The
honorable king [Nimi] said: 'O you perfect in the
knowledge of the soul, what is the destination of those who, as
good as never worshiping the Supreme Personality of Hari
[see also 11.3:
*4], with
their lusts not at peace are out of control with
themselves?'
The
honorable king [Nimi] said: 'O you perfect in the
knowledge of the soul, what is the destination of those who,
as good as never worshiping the Supreme Personality of Hari
[see also 11.3: *4], with their lusts not at peace
are out of control with
themselves?'
(Vedabase)
Text
2
S'rî
Camasa said: 'From the
face, arms, thighs and feet of the Original Person were by the
modes of nature [in different combinations
*]
the four spiritual orders [or âs'ramas]
and vocations [or varnas] headed by the brahmins
generated [see also B.G. 4:
13].
S'rî
Camasa said: 'From the face, arms, thighs and feet of the
Original Person were by the modes of nature [in
different combinations *] the four spiritual orders
[or âs'ramas] and vocations [or
varnas] headed by the brahmins generated [see also
B.G. 4: 13]. (Vedabase)
Text
3
Any
member of them who, not of worship,
has a low opinion
of the Original Person who is the very best of their soul and
the Supreme Controller, will, having strayed from his position,
fall down [see B.G. 16:
23].
Any
member of them who, not of worship, has a low opinion of the
Original Person who is directly the excel of their soul and
Supreme Controller, will, having strayed from his position,
fall down [see B.G. 16:
23].
(Vedabase)
Text
4
There
are many people who are far removed from the talks about the
Destroyer [of
the sin; the Lord] and never think of the glories of the
Infallible One; they, falling in the category of the women
[compare 5.17:
15] and
s'ûdras and such, are the ones deserving the mercy
of personalities like you.
There
are many people far removed from the talks about the
Destroyer [of the sin; the Lord] and never think of
the glories of the Infallible One; they, for that matter
just women [compare 5.17: 15] and s'ûdras and
such, are the ones deserving the mercy of personalities like
you. (Vedabase)
Text
5
Even then do
also the intellectuals, the nobles and the traders, who [by
initiation] got access to the Lord His lotus feet, get
bewildered in being committed to [all kinds of]
philosophies [see also 5.6:
11, B.G.
2:
42-43].
Then
again do even the intellectuals, the nobles or the traders,
[by initiation] being allowed to approach the Lord
His lotus feet, get bewildered in being committed to
[all kinds of] philosophies [see also 5.6: 11,
B.G. 2: 42-43]. (Vedabase)
Text
6
Ignorant
about the matters of karma do they who factually lack in
experience but arrogantly consider themselves very learned,
enchanted by the beauty of language express themselves
in flattering
entreaties [to the demigods] by which they get
bewildered [see also B.G. 9:
3].
Ignorant
about the karma and arrogant do blockheads, thinking
themselves very learned, enchanted with sweet words speak in
flattering entreaties by which they get bewildered [see
also B.G. 9: 3]. (Vedabase)
Text
7
Full of passion
and perverted in their desires are they angry like snakes,
deceitful and conceited and do they sinfully make fun of those
dear to Acyuta.
Full
of passion and perverted in their desires are they angry
like snakes, deceitful and conceited and do they sinful make
fun of those dear to Acyuta.
(Vedabase)
Text
8
As worshipers
of women they speak amongst each other in their homes
encouraging and worshiping sex as the very best thing; without
any regard for the distribution of food and gifts in gratitude
[to the spiritual leaders and their following], think
they of their own livelihood only and kill they, oblivious to
the consequences, the animals [see also B.G.
16].
As
worshipers of women they speak amongst each other in their
homes encouraging and worshiping sex as the very best thing;
without any regard for the distribution of food and gifts in
gratitude [to the spiritual leaders and their
following], they think of their own livelihood only and
kill they, ignorant of the consequences, the animals
[see also B.G. 16].(Vedabase)
Text
9
With
their intelligence
blinded by the pride based on their opulence, special
abilities, lineage, education, renunciation, beauty, strength
and performance of rituals, do they hard-hearted deride the
saintly dear to the Lord, nor do they respect the Controller
Himself [see also e.g. 1.8:
26,
4.2:
24,
4.31:
21,
5.1:
12,
7.15:
19,
8.22:
26 and also
B.G. 2:
42-43].
