rule



 

Canto 3

S'rî S'rî Gurv-ashthaka

 


 

Chapter 5: Vidura Talks with Maitreya

(1) S'rî S'uka said: 'At the source of the celestial river [the Ganges] Vidura, the best among the Kurus who had come closer to the Infallible One, approached Maitreya Muni sitting there whose knowledge was fathomless. With a perfect respect he, satisfied about his transcendental qualities, politely asked him questions. (2) Vidura said: 'Everyone in this world engages in fruitive activities, but because of those activities one never finds satisfaction or becomes happy, on the contrary, one rather becomes unhappy that way. Please, oh great one, kindly enlighten us on what would be the right course in this matter. (3) The great souls who are of sacrifice wander around for the sake of the Lord of the three worlds. They do this out of compassion for the common man who has turned his face away from Krishna and who, under the influence of the material world, is always unhappy in his lack of dharma. (4) Therefore, oh greatest among the saints, please instruct me on the path favorable for perfectly serving the Supreme Lord who, residing in the heart of the living beings, bestows upon the unalloyed devotee the knowledge of the basic principles, the truth by which he learns the classical wisdom [the Vedic knowledge]. (5) What does the self-sufficient Supreme Lord and ruler of the three worlds all do when He, despite being desireless, accepts it to be incarnated in different forms to regulate the maintenance of the created universe? (6) How can He who withdraws in the ether to lie down and do nothing at the basis of the universe as the One Lord of Unification, as the one and only, original master, then again have an active existence by entering it in the form of many different appearances [avatâras]? (7) Why is it that, in spite of time and again hearing about the auspicious, nectarean characteristics of the Lord, our minds never seem to have enough of the pastimes that He, for the welfare of the twice-born souls, the cows and the devotees, performs in the transcendental activities of His different incarnations? (8) What are the different principles on the basis of which the Lord of all Lords evolved the different rulers and their higher and lower worlds wherein, as is known, all classes of beings are differently occupied? (9) And please describe to us, oh chief among the brahmins, how the creator of the universe Nârâyana, the self-sufficient Lord, the path of man, has arranged for all the different forms, engagements and dispersed cultures of the incarnated souls.

(10)
Oh fortunate one, from the mouth of Vyâsadeva I repeatedly heard about the higher and lower [status] of these occupations, but without the nectar of the talks about Krishna I am little satisfied about these matters and the happiness derived from them. (11) Who can get enough of the stories about Him whose feet constitute the places of pilgrimage, about Him who in society is worshiped by the great devotees? When these stories enter someone's ears they, because of the love they bestow, cut the ties of affection a person has with his family! (12) Your friend sage Krishna Dvaipâyana Vyâsa has described the transcendental qualities of the Supreme Lord in the Mahâbhârata. That book is only there to draw the attention of people, through their attraction for worldly topics, to the stories of the Lord. (13) The weight of that belief gradually brings about indifference for other matters. He who constantly remembers the Lord's feet has achieved the bliss that without delay vanquishes all miseries. (14) I pity all those pitiable poor souls who, out of touch with the divinity of Time, in their ignorant sinfulness have turned themselves away from the stories about the Lord and waste their lives with useless philosophical exercises, imaginary purposes and a diversity of rituals. (15) Oh Maitreya, friend of the distressed, you who bestow the happiness, please describe therefore, for the promotion of our well-being, of all topics the essence: the talks about the Lord that, alike the nectar of flowers, constitute the praise of all holy places. (16) Please tell me everything about the transcendental, superhuman activities accomplished by the Lord in His, with all potencies equipped, embodiments for the sake of a perfect grip on the maintenance and creation of His universe.'

