rule



 

 

Canto 11

Nārada Muni

 



Chapter 11: Bondage and Liberation Explained and the Devotional Service of the Saintly Person

(1) The Supreme Lord said: 'One cannot really say that one is bound or liberated here due to My modes. To be in the grip of the natural qualities or to be free from them is not caused by My illusory energy [*]. (2) There is lamentation, bewilderment, happiness, distress and the acceptance of a material body because of illusion. Material life with its successive states is [merely] an idea of the soul just as unreal as a dream is. (3) Please Uddhava, understand that knowledge and ignorance are two forms of Myself that, as a result of My original potency, give rise to the liberation and bondage of the embodied beings. (4) The bondage of the living entity, which is part and parcel of My Oneness, oh great intelligence, is there since time immemorial because of ignorance, and the opposite [of liberation] is there because of knowledge. (5) Let Me now, My dearest, dilate on the different characteristics of the opposing nature of being conditioned and being liberated, an opposition that is found in one and the same practice. (6) Two birds of a similar nature and friends of each other, one day make a nest in a tree. One of them eats from the fruits of the tree, while the other does not eat, even though he is the strongest of the two [see also 6.4: 24]. (7) The one not eating the fruits of the tree, is conscious and knows both himself and the other one, while the one that eats does not have a clue. The latter is always bound, while the one full of knowledge is eternally liberated [see also B.G. 4: 5]. (8) Although engaged in a body an enlightened person does not abide by the body, like having risen from a dream. A foolish person abides by the body even though he is not the body itself, like seeing a dream [see B.G. 16: 18]. (9) Someone not enlightened is invariably obliged to the false ego, that thinks in accord with the senses directed by the gunas and the sense objects generated by the modes [see B.G. 3: 28]. (10) The ignorant soul who thus, by fate ordained, was caught here in this body because of his by the gunas generated karmic activities, thinks: 'I am the doer' [see also B.G. 3: 27]. (11) An intelligent person is not bound that way. Wherever he goes, rests, sits, walks, bathes, sees, touches, smells, eats, hears and so on, he remains detached from the qualities he experiences. (12-13) Though being situated in the material world, he, turned away from its ruling powers and assisted by the most expert and in detachment sharpened vision, cuts with all doubts. Just as the sky, the sun and the wind do not attach themselves, he neither attaches to the variety of matters [the duality of the world], like he has awakened from a dream. (14) The person whose functions of the life breath, senses, mind and intelligence are free from desires, is liberated, despite being situated in a body [ruled] by the natural modes. (15) One's body is sometimes for some reason attacked by animals or destructive people, and sometimes one is worshiped [by a lover or a follower]. An intelligent person is never seriously moved when that happens [see B.G. 14: 22-25]. (16) With an equal vision having moved beyond the notion of good and bad, a wise man will neither praise those who are behaving very well or speaking excellently, nor criticize others who are acting or expressing themselves poorly [see also B.G. 5: 18]. (17) Someone satisfied within should live free from acting, without saying a word and not contemplating good or evil, and that way wander around like being dumb [see also 5.9]. (18) When someone well versed in the Vedic literatures is not absorbed in the Supreme [does not meditate or perform devotional service], the fruit of his effort, his work, will be like that of someone taking care of a cow that gives no milk. (19) Oh Uddhava, he who takes care of a cow that gives no milk, an unchaste wife, a body fully dependent upon others, children without service, wealth wrongly spent, and speaks [about Vedic knowledge] without [ever] mentioning Me [see also 10.14: 4 and 5.6: 11], will suffer one misery after another. (20) A wise person My dear Uddhava, will not accept words [or texts] devoid of My purifying activities or desired appearances as līlā-avatāras for the sake of the maintenance, creation and annihilation of the world. (21) When one desirous of knowledge thus gives up the misconception of a [material] diversity as existing [separately] from the soul [**], one should put an end to one's materialistic life and fix one's purified mind upon Me, the All-pervading One [see also B.G. 7: 19, B.G. 18: 55]. (22) In case you are not able to steady your mind on the spiritual platform, then dedicate, not deviating [from the regulative principles], all your actions to Me without expecting anything in return [B.G. 12: 11, 10: 10, 18: 54]. (23-24) When one with belief listens to, sings about and constantly remembers the narrations about My birth and activities that purify the entire world, and also enacts them dramatically, and thereto, for My sake, under My protection regulates one's religiosity, sensual pleasure and finances [the purushārtas], one will develop an unflinching devotion unto Me, the One Eternal, oh Uddhava. (25) By the devotion as acquired in the [sat-sanga] association with devotees, someone very easily will be able to attain My refuge that those pure souls undoubtedly will show him.'

