rule


 

Canto 7

Mahâmantra 2



 

Chapter 15: Nârada's Instructions on Vegetarian Sharing, Irreligion, Healing, Yoga and Advaita

(1) S'rî Nârada said: 'Some of the twice-born souls are devoted to fruitful labor, some are engaged in austerities oh, ruler of man, some excel in Vedic study while others exercise rhetoric and some also unite [their consciousness] in spiritual knowledge [in bhakti- and jñâna-yoga]. (2) A person desiring liberation should donate the result of his sacrifices to someone devoted to spiritual knowledge [usually a brahmin or a jñânî]. If it happens that such a person cannot be found, one should donate to others, according to their merit. (3) Offering to the demigods one should feed two of them and offering to the forefathers three of them should be fed, or else in any case at least one should be nourished. One must not involve a great number of them, despite having the means for it. (4) In exceeding this number of invitees or relatives [with the s'raddha ceremony], things will not work out perfectly as for the most suitable time and place, the paraphernalia, the person to receive the honor and the method applied. (5) When the sacred food, that was obtained by offering it at the proper time and place with love and devotion to the deity of the Lord, is given to the person who deserves the honor, such a practice will be a source of everlasting welfare [see also B.G. 3: 10]. (6) In offering [sanctified] food to the godly souls, the saints, the forefathers, the living beings in general, one's friends and one's family members, one should consider them all as being part of the Original Personality of God. (7) Someone who knows the dharmic principles, should never offer meat [fish or eggs] during the ceremonies of belief, nor should he in his normal life be a meat eater. One derives the greatest satisfaction from the [vegetarian] food of the sages and not so much from food [obtained] by [needless] violence against animals. (8) For persons desiring true righteousness there is no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings. 

(9) Persons who, by fixing themselves on the true self [in samyama], are free from material desires, know very well the purpose of the sacrifices. Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal sacrifices] have karmic consequences. (10) Living beings seeing a sacrificer, become afraid when a creature is to be sacrificed. They think: 'This ignorant, unfriendly person most certainly will very soon kill us!'  (11) He who knows what dharma means [see also B.G. 18: 66is therefore supposed to perform, day after day, with satisfaction, his regular and occasional duties with the food that is given by God: the [vegetarian] food of the sages. (12) A knower of dharma speaks of five branches of adharma that as kinds of unrighteousness must be given up: vidharma, paradharma, upadharma, âbhâsa and chala-dharma. (13) Vidharma should be [understood as] that what constitutes an objection or a detriment to dharma [to righteousness, naturalness or religiousness, the original purpose of one's duty]. Paradharma is the encouragement to engage in duties strange to one's own, upadharma is the way of a pretender of dutifulness, a hypocrite and chala refers to feigning the duty with word jugglery. (14) Âbhâsa is that what persons self-willed, obstinately do in defiance of their spiritual department [their âs'rama, their civil status]. Why would acting in line with the regulations for one's natural duty not bring peace? (15) Performing one's religious duties one should not endeavor for one's livelihood [that is to say: expect no income from religious activities, see B.G. 2: 47 and 18: 9], nor should one being poor strive for possessions. The desirelessness of someone free from such endeavoring is like that of the python [see 7.13: 11] that lives effortlessly. (16) Where would he, who driven by lust and greed runs from pillar to post for the sake of riches, find the happiness typical of the contented person who, not endeavoring for his maintenance, is happy from within? (17) For an ever contented mind every path followed is equally auspicious, just like it is with a person who with shoes on his feet has nothing to fear from pebbles and thorns. (18) Oh King, why would an innerly contented person not live happily on just a little bit of water when he, because of the ado with his genitals and tongue, becomes a man who is not better than a household dog? (19) An educated but discontented man will, because of his restlessness, see how the strength of his senses, his education, austerity, fame and spiritual insight will gradually dwindle and vanish. (20) With someone hungry and thirsty desires will find their end [upon eating], one is relieved of anger by approaching matters differently, but a person will not get over his greed when he delights in conquering all the directions of the globe [see also B.G. 16: 21]. (21) Oh King, many scholars with a lot of knowledge, many counselors and many political leaders, landed in hell simply because of lacking in [spiritual] contentment.

(22) Lusts are defeated by determination, anger is overcome by forsaking the object of one's desire, for greed to disappear one must consider the fact that possessions make one possessed and fear is overcome by contemplating the true [self in meditation]. (23) Deliberation [on spiritual matters] is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence defeats the obstacles on the path of yoga and violence [evil, hostility] is overcome by giving up on passions [see also B.G. 4: 10]. (24) With compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by systematic meditation in yoga one can end one's own [karmic] suffering. Sleep one can conquer by exercising one's vital breath. (25) By serving the spiritual master with devotion one can easily in the mode of goodness conquer all these [symptoms] of passion and ignorance, as also those of goodness itself. (26) The guru, who is the light on the path, must be considered the Supreme Lord in person and he who considers him and what he heard from him as being mortal and time-bound, is like an elephant that has bathed [and thereafter takes a dust bath]. (27) He [the teacher] is by the common man taken for a normal human being, while he is the Supreme Lord in person, the ruler over the original cause of matter [pradhâna, the non-manifest matter] who is the Original Person as also the Lord of Yoga whose feet are sought by the masters of yoga [see also B.G. 9: 11]! (28) One has wasted one's time when all the prescribed activities and observances, designed for the definite subjugation of the six departments [of the five senses and the mind], have not led to the ultimate goal: the connectedness in yoga [of one's individual consciousness with Him].

(29) Just as occupational duties performed with the interest of acquiring an income do not serve the interest of yoga, also traditional public works of piety that are performed by a materialistic person do not contribute [to the necessary unification of consciousness. Compare B.G. 2: 42-44]. (30) He who wants to conquer his mind, must alone, in a solitary place, not depending on a company of attached people [like a family], as a renounced person live on charity and eat little. (31) In a clean, leveled place, oh King, he must arrange for a seat and steadily, comfortably and equanimously sit down, keep his body straight and thus practice the Pranava [see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12]. (32-33) He should arrest the in- and outgoing air by stopping his inhaling and exhaling, and that very moment give up all desires that occupy his mind. While staring at the tip of his nose he must turn the mind, that wanders here and there, away from whatever. A learned yogi should from the core of his heart step by step put an end to the mind that was disturbed by lust. (34) Someone who manages to maintain this practice, will, [with his mind] like a fire that extinguishes without fuel, soon succeed in attaining the pure state [nirvâna](35) Not distracted by the various desires, the mind becomes calm and peaceful in all its movements. [One is thus] of a consciousness that is touched by the happiness of the transcendental platform, a position from which one factually can never separate oneself [see also B.G. 5: 17].  

