The
Supreme Lord said: 'That what you said to Me, o greatly
fortunate one [Uddhava], reflects My plan [to
withdraw the dynasty]; and therefore are Brahmâ,
Bhava and the leaders of the worlds, looking forward to see me
back in My abode.
The
Supreme Lord said: 'That which you said to Me, o greatly
fortunate one, for sure reflects My plan; as Brahmâ,
Bhava and the leaders of the worlds, desire Me in My abode.
(Vedabase)
Text
2
Certainly have
I [in my earthly stay] in full performed My duty for
the sake of the God-conscious. It is for them that I descended
along with my partial expansion [Balarâma] to the
prayer of Lord Brahmâ.
Certainly
has by Me in full been accomplished here the purpose of the
godly, for which I incarnated with my portion
[Balarâma] as was prayed for by Lord
Brahmâ. (Vedabase)
Text
3
This
family finished by the curse will be destroyed in a mutual
quarrel and on the seventh day [from now] will the
ocean inundate this city.
This
family finished by the curse will be destroyed in a mutual
quarrel and on the seventh day for sure will the ocean
inundate this city. (Vedabase)
Text
4
When
I, o virtuous one, have abandoned this world, will she be
overcome by Kali and soon be
bereft of all piety [see also 1.16
& 17].
When,
o virtuous one, this world, not to doubt by Me has been
abandoned, will it itself overcome by Kali, very soon be
bereft of piety [see also 1.16 & 17].
(Vedabase)
Text
5
Be
sure not to remain in this world once I've abondoned her, for
in Kali's time will the people on earth be enmeshed in sin My
dearest.
You
should not remain, be certain, in this world by Me
abandoned, as in Kali's time the earth its people, will be
stuck in sin My dearest. (Vedabase)
Text6
You
should factually forsaking all emotional ties, with your mind
fully fixed on Me,
wander around in this world with an equal mind [see B.G.
6:
9,
6:
29,
14:
22-25].
You
should factually forsaking all affection for your dearmost,
with your mind fixed in Me fully, go to wander equalminded
[see B.G. 6: 9, 6: 29, 14: 22-25].
(Vedabase)
Text
7
This temporary
world you think of, talk about, observe, hear and all that, you
should recognize to be a deluding game of shadows capturing
your imagination [see also 10.40:
25].
That
which by the ear, the eye, the speech and all the rest, is
accepted as this world, you should know as being timebound,
illusory energy all imagined [see also 10.40: 25].
(Vedabase)
Text
8
Someone who is
not [spiritually] connected is confounded by all the
opinions about what would be right and wrong, favorable,
unfavorable and defiant and is thus innerly divided about good
and evil [B.G. 4:
16].
A
person not connected is confused in many meanings with that
is right and this is wrong; that works, that not and that's
defiant and has thus a dual mind of good and bad [B.G.
4: 16]. (Vedabase)
Text
9
Consider
therefore with your senses under control and your mind
connected, this world as an expanse within the Self and that
Self as situated in Me, the Lord Above.
Therefore
with all sense controlled and mind connected see this world
spread out within the Self and that Self in Me, the Lord
Above. (Vedabase)
Text
10
With knowledge
and wisdom fully endowed is one, satisfied within oneself and
of apprehension with the Soul that for everyone who is embodied
is the object of affection, never discouraged by
setbacks.
With
knowledge, wisdom fully endowed, is one with a self
contented in apprehension with the Soul that for all
embodied is the object of affection, and never hindered by
setbacks. (Vedabase)
Text
11
Risen above the
two of considering bad - and refraining from - what is
forbidden and considering good - and doing that - what's
generally accepted, isn't one dancing to the piper like an
immature child.
Risen
above the two of thinking bad what is forbidden and good
what's not held back, doesn't one do as is expected just
like being a young child [which is not improper].
(Vedabase)
Text
12
When
one to all one's fellow beings acts as a well-wisher firmly
rooted in peace, and one wisely knows the universe as being
pervaded by Me, will one never ever be the one who time and
again tastes defeat.'
