rule



 
 
Canto 5
S'rî Krishna Caitanya
 


Chapter 14: The Material World as the Great Forest of Enjoyment

(1) The wise [S'ukadeva] said: 'Those who take the body for the real self, being different with the mode of goodness and such, consider matters from the wrong perspective. Basing themselves on the six gateways of their senses and their mind, they alternatively operating favorably, unfavorably or with a mixed approach, have to deal with a never ending process of transmigration through different series of physical frames they time and again have to forsake and pick up again. In relation to Vishnu, the Transcendental Personality who is the Lord, the bound soul who acting under the control of mâyâ, the illusory of matter, moves on the difficult path of the hard to cross forest of material existence, is engaged like a merchant who wants to make money with things desired by the people. He who engages his body for the sake of the profit experiences the material world in which he landed as a cemetery [a dead-end street for his self-realization] where he meets with a lot of resistance for as long as he does not succeed to progress in following the example of the bumblebees, the ones devoted to the lotus feet of the Lord and His representatives, who put an end to the trouble of reaching His jewel [His glory]. (2) In that forest he guaranteed is faced with the six senses and the mind whom one because of their activities may call his plunderers. They steal away from the wanton soul, who as someone lacking in self-control is walking the wrong path, every little bit of hard-won wealth which is so perfect for performing sacrifices. The acquired wealth that one at home for the purpose of gratifying one's senses cherishes in one's determination to see, touch, hear, taste and smell, leads, so say the sages, only to a better life in the hereafter when one directly uses it for the religious [varnâs'rama] practice according to the principles which is characterized by the worship of the Supreme Personality. (3) In this respect the members of his family, beginning with those whom one calls his wife and children, are tigers and jackals in their actions; they seize, despite his resistance against it, the wealth he miserly does not want to share, just like a lamb that [by predators] by force  from the midst of the herd is seized before the eyes of the herdsman. (4) Just as in a field that is plowed every year the seeds of the bushes, grasses and creepers that did not burn are kept and come up again with the plants sown like in any garden, so too in the field of activities of one's family life karmic [fruitive] activities do not disappear. Therefore this world is called the storehouse of desires. (5) Lost in that life, sometimes on this material path of existence wandering in the spheres of wealth, he [the follower of falsehood] is disturbed by low-class characters, who are like gadflies and mosquitos, and by thieves [who are like] rats, locusts and birds of prey. Because of a lusty mind being ignorant in his fruitive motives, he looks at this human world in which one never reaches one's goal, with a wrong vision: he sees castles in the air. (6) There [in that human world] he who sometimes is engaged in chasing a fata morgana in his eagerness to drink and eat and to have sex and such, as a consequence is a libertine addicted to his senses. (7) Sometimes when he looks for gold, he, obsessed by that particular type of yellowish rubbish that is also an unlimited source of wickedness, is just like someone who [in the dark] going for a fire follows a phosphorescent fathom light. (8) A person is thus in this material forest at times fully engaged in running hither and thither for the sake of the various items of a dwelling place, water and wealth that are deemed necessary for subsistence. (9) Sometimes also, in the dark of night driven by a momentary whirlwind of passion, he copulates with an alluring woman. In total neglect of  the rules [a higher vision] he then, blinded by the strength of that passion, notwithstanding the divinities [of the sun and moon], loses all notion in being overcome by a mind full of lust. (10) Occasionally for an instant he wakes up to the meaninglessness of the bodily conception of his self that destroys his remembrance and because of which he runs after sense objects like after the water of a mirage. (11) At times there is, exactly like it is with the typical penetrating, repeated sounds of owls and crickets, the agitation caused directly or indirectly by enemies and state officials, who by their punitive actions trouble the ear and heart. (12) When the conditioned soul has exhausted [the merit of] his good deeds in his previous life and at that time [in need of financial support] approaches the wealthy ones with their dead souls, he himself is then just as dead within, because they are like the kâraskara, kâkatunda and more of such [fruitless] trees. They are just like fouled wells never capable of making one happy. (13) Occasionally associating with insincere people of a limited understanding, it is as if he's diving in a shallow river [so that he breaks his neck]; seeking the company of atheists will make him very unhappy in both respects [spiritual and physical]. (14) When he fails in [acquiring] the wealth of others, he next gives trouble to his father and son by 'honoring' them as being either a father or son. (15) Burned by the flames of grief getting most disappointed, he sometimes experiences his life at home as a forest fire that brings no good but only more and more sadness. (16) Sometimes, the wealth he holds dear is plundered by a carnivorous government that grew corrupt over time, so that he, bereft of all his good life, remains like a corpse with the life air expired. (17) Then again thinking that his father, grandfather and others who deceased a long time ago, are there again for real [as an incarnation], he experiences the type of happiness one feels in dreams. (18) At other times he as a householder with a mind in hot pursuit of material matters wants to climb the mountain of precepts for [religious sacrifices for the sake of] fruitive activities and then [being frustrated by all the demands] laments like he has entered a field full of thorns and sharp stones. (19) Occasionally [fasting religiously but] unable to bear the fire of hunger and thirst, he runs out of patience and gets angry with his family members. (20) He repeatedly being devoured by the python of sleep is, in the grip of ignorance finding himself in deep darkness, like a corpse which, left behind in the forest, lying there does not know a thing any more [see also B.G. 6: 16 & 14: 8]. (21) So now and then with his teeth of honor broken by [the envy of] his serpent-like enemies, he suffers from insomnia and then falls into the blind well of illusion with a consciousness gradually deteriorating because of a disturbed heart [a debilitating rumination]. (22) And then it happens that, searching for the sweet [honey] drops of desire of another man's woman or riches, he appropriates them so that he severely is chastised by the government or the relatives involved and thus ends up in an incomparably hellish life. (23) This now is the reason why the Vedic authority states that the fruitive activity [the karma] of a living entity constitutes the cause of this life and a next one in the ocean of matter. (24) If he manages to stay away from the chastising, a trader such ['Devadatta'] takes his money away and another friend of Vishnu so ['Vishnumitra'] in his turn takes it from him again, and thus the riches [as a part of the Lord His opulence] move from one hand to the other. (25) It also happens that one because of various natural causes like heat and cold, because of other living beings and because of the operation of one's own body and mind [resp. adhidaivika, adhibhautika, adhyâtmika kles'as, see also 2.10: 8] is unable to counter the conditions of life, so that one is severely troubled by remaining anxieties and depressions. (26) Sometimes, when trading with one another, there is about whatever little bit of money or farthing appropriated, however insignificant, a rise of enmity because of dishonesty.