With
their intelligence blinded by the pride based on their
opulence, special abilities, lineage, education,
renunciation, beauty, strength and performance of rituals,
do they hardhearted deride the saintly dear to the Lord
along with the Controller Himself [see also e.g.: 1.8:
26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19, 8.22: 26 also B.G.
2.42-43].
(Vedabase)
Text
10
The Soul of the
most worshipable Controller who alike the ether is eternally
situated in all embodied beings, is the Ultimate Controller
glorified by the Vedas, but the unintelligent don't take heed;
they rather go on discussing the topics of their whimsical
pleasures.
The
Soul of the most worshipable Controller just like the sky
eternally situated in all embodied beings, is the Ultimate
Controller glorified by the Vedas, but the unintelligent
don't take heed; they rather go on discussing the topics of
their whimsical pleasures. (Vedabase)
Text
11
The indulgence
in sex and the consumption of meat and alcohol one always finds
in the conditioned living being and are verily by no command of
scripture endorsed; what in regard of these is prescribed for
[respectively] the marriage, the sacrifice and the
ritual use of wine, is there to the end of their cessation
[see also 1.17:
38-39].
The
indulgence in sex and the taking of meat and alcohol indeed
always found in the conditioned living being are verily by
no command of scripture endorsed; what in regard of these is
prescribed for [respectively] the marriage, the
sacrifice and the ritual use of wine, is there to the end of
their cessation [see also 1.17: 38-39].
(Vedabase)
Text
12
The
only wealth that matters is to reap the fruit of one's dharma
[the righteousness with nature, the religiosity] from
which there is the knowledge combined with the wisdom and the
subsequent liberation. But from ones family life has one no eye
for the insurmountable power of death over one's
body [see also
3.30:
7,
7.6:
8,
4.29:
52-55 but also
4.22:
10].
Of
all wealth [to be acquired] is religiosity the only
fruit from which indeed there is the knowledge along with
the wisdom and the subsequent liberation; they so successful
in their homes do not realize the insurmountable power of
death over their bodies [see also 3.30: 7, 7.6: 8, 4.29:
52-55 but also: 4.22: 10].
(Vedabase)
Text
13
It
is enjoined that wine should be taken by smelling it and that
likewise an animal
should be killed as prescribed and not in wanton violence
[with large-scale animal slaughter]; the same way is
sexual intercourse there for conquering [the urges of
procreation, like with defecating] and not so much for the
sensual pleasure [B.G.
7: 11];
for this purest notion of one's proper duty, do they [the
unintelligent] have no understanding [see also
7.15].
It
is enjoined that wine should be taken by smelling it and
that likewise an animal should be killed as prescribed and
not in wanton violence [with wide-scale animal
slaughter]; the same way is sex there for begetting
children and not for the sensual pleasure [on
itself] [B.G. 7-11]; this most pure, their own
proper duty, do they [the unintelligent] not
understand [see also
7.15].
(Vedabase)
Text
14
Those who have
no knowledge of these facts and very unholy presumptuously
consider themselves saintly, do harm to innocently trusting
animals; upon leaving their bodies will those animals eat them
[compare 5.26:
11-13 and
4.25:
7-8].
Those
who have no knowledge of these facts very impious
presumptuously considering themselves saintly, do harm to
innocently trusting animals; upon leaving their bodies will
those animals eat them [compare 5.26: 11-13 and 4.25:
7-8]. (Vedabase)
Text
15
Envying
their own True Self, their Lord and Controller living [in
their own body and] in the bodies of others, do they, who
in their affection are fixed on their own mortal frame and all
its relations, fall down.
Envying
their own True Self, their Lord and Controller living in the
bodies of others, do they, fixed in their affection on their
own mortal frame and all its relations, fall down.