(17) S'rî S'uka said: 'The great sage, His lordship Maitreya, thus as requested greatly honored Vidura by giving an exposition [on these matters] for the ultimate welfare of all. (18) S'rî Maitreya said: 'My blessings, oh good one, oh you whose mind is constantly fixed upon the Lord beyond the senses. Your questioning me for the sake of all, is proof of the goodness of your mercy to broadcast the glories of the soul in this world. (19) Dear Vidura, I am not surprised that you, who accepted the Supreme Personality our Lord, without any deviation of thought have asked me these questions, for you were born from the semen of Vyâsa. (20) Because of a curse of the powerful sage Mândavya Muni you have taken birth from the maidservant of the brother [Vicitravîrya] and the son of Satyavatî [Vyâsadeva], as the incarnation of Yamarâja, the controller of death [see family tree]. (21) Your goodness is recognized as one of the eternal associates of the Supreme Lord. Upon His return to His abode He ordered me to instruct you in spiritual knowledge. (22) Therefore I will now for you systematically describe the pastimes of the Supreme Lord for the sake of the creation, maintenance and dissolution of the universe that so enormously has unfolded because of His wonderful internal potency [yoga-mâyâ].

(23) Prior to the creation of the universe the  Supreme Lord, the Self and master of the living beings, existed as one without a second. It was His wish [then] that the [individual] soul, with a vision of its own and different characteristics, was merged in Himself. (24) Being nothing of that all He, the seer, could not discern anything objective at the time. As the single controller present, He with His inner potency manifested but with His expansions and His material potency not manifested, felt as if He did not exist. (25) That what He as the perfect seer sees is energy characterized by cause and effect. Oh fortunate one, this energy with which the Almighty has built this world is called mâyâ [illusory, bewildering]. (26) With the effect of Eternal Time [kâla] upon the three modes of this illusory energy, the Supreme being in the beyond generated the virility [the valor, the manliness, the power] by means of the person [or the Purusha] as a plenary expansion of Himself. (27) From the unmanifested then by the interaction of time came about the Mahat-tattva [the complete of the Supreme, the cosmic intelligence]. This self of discernment seated in the physical self, dispells the ignornance and makes the universe clearly visible. (28) That [cosmic intelligence] thus being a part of [or subjected to] guna, kāla and [jîv-]âtmâ [the material qualities, time and the individual self], transformed itself, within the range of sight of the Personality of Godhead, into the individuality of all the different life forms of this universe with their desire to [pro-]create [to continue their identification and karma].

(29) The Mahat-tattva transforming into the material reality of ego consciousness, manifests itself in terms of cause, effect and doer. Thus we have three kinds of ego that constitute a reflection in the mind of the personal self, the material elements and sentience: [respectively] brilliance [sattva], ignorance [tamas] and variability [rajas]. (30) With the principle of the doer - the variability of the ego [vaikârika] - a transformation of the mind is brought about that, in its emotionality [passion] and [in association with] all the gods [ruling by this principle], constitutes the basis of the material knowledge concerning the phenomenal world. (31) And in the brilliance [the light] with one's senses [taijasâni], the spiritual knowledge [goodness] dominates with the karma. (32) In ignorance [tamas] one arrives at the realization of the subtle sense objects [of imagined sounds and images] to which the ether [their medium] constitutes the characteristic of the Supersoul. (33) Material energy is a partial [local] mixture of time [the time of expanding and contracting]. The Supreme Lord glancing this over from the ether, thus being contacted, created the transformation of that touch in the form of air [gasses]. (34) The air, also transformed by the extremely powerful ether, gave [in contraction] rise to the form of the light [of the fire of the sun and the stars] and [the bio-electricity] of sense perception by which the world is perceived. (35) With the interaction of air and light [fire] there was, with the glance of the Lord [of the ether] mixing time with the external energy, a transformation that created water in combination with its taste. (36) With the partly [local] uniting of the material energy with eternal time, the by the light produced water, that was thus created as a consequence of the transformation of the Supreme Spirit [of God] glancing over the earth, led to the creation of the quality of smell.