(27)
On the path of material existence one meets with these forms of misfortune associated with happiness and unhappiness, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulations, disease, birth, old age, death, and so on. (28) Somewhere, under the influence of the illusory energy, mâyâ, one is, being firmly embraced by the creepers of the arms of a female companion, deeply embarrassed by finding oneself at a loss void of all intelligence and wisdom. In the wish to please her and find her a suitable place to live, one's heart gets engrossed in the concern and one's consciousness is seized by the talks and nice looks offered by the sons and daughters under the loving care of one's wife. Having lost the command over oneself one is then thrown into the endless darkness of a life in ignorance.

(29)
It so happens that because of the cakra of the Controller, the Supreme Lord Vishnu His disc of Time, the influence of which stretches from the first expansion of atoms to the duration of the complete life of Brahmâ, one has to suffer the symptoms of its rotating, with which in due course, swiftly before one's eyes, without a blink, all lives of the entities, from Brahmâ to the simplest blade of grass, are spent. Directly of Him, the Controller whose personal weapon is the disc of Time, one is afraid at heart. Not caring about the Supreme Lord, the Original Person of Sacrifice, one accepts as worshipable that what misses any foundation, preoccupied as one is with one's self-made gods who are like buzzards, vultures, herons and crows and who are denied by the scriptures of our civilization. (30) When one as a conditioned soul by the atheists - who themselves are cheated - is cheated even more, one takes to the school of the brahmins. But with them [as neurotic, difficult people] not finding satisfaction in the good character of engaging with the sacred thread according to principle and scripture, nor in the trusted culture of dutiful worship of the Supreme Lord and Original Person of Sacrifice, one turns to the association of karmis [karma motivated people or s'udras] who are not purified in behaving according to the Vedic injunctions. And with them one, in a materialistic sex life maintaining the family, finds oneself in the company of those who think they descended from monkeys [instead of spiritual masters]. (31) In that condition to one's own judgment without a trace of doubt enjoying [like the monkeys] with a serious lack of knowledge and insight, one forgets how short life is when one, staring into each other's dejected faces, hankers for gratification and material results. (32) Sometimes, exactly like the monkeys in their trees, delighted in one's home in which one always strives for a greater comfort, one spends one's time caring about and having fun with the wife and children. (33) One is as a conditioned soul confined to the sensual path and thus abides, out of fear for the elephant of death, by a darkness as deep as that of a mountain cave. (34-35) In relation to the objects of one's senses one is sometimes [as said] with one's inability to counteract the insurmountable miseries of the heat and cold of nature, other living beings and one's own existence, caught in sadness because of  [the enmity that rose about] whatever little bit of wealth one in mutual transactions happened to acquire by cheating. (36) Now and then running out of money and bereft of accommodations for sleeping, sitting and eating one must endure the derision and such of the people that rose as a consequence of what one by a lack of success in one's desire decided to acquire in a dishonest way. (37) Even though one, because of financially determined relations, more and more relates in enmity, one nevertheless engages in marriages which, based on this desire [to advance materially], consequently end in divorces. (38) On this path through the ocean of matter one is plagued by the different miseries of a material existence, to which anyone himself - or anybody else for that matter - now and then thinks that he has won and then again thinks that he has lost. Thereto one experiences in giving up  [deceased] relatives and welcoming newborn babies in ones bondage at times a lot of sorrow, illusion and fear to which one loudly cries while one at other times is so happy that one starts to sing. Up to the present day save for the saintly souls no one of this entire world of self-interested human beings has ever returned to the one [place of God] where this material course started and of which the defenders of the peace declare that it is also the end station. (39) Materially motivated human beings do not follow the instructions of yoga nor do they attain this [supreme abode] which is easily attained by the wise who naturally living and abiding by peace are in control of their mind and senses. (40) Even when one is the saintliest of kings, victorious in all fields and expert in performing all the sacrifices, one is but an earthly human being who has to lay down his life, has to give up the fight, has to meet his demise because of the self-created enmity with others and has to stop considering things in terms of 'mine' [compare 1.2: 13]. (41) Taking shelter of the creeper of karma [engaging in remedial actions] one somehow or other may be freed from the misfortune of one's hellish position [of being entangled in the material world], but whatever the higher world one thus is promoted to, one again treads that way the worldly path of self-interested activities.

