Śrīmad-Bhāgavatam 11.9.12
యస్మిన్ మనో లబ్ధపదం యదేత-
చ్ఛనై: శనైర్ముఞ్చతి కర్మరేణూన్ ।
సత్త్వేన వృద్ధేన రజస్తమశ్చ
విధూయ నిర్వాణముపైత్యనిన్ధనమ్ ॥ ౧౨ ॥
yasmin mano labdha-padaṁ yad etac
[yasmin mano labdha-padam yad etach]
chanaiḥ śanair muṣcati karma-reṇūn
[chanaih shanair mushchati karma-renoon]
sattvena vṛddhena rajas tamaś ca
[sattvena vriddhena rajas tamash cha]
vidhūya nirvāṇam upaity anindhanam
[vidhooya nirvaanam upaity anindhanam]
Word-for-word
yasmin
—
in which (the Supreme Lord)
manaḥ
—
the mind
labdha
—
having obtained
padam
—
a permanent situation
yat etat
—
that very mind
śanaiḥ śanaiḥ
—
gradually, step by step
muṣcati
—
gives up
karma
—
of fruitive activities
reṇūn
—
the contamination
sattvena
—
by the mode of goodness
vṛddhena
—
which has grown strong
rajaḥ
—
the mode of passion
tamaḥ
—
the mode of ignorance
ca
—
also
vidhūya
—
giving up
nirvāṇam
—
the transcendental position in which one is united with the object of his meditation
upaiti
—
achieves
anindhanam
—
without fuel.
Blended reading (Sanskrit + English inline)
yasmin mano labdha-padaṁ yad etac
yasmin
in which (the Supreme Lord)
manaḥ
the mind
labdha
having obtained
padam
a permanent situation
yat etat
that very mind
chanaiḥ śanair muṣcati karma-reṇūn
śanaiḥ śanaiḥ
gradually, step by step
muṣcati
gives up
karma
of fruitive activities
reṇūn
the contamination
sattvena vṛddhena rajas tamaś ca
sattvena
by the mode of goodness
vṛddhena
which has grown strong
rajaḥ
the mode of passion
tamaḥ
the mode of ignorance
ca
also
vidhūya nirvāṇam upaity anindhanam
vidhūya
giving up
nirvāṇam
the transcendental position in which one is united with the object of his meditation
upaiti
achieves
anindhanam
without fuel.
The mind can be controlled when it is fixed on the Supreme Personality of Godhead. Having achieved a stable situation, the mind becomes free from polluted desires to execute material activities; thus as the mode of goodness increases in strength, one can completely give up the modes of passion and ignorance, and gradually one transcends even the material mode of goodness. When the mind is freed from the fuel of the modes of nature, the fire of material existence is extinguished. Then one achieves the transcendental platform of direct relationship with the object of his meditation, the Supreme Lord.
Purport
The interaction of the three modes of nature creates great obstacles in one’s path of spiritual advancement, and there is danger that one may be thrown down into the darkness of ignorance. Those who are experienced in practical psychology know the dangers of the uncontrolled mind and constantly endeavor to bring the mind under control. If one can free oneself from the influence of the material modes of passion and ignorance, then life becomes very auspicious. Controlling the mind, and thereby freeing oneself from the influence of the material modes of nature, is the only means of making actual progress in life. The word yasmin in this verse, according to Śrīla Śrīdhara Svāmī, indicates the Supreme Personality of Godhead, who is the reservoir of all pleasure. Giving up the material propensities of the mind does not mean merging into an impersonal existence, such as that experienced in dreamless sleep. As stated in this verse, sattvena vṛddhena: one must become firmly established in the mode of goodness and then gradually rise onto the spiritual platform, where one may dwell in the company of the Supreme Personality of Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When the mind attains its goal of concentration, it gradually becomes free of the desire for actions. Destroying rajas and tamas by increase of sattva, one then attains a condition of bliss, devoid of all guṇas, with no influence of the guṇas or its effects.
When the mind attains its goal, it gives up desires for action. Destroying rajas and tamas by the increase of sattva, one attains a condition devoid of extraneous actions of the mind, free of agitation and sloth, and attains supreme bliss (nirvāṇam) because of disappearance of even sattva. The mind is without fuel, since it is devoid of the guṇas and their effects.
Related lectures
Personal Guidance
Fix the mind on Kṛṣṇa; as sattva grows it burns off rajas and tamas, and finally the modes themselves, leaving direct meeting with Him.
