rule



 

Canto 3

Vâñchâ Kalpa

 

 

Chapter 32: The Entanglement in Fruitive Activities

(1) Kapila said: 'Well then, the person living at home doing the duties of a householder, enjoys again and again the advantages of sense gratification, economic benefits and religious activities. (2) Moreover he in his faithful worship of the gods and the forefathers with sacrificial ceremonies [called pravritti-dharma], infatuated by lust has turned his face away from emancipating in devotional service to the Supreme Lord [for the sake of what one calls nivritti-dharma]. (3) Overcome by a mind of belief being vowed to those forefathers and demigods, the person who thus by drinking soma [a beverage drunk by the sacrificing brahmin] left this world in respect of the lunar order [of his sacrifices], will again return [see also B.G. 8: 25]. (4) When Lord Hari lies Himself down on the snake bed of Ananta S'esha those worlds of the attached householders find their end. (5) Those intelligent ones [though] who in the performance of their personal duties did not take advantage for the sake of sense gratification and material benefits, but rather free from material attachment gave up on their fruitive activities, will find the perfection of peace because their consciousness was purified. (6) When one without fail [in nivritti-dharma] is righteously engaged for the sake of the detachment of forsaking claims of property and egoism, one is in the performance of one's personal duties completely purified by the goodness of consciousness. (7) By following the path of enlightenment they approach the Original Personality of God, the cause of the manifestation and dissolution of the world who is reflected in the faces of all as the Controller of the spiritual and material worlds. (8) Until the end of the long time period of two parârdhas in which the life of Brahmâ himself finds its conclusion [see 3.11], they dwell in the transcendental world immersed in thoughts about the Supreme One. (9) After having experienced for the time of two parârdhas the natural self [of creation] consisting of the three modes, the Lord of the Beyond [Brahmâ] desiring to dissolve the material covering composed of earth, water, fire, ether, mind, senses, objects, ego and so on, at that time enters the changeless spiritual sky. (10) The yogis who did not forsake the responsibility for their bodies in controlling their breath and mind, after having spent such a long period of time with Lord Brahmâ, enter thus detached together with him the Original Person, the embodiment of happiness who is the oldest, primary reality of the spirit. (11) Dear mother, therefore take by devotional service to the shelter of Him you now heard about, He who resides in each his lotus heart. (12-15) [But remember that] even Brahmâ, the Creator of the mobile and immobile manifestations who is the source of Vedic wisdom, as also the sages and the masters of yoga, the Kumâras and the other perfected ones and original thinkers of yoga who attained the original Person of the Absolute Truth, the first one of all the souls, by dint of their detached, egoless actions, despite their independent vision and all their spiritual qualities, again take birth to assume their positions when this manifestation of the Lord is recreated through the operation of time and the three modes. And that is also true for all others who enjoyed the divine opulence that resulted from their pious deeds, they also return when the interaction of the modes again takes place.

(16) They whose minds in this world are addicted to fruitive activities engage with conviction in their prescribed duties in attachment to the result of their labor and do that time and again. (17) Fully engaged in their households they engage in the worship of their forefathers and, being driven by passion, have minds that aspiring for gratification are full of anxieties and senses they cannot control. (18) Those [trai-vargika] persons dedicated to the three civil virtues [of economy, sense gratification and religious service] are not interested in the pastimes of Lord Hari, the killer of the demon Madhu, whose transcendental excellence is so worthy of being described. (19) Having given up on the nectar of the stories about the Infallible One, they repelled by God rather listen to the stories of materialism, and in that respect they are just like stool eating hogs.

(20) When the sun goes through the south, they after their cremation along with their families again take birth in the world of their forefathers in order to perform their fruitive activities to the [bitter] end [compare B.G. 8: 25]. (21) When they have exhausted the merit of their pious deeds, they directly by divine arrangement fall down from their elevated position to return  to this planet, oh virtuous one [compare B.G. 9: 21].