To
all creatures a well-wisher that is peaceful, steady, and
wise knowing the universe by Me pervaded, will one never
indeed thus be the one destroyed
again.'
(Vedabase)
Text
13
S'rî
S'uka said: 'O King, after thus by the Supreme Lord having been
instructed bowed the exalted and fortunate Uddhava, eager to
learn about the supreme principle, down to the Infallible One
to offer his respects.
S'rî
S'uka said: 'O King, by the Supreme Lord thus instructed
bowed Uddhava, the exalted one of fortune eager to know the
principle supreme, down to the Infallible One to offer his
respects. (Vedabase)
Text
14
S'rî
Uddhava said: 'O Lord of Yoga who unites us, o Soul who
connects us, o Source of the Mystical, to my advantage You
spoke of renunciation the way it is known in
sannyâsa.
S'rî
Uddhava said: 'O Lord of Yoga bestowing the union, o Soul
that Yokes, o Source of the Mystical, for the benefit of me
You spoke of renunciation as known by sannyâs.
(Vedabase)
Text
15
This
renunciation is difficult to perform my Lord when one is
dedicated to material pleasure and sense gratification,
especially when one is not devoted to You I think [compare
B.G. 6:
33-34].
This
renunciation is difficult to perform my Lord, by those
dedicated to material pleasure and sense gratification,
especially if one's not devoted to You I think [compare
B.G. 6.33-34]. (Vedabase)
Text
16
I am with my
consciousness merged with the body and its relations as
arranged by Your mâyâ and thus foolish of
the notion of 'I' and of 'mine'. Teach me therefore, so that
Your dear servant may easily execute according the process that
You instruct.
I,
with my consciousness, am merged with the body and its
relations as arranged by Your mâyâ and thus
foolishly of 'I' and of 'mine'; therefore teach Me, so that
Your dear servant may easily execute to the process You
instructed. (Vedabase)
Text
17
Who
else is there but You who are of the Truth and reveal Yourself
for me personally? What other speaker than my Lord, the Supreme
Soul, does actually qualify? Not even among the ones awakened
do I see such a speaker. In their consciousness are all, up to
the ones lead by Brahmâ, embodied souls who, when they
take the external for substantial, are bewildered by Your
mâyâ.
Who
else is there but You who of the Truth reveals Yourself for
me personally; what other speaker than my Lord, the Supreme
Soul, does qualify; not even among the ones that awakened do
I see one; in their consciousness are they that are headed
by Brahmâ, as souls embodied holding the external for
substantial, all bewildered by Your mâyâ.
(Vedabase)
Text
18
Therefore do I,
who with my mind in renunciation am tormented in distress,
appraoch You Nârâyana, o Friend of Man for shelter,
o You perfect, unlimited and omniscient Controller ever fresh
in Your abode of Vaikunthha.'
Therefore
do I, with my mind, oh, on renouncement tormented in
distress, for shelter approach You Nârâyana,
Friend of Man; You the perfect, unlimited, omniscient
Controller ever fresh in His abode of Vaikunthha.'
(Vedabase)
Text
19
The Supreme
Lord said: 'Generally do humans who are well acquainted with
the state of affairs in this world deliver themselves with the
help of their own intelligence from the inauspicious
disposition [of a wanton mind].
The
Supreme Lord said: 'In general do humans very well
acquainted with the state of affairs in this world indeed
deliver themselves by their own intelligence from the
inauspicious disposition [of a wanton mind].
(Vedabase)
Text
20
In
a way constitutes the intelligence the guru of a person because
he with the help of the intelligent self, or his soul, is able
to benefit from his reasoning and direct
perception.
In
a way, is a person's soul indeed one's own guru as one by
the direct perception and logic [of the soul] is
capable of gaining the real benefit.
(Vedabase)
Text
21
And thus can
they who are wise because of their experience, in their
reasoning with the [bhakti-]yoga in their human
existence, see Me clearly manifested in My full glory of being
endowed with all My energies [see also Kapila].