(36) When someone first leaves behind his home to wander around [as a sannyâsî] and then again returns to live from the field of the threefold practice of materially oriented [economic, religious and sense-oriented] activities, such a shameless mendicant may be compared to someone who eats his own vomit [a vântâs'î]. (37) Those who first consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify themselves with it, are useless fools. (38-39) For householders to forsake their duties, for celibates to give up on vows, for withdrawn persons to submit themselves as a servant of the common man and for renunciates to hanker after the senses, is for all the âs'ramas a most abominable form of behavior by which one cheats the spiritual order. One should be indifferent about those who are thus bewildered by the external energy of the Lord, they are pitiful. (40) Once one has understood what the soul [and the Supersoul] entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, what is there left to hanker for, why would one still be a slave of the body that one maintains? (41) One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense objects constitute the paths followed, that intelligence [reason] is the charioteer and that consciousness [goodness, character] is the great bond created by the Lord. (42) The spokes of the wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krikala, devadatta and dhanañjaya], the inside and outside of the wheels are religion and irreligion, the one being driven is the individual self that is falsely identified, the Pranava is the bow and the individual soul is the arrow, but final beatitude is the target. (43-44) Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep, are one's enemies; these and others are the consequence of passion and ignorance, but sometimes they sprout from [being attached to] the mode of goodness. (45) As long as one has this human form, which as a chariot with all its subordinate parts depends on one's control, one must, being of service at the lotus feet of the most venerable souls, hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated. When one thus found satisfaction in one's transcendental bliss, this body can be given up.  (46) Not doing so being inattentive and motivated for what is untrue, the senses that act as the horses will lead the charioteer on the road of desire. There the driver falls into the hands of rogues, the sense objects [who rule with vishaya, eating, sleeping and mating] because of whom he, together with the horses and the rest, will land in the dark, blind well of material existence and suffer the great fear of death. (47) To be inclined towards or to cease from material engagement [pravritti and nivritti], are the two types of activities mentioned in the Vedas [4.4: 20]. Being materially inclined one keeps returning [to a worldly existence], but ceasing one enjoys the nectar of eternity [see also B.G. 16: 7]. 

(48-49) Systematically being of violence [with the sacrificing of animals] with all kinds of fire sacrifices that require so many things, are actions filled with desire and cause anxiety. To be directed towards dars'a, pûrnamâsa, câturmâsya, pas'uh, soma and other ritualistic ceremonies is called pravritti. Even so the fire sacrifices and the distribution of the offerings [huta, prahuta] as also the, for the sake of the public, constructing of temples, resting houses and gardens and the digging of wells and distribution of food and water, are to be recognized as forms of pravritti engagement. (50-51) The fine substances [of the sacrifice] result in the smoke [that is associated with] the divinity of the night, the dark half of the month, the sun going through the south and the new moon [compare B.G. 8: 25]. By that divinity [one finds] the food grains that are the seeds of the vegetation on the earth's surface, oh ruler of the earth. Thus called into existence by the father [of Time] they [by feeding us through the sacrifices] lead to one after the other birth, to the time and again regular assuming of a physical form to be present in this world [see also B.G. 9: 21]. (52) [But] a twice-born soul [a brahmin], who from his conception till his funeral is purified by means of different rites, offers, by the light of spiritual knowledge, his engagement in sacrifices into the [fire of his] sensual apparatus [and is thus of nivritti actions]. (53) Merging the senses with the mind - which is infected by words that move in waves of material predilection - he restricts the words to the collection of their constituent elements, the letters. Those elements are then restricted to the AUM of the Pranava, which is restricted to a point [the bindu, a point between the eyes], this he withdraws in his sound reflection [the nâdi] he sacrifices into his life air [prâna] that he merges with the complete of the Lord [in brahman]. (54) [In nivritti progressing with] the fire, the sun, the day, the end of the day, the bright half of the month, the full moon, the passage of the sun through the north and the Independent Ruler [Brahmâ], he who is of discernment and who moves from the gross realm to the subtle destination, arrives in a fixed sequence at the transcendental state of intelligence, the soul [turya, the original state of consciousness]. (55) Repeatedly being born again in following what one calls the path of God [this nivritti process], he who endeavors for self-realization and desires the peace of the soul, will not return once he has found his position in the true self [see also B.G. 8: 16]. (56) He who on this, in the Vedas recommended path of the ancestors and the gods, keeps his eyes focussed on the scriptures, is versed and will not get bewildered, despite being a material person.