(22) Worship therefore with all your heart the Supreme One of your refuge by whose feet devotional service is connected with good qualities. (23) The discharge of devotional service unto Vâsudeva the Supreme Personality of Godhead, will very soon result in the detachment and spiritual knowledge that lead to self-realization. (24) When the mind of the devotee in every circumstance is equipoised to the activity of the senses, it thus makes no distinction between like and dislike. (25) He who then because of the detached mindfulness of his soul is of an equal vision, is free from likes and dislikes and sees himself elevated to the transcendental position. (26) Even though the Supreme Personality constitutes the unique completeness of transcendental knowledge, He in philosophical research and other processes of understanding is differently perceived as the Spirit of the Absolute [Brahman], the Supersoul [Paramâtmâ] and the Lord personally present [Bhagavân, see also S.B. 1.2: 11]. (27) The only purpose for a yogi to realize in this world is to achieve by the practice of yoga complete detachment from everything. (28) For someone averse to the knowledge of spirituality the Absolute Truth beyond the modes appears as a relativity of forms that can be perceived through the senses [but is] misconceived in all kinds of [speculative] considerations. (29) [But] just as from the mahat-tattva with the three modes and the five elements, the material body of the living entity was formed with its individual consciousness, eleven senses [the five senses of action and perception, including the mind] and false ego, also the universe was formed out of the cosmic egg of all universes [and may thus be concluded that no essential difference exists between the local covering of the individual soul and the gigantic universal covering of the Supersoul; or briefly stated, that the universe must be seen as a person]. (30) With faith and devotion ever being steadfast in yoga he understands this whose mind is fixed in the detachment of disassociating oneself from material involvement.

(31) Thus My respectful mother, I have described this spiritual knowledge that reveals the vision of the Absolute Truth by which the reality of the material and personal aspect [prakriti and purusha] is understood. (32) By means of both jñâna-yoga [the yoga of spiritual knowledge] and the freedom from the modes that is directed towards Me and is called bhakti, - rather than by each of them alone - the purpose is achieved that is denoted by the word Bhagavân. (33) Just as one and the same object having many qualities is differently perceived by the senses, similarly the one and only Lord of All Fortune is seen differently depending the different paths described in the scriptures. (34-36) Through material actions, sacrifices, charity, austerities, study of the scriptures, philosophical research, subduing the mind and senses, as also through renunciation and forsaking profit-minded labor, practicing the different types of yoga, doing devotional service and fulfilling one's individual duties - in case of an active life as also a contemplative life [pravritti- and nivritti-dharma] -, one will with consequent detachment and knowledge of the science of self-realization, perceive the Supreme Lord in His true nature: as being present in the material world as also in transcendence [saguna and nirguna]. (37) I explained to you the four divisions of identity [svarûpa] in devotional service [in combination with the modes and their transcendence *], as also the imperceptible action of time [the conditioning] that drives the living entities. (38) For the living entity My dear mother, there are many ways of engaging in material action in ignorance [about one's original identity]. They are all the result of working for a material outcome [karma], and he who gets entangled in it has therefore lost his way.

(39) This what I said is not meant for instructing the wicked ones and the ones of bad conduct, nor to be told to obstinate and offensive people or to anyone who only in name does his duty. (40) One must not tell this to greedy persons and neither to someone attached to hearth and home, nor to those who are not devoted to Me or detest My devotees. (41) It is meant for the faithful, the devotees, the respectful, those not spiteful towards anyone, the friendly eager to render their services conscientiously. (42) Tell this to those who with a peaceful mind developed detachment for what's outside of them, to those who are not envious, who are clean and to whom I am the dearest of the dear. (43) Oh mother, he who but once with faith heard about this or repeats this for himself in being fixed on Me [doing japa], will certainly attain My heaven.'

