional instruction [aitihya or smriti] and logical inference [anumâna] are the four forms of correct perception in facing the flickering nature by which a person masters [becomes detached from] the material diversity [see pramâna]. (18) Inauspiciousness is found up to the heaven of Viriñca [Brahmâ] because all material routines [including rituals] are subject to change. An intelligent person should understand that, just like the things he sees, everything he is about to see is transitory [see also shad-ûrmi, 11.3: 20 and B.G. 8: 16].

(19) Because of your love for Me I formerly talked to you about bhakti-yoga, oh sinless one. Let Me now also expound on the supreme process of devotional service unto Me. (20-24) Faith in the nectar of the narrations about Me, always recite [sing] My glories, to be fixed on ceremonial worship, to relate to Me with hymns and prayers; to have great respect for My devotional service, to offer obeisances with all of one's limbs, to be of first-class worship for My devotees, to think of Me as being present in all living beings, to dedicate all one's normal activities to Me, to describe with words My qualities, to offer one's mind to Me and reject all material desires; to give up wealth for My sake, to renounce sensual pleasures and material happiness, to be of sacrifice with charity and offerings, to do japa and to keep to vows and austerities for My purpose, are for human beings of surrender, oh Uddhava, the different forms of religiosity from which arises loving service unto Me - what other purpose would remain for My devotee [to be accomplished]? (25) When situated in peace one's consciousness is absorbed in the [supreme] soul, one achieves, being strengthened by the mode of goodness, religiosity, spiritual knowledge, detachment and opulence. (26) But when one, being fixed on the material variety, with one's senses chases in every direction and thus becomes a prisoner of one's passion, you should understand that one, by that [materialistic] consciousness dedicated to the impermanent, will achieve the opposite. (27) Dharma is said to lead to My devotional service and spiritual knowledge [jñâna] to witnessing the presence of the Supreme Soul. Detachment [vairagya] results in disinterestedness in the objects of sense gratification and opulence [ais'varya] culminates in the mystical perfections of animâ and so on [perfections and powers, see 11.15 & 11.16 and bhaga].'

(28-32) S'rî Uddhava said: 'How many types of restrictions [yama] and regular duties [niyama] does one speak of, oh Subduer of the Enemy, what is equilibrium, what is self-control, dear Kṛṣṇa, what is tolerance and what is constancy, my Lord? What is charity and what is penance, what is heroism, what does one say about reality and truth, what is renunciation and wealth, what is desirable, what a sacrifice and what is religious remuneration? What do you think is the strength of a person, oh Fortunate One, what is opulence and gain, oh Kes'ava, what is education, what is modesty, what is superior, what is beauty and what is happiness as also unhappiness? Who is learned, who is a fool, what is the real path and what is the false path, what is heaven and what is hell, and who do You say is a friend and what is home? Who is wealthy, who is poor, who is a wretch and who is a controller; please speak to me about these matters as also about the opposite qualities, oh Lord of the Truthful Souls.'