(26-27) S'rī Uddhava said: 'What kind of person would in Your opinion, oh Uttamas'loka, be a pure soul, and what sort of worship unto You would carry the approval of Your honored faithful followers? Please speak about this to me, Your surrendered devotee who loves You as his only shelter, oh Master of the Universe, Supervisor of the World and Commander of the Person. (28) You, the Supreme Truth and Spirit as [unattached] as the sky, the Original Person transcendental to material nature, are the Supreme Lord who, descending to the desire of Your devotees, has accepted a diversity of forms.'

(29-32) The Supreme Lord said: 'When someone is merciful, causes no harm, is tolerant towards all embodied beings, is firmly anchored in the truth, an irreproachable soul, is equal-minded and helpful towards everyone; when someone is of an intelligence that is not disturbed by material desires, is of restraint, is soft-natured, pure-hearted, non-possessive, not worldly, eats little, is peaceful, steady, has Me for his shelter and is thoughtful; when someone is vigilant, a profound soul, of a firm resolve, has conquered the shath-guna [the six different forms of material misery], offers respect, inspires, is friendly, compassionate and learned; when someone knows the qualities and shortcomings as taught by Me, and, worshiping Me, is even willing to give up all his religious preferences [see also B.G. 18: 66], he belongs to the best of the truthful souls [see also 5.18: 12, B.G. 12: 13-20]. (33) Whether someone knows or does not know what I am, who I am or how I exist, when he is exclusively devoted to Me, I count him among the best devotees. (34-41) Seeing, touching and worshiping My appearance in this world, My devotees render personal service and offer prayers of glorification and obeisance, to which they regularly sing about My qualities and activities. Hearing the topics about Me they always with faith meditate upon Me, oh Uddhava, and offer as servants in full surrender all that they acquire. Discussing My birth and activities they take great delight in engaging with musical instruments and songs and dance, with discussions and festivals in My sacred houses. Sacrificing at all celebrations and annual festivities as mentioned in the Vedic literatures and their tantras, they observe vows and are of initiation in relation to Me. With faithfully installing My deity they endeavor, for themselves as also for others, by working for flower gardens, orchards, playgrounds, cities and temples. Sincere as servants they serve Me by thoroughly cleaning and dusting the house [the temple], washing it with water [and cow-dung, see also 10.6: 20*], sprinkling it with scented water and making mandalas. Modestly without pride, not advertising their devotional service, they not even use for themselves the light of the lamps presented to Me and offer Me articles most dear to them or most desirable in the material world. With that kind of offering one qualifies for immortality.

(42) The sun, the fire, the brahmins, the cows, the Vaishnavas, the sky, the wind, the water, the earth, the self and all living beings, My dearest, constitute the places of My worship. (43-45) In the sun one can find Me by offering selected verses from the three Vedas [see also the Gāyatrī and the Sūrya-namaskār]. In fire one finds Me with oblations of ghee. One can find Me as the best among the scholars when one worships Me by offering them hospitality. With the cows, My dear, you reach Me by means of offerings of grass and such. One finds Me in the Vaishnavas by honoring them with loving friendship. I am found in the sky [of one's inner space] when one is fixed in meditation in the heart. In the air one finds Me by considering it the most important [life giving principle of prāna, by means of prānāyāma see B.G. 4: 29]. In water one can find Me by using articles of worship together with water [see B.G. 9: 26]. In the earth [one finds Me] with confidential mantras and within the self one can find Me by offering food to the embodied soul [see e.g. Prasāda sevāya and Bhoga ārati]. One may worship