Practical Applications
- Choose one fixed time today to plant the mind on Kṛṣṇa — japa, a verse, or His name — and notice how the pull toward restless activity quietens.
- Audit one habit driven by rajas (compulsive busyness) or tamas (numbing, scrolling, oversleep) and replace it with a sattvic act of service.
- Refuse the impersonalist short-cut of "emptying the mind"; instead give the mind a Person to rest on, so its fuel is converted, not denied.
Reflection Questions
- Which "karma-reṇu" — which fine dust of material desire — keeps re-settling on my mind even after I sit to chant, and what is it actually promising me?
- Where am I still treating sattva as the destination rather than the doorway to a personal relationship with Kṛṣṇa?
For Each Age Group
youth
- Before opening your phone in the morning, give the mind its padam first — one round of japa or one verse — so the day's feed does not get to plant the first seed.
- Name one "rajas habit" in your friend group (endless plans, FOMO, performative busyness) and one "tamas habit" (binge-watching, doom-scrolling, oversleeping) and quietly opt out of one this week.
- When exam stress or a breakup spikes the mind, do not numb it and do not chase it — sit, chant, and let sattva rise; watch how the urgency loses its grip.
householder
- Build one non-negotiable sattvic anchor into the family day — a short kīrtana, prasāda offered together, or reading — so the home itself trains everyone's mind toward Kṛṣṇa.
- Before a charged decision about money, career, or the children, ask which guṇa is speaking — ambition (rajas), avoidance (tamas), or clarity rooted in Kṛṣṇa (sattva moving toward bhakti) — and wait until the answer comes from the third.
- Refuse the householder trap of using "responsibilities" as cover for rajasic over-scheduling; protect the time where your mind can actually find its padam, and let the family see you doing it.
senior
- As the body's powers contract, deliberately give the freed attention to Kṛṣṇa rather than to nostalgia or worry — let aging itself become the dropping of karma-reṇūn.
- Mentor a younger devotee or family member not by giving advice but by showing them a mind that has found its place; one steady senior is worth a hundred lectures.
- Loosen one remaining attachment this season — a possession, a grudge, a role you still cling to — and notice how sattva quietly deepens into something more personal: direct remembrance of Him.
Common Pitfalls
- Mistaking dreamless calm or emotional flatness for nirvāṇa, when the verse points to a living meeting with the Supreme Person.
- Trying to leap straight to transcendence while skipping the disciplined cultivation of sattva that the verse insists on.
- Treating mind-control as a technique of suppression rather than as fixing the mind on Kṛṣṇa, the reservoir of pleasure.
Discussion Prompts
- Share a recent moment when your mind "found its place" on Kṛṣṇa even briefly — what conditions made it possible, and what pulled it away?
- Where in your life is rajas dressed up as duty, and tamas dressed up as rest? Push back on each other's stories.
- If sattva itself must finally be transcended, what does that mean for how we measure our own progress — and how we judge others'?
Role Play
Two students sit together after class. Student A has been doing intense sādhana for a year and says they now feel "peaceful and empty" — meditation has become blank stillness, and they no longer feel much for the Deity or the holy name. Student B, drawing on this verse, must lovingly help A see the difference between impersonal cessation and the mind finding its padam in Kṛṣṇa, and suggest one concrete adjustment to their practice.
Objections & Responses
- This sounds like classical yoga — control the mind, transcend the guṇas, attain nirvāṇa. Why bring a personal God into it at all?
Read the verse with Śrīdhara Svāmī: yasmin — "in whom" — is the Supreme Person, the reservoir of all pleasure. The mind cannot rest in a vacuum; it rests when it finds a worthy object. Strip out Kṛṣṇa and you are left with dreamless sleep dressed as liberation. The verse is not anti-personal; it is precisely how the personalist path uses sattva as a ladder and then steps off it into His company. - Modern psychology says suppressing desires causes neurosis. Isn't "shaking off karma-reṇūn" just spiritualised repression?
The verse does not say suppress; it says muñcati — the dust falls off on its own as sattva strengthens and the mind finds a stable footing in Kṛṣṇa. Desire is not crushed, it is re-pointed. A child does not have to be forced to drop a pebble once you place a sweet in his hand. Bhakti gives the mind a higher taste; rajas and tamas leave because they have nothing left to feed on.
My note
Source: vedabase.io