(Vedabase)
Text
16
Those
who [thus] have not achieved the
emancipation
[of moksha] but did transcend the gross
foolishness, are dedicated to the three goals of pious living
[the ritual, an income and regulated desires], but are,
not for a moment being of reflection [working too
hard], factually [on the way of] killing themselves
[see also the purushârthas,
10.2:
32].
Those
who [thus] have not achieved the emancipation
[of moksha] but, dedicated to the three goals of
pious living [the ritual, an income and regulated
desires], did transcend the gross foolishness, are, not
reflecting for a moment, [nevertheless] factually
killing themselves [see also the purushârthas
10.2: 32]. (Vedabase)
Text
17
These
murderers of their own self who miss the peace, in their
ignorance think to know but do, failing to perform their duty,
suffer the destruction of all their hopes and dreams by
time.
These
selfmurderers missing the peace, in their ignorance think to
know but do, failing to perform their duty, suffer the
destruction of all their hopes and dreams by time.
(Vedabase)
Text
18
Those who
turned their face away from Vâsudeva enter, as is
arranged by the illusory energy of the Supreme Soul,
unwillingly the darkness leaving behind their homes, children,
friends and wives.'
Those
who turned their face away from Vâsudeva enter, as
arranged by the illusory energy of the Supreme Soul, without
them wanting it, the darkness, letting alone their homes,
children, friends and wives.'
(Vedabase)
Text
19
The honorable
king said: 'In what time did the Supreme Lord have what color
and what form and by what names and what processes is He
worshiped; please speak about it in our
presence.'
The
honorable king said; 'In what time did the Supreme Lord have
what color and what form and by what names and what
processes is He worshiped; please speak about it in our
presence.'
(Vedabase)
Text
20
S'rî
Karabhâjana replied: 'In these [yugas]
named Krita [or Satya], Tretâ, Dvâpara and
Kali is the Lord, having different complexions
[see also
10.26:
16],
names and forms, similarly by various processes
worshiped.
S'rî
Karabhâjana replied: 'In these [yugas] named
Krita [or Satya], Tretâ, Dvâpara and
Kali is the Lord, having different complexions [see also
10.26: 16], names and forms, similarly by various
processes worshiped. (Vedabase)
Text
21
In Satya-yuga
is He white, has He four arms, matted locks, a tree bark
garment, a black deerskin, a sacred thread, aksha-seed prayer
beads and carries He a rod and a waterpot.
In
Satyâ-yuga is He white having four arms, matted locks,
a tree bark garment, a black deerskin, a sacred thread,
aksha-seed prayer beads and carries He a rod and a waterpot.
(Vedabase)
Text
22
The human
beings then are peaceful, free from envy, kind to all,
equipoised and as well of austerity as of mind and sense
control in their worship of the Lord.
The
human beings then are peaceful, free from envy, kind to all,
equipoised and by austerity as well as by mind and sense
control of worship for the Lord.
(Vedabase)
Text
23
Thus
is He variously celebrated as Hamsa ['the Swan'],
Suparna ['Beautiful Wings'], Vaikunthha ['the Lord
of the Kingdom of Heaven'], Dharma ['the Maintainer of
the Religion'], Yoges'vara ['the Controller of the
Yoga'], Amala ['the Immaculate One'], Îs'vara
['the Supreme Controller'], Purusha ['the Original
Person'], Avyakta ['the One Unmanifest'] and
Paramâtmâ ['the Supersoul'].
Thus
is He variously celebrated as Hamsa ['the Swan'],
Suparna ['Beautiful Wings'], Vaikunthha ['the
Lord of the Kingdom of Heaven'], Dharma ['the
Maintainer of the Religion'], Yoges'vara ['the
Controller of the Yoga', Amala ['the Immaculate
One'], Îs'vara ['the Supreme Controller'],
Purusha ['the Original Person'], Avyakta ['the
One Unmanifest'] and Paramâtmâ ['the
Supersoul']. (Vedabase)
Text
24
In
Tretâ-yuga has He a red complexion, four arms, wears He
three belts [according the initiations for the first three
varnas], has He golden locks and has He, as the
personification of the three Vedas, the sacrificial
laddles
[**]
and such as His symbols.
