Chapter Eighteen

Vänaprastha and Sannyäsa Conduct

|| 11.18.1 ||
çré-bhagavän uväca
vanaà vivikñuù putreñu
bhäryäà nyasya sahaiva vä
vana eva vasec chäntas
tåtéyaà bhägam äyuñaù

The Supreme Lord said: One who desires to be a vänaprastha

should enter the forest with a peaceful mind, leaving his wife
with his mature sons, or else taking her along with him, and
spend a third of his life there.

The Eighteenth Chapter describes life of the vänaprastha and

sannyäsé and as well the general description of a devotee without
äçrama. In sequence, first the vänaprastha is described. He should
remain a vänaprastha till the age of seventy-five years. Then he is
qualified for sannyäsa.

|| 11.18.2 ||
kanda-müla-phalair vanyair
medhyair våttià prakalpayet
vaséta valkalaà väsas
tåëa-parëäjinäni vä

One should arrange one’s sustenance by eating

uncontaminated bulbs, roots and fruits that grow in the forest.
One should dress in tree bark, grass, leaves or animal skins.

Vaséta means “should wear.”

|| 11.18.3 ||
keça-roma-nakha-çmaçru-
maläni bibhåyäd dataù
na dhäved apsu majjeta
tri kälaà sthaëòile-çayaù

The vänaprastha should not cut the hair on his head, body or
face, should not manicure his nails, should not pass stool and
urine at irregular times, and should not clean his teeth. He
should bathe in water three times daily and should sleep on
the ground.
He should not clean his teeth. Three times a day he should submerge
himself in water like a pestle (dunking and not scrubbing).

|| 11.18.4 ||
gréñme tapyeta païcägnén
varñäsv äsära-ñäò jale
äkaëtha-magnaù çiçira
evaà våttas tapaç caret

He should execute penance during the hottest summer days by

subjecting himself to burning fires on four sides and the
blazing sun overhead; during the rainy season he should
remain outside, subjecting himself to torrents of rain; and in
the winter he should remain submerged in water up to his
neck.

|| 11.18.5 ||
agni-pakvaà samaçnéyät
käla-pakvam athäpi vä
ulükhaläçma-kuööo vä
dantolükhala eva vä

He may eat food cooked by fire such as grains, or fruits

ripened by time. He may grind his food with mortar and stone
or with his own teeth.

He can grind food with mortar and pestle or use his teeth as a mortar.

|| 11.18.6 ||
svayaà saïcinuyät sarvam
ätmano våtti-käraëam
deça-käla-baläbhijïo
nädadétänyadähåtam

The vänaprastha should personally collect whatever he

requires for his bodily maintenance, carefully considering the
time, place and his own strength. He should never collect
provisions for the future.

He should collect his own food for living, and not hoard food for
another time. But he should consider time, place and strength. In a
difficult place, dangerous time, or weakened state, he could save food.
The rule is not absolute.

|| 11.18.7 ||
 vanyaiç caru-puroòäçair
nirvapet käla-coditän
na tu çrautena paçunä
mäà yajeta vanäçramé

The vänaprastha should perform seasonal sacrifices by offering

oblations of caru and sacrificial cakes prepared from rice and
other grains found in the forest. He should never offer me
animal sacrifices mentioned in the Vedas.

Käla-coditän means “sacrifices at various seasons such as ägrayaëa,

offered at the end of the monsoon.”
|| 11.18.8 ||
agnihotraà ca darçaç ca
paurëamäsaç ca pürva-vat
cäturmäsyäni ca muner
ämnätäni ca naigamaiù

The vänaprastha should perform the agnihotra, darça and

paurëamäsa sacrifices, as he did while in the gåhastha-äçrama.
He should also perform the vows and sacrifices of cäturmäsya,
since all of these rituals are enjoined for the vänaprastha-
äçrama by knowers of the Vedas.

These sacrifices are prescribed for the vänaprastha by the knowers of

the Vedas.

|| 11.18.9 ||
evaà cérëena tapasä
munir dhamani-santataù
mäà tapo-mayam ärädhya
åñi-lokäd upaiti mäm

The vänaprastha, practicing severe penances, becomes so

emaciated that he appears to be mere skin and bones. Thus
worshiping me who am penance personified, he goes to
Maharloka and eventually attains liberation.