(42)
There is not a single king able to follow even in his mind the path that we celebrated here as the way of the great soul Jada Bharata, the son of the great saintly king Rishabhadeva, any more than a fly can follow Garuda, the carrier of Vishnu. (43) It was he who gave up the difficult to forsake wealth of a family, friends and well-wishers and the royal realm. Fond of Uttamas'loka, the Lord praised in the verses, he, only in his prime years, renounced all that occupied his heart like it was stool. (44) To those whose minds are attracted by the loving service unto the killer of Madhu [Krishna] performed by the greatest souls, everything that is so difficult to give up, the world, the children, relatives, riches and a wife, all that is desirable of the goddess of fortune and the best of the demigods their glances of mercy, is of no significance; and that befitted him as a king. (45) 'The Enjoyer of all sacrifices, the Propounder of the Religion, He who teaches by the regulative principles [the vidhi see 1.17: 24], the yoga in person, the teacher of analysis [sânkhya, see Kapila: 3.25], the Controller of the Creation, Nârâyana the shelter of all living beings, unto Lord Hari I offer my obeisances!', was what he prayed aloud with a smile, even when he resided in the body of a deer. (46) He who listens to or describes to others this, by the great devotees highly appreciated, all auspicious narration about the wise king Bharata, so pure in his qualities and actions, will live long, be fortunate, be well thought of, reach the higher worlds or find the path of liberation. Glorifying the character of the devotee and the Lord will bring someone all blessings possible, leaving nothing left to desire from others.'

 

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Third revised edition, loaded July 20, 2011.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The wise [S'ukadeva] said: 'Those who take the body for the real self, being different with the mode of goodness and such, consider matters from the wrong perspective. Basing themselves on the six gateways of their senses and their mind, they alternatively operating favorably, unfavorably or with a mixed approach, have to deal with a never ending process of transmigration through different series of physical frames they time and again have to forsake and pick up again. In relation to Vishnu, the Transcendental Personality who is the Lord, the bound soul who acting under the control of mâyâ, the illusory of matter, moves on the difficult path of the hard to cross forest of material existence, is engaged like a merchant who wants to make money with things desired by the people. He who engages his body for the sake of the profit experiences the material world in which he landed as a cemetery [a dead-end street for his self-realization] where he meets with a lot of resistance for as long as he does not succeed to progress in following the example of the bumblebees, the ones devoted to the lotus feet of the Lord and His representatives, who put an end to the trouble of reaching His jewel [His glory].
The wise [S'ukadeva] said: 'Those who think the body to be the real self, depart, in particular reasoning to the modes of goodness and such, from the wrong basis; sometimes they obtain the favorable, sometimes the unfavorable and sometimes they have a mixture of both. On the basis of the six gateways of their senses and the mind, they are faced with a never ending process of transmigration that is characterized by the over and over giving up of one body and the again accepting of a new one. On that difficult path traversing the dense forest of material life it so happens that of Vishnu, the Supreme Lord who is the controller, the bound soul acting under the control of mâyâ, the illusory of matter, in this exactly is like a merchant with an object of desire who is after the money. With his body acting on behalf of the fruits, he experiences the material world he has landed in as if it were a burial place, as up to that moment he has been unsuccessful and of all kinds of trouble out here in not gaining on the road of following the devoted, the bumblebees, to the lotusfeet of the Lord and His representatives that would pacify the misery experienced. (Vedabase)