 

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Third revised edition, loaded October 31, 2010.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Kapila said: 'Well then, the person living at home doing the duties of a householder, enjoys again and again the advantages of sense gratification, economic benefits and religious activities.
Kapila said: 'Now, the person factually living at home, doing the duties of a householder, enjoys again and again the advantages of sense gratification, economic benefits and religious performances. (Vedabase)

 

Text 2

Moreover he in his faithful worship of the gods and the forefathers with sacrificial ceremonies [called pravritti-dharma], infatuated by lust has turned his face away from emancipating in devotional service to the Supreme Lord [for the sake of what one calls nivritti-dharma].

Moreover, he, infatuated by lust, has turned away from devotional service to the Supreme Lord [called nivrtti-dharma] in his faithfully worshiping the gods and the forefathers with ceremonies of sacrifice [called pravrtti-dharma]. (Vedabase)

  

Text 3

Overcome by a mind of belief being vowed to those forefathers and demigods, the person who thus by drinking soma [a beverage drunk by the sacrificing brahmin] left this world in respect of the lunar order [of his sacrifices], will again return [see also B.G. 8: 25].

Overcome by a mind of belief vowed to those forefathers and demigods, will the person thus being gone again return back to the world of the moon order by drinking the soma [beverage drunk by the brahmin of sacrifice]. (Vedabase)

 

Text 4

When Lord Hari lies Himself down on the snake bed of Ananta S'esha those worlds of the attached householders find their end.

When Lord Hari lies Himself down on the snakebed of Ananta Sesa, do those very worlds of the ones attached to their household find their dissolution. (Vedabase)

 

Text 5

Those intelligent ones [though] who in the performance of their personal duties did not take advantage for the sake of sense gratification and material benefits, but rather free from material attachment gave up on their fruitive activities, will find the perfection of peace because their consciousness was purified.

Those intelligent who to their own duties did not take advantage for the sake of sense-gratification and material benefits and who, free from material attachment, gave up on their fruitive activities, will of a purified consciousness find satisfaction. (Vedabase)

 

Text 6

When one without fail [in nivritti-dharma] is righteously engaged for the sake of the detachment of forsaking claims of property and egoism, one is in the performance of one's personal duties completely purified by the goodness of consciousness.

In the constant engagement in the [nivrtti-dharma] religious acts for detachment in giving up proprietorship and egoism is one by the goodness and consciousness of acting according one's own duty completely purified. (Vedabase)


Text 7

By following the path of enlightenment they approach the Original Personality of God, the cause of the manifestation and dissolution of the world who is reflected in the faces of all as the Controller of the spiritual and material worlds.

Following the path of enlightenment they approach the Original Personality of God reflected in the faces of all, who rules over the spirit as well as the matter and is the cause of the manifestation and dissolution of the world. (Vedabase)

   

Text 8

Until the end of the long time period of two parârdhas in which the life of Brahmâ himself finds its conclusion [see 3.11], they dwell in the transcendental world immersed in thoughts about the Supreme One.

To the end of two parârdha's, which is the end of Brahmâ himself [see 3-11], they indeed dwell for such a long time on the planet of the Supreme, immersed in thoughts of the Beyond. (Vedabase)


Text 9

After having experienced for the time of two parârdhas the natural self [of creation] consisting of the three modes, the Lord of the Beyond [Brahmâ] desiring to dissolve the material covering composed of earth, water, fire, ether, mind, senses, objects, ego and so on, at that time enters the changeless spiritual sky.

At that time he, the chief, Lord Brahmâ, desiring to dissolve the covering of earth, water, fire, ether, mind, senses, objects, ego and so on, enters the changeless spiritual sky after having experienced the time consisting of the three modes. (Vedabase)

Text 10

The yogis who did not forsake the responsibility for their bodies in controlling their breath and mind, after having spent such a long period of time with Lord Brahmâ, enter thus detached together with him the Original Person, the embodiment of happiness who is the oldest, primary reality of the spirit.