Having attained Maharloka (åñi-lokät), he eventually attains liberation

(mäm upaiti).

|| 11.18.10 ||
yas tv etat kåcchrataç cérëaà
tapo niùçreyasaà mahat
kämäyälpéyase yuïjyäd
bäliçaù ko ’paras tataù
One who with difficulty executes this painful but exalted
penance for insignificant material pleasure must be considered
the greatest fool.

The person who practices these austerities with material desires is

criticized.

|| 11.18.11 ||
yadäsau niyame ’kalpo
jarayä jäta-vepathuù
ätmany agnén samäropya
mac-citto ’gnià samäviçet

If the vänaprastha, because of his trembling body and old age,

is no longer able to execute his prescribed duties, he should
place the sacrificial fires within his heart by meditation. Then,
fixing his mind on me, he should enter into the fire.

Akalpaù means “being incapable.”

|| 11.18.12 ||
yadä karma-vipäkeñu
lokeñu nirayätmasu
virägo jäyate samyaì
nyastägniù pravrajet tataù

When the vänaprastha becomes detached from all planets

attained by actions, understanding that even promotion to
Brahmaloka is a miserable situation, he may give up the
sacrificial fires of vänaprastha life and take the sannyäsa order
of life.

Karma-vipäkeñu means “attained by actions.”

|| 11.18.13 ||
iñövä yathopadeçaà mäà
dattvä sarva-svam åtvije
agnén sva-präëa äveçya
nirapekñaù parivrajet

Having worshiped me according to scriptural injunctions and

having given all his property to the sacrificial priest, he should
place the fires within himself. Thus, with the mind completely
detached, he should enter the sannyäsa order of life.
According to scriptures, one should worship me by çräddhäñöaka and
präjäpatya sacrifices. .

|| 11.18.14 ||
viprasya vai sannyasato
devä därädi-rüpiëaù
vighnän kurvanty ayaà hy asmän
äkramya samiyät param

“This man is going to surpass us and attain the supreme

Brahman.” Thus thinking, the devatäs create stumbling blocks
on the path of the sannyäsé by appearing before him in the
shape of his former wife or other women and attractive
objects.

He should not pay attention to the obstacles. The devatäs appear as

his wife and others because they fear he will surpass them and attain
the supreme Brahman.

|| 11.18.15 ||
bibhåyäc cen munir väsaù
kaupénäcchädanaà param
tyaktaà na daëòa-päträbhyäm
anyat kiïcid anäpadi

If the sannyäsé desires to wear something besides a mere

kaupéna, he may use another cloth around his waist to cover
the kaupéna. Having taken the sannyäsa vow, if there is no
emergency, he should not accept anything besides his stick
and water pot.

The actions of the sannyäsé are described. If he desires to wear cloth

other than the kaupéna, he should only wear a piece of cloth to cover
the kaupéna. When he accepts the vow of sannyäsa, renouncing
everything (tyaktam), he does not accept anything accept the water
pot and stick.

|| 11.18.16 ||
dåñöi-pütaà nyaset pädaà
vastra-pütaà pibej jalam
satya-pütäà vaded väcaà
manaù-pütaà samäcaret

His steps are purified by his glance. His water is purified by

his straining cloth. His words are purified by truth. His actions
are purified by his mind.
 || 11.18.17 ||
maunänéhäniläyämä
daëòä väg-deha-cetasäm
na hy ete yasya santy aìga
veëubhir na bhaved yatiù

He who has not accepted the three internal daëdas of avoiding

useless speech, avoiding useless activities and controlling the
life air can never be considered a sannyäsé merely because of
his carrying an external daëda.

Silence is control of words. Giving up action is control of the body.

Controlling breath is control of the mind. He who does not have these
three controls or internal daëòas is not a sannyäsé, O Uddhava.

|| 11.18.18 ||
bhikñäà caturñu varëeñu
vigarhyän varjayaàç caret
saptägärän asaìkÿptäàs
tuñyel labdhena tävatä

Rejecting houses of ill repute, he should approach without

previous calculation seven houses from any of the four varëas
and be satisfied with that which is obtained there by begging.