Text 2

In that forest he guaranteed is faced with the six senses and the mind whom one because of their activities may call his plunderers. They steal away from the wanton soul, who as someone lacking in self-control is walking the wrong path, every little bit of hard-won wealth which is so perfect for performing sacrifices. The acquired wealth that one at home for the purpose of gratifying one's senses cherishes in one's determination to see, touch, hear, taste and smell, leads, so say the sages, only to a better life in the hereafter when one directly uses it for the religious [varnâs'rama] practice according to the principles which is characterized by the worship of the Supreme Personality.

By the certain activities of the senses it suffers no doubt that those, with whatever little wealth that a person so dutifully earned after so much hard labor, could be called his plunderers. Just like that they plunder the desirous soul who is out of control and on the wrong path, as he from his home directly concludes to sensegratification in his determination to see, touch, hear, taste and smell all the acquired good, to which the wise declare that it religiously following the practice of the principles but would serve a better life in the hereafter in following the worship of the Lord with sacrifices. (Vedabase)


Text 3

In this respect the members of his family, beginning with those whom one calls his wife and children, are tigers and jackals in their actions; they seize, despite his resistance against it, the wealth he miserly does not want to share, just like a lamb that [by predators] by force  from the midst of the herd is seized before the eyes of the herdsman.

In this do also his family members starting with his wife and children act like tigers and jackals as surely, in the midst of the family that he above all tries to protect, he miserably trying not to waste his wealth, feels like a lamb that is seized by force. (Vedabase)


Text 4

Just as in a field that is plowed every year the seeds of the bushes, grasses and creepers that did not burn are kept and come up again with the plants sown like in any garden, so too in the field of activities of one's family life karmic [fruitive] activities do not disappear. Therefore this world is called the storehouse of desires.

So sure as a field that is every year plowed will still keep the seeds of bushes, grasses and creepers that again, like in any garden, grow up with the plants sown, will this certainly also take place in the field of activities of the family life if one is not sure that all karma has been overcome; therefore is this world called the storehouse of fruitive desire. (Vedabase)

 

Text 5

Lost in that life, sometimes on this material path of existence wandering in the spheres of wealth, he [the follower of falsehood] is disturbed by low-class characters, who are like gadflies and mosquitos, and by thieves [who are like] rats, locusts and birds of prey. Because of a lusty mind being ignorant in his fruitive motives, he looks at this human world in which one never reaches one's goal, with a wrong vision: he sees castles in the air.

Lost in that life, sometimes on this material path of existence wandering in the spheres of wealth, is he [the follower of falsehood] disturbed by low-class characters that equal gadflies and mosquito's and by thieves that are like rats, locusts and birds of prey. Because of a lusty mind ignorant in its fruitive motives, does he look at this human world, in which one never reaches one's goal, with a wrong vision: he sees castles in the air. (Vedabase)

 

Text 6

There [in that human world] he who sometimes is engaged in chasing a fata morgana in his eagerness to drink and eat and to have sex and such, as a consequence is a libertine addicted to his senses.

There [in that human world] is he also, sometimes like being after a fata morgana in his eagerness to drink and eat and to have sex and such, a debauchee addicted to his senses. (Vedabase)

  

Text 7

Sometimes when he looks for gold, he, obsessed by that particular type of yellowish rubbish that is also an unlimited source of wickedness, is just like someone who [in the dark] going for a fire follows a phosphorescent fathom light.

Sometimes as one obsessed by that particular type of yellowish rubbish that is also an unlimited source of faults, is he trying to get hold of gold, just like someone who looking for fire is following a phosphorescent fathom light. (Vedabase)

 

Text 8

A person is thus in this material forest at times fully engaged in running hither and thither for the sake of the various items of a dwelling place, water and wealth that are deemed necessary for subsistence.

This way is a person in this material forest at times fully absorbed in running hither and thither for the various items of a dwelling place, water and wealth that are deemed necessary for sustenance. (Vedabase)

 

Text 9

Sometimes also, in the dark of night driven by a momentary whirlwind of passion, he copulates with an alluring woman. In total neglect of  the rules [a higher vision] he then, blinded by the strength of that passion, notwithstanding the divinities [of the sun and moon], loses all notion in being overcome by a mind full of lust.