(57) Being there both inside and outside, for all living beings, from the beginning till the end, this Lord, transcendental to the gross of matter, is personally present in this world as the knowledge and the known, as the expression and the expressed and as the darkness and the light. (58) Despite being rejected as a real form, a mere reflection [of a form in the mirror] is nevertheless accepted as being real. The same way one accepts the reality of what the senses are telling [as real], even though that is difficult to prove from speculations. (59) One is neither the reflected image of the objects of this world, which consist of the earth element and such, nor is one a combination or transformation of these elements. Even though one has no existence separate from them, to consider oneself [and the soul] a part of them, is also a false notion [see also B.G. 18: 16]. (60) The body consisting of the five elements cannot exist without the sense-objects belonging to it. The untrue is found in the total form of that body which, just like that what belongs to it, in the end, turns out to be a temporary appearance. (61) It compares to the same confusion - and likewise breaking away from the regulative principles - as one has in a dream: as long as one in one's sleep is separated by that dream from the objects of the waking state, one is led astray by that part [of one's existence]. (62) A wise soul rejects from his self-realization and from his chosen unity of life conception, actions and matter in this world, the three forms [of ignorance associated with them as being three forms] of sleep [compare 1.18: 26 and B.G. 6: 16]. (63) One speaks of oneness of life conception [called bhâvâdvaita] when one considers [the transcendental] cause and [material] effect as being one [as being part of one and the same reality], like seeing the cloth by its threads, its warp and woof. To consider them separately is what makes them unreal [see also B.G. 18: 16]. (64) One speaks of oneness in actions [called kriyâdvaita] when one in all the activities of one's mind, words and body, directly is devoted to the transcendence of the absolute spirit [Brahman], oh Yudhishthhira [compare B.G. 9.27]. (65) One speaks of oneness of material interest [dravyâdvaita] when that what one aspires for oneself is one and the same as what one wishes for one's wife and children, other people or whatever living beings [this is also called enlightened self-interest or the 'golden rule']. (66) Oh king, a person should perform his duties according to his [varnâs'rama] position in society, engaging with the means, the place and the time that are not [scripturally] forbidden and he should not follow any other course of action, unless there is an emergency [see also 7.11: 17 en B.G. 3: 35]. (67) Any human being who, with respect for these and other principles described in the Vedic literatures, is of devotional service, and thereto abides by his occupational duties, can even at home reach His heavenly kingdom, oh King [see also  B.G. 9: 32]. (68) It is the way all of you [Pândavas], oh lord of kings, escaped from all that insurmountable danger. By serving the feet of your Master [Krishna], you managed to perform the rituals successfully and have conquered the elephants of all directions [the burden of unrighteous kings].

(69) I myself a long, long time ago, in a former mahâkalpa [in another epoch of Brahmâ], existed as a denizen of heaven named Upabarhana and was most respected among the Gandharvas. (70) I had a beautiful body and was most attractive, smelled nicely, was decorated and captivating to behold. Always attracted to women, I was, in the excitement of my desires, a debauchee [though]. (71) Once there was a gathering of the gods and, to the occasion of glorifying the Lord in song and dance, all the Ghandharvas and Apsaras were invited by the rulers of the universe [the Prajâpatis]. (72) I also, as an expert in singing [the glories of the divine life], went there surrounded by women. But learning about my attitude the divine rulers of the universe cursed me with great force for my dalliance: 'May you, acting contrary to the code of conduct, as from now become a s'ûdra bereft of the beauty!' (73) Thereupon having taken birth from a maidservant, I nevertheless obtained a life as a son of Brahmâ, because I at the time could render service to spiritual propounders [Vaishnavas, see also 1.5: 23-31]. (74) I have explained to you the dharma by which an attached householder can conquer sin and quickly attain the position of the renounced order. (75) You [Pândavas] are as lucky to have in this world all the saints visiting your place because in your home, most confidentially, the Supreme Brahman in person can be found in the form of a normal human being [Krishna, see also 7.10: 48]. (76) He is the One Brahman sought by the great souls in order to realize their liberation and bliss of heaven. He, your renown cousin [Lord Krishna] is the beloved well-wisher, the most worshipable person, the heart and soul and the [original] guru of instruction of all of you on the regulative principles [the vidhi; see also 7.10: 48 and  49]. (77) His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], can factually be understood by meditation, by silence, by bhakti and by putting an end to all material association. May the One Lord, this same personality, this guru of instruction and object of devotion of the devotees, be pleased with us.'

(78) S'rî S'uka said: '[King Yudhishthhira] the best of the Bhârata dynasty, delighted to hear the descriptions of the devarishi, was caught in the ecstasy of love and worshiped both him and Lord Krishna. (79) After the reverence he received from Lord Krishna and from Yudhishthhira - who as the son of Prithâ  [see family tree] was utterly amazed about the fact that Krishna was the Parabrahman, the Supreme of the Spirit - the muni bade them farewell and left. (80) Thus I gave a description of the different dynasties of the daughters of Daksha, in which all the worlds and their moving and non-moving living beings consisting of gods, demons, human beings and so on, came about.'

Thus the seventh Canto of the S'rîmad Bhâgavatam ends named: The Science of God.

 

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Third revised edition, loaded April 11, 2019.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Nârada said:  'Some of the twice-born souls are devoted to fruitful labor, some are engaged in austerities oh, ruler of man, some excel in Vedic study while others exercise rhetoric and some also unite [their consciousness] in spiritual knowledge [in bhakti- and jñâna-yoga]. 
S'rî Nârada said: 'Some of the twiceborn are devoted to fruitive labor and some are decided about austerities, o ruler of man, some are of vedic study while others exercise rhetoric, and some also do unify [the consciousness] in spiritual knowledge [in bhakti- and jñâna-yoga]. (Vedabase)

 

Text 2

A person desiring liberation should donate the result of his sacrifices, to someone devoted to spiritual knowledge [usually a brahmin or a jñânî]. If it happens that such a person cannot be found, one should donate to others, according to their merit.

A person desiring liberation should donate the results of his sacrifices to the ones devoted to spiritual knowing and should also, apart from that what is offered to the God-conscious, donate to others, be it with discrimination. (Vedabase)

 

Text 3

Offering to the demigods one should feed two of them and offering to the forefathers three of them should be fed, or else in any case at least one should be nourished. One must not involve a great number of them, despite having the means for it.

Offering to the demigods should two of them be fed, offering to the forefathers should three of them be fed, or one should at least in both cases feed one of them; however rich one might be, one should with one's offerings not arrange too lavishly.  (Vedabase)


Text 4

In exceeding this number of invitees or relatives [with the s'raddha ceremony], things will not work out perfectly as for the most suitable time and place, the paraphernalia, the person to receive the honor and the method applied.

Concerning a suitable place and time, the belief, the person worshiped and the method used, will with one's sacrificing in belief [with the s'râddha ceremony] not everything be as perfect as it should if one has invited a large group of guests. (Vedabase)

 

Text 5

When the sacred food, that was obtained by offering it at the proper time and place with love and devotion to the deity of the Lord, is given to the person who deserves the honor, such a practice will be a source of everlasting welfare [see also B.G. 3: 10].

To the right place and time should, as far as available, the food for the saintly with love and devotion be offered to the Supreme Personality of Godhead according the regulative principles and words of the preceptor; what one this way offers to the one who is worshiped will become an everlasting source of prosperity. (Vedabase)


 Text 6

In offering [sanctified] food to the godly souls, the saints, the forefathers, the living beings in general, one's friends and one's family members, one should consider them all as being part of the Original Personality of God.