One should not approach houses known for impurity. Among the
brähmaëas one should approach those who maintain themselves by
donations, teaching, performing sacrifice and taking grains from the
field or market floor. One should not plan beforehand which houses will
be good for accepting food.

|| 11.18.19 ||
bahir jaläçayaà gatvä
tatropaspåçya väg-yataù
vibhajya pävitaà çeñaà
bhuïjétäçeñam ähåtam

Taking the food gathered through begging, he should leave the

populated areas and go to a reservoir of water. There,
performing äcamana, in silence he should purify the food and
distribute portions. He should eat everything he has begged,
leaving no remnants.
One should distribute part of the food to Viñëu, Brahmä, the sun and
living entities. One should not leave remnants and keep them for
eating later.

|| 11.18.20 ||
ekaç caren mahém etäà
niùsaìgaù saàyatendriyaù
ätma-kréòa ätma-rata
ätma-vän sama-darçanaù

With no material attachment, with senses fully controlled, fully

determined, satisfied in realization of Paramätmä and enjoying
pastimes with Paramätmä, he should travel about the earth
alone, seeing with equal vision everywhere.

He should be satisfied in realizing Paramätmä (ätmä-rataù). He has

pastimes with the Paramätmä (ätma-kréòaù). He is endowed with
determination (ätmä-vän)

|| 11.18.21 ||
vivikta-kñema-çaraëo
mad-bhäva-vimaläçayaù
ätmänaà cintayed ekam
abhedena mayä muniù

Dwelling in a safe and solitary place, his mind purified by

constant thought of me, the sage should contemplate that the
jéva is non-different from me.

He contemplates that the jéva (ätmänam) is not different from

Paramätmä. This is done in order to attain säyujya-mukti.

|| 11.18.22 ||
anvékñetätmano bandhaà
mokñaà ca jïäna-niñöhayä
bandha indriya-vikñepo
mokña eñäà ca saàyamaù

By steady knowledge, a sage should repeatedly ascertain the

cause of the soul’s bondage and liberation. Bondage occurs
when the senses are deviated to sense gratification, and
complete control of the senses constitutes liberation.
He should repeatedly consider (anvékñeta) the cause of the soul’s
bondage and liberation.

|| 11.18.23 ||
tasmän niyamya ñaò-vargaà
mad-bhävena caren muniù
viraktaù kñudra-kämebhyo
labdhvätmani sukhaà mahat

Therefore, completely controlling the five senses and the mind

by thoughts of me, the sage, having experienced spiritual bliss
within the self, should live with detachment from insignificant
material enjoyment.

Çad-vargam means the group of six senses.

|| 11.18.24 ||
pura-gräma-vrajän särthän
bhikñärthaà praviçaàç caret
puëya-deça-saric-chaila-
vanäçrama-vatéà mahém

The sage should travel to sanctified places, rivers, mountains

and forests. He should enter the cities, towns and pasturing
grounds and approach ordinary working men only to beg his
bare sustenance.

|| 11.18.25 ||
vänaprasthäçrama-padeñv
abhékñëaà bhaikñyam äcaret
saàsidhyaty äçv asammohaù
çuddha-sattvaù çiländhasä

He should beg from the hermitage of a vänaprastha, since, by

accepting food picked from the fields, the antaùkaraëa
becomes pure and one becomes freed from illusion.

He should do this because by taking food obtained from the fields his
antaù-karaëa becomes pure.

|| 11.18.26 ||
naitad vastutayä paçyed
dåçyamänaà vinaçyati
asakta-citto viramed
He should never see as ultimate reality those material things
which will perish. With consciousness free from attachment to
this world and the next, he should withdraw from all activities
meant for material progress.

“How can one give up sweets and develop an inclination for coarse
grains collected from the field?” One should not see things like food
substantial, since they will be destroyed. Being unattached to this
world and the next one should become disinterested in activities to
attain those things.

|| 11.18.27 ||
yad etad ätmani jagan
mano-väk-präëa-saàhatam
sarvaà mäyeti tarkeëa
sva-sthas tyaktvä na tat smaret

He should logically consider the universe, as well as the mind,

speech and life air, to be ultimately products of mäyä, situated
in the Lord. Thus situated in the self, rejecting them all, he
should never think of them.

One should establish by logic that all things in the world are the
products of the guëas of mäyä (mäyä iti). The logic is as follows. The
effects are actually nothing but the cause. They are all one with
Paramätmä. Therefore one does not think of them as individual
objects of any value.

|| 11.18.28 ||
jïäna-niñöho virakto vä
mad-bhakto vänapekñakaù
sa-liìgän äçramäàs tyaktvä
cared avidhi-gocaraù

A person fixed in jïäna and detached from external objects, or

my devotee who is detached even from desire for liberation—
both should reject the äçrama duties based on external rituals
or paraphernalia and conduct themselves beyond the range of
rules.