Thus
can the ones wise of experience in reasoning with
[bhakti-]yoga in their human existence clearly see
Me directly manifest as fully endowed with all My energies
[see also Kapila].
(Vedabase)
Text
22
There are many
types of bodies created with one, two, three, four or more legs
or with none at all; of them is the human form the one most
dear to Me [see also 3.29:
30,
6.4:
9].
There
are many types of bodies created with one, two, three, four
or more legs legs or with none at all; of them is the human
form the one most dear to Me [see also 3.29: 30, 6.4:
9]. (Vedabase)
Text
23
Situated
in such a body is one with one's faculties of perception,
through apparent and indirectly ascertained symptoms and with
logical deductions directly looking for
Me, the Supreme
Controller beyond the grasp of sense perception [see also
2.2:
35,
2.9:
36].
Therein
situated does one by his faculties of perception, through
apparent and indirectly ascertained symptoms, with logical
deduction directly search for Me, the Supreme Controller
beyond the grasp of sense perception [see also 2.2: 35,
2.9: 36]. (Vedabase)
Text
24
Concerning
this is cited an ancient story of a conversation between an
avadhûta
and the o so
mighty king Yadu.
Concerning
this is cited an ancient story of a conversation between an
avadhûta and the o so mighty king
Yadu.
(Vedabase)
Text
25
Yadu,
well versed in the dharma, once saw a young brahmin mendicant
wandering around unafraid of anything, and took the opportunity
to ask him questions[see
also 7.13].
Yadu,
well versed in the dharma, once observing a young brahmin
mendicant wandering unafraid of anything, asked him
questions [see also 7.13].
(Vedabase)
Text
26
S'rî Yadu
said: 'How did you acquire this extraordinary intelligence o
brahmin? How can you, fully cognizant not being engaged in any
work, travel the world with the confidence of a
child?
S'rî
Yadu said: 'From where did you acquire this extraordinary
intelligence o brahmin, the way you, in full knowledge not
being engaged in any work, are traveling the world just like
a child?
(Vedabase)
Text
27
Normally
are people who are religious, work for an income, gratify their
senses and pursue knowledge, endeavoring for the purpose of
opulence, a good name and a long life.
For
sure are people of religiosity, after an income, of sense
gratification and in pursuit of knowledge, normally
endeavoring for the purpose of opulence, a good name and a
long life. (Vedabase)
Text
28
You
however, capable, learned, experienced, handsome and eloquent
as you are, are not a doer; you do not desire a thing, like a
stupefied, maddened, ghostly creature.
You
however, capable, learned, experienced, handsome and
eloquent as you are, are not a doer; you do not desire a
thing, like a stupefied, maddened, ghostly creature.
(Vedabase)
Text
29
Everyone
is burning in the forest fire of lust and greed, but you, who
to be free from the fire stand in the Ganges like an elephant,
do not burn at all.
Everyone
is burning in the forest fire of lust and greed, but you, to
be free from the fire standing in the Ganges like an
elephant, do not burn at all. (30) Please o Brahmin do tell
us inquiring what the cause is of the inner happiness of you
who devoid of any material enjoyment art living all alone.'
(Vedabase)
Text
30
Please
o brahmin, disclose to us, who are asking you for it, what the
cause is of the inner happiness that you, living all by
yourself, experience without any form of material
enjoyment.'
Please
o Brahmin do tell us inquiring what the cause is of the
inner happiness of you who devoid of any material enjoyment
art living all alone.' (Vedabase)
Text
31
The
Supreme Lord said: 'This way being asked and honored by the
greatly fortunate and intelligent Yadu who out of respect for
the brahminical humbly bowed his head, spoke the twice-born
one.