Offering food to the godly, the saints, the forefathers, the living beings in general, the relatives and one's own family members, should one see them all as being part of the Original Personality of God. (Vedabase)

 

Text 7

Someone who knows the dharmic principles, should never offer meat [fish or eggs] during the ceremonies of belief, nor should he in his normal life be a meat eater. One derives the greatest satisfaction from the [vegetarian] food of the sages and not so much from food [obtained] by [needless] violence against animals.

Someone who knows the dharmic principles should never offer meat [nor fish and eggs] in the ceremonies of belief, nor should he apart from that be a meat eater; with the ones who are worshiped achieves one the greatest satisfaction with the [vegetarian] food of the sages and not so much with food that is offered with needless violence against animals. (Vedabase)

   

Text 8

For persons desiring true righteousness there is no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings.

For persons desiring true righteousness is there no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings. (Vedabase)

 

Text 9

Persons who, by fixing themselves on the true self [in samyama], are free from material desires, know very well the purpose of the sacrifices. Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal sacrifices] have karmic consequences.

Persons free from material desires who very well know about the purpose of sacrifices, are enlightened in jñâna of sacrifice by staying fixed on the true self [in samyama]; they, advanced in spiritual knowledge, know that some sacrifices, [animal sacrifices] have karmic consequences. (Vedabase)


Text 10

Living beings seeing a sacrificer, become afraid when a creature is to be sacrificed. They think: 'This ignorant, unfriendly person most certainly will very soon kill us!' 

The animals seeing the offerer engaged in his material ado become afraid thinking: 'This person not being so nice to us will, not really knowing how or what, certainly quickly want to achieve a result by putting us to death!' (Vedabase)


Text 11

He who knows what dharma means [see also B.G. 18: 66is therefore supposed to perform, day after day, with satisfaction, his regular and occasional duties with the food that is given by God: the [vegetarian] food of the sages.

Therefore should indeed the one who is really of the dharma [see also B.G. 18: 66], day after day, in the greatest happiness, perform his regular and occasional duties with the food that is given by God, the [vegetarian] food of the sages. (Vedabase)


Text 12

A knower of dharma speaks of five branches of adharma that as kinds of unrighteousness must be given up: vidharma, paradharma, upadharma, âbhâsa and chala-dharma.

Vidharma, paradharma, upadharma, âbhâsa and chala-dharma are the five different forms of irreligion that by those who are faithful to the scripture are considered the adharma, the unrighteously being engaged, that is to be given up. (Vedabase)


Text 13

Vidharma should be [understood as] that what constitutes an objection or a detriment to dharma [to righteousness, naturalness or religiousness, the original purpose of one's duty]. Paradharma is the encouragement to engage in duties strange to one's own, upadharma is the way of a pretender of dutifulness, a hypocrite and chala refers to feigning the duty with word jugglery.

What obstructs the original purpose of one's own duty is vidharma, misconceived or strange to one's own is it paradharma, directions that are turned against one's purpose in life are upadharma and one speaks of chala when by an opponent the words of the scripture are twisted and covered with pretense. (Vedabase)


Text 14

Âbhâsa is that what persons self-willed, obstinately do in defiance of their spiritual department [their âs'rama, their civil status]. Why would acting in line with the regulations for one's natural duty not bring peace?

That what by persons whimsically, as a dim reflection, is done in defiance of the purpose of one's own order of life [one's âs'rama] is âbhâsa; [to all of this one has to pose the question:] in what respect would that what to one's own nature as being the appropriate dharma is arranged not be capable of bringing peace? (Vedabase)

 

Text 15

Performing one's religious duties one should not endeavor for one's livelihood [that is to say: expect no income from religious activities, see B.G. 2: 47 and 18: 9], nor should one being poor strive for possessions.  The desirelessness of someone free from such endeavoring is like that of the python [see 7.13: 11] that lives effortlessly.

So should someone who is not wealthy not try to acquire money; with the religion and economy should one not go beyond what is necessary to keep one's body and soul together. The desirelessness of someone free from that endeavoring is like that of the python [see 7.13: 11] which lives without special effort. (Vedabase)


Text 16

Where would he, who driven by lust and greed runs from pillar to post for the sake of riches, find the happiness typical of the contented person who, not endeavoring for his maintenance, is happy from within?

Where would he, who driven by lust and greed for the sake of riches wanders here, there and everywhere, find the happiness of the contented person who not endeavoring for his maintenance is happy from within? (Vedabase)

 

Text 17

For an ever contented mind every path followed is equally auspicious, just like it is with a person who with shoes on his feet has nothing to fear from pebbles and thorns.

For a mind always of peace is every path followed just as auspicious, just like it is with a person who with shoes on his feet has nothing to fear from pebbles and thorns. (Vedabase)


Text 18

Oh King, why would an innerly contented person not live happily on just a little bit of water when he, because of the ado with his genitals and tongue, becomes a man who is not better than a household dog?

Or, o King, why should a person of peace not live happily on even a bit of water, when he from troublesome dealings with his genitals and tongue becomes a man not better than a household dog? (Vedabase)

 

Text 19

An educated but discontented man will, because of his restlessness, see how the strength of his senses, his education, austerity, fame and spiritual insight will gradually dwindle and vanish.

For sure will of a discontented man of learning, because of his greed, gradually dwindle the strength of his senses, his education, austerity and fame and will his spiritual knowledge vanish. (Vedabase)

 

Text 20

With someone hungry and thirsty desires will find their end [upon eating], one is relieved of anger by approaching matters differently, but a person will not get over his greed when he delights in conquering all the directions of the globe.

For someone who is hungry and thirsty do the lusts come to an end, of anger vented there is a relief, but a person will not get over his greed when he enjoys it to conquer all the directions of the globe [see also B.G. 16: 21]. (Vedabase)

 

Text 21

Oh King, many scholars with a lot of knowledge, many counselors and many political leaders, landed in hell simply because of lacking in [spiritual] contentment.