The mature jïäné and the niñkäma devotee are beyond the rules of
varëäçrama. The mature jïäné, devoid of expectations of even good
position, should reject the rules. Complete indifference to things
(anapekñakaù) is not possible for the devotee who has not developed
prema. Thus the devotee who has developed prema gives up the
äçramas along with the all signs of äçramas (such as the stick and
water pot). The devotee who has not developed prema (who is not
anapekñakaù) gives up the actions of the äçramas but not its external
signs. However, for the devotees in general, giving up the actions of
his sva-dhärma takes place to some degree from the beginning of
bhakti:

ävat karmäëi kurvéta na nirvidyeta yävatä

mat-kathä-çravaëädau vä çraddhä yävan na jäyate

As long as one is not satiated by fruitive activity and has not awakened
his taste for devotional service hearing and chanting, one has to act
according to the regulative principles of the Vedic injunctions. SB
11.20.9

Because the matured jïäné and the prema-bhakta have no tendency

for sin, there is no fear of bad conduct. Thus they do not have to follow
rules.

|| 11.18.29 ||
budho bälaka-vat kréòet
kuçalo jaòa-vac caret
vaded unmatta-vad vidvän
go-caryäà naigamaç caret

Although most wise, the paramahaàsa should play like a child;

although most expert, he should behave like an incompetent
person; although most learned, he should speak like an insane
person; and although a scholar learned in Vedic regulations, he
should behave in an unrestricted manner.

Fearing disturbance from getting recognition from the public, he does

not reveal himself. Though learned in the meaning of the Vedas
(naigamaù) he does not follow the rules.

|| 11.18.30 ||
veda-väda-rato na syän
na päñaëòé na haitukaù
çuñka-väda-viväde na
kaïcit pakñaà samäçrayet

A devotee should never engage in the rituals mentioned in the

karma-käëòa section of the Vedas, nor should he take up the
marks of a Buddhist, or become involved in logic. He should
never take any side whatsoever in useless arguments.
Though he should hide himself, he should not do certain activities. He
should not become involved in explaining karma-käëòa or take up the
symbols of a Buddhist (päçaëòé). He should not involve in logical
arguments, or take sides in arguments with dry philosophies like
vivarta-väda.

|| 11.18.31 ||
nodvijeta janäd dhéro
janaà codvejayen na tu
ati-vädäàs titikñeta
nävamanyeta kaïcana
deham uddiçya paçu-vad
vairaà kuryän na kenacit

A saintly person should never let others disturb him and,

similarly, should never disturb other people. He should
tolerate the insults of others and should never insult anyone.
He should never create hostility with anyone for the sake of
the material body, for he would thus be no better than an
animal.

Ativädän means insults.

|| 11.18.32 ||
eka eva paro hy ätmä
bhüteñv ätmany avasthitaù
yathendur uda-pätreñu
bhütäny ekätmakäni ca

The one Paramätmä is situated within all material bodies and

within everyone’s soul, just as the moon is reflected in
innumerable reservoirs of water. Every material body is the
effect of Paramätmä.

The way to avoid having enemies is described. Paramätmä is in all

beings such as humans or animals and in the jéva (ätmani), just as the
moon is perceived as a reflection in water by its rays. Because the
cause is in the effects, the moon is in all the reflections. By seeing
Paramätmä in aÿl jévas, there is no cause for enmity, from the spiritual
point of view. Because all bodies are non-different from Paramätmä,
being his effects, there is no cause for enmity, from the point of view of
the body.

|| 11.18.33 ||
alabdhvä na viñédeta
käle käle ’çanaà kvacit
 labdhvä na håñyed dhåtimän
ubhayaà daiva-tantritam

If at times one does not obtain proper food one should not be
depressed, and when one obtains sumptuous food one should
not rejoice. Being fixed in determination, one should
understand both situations to be under the control of karma.