The
Supreme Lord said: 'This way being asked and honored by the
greatly fortunate and intelligent Yadu who of respect for
the brahminical out of humility bowed his head, spoke the
twice-born one. (Vedabase)
Text
32
The
honorable brahmin said: 'Rationally taking shelter of many
spiritual masters o King, do I, having gained in intelligence
from them, now liberated wander around in this world. Please
listen to their description.
The
honorable brahmin said: 'By my intelligence taking shelter
of many spiritual masters, o king, do I, having gained in
intelligence from them, now liberated wander this world;
please hear about them. (Vedabase)
Text
33-35
The
earth, the air, the sky, the water, the fire, the moon; the
sun, the pigeon, the python, the sea, the moth, the honeybee;
the elephant, the honey thief, the deer, the fish, the
prostitute [Pingalâ], the osprey; the child, the
girl, the arrow-maker, the serpent, the spider and the wasp.
These are my twenty-four spiritual masters o King. From
studying their actions have I in this life learned everything
about the Self.
The
earth, the air, the sky, the water, the fire, the moon; the
sun, the pigeon, the python, the sea, the moth, the
honeybee; the elephant, the honeythief, the deer, the fish,
the prostitute [Pingalâ], the osprey; the
child, the girl, the arrow-maker, the serpent, the spider
and the wasp: these are my twenty-four spiritual masters o
King; taking to the shelter of the lessons derived from
their activities have I in this life learnt all about the
Self. (36) Please listen o tiger among men as I explain to
you, o son of Nâhusha [or Yayâti], how
and what I so learned from each of them.
(Vedabase)
Text
36
Please
listen o tiger among men as I explain to you, o son of
Nâhusha [or Yayâti], what I so learned from
each of them separately.
Please
listen o tiger among men as I explain to you, o son of
Nâhusha [or Yayâti], how and what I so
learned from each of them. (Vedabase)
Text
37
From
the earth I learned the rule that he who is in knowledge should
not deviate from the path and keep steady, however harassed he
is by his fellow living beings who in fact simply answer to
what is arranged by fate.
From
the earth have I learned the rule that he who is in
knowledge should not deviate from the path and do keep
steady, however he's being harassed by other living beings
who in fact simply follow what's ordained by fate.
(Vedabase)
Text
38
From
the mountain [that is part of the earth] learns one
always to be there for others, that one must devote all one's
actions to the service of
others. To the
example of a tree [see S'rî
S'rî
S'ikshâshthaka-3]
to be dedicated to others is for a pious person the sole reason
for his existence [see also 10.22:
31-35 and B.G.
17:
20-22].
From
the mountain [of earth] should one, as a disciple of
the tree [see s'ikshâstaka-3] dedicated to
others [see also 10.22: 31-35], be a saintly person
who, devoting all his efforts for the sake of others, lives
for the sole reason of that higher purpose [see also
B.G. 17: 20-22]. (Vedabase)
Text
39
A
sage should be happy with the mere movement of his vital air
and not so much seek his satisfaction in things that please the
senses. That way will his spiritual knowing not be lost and his
mind and speech not be distracted.
A
sage should by the mere movements of his vital air be
satisfied and not so much with things that please the
senses, so that his spiritual knowing is not destroyed and
his mind and speech are not distracted.
(Vedabase)
Text
40
To
the example of the wind should a yogi, relating to the objects
of the senses and their favorable and unfavorable qualities, as
a transcendental soul not get entangled.
Like
the wind should a yogî, as a soul of transcendence,
not become entangled everywhere getting into contact with
all sorts of qualities good and bad.
(Vedabase)
Text
41
A
yogi may in this world live in earthly bodies and take upon
himself their characteristic qualities, but he, well aware of
himself, does not get entangled in those qualities, just as the
air doesn't with the different odors.
A
yogî in this world having entered earthly bodies and
assumed their characteristic qualities, does, well aware of
himself, not entangle himself with those qualities just as
the air doesn't with the different odors.