O King, many scholars, many persons of varied experience, many an expert in legal advice, or many a candidate for the office even, has landed in hell simply from lacking in contentment. (Vedabase)

 

Text 22

Lusts are defeated by determination, anger is overcome by forsaking the object of one's desire, for greed to disappear one must consider the fact that possessions make one possessed and fear is overcome by contemplating the true [self in meditation].

With determination lust should be overcome, anger by means of forsaking the object of desire, to greed one must consider the accumulation of wealth which gives the trouble, and fear is overcome by contemplation of the truth.  (Vedabase)

 

Text 23

Deliberation [on spiritual matters] is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence defeats the obstacles on the path of yoga and violence [evil, hostility] is overcome by giving up on passions [see also B.G. 4: 10].

Deliberation on spiritual matters is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence overcomes the obstacles on the path of yoga and no longer hankering after one's sense gratification remedies hostility [see also B.G. 4: 10]. (Vedabase)

  

Text 24

With compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by systematic meditation in yoga one can end one's own [karmic] suffering. Sleep one can conquer by exercising one's vital breath.

Have pity with the sufferings inflicted by other living entities and by nature, in systematic yoga meditation give up what you suffer as a consequence of your own deeds and conquer sleep by exercising goodness. (Vedabase)

 

Text 25

By serving the spiritual master with devotion one can easily in the mode of goodness conquer all these [symptoms] of passion and ignorance, as also those of goodness itself.

By the mode of goodness can a person, in devotional service unto the spiritual master, easily conquer all this passion, ignorance and the goodness itself that one also should leave behind. (Vedabase)

 

Text 26

The guru, who is the light on the path, must be considered the Supreme Lord in person and he who considers him and what he heard from him as being mortal and time-bound, is like an elephant that has bathed [and thereafter takes a dust bath].

The guru who is the light on the path should directly be considered the Supreme Lord; he who considers him and all that belongs to the Veda as mortal and timebound, is like an elephant taking a dustbath. (Vedabase)


Text 27

He [the teacher] is by the common man taken for a normal human being, while he is the Supreme Lord in person, the ruler over the original cause of matter [pradhâna, the non-manifest matter] who is the Original Person as also the Lord of Yoga whose feet are sought by the masters of yoga [see also B.G. 9: 11]!

This Supreme Lord who evidently is the original nature of the person, the Controller whose feet are sought by the masters of yoga, is by the common people taken for a normal human being! [see also B.G. 9: 11] (Vedabase)


Text 28

One has wasted one's time when all the prescribed activities and observances, designed for the definite subjugation of the six departments [of the five senses and the mind], have not led to the ultimate goal: the connectedness in yoga [of one's individual consciousness with Him].

If all the activities and regulations the way they should be, to the end of the once and for all subjugating of the six of the senses and the mind, do not lead to a positively being unified in the consciousness, has one only wasted one's time and effort. (Vedabase)

 

Text 29

Just as occupational duties performed with the interest of acquiring an income do not serve the interest of yoga, also traditional public works of piety that are performed by a materialistic person do not contribute [to the necessary unification of consciousness. Compare B.G. 2: 42-44]. 

Since the occupational duties in desiring an income do not serve the interest of yoga, are they at all times of little help and value, just as are the ritual vedic ceremonies of a person who is worldly entangled [compare B.G. 2: 42-44]. (Vedabase)

 

Text 30

He who wants to conquer his mind, must alone, in a solitary place, not depending on a company of attached people [like a family], as a renounced person live on charity and eat little.

He who is engaged in the conquering of his mind must be alone in a solitary place, without the dependence of an attached company [like a family] and as a renounced person live on the dole, eating frugally. (Vedabase)

 

Text 31

In a clean, leveled place, oh King, he must arrange for a seat and steadily, comfortably and equanimously sit down, keep his body straight and thus practice the Pranava [see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12].

In a clean leveled place, o King, must he arrange for a seat and steady, comfortable and equipoised sit down, keeping his body straight and thus do the Pranava [see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12]. (Vedabase)

 

Text 32-33

He should arrest the in- and outgoing air by stopping his inhaling and exhaling, and that very moment give up all desires that occupy his mind. While staring at the tip of his nose he must turn the mind, that wanders here and there, away from whatever. A learned yogi should from the core of his heart step by step put an end to the mind that was disturbed by lust.

He should arrest the in- and outgoing air holding his exhaling and inhaling and for that time give up all desires in his mind while staring at the tip of his nose. With the mind that wanders here and there withdrawn from whatever is the lust defeated and should a learned yogi step by step from within his heart put an end to the thinking. (Vedabase)

  

Text 34

Someone who manages to maintain this practice, will, [with his mind] like a fire that extinguishes without fuel, soon succeed in attaining the pure state [nirvâna].

Of fortitude will the consequent practitioner this way in due course of time quickly manage to be as pure as a fire without smoke. (Vedabase)

 

Text 35

Not distracted by the various desires, the mind becomes calm and peaceful in all its movements. [One is thus] of a consciousness that is touched by the happiness of the transcendental platform, a position from which one factually can never separate oneself [see also B.G. 5: 17].

Not drawn by the various desires is one calm and peaceful in all one's activities in a consciousness that is situated in the happiness of the transcendental platform from which one factually can never separate oneself [see also B.G. 5: 17]. (Vedabase)

 

Text 36

When someone first leaves behind his home to wander around [as a sannyâsî] and then again returns to live from the field of the threefold practice of materially oriented [economic, religious and sense-oriented] activities, such a shameless mendicant may be compared to someone who eats his own vomit [a vântâs'î].

When someone who first left his home behind to wander around then again returns to the field of the threefold practice of the materially oriented [economic, religious and sense-oriented] activities in which he was formerly engaged, can such a shameless mendicant be compared to someone who eats his own vomit [a vântâs'î]. (Vedabase)

 

Text 37

Those who first consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify themselves with it, are useless fools.

Those who consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify with it, are indeed the dullest of the great lie. (Vedabase)

 

Text 38-39

For householders to forsake their duties, for celibates to give up on vows, for withdrawn persons to submit themselves as a servant of the common man and for renunciates to hanker after the senses, is for all the âs'ramas a most abominable form of behavior by which one cheats the spiritual order. One should be indifferent about those who are thus bewildered by the external energy of the Lord, they are pitiful.