One should not rejoice or lament since both getting and not getting are
under the law of karma (daiva-tantritam).

|| 11.18.34 ||
ähärärthaà saméheta
yuktaà tat-präëa-dhäraëam
tattvaà vimåçyate tena
tad vijïäya vimucyate

If required, one should endeavor to get sufficient foodstuffs,

because it is always necessary and proper to maintain one life.
When one is fit, one can contemplate spiritual truth, and by
understanding the truth one is liberated.

If one receives nothing by begging, one should endeavor for some

food. One should endeavor for just enough food, because one should
maintain life. By that, one can contemplate the truth. From the truth
one attains liberation.

|| 11.18.35 ||
yadåcchayopapannännam
adyäc chreñöham utäparam
tathä väsas tathä çayyäà
präptaà präptaà bhajen muniù

A sage should accept the food, clothing and bedding—be they

of excellent or inferior quality—that come of their own accord.

Because of not making effort what he receives may be tasty or insipid.

But the sage should not rejoice or refuse what he receives by
expressing himself with words.

|| 11.18.36 ||
çaucam äcamanaà snänaà
na tu codanayä caret
anyäàç ca niyamäï jïäné
yathähaà lélayeçvaraù
Just as I, the Supreme Lord, execute regulative duties by my
own free will, similarly, the jïäné should maintain general
cleanliness, perform äcamana, take bath and execute other
regulative duties, not by force, but by his own free will.

One should not perform actions by force of the rule. One should not
servant of the rule, but rather perform the acts by previous habit or by
free will.

|| 11.18.37 ||
na hi tasya vikalpäkhyä
yä ca mad-vékñayä hatä
ä-dehäntät kvacit khyätis
tataù sampadyate mayä

The jïäné does not explain about difference at all, since

difference is destroyed by realization of me. Sometimes
however, before the body is given up, this false perception
recurs. But after death he merges with me.

The cause of the jïäné not being a slave to rules is explained. He does
not perceive difference (vikalpa äkhyäù). “by words he may not
express difference since he says that ätmä is the universe, but does he
not think in terms of difference?” That perception is destroyed by
direct realization of me. “Is it not partially destroyed?” Sometimes
before he leaves the body there is false perception which was
previously annulled.

|| 11.18.38 ||
duùkhodarkeñu kämeñu
jäta-nirveda ätmavän
ajjïäsita-mad-dharmo
munià gurum upavrajet

One who is detached from material enjoyment, knowing its

result to be miserable, and who desires spiritual perfection,
but who has not seriously considered Paramätmä, should
approach a wise guru.

Having describes the activities of a person who has attained

knowledge, Kåñëa describes the activities of a person desiring to attain
knowledge. The person who has not considered Paramätmä (ajijïäsita-
mad dharmaù) should approach a guru.

|| 11.18.39 ||
tävat paricared bhaktaù
 çraddhävän anasüyakaù
yävad brahma vijänéyän
mäm eva gurum ädåtaù

Until a devotee has clearly realized Brahman, he should

continue with great faith and respect, and without envy, to
render personal service to the guru, who is nondifferent from
me.

The guru is my form.

|| 11.18.40-41 ||
yas tv asaàyata-ñaò-vargaù
pracaëòendriya-särathiù
jïäna-vairägya-rahitas
tri-daëòam upajévati

surän ätmänam ätma-sthaà

nihnute mäà ca dharma-hä
avipakva-kañäyo ’smäd
amuñmäc ca vihéyate

One who has not controlled the six forms of illusion (lust,
anger, greed, excitement, false pride and intoxication), whose
intelligence, the leader of the senses, is extremely attached to
material things, who is bereft of knowledge and detachment,
who adopts the sannyäsa order of life to make a living, who
deceives the devatäs, ätmä and Paramätmä, thus ruining all
religious principles, and who is still infected by material
contamination, is deviated and lost both in this life and the
next.

Two verses criticize the sannyäsé of bad conduct. His intelligence is

uncontrolled (pracaëòa-indriya-särathiù) and takes sannyäsa to make a
living. He deceives the devatäs who should be worshipped, his own
ätmä and me, situated within all beings. As a result of that deception
he is lost in this life and the next.

|| 11.18.42 ||
bhikñor dharmaù çamo ’hiàsä
tapa ékñä vanaukasaù
gåhiëo bhüta-rakñejyä
dvijasyäcärya-sevanam

The main duties of a sannyäsé are equanimity and

nonviolence, whereas the duties of the vänaprastha are
austerity and philosophical understanding of the difference
between the body and soul. The main duties of a householder
are to give shelter to all living entities and to perform
sacrifices, and the main duty of the brahmacäré is serving the
guru.

