The
honorable brahmin said: 'Attachment to whatever of the
possessions held so very dear by man [house, wife, car
etc.], sure leads to misery; whoever knows that will, when
he frees himself from such attachment, thereupon achieve
unlimited happiness.
The
honorable brahmin said: 'Attachment to whatever of the
possessions held so very dear by man [house, wife, car
etc.], sure leads to misery; whoever knows that will,
being free from such attachment, thereupon achieve unlimited
happiness. (Vedabase)
Text
2
Having
meat a large hawk [the osprey] was attacked by others
who were very strong and without prey; at that time giving up
the meat he achieved happiness.
Having
meat a large hawk [the osprey] was attacked by
others very strong who were without prey; at that time
giving up the meat he achieved happiness.
(Vedabase)
Text
3
I
myself, who like a child enjoys in the soul only, wander about
out here. In me one finds no honor or dishonor. Living with the
true self I do not know the anxiety of the one who has a home
and children.
I,
like a child enjoying in the soul only, do wander out here;
in me no honor or dishonor is found; sporting by the self is
there not the anxiety of the one with a home and children.
(Vedabase)
Text
4
Of
the ones free from anxiety there are two types: the one
retarded who ignorant as a child has merged in great happiness
and the one who has achieved the One Supreme above the Modes of
Nature.
Freed
from anxiety there so are two types: the one retarded who
ignorant as a child is merged in great happiness and the one
who has achieved the One Supreme above the Modes of Nature.
(Vedabase)
Text
5
At
the house of a young girl who wished she was a wife and of whom
all the relatives were gone to another place, once arrived a
couple of men whom she received with great
hospitality.
Once
arrived at the house of a young girl that wished herself to
be a wife and of whom all the relatives were gone to another
place, a couple of men that she received with great
hospitality. (Vedabase)
Text
6
Being
alone she beated the rice so that her guests could eat, and
doing so made the conchshell bracelets on her forearms a lot of
noise.
Being
alone did she, for her guests to eat, beat rice so that the
conchshell bracelets on her forearms made a lot of noise.
(Vedabase)
Text
7
In her shyness
ashamed about that [servant-] noise, broke she,
intelligent as she was, one by one the shell bracelets from her
arms, leaving but two on each wrist.
She
being shy ashamed of that [servant-] noise, thinking
intelligently broke one by one the shell bracelets from her
arms, leaving but two on each wrist.
(Vedabase)
Text
8
Still there was
of the two, as she was husking the rice, the noise of course.
But after she removed one from each of the two remained only
one and could no sound be heard anymore.
Still
was there of those two, with her husking the rice, the noise
of course, so that, as she separated one from each of the
two leaving one only, not a sound was heard.
(Vedabase)
Text
9
O subduer of
the enemy, I, wandering around in all regions searching for the
truth about the world, personally witnessed the lesson taught
by this girl.
Me
wandering the places in search of the truth of the world, o
subduer of the enemies, with my own eyes witnessed this
girls' lesson. (Vedabase)
Text
10
In a place
where many people are quarrels will rise, even among two people
who converse alone. Therefore one should live like the young
girl's bracelet.
In
a place with many people will quarrels rise, even with two
people alone conversing; for sure one should therefore live
like the young girls' bracelet.
(Vedabase)
Text
11
The mind should
be steadied by detachment and a regulated practice
[vairâgya and abhyâsa] in
which one conquers one's breathing in sitting postures and
carefully concentrates on one point [the true self, see
also B.G. 6:
10-15 and
6:
46-47].
By
detachment and a regulated practice [vairâgya and
abhyâsa] should the mind be steadied, with care
being fixed by having conquered one's breathing in sitting
postures [see also B.G. 6: 10-15 and 6: 46-47].
(Vedabase)
Text
12
Having obtained
permanence in that position one achieves with that very mind,
step by step having given up the contamination of karma,
nirvâna
because one grew strong in sattva
no longer fueling rajas
and tamas
[see also B.G. 6:
26 and
14:
6-8].
Having
obtained permanence in that position, step by step giving up
the contamination of karma, achieves that very mind
nirvâna by the having grown strong in sattva forsaking
of the fuel of rajas and tamas [to the fire of material
existence, see also B.G. 6: 26 and 14: 6-8].
(Vedabase)
Text
13
When
one thus is anchored to the soul is one unconcerned about
whatever outside or inside oneself, just as
when the
arrowmaker being absorbed in the arrow didn't notice the king
passing nearby [see B.G. 7:
27-28].
At
that time thus being fixed in the soul does one not know
anything [to be] outside or inside, just as the
arrowmaker being absorbed in the arrow didn't notice the
king passing right next to him [see B.G. 7: 27-28].
