S'rîmad Bhâgavatam - Canto 11
Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
(for the purports one will have to consult the books under the copyright of the BBT)
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Canto 11: 'General History'
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Chapter Eighteen: Description of Varnâs'rama-dharma
TEXT 1
s'rî-bhagavân uvâca
vanam vivikshuh putreshu
bhâryâm nyasya sahaiva vâ
vana eva vasec chântas
tritîyam bhâgam âyushah
s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; vanam - the forest; vivikshuh - desiring to enter; putreshu - among the sons; bhâryâm - wife; nyasya - entrusting; saha - together with; eva - indeed; vâ - or; vane - in the forest; eva - certainly; vaset - one should dwell; s'ântah - with a peaceful mind; tritîyam - the third; bhâgam - division; âyushah - of life.
TRANSLATION
The Supreme Personality of Godhead said - One who desires to adopt the third order of life, vânaprastha, should enter the forest with a peaceful mind, leaving his wife with his mature sons, or else taking her along with him.
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TEXT 2
kanda-mûla-phalair vanyair
medhyair vrittim prakalpayet
vasîta valkalam vâsas
trina-parnâjinâni vâ
kanda - with bulbs; mûla - roots; phalaih - and fruits; vanyaih - growing in the forest; medhyaih - pure; vrittim - sustenance; prakalpayet - one should arrange; vasîta - one should put on; valkalam - tree bark; vâsah - as clothes; trina - grass; parna - leaves; ajinâni - animal skins; vâ - or.
TRANSLATION
Having adopted the vânaprastha order of life, one should arrange one's sustenance by eating uncontaminated bulbs, roots and fruits that grow in the forest. One may dress oneself with tree bark, grass, leaves or animal skins.
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TEXT 3
kes'a-roma-nakha-s'mas'ru-
malâni bibhriyâd datah
na dhâved apsu majjeta
tri kâlam sthandile-s'ayah
kes'a - hair on the head; roma - bodily hair; nakha - fingernails and toenails; s'mas'ru - facial hair; malâni - bodily waste products; bibhriyât - one should tolerate; datah - the teeth; na dhâvet - should not clean; apsu - in water; majjeta - should bathe; tri-kâlam - three times a day; sthandile - on the earth; s'ayah - lying down.
TRANSLATION
The vânaprastha should not groom the hair on his head, body or face, should not manicure his nails, should not pass stool and urine at irregular times and should not make a special endeavor for dental hygiene. He should be content to take bath in water three times daily and should sleep on the ground.
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TEXT 4
grîshme tapyeta pañcâgnîn
varshâsv âsâra-shâd jale
âkantha-magnah s'is'ira
evam vrittas tapas' caret
grîshme - in the summer; tapyeta - one should accept as austerity; pañca-agnîn - five fires (the overhead sun and fires burning on four sides); varshâsu - during the rainy season; âsâra - torrents of rain; shâth - tolerating; jale - in water; â-kanthha - up to the neck; magnah - submerged; s'is'ire - in the coldest part of winter; evam - thus; vrittah - engaged; tapah - penance; caret - one should execute.
TRANSLATION
Thus engaged as a vânaprastha, one should execute penance during the hottest summer days by subjecting oneself to burning fires on four sides and the blazing sun overhead; during the rainy season one should remain outside, subjecting oneself to torrents of rain; and in the freezing winter one should remain submerged in water up to one's neck.
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TEXT 5
agni-pakvam samas'nîyât
kâla-pakvam athâpi vâ
ulûkhalâs'ma-kuththo vâ
dantolûkhala eva vâ
agni - by fire; pakvam - made ready to eat; samas'nîyât - one should eat; kâla - by time; pakvam - right for eating; atha - else; api - indeed; vâ - or; ulûkhala - with grinding mortar; as'ma - and stone; kuththah - pulverized, ground up; vâ - or; danta - using the teeth; ulûkhalah - as a grinding mortar; eva - indeed; vâ - or, alternatively.
TRANSLATION
One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by time. One may grind one's food with mortar and stone or with one's own teeth.
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TEXT 6
svayam sañcinuyât sarvam
âtmano vritti-kâranam
des'a-kâla-balâbhijño
nâdadîtânyadâhritam
svayam - himself; sañcinuyât - should gather; sarvam - everything; âtmanah - his own; vritti - sustenance; kâranam - facilitating; des'a - the particular place; kâla - the time; bala - and one's strength; abhijñah - understanding pragmatically; na âdadîta - should not take; anyadâ - for another time; âhritam - provisions.
TRANSLATION
The vânaprastha should personally collect whatever he requires for his bodily maintenance, carefully considering the time, place and his own capacity. He should never collect provisions for the future.
