rule


 

 

Canto 11

Govindam Âdi Purusham

 

 Chapter 7: Krishna Speaks about the Masters of the Avadhûta and the Pigeon of Attachment

(1) 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. (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. (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. (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]. (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. (6) 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]. (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]. (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]. (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. (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. (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. (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.'

(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. (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. (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]. (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. (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. (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.'

(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]. (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. (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]. (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]. (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]. (24) Concerning this is cited an ancient story of a conversation between an avadhûta and the o so mighty king Yadu.

(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]. (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? (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. (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. (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. (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.'

(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. (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. (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. (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.

(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. (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].

(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. (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. (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.

(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]. (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.

(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].

(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. (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]. (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].

(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]. (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 [*].

(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. (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.

(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]. (53) A certain pigeon once in the forest built its nest in a tree and dwelt there for some years with a female companion. (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. (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. (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. (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. (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. (59) The couple most happy nourished their progeny, to which they compassionately in rapture listened to the awkward sounds of their chirping children. (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. (61) With their hearts bound together by affection nourished they completely bewildered by the illusory potency of Vishnu their children, their offspring. (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. (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. (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. (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. (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. (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: (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! (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. (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?' (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. (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.

(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. (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].'

 

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Second edition, loaded March 24 2009

 

 

 

 

Previous Aadhar edition and Vedabase links:

 

Text 1

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.

 

 

 

 

 

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.
The picture is titled 'Buddha as a mendicant" and was painted by
Abanindra Nâth Tagore.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time


 

 

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