(37) Oh gentle one, from the ether onwards, all the material elements and the great number of their superior and inferior qualities, one after the other are known because of their association with the Original Supreme One. (38) The gods ruling over all these material elements are all part and parcel of Lord Vishnu. Embodied in the time-bound energy as partial aspects they fail in their personal duties and express their honest feelings for the Lord. (39) The gods said: 'We offer our obeisances at Your lotus feet, oh Lord. In distress we surrendered to them because they are the protecting umbrella that offers all the great sages shelter who vigorously fully broke with all the great miseries of material life. (40) Oh Father, because of the fact that in this material world oh Lord, the individual souls are always afflicted by the three miseries [as caused by oneself, by others and by nature], they are never happy, but attaining Your True Self, oh Supreme Personality, they reach the shelter of the shade of Your lotus feet granting all knowledge. (41) At every step taking to the shelter of the place of pilgrimage of Your feet, the great sages, who on the wings of the Vedic hymns with a clear mind search for Your lotus like face, find their shelter at the best of all rivers [the Ganges] that liberates from the reactions to sin. (42) The meditation that with belief, simply hearing and devotion cleanses the heart with the strength of the knowledge of detachment, will motivate those who thus found peace, to head for the sanctuary of Your lotus feet. (43) Let us all seek the shelter of the lotus feet of You who assumed the forms of the avatâras for the sake of the creation, maintenance and dissolution of the universe. Oh Lord, they constitute the refuge that awards the courage of the devotees with remembrance. (44) Because the people get entangled and are thus of the material body with a mentality of 'I' and 'mine', they are immersed in an undesirable eagerness. As a consequence they see themselves far removed from You, even though You are present in their bodies. Let us therefore worship Your lotus feet, oh Lord. (45) Under the influence of the material world, Your feet cannot be seen by those who, by their [attachment to] sense perception, became alienated from the internal vision, oh Supreme One. But, oh Greatness, for those who do have the [inner] vision there are [the views of] the pastimes of Your divine activities. (46) Oh Lord, they who are seriously committed, simply by drinking the nectar of the talks, attain the full maturity of devotional service. They attain the true meaning of renunciation, the intelligence by which one quickly achieves the spiritual sphere where foolishness and indolence came to an end [Vaikunthha]. (47) Also for others of transcendental realization in yoga - the method by which one conquers the very powerful material world - You are the one, pacifying Original Person to embark on. But that is a thing hard to accomplish for them, while such is not the case for those of service unto You. (48) Oh Original Lord, for that reason we are all much obliged. Since we, for the sake of the creation of the world, one after the other received a life and we thereby in the past were separated by what we did according to the three modes of nature, we were caught in the network of our own pleasures and failed to answer Your love. (49) Oh Unborn One, direct us in making our offerings at the right time. Thus we can share our meals and can also all other living beings have their sustenance, so that we, with our offerings of food, undisturbed may enjoy our meal. (50) You are of us, the gods and the other beings evolved, the one unique immutable primal person. Oh Lord, although You are unborn, You are the cause of the gunas and the karma with the material energy, as seed sown in the womb for begetting all species. (51) Oh Supreme Soul, tell us what we, who were all created from and for the totality of the cosmos, should do for You. And in particular grant us the vision of Your personal plan. Please grant us the ability, oh Lord, to work and act according to Your special mercy for us [in the form of the status-orientations and their transcendence].'

 

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  Third revised edition, loaded November 13, 2016.      


 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'At the source of the celestial river [the Ganges] Vidura, the best among the Kurus who had come closer to the Infallible One, approached Maitreya Muni sitting there whose knowledge was fathomless. With a perfect respect he, satisfied about his transcendental qualities, politely asked him questions.
S'rî S'uka said: 'At the source of the celestial river [the Ganges], the best of the Kuru's, Vidura who had come closer to the Infallible One, sat before Maitreya Muni, whose knowledge was fathomless, and with perfect respect he politely inquired from his satisfaction in transcendence. (Vedabase)

 

Text 2

Vidura said: 'Everyone in this world engages in fruitive activities, but because of those activities one never finds satisfaction or becomes happy, on the contrary, one rather becomes unhappy that way. Please, oh great one, kindly enlighten us on what would be the right course in this matter.

Vidura said: 'For the sake of happiness everyone in this world engages in fruitive activities, but by those activities one never attains to happiness or another idea of contentment, on the contrary, one certainly finds misery that way. Please, o great one, kindly enlighten us on what would be the right course under which circumstances. (Vedabase)

 

Text 3

The great souls who are of sacrifice wander around for the sake of the Lord of the three worlds. They do this out of compassion for the common man who has turned his face away from Krishna and who, under the influence of the material world, is always unhappy in his lack of dharma.