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TEXT 7
vanyais' caru-purodâs'air
nirvapet kâla-coditân
na tu s'rautena pas'unâ
mâm yajeta vanâs'ramî
vanyaih - obtained in the forest; caru - with oblations of rice, barley and dâl beans; purodâs'aih - and sacrificial cakes prepared with wild rice; nirvapet - one should offer; kâla-coditân - ritualistic sacrifices, such as âgrayana, offered according to seasons (âgrayana is the offering of the first fruits that appear after the rainy season); na - never; tu - indeed; s'rautena - mentioned in the Vedas; pas'unâ - with animal sacrifice; mâm - Me; yajeta - may worship; vana-âs'ramî - one who has gone to the forest, taking the vânaprastha order of life.
TRANSLATION
One who has accepted the vânaprastha order of life should perform seasonal sacrifices by offering oblations of caru and sacrificial cakes prepared from rice and other grains found in the forest. The vânaprastha, however, may never offer animal sacrifices to Me, even those sacrifices mentioned in the Vedas.
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TEXT 8
agnihotram ca dars'as' ca
paurnamâsas' ca pûrva-vat
câturmâsyâni ca muner
âmnâtâni ca naigamaih
agni-hotram - the fire sacrifice; ca - also; dars'ah - the sacrifice performed on the new moon day; ca - also; paurna-mâsah - full moon sacrifice; ca - also; pûrva-vat - as previously, in the grihastha-âs'rama; câtuh-mâsyâni - the vows and sacrifices of câturmâsya; ca - also; muneh - of the vânaprastha; âmnâtâni - enjoined; ca - also; naigamaih - by expert knowers of the Vedas.
TRANSLATION
The vânaprastha should perform the agnihotra, dars'a and paurnamâsa sacrifices, as he did while in the grihastha-âs'rama. He should also perform the vows and sacrifices of câturmâsya, since all of these rituals are enjoined for the vânaprastha-âs'rama by expert knowers of the Vedas.
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TEXT 9
evam cîrnena tapasâ
munir dhamani-santatah
mâm tapo-mayam ârâdhya
rishi-lokâd upaiti mâm
evam - thus; cîrnena - by the practice; tapasâ - of austerity; munih - the saintly vânaprastha; dhamani-santatah - emaciated so much that the veins are visible throughout his body; mâm - Me; tapah-mayam - the goal of all penance; ârâdhya - worshiping; rshi-lokât - beyond Mahârloka; upaiti - achieves; mâm - Me.
TRANSLATION
The saintly vânaprastha, practicing severe penances and accepting only the bare necessities of life, becomes so emaciated that he appears to be mere skin and bones. Thus worshiping Me through severe penances, he goes to the Maharloka planet and then directly achieves Me.
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TEXT 10
yas tv etat kricchratas' cîrnam
tapo nihs'reyasam mahat
kâmâyâlpîyase yuñjyâd
bâlis'ah ko 'paras tatah
yah - one who; tu - indeed; etat - this; kricchratah - with great penance; cîrnam - for a long time; tapah - austerity; nihs'reyasam - awarding ultimate liberation; mahat - glorious; kâmâya - for sense gratification; alpîyase - insignificant; yuñjyât - practices; bâlis'ah - such a fool; kah - who; aparah - else; tatah - besides him.
TRANSLATION
One who with long endeavor executes this painful but exalted penance, which awards ultimate liberation, simply to achieve insignificant sense gratification must be considered the greatest fool.
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TEXT 11
yadâsau niyame 'kalpo
jarayâ jâta-vepathuh
âtmany agnîn samâropya
mac-citto 'gnim samâvis'et
yadâ - when; asau - the saintly vânaprastha; niyame - in his prescribed duties; akalpah - unable to carry on; jarayâ - due to old age; jâta - arisen; vepathuh - trembling of the body; âtmani - within his heart; agnîn - the sacrificial fires; samâropya - placing; mat-cittah - his mind fixed in Me; agnim - the fire; samâvis'et - should enter.
TRANSLATION
If the vânaprastha is overtaken by old age and because of his trembling body is no longer able to execute his prescribed duties, he should place the sacrificial fire within his heart by meditation. Then, fixing his mind on Me, he should enter into the fire and give up his body.
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TEXT 12
yadâ karma-vipâkeshu
lokeshu nirayâtmasu
virâgo jâyate samyan
nyastâgnih pravrajet tatah
yadâ - when; karma - by fruitive activities; vipâkeshu - in all that which is obtained; lokeshu - including promotion to all the planets of the universe up to Brahmaloka; niraya-âtmasu - planets that are actually hellish, being material; virâgah - detachment; jâyate - is born; samyak - completely; nyasta - giving up; agnih - the sacrificial fire of vânaprastha; pravrajet - one should take sannyâsa; tatah - at that point.