For householders to forsake their duties, for celibates to give up on vows, for withdrawn ones to submit as a servant of the commoner, for renunciates to hanker after the senses - for all these âs'ramas is it most abominable indeed to behave like this in cheating the spiritual order; those, bewildered by the external energy of God, one should doubt and pity. (Vedabase)

 

Text 40

Once one has understood what the soul [and the Supersoul] entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, what is there left to hanker for, why would one still be a slave of the body that one maintains?

Once one understood what the soul entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, how can one then hanker for comfort, why would one then stay a slave to the demands of the body? (Vedabase)

 

Text 41

One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense objects constitute the paths followed, that intelligence [reason] is the charioteer and that consciousness [goodness, character] is the great bond created by the Lord.

One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense-objects form the paths followed, that reason constitutes the charioteer and that character is the great bond created by the Lord. (Vedabase)

 

Text 42

The spokes of the wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krikala, devadatta and dhanañjaya], the inside and outside of the wheels are religion and irreligion, the one being driven is the individual self that is falsely identified, the Pranava is the bow and the individual soul is the arrow, but final beatitude is the target.

The spokes of the wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krikala, devadatta and dhanañjaya], the inside and outside of the wheels are religion and irreligion, the one driven is the individual soul who is falsely identified, the Pranava is the bow and the living entity the arrow, but the target is for sure the Supreme. (Vedabase)

 

Text 43-44

Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep, are one's enemies; these and others are the consequence of passion and ignorance, but sometimes they sprout from [being attached to] the mode of goodness.

Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep are one's enemies indeed; these and more are sometimes the consequence of passion and ignorance and sometimes they sprout from the mode of goodness. (Vedabase)

 

Text 45

As long as one has this human form, which as a chariot with all its subordinate parts depends on one's control, one must, being of service at the lotus feet of the most venerable souls, hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated. When one thus found satisfaction in one's transcendental bliss, this body can be given up.

As long as one has this human form, which as a chariot with all its subordinate parts depends on one's control, must one in service of the lotus feet of the most venerable ones hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated, so that satisfied of one's transcendental bliss this body can be given up for the sake of the pure, uncontaminated being. (Vedabase)

 

Text 46

Not doing so being inattentive and motivated for what is untrue, the senses that act as the horses will lead the charioteer on the road of desire. There the driver falls into the hands of rogues, the sense objects [who rule with vishaya, eating, sleeping and mating] because of whom he, together with the horses and the rest, will land in the dark, blind well of material existence and suffer the great fear of death.

Not doing so being inattentive and of the untrue, will the senses that act as the horses lead the charioteer on the road of desire. There falls he into the hands of the plunderers, the sense objects [who rule with vishaya, eating, sleeping and mating] and will the driver because of them, together with the horses and all, land in the dark, blind well of material existence and the great fear of death. (Vedabase)

 

Text 47

To be inclined towards or to cease from material engagement [pravritti and nivritti], are the two types of activities mentioned in the Vedas [4.4: 20]. Being materially inclined one keeps returning [to a worldly existence], but ceasing one enjoys the nectar of eternity [see also B.G. 16: 7].

To be inclined towards or to cease from material enjoyment [pravritti and nivritti], are according the Vedas the two options of proceeding [4.4: 20], materially inclined is one aimless, but ceasing enjoys one the nectar of the eternal [see also B.G. 16: 7]. (Vedabase)

 

Text 48-49

Systematically being of violence [with the sacrificing of animals] with all kinds of fire sacrifices that require so many things, are actions filled with desire and cause anxiety. To be directed towards dars'a, pûrnamâsa, câturmâsya, pas'uh, soma and other ritualistic ceremonies is called pravritti. Even so the fire sacrifices and the distribution of the offerings [huta, prahuta] as also the, for the sake of the public, constructing of temples, resting houses and gardens and the digging of wells and distribution of food and water, are to be recognized as forms of pravritti engagement.

Systematically being of violence [in sacrificing animals] with all kinds of fire sacrifices that require so many things, is something filled with desire which causes anxiety; the purpose of all the dars'a, pûrnamâsa, câturmâsya, pas'uh, soma and other ritualistic ceremonies one should consider an attachment. Even so are the oblation and sacrifice [huta, prahuta] as also the, for the benefit of the public, constructing of temples, resting houses and gardens and the digging of wells and providing of food and water, to be recognized as such symptoms. (Vedabase)

 

Text 50-51

The fine substances [of the sacrifice] result in the smoke [that is associated with] the divinity of the night, the dark half of the month, the sun going through the south and the new moon [compare B.G. 8: 25]. By that divinity [one finds] the food grains that are the seeds of the vegetation on the earth's surface, oh ruler of the earth. Thus called into existence by the father [of Time] they [by feeding us through the sacrifices] lead to one after the other birth, to the time and again regular assuming of a physical form to be present in this world [see also B.G. 9: 21].

Everything that one offers in the fire turns into the smoke belonging to the divinity of the dark half of the month, the sun going through the south and the moon that is new [compare B.G. 8: 25]; that way are there from the vegetation on the earth's surface, the foodgrains, are there the seeds thus, o ruler of the earth, that thus projected through the father [of Time] lead to the, one after the other, repeated succession of over and over being born to exist to the victory of matter [see also B.G. 9: 21]. (Vedabase)

 

Text 52

[But] a twice-born soul [a brahmin], who from his conception till his funeral is purified by means of different rites, offers, by the light of spiritual knowledge, his engagement in sacrifices into the [fire of his] sensual apparatus [and is thus of nivritti actions].

A twice-born one by enlightenment in real knowledge [by the path of ceasing] is by the purification processes of the beginning of life and the end of it at death, purified [he loses interest in material results] as he offers his actions into [the meditating on] his sensuality. (Vedabase)

 

Text 53

Merging the senses with the mind - which is infected by words that move in waves of material predilection - he restricts the words to the collection of their constituent elements, the letters. Those elements are then restricted to the AUM of the Pranava, which is restricted to a point [the bindu, a point between the eyes], this he withdraws in his sound reflection [the nâdi] he sacrifices into his life air [prâna] that he merges with the complete of the Lord [in brahman].