(33-35) The Supreme Lord said: 'Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, modesty, non-possessiveness, trustfulness, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve types of restrictions [of yama]. [Inner and outer] cleanliness, doing japa, penance, sacrifice, faith, hospitality, worship of Me, visiting holy places, care for the welfare of others in this world, contentment and serving the spiritual master, are the twelve regular duties [of niyama]. These two times twelve types of principles and duties that human beings remember and honor, My dear one, yield results [like beatitude or prosperity] depending each his desire [*]. (36-39) Mental equilibrium means the absorption of one's intelligence in Me [see also 11.16: 10] and self-control entails the disciplining of the senses. Tolerance means that one has to endure unhappiness and constancy entails the conquering of the tongue and genitals. The highest charity is to forsake the rod [to punish others] and giving up one's lust one thinks of penance. One is a hero when one conquers one's propensity to enjoy materially and there is sense of reality when one sees [the One, the Lord] equally present. Next [the truth] is found in the veritable and pleasing words as proclaimed by the sages. One speaks of cleanliness when one is detached from performing productive labor [see also e.g. 1.1: 2 and B.G. 18: 6] and in case of renunciation one speaks of sannyâsa [the renounced order]. Religiousness constitutes for human beings the wealth to be desired, and I Myself, the Most Fortunate One, the Supreme Personality, am the sacrifice. The spiritual reward follows upon wise instruction and the control of one's breath constitutes supreme strength. (40-45) Opulence is My divine nature [see 11.16 and bhaga], gain is My bhakti, education is the nullifying of the division of the self [see siddhânta and advaita] and modesty [sense of shame] is the disgust against improper action [sin]. Beauty means to be of good qualities - like being detached from material desires and such, happiness means to transcend both [material] happiness and distress, unhappiness is to rely on the [physical] happiness of lust and a wise person is someone who can tell the difference between liberation and bondage. A fool is someone who identifies himself with the body and so on [the mind etc.], the right path is the one leading to Me, the wrong path is to be understood as the one leading to a bewildered mind, and heaven implies the predominance of the mode of goodness. Hell is the domination by the mode of ignorance, one's real friend is the spiritual master who is Me, My dear friend, and the human body is one's home. He who is enriched with good qualities is called a rich person while a poor person is someone who is discontented. A wretched person is someone who did not subdue his senses, a controller is someone whose intelligence is not attached to the material affair, and someone attached to sense gratification is of the opposite [kind of qualities, a slave]. These, oh Uddhava, are the subjects of your inquiry I all properly have elucidated. But why should one elaborately describe the characteristics of good and bad qualities when thinking about good and bad still means that one fails to see the [true] quality [compare with 3.10: 28-29, 6.16: 10-11, 11.7: 8, 11.11: 16 and B.G. 7: 5].'

The Supreme Lord said: 'Someone who, endowed with knowledge in accord with the oral tradition, is of self-realization and does not lose himself in speculations [about what would be true knowledge], must, known with the fact that this universe is a complete illusion, for both the sake of Me and spiritual knowledge renounce his worldly concerns.

The Supreme Lord said: 'Someone who, endowed with knowledge according to the oral tradition, is self-realized and doesn't lose himself in speculations about what true knowledge is, must, known with the fact that this universe as well as the knowledge about it is illusory to a high degree, turn his steps towards Me. (Vedabase)

Text 2

For a person of spiritual knowledge I am the object of worship, the goal, the motive and final conclusion. Besides Me as his favorite, his light and final beatitude, he has no other purpose.

For the spiritual philosopher I am the only beloved one, the only self-interest, motive and final conclusion as also the elevation and way to heaven; indeed, next to Me as the favorite one, he has no other purpose. (Vedabase)

Text 3

They who have fully perfected their knowledge and wisdom know My lotus feet as most auspicious. For that reason the learned transcendentalist who by means of spiritual knowledge holds on to Me, is most dear to Me [see also B.G. 7: 17-18].

They who have fully perfected their knowledge and wisdom know My lotus feet as the supreme object [of worship] and for that reason is the learned transcendentalist who by means of spiritual knowledge keeps to Me, most dear to Me [see also B.G. 7: 17-18]. (Vedabase)

Text 4

Performing austerities, visiting holy places, doing japa, giving charity or other pious activities cannot provide the perfection that is created by but a fraction of this spiritual knowledge [compare 10.46: 32-33].

That what by means of austerities, visiting holy places, doing japa, performing charity and being of other pious deeds is awarded cannot bear comparison with the perfection awarded by but a fraction of this spiritual knowledge [compare 10.46: 32-33]. (Vedabase)

Text 5

Therefore, oh Uddhava, knowing your true self in association with this spiritual discrimination that you accomplished by intelligence and consciousness, be of your personal way [svarûpa] of serving Me with devotion.

Worship for that reason Me in a loving mood with the spiritual knowledge with which you know your soul and are of success with the knowledge and wisdom. (Vedabase)

Text 6

With the sacrifice of Vedic knowledge and wisdom, the sages achieved the highest perfection by worshiping Me, the Lord of All Sacrifices who is the Supersoul inside of them.