TRANSLATION
If the vânaprastha, understanding that even promotion to Brahmaloka is a miserable situation, develops complete detachment from all possible results of fruitive activities, then he may take the sannyâsa order of life.
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TEXT 13
isthvâ yathopades'am mâm
dattvâ sarva-svam ritvije
agnîn sva-prâna âves'ya
nirapekshah parivrajet
isthvâ - having worshiped; yathâ - according to; upades'am - scriptural injunctions; mâm - Me; dattvâ - having given; sarva-svam - all one possesses; ritvije - to the priest; agnîn - the sacrificial fire; sva-prâne - within oneself; âves'ya - placing; nirapekshah - without attachment; parivrajet - one should take sannyâsa and set off.
TRANSLATION
Having worshiped Me according to scriptural injunctions and having given all one's property to the sacrificial priest, one should place the fire sacrifice within oneself. Thus, with the mind completely detached, one should enter the sannyâsa order of life.
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TEXT 14
viprasya vai sannyasato
devâ dârâdi-rûpinah
vighnân kurvanty ayam hy asmân
âkramya samiyât param
viprasya - of the saintly person; vai - indeed; sannyasatah - taking sannyâsa; devâh - the demigods; dâra-âdi-rûpinah - appearing in the form of his wife or other women and attractive objects; vighnân - stumbling blocks; kurvanti - create; ayam - the sannyâsî; hi - indeed; asmân - them, the demigods; âkramya - surpassing; samiyât - should go; param - back home, back to Godhead.
TRANSLATION
'This man taking sannyâsa is going to surpass us and go back home, back to Godhead.' Thus thinking, the demigods create stumbling blocks on the path of the sannyâsî by appearing before him in the shape of his former wife or other women and attractive objects. But the sannyâsî should pay the demigods and their manifestations no heed.
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TEXT 15
bibhriyâc cen munir vâsah
kaupînâcchâdanam param
tyaktam na danda-pâtrâbhyâm
anyat kiñcid anâpadi
bibhriyât - would wear; cet - if; munih - the sannyâsî; vâsah - clothes; kaupîna - the thick belt and underwear worn by saintly persons; âcchâdanam - covering; param - other; tyaktam - given up; na - never; danda - besides his staff; pâtrâbhyâm - and waterpot; anyat - else; kiñcit - anything; anâpadi - when there is no emergency.
TRANSLATION
If the sannyâsî desires to wear something besides a mere kaupîna, he may use another cloth around his waist and hips to cover the kaupîna. Otherwise, if there is no emergency, he should not accept anything besides his danda and waterpot.
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TEXT 16
dristhi-pûtam nyaset pâdam
vastra-pûtam pibej jalam
satya-pûtâm vaded vâcam
manah-pûtam samâcaret
dristhi - by the sight; pûtam - ascertained as pure; nyaset - he should place; pâdam - his foot; vastra - by his cloth; pûtam - filtered; pibet - he should drink; jalam - water; satya - by truthfulness; pûtâm - pure; vadet - he should speak; vâcam - words; manah - ascertained by the mind; pûtam - to be pure; samâcaret - he should perform.
TRANSLATION
A saintly person should step or place his foot on the ground only after verifying with his eyes that there are no living creatures, such as insects, who might be injured by his foot. He should drink water only after filtering it through a portion of his cloth, and he should speak only words that possess the purity of truth. Similarly, he should perform only those activities his mind has carefully ascertained to be pure.
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TEXT 17
maunânîhânilâyâmâ
dandâ vâg-deha-cetasâm
na hy ete yasya santy anga
venubhir na bhaved yatih
mauna - avoiding useless speech; anîha - giving up fruitive activities; anila-âyâmâh - controlling the breathing process; dandâh - strict disciplines; vâk - of the voice; deha - of the body; cetasâm - of the mind; na - not; hi - indeed; ete - these disciplines; yasya - of whom; santi - exist; anga - My dear Uddhava; venubhih - by bamboo rods; na - never; bhavet - is; yatih - a real sannyâsî.
TRANSLATION
One who has not accepted the three internal disciplines of avoiding useless speech, avoiding useless activities and controlling the life air can never be considered a sannyâsî merely because of his carrying bamboo rods.
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TEXT 18
bhikshâm caturshu varneshu
vigarhyân varjayams' caret
saptâgârân asank˙ptâms
tushyel labdhena tâvatâ
bhikshâm - charity obtained by begging; caturshu - among the four; varneshu - occupational divisions of society; vigarhyân - abominable, impure; varjayan - rejecting; caret - one should approach; sapta - seven; âgârân - houses; asank˙ptân - without calculation or desire; tushyet - one should be satisfied; labdhena - with that obtained; tâvatâ - with just that amount.