In
Tretâ-yuga has He a red complexion, four arms, wears
He three belts [to the initiations for the first three
varnas], has He golden locks and has He, as the
personification of the three Vedas, the sacrificial laddles
[**] and such as His symbols.
(Vedabase)
Text
25
In
that time do the human beings who as seekers of the Absolute
Truth are fixed in their religiosity, worship Him, Hari,
the Godhead within
all the Gods, with the rituals of sacrifice of the three Vedas
[see also 1.16:
20].
Then
do those human beings who as seekers of the Absolute Truth
are fixed in religiosity worship Him, Hari, the Godhead
within all the Gods, with the rituals of sacrifice of the
three Vedas [see also 1.16:
20].
(Vedabase)
Text
26
In
Tretâ-yuga the Lord is
glorified by the
names of Vishnu ['the All-pervading One'], Yajña
['the Lord of Sacrifice'], Pris'nigarbha [the son
of Pris'ni, 10.3:
32],
Sarvadeva ['God of All Gods'], Urukrama ['He of
Transcendental Feats'], Vrishâkapi [the Memorable
One Rewarding who Dispels the Distress'], Jayanta ['the
All-victorious'] and Urugâya ['the Most
Glorified'].
(26)
In Tretâ-yuga the Lord is glorified by the names of
Vishnu ['the All-pervading One'], Yajña
['the Lord of sacrifice'], Pris'nigarbha [the
son of Pris'ni, 10.3: 32], Sarvadeva ['God of of All
Gods'], Urukrama ['He of Transcendental Feats'],
Vrishâkapi [the Memorable One Rewarding Who
Dispels the Distress'], Jayanta ['the
All-victorious'] and Urugâya ['the Most
Glorified'].
(Vedabase)
Text
27
In
Dvâpara-yuga is the Supreme Lord gray blue, wears He
yellow garments and carries He His implements [the disc,
club, lotus and conch] together with the bodily marks of
the S'rîvatsa and so on and His ornaments [like the
peacock feather and the Kaustubha
gem].
In
Dvâpara-yuga is the Supreme Lord gray blue, wears He
yellow garments and carries He His implements [the disc,
club, lotus and conch] together with the bodily marks of
the S'rîvatsa and so on and His ornaments [like
the peacock feather and the kaustubha gem].
(Vedabase)
Text
28
In
that age, o King, do the
mortals who want
to gain knowledge of the Supreme worship Him, the Original
Personality playing the role of a great king, according the
Vedas and Tantras [like e.g. in 1.10:
16-18 and
10.4:
17-24 and
***]
with:
In
that age, o King, do the mortals who want to gain knowledge
of the Supreme worship Him, the Original Personality playing
the role of a great king, according the Vedas and Tantra's
[like e.g. in 1.10: 16-18 and 10: 74: 17-24 and ***]
with: (Vedabase)
Text
29-30
'Our
obeisances to Sankarshana, Pradyumna, Aniruddha and You,
Vâsudeva;
You Nârâyana Rishi, the Original One and Supreme
Personality of Godhead, the Greater Soul, the Controller of the
Creation, the Very Form of the Universe and the True Self of
all Living Beings [see catur-vyûha].'
'Our
obeisances for Sankarshana, Pradyumna, Aniruddha and You,
Vâsudeva; You Nârâyana Rishi, the Original
One and Supreme Personality of Godhead, the Greater Soul,
the Controller of the Creation, the Very Form of the
Universe and the True Self of all Living Beings [see
catur-vyûha].' (Vedabase)
Text
31
O
King, thus they praise in Dvâpara-yuga the Lord of
the Universe;
please hear in which manner one in respect of the scriptural
regulations also is of worship in Kali-yuga [see also
7.9:
38].