Sometimes does he also, in the dark of night, driven by a momentary whirlwind of passion, mount an alluring woman; in total neglect of the higher vision does he then, blinded by the strength of that passion, notwithstanding the divinities of sun and moon lose all notion in being overcome by a mind full of lust. (Vedabase)

 

Text 10

Occasionally for an instant he wakes up to the meaninglessness of the bodily conception of his self that destroys his remembrance and because of which he runs after sense objects like after the water of a mirage.

Occasionally for an instant he wakes up to the meaninglessness of the bodily conception of his self that destroyed his remembrance and of which he surely to the objects of his senses was running like after the water of a mirage. (Vedabase)

 

Text 11

At times there is, exactly like it is with the typical penetrating, repeated sounds of owls and crickets, the agitation caused directly or indirectly by enemies and state officials, who by their punitive actions trouble the ear and heart.

At times exactly like with the penetrating repeated typical sounds of owls and crickets is there directly or indirectly the agitation caused by enemies and state officials that by their punitive actions bring grief to the ear and heart. (Vedabase)

 

Text 12

When the conditioned soul has exhausted [the merit of] his good deeds in his previous life and at that time [in need of financial support] approaches the wealthy ones with their dead souls, he himself is then just as dead within, because they are like the kâraskara, kâkatunda and more of such [fruitless] trees. They are just like fouled wells never capable of making one happy.

When the conditioned soul has exhausted [what he acquired of] his good deeds in his previous life(s) and at that time approaches the wealthy ones with their dead souls, then is he himself just as dead within, as they are like the kâraskara, kâkatunda and such [fruitless trees]; just as fouled wells, are they incapable of making one happy ever. (Vedabase)

 

Text 13

Occasionally associating with insincere people of a limited understanding, it is as if he's diving in a shallow river [so that he breaks his neck]; seeking the company of atheists will make him very unhappy in both respects [spiritual and physical].

Once after association with the untrue, in defiance of authority, does he act like jumping into shallow waters and does he from whatever side leaping approach the atheistic path, despite the distress it brings. (Vedabase)

 

Text 14

When he fails in [acquiring] the wealth of others, he next gives trouble to his father and son by 'honoring' them as being either a father or son.

When dire in spite of other exploits he blind to himself cannot get his share from his father or his sons, he then is sure to give trouble to his kith and kin about things as insignificant as a blade of grass. (Vedabase)

Text 15

Burned by the flames of grief getting most disappointed, he sometimes experiences his life at home as a forest fire that brings no good but only more and more sadness.

Sometimes experiencing the life at home as a forest fire that brings no good but only more and more sadness, does he, burnt by the flames of grief, land in the deepest disappointment. (Vedabase)
 
Text 16

Sometimes, the wealth he holds dear is plundered by a carnivorous government that grew corrupt over time, so that he, bereft of all his good life, remains like a corpse with the life air expired.

Sometimes by a carnivorous government that grew corrupt over time, is the wealth most dear plundered and remains he bereft of all his good life like a corpse with the life air expired. (Vedabase)

 

Text 17

Then again thinking that his father, grandfather and others who deceased a long time ago, are there again for real [as an incarnation], he experiences the type of happiness one feels in dreams. 

It also happens that he imagines the untrue of his father or grandfather or others to be true again and thus thinking does the follower of matter find the happiness of pipe dreams. (Vedabase)

 

Text 18

At other times he as a householder with a mind in hot pursuit of material matters wants to climb the mountain of precepts for [religious sacrifices for the sake of] fruitive activities and then [being frustrated by all the demands] laments like he has entered a field full of thorns and sharp stones.

Sometimes as a house holder following the codes of fruitive conduct he wants to climb the steepest mountain and does he with his mind in hot material pursuit lament like having entered a field full of thorns and sharp stones. (Vedabase)


Text 19

Occasionally [fasting religiously but] unable to bear the fire of hunger and thirst, he runs out of patience and gets angry with his family members.

Occasionally unable to bear the fire of hunger and thirst, he runs out of patience and gets angry with his family members. (Vedabase)

 

Text 20

He repeatedly being devoured by the python of sleep is, in the grip of ignorance finding himself in deep darkness, like a corpse which, left behind in the forest, lying there does not know a thing any more [see also B.G. 6: 16 & 14: 8].

The one so sure repeatedly devoured by the python of sleep is in deep darkness absorbed by ignorance, wasted like a corpse isolated in the forest lying down not knowing anything else. (Vedabase)

 

Text 21

So now and then with his teeth of honor broken by [the envy of] his serpent-like enemies, he suffers from insomnia and then falls into the blind well of illusion with a consciousness gradually deteriorating because of a disturbed heart [a debilitating rumination].