TRANSLATION
Rejecting those houses that are polluted and untouchable, one should approach without previous calculation seven houses and be satisfied with that which is obtained there by begging. According to necessity, one may approach each of the four occupational orders of society.
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TEXT 19
bahir jalâs'ayam gatvâ
tatropaspris'ya vâg-yatah
vibhajya pâvitam s'esham
bhuñjîtâs'esham âhritam
bahih - outside of urban areas, in a secluded place; jala - of water; âs'ayam - to a reservoir; gatvâ - going; tatra - there; upaspris'ya - being purified by contact with water; vâk-yatah - without speaking; vibhajya - duly distributing; pâvitam - purified; s'esham - remnants; bhuñjîta - one should eat; as'esham - completely; âhritam - gathered by begging.
TRANSLATION
Taking the food gathered through begging, one should leave the populated areas and go to a reservoir of water in a secluded place. There, having taken a bath and washed one's hands thoroughly, one should distribute portions of the food to others who may request it. One should do this without speaking. Then, having thoroughly cleansed the remnants, one should eat everything on one's plate, leaving nothing for future consumption.
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TEXT 20
ekas' caren mahîm etâm
nihsangah samyatendriyah
âtma-krîda âtma-rata
âtma-vân sama-dars'anah
ekah - alone; caret - one should move about; mahîm - the earth; etâm - this; nihsangah - without any material attachment; samyata-indriyah - completely controlling the senses; âtma-krîdah - enthusiastic by realization of the Supersoul; âtma-ratah - completely satisfied in spiritual understanding; âtma-vân - steady on the spiritual platform; sama-dars'anah - with equal vision everywhere.
TRANSLATION
Without any material attachment, with senses fully controlled, remaining enthusiastic, and satisfied in realization of the Supreme Lord and his own self, the saintly person should travel about the earth alone. Having equal vision everywhere, he should be steady on the spiritual platform.
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TEXT 21
vivikta-kshema-s'arano
mad-bhâva-vimalâs'ayah
âtmânam cintayed ekam
abhedena mayâ munih
vivikta - solitary; kshema - safe; s'aranah - his dwelling; mat - in Me; bhâva - by constant thought; vimala - purified; âs'ayah - his consciousness; âtmânam - on the soul; cintayet - he should concentrate; ekam - alone; abhedena - not different; mayâ - from Me; munih - the sage.
TRANSLATION
Dwelling in a safe and solitary place, his mind purified by constant thought of Me, the sage should concentrate on the soul alone, realizing it to be nondifferent from Me.
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TEXT 22
anvîkshetâtmano bandham
moksham ca jñâna-nisthhayâ
bandha indriya-vikshepo
moksha eshâm ca samyamah
anvîksheta - one should see by careful study; âtmanah - of the soul; bandham - the bondage; moksham - the liberation; ca - also; jñâna - in knowledge; nisthhayâ - by steadiness; bandhah - bondage; indriya - of the senses; vikshepah - deviation to sense gratification; mokshah - liberation; eshâm - of these senses; ca - and; samyamah - complete control.
TRANSLATION
By steady knowledge a sage should clearly ascertain the nature of the soul's bondage and liberation. Bondage occurs when the senses are deviated to sense gratification, and complete control of the senses constitutes liberation.
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TEXT 23
tasmân niyamya shad-vargam
mad-bhâvena caren munih
viraktah kshudra-kâmebhyo
labdhvâtmani sukham mahat
tasmât - therefore; niyamya - completely controlling; shath-vargam - the six senses (sight, hearing, smell, touch, taste and the mind); mat-bhâvena - by consciousness of Me; caret - should live; munih - the sage; viraktah - detached; kshudra - insignificant; kâmebhyah - from sense gratification; labdhvâ - having experienced; âtmani - in the self; sukham - happiness; mahat - great.
TRANSLATION
Therefore, completely controlling the five senses and the mind by Krishna consciousness, a sage, having experienced spiritual bliss within the self, should live detached from insignificant material sense gratification.
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TEXT 24
pura-grâma-vrajân sârthân
bhikshârtham pravis'ams' caret
punya-des'a-saric-chaila-
vanâs'rama-vatîm mahîm
pura - cities; grâma - towns; vrajân - and pasturing grounds; sa-arthân - those working for bodily maintenance; bhikshâ-artham - for begging alms; pravis'an - entering; caret - he should travel; punya - pure; des'a - places; sarit - with rivers; s'aila - mountains; vana - and forests; âs'rama-vatîm - possessing such residential places; mahîm - the earth.