Thus covering such a long period of time of Lord Brahmâ, do those yogi's, who did not give up the responsibility for their bodies in controlling the breath and the mind in detachment with him, indeed together enter the Original Person, the embodiment of bliss, the oldest of the primary reality of the spirit. (Vedabase)


Text 11

Dear mother, therefore take by devotional service to the shelter of Him you now heard about, He who resides in each his lotus heart.

Therefore, My dear mother, take by devotional service to the shelter of Him you now heard about, who resides in the lotus hearts of all. (Vedabase)

  

Text 12-15

[But remember that] even Brahmâ, the Creator of the mobile and immobile manifestations who is the source of Vedic wisdom, as also the sages and the masters of yoga, the Kumâras and the other perfected ones and original thinkers of yoga who attained the original Person of the Absolute Truth, the first one of all the souls, by dint of their detached, egoless actions, despite their independent vision and all their spiritual qualities, again take birth to assume their positions when this manifestation of the Lord is recreated through the operation of time and the three modes. And that is also true for all others who enjoyed the divine opulence that resulted from their pious deeds, they also return when the interaction of the modes again takes place.

The creator of the living and the lifeless, who is the repository of the Veda's, along with the sages and masters of yoga, the Kumâra's and the other perfected ones and fountainheads of yoga, were despite having other ideas in their independence as a doer, not after material results in their actions and had the qualities of the Original Person of Brahman, the first incarnation. He at the time who has attained again by time the position of Mastery, is born as previously when the interaction to the modes reappears. Having enjoyed again [the true nectar of reunion after dissolution] do the sages by their pious activities as also the royal opulence produced thereof, all together return, when that interaction to the modes takes place. (Vedabase)



Text 16

They whose minds in this world are addicted to fruitive activities engage with conviction in their prescribed duties in attachment to the result of their labor and do that time and again.

Those who in their thinking in this world are a slave of fruitive action, for sure perform with faith their prescribed duties in attachment to the result and do so time and again. (Vedabase)


Text 17

Fully engaged in their households they engage in the worship of their forefathers and, being driven by passion, have minds that aspiring for gratification are full of anxieties and senses they cannot control.

Driven by passion, are their minds, aspiring for gratification, full of anxieties, are their senses out of control and do they daily at home engage themselves in the worship of their forefathers. (Vedabase)

 

Text 18

Those [trai-vargika] persons dedicated to the three civil virtues [of economy, sense gratification and religious service] are not interested in the pastimes of Lord Hari, the killer of the demon Madhu, whose transcendental excellence is so worthy of being described.

Those [trai-vargika] persons who are after the tree benefits [of economy, sense gratification and religious service] are not interested in the pastimes of Lord Hari, the killer of the demon Madhu, whose transcendental excellence is worth chanting. (Vedabase)

 

Text 19

Having given up on the nectar of the stories about the Infallible One, they repelled by God rather listen to the stories of materialism, and in that respect they are just like stool eating hogs.

Having given up on the nectar of the stories about the Infallible One they find the divine order as also disturbing and [instead] listen to the stories about the ways of materialism to which they are just like stool eating hogs. (Vedabase)

 

Text 20

When the sun goes through the south, they after their cremation along with their families again take birth in the world of their forefathers in order to perform their fruitive activities to the [bitter] end [compare B.G. 8: 25].

When the sun goes through the south, do they along with their families after their cremation take birth again in the world of their forefathers, performing their fruitive activities to the end [compare B.G. 8: 25 ]. (Vedabase)

 

Text 21

When they have exhausted the merit of their pious deeds, they directly by divine arrangement fall down from their elevated position to return  to this planet, oh virtuous one [compare B.G. 9: 21].

When they have exhausted the results of their pious deeds, they return to this planet, o virtuous one, by divine arrangement helplessly falling so, against their expectations, because of being bewildered by their prosperity [compare B.G. 9:21]. (Vedabase)

 

Text 22

Worship therefore with all your heart the Supreme One of your refuge by whose feet devotional service is connected with good qualities.