So now and then with his teeth broken on the envy of his serpentlike enemies, he cannot catch the sleep and then falls down in the blind well of illusion with a consciousness gradually deteriorating of the heartrending rumination. (Vedabase)

 

Text 22

And then it happens that, searching for the sweet [honey] drops of desire of another man's woman or riches, he appropriates them so that he severely is chastised by the government or the relatives involved and thus ends up in an incomparably hellish life.

And then it happens that searching after the sweet drops of desire of another woman or another man's riches, he appropriates them and gets severely beaten by the government or the relatives involved, thereby falling into an incomparably hellish life. (Vedabase)

 

Text 23

This now is the reason why the Vedic authority states that the fruitive activity [the karma] of a living entity constitutes the cause of this life and a next one in the ocean of matter.

Now, for this reason is it so that the vedic authority says that it suffers no doubt that the fruitive activity of a living entity is the ground for being stuck in this material ocean. (Vedabase)


Text 24

If he manages to stay away from the chastising, a trader such ['Devadatta'] takes his money away and another friend of Vishnu so ['Vishnumitra'] in his turn takes it from him again, and thus the riches [as a part of the Lord His opulence] move from one hand to the other.

Liberated from that, if he managed to escape the punishment, does a trader such ['Devadatta'] take his money away and does on his turn take another friend of Vishnu ['Vishnumitra'] it again take from him and thus do the riches pass from one to another. (Vedabase)

 

Text 25

It also happens that one because of various natural causes like heat and cold, because of other living beings and because of the operation of one's own body and mind [resp. adhidaivika, adhibhautika, adhyâtmika kles'as, see also 2.10: 8] is unable to counter the conditions of life, so that one is severely troubled by remaining anxieties and depressions.

It also happens that from the various causes of nature, like heat and cold, of other beings and of one's own body and mind [resp. adhidaivika, adhibhautika, adhyâtmika kles'as, see also 2.10:8] one is unable to counter the conditions of misery, so that one remains severely troubled by anxieties and depressions. (Vedabase)

 

Text 26

Sometimes, when trading with one another, there is about whatever little bit of money or farthing appropriated, however insignificant, a rise of enmity because of dishonesty.

Sometimes, trading with one another, does, for whatever little bit of money or farthing appropriated, however insignificant, there rise enmity because of cheating. (Vedabase)

 

Text 27

On the path of material existence one meets with these forms of misfortune associated with happiness and unhappiness, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulations, disease, birth, old age, death, and so on.

On that path of material existence does one find all these endless difficulties as there are with happiness, unhappiness, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulations, disease, birth, old age, death, and so on. (Vedabase)

 

Text 28

Somewhere, under the influence of the illusory energy, mâyâ, one is, being firmly embraced by the creepers of the arms of a female companion, deeply embarrassed by finding oneself at a loss void of all intelligence and wisdom. In the wish to please her and find her a suitable place to live, one's heart gets engrossed in the concern and one's consciousness is seized by the talks and nice looks offered by the sons and daughters under the loving care of one's wife. Having lost the command over oneself one is then thrown into the endless darkness of a life in ignorance.

Somewhere, under the influence of the illusory energy, mâyâ, is one in the thorough embracing by the creepers of the arms of a female companion deeply embarrassed at loss with all intelligence and wisdom; in the wish to please her and find her a suitable place to live gets his heart engrossed of that concern and is his consciousness taken away by the talks and nice looks offered by the sons and daughters under the wife's shelter. Having lost the control over himself is he hurled into the endless darkness of a life in ignorance. (Vedabase)

 

Text 29

It so happens that because of the cakra of the Controller, the Supreme Lord Vishnu His disc of Time, the influence of which stretches from the first expansion of atoms to the duration of the complete life of Brahmâ, one has to suffer the symptoms of its rotating, with which in due course, swiftly before one's eyes, without a blink, all lives of the entities, from Brahmâ to the simplest blade of grass, are spent. Directly of Him, the Controller whose personal weapon is the disc of Time, one is afraid at heart. Not caring about the Supreme Lord, the Original Person of Sacrifice, one accepts as worshipable that what misses any foundation, preoccupied as one is with one's self-made gods who are like buzzards, vultures, herons and crows and who are denied by the scriptures of our civilization.