TRANSLATION
The sage should travel in sanctified places, by flowing rivers and within the solitude of mountains and forests. He should enter the cities, towns and pasturing grounds and approach ordinary working men only to beg his bare sustenance.
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TEXT 25
vânaprasthâs'rama-padeshv
abhîkshnam bhaikshyam âcaret
samsidhyaty âs'v asammohah
s'uddha-sattvah s'ilândhasâ
vânaprastha-âs'rama - of the vânaprastha order of life; padeshu - in the position; abhîkshnam - always; bhaikshyam - begging; âcaret - one should perform; samsidhyati - one becomes spiritually perfect; âs'u - quickly; asammohah - free from illusion; s'uddha - purified; sattvah - existence; s'îla - obtained by begging or gleaning; andhasâ - by food.
TRANSLATION
One in the vânaprastha order of life should always practice taking charity from others, for one is thereby freed from illusion and quickly becomes perfect in spiritual life. Indeed, one who subsists on food grains obtained in such u humble manner purifies his existence.
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TEXT 26
naitad vastutayâ pas'yed
dris'yamânam vinas'yati
asakta-citto viramed
ihâmutra-cikîrshitât
na - never; etat - this; vastutayâ - as ultimate reality; pas'yet - one should see; dris'yamânam - being observed by direct experience; vinas'yati - is destroyed; asakta - without attachment; cittah - whose consciousness; viramet - one should be detached; iha - in this world; amutra - and in one's future life; cikîrshitât - from activities performed for material advancement.
TRANSLATION
One should never see as ultimate reality those material things which obviously will perish. With consciousness free from material attachment, one should retire from all activities meant for material progress in this life and the next.
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TEXT 27
yad etad âtmani jagan
mano-vâk-prâna-samhatam
sarvam mâyeti tarkena
sva-sthas tyaktvâ na tat smaret
yat - which; etat - this; âtmani - in the Supreme Lord; jagat - universe; manah - of the mind; vâk - speech; prâna - and life air; samhatam - formed; sarvam - all; mâyâ - material illusion; iti - thus; tarkena - by logic; sva-sthah - fixed in the self; tyaktvâ - giving up; na - never; tat - that; smaret - one should remember.
TRANSLATION
One should logically consider the universe, which is situated within the Lord, and one's own material body, which is composed of mind, speech and life air, to be ultimately products of the Lord's illusory energy. Thus situated in the self, one should give up one's faith in these things and should never again make them the object of one's meditation.
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TEXT 28
jñâna-nisthho virakto vâ
mad-bhakto vânapekshakah
sa-lingân âs'ramâms tyaktvâ
cared avidhi-gocarah
jñâna - to philosophical knowledge; nisthhah - dedicated; viraktah - detached from external manifestations; va - either; mat-bhaktah - My devotee; vâ - or; anapekshakah - not desiring even liberation; sa-lingân - with their rituals and external regulations; âs'ramân - the duties pertaining to particular statuses of life; tyaktvâ - giving up; caret - one should conduct oneself; avidhi-gocarah - beyond the range of rules and regulations.
TRANSLATION
A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee who is detached even from desire for liberation - both neglect those duties based on external rituals or paraphernalia. Thus their conduct is beyond the range of rules and regulations.
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TEXT 29
budho bâlaka-vat krîdet
kus'alo jada-vac caret
vaded unmatta-vad vidvân
go-caryâm naigamas' caret
budhah - although intelligent; bâlaka-vat - like a child (oblivious to honor and dishonor); krîdet - he should enjoy life; kus'alah - although expert; jada-vat - like a stunted person; caret - he should act; vadet - he should speak; unmatta-vat - like an insane person; vidvân - although most learned; go-caryâm - unrestricted behavior; naigamah - although expert in Vedic injunctions; caret - he should perform.
TRANSLATION
Although most wise, the paramahamsa should enjoy life like a child, oblivious to honor and dishonor; although most expert, he should behave like a stunted, incompetent person; although most learned, he should speak like an insane person; and although a scholar learned in Vedic regulations, he should behave in an unrestricted manner.
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TEXT 30
veda-vâda-rato na syân
na pâshandî na haitukah
s'ushka-vâda-vivâde na
kañcit paksham samâs'rayet
veda-vâda - in the karma-kânda section of the Vedas; ratah - engaged; na - never; syât - should be; na - nor; pâshandî - atheistic, acting against Vedic injunctions; na - nor; haitukah - a mere logician or skeptic; s'ushka-vâda - of useless topics; vivâde - in arguments; na - never; kañcit - any; paksham - side; samâs'rayet - should take.