(Vedabase)
Text
42
Similar
to the ether that is present within the moving and nonmoving
living beings, should a sage who unattached - according the
Supersoul that is present in all things - realizes that he
himself is pure
spirit, meditate upon the expansiveness as being undivided and
all-pervading [see also B.G. 2:
24,
3:
15,
6:
29-30,
9:
6,
11:
17,
12:
3-4 and
13:
14].
In
similarity with the sky present within the moving and
nonmoving should a sage, unattached and to the Supersoul of
the different contacts realizing that he himself is pure
spirit, meditate upon the expansive as being undivided and
all-pervading [see also B.G. 2: 24, 3: 15, 6: 29-30, 9:
6, 11: 17, 12: 3-4 and 13: 14].
(Vedabase)
Text
43
The
same way as the realm of the ether is not touched by the winds
that blow the clouds, is a person [in his real self]
not affected by the physical bodies consisting of fire, water
and earth that according the modes of nature are moved by
Time.
The
same way as the ethereal sky is not touched by the winds
that blow the clouds, is a person [in his real self]
not affected by bodies consisting of fire, water and earth
that to the modes of nature are set in motion by the Time.
(Vedabase)
Text
44
A
sage, who by nature is a pure, softhearted, sweet and gentle
place of pilgrimage for the human beings, sanctifies, just as
water does, the ones who gather [the friends], by
showing himself to them and by allowing a respectful touching
and honoring of his person [see also sâkhya].
A
sage, by nature a pure, softhearted, sweet and gentle place
of pilgrimage to the humans, sanctifies, as water does, the
one convening [the friend], by being seen,
respectfully touched and being sung [see also
sâkhya]. (Vedabase)
Text
45
Brilliant,
glowing and immovable because of his austerity, is he who only
eats when it is necessary connected in the soul. Even when he
eats everything [and thus goes beyond necessity] is the
one austere not contaminated, just as a fire
isn't.
Brilliant,
glowing and unshakable by his austerity, eating to
necessity, does the one connected in the soul, even if
eating everything [thus going beyond necessity
also], not get contaminated just like a fire doesn't.
(Vedabase)
Text
46
Sometimes
[like a fire
thus] concealed and sometimes manifest devours he, being
worshipable to those who desire the highest, the offerings that
are brought from all sides and burns he the misfortune of the
past and the misfortune lying ahead [see also
10.81:
4 and B.G.
3:
14].
Sometimes
[like a fire thus] concealed, sometimes manifest
devours he, worshipable by those desiring the highest, the
offers brought from all sides, burning the previous and
future misfortune [see also 10.81: 4 and B.G. 3:
13].
(Vedabase)
Text
47
By
His own potency assuming the identity of each enters the
Almighty One, just like fire appearing in firewood, the
different types of bodies of higher and lower life forms
['true' and 'untrue' ones, god or
animal].
The
Almighty One as true or untrue [as god or beast]
having entered this all created by His own energy, appears
like fire in firewood assuming the identity of each.
(Vedabase)
Text
48
Enforced
by the movements of Time that itself cannot be seen, changes
the state of the body with the phases of life from birth to
death. But that does not affect the soul, just as the moon
itself is not affected by its
phases [B.G.
2:
13,
2:
20].
By
the Time imperceptible in its grond of being are there, as
with the moon, beginning with being born and ending with the
cremation, the states of the body in its different phases;
but none of these are of the soul [B.G. 2: 13, 2:
20]. (Vedabase)
Text
49
The way the
soul(s) cannot be seen with the bodies that constantly are born
and die again like the flames of a fire, can also the Time
itself not be seen, despite its speeding, urging stream
[*].
Time
urging, speeding as a flood, with its constant birth and
demise of the created that like the flames are to a fire,
is, from the perspective of the soul, not to be seen though
[*].
(Vedabase)
Text
50
A
yogi accepting the sense objects renounces them at the right
time [according the cakra
order]. He doesn't get entangled in them just as the sun
doesn't when he with his rays enters the waters.
A
yogî accepting the material objects to his senses at
the right time [to the cakra] gives them up; he
doesn't get entangled in them just as the sun doesn't with
its rays entering the waters [evaporating it and
returning it again with the
rains].