It so happens that of the Controller, the Supreme Lord Vishnu His cakra or disc of Time, stretching from the first expansion of atoms to the duration of the complete life of Brahmâ, one has to suffer the symptoms of its cycling of which in due course swiftly before one's eyes, without a blink, all lives of the entities, from Brahmâ to the simplest blade of grass, are spent. Directly of Him, the Controller whose personal weapon is the disc of Time, is one for sure afraid at heart ['the lion']. Not caring for the Supreme Lord, the Original Person of Sacrifice, does he, with self-made gods who are denied by the scriptures of civilization and are like buzzards, vultures, herons and crows, accept the unfounded as worshipable. (Vedabase)

 

Text 30

When one as a conditioned soul by the atheists - who themselves are cheated - is cheated even more, one takes to the school of the brahmins. But with them [as neurotic, difficult people] not finding satisfaction in the good character of engaging with the sacred thread according to principle and scripture, nor in the trusted culture of dutiful worship of the Supreme Lord and Original Person of Sacrifice, one turns to the association of karmis [karma motivated people or s'udras] who are not purified in behaving according to the Vedic injunctions. And with them one, in a materialistic sex life maintaining the family, finds oneself in the company of those who think they descended from monkeys [instead of spiritual masters].

When the conditioned soul by the atheists who themselves are cheated is cheated even more, does one take heed of the school of brahmins, but with them as difficult people not finding satisfaction in the good character of starting with the sacred thread to principle and scripture, nor finding that in the sure culture of worshiping the Supreme Lord and Original Person of Sacrifice performing the duties, does he turn to the association of employees not being purified in behaving according the vedic injunctions, and of them in a materialistic sexlife maintaining the family is one in the company of those who think they evolved from monkeys. (Vedabase)

 

Text 31

In that condition to one's own judgment without a trace of doubt enjoying [like the monkeys] with a serious lack of knowledge and insight, one forgets how short life is when one, staring into each other's dejected faces, hankers for gratification and material results.

In that condition unhesitating by their own judgment enjoying like dull-witted apes, in only for the good looks of one another being after the gratification and the material results, forgets one how short such a life is. (Vedabase)

 

Text 32

Sometimes, exactly like the monkeys in their trees, delighted in one's home in which one always strives for a greater comfort, one spends one's time caring about and having fun with the wife and children.

Delighted in their houses in which like in trees, they exactly like monkeys aspire greater comfort, do they spend their time caring about and frolicking with their wife and children. (Vedabase)

 

Text 33

One is as a conditioned soul confined to the sensual path and thus abides, out of fear for the elephant of death, by a darkness as deep as that of a mountain cave.

Thus on the sensual path is he confined and abides he out of fear for the elephant of death in a darkness alike that of a mountain cave. (Vedabase)

 

Text 34-35

In relation to the objects of one's senses one is sometimes [as said] with one's inability to counteract the insurmountable miseries of the heat and cold of nature, other living beings and one's own existence, caught in sadness because of [the enmity that rose about] whatever little bit of wealth one in mutual transactions happened to acquire by cheating.

Sometimes is he [as said] from his inability to counteract the insurmountable of the many miseries of the heat and cold of nature, other beings and his own existence, caught in sadness because of the sense gratification - whatever the sometimes in mutual transactions by cheating acquired little bit of wealth. (Vedabase)

  

Text 36

Now and then running out of money and bereft of accommodations for sleeping, sitting and eating one must endure the derision and such of the people that rose as a consequence of what one by a lack of success in one's desire decided to acquire in a dishonest way.

Now and then running out of money and bereft of accommodations for sleeping, sitting and eating, does he, as long as he is unsuccessful, by what he in his determination by unfair means obtained in his desire get the insults and punishments from the people as a consequence of that. (Vedabase)
 

Text 37

Even though one, because of financially determined relations, more and more relates in enmity, one nevertheless engages in marriages which, based on this desire [to advance materially], consequently end in divorces.

This way, because of financial transactions having an increase in relating in enmity, does one despite the previous false notions unite in marriages of sons and daughters who thereafter end up in divorces. (Vedabase)

 

Text 38

On this path through the ocean of matter one is plagued by the different miseries of a material existence, to which anyone himself - or anybody else for that matter - now and then thinks that he has won and then again thinks that he has lost. Thereto one experiences in giving up  [deceased] relatives and welcoming newborn babies in ones bondage at times a lot of sorrow, illusion and fear to which one loudly cries while one at other times is so happy that one starts to sing. Up to the present day save for the saintly souls no one of this entire world of self-interested human beings has ever returned to the one [place of God] where this material course started and of which the defenders of the peace declare that it is also the end station.

On this path through the ocean of matter is one plagued by the miseries of existence, to which the conditioned soul himself or someone else sometimes thinks to have won and sometimes thinks to have lost, giving up relatives and accepting newly born ones. In that is a lot of lamentation, illusion and fearing found to which one is crying out loud at times and sometimes is singing in glee. In bondage being far from the saintly life is even up to this day found no certainty deriving from those of whom this world of human self-interest came into being, the material way to which the defenders of the peace always point towards the other end. (Vedabase)

 

Text 39

Materially motivated human beings do not follow the instructions of yoga nor do they attain this [supreme abode] which is easily attained by the wise who naturally living and abiding by peace are in control of their mind and senses.