O
King, thus they praise in Dvâpara-yuga the Lord of the
Universe; please hear in which manner one to the scriptural
regulations also is of worship in Kali-yuga [see also
7.9: 38]. (Vedabase)
Text
32
The
intelligent [then] do worship [Him who] with a
bright [not-dark or golden] luster along with
[His] associates, servitors, weapons and attendants, by
the sacrifice of mainly congregational chanting [is]
praising [speaks, spreads or is colored by] Krishna
with:
The
intelligent [then] do worship [Him who] with
a bright [not-dark or golden] luster along with
[His] associates, servitors, weapons and attendants,
by the sacrifice of mainly congregational chanting
[is] praising [speaks, spreads or is colored
by] Krishna with:
(Vedabase)
Text
33
'O
Supreme Personality let me praise Your lotus feet. I always
meditate upon them for they put an end to the humiliation we
suffer as a consequence of the material influence. They, amply
rewarding the true desire of the soul, are the abode and the
place of pilgrimage to which S'iva and Brahmâ bow down.
They, relieving the distress of Your servants, are the most
worthy shelter, they are the boat for the ocean of birth and
death.
'O
Supreme Personality Your feet, always to meditate upon,
destroying the humiliation following the material influence,
amply rewarding the true desire of the soul, the abode and
the place of pilgrimage to which S'iva and Brahmâ bow
down, the most worthy shelter relieving the distress of Your
servants, the boat for the ocean of birth and death, I do
offer my homage. (Vedabase)
Text
34
O
Supreme Personality let me pay homage to the lotus feet of You
who upon the words of a brahmin
[like
Akrûra,
S'rî Advaita
or John the Babtist], as the Most Religious One abandoning
the so hard to forsake opulence of S'rî that is so
anxiously desired by the godly, being of mercy for the ones who
are caught in animal nature, [as Râma, Krishna, the
Buddha, as Jesus, as Caitanya etc.] went to the distant
land [India, the wilderness, the forest, the desert, into
sannyâsa] in pursuance of the object of Your
desire [Your mission, Your dharma, Your presence as the
Lord of the devotees, 4*].'
To
the words of a brahmin [like Akrûra, S'rî
Advaita or John the Babtist], as the Most Religious One
abandoning the so hard to forsake opulence of S'rî
anxiously desired by the godly, went He [as Râma,
Krishna, the Buddha, as Jesus, as Caitanya etc.], of
mercy for the ones caught in the animal nature, to the
distant land [India, the wilderness, the forest, the
desert, into sannyas] running after His desired object
[His mission, His dharma, His presence as the Lord of
the devotees]; to the lotus feet of You o Supreme
Personality, I offer my homage. [4*]'
(Vedabase)
Text
35
O
King, thus is the Supreme Lord Hari, the Controller of All
Felicity, with His names and forms as belonging to each
yuga worshiped by the people of that age.
Thus
is the Supreme Lord Hari, the Controller of All Felicity, to
His names and forms as befitting each yuga worshiped by the
people of that age, o King. (Vedabase)
Text
36
The
faithful ones [of spiritual progress] knowing of the
value of the age of Kali praise it by pointing out that it's
essence implies that by [mere] congregational chanting
[sankîrtana] as good as all one's goals
can be attained.
The
faithful ones [of spiritual progress] knowing of the
value, praise the age of Kali pointing out it's essence that
by [mere] congregational chanting as good as all
one's goals are attained. (Vedabase)
Text
37
Indeed,
for the embodied wandering
around in this
universe, there is no greater gain than this
[sankîrtana] from which one obtains the
Supreme Peace and of which the cycle of birth and death is
broken [see also 2.1:
11,
3.33:
7,
8.23:
16 and
8.23*].
Indeed,
for the embodied wandering around in this universe, there is
no greater gain than this [sankîrtana] from
which one obtains the Supreme Peace and of which the cycle
of birth and death is broken [see also 2.1: 11, 3.33: 7,
8.23: 16 and 8.23 *]. (Vedabase)
Text
38-40
The
inhabitants of Satya- and the other yugas, o King, want
to take birth in Kali-yuga because one in that time o great
monarch, in various places finds the devotees who are dedicated
to Nârâyana. Especially finds one them in great
numbers in the provinces of South India. The human beings there
who drink from the water of the rivers the
Tâmraparnî, the Kritamâlâ, the
Payasvinî, the extremely pious Kâverî, the
Mahânadî and the Pratîcî, o lord of
men, are mostly pure-hearted devotees of the Supreme Lord
Vâsudeva.