(Vedabase)
Text
14
Moving alone
without a fixed residence [or temple] and exercising
restraint not being recognized in his actions a sage, being
without companions, will speak only little.
Moving
alone without a fixed residence [also: temple] and
being secretive not recognized in his actions does, being
without companions, a sage speak very
little
(Vedabase)
Text
15
Building
a home but failing to accomplish
[a spiritual life, see B.G. 4:
18] is a
miserable thing; just think of the snake that lives happily
occupying a hole that was built by others.
Building
a home leads, being idle [see B.G. 4: 18], to
misery; also the snake having entered a home built by others
prospers happily.
(Vedabase)
Text
16
The one Self,
the one Supreme Controller without a second, who became the
Foundation and Reservoir of All, is Nârâyana, the
Godhead who in the beginning by His own potency created the
universe and by His potency of Time at the end of the
kalpa withdraws His creation within
Himself.
The
one Self, the one Supreme Controller without a second, who
became the Foundation and Reservoir of All indeed, is
Nârâyana, the God that in the beginning by His
own potency created and by the portion of time at the end of
the kalpa withdraws this universe within
Himself.
(Vedabase)
Text
17-18
When by His
potency of the time factor the material powers of sattva
and so on have been balanced, exists the Original Personality,
the purusha
of the primary nature [pradhâna],
who is the worshipable Controller of the gods and normal souls,
in the purest experience of revelation that one describes as
kaivalya
[or beatitude], the fulness of the blissful state that
is free from material association [see also B.G.
7:
5 and
*].
When
by His potency of the time factor the material powers of
sattva and so on are being brought to equilibrium, exists
the Original Personality, the purusha of the primary nature
[pradhâna], who is the worshipable Controller
of the gods and normal souls, in the purest experience of
revelation denoted as kaivalya [beautitude], the
full of bliss devoid of material relations [see also
B.G. 7: 5]. (Vedabase)
Text
19
By means of the
pure potency of His Self, His own energy composed of the three
modes, manifests He the plan of matter [constitutes He the
sûtra, the thread, provides He the rule or
direction of the mahat-tattva]. He achieves that
[in the form of Time] by agitation at the onset of
creation [see also 3.26:
19]
By
the pure potency of His Self, His own energy composed of the
three modes, manifests He, agitating with it [the
Time] at the onset of creation, the plan of matter
[the sûtra, the thread, the rule or direction of
the mahat-tattva, see also 3.26: 19].
(Vedabase)
Text
20
To
that [thread] that turns
out to be the cause of the three modes that create the
different categories of the manifestation, so one says, is this
universe, by which the living being undergoes its existence,
strung and bound [see also B.G. 7:
7].
To
that [thread] manifesting as the cause of the three
modes that create the different categories of the
manifestation, so they say, is this universe, by which the
living being undergoes his existence, strung and bound
[see also B.G 7: 7]. (Vedabase)
Text
21
Just as the
spider, expanding the thread from within himself, by his mouth
with that thread enjoys [his meal] and eventually
swallows that thread, the Supreme Controller operates the same
way.
Just
as the spider, expanding the thread from within himself, by
his mouth with that thread enjoys [his meal] and
eventually swallows that thread, does the same way the
Supreme Controller operate.
(Vedabase)
Text
22
On whatever the
conditioned soul fixes his mind out of love, hate or fear, that
particular state he will, because of the full concentration of
his intelligence, reach thus [see B.G. 8:
6].
On
whatever the conditioned soul fixes his mind, that
particular state will, because of the full concentration of
his intelligence, with the emotional impact of his envy or
fear be reached. [see B.G. 8: 6].
(Vedabase)
Text
23
O
King, a wasp larva meditating on the fully grown wasp that has
put him in the hive, keeping to its own body, reaches the same
state of being fully grown.
O
king, a larva [or insect caught] meditating a wasp
engaging nearby in its hive will, keeping to its own body,
reach the same state of existence of that wasp.
(Vedabase)
Text
24
This
is what I know from taking instruction from all these gurus.
Now please o King, hear from me what I have to say about the
knowledge I acquired learning from my own body.
This
is the knowledge in taking instruction from all these gurus,
please hear from me what I have to say about the knowledge
acquired in learning from one's own body, o King.
(Vedabase)
Text
25
With
one's body one always has to suffer because of the inevitable
burden of its maintenance and future destruction. I contemplate
the truths of the world with it and thus is the body, even
though it is there for the service of others, to me a teacher
of renunciation and discrimination who convinces me to wander
about in detachment.
The
body as my spiritual master of detachment and discrimination
does - with it always suffering to the cause of the
inevitable maintaining and the future destruction of its
existence - even though I contemplate the truths of the
world with it, belong to others any way; thus convinced I
wander about without attachment.