TRANSLATION
A devotee should never engage in the fruitive rituals mentioned in the karma-kânda section of the Vedas, nor should he become atheistic, acting or speaking in opposition to Vedic injunctions. Similarly, he should never speak like a mere logician or skeptic or take any side whatsoever in useless arguments.
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TEXT 31
nodvijeta janâd dhîro
janam codvejayen na tu
ati-vâdâms titiksheta
nâvamanyeta kañcana
deham uddis'ya pas'u-vad
vairam kuryân na kenacit
na - never; udvijeta - should be disturbed or frightened; janât - because of other people; dhîrah - a saintly person; janam - other people; ca - also; udvejayet - should-frighten or disturb; na - never; tu - indeed; ati-vâdân - insulting or harsh words; titiksheta - he should tolerate; na - never; avamanyeta - should belittle; kañcana - anyone; deham - the body; uddis'ya - for the sake of; pas'u-vat - like an animal; vairam - hostility; kuryât - he should create; na - never; kenacit - with anyone.
TRANSLATION
A saintly person should never let others frighten or disturb him and, similarly, should never frighten or disturb other people. He should tolerate the insults of others and should never himself belittle anyone. He should never create hostility with anyone for the sake of the material body, for he would thus be no better than an animal.
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TEXT 32
eka eva paro hy âtmâ
bhûteshv âtmany avasthitah
yathendur uda-pâtreshu
bhûtâny ekâtmakâni ca
ekah - one; eva - indeed; parah - Supreme; hi - certainly; âtmâ - the Personality of Godhead; bhûteshu - within all bodies; âtmani - within the living entity; avasthitah - situated; yathâ - just as; induh - the moon; uda - of water; pâtreshu - in different reservoirs; bhûtâni - all material bodies; eka - of the one Supreme Lord; âtmakâni - composed of the energy; ca - also.
TRANSLATION
The one Supreme Lord is situated within all material bodies and within everyone's soul. Just as the moon is reflected in innumerable reservoirs of water, the Supreme Lord, although one, is present within everyone. Thus every material body is ultimately composed of the energy of the one Supreme Lord.
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TEXT 33
alabdhvâ na vishîdeta
kâle kâle 's'anam kvacit
labdhvâ na hrishyed dhritimân
ubhayam daiva-tantritam
alabdhvâ - not obtaining; na - not; vishîdeta - he should be depressed; kâle kâle - at different times; as'anam - food; kvacit - whatever; labdhvâ - obtaining; na - not; hrishyet - should rejoice; dhriti-mân - fixed in determination; ubhayam - both (obtaining and not obtaining good food); daiva - of the supreme power of God; tantritam - under the control.
TRANSLATION
If at times one does not obtain proper food one should not be depressed, and when one obtains sumptuous food one should not rejoice. Being fixed in determination, one should understand both situations to be under the control of God.
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TEXT 34
âhârârtham samîheta
yuktam tat-prâna-dhâranam
tattvam vimris'yate tena
tad vijñâya vimucyate
âhâra - to eat; artham - in order; samîheta - one should endeavor; yuktam - proper; tat - of the person; prâna - life force; dhâranam - sustaining; tattvam - spiritual truth; vimris'yate - is contemplated; tena - by that strength of the mind, senses and life air; tat - that truth; vijñâya - understanding; vimucyate - one is liberated.
TRANSLATION
If required, one should endeavor to get sufficient foodstuffs, because it is always necessary and proper to maintain one's health. When the senses, mind and life air are fit, one can contemplate spiritual truth, and by understanding the truth one is liberated.
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TEXT 35
yadricchayopapannânnam
adyâc chresthham utâparam
tathâ vâsas tathâ s'ayyâm
prâptam prâptam bhajen munih
yadricchayâ - of its own accord; upapanna - acquired; annam - food; adyât - he should eat; s'resthham - first class; uta - or; aparam - low class; tathâ - similarly; vâsah - clothing; tathâ - similarly; s'ayyâm - bedding; prâptam prâptam - whatever is automatically obtained; bhajet - should accept; munih - the sage.
TRANSLATION
A sage should accept the food, clothing and bedding - be they of excellent or inferior quality - that come of their own accord.
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TEXT 36
s'aucam âcamanam snânam
na tu codanayâ caret
anyâms' ca niyamân' jñânî
yathâham lîlayes'varah
s'aucam - general cleanliness; âcamanam - purifying the hands with water; snânam - taking bath; na - not; tu - indeed; codanayâ - by force; caret - one should perform; anyân - other; ca - also; niyamân - regular duties; jñânî - one who has realized knowledge of Me; yathâ - just as; aham - I; lîlayâ - by My own desire; îs'varah - the Supreme Lord.