Therefore you should with all your love worship the Supreme One of Refuge, of who's feet the devotional service is connected with the good qualities. (Vedabase)

 

Text 23

The discharge of devotional service unto Vâsudeva the Supreme Personality of Godhead, will very soon result in the detachment and spiritual knowledge that lead to self-realization.

The discharge of devotional service unto Vâsudeva, the Supreme Personality of Godhead, will very soon result in the detachment and spiritual knowledge of self-realization. (Vedabase)

 

Text 24

When the mind of the devotee in every circumstance is equipoised to the activity of the senses, it thus makes no distinction between like and dislike.

When the mind for material outcome of the devotee is of sameness to the activities of the senses, is thus finally no difference experienced with the likes and dislikes. (Vedabase)

 

Text 25

He who then because of the detached mindfulness of his soul is of an equal vision, is free from likes and dislikes and sees himself elevated to the transcendental position.

He then for sure, of the detachment of his soul equipoised in his vision, is free from aversions or preferences and sees himself elevated to the transcendental position. (Vedabase)

 

Text 26

Even though the Supreme Personality constitutes the unique completeness of transcendental knowledge, He in philosophical research and other processes of understanding is differently perceived as the Spirit of the Absolute [Brahman], the Supersoul [Paramâtmâ] and the Lord personally present [Bhagavân, see also S.B. 1.2: 11].

To the different perceptions of the Spiritual absolute, the Supersoul and the Person of Control in philosophical research and other processes of understanding, is the Supreme Lord the only measure for transcendental knowledge. (Vedabase)



Text 27

The only purpose for a yogi to realize in this world is to achieve by the practice of yoga complete detachment from everything.

By the exact of that measure is with all the kinds of yoga in this world the desired purpose of the yogi achieved, which is indeed the complete of detachment. (Vedabase)


Text 28

For someone averse to the knowledge of spirituality the Absolute Truth beyond the modes appears as a relativity of forms that can be perceived through the senses [but is] misconceived in all kinds of [speculative] considerations.

To the one who by the knowledge of the senses is averse to the Supreme of the Absolute beyond the material modes, it mistakenly appears to be of the nature of sounds and such to the forms of the various objects [as something relative]. (Vedabase)


Text 29

[But] just as from the mahat-tattva with the three modes and the five elements, the material body of the living entity was formed with its individual consciousness, eleven senses [the five senses of action and perception, including the mind] and false ego, also the universe was formed out of the cosmic egg of all universes [and may thus be concluded that no essential difference exists between the local covering of the individual soul and the gigantic universal covering of the Supersoul; or briefly stated, that the universe must be seen as a person].

As the great principle we have the false ego, the three modes, the five elements, the individual way and the eleven senses [the five senses of action and perception, including the mind] as the material body of the living entity that sprouted from the egg that is the universe. (Vedabase)


Text 30

With faith and devotion ever being steadfast in yoga he understands this whose mind is fixed in the detachment of disassociating oneself from material involvement.

In truth, with faith, devotion and being ever steadfast in yoga does that one understand who's mind is fixed in the detachment aloof from material association. (Vedabase)

 

Text 31

Thus My respectful mother, I have described this spiritual knowledge that reveals the vision of the Absolute Truth by which the reality of the material and personal aspect [prakriti and purusha] is understood.

Thus, my respectful mother, I have described this spiritual knowledge that reveals the Absolute Truth by which the reality of the material and the personal is understood. (Vedabase)

Text 32

By means of both jñâna-yoga [the yoga of spiritual knowledge] and the freedom from the modes that is directed towards Me and is called bhakti, - rather than by each of them alone - the purpose is achieved that is denoted by the word Bhagavân.

Of both jnana-yoga [the yoga of spiritual knowledge] as of the freedom from the modes directed towards Me called bhakti, is, rather than by each of them alone, for sure the purpose achieved signified by the word Bhagavân. (Vedabase)

 

Text 33

Just as one and the same object having many qualities is differently perceived by the senses, similarly the one and only Lord of All Fortune is seen differently depending the different paths described in the scriptures.