The senses then merged in the mind that is infected by words that move in waves of material preference, the words then delimited to the complete of its elements, the letters, those then restricted to the AUM of the Pranava vibrated and that ultimate vibration next given up to the point enclosed [the 'echo'], indeed then results in the fact that the life air is sacrificed in the Supreme of the Living entity [in brahman]. (Vedabase)

 

Text 54

[In nivritti progressing with] the fire, the sun, the day, the end of the day, the bright half of the month, the full moon, the passage of the sun through the north and the Independent Ruler [Brahmâ], he who is of discernment and who moves from the gross realm to the subtle destination, arrives in a fixed sequence at the transcendental state of intelligence, the soul [turya, the original state of consciousness].

The individual soul following the nature of the fire, the sun, the day, the end of the day, the bright half of the month, the full moon, the northern path and the Supreme of Brahmâ then reaches, moving in the natural connectedness of the gross destination with the subtle one, the transcendental state [turya] of intelligence. (Vedabase)


Text 55

Repeatedly being born again in following what one calls the path of God [this nivritti process], he who endeavors for self-realization and desires the peace of the soul, will not return once he has found his position in the true self [see also B.G. 8: 16].

On this path towards God, as one calls it, repeatedly been born again [see also B.G. 8: 16], does the one eager in self-realization heading for the peace indeed, not return, established as he is in the true self. (Vedabase)


Text 56

He who on this, in the Vedas recommended path of the ancestors and the gods, keeps his eyes focussed on the scriptures, is versed and will not get bewildered, despite being a material person.

The one who this way is faithful to the forefathers and the gods will, on this path as recommended by the Vedas regularly studying the scriptures, even though being a material person, with an enlightened vision never be bewildered. (Vedabase)

 

Text 57

Being there both inside and outside, for all living beings, from the beginning till the end, this Lord, transcendental to the gross of matter, is personally present in this world as the knowledge and the known, as the expression and the expressed and as the darkness and the light.

He Himself is verily there in the beginning and in the end, of all living beings, existing always internally as well as externally, transcendental to the gross, as the knowledge and the known, as the expression and the expressed and as the darkness and the light. (Vedabase)


Text 58

Despite being rejected as a real form, a mere reflection [of a form in the mirror] is nevertheless accepted as being real. The same way one accepts the reality of what the senses are telling [as real], even though that is difficult to prove from speculations.

Even though a mere reflection is rejected as being a real form, is it nevertheless accepted; likewise is also the substance of the purpose accepted although it is difficult to prove from speculating on one's sensual input.  (Vedabase)

 

Text 59

One is neither the reflected image of the objects of this world, which consist of the earth element and such, nor is one a combination or transformation of these elements. Even though one has no existence separate from them, to consider oneself [and the soul] a part of them, is also a false notion [see also B.G. 18: 16].

In this world of the five elements is one of them nor the counterpart, the reflection, one appears to be, nor is one a combination or transformation of them; one should not believe that one as a soul would have an independent existence, nor that one would be one with the elements [see also B.G. 18: 66]. (Vedabase)

 

Text 60

The body consisting of the five elements cannot exist without the sense-objects belonging to it. The untrue is found in the total form of that body which, just like that what belongs to it, in the end, turns out to be a temporary appearance.

The five elements as the cause of the bodily concept and the sense-objects can not exist without their subtle [counter]parts; the untrue is found in the fixed form of a body, which, just as that what is part of it [the sense-object], in the end turns out to be a temporary appearance. (Vedabase)

 

Text 61

It compares to the same confusion - and likewise breaking away from the regulative principles - as one has in a dream: as long as one in one's sleep is separated by that dream from the objects of the waking state, one is led astray by that part [of one's existence].

It can be compared with what one has when one dreams: one is awake while one sleeps; [the sleeping as] a part of the reality cannot be seen apart from the complete [of de dream] without being mistaken. Even so can that what is scripturally prohibited [yama] not be seen apart from that what is prescribed [niyama]. (Vedabase)



Text 62

A wise soul rejects from his self-realization and from his chosen unity of life conception, actions and matter in this world, the three forms [of ignorance associated with them as being three forms] of sleep [compare 1.18: 26 and B.G. 6: 16]. 

Considering the oneness in matter, the oneness in action and the oneness in thought, turns a soul of wisdom, from his selfrealization in life, away from the three of them as being three separate forms of sleep [compare 1.18: 26 and B.G. 6: 16]. (Vedabase)


Text 63

One speaks of oneness of life conception [called bhâvâdvaita] when one considers [the transcendental] cause and [material] effect as being one [as being part of one and the same reality], like seeing the cloth by its threads, its warp and woof. To consider them separately is what makes them unreal [see also B.G. 18: 16].

To the observation that, like with the substance of the threads of a cloth, the effect and cause [of this existence] are one because ultimately setting them apart constitutes the unreal, does one speak of the conception of oneness [bhâvâdvaita, see also B.G. 18: 16]. (Vedabase)


Text 64

One speaks of oneness in actions [called kriyâdvaita] when one in all the activities of one's mind, words and body, directly is devoted to the transcendence of the absolute spirit [Brahman], oh Yudhishthhira [compare B.G. 9.27].

In all activities of the mind, the words and the body directly to be dedicated to the Supreme of the transcendental Absolute, o Yudhishthhira, is called oneness in activities [kriyâdvaita, compare B.G. 9.27]. (Vedabase)


Text 65

One speaks of oneness of material interest [dravyâdvaita] when that what one aspires for oneself is one and the same as what one wishes for one's wife and  children, other people or whatever living beings [this is also called enlightened self-interest or the 'golden rule'].

When the ultimate goal and interest of oneself, the wife and the children, the others or whatever living beings is one, is that oneness called oneness of interest [dravyâdvaita]. (Vedabase)

Text 66

Oh king, a person should perform his duties according to his [varnâs'rama] position in society, engaging with the means, the place and the time that are not [scripturally] forbidden and he should not follow any other course of action, unless there is an emergency.

A person should, by whatever would be allowed as for means, time and place, proceed according his prescribed duties, o King; someone operating by that process should, when everything is in order, not try any other way. (Vedabase)


Text 67

Any human being who, with respect for these and other principles described in the Vedic literatures, is of devotional service, and thereto abides by his occupational duties, can even at home reach His heavenly kingdom, oh King [see also B.G. 9: 32].