Because of their compassion towards the common man, who turned his face against Lord Krishna and who under the influence of the material world is always unhappy in neglect of his duties to God, the great souls of sacrifice wander around for the sake of the Lord of the three worlds. (Vedabase)

 

Text 4

Therefore, oh greatest among the saints, please instruct me on the path favorable for perfectly serving the Supreme Lord who, residing in the heart of the living beings, bestows upon the unalloyed devotee the knowledge of the basic principles, the truth by which he learns the classical wisdom [the Vedic knowledge].

Therefore o greatest among the saints, please instruct me on the path that is favorable for our serving perfectly the Supreme Lord who, residing in the heart of the living being, awards the unalloyed devotee the knowledge of the principal reality by which one learns from history [the Veda]. (Vedabase)

 

Text 5

What does the self-sufficient Supreme Lord and ruler of the three worlds all do when He, despite being desireless, accepts it to be incarnated in different forms to regulate the maintenance of the created universe?

How does the selfsufficient Supreme Lord and ruler of the three worlds, although desireless, by accepting incarnations arrange, through His transcendental activities in the created universe, the regulative principles for its maintenance? (Vedabase)

 

Text 6

How can He who withdraws in the ether to lie down and do nothing at the basis of the universe as the One Lord of Unification, as the one and only, original master, then again have an active existence by entering it in the form of many different appearances [avatâras]?

How can He, returning back to His form in the universe, lie down within it without concerns about His existence as the Lord of Unification that is the one and only original proprietor after whom innumerable others enter existence likewise? (Vedabase)


Text 7

Why is it that, in spite of time and again hearing about the auspicious, nectarean characteristics of the Lord, our minds never seem to have enough of the pastimes that He, for the welfare of the twice-born souls, the cows and the devotees, performs in the transcendental activities of His different incarnations?

Why is it that, manifesting His pastimes for the welfare of the twiceborn, the cows and the devoted ones, and with His operating in different incarnations, the mind is never satisfied in spite of continuously hearing about the underlying auspicious characteristics of the Lord? (Vedabase)

 

Text 8

What are the different principles on the basis of which the Lord of all Lords evolved the different rulers and their higher and lower worlds wherein, as is known, all classes of beings are differently occupied?

By the reality of which differentiation does the King of all kings and worlds from the lowest on together with them plan therein for certain the existence as it appears to be of the living entities in their different occupations? (Vedabase)

 

Text 9

And please describe to us, oh chief among the brahmins, how the creator of the universe Nârâyana, the self-sufficient Lord, the path of man, has arranged for all the different forms, engagements and dispersed cultures of the incarnated souls.

And, please describe us o chief among the brahmins, how the Lord of man, Nârâyana, did settle, for those who are born, the differentiation of their engagements, their specific forms as also their dispersed cultures. (Vedabase)

 

Text 10

Oh fortunate one, from the mouth of Vyâsadeva I repeatedly heard about the higher and lower [status] of these occupations, but without the nectar of the talks about Krishna I am little satisfied about these matters and the happiness derived from them.

O my Lord, I heard from the mouth of Vyâsadeva repeatedly about the higher and lower of these occupations, but I am little satisfied about the happiness derived from that without hearing the nectar of the talks about Krishna. (Vedabase)

 

Text 11

Who can get enough of the stories about Him whose feet constitute the places of pilgrimage, about Him who in society is worshiped by the great devotees? When these stories enter someone's ears they, because of the love they bestow, cut the ties of affection a person has with his family!

Who can find satisfaction [without the nectar]; from the talks entering one's ears about the journey for the feet, is, by the One who in human society is worshiped so by the great devotees, a man's bondage by the affection for his family cut off! (Vedabase)


Text 12

Your friend sage Krishna Dvaipâyana Vyâsa has described the transcendental qualities of the Supreme Lord in the Mahâbhârata. That book is only there to draw the attention of people, through their attraction for worldly topics, to the stories of the Lord.

The sage Krishna-dvaipâyana Vyâsa, who is your friend too, has described the transcendental qualities of the Supreme Lord in the Mahâbhârata which is just there to draw the attention of the people that take pleasure in attending to worldly topics towards the stories of the Lord. (Vedabase)

 

Text 13

The weight of that belief gradually brings about indifference for other matters. He who constantly remembers the Lord's feet has achieved the bliss that without delay vanquishes all miseries.