With the sacrifice of vedic knowledge and wisdom the sages ensured themselves of the highest perpection by worshipping Me, the Lord of All Sacrifices who is the Supersoul inside of them. (Vedabase)

Text 7

The transformation of the three departments [of nature, the gunas] that surrounds you, oh Uddhava, constitutes an illusion that appears in the present [of the bewildering material energy] that is not there in the beginning nor in the end [of the universe]. In what sense can the being born and such of your material body, that at first did not exist, is not there afterwards, but only exists in between, have any relation to you[r essence, your true self, your soul]?'

O Uddhava, the manifest world which is divided in three divisions and is constantly transforming, consists of the bewildering energy which proves itself in the present. But because it is not there in the beginning nor in the end, you may wonder what their relation [the relation of the modes] would be to [the true of] you. They relate only to the birth of your material body and all of that. That what at first was not there and in the end isn't there either, is only of a temporary presence. (Vedabase)

Text 8

S'rî Uddhava said: 'Oh Controller of the Universe, oh You in the Form of the Universe, please explain the yoga of devotion unto You that is also sought by the greatest souls. This devotion encompasses the extensive, perfectly pure knowledge endowed with detachment and wisdom, that carries the approval of the established tradition [of storytelling].

S'rî Uddhava said: 'O Controller of the Universe, o You in the Form of the Universe, please explain the bhakti-yoga unto You that is also sought by the great, and encompasses this extensive, thoroughly settled knowledge that is as traditional as the [original] detachment and wisdom [of Brahmâ]. (Vedabase)

Text 9

Oh Lord, for the one who, tormented on the path of material existence, is overwhelmed by the threefold misery [see 1.17 : 19], I see no other shelter but the canopy of Your two lotus feet that shower the nectar.

O Lord, for the one who, tormented on the violent material path, is overwhelmed by the threefold miseries [see 1.17: 19], I see no other shelter but the canopy of Your two lotus feet that shower the nectar. (Vedabase)

Text 10

Please uplift this person who so badly craving for some insignificant happiness, bitten by the snake of time, hopelessly fell down in this dark pit [of material existence]. Oh Greatest Authority, pour out Your words of mercy that lead to liberation!'

Please uplift this person who, bitten by the snake of time, hopelessly fell down in this dark pit. Uplift this person craving so badly for some insignificant happiness. O Might of Understanding, pour out Your words of mercy that awaken one to liberation!' (Vedabase)

Text 11

The Supreme Lord said: '[Yudhishthhira,] the king who considered no one his enemy, in the past asked Bhîshma, the best of the upholders of dharma, this question while we were all attentively listening [see 1.9: 25-42].

The Supreme Lord said: 'This you ask now was in the past by the king who considered no one his enemy [Yudhishthhira] inquired from Bhîshma, the best of the upholders of dharma, while we were all present attentively listening [see 1.9: 25-42]. (Vedabase)

Text 12

When the war between the descendants of Bharata had ended, he, overwhelmed by the destruction of his beloved friends and relatives, after having heard about the many principles of religion, finally asked about the path of liberation.

When the war between the descendants of Bharata was over, he asked, overwhelmed by the destruction of his beloved well-wishers, what, after all he had heard about the many principles of religion, the nature of liberation finally would be. (Vedabase)

Text 13

I shall describe to you what was heard from the mouth of that soul vowed to the divine [Bhîshma] in support of higher knowledge, detachment, self-realization, faith and devotional service.

I'll describe to you the vedic knowledge consisting of detachment, self-realization, faith and devotional service, as it was heard from the mouth of the one vowed to God [viz. Bhîshma]. (Vedabase)

Text 14

That knowledge by which one recognizes the one element [of the Absolute Spirit, the Supersoul, the Lord, see 1.2: 11] within the nine, eleven, five and three elements of all living beings, has been determined by Me to be higher knowledge [jñâna].

When one with the nine, eleven, five and three elements one finds in all living entities truthfully sees the one element [of the Absolute Spirit, the Supersoul, the Lord, see 1.2: 11] within them, carries that spiritual knowledge My approval. (Vedabase)

Text 15

When one is not in that sense concerned with all the elements composed of the three basic qualities, but rather sees, as should, the One who brings about, maintains and annihilates this universe, one at that time speaks of self-realization [vijñâna].

