Second
edition, loaded June 17 2009
Previous
Aadhar edition and
Vedabase links:
Text
1
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.
The
Supreme Lord said: 'One who, endowed with knowledge to the
oral tradition, self-realized is not speculating should,
knowing this universe - as well as the knowledge about it -
to be illusory in a high degree, commit his way unto Me.
(Vedabase)
Text
2
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.
For
the spiritual philosopher am I alone indeed the beloved, the
self-interest, the motive and the accord as also the
elevation and the way to heaven; indeed except for Me as the
favorite he has no other purpose.
(Vedabase)
Text
3
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].
They
who are completely perfected in knowledge and wisdom know My
lotusfeet as the supreme object and thus is the learned
transcendentalist by the spiritual knowledge keeping to Me,
most dear to Me [see also B.G. 7: 17-18].
(Vedabase)
Text
4
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].
What
by austerities, visiting holy places, doing japa, performing
charity and being of other pious deeds is awarded cannot
match with the perfection awarded by a fraction of this
spiritual knowledge [compare 10.46:
32-33].
(Vedabase)
Text
5
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.
Therefore,
with the spiritual knowledge knowing your own soul, dear
Uddhava, worship, accomplished in the knowledge and the
wisdom, Me [sharing] in the mood of devotional
service. (Vedabase)
Text
6
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.
By
the sacrifice of vedic knowledge and wisdom having worshiped
Me, the Supreme Soul within themselves - Me, the Lord of All
sacrifices, did the sages sure achieve the supreme
perfection. (Vedabase)
Text
7
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.'
O
Uddhava, that which has settled, is divided in three
divisions and is constantly transforming, is the bewildering
energy apparent in the present, but since it is not there in
the beginning nor in the end, what possible relation could,
when just relating to your material body its birth and all
that, these [three, see tri-kâlika and guna]
have to [the real of ] you? That which first was not
and in the end is there either, is there only for the time
between.
(Vedabase)
Text
8
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].
S'rî
Uddhava said: 'Please, o Controller of the Universe, o You
in the Form of the Universe, explain the bhakti-yoga unto
You that is also sought after by the great, including this
extensive, thoroughly settled knowledge that is as
traditional as the [original] detachment and wisdom
[of Brahmâ]. (Vedabase)
Text
9
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.
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, 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!'
Please
uplift this person who, bitten by the snake of time,
hopelessly has fallen in this dark hole, uplift this person
so tremendously hankering 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: '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].
The
Supreme Lord said: 'This you ask did in the past the king
who considered no one his enemy [Yudhishthhira] ask
Bhîshma, the best of the upholders of the dharma, with
all of us carefully listening [see 1.9:
25-42].
(Vedabase)
Text
12
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.
When
the war between the descendants of Bharata was over, asked
he, overwhelmed by the destruction of his beloved
well-wishers, having heard about the many principles of
religion at last about the nature of liberation.
(Vedabase)
Text
13
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].
I'll
describe to you the vedic knowledge consisting of
detachment, self-realization, faith and devotional service,
as was heard from the mouth of the one vowed to God
[viz. Bhîshma]. (Vedabase)
Text
14
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.
With
the nine, eleven, five and three elements in all living
entities truly seeing the one element [of the Time, the
Supersoul, the Lord, see 1.2: 11] within them, is the
spiritual knowledge I approve
of.
(Vedabase)
Text
15
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].
Not
being of all the elements subject to the three modes should
one see it by the One who maintains, creates and annihilates
this universe; seeing it so assuredly is the knowledge of
realization [vijñâna].
(Vedabase)
Text
16
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.
That
[or He] which from one production to the other
accompanies in the beginning, the end and the middle phase
and remains with the annihilation again of all that, is
indeed the Real Doer. (Vedabase)
Text
17
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].
By
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] - becomes one detached from the
flickering nature of the dual reality [see
pramâna]. (Vedabase)
Text
18
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].
Because
all material activities are transient is there up to the
world of Viriñca [brahmaloka]
inauspiciousness; an intelligent person should see that what
was experienced as also what has not been experienced as
being temporary [see also shath-ûrmi, 11.3; 20 and
B.G. 8: 16]. (Vedabase)
Text
19
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.
I
previously spoke to you, who has developed the love, on
bhakti-yoga, o sinless one, let me also expound on the
actual means of elevation of the devotional service unto
Me.
(Vedabase)
Text
20-24
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?
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, being conscious of Me present in all living
beings, dedicating all one's normal activities to Me as also
with words defending 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; thus, Uddhava, arises with those human beings
who by such dharmic activities dedicated themselves the
loving devotion unto Me - what other purpose remains there
for My devotee?
(Vedabase)
Text
25
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.
When
peaceful the consciousness is fixed in the soul, achieves
he, strengthened by the mode of goodness, religiosity,
spiritual knowledge, detachment and opulence.
(Vedabase)
Text
26
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.
When
one to that, fixed on the material variety, with one's
senses chases all around and one is reinforced in passion,
should you know that that [materialist]
consciousness dedicated to the impermanent is of the
opposite. (Vedabase)
Text
27
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].'
The
dharma is said to lead to My devotional service and 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 known 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 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 penance, what is austerity, 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.'
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'vava, what is education, modesty, what is superior, what
is beauty and what is happiness and 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, 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].
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 at the one hand,
and cleanliness [internal and external], doing the
rosary, penance, sacrifice, trustfulness, hospitality,
worship of Me, visiting holy places, acting and desiring for
the Supreme, contentment and serving the spiritual master at
the other hand are the twelve remembered of yama that
together with those of niyama by human beings are cultivated
with devotion, my dearest, and according one's desire yield
results [of beatitude or
prosperity].
(Vedabase)
Text
36-39
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.
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 truth
implies to see the Lord everywhere. The other [viz.
reality] means to be of pleasing words approved by the
sages [*], cleanliness means to be detached in
fruitive activities [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 is religiousness the wealth
desirable, am I the Most Fortunate, is religious
remuneration the gift [in return] of spiritual
knowledge and is breathcontrol 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 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].'
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 is to be of good qualities like
detachment from material hopes and such, happiness means to
transcend hap and mishap, unhappiness is meditating the
happiness of lust, and a wise person is someone knowing the
liberation from bondage. A fool is the one 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
darkness; the real friend is the spiritual master that I am,
my dear friend, one's home is the human body, surely a rich
person 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 of the opposite [qualities]
is the one attached to sense gratification; these, Uddhava,
are your subjects of inquiry all properly elucidated. But
what of describing elaborately the characteristics of good
and bad qualities when seeing good and bad is still a fault
relative to the true good indeed distinct from the both of
them [compare to 3.10: 28-29, 6.16: 10-11, 11.7: 8,
11.11.16 and B.G. 7: 5].
(Vedabase)
For
this original translation was used the Vedabase of the BBT offering
the work
that Svâmi Prabhupâda's pupils did to complete his
translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam
links-page.
Production: Filognostic
Association
of The
Order of Time
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