The
inhabitants of Satyâ- and the other yugas, o King,
want to take birth in Kali-yuga as in that time for sure, o
great monarch, the devotees dedicated to
Nârâyana are found left and right; especially in
great numbers in the provinces of South India where those
human beings who drink of the water of the rivers the
Tâmraparnî, the Kritamâlâ, the
Payasvinî, the extremely pious Kâverî, the
Mahânadî and the Pratîcî, o lord of
men, for the most part are pure-hearted devotees of the
Supreme Lord Vâsudeva.
(Vedabase)
Text
41
O
King, a person who, giving up on the material duties, in full
surrender approached the shelter
of Mukunda, the One Affording Shelter, is not the servant nor
the debtor of the gods, the sages, the ordinary living beings,
of friends and relatives or of the forefathers [see also
B.G. 3:
9].
O
King, a person who, giving up the material duties, with his
whole being approached the shelter of Mukunda, the One
Affording Shelter, is not the servant nor the debtor of the
gods, the sages, the ordinary living beings, of friends and
relatives or of the forefathers [see also B.G. 3:
9]. (Vedabase)
Text
42
From
the one who fixed at His feet is engaged in worship and thus is
dear to Lord Hari,
the Supreme Controller who entered the heart the moment one
gave up on other engagements, are whatever irregularities that
somehow occurred all removed [see 8.23:
16 and B.G.
9:
22,
9:
30,
18:
56].'
Rooted
at His feet engaged in worship and so being dear to Lord
Hari, the Supreme Controller who with the forsaking of the
inclination towards others has entered the heart, are
whatever irregular acts that somehow occurred all removed
[see 8.23: 16 and B.G. 9: 22, 9: 30, 18: 56].'
(Vedabase)
Text
43
S'rî
Nârada said: 'After he thus had heard about the
science of
devotional service felt the master of Mithilâ satisfied
indeed and offered he next together with the priests the
sagacious sons of Jayantî [the Yogendras
5.4:
8]
worship.
S'rî
Nârada said: 'In this manner having heard about the
science of devotional service felt the master of
Mithilâ satisfied indeed and offered he next together
with the priests the sagacious sons of Jayantî
[the yogendras 5.4; 8] worship.
(Vedabase)
Text
44
Next,
with all present watching, disappeared the ones of perfection.
The king, faithfully following this dharma, achieved the
supreme destination.
Then,
as all present were watching, disappeared the ones of
perfection. The king, faithfully following this dharma,
achieved the supreme destination.
(Vedabase)
Text
45
You
[Vasudeva], o most fortunate soul, will also, endowed
with faith in these principles of devotional service that you
heard of, after having abandoned all material concerns, go to
the Supreme.
You
[Vasudeva], o most fortunate soul, will also,
endowed with faith in these principles of devotional service
that you heard of, being free from all material association
go to the Supreme. (Vedabase)
Text
46
The
earth was fulfilled indeed by the glories of the two of you
being husband and wife, because the Supreme Lord, the
Controller Hari assumed the position of your
son.
The
earth became filled indeed by the glories of the two of you
being husband and wife, because the Supreme Lord, the
Controller Hari assumed the position of your
son.
(Vedabase)
Text
47
When
you for Krishna proved your love of seeing, embracing and
conversing, taking rest, sitting and eating with Him as a son,
have the hearts of the two of you become
purified.
For
Krishna manifesting the love of seeing, embracing and
conversing, taking rest, sitting and eating with a son, have
the hearts of the two of you become purified.