(Vedabase)
Text
51
When
the sun seems to have fallen apart in his reflections doesn't
one consider his original form as being different. So too is
the soul, that for the dull-minded appears to have fallen apart
in reflections [of different selves], not seen as
different.
The
sun, that being reflected seems to have fallen apart, is in
its original form not considered in terms of that diversity;
likewise is also the soul, that to the dull-minded seems to
have entered in reflections [of separate selves], of
that position. (Vedabase)
Text
52
One
should never lose oneself in excessive affection or close
association with anyone, because one thus indulging will have
to suffer great distress. One then lives by the day like a
pigeon [see also 7.2:
50-56].
No
excessive affection or close association with anyone should
ever take place, as indulging so one will undergo great
distress, living by the day just like a pigeon [see also
7.2: 50-56]. (Vedabase)
Text
53
A
certain pigeon once in the forest built its nest in a tree and
dwelt there for some years with a female
companion.
A
certain pigeon in the forest having built its nest in a tree
dwelt there for some years with a female pigeon as his
companion. (Vedabase)
Text
54
As
attached partners in their household were they with their
hearts full of affection tied together as by ropes, glance to
glance, body to body and mind to mind.
As
attached householders were they with their hearts in
affection as by ropes tied together glance by glance, body
by body and mind by mind. (Vedabase)
Text
55
Trusting
each other as a couple were they in the trees of the forest
occupied with resting, sitting, walking, standing
communicating, playing, eating and so on.
Trusting
together as a couple were they occupied with resting,
sitting, walking, standing communicating, playing, eating
and so on among the trees of the forest.
(Vedabase)
Text
56
Whatever
she would like, o King, was what he, desiring to please her,
tried to fulfill. Not holding back in any way, catered he
mercifully to her desires, even when it was
difficult.
Whatever
she would want, o King, that to her desire trying to please,
did he, not in control with his senses, mercifully bring,
even if it was difficult. (Vedabase)
Text
57
The
chaste she-pigeon got pregnant for the first time and
delivered, in due course, in the nest the eggs in the presence
of her husband.
The
chaste she-pigeon carrying her first pregnancy delivered,
when the time had come, in the nest the eggs in the presence
of her husband. (Vedabase)
Text
58
From
them hatched at the appropriate time the little ones with the
tender limbs and feathers that were created by the
inconceivable potencies of the Lord.
From
them in due course were born, with tender limbs and
feathers, the little ones produced by the inconceivable
potencies of the Lord. (Vedabase)
Text
59
The
couple most happy nourished their progeny, to which they
compassionately in rapture listened to the awkward sounds of
their chirping children.
The
couple most pleased nourished their progeny, compassionately
in rapture listening to the awkward sounds of their chirping
children. (Vedabase)
Text
60
Seeing
the little ones happy with their fluffy wings, their endearing
chirping and their activities of jumping up to fly, filled the
parents with joy.
By
the fluffy wings of the little ones, their endearing
chirping and their activities of jumping up to fly, became
the parents joyful with them being so happy.
(Vedabase)
Text
61
With
their hearts bound together by affection nourished they
completely bewildered by the illusory potency of Vishnu their
children, their offspring.
With
their hearts bound together by affection nourished they
completely bewildered by the illusory potency of Vishnu,
their children, their offspring.
(Vedabase)
Text
62
One
day went the two heads of the family away for food for the
children and wandered they far most anxiously searching all
around in the forest.
One
day went the two heads of the family off for food for the
children, wandering far away anxiously searching all around
in the forest. (Vedabase)
Text
63
A
certain hunter who happened to pass through the forest saw the
young moving about near their nest and caught them with a net
he had spread.
A
certain hunter that happened to pass through the forest,
seeing them [the young], having spread a net seized
them as they moved about in the vicinity of their
nest.
(Vedabase)
Text
64
The
he and she pigeon who were always eagerly engaged in the care
of their children next returned to the nest to bring them
food.