Not being of all the elements subject to the three modes but rather seeing the One who maintains, creates and annihilates this universe, is one actually of the knowledge of self-realization [vijñâna]. (Vedabase)

Text 16

That what is there in the beginning, is halfway present from one creation to another, and still remains when there is the annihilation of everything, is what one considers true and eternal.

Only that must be considered true and eternal which is present in the beginning as well as in the middle with the changes of one form into the other, as also in the end when it remains upon the annihilation of everything. (Vedabase)

Text 17

Vedic knowledge [s'ruti], direct experience [pratyaksha], traditional instruction [aitihya or smriti] and logical inference [anumâna] are the four forms of correct perception in facing the flickering nature by which a person masters [becomes detached from] the material diversity [see pramâna].

With the four types of evidence - the vedic truth [s'ruti], the truth of direct experience [pratyaksha], the truth by tradition [aitihya or smriti], and the truth of logical inference [anumâna] - one develops detachment from the flickering nature of the dual reality [see pramâna]. (Vedabase)

Text 18

Inauspiciousness is found up to the heaven of Viriñca [Brahmâ] because all material routines [including rituals] are subject to change. An intelligent person should understand that, just like the things he sees, everything he is about to see is transitory [see also shad-ûrmi, 11.3: 20 and B.G. 8: 16].

Because all material activities are transient there is up to the world of Viriñca [Brahmaloka] inauspiciousness. An intelligent person knowing that everything that was experienced is time-bound will also understand that the same is true for everything else in the universe [see also shath-ûrmi, 11.3: 20 and B.G. 8: 16]. (Vedabase)

Text 19

Because of your love for Me I formerly talked to you about bhakti-yoga, oh sinless one. Let Me now also expound on the supreme process of devotional service unto Me.

Because of your love for Me I previously spoke to you about bhakti-yoga, o sinless one. Let Me also expound now on the way in which the elevation of My devotional service is achieved. (Vedabase)

Text 20-24

Faith in the nectar of the narrations about Me, always recite [sing] My glories, to be fixed on ceremonial worship, to relate to Me with hymns and prayers; to have great respect for My devotional service, to offer obeisances with all of one's limbs, to be of first-class worship for My devotees, to think of Me as being present in all living beings, to dedicate all one's normal activities to Me, to describe with words My qualities, to offer one's mind to Me and reject all material desires; to give up wealth for My sake, to renounce sensual pleasures and material happiness, to be of sacrifice with charity and offerings, to do japa and to keep to vows and austerities for My purpose, are for human beings of surrender, oh Uddhava, the different forms of religiosity from which arises loving service unto Me - what other purpose would remain for My devotee [to be accomplished]?

Faith in the nectar of the narrations about Me, always chanting My glories, fixed in the attachment of ceremonial worship, to relate with hymns and prayers to Me; being of a high regard for My devotional service, with all of one's body to be offering obeisances, to be of the first-class worship of My devotees, to be conscious of Me being present in all living beings, to dedicate all one's normal activities to Me and also the with words defending of My qualities, placing the mind in Me and rejecting all material desires; for My sake giving up on money as also on sensual pleasures, material happiness and passions, being of charity and offering in sacrifice, chanting the names to achieve Me and keeping to vows and austerities; that are the ways, Uddhava, in which, with those human beings who actually commit themselves to the dharma, devotional service for Me develops - what other purpose would remain for My devotee? (Vedabase)

Text 25

When situated in peace one's consciousness is absorbed in the [supreme] soul, one achieves, being strengthened by the mode of goodness, religiosity, spiritual knowledge, detachment and opulence.

When in peace one's consciousness is absorbed in the soul, one achieves, strengthened by the mode of goodness, religiosity, spiritual knowledge, detachment and opulence. (Vedabase)

Text 26

But when one, being fixed on the material variety, with one's senses chases in every direction and thus becomes a prisoner of one's passion, you should understand that one, by that [materialistic] consciousness dedicated to the impermanent, will achieve the opposite.