(Vedabase)
Text
26
The body is
bound to the mission of pleasing all the categories of the
wife, the children, the animals, the servants, the home and the
relatives. Before it has to die it has expanded by begetting a
likewise
body and for that purpose it went at lengths to achieve a
favorable financial position. In that sense the body is like a
tree that before it dies produces its see ds.
The
body nourishing all the categories of the wife, the
children, the animals, the servants, the home and the
relatives it tries to please, has, following the nature of
the tree that drops its seed, falls and dies, at the time of
its death expanded in having created this [other
child] body of it, having accumulated wealth [for
it] with great effort. (Vedabase)
Text
27
From one side
the tongue distracts thirsty the cherished body at times, from
the other side the genitals do so, the sense of touch acts
thus, the belly demands attention, the ears lead elsewhere, the
smell goes or the fickle eyes are leading elsewhere; and so all
parts of the body like co-wives pull the head of the household
in many directions.
At
the one side does the tongue at times thirsty distract the
cherished body, at the other side do the genitals that, does
the sense of touch that, does the belly that, do the ears
lead elsewhere, does the smell go or are the eyes otherwise
fickle going elsewhere; and so do the limbs like co-wives
pull the head of the household in many directions.
(Vedabase)
Text
28
After
the Supreme Lord had created the trees, venomous insects,
mammals, birds, snakes and all other sorts of material bodies
by means of His bewildering potency, created the Lord, not
satisfied with it, the human being He endowed with an
intelligence fit for envisioning the Absolute Truth and
achieved He thus happiness.
With
trees, venomous insects, mammals, birds, snakes and all
these sorts having created material bodies in many varieties
through the mâyâ of His own potency, did the
Lord unsatisfied in His heart, create the human being with
an intelligence suited to envision the Absolute Truth and
achieved He happiness. (Vedabase)
Text
29
After
many births having attained this human form that is so
difficult to attain and which, even though it is not eternal,
awards great value, should a sober person as long as he,
subject to death, has not fallen [in his grave],
without delay in this world endeavor for the ultimate
liberation that is always within reach in all conditions of
sense-gratification.
After
many births having attained this human form so difficult to
attain which, although not eternal, awards great value,
should a sober person as long as he, subject to death, has
not fallen [in his grave], without delay in this
world endeavor for the ultimate liberation always possible
in all conditions of
sense-gratification.
(Vedabase)
Text
30
Thus
[with all these twenty-four masters] carrying the
vision of the Soul I wander, fully having developed
renunciation and wisdom, the earth being freed from attachment
and false ego.
Thus
[from all these twenty-four plus one masters] seeing
it in the Soul do I, fully having developed detachment and
wisdom, wander this earth freed from attachment and egotism.
(Vedabase)
Text
31
Assuredly
can the knowledge of a single teacher not be very solid or
complete [see 11.3:
21];
the Absolute Truth without a second is by the sages thus
defended from many perspectives.'
For
sure can the knowledge from one [such] teacher not
be very solid or complete [therefore: 11.3: 21]; the
Absolute Truth one without a second is by the sages no doubt
glorified in many ways.
(Vedabase)
Text
32
The Supreme
Lord said: 'The so very wise brahmin [who in fact was Lord
Dattâtreya,
see 2.7:
4 and
**]
after he thus had spoken to king Yadu and properly was honored
by the king offering his obeisances, bid farewell and went
away, just as contented as he had come.
The
Supreme Lord said: 'The brahmin of profound intelligence
[in fact Lord Dattâtreya, see 2.7: 4 and **]
thus having spoken to king Yadu, being properly honored by
the king offering his obeisances, bid farewell and went away
just as contented as he had come.
(Vedabase)
Text
33
Having
heard the words of the avadhûta found Yadu, the
forefather of our ancestors, liberation in a consciousness
equal to all.'
Having
heard the words of the avadhûta became Yadu, the
forefather of our ancestors, freed with a then equal
consciousness. (Vedabase)
*:
Considering verse 3.25:
34
stating that devotees do see k company to associate for
Krishna, do the âcâryas after this verse say
that that single mindedness for the Lord, not speculating as
jnânis, is the same as being alone not to land in
quarrels [see pp. 11.9:
10].
**:
The paramparâ [pp. 11.9:
32]
confirms: 'This verse [2.7:
4]
mentions that Yadu was purified by contact with the lotus feet
of Dattâtreya, and similarly the present verse states,
vandito sv-arcito râjñâ - King Yadu
worshiped the lotus feet of the brâhmana. Thus,
according to S'rîla S'rîdhara Svâmî,
the avadhûta brâhmana is the Personality of
Godhead Himself, and this is confirmed by S'rîla
Vis'vanâtha Cakravartî
Thhâkura.'