That interest of belief will bring about indifference to other things; the one in constant remembrance of the Lord His feet has achieved the bliss that vanquishes all miseries without delay. (Vedabase)

 

Text 14

I pity all those pitiable poor souls who, out of touch with the divinity of Time, in their ignorant sinfulness have turned themselves away from the stories about the Lord and waste their lives with useless philosophical exercises, imaginary purposes and a diversity of rituals.

I pity all those ignorant pitiable of the pitiable who of their sins are in decay of vigilance towards God and who waste the length of their lives with useless philosophical exercises, imaginative ultimate goals and a diversity of rituals. (Vedabase)

 

Text 15

Oh Maitreya, friend of the distressed, you who bestow the happiness, please describe therefore, for the promotion of our well-being, of all topics the essence: the talks about the Lord that, alike the nectar of flowers, constitute the praise of all holy places.

Therefore, o Maitreya, heartening the good fortune of everyone, please describe us of all topics the essence: the talks about the Lord that like the nectar of flowers are the glorious of pilgering. (Vedabase


Text 16

Please tell me everything about the transcendental, superhuman activities accomplished by the Lord in His, with all potencies equipped, embodiments for the sake of a perfect grip on the maintenance and creation of His universe.'

Please recite all pertaining to the transcendental superhuman activities accomplished by the Lord through His acceptance of incarnations centering on the maintenance of the created of His universe. ' (Vedabase)

 

Text 17

S'rî S'uka said: 'The great sage, His lordship Maitreya, thus as requested greatly honored Vidura by giving an exposition [on these matters] for the ultimate welfare of all.

S'rî S'uka said: 'Thus the great sage His lordship Maitreya as requested did Vidura the great honor to expound on this to him for the ultimate welfare of all. (Vedabase)

 

Text 18

S'rî Maitreya said: 'My blessings, oh good one, oh you whose mind is constantly fixed upon the Lord beyond the senses. Your questioning me for the sake of all, is proof of the goodness of your mercy to broadcast the glories of the soul in this world.

S'rî Maitreya said: ' All blessings to you, o good one, your asking me for the sake of all is proof of the goodness of your mercy to broadcast the glories of the soul in the Transcendental of the mind in this world. (Vedabase)

 

Text 19

Dear Vidura, I am not surprised that you, who accepted the Supreme Personality our Lord, without any deviation of thought have asked me these questions, for you were born from the semen of Vyâsa.

It does not astonish me to find you in this, without deviation of thought, in acceptance of the Supreme Personality our Lord, o Vidura, as you were born from the semen of Vyâsa. (Vedabase)


Text 20

Because of a curse of the powerful sage Mândavya Muni you have taken birth from the maidservant of the brother [Vicitravîrya] and the son of Satyavatî [Vyâsadeva], as the incarnation of Yamarâja, the controller of death [see family tree].

You are the one born from the curse of the powerful sage Mândavya Muni as the incarnation of Yamarâja, the controller of death, from the maidservant of the brother [Vicitravîrya] and the son [Vyâsadeva] of Satyavatî [see family tree]. (Vedabase)

 

Text 21

Your goodness is recognized as one of the eternal associates of the Supreme Lord. Upon His return to His abode He ordered me to instruct you in spiritual knowledge.

You, your goodness, are recognized as one of the eternal associates of the Supreme Lord, who, on His return to His abode, has given me the knowledge and order to instruct you. (Vedabase)

 

Text 22

Therefore I will now for you systematically describe the pastimes of the Supreme Lord for the sake of the creation, maintenance and dissolution of the universe that so enormously has unfolded because of His wonderful internal potency [yoga-mâyâ].

Therefore I shall describe to you systematically the pastimes pertaining to the Supreme Lord His greatly extended external energy for the maintenance, creation and dissolution of the cosmic reality. (Vedabase)


Text 23

Prior to the creation of the universe the  Supreme Lord, the Self and master of the living beings, existed as one without a second. It was His wish [then] that the [individual] soul, with a vision of its own and different characteristics, was merged in Himself.