The main activities of the four äçramas are stated.

|| 11.18.43 ||
brahmacaryaà tapaù çaucaà
santoño bhüta-sauhådam
gåhasthasyäpy åtau gantuù
sarveñäà mad-upäsanam

As well, the householder may approach his wife for sex only at
the time prescribed for begetting children. Otherwise, the
householder should practice celibacy, austerity, cleanliness of
mind and body, satisfaction, and friendship toward all living
entities. Worship of me is to be practiced by all human beings,
regardless of social or occupational divisions.

Other duties of the householder are pointed out. Çaucam includes

absence of attachment and other negative qualities. The method of
the householder’s brahmacarya is described: he should approach his
wife while she is fertile. However, everyone must worship me since I
give life to all of varëas and äçramas. Without that worship all varëas
and äçramas are useless. It is said:

mukha-bähüru-pädebhyaù puruñasyäçramaiù saha

catväro jajïire varëä guëair viprädayaù påthak

Each of the four social orders, headed by the brähmaëas, was born
through different combinations of the modes of nature, from the face,
arms, thighs and feet of the Supreme Lord in his universal form, along
with the äçramas.

ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram

na bhajanty avajänanti sthänäd bhrañöäù patanty adhaù

If any of the members of the four varëas and four äçramas fail to
worship or disrespect the Lord, who is the source of their own creation,
they will fall down from their äçrama. SB 11.5.3-4

|| 11.18.44 ||
iti mäà yaù sva-dharmeëa
bhajen nityam ananya-bhäk
 sarva-bhüteñu mad-bhävo
mad-bhaktià vindate dåòhäm

One who worships me by his prescribed duties, having no

other object of worship, and who understand I am in all beings
including the devatäs, achieves firm bhakti to me.

By this method, by necessarily worshipping me in the varëas and

äçramas, understanding the superiority of my worship, worshipping me
as the principal part of one’s sva-dharma, without material desire, one
attains çänta-bhakti.1 “How can one practice pure bhakti in sva-
dharma, since it includes worship of devatäs and Pitås?” That person
should think of me in all beings, including the devatäs and Pitås, as the
Paramätmä.

|| 11.18.45 ||
bhaktyoddhavänapäyinyä
sarva-loka-maheçvaram
sarvotpatty-apyayaà brahma
käraëaà mopayäti saù

O Uddhava! One who worships me with unfailing bhakti

attains me as the Lord of all worlds, the cause of creation and
destruction, and Brahman.

By that bhakti, some also attain me as the Lord of all planets. I, the
giver of power equal to my own, give him liberation in the form of
särñöi. Some attain me as the cause of all creation and destruction. I
create for them the bliss of jïäna and yoga-siddhis that he desires, and
I destroy saàsära for him. Some attain me as Brahman. I give them
impersonal liberation.
|| 11.18.46 ||
iti sva-dharma-nirëikta-
sattvo nirjïäta-mad-gatiù
jïäna-vijïäna-sampanno
na cirät samupaiti mäm

Thus, one who has purified his existence by execution of his

prescribed duties, who fully understands my supreme position
and who is endowed with scriptural and realized knowledge,
very soon achieves me.

Kåñëa summarizes this section.

|| 11.18.47 ||
1
Because this is karma-miçra-bhakti or jïäna-miçra-bhakti it leads to çänta-rati at best.
 varëäçramavatäà dharma
eña äcära-lakñaëaù
sa eva mad-bhakti-yuto
niùçreyasa-karaù paraù

Following rules of varëäçrama with a little mixture of bhakti

produces impersonal liberation.

Having spoken of mixed bhakti (where bhakti is more prominent than

jïäna), Kåñëa now describes secondary bhakti (where jïäna is more
prominent than bhakti). Activities of varëäçrama with offerings to me
produce impersonal liberation (niùçreaysa-karaù).

|| 11.18.48 ||
etat te ’bhihitaà sädho
bhavän påcchati yac ca mäm
yathä sva-dharma-saàyukto
bhakto mäà samiyät param

O saintly Uddhava! I have now described to you, just as you

inquired, the means by which my devotee, perfectly engaged
in his prescribed duty, can attain me.

Thus ends the commentary on the Eighteenth Chapter of the Eleventh

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