TRANSLATION
Just as I, the Supreme Lord, execute regulative duties by My own free will, similarly, one who has realized knowledge of Me should maintain general cleanliness, purify his hands with water, take bath and execute other regulative duties not by force but by his own free will.
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TEXT 37
na hi tasya vikalpâkhyâ
yâ ca mad-vîkshayâ hatâ
â-dehântât kvacit khyâtis
tatah sampadyate mayâ
na - not; hi - certainly; tasya - for the realized person; vikalpa - of something separate from Krishna; âkhyâ - perception; yâ - which perception; ca - also; mat - of Me; vîkshayâ - by realized knowledge; hatâ - is destroyed; â - until; deha - of the body; antât - the death; kvacit - sometimes; khyâtih - such perception; tatah - then; sampadyate - achieves equal opulences; mayâ - with Me.
TRANSLATION
A realized soul no longer sees anything as separate from Me, for his realized knowledge of Me has destroyed such illusory perception. Since the material body and mind were previously accustomed to this kind of perception, it may sometimes appear to recur; but at the time of death the self-realized soul achieves opulences equal to Mine.
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TEXT 38
duhkhodarkeshu kâmeshu
jâta-nirveda âtmavân
ajjñâsita-mad-dharmo
munim gurum upavrajet
duhkha - unhappiness; udarkeshu - in that which brings as its future result; kâmeshu - in sense gratification; jâta - arisen; nirvedah - detachment; âtma-vân - desiring spiritual perfection in life; ajijñâsita - one who has not seriously considered; mat - Me; dharmah - the process of obtaining; munim - a wise person; gurum - a spiritual master; upavrajet - he should approach.
TRANSLATION
One who is detached from sense gratification, knowing its result to be miserable, and who desires spiritual perfection, but who has not seriously analyzed the process for obtaining Me, should approach a bona fide and learned spiritual master.
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TEXT 39
tâvat paricared bhaktah
s'raddhâvân anasûyakah
yâvad brahma vijânîyân
mâm eva gurum âdritah
tâvat - that long; paricaret - should serve; bhaktah - the devotee; s'raddhâ-vân - with great faith; anasûyakah - being without envy; yâvat - until; brahma - spiritual knowledge; vijânîyât - he clearly realizes; mâm - Me; eva - indeed; gurum - the spiritual master; âdritah - with great respect.
TRANSLATION
Until a devotee has clearly realized spiritual knowledge, he should continue with great faith and respect and without envy to render personal service to the guru, who is nondifferent from Me.
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TEXTS 40 - 41
yas tv asamyata-shad-vargah
pracandendriya-sârathih
jñâna-vairâgya-rahitas
tri-dandam upajîvati
surân âtmânam âtma-stham
nihnute mâm ca dharma-hâ
avipakva-kashâyo 'smâd
amushmâc ca vihîyate
yah - one who; tu - but; asamyata - having not controlled; shath - the six; vargah - items of contamination; pracanda - fierce; indriya - of the senses; sârathih - the driver, intelligence; jñâna - of knowledge; vairâgya - and detachment; rahitah - bereft; tri-dandam - the sannyâsa order of life; upajîvati - utilizing for one's bodily maintenance;
surân - the worshipable demigods; âtmânam - his own self; âtma-stham - situated within himself; nihnute - denies; mâm - Me; ca - also; dharmahâ - ruining religious principles; avipakva - not yet dissolved; kashâyah - contamination; asmât - from this world; amushmât - from the next life; ca - also; vihîyate - he is lost, deviated.
TRANSLATION
One who has not controlled the six forms of illusion [lust, anger, greed, excitement, false pride and intoxication], whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyâsa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next.
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TEXT 42
bhikshor dharmah s'amo 'himsâ
tapa îkshâ vanaukasah
grihino bhûta-rakshejyâ
dvijasyâcârya-sevanam
bhikshoh - of a sannyâsî; dharmah - the main religious principle; s'amah - equanimity; ahimsâ - nonviolence; tapah - austerity; îkshâ - discrimination (between the body and the soul); vana - in the forest; okasah - of one dwelling, a vânaprastha; grihinah - of a householder; bhûta-rakshâ - offering shelter to all living entities; ijyâ - performance of sacrifice; dvi-jasya - of a brahmacârî; âcârya - the spiritual master; sevanam - serving.
TRANSLATION
The main religious duties of a sannyâsî are equanimity and nonviolence, whereas for the vânaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacârî is mainly engaged in serving the spiritual master.