The one and Supreme Lord was there prior to the creation as the soul of the living entities mastering the self and being merged in its longing He is seen as being different with different characteristics. (Vedabase)


Text 24

Being nothing of that all He, the seer, could not discern anything objective at the time. As the single controller present, He with His inner potency manifested but with His expansions and His material potency not manifested, felt as if He did not exist. 

At that time He was with all of these not seen as the undisputed proprietor in the cosmic creation and was thought to be nonexistent with His plenary portions unmanifested to the power of His manifest internal potency. (Vedabase)

Text 25

That what He as the perfect seer sees is energy characterized by cause and effect. Oh fortunate one, this energy with which the Almighty has built this world is called mâyâ [illusory, bewildering].

The external energy is of the perfection of the seer, that is the Lord, seen as the power of the operation of cause and effect and is called mâyâ [or the deluding influence of matter], o fortunate one, of which the Almighty has constructed this world. (Vedabase)


Text 26

With the effect of Eternal Time [kâla] upon the three modes of this illusory energy, the Supreme being in the beyond generated the virility [the valor, the manliness, the power] by means of the person [or the Purusha] as a plenary expansion of Himself.

The Supreme Living Being, by the incarnation of the Original Person, which is the plenary expansion of the original soul, impregnated through the seeds of the living entities, under the influence of time, the external energy in being the Transcendence to the modes of mâyâ. (Vedabase)


Text 27

From the unmanifested then by the interaction of time came about the Mahat-tattva [the complete of the Supreme, the cosmic intelligence]. This self of discernment seated in the physical self, dispells the ignornance and makes the universe clearly visible. 

Thereafter came about, by the interaction of time, from the unmanifested, the sum total of unalloyed goodness that could root in the embodied to manifest the supreme light of complete universes. (Vedabase)


Text 28

That [cosmic intelligence] thus being a part of [or subjected to] guna, kāla and [jîv-]âtmâ [the material qualities, time and the individual self], transformed itself, within the range of sight of the Personality of Godhead, into the individuality of all the different life forms of this universe with their desire to [pro-]create [to continue their identification and karma].

That sum total, which must as well be considered a plenary expansion of the soul to the mode and time, differentiated as the reservoir of the becoming entities into the many different forms of the range of sight of the Personality of Godhead and of this one saw the generation of its falsification. (Vedabase)


Text 29

The Mahat-tattva transforming into the material reality of ego consciousness, manifests itself in terms of cause, effect and doer. Thus we have three kinds of ego that constitute a reflection in the mind of the personal self, the material elements and sentience: [respectively] brilliance [sattva], ignorance [tamas] and variability [rajas].

The great of the causal truth [mahâtattva], transformed into the material reality of false ego, gave rise to effects, the material cause and the doer and thus sprouted to the self its senses the material ingredients of the three kinds of false ego known as the modes of goodness, passion and ignorance that one finds on the mental plane. (Vedabase)


Text 30

With the principle of the doer - the variability of the ego [vaikârika] - a transformation of the mind is brought about that, in its emotionality [passion] and [in association with] all the gods [ruling by this principle], constitutes the basis of the material knowledge concerning the phenomenal world.

By transformation from this reality, through interaction with the mode of goodness, the mind generated and also through this interaction the phenomenon of all the godly came about that are the source of material knowledge. (Vedabase)

 

Text 31

And in the brilliance [the light] with one's senses [taijasâni], the spiritual knowledge [goodness] dominates with the karma.

The senses are certainly of the mode of passion and thus are its predominating knowledge and fruitive activities likewise. (Vedabase)

 

Text 32

In ignorance [tamas] one arrives at the realization of the subtle sense objects [of imagined sounds and images] to which the ether [their medium] constitutes the characteristic of the Supersoul.

From slowness then the subtle sense objects [of sound] were realized and from that the sky can be considered the symbolic representation of the Supreme Soul. (Vedabase)


Text 33

Material energy is a partial [local] mixture of time [the time of expanding and contracting]. The Supreme Lord glancing this over from the ether, thus being contacted, created the transformation of that touch in the form of air [gasses].

