Srimad Bhagvata Mahapurana Book 11 Chapter 19:38-45

Book 11: Chapter 19

Srimad Bhagvata Mahapurana: Book 11: Chapter 19: Verses 38-45 Rta has been declared by the wise as consisting in truthful and agreeable speech. Sauca (which is a variety of Tyaga when construed in the sense of shaking off impurity) consists in absence of attachment to one's actions; while Tyaga is declared as consisting in (renouncing the world and) entering the order of Samnyasa. Righteousness is the esteemed wealth of men; Myself, the supreme Lord, am the Yajna (which should accordingly be performed as identical with Myself and not as a dry ritual). Daksina (or gift made at a sacrifice) consists in service to the preceptor (which induces the preceptor to impart wisdom). Pranayama (control of breath) is the supreme strength (inasmuch as it is helpful in curbing the mind, which is so difficult to curb). My divine state (consisting in the six attributes of lordship, piety, glory, affluence, wisdom and dispassion, each in its fullest measure) is (real) fortune and Devotion to Me is the highest gain. Wisdom consists in sublating diversity (appearing) in the Self and Hari is shrinking from prohibited acts. Adornment consists in virtues like desirelessness; happiness consists in rising above joys and sorrows and misery lies in seeking gratification through enjoyment; a marl of erudition is he who knows what is bondage and what is liberation. The fool is he who looks upon the body as his self and that connected with it as his; that which leads to My realization (the path of renunciation) has been declared to be the path (of virtue) and the path of worldly activity (which distracts the mind) is the wrong one; predominance of Sattvaguna is heaven. Preponderance of Tamoguna is hell. The preceptor is one's (true) friend and he is no other than Me (the teacher of the entire universe), 0 friend ! The human body is the (true) habitation (place of enjoyment). He alone who abounds in virtues is said to be opulent. Destitute is he who is discontented; he (alone) is pitiable, who has not been able to control his senses. He is the master (of his self), whose mind is not attached to theobjects of sense; and he who is attached to the pleasures of sense is the opposite of a master (i.e., a slave). These questions of yours have all been duly answered. What is to be gained by elaborate discussion ? The definition of good and evil (in a nutshell) is as follows. To direct one's eyes to the virtues and faults (of others) is evil, while virtues lies in developing a disposition entirely free from the habit of seeing the merits and demerits of others, 0 Uddhava ! Thus ends the nineteenth discourse in Book Eleven of the great and glorious Bhagavata-Purana, otherwise known as the Paramahamsa-Samhita.