By this and by other ways expressed in the vedic literatures abiding by one's occupational duties, can any human being who renders devotional service according that notion, even staying at home reach the destination of Him, o King [see also B.G. 9: 32]. (Vedabase)


Text 68

It is the way all of you [Pândavas], oh lord of kings, escaped from all that insurmountable danger. By serving the feet of your Master [Krishna], you managed to perform the rituals successfully and have conquered the elephants of all directions [the burden of unrighteous kings].

It is as indeed the way all of you [Pândavas], o lord of kings, escaped from all the insurmountable danger; by serving the feet of your own Master [Krishna] managed you to perform the sacrifices successfully in defeating the strongest elephants [the burden of unrighteous kings]. (Vedabase)

 

Text 69

I myself a long, long time ago, in a former mahâkalpa [in another epoch of Brahmâ], existed as a denizen of heaven named Upabarhana and was most respected among the Gandharvas.

I myself a long, long time ago, in a former mahâkalpa [in another age of Brahmâ], existed as a denizen of heaven named Upabarhana and was very respected among the Gandharvas. (Vedabase)

 

Text 70

I had a beautiful body and was most attractive, smelled nicely, was decorated and captivating to behold. Always attracted to women, I was, in the excitement of my desires, a debauchee [though].

I had a beautiful body and was, most attractive, fragrant and decorated, captivating to the eye; proud like a madman in his own city was I, day by day under the influence of the natural attraction of women, very covetous. (Vedabase)


Text 71

Once there was a gathering of the gods and, to the occasion of glorifying the Lord in song and dance, all the Ghandharvas and Apsaras were invited by the rulers of the universe [the Prajâpatis].

Once there was a gathering of the godly and to the occasion of glorifying the Lord in song and dance, were by those who ruled over the universe [the Prajâpatis] all the Ghandarvas and Apsaras invited. (Vedabase)

 

Text 72

I also, as an expert in singing [the glories of the divine life], went there surrounded by women. But learning about my attitude the divine rulers of the universe cursed me with great force for my dalliance: 'May you, acting contrary to the code of conduct, as from now become a s'ûdra bereft of the beauty!'

I too, expert in singing the glories of the divine life, went there surrounded by women and well known with my attitude cursed the divine rulers of the universe me with great force for my contempt: 'O you, in offense with the etiquette, become a s'ûdra as from now, bereft of the beauty!' (Vedabase)

 

Text 73

Thereupon having taken birth from a maidservant, I nevertheless obtained a life as a son of Brahmâ, because I at the time could render service to spiritual propounders [Vaishnavas, see also 1.5: 23-31]. 

Because of that I took birth from a maidservant but despite of that obtained I, rendering service to spiritually outspoken people, at the same time a life as a son of Brahmâ [see also 1.5: 23-31]. (Vedabase)

 

Text 74

I have explained to you the dharma by which an attached householder can conquer sin and quickly attain the position of the renounced order.

To you, an attached householder, I explained that process by which a grihastha can conquer sin and very easily obtain the position of the renounced. (Vedabase)

 

Text 75

You [Pândavas] are as lucky to have in this world all the saints visiting your place because in your home, most confidentially, the Supreme Brahman in person can be found in the form of a normal human being [Krishna, see also 7.10: 48].

You are of such a great fortune in the world that all saints that may purify come to visit you in your house because the Most Confidential One of the Supreme Brahman can be directly met there in the form of a normal person. (Vedabase)

 

Text 76

He is the One Brahman sought by the great souls in order to realize their liberation and bliss of heaven. He, your renown cousin [Lord Krishna] is the beloved well-wisher, the most worshipable person, the heart and soul and the [original] guru of instruction of all of you on the regulative principles [the vidhi; see also 7.10: 48 and 49].

He, the One Brahman, sought by the great for the realization of liberation and the bliss of heaven, is the most dear well-wisher of all of you, your renown cousin [Lord Krishna], the, to as well the heart as the soul, most worshipable person and guru of instruction on the principles [the vidhi; see also 7.10: 48 & 49]. (Vedabase)

 

Text 77

His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], can factually be understood by meditation, by silence, by bhakti and by putting an end to all material association. May the One Lord, this same personality, this guru of instruction and object of devotion of the devotees, be pleased with us.'

His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], factually can be understood by meditation, by silence, by bhakti and by putting an end to all material association; may the One, this same personality, this master of the devotees so worshiped, be pleased with us.' (Vedabase)

 

Text 78

S'rî S'uka said: '[King Yudhishthhira] the best of the Bhârata dynasty, delighted to hear the descriptions of the devarishi, was caught in the ecstasy of love and worshiped both him and Lord Krishna.

S'rî S'uka said: 'The best of the Bhârata dynasty, in utter glee of hearing the descriptions of the devarishi, was caught in the ecstasy of love and worshiped him as well as Lord Krishna. (Vedabase)

 

Text 79

After the reverence he received from Lord Krishna and from Yudhishthhira - who as the son of Prithâ [see family tree] was utterly amazed about the fact that Krishna was the Parabrahman,  the Supreme of the Spirit - the muni bade them farewell and left.

With the reverence he received from Lord Krishna and from Yudhishthhira, who as the son of Prithâ [see family tree] was utterly amazed about Krishna being the Parabrahman, the Supreme of the Spiritual, bade the muni them farewell and left. (Vedabase)


Text 80

Thus I gave a description of the different dynasties of the daughters of Daksha, in which all the worlds and their moving and non-moving living beings consisting of gods, demons, human beings and so on, came about.'

Thus I have described to you how, from the separate dynasties of the daughters of Daksha, there were the gods, the demons and the human beings and such, as well as all the worlds with their moving and nonmoving living entities.' (Vedabase)


 

 

 

 

 

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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 titled: "Seven Hindu ascetics under a banyan tree"
Made by 'Ináyat. 1630 (circa) Mughal Style".
Source:
British Museum.
The second picture is titled: 'Brahmacari' (pp. 327-28).
  from Solvyns, Les Hindous:  II.5.4.  "Bermacharry. Another Sort of Devotee." (
Source).
Both are © from the collection of prof
R.L. Hardgrave, University of Texas. Used with permission.
Production:
Filognostic Association of The Order of Time.


  

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