The Supreme Lord glancing over the sky as [cyclic] time mixing the external energy, created from the touch of contacting with the sky the air. (Vedabase)


Text 34

The air, also transformed by the extremely powerful ether, gave [in contraction] rise to the form of the light [of the fire of the sun and the stars] and [the bio-electricity] of sense perception by which the world is perceived.

The air, also transformed by the extremely powerful sky then gave rise to the lightening [bio-electricity] of sense perception and thus the light of the world to see. (Vedabase)


Text 35

With the interaction of air and light [fire] there was, with the glance of the Lord [of the ether] mixing time with the external energy, a transformation that created water in combination with its taste.

The interacting of the air and the glance of the Supreme with that electricity created of the time mix of the material energy the taste [of life] in water. (Vedabase)


Text 36

With the partly [local] uniting of the material energy with eternal time, the by the light produced water, that was thus created as a consequence of the transformation of the Supreme Spirit [of God] glancing over the earth, led to the creation of the quality of smell.

Electrified water subsequently, due to the transforming glancing over by the Supreme of the earth, achieved the quality of smell in the partial mixture of cyclic [eternal] time with the external energy. (Vedabase)


Text 37

Oh gentle one, from the ether onwards, all the material elements and the great number of their superior and inferior qualities, one after the other are known because of their association with the Original Supreme One.

Beginning from the sky, all the material elements, and o gentle one, the great number of their superior and inferior qualities, you may see as [due to] the final touch of the Supreme. (Vedabase)

 

Text 38

The gods ruling over all these material elements are all part and parcel of Lord Vishnu. Embodied in the time-bound energy as partial aspects they fail in their personal duties and express their honest feelings for the Lord.

The godly of all these physical elements are part and parcel of Vishnu and are embodied as part and parcel of the cyclic of time to the external energy. Because of their different duties being not capable [of the complete] they utter fascinating prayers to the Lord. (Vedabase)


Text 39

The gods said: 'We offer our obeisances at Your lotus feet, oh Lord. In distress we surrendered to them because they are the protecting umbrella that offers all the great sages shelter who vigorously fully broke with all the great miseries of material life.

The godly ones said: 'Our obeisances to your lotusfeet, o Lord, in distress we surrendered us to them as they are the protecting umbrella giving shelter to the great sages that forcibly throw out all the great miseries of material life completely. (Vedabase)

 

Text 40

Oh Father, because of the fact that in this material world oh Lord, the individual souls are always afflicted by the three miseries [as caused by oneself, by others and by nature], they are never happy, but attaining Your True Self, oh Supreme Personality, they reach the shelter of the shade of Your lotus feet granting all knowledge.

O Father, because of the fact that in this material world, o Lord, the individual souls are always embarrassed by the three miseries [born from oneself, others and nature] they are never happy, but gaining to your (Super-)soul, o Supreme One, to the shade of your lotusfeet, they are full of knowledge and find shelter. (Vedabase)

 

Text 41

At every step taking to the shelter of the place of pilgrimage of Your feet, the great sages, who on the wings of the Vedic hymns with a clear mind search for Your lotus like face, find their shelter at the best of all rivers [the Ganges] that liberates from the reactions to sin.

At every step taking shelter of the feet of pilgrimage, they who search after Your lotuslike face find its protection carried by the wings of the vedic hymns of the sages at the best of rivers [the Ganges], whose clarity of mind liberates one from the reactions to sin. (Vedabase)


Text 42

The meditation that with belief, simply hearing and devotion cleanses the heart with the strength of the knowledge of detachment, will motivate those who thus found peace, to head for the sanctuary of Your lotus feet.

The meditation that with belief and from simply hearing and in devotion as well is cleansing the heart by the strength of the knowledge of detachment, obliges the pacified to go for the sanctuary of Your feet. (Vedabase)

 

Text 43

Let us all seek the shelter of the lotus feet of You who assumed the forms of the avatâras for the sake of the creation, maintenance and dissolution of the universe. Oh Lord, they constitute the refuge that awards the courage of the devotees with remembrance.