The
he- and she-pigeon being gone, always eagerly engaged in the
care of their children bringing food, came near their nest.
(Vedabase)
Text
65
When
the female pigeon saw that the ones born from her, her
children, were trapped in the net, rushed she forward in utter
distress crying out to them who were also
crying.
The
female pigeon seeing the ones born from her, her children,
trapped by the nest, rushed to them in utter distress crying
out to them who were also also
crying.(Vedabase)
Text
66
Bound
by her affection unrelenting looking after the captured
children, forgot she herself being overwhelmed by the
mâyâ of the Unborn One and was she also
trapped in the net.
She,
unrelenting, bound by affection became, looking after the
captured children, foolminded of the mâyâ of the
Unborn One forgetting herself, also trapped by the
net.
(Vedabase)
Text
67
The
unfortunate male pigeon most wretchedly lamented over the
capture of his children who were him more dear than his life
and his wife who was so much alike him:
The
unfortunate male pigeon most wretchedly lamented over the
capture of his children more dear to him than himself and
his wife so much alike him: (Vedabase)
Text
68
'Alas,
just see how I, so unintelligent and so little of merit, find
my destruction. I failed to fulfill the threefold purpose
[the purushârthas]
of life and have thus ruined my family!
'Alas,
just see the destruction of me unintelligent so little of
merit, who [now] unfulfilled hasn't met the
threefold purpose [the purushârthas] of the
family life he ruined! (Vedabase)
Text
69
She
who being suitable accepted me faithfully as her husband, has,
saintly having departed for heaven with her sons, left me
behind with my home empty.
She
who accepted me being suitable and faithful as her husband,
has, saintly going to heaven along with her sons, left me
behind with my home empty. (Vedabase)
Text
70
What
now is the purpose of my life with my wife and children dead
and me wretched suffering a miserable life of separation in the
empty nest?'
With
me wretched in the empty nest with my wife and children
dead, for what purpose should I want to live, miserably
suffering a life in separation?'
(Vedabase)
Text
71
With
him distressed watching them indeed caught in the net in the
grip of death, fell, even he stunned failing in intelligence,
also into the net.
With
him distressed watching them indeed caught in the net in the
grip of death, fell, even he stunned failing in
intelligence, also into the net.
(Vedabase)
Text
72
The
ruthless hunter having achieved his purpose took the
householder pigeon, the pigeon children and the pigeon wife
with him and set off for his home.
The
ruthless hunter having achieved his purpose took the
householder pigeon, the pigeon children and the pigeon wife
with him and set off for his home.
(Vedabase)
Text
73
A
family man who [because of neglecting the civil
virtues] dissatisfied with the soul takes pleasure in
material opposites, will suffer greatly together with his
relatives, just like this bird that [without the
religiosity, the sense control and the economic
arrangements] is so miserable in maintaining his
family.
A
family man not in peace with the soul taking pleasure in
material dualities, must thus, like this bird being a miser
in maintaining his family, suffer greatly with his
relatives.(Vedabase)\
Text
74
The
person who having achieved the human position, with the door of
liberation wide open, in family affairs is attached like this
bird, may, to whatever height he reached, be considered
fallen [see
also 3.30,
3.32:
1-3,
4.28:
17,
5.26:
35,
7.14,
7.15:
38-39,
7.15:
67,
8.16:
9 and
10.69:
40].'
(74)
One who having achieved the human position, with the door of
liberation wide open, in family affairs is attached like
this bird; consider him having climbed high as fallen
[see also 3.30, 3.32: 1-3, 4.28: 17 , 5.26: 35,
7.14, 7.15: 38-39,7.15: 67, 8.16: 9 and 10.69: 40].
(Vedabase)
*:
This analytic method, of in this case returning to the subject
of the fire after having introduced the next subject of the
moon, is called simhâvalokana, or 'the lion's
glance', by which one simultaneously proceeds forward and casts
backward glances to see if anything has been
overlooked.