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TEXT 43
brahmacaryam tapah s'aucam
santosho bhûta-sauhridam
grihasthasyâpy ritau gantuh
sarveshâm mad-upâsanam
brahma-caryam - celibacy; tapah - austerity; s'aucam - purity of mind without attachment or repulsion; santoshah - full satisfaction; bhûta - toward all living entities; sauhridam - friendship; grihasthasya - of the householder; api - also; ritau - at the proper time; gantuh - approaching his wife; sarveshâm - of all human beings; mat - of Me; upâsanam - worship.
TRANSLATION
A householder may approach his wife for sex only at the time prescribed for begetting children. Otherwise, the householder should practice celibacy, austerity, cleanliness of mind and body, satisfaction in his natural position, and friendship toward all living entities. Worship of Me is to be practiced by all human beings, regardless of social or occupational divisions.
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TEXT 44
iti mâm yah sva-dharmena
bhajen nityam ananya-bhâk
sarva-bhûteshu mad-bhâvo
mad-bhaktim vindate dridhâm
iti - thus; mâm - Me; yah - one who; sva-dharmena - by his prescribed duty; bhajet - worships; nityam - always; ananya-bhâk - with no other object of worship; sarva-bhûteshu - in all living entities; mat - of Me; bhâvah - being conscious; mat-bhaktim - devotional service unto Me; vindate - achieves; dridhâm - unflinching.
TRANSLATION
One who worships Me by his prescribed duty, having no other object of worship, and who remains conscious of Me as present in all living entities, achieves unflinching devotional service unto Me.
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TEXT 45
bhaktyoddhavânapâyinyâ
sarva-loka-mahes'varam
sarvotpatty-apyayam brahma
kâranam mopayâti sah
bhaktyâ - by loving service; uddhava - My dear Uddhava; anapâyinyâ - unfailing; sarva - of all; loka - worlds; mahâ-îs'varam - the Supreme Lord; sarva - of everything; utpatti - the cause of the creation; apyayam - and annihilation; brahma - the Absolute Truth; kâranam - the cause of the universe; mâ - to Me; upayâti - comes; sah - he.
TRANSLATION
My dear Uddhava, I am the Supreme Lord of all worlds, and I create and destroy this universe, being its ultimate cause. I am thus the Absolute Truth, and one who worships Me with unfailing devotional service comes to Me.
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TEXT 46
iti sva-dharma-nirnikta-
sattvo nirjñâta-mad-gatih
jñâna-vijñâna-sampanno
na cirât samupaiti mâm
iti - thus; sva-dharma - by performing his prescribed duty; nirnikta - having purified; sattvah - his existence; nirjñâta - completely understanding; mat-gatih - My supreme position; jñâna - with knowledge of the scriptures; vijñâna - and realized knowledge of the soul; sampannah - endowed; na cirât - in the near future; samupaiti - completely achieves; mâm - Me.
TRANSLATION
Thus, one who has purified his existence by execution of his prescribed duties, who fully understands My supreme position and who is endowed with scriptural and realized knowledge, very soon achieves Me.
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TEXT 47
varnâs'ramavatâm dharma
esha âcâra-lakshanah
sa eva mad-bhakti-yuto
nihs'reyasa-karah parah
varnâs'rama-vatâm - of the followers of the varnâs'rama system; dharmah - religious principle; eshah - this; âcâra - by proper behavior according to the authorized tradition; lakshanah - characterized; sah - this; eva - indeed; mat-bhakti - with devotional service to Me; yutah - conjoined; nihs'reyasa - the highest perfection of life; karah - giving; parah - supreme.
TRANSLATION
Those who are followers of this varnâs'rama system accept religious principles according to authorized traditions of proper conduct. When such varnâs'rama duties are dedicated to Me in loving service, they award the supreme perfection of life.
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TEXT 48
etat te 'bhihitam sâdho
bhavân pricchati yac ca mâm
yathâ sva-dharma-samyukto
bhakto mâm samiyât param
etat - this; te - unto you; abhihitam - described; sâdho - O saintly Uddhava; bhavân - you; pricchati - have asked; yat - which; ca - and; mâm - from Me; yathâ - the means by which; sva-dharma - in one's prescribed duty; samyuktah - perfectly engaged; bhaktah - being a devotee; mâm - to Me; samiyât - one may come; param - the Supreme.
TRANSLATION
My dear saintly Uddhava, I have now described to you, just as you inquired, the means by which My devotee, perfectly engaged in his prescribed duty, can come back to Me, the Supreme Personality of Godhead.
Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupâda to the Eleventh Canto, Eighteenth Chapter, of the S'rîmad-Bhâgavatam, entitled 'Description of Varnâs'rama-dharma.'
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