That abode [at the other end] is only achieved by following on the the path of yoga and by no other means and therefore do the meek ['who laid down the rod'], the saintly who abide in peace, without much trouble attain the control over their mind and senses. (Vedabase)

 

Text 40

Even when one is the saintliest of kings, victorious in all fields and expert in performing all the sacrifices, one is but an earthly human being who has to lay down his life, has to give up the fight, has to meet his demise because of the self-created enmity with others and has to stop considering things in terms of 'mine' [compare 1.2: 13].

However victorious in all fields, however expert they were in sacrifices; all who verily where the wisest kings were but of the earth in laying down their own lives, giving them up in battle, being killed indeed because of the created hostility with others in thinking things to be 'mine' [compare 1.2: 13]. (Vedabase)

 

Text 41

Taking shelter of the creeper of karma [engaging in remedial actions] one somehow or other may be freed from the misfortune of one's hellish position [of being entangled in the material world], but whatever the higher world one thus is promoted to, one again treads that way the worldly path of self-interested activities.

Taking to the shelter of the embrace of fruitive action does one from that risky position somehow or other freed from a hellish life, again that way existing on the path of material interests land in the world of human self-interest, despite having been promoted to the higher life. (Vedabase)

 

Text 42

There is not a single king able to follow even in his mind the path that we celebrated here as the way of the great soul Jada Bharata, the son of the great saintly king Rishabhadeva, any more than a fly can follow Garuda, the carrier of Vishnu.

There is not a single king able to follow the path of this what is sung here of that great soul Jada Bharata who is the son of Rishabhadeva, the great saintly king; just like a fly is unable to follow Garuda, the carrier of Vishnu. (Vedabase)


Text 43

It was he who gave up the difficult to forsake wealth of a family, friends and well-wishers and the royal realm. Fond of Uttamas'loka, the Lord praised in the verses, he, only in his prime years, renounced all that occupied his heart like it was stool.

It was he who gave up the wealth of a family, friends and well-wishers and the royal realm; fond of Uttamas'loka, the Lord praised, he only in his prime years renounced that what is in the center of the heart like it was stool. (Vedabase)

 

Text 44

To those whose minds are attracted by the loving service unto the killer of Madhu [Krishna] performed by the greatest souls, everything that is so difficult to give up, the world, the children, relatives, riches and a wife, all that is desirable of the goddess of fortune and the best of the demigods their glances of mercy, is of no significance; and that befitted him as a king.

To those whose minds are attracted by the loving service of the greatest souls unto the killer of Madhu [Krishna], is everything that is so difficult to give up, the earth, the children, relatives, riches and a wife, all that is desirable of the goddess of fortune and the best of the demigods their glances of mercy, of no significance; and that befitted him as a king. (Vedabase)

 

Text 45

'The Enjoyer of all sacrifices, the Propounder of the Religion, He who teaches by the regulative principles [the vidhi see 1.17: 24], the yoga in person, the teacher of analysis [sânkhya, see Kapila: 3.25], the Controller of the creation, Nârâyana the shelter of all living beings, unto Lord Hari I offer my obeisances!', was what he prayed aloud with a smile, even when he resided in the body of a deer.

Unto the Enjoyer of all sacrifices, the Propounder of the Religion, He who teaches by the regulative principles [the vidhi see 1.17: 24] , the yoga in person, the teacher of analysis [sânkhya, see Kapila: 3:25], the Controller of the creation, Nârâyana the shelter of all living beings, unto Lord Hari, he respectfully offered his obeisances aloud and smiling, chanting even though residing in the body of a deer. (Vedabase)

 

Text 46

He who listens to or describes to others this, by the great devotees highly appreciated, all auspicious narration about the wise king Bharata, so pure in his qualities and actions, will live long, be fortunate, be well thought of, reach the higher worlds or find the path of liberation. Glorifying the character of the devotee and the Lord will bring someone all blessings possible, leaving nothing left to desire from others.'

He who listens to or describes to others this, by the great devotees highly appreciated, all auspicious narration about the wise king Bharata, so pure in his qualities and actions, will live longer, be more fortunate, find reputation, reach the higher worlds or find the path of liberation; glorifying the character of the devotee and the Lord for sure will bring one all blessings possible leaving one nothing left to desire from others. (Vedabase)

 

 

 

 
 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture is a digital focus of an illustration of William Blake,
to Dante's Inferno: Hell XII.
Source.
The second painting is a Hindu picture of Krishna wielding His cakra time weapon.

Production:
Filognostic Association of The Order of Time


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