For the birth in, the fortitude with and internalization to the paining material reality, let us all take shelter of the incarnations of Your lotusfeet that are the refuge, o Lord, that awards the courage of the devotees with remembrance. (Vedabase)


Text 44

Because the people get entangled and are thus of the material body with a mentality of 'I' and 'mine', they are immersed in an undesirable eagerness. As a consequence they see themselves far removed from You, even though You are present in their bodies. Let us therefore worship Your lotus feet, oh Lord.

Because of getting entangled and thus being of the material body in the mind of I and mine, we as persons are immersed in undesirable eagerness and see You as being far from us although we are present in Your [Universal] body; let us therefore worship Your lotusfeet, o Lord. (Vedabase)

 

Text 45

Under the influence of the material world, Your feet cannot be seen by those who, by their [attachment to] sense perception, became alienated from the internal vision, oh Supreme One. But, oh Greatness, for those who do have the [inner] vision there are [the views of] the pastimes of Your divine activities.

They [Your feet] are certainly there for the ones under the material influence who from their sense-perception are alienated from the internal vision, o Supreme One, and therefore can never see Your greatness, but to those who do see your divine action there is the enjoyment of the transcendental. (Vedabase)


Text 46

Oh Lord, they who are seriously committed, simply by drinking the nectar of the talks, attain the full maturity of devotional service. They attain the true meaning of renunciation, the intelligence by which one quickly achieves the spiritual sphere where foolishness and indolence came to an end [Vaikunthha].

O Lord, those who are of a serious attitude simply by drinking of the nectar of the talks attain to enlightened devotional service, the full purport of renunciation and the intelligence in which they quickly achieve the spiritual sphere where there is no fear [Vaikunthha]. (Vedabase)

 

Text 47

Also for others of transcendental realization in yoga - the method by which one conquers the very powerful material world - You are the one, pacifying Original Person to embark on. But that is a thing hard to accomplish for them, while such is not the case for those of service unto You.

For others of the transcendental realization of unifying by the strength of powerfully conquering over the material nature, You are also that one pacifying original person they enter into, but for them it is a lot of work whereas that is not so for the ones who serve You. (Vedabase)

 

Text 48

Oh Original Lord, for that reason we are all much obliged. Since we, for the sake of the creation of the world, one after the other received a life and we thereby in the past were separated by what we did according to the three modes of nature, we were caught in the network of our own pleasures and failed to answer Your love.

O Original One, therefore we are [now] all Yours; as for the sake of the creation of the world we were created one after another and in the past were separated by our own actions to the three modes and thus, in the network of our own pleasures, couldn't manage in respect of You. (Vedabase)

 

Text 49

Oh Unborn One, direct us in making our offerings at the right time. Thus we can share our meals and can also all other living beings have their sustenance, so that we, with our offerings of food, undisturbed may enjoy our meal.

O Unborn One, direct us in our efforts of offering to You at the right time so that we can share as well the meals as the amenities for You and surely also all the ones we live with, and that we, with our sacrifices, therewith may enjoy the food in peace. (Vedabase)

Text 50

You are of us, the gods and the other beings evolved, the one unique immutable primal person. Oh Lord, although You are unborn, You are the cause of the gunas and the karma with the material energy, as seed sown in the womb for begetting all species.

(50) O Lord, You are of us, the god-conscious and our orders, the one and the same original founder; You o Lord, although You are unborn, are to the energy, the cause of the material modes and the activities indeed as the initiated seed for begetting the variety. (Vedabase)

 

Text 51

Oh Supreme Soul, tell us what we, who were all created from and for the totality of the cosmos, should do for You. And in particular grant us the vision of Your personal plan. Please grant us the ability, oh Lord, to work and act according to Your special mercy for us [in the form of the status-orientations and their transcendence].'

O Supreme Soul, tell us what we, who were all created from and for the totality of the cosmos, should do for You, and specifically grant us the vision of Your personal plan and the ability to work, o Lord, and act according our different departments [statusorientations and their transcendence]. (Vedabase)

 

 

 

 

 

 

 

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The first painting represents Hanumân at the feet of Râma, Lakshmana and Sîtâ.
It was painted by K. Venkatappa.
Source.
The second painting is titled: 'Ancient of days (God as an architect)'.
It was painted by William Blake in 1794.
Location: British Museum.
Source.
Production:
Filognostic Association of The Order of Time
 

  

 

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