The way by the senses the one of an object having many qualities is perceived differently, is similarly the Supreme Lord, Bhagavân, one but differently perceived according different scriptural injunctions. (Vedabase)


Text 34-36

Through material actions, sacrifices, charity, austerities, study of the scriptures, philosophical research, subduing the mind and senses, as also through renunciation and forsaking profit-minded labor, practicing the different types of yoga, doing devotional service and fulfilling one's individual duties - in case of an active life as also a contemplative life [pravritti- and nivritti-dharma] -, one will with consequent detachment and knowledge of the science of self-realization, perceive the Supreme Lord in His true nature: as being present in the material world as als0 in transcendence [saguna and nirguna].

Through material actions, sacrifices, charity, austerities, study of the scriptures, philosophical research, subduing the mind and senses, as also through the renounced order and fruitive action, does one, practicing the different types of yoga, performing devotional service and for sure indeed doing one's duties known as pravrtti and nivrtti dharma, by understanding the science of selfrealization and strong detachment, perceive the Supreme Lord in His true nature in as well the material world as in transcendence. (Vedabase)

  

Text 37

I explained to you the four divisions of identity [svarûpa] in devotional service [in combination with the modes and their transcendence *], as also the imperceptible action of time [the conditioning] that drives the living entities.

I explained to you the four divisions [to the modes and the transcendence above it] of identity [svarûpa] in devotional service as also the imperceptible of the movement of time [the conditioning] that drives the living entities. (Vedabase)

 

Text 38

For the living entity My dear mother, there are many ways of engaging in material action in ignorance [about one's original identity]. They are all the result of working for a material outcome [karma], and he who gets entangled in it has therefore lost his way.

For the living entity there are many courses of material action in ignorance, resulting from working for a material outcome [karma] My dear mother, of which the soul entering that existence does not understand his own ways. (Vedabase)

 

Text 39

This what I said is not meant for instructing the wicked ones and the ones of bad conduct, nor to be told to obstinate and offensive people or to anyone who only in name does his duty.

This is not meant for instructing the wicked, the ones of bad conduct, or should ever be told to the obstinate or the ones in offense and certainly also not to those who only in name do their duty. (Vedabase)

 

Text 40

One must not tell this to greedy persons and neither to someone attached to hearth and home, nor to those who are not devoted to Me or detest My devotees.

One should not instruct the destructive ones too eager nor the ones overly attached to their family life, nor the non-devoted nor as well ever the ones envious of Me and My devotees. (Vedabase)


Text 41

It is meant for the faithful, the devotees, the respectful, those not spiteful towards anyone, the friendly eager to render their services conscientiously.

It is meant for the faithful, the devotees, the respectful, those not spiteful towards anyone, the friendly eager to render their services conscientiously. (Vedabase)

  

Text 42

Tell this to those who with a peaceful mind developed detachment for what's outside of them, to those who are not envious, who are clean and to whom I am the dearest of the dear.

Let this instruction be there for those with a peaceful mind who developed detachment for what lays outside of it, who are non-envious and clean and for whom I am the dearest of the dear. (Vedabase)

 

Text 43

Oh mother, he who but once with faith heard about this or repeats this for himself in being fixed on Me [doing japa], will certainly attain My heaven.'

O mother, that person who once with faith may hear of this or repeats his mind fixed on Me, will for certain attain to My abode. (Vedabase)
 
*: The four identities with the modes and their transcendence are known as the game of order the human being plays in his identifications of according to the four classes [varna], four statuses [âs'rama], the three modes [guna] and the eight levels of transcendence [ashthânga] functioning with a certain degree of experience.  

 

 

 

 

 

 

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The picture of the fruitive worker is painted by
Vlad Holst.
© Used with permission.
Production:
Filognostic Association of The Order of Time


  

 

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