(Vedabase)
Text
48
Kings like
S'is'upâla,
Paundraka
and S'âlva
who in competition enviously related to His movements,
glances and so on, and thus meditating fixed their minds upon
Him as they layed down, sat etc., have achieved a position at
the same level; what then may one expect from those who were
favorably minded [see mukti
and also Jaya
& Vijaya]?
Kings
like S'is'upâla, Paundraka and S'âlva who with
envy sporting upon His movements, glances and so on, thus
meditating fixed their minds upon Him lying down, sitting
etc., have achieved a position at the same level, so what to
speak of those who were favorably minded [see mukti and
also Jaya & Vijaya]? (Vedabase)
Text
49
Do
not deign to impose upon Krishna, the Supreme
Soul and
Controller of All, the idea that He would be your son; by the
power of His illusory potency He appeared as a normal human
being in concealing His opulence as the Supreme One Infallible
[see also B.G. 4:
6].
Do
not impose on Krishna, the Supreme Soul and Controller of
All, the idea of being your son; by His power of illusion He
appeared as a normal human being concealing His opulence as
the Supreme One Infallible [see also B.G. 4: 6].
(Vedabase)
Text
50
Of
Him who descended in order to kill the asura members of
the noble class who burdened the earth and to award [the
devotees] liberation,
has the fame spread wide in the world [see also B.G.
4:
7].'
Of
Him who descended in order to kill the asura members of the
noble class burdening the earth and to award liberation, has
the fame spread wide in the world [see also B.G. 4:
7].'
(Vedabase)
Text
51
S'rî
S'uka said: 'Having heard this were the greatly fortunate
Vasudeva and Devakî most amazed and gave they up the
folly they had cherished.
S'rî
S'uka said: 'Having heard this were the greatly fortunate
Vasudeva and Devakî most amazed and gave they up the
folly they had with themselves.
(Vedabase)
Text
52
He
who one-pointed of attention meditates upon this pious,
historical account, will in this very life cleanse away the
contamination and achieve spiritual perfection.'
He
who one-pointed of attention meditates upon this pious
historical account, will in this very life clean off the
contamination and achieve the spiritual
perfection.
(Vedabase)
*:
With the Rik-samhitâ (8.4: 19), the S'ukla-yajur
Veda (34: 11) and the Atharva Veda (19: 66) all saying
'The brâhmana appeared as His face, the king as
His arms, the vais'ya as His thighs, and the
s'ûdra was born from His feet' are, according to
S'rîdhara Svâmî, the brahmins considered to
be born of the mode of goodness, the kshatriyas of a
combination of goodness and passion, the vais'yas of a
combination of passion and ignorance and the s'ûdras
of the mode of ignorance.
**:
Mentioned here are the vikankata wooden sruk and
the khadira wooden sruvâ that serves the
sruk for pouring ghee into the fire.
***:
The paramparâ, as to remind us of the degradation
of devotion through the yugas [see also
1.16:
20]
elucidates: 'The inhabitants of Satya-yuga were described as
s'ântâh, nirvairâh, suhridah and
samâh, or peaceful, free from envy, the
well-wishers of every living entity, and fixed on the spiritual
platform beyond the modes of material nature. Similarly the
inhabitants of Tretâ-yuga were described as
dharmishthhâh and brahma-vâdinah, or
thoroughly religious, and expert followers of the Vedic
injunctions. In the present verse, the inhabitants of
Dvâpara-yuga are said to be simply
jijñâsavah, desiring to know the Absolute
Truth. Otherwise they are described as martyâh, or
subject to the weakness of mortal beings.' One after the other
age is one thus worshiping by meditation, sacrifices, temple
worship and congregational chanting.
4*:
The paramparâ adds to this: 'Corroborating the
explanation of this verse, the followers of Caitanya
Mahâprabhu also worship Him in His six-armed form of
shad-bhuja. Two arms carry the waterpot and danda
of the sannyâsî Caitanya Mahâprabhu,
two arms carry the flute of Lord Krishna, and two arms carry
the bow and arrow of S'rî Râmacandra. This
shad-bhuja form is the actual purport of this verse of
the S'rîmad
Bhâgavatam'.