But when one being fixed upon the material variety, chases one's senses in every direction and one thus is enslaved by passion, you should know that one by that [materialist] consciousness dedicated to the impermanent will attain the opposite. (Vedabase)

Text 27

Dharma is said to lead to My devotional service and spiritual knowledge [jñâna] to witnessing the presence of the Supreme Soul. Detachment [vairagya] results in disinterestedness in the objects of sense gratification and opulence [ais'varya] culminates in the mystical perfections of animâ and so on [perfections and powers, see 11.15 & 11.16 and bhaga].'

The dharma is said to lead to My devotional service. The spiritual is honored as the vision of the Supreme Soul being present. Detachment one calls the loss of interest in the sense-objects and the opulence is recognized by the animâ and such [perfections and powers see 11.15 & 11.16 and bhaga].' (Vedabase)

Text 28-32

S'rî Uddhava said: 'How many types of restrictions [yama] and regular duties [niyama] does one speak of, oh Subduer of the Enemy, what is equilibrium, what is self-control, dear Krishna, what is tolerance and what is constancy, my Lord? What is charity and what is penance, what is heroism, what does one say about reality and truth, what is renunciation and wealth, what is desirable, what a sacrifice and what is religious remuneration? What do you think is the strength of a person, oh Fortunate One, what is opulence and gain, oh Kes'ava, what is education, what is modesty, what is superior, what is beauty and what is happiness as also unhappiness? Who is learned, who is a fool, what is the real path and what is the false path, what is heaven and what is hell, and who do You say is a friend and what is home? Who is wealthy, who is poor, who is a wretch and who is a controller; please speak to me about these matters as also about the opposite qualities, oh Lord of the Truthful Souls.'

S'rî Uddhava said: 'How many types of don'ts [yama] or does [niyama] does one speak of, o Subduer of the Enemy, what is equilibrium, what is self-control, dear Krishna, what is tolerance and what is constancy, my Lord? What is charity, what is penance, heroism, what does one say about reality and truth, what is renunciation and wealth, what is desirable, a sacrifice and what is religious financial compensation? What do You think is the strength of a person, o Fortunate One, the opulence and gain, o Kes'ava, what is education, modesty, what is superior, what is beauty and what is happiness as also unhappiness? Who is learned, who is a fool, what is the real path and what the false path, what is heaven and what is hell and who do You say is a friend and what is home? Who is wealthy, who is poor, who a miser and who is a controller; please speak to me about these matters as also about the opposite qualities, o Lord of the Truthful.' (Vedabase)

Text 33-35

The Supreme Lord said: 'Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, modesty, non-possessiveness, trustfulness, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve types of restrictions [of yama]. [Inner and outer] cleanliness, doing japa, penance, sacrifice, faith, hospitality, worship of Me, visiting holy places, care for the welfare of others in this world, contentment and serving the spiritual master, are the twelve regular duties [of niyama]. These two times twelve types of principles and duties that human beings remember and honor, My dear one, yield results [like beatitude or prosperity] depending each his desire [*].

The Supreme Lord said: 'Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, modesty, non-possessiveness, belief in God, celibacy as also silence, steadiness, forgiveness and fearlessness on the one hand, and [inner and outer] cleanliness, doing the rosary, penance, sacrifice, trustfulness, hospitality, worship of Me, visiting holy places, acting and striving for the Supreme, contentment and serving the spiritual master on the other hand are the twelve elements one remembers of yama that together with those of niyama by human beings are cultivated with devotion, my dearest, and depending on what someone wants yield results [in the sense of beatitude or prosperity]. (Vedabase)

Text 36-39

Mental equilibrium means the absorption of one's intelligence in Me [see also 11.16: 10] and self-control entails the disciplining of the senses. Tolerance means that one has to endure unhappiness and constancy entails the conquering of the tongue and genitals. The highest charity is to forsake the rod [to punish others] and giving up one's lust one thinks of penance. One is a hero when one conquers one's propensity to enjoy materially and there is sense of reality when one sees [the One, the Lord] equally present. Next [the truth] is found in the veritable and pleasing words as proclaimed by the sages. One speaks of cleanliness when one is detached from performing productive labor [see also e.g. 1.1: 2 and B.G. 18: 6] and in case of renunciation one speaks of sannyâsa [the renounced order]. Religiousness constitutes for human beings the wealth to be desired, and I Myself, the Most Fortunate One, the Supreme Personality, am the sacrifice. The spiritual reward follows upon wise instruction and the control of one's breath constitutes supreme strength.

Equilibrium means steady absorption of the intelligence in Me [see also 11.16: 10] and self-control is the perfect discipline of the senses; tolerance means to endure unhappiness and constancy is the conquering of the tongue and genitals. The highest charity is to give up the rod [to punish others], penance is remembered as giving up the lust, heroism is to conquer one's self-love and reality implies to see the Lord everywhere. Truthfulness means to be of the pleasing and true words that are approved by the sages, cleanliness means that one is detached from performing productive labor [see also e.g. 1.1: 2 and B.G. 18: 6] and renunciation is said to be the renounced order of sannyâsa. For human beings religiousness is the wealth to desire for, I am the Most Fortunate, religious remuneration is the donation [in return] for the spiritual knowledge enjoyed and breathcontrol is the supreme strength. (Vedabase)

Text 40-45

Opulence is My divine nature [see 11.16 and bhaga], gain is My bhakti, education is the nullifying of the division of the self [see siddhânta and advaita] and modesty [sense of shame] is the disgust against improper action [sin]. Beauty means to be of good qualities - like being detached from material desires and such, happiness means to transcend both [material] happiness and distress, unhappiness is to rely on the [physical] happiness of lust and a wise person is someone who can tell the difference between liberation and bondage. A fool is someone who identifies himself with the body and so on [the mind etc.], the right path is the one leading to Me, the wrong path is to be understood as the one leading to a bewildered mind, and heaven implies the predominance of the mode of goodness. Hell is the domination by the mode of ignorance, one's real friend is the spiritual master who is Me, My dear friend, and the human body is one's home. He who is enriched with good qualities is called a rich person while a poor person is someone who is discontented. A wretched person is someone who did not subdue his senses, a controller is someone whose intelligence is not attached to the material affair, and someone attached to sense gratification is of the opposite [kind of qualities, a slave]. These, oh Uddhava, are the subjects of your inquiry I all properly have elucidated. But why should one elaborately describe the characteristics of good and bad qualities when thinking about good and bad still means that one fails to see the [true] quality [compare with 3.10: 28-29, 6.16: 10-11, 11.7: 8, 11.11: 16 and B.G. 7: 5].'

Opulence is My divine nature [see 11.16 and bhaga], gain is My bhakti, education is the nullifying of the dividedness of the self [see siddhânta and advaita] and modesty is the disgust with failing in prescribed duties [with sin]. Beauty means to be of good qualities like being detached from material desires and such, happiness means to transcend hap and mishap, unhappiness entails that one meditates on the happiness of lust, and a wise person is someone who knows to tell the difference between liberation and bondage. A fool is someone who identifies himself with the body and so on [the mind etc.], the right path is leading to Me, the wrong path is to be understood as the one leading to the perplexion of consciousness and heaven implies the predominance of the mode of goodness. Hell is the predominance of the mode of ignorance, the real friend is the spiritual master who is Me, My dear friend and the human body is one's home. A rich person for sure is called he who is enriched with good qualities while a poor person is someone who is discontented. The wretched one is the one who has not conquered his senses, a controller is someone whose intelligence is not attached to the material affair and the one attached to sense gratification is of the opposite [qualities].This, Uddhava, are the subjects of your inquiry I have thus all properly elucidated. But what's the use of describing elaborately the characteristics of good and bad qualities when seeing good and bad still means that one fails to see the true goodness [of transcendence] which stands apart from the two [compare with 3.10: 28-29, 6.16: 10-11, 11.7: 8, 11.11: 16 and B.G. 7: 5].' (Vedabase)

*: Patañjali formulates in his Yoga Sûtras II: 30-32, the restrictions and duties of the yoga adept as follows: "Nonviolence, love of truth, non-stealing, celibacy and the not striving for possessions together constitute the renunciation [yama]. This is the great universal vow valid independent of the place, the time, the circumstance and one's birth. Cleanliness, contentment, penance, consideration and surrender to the person of God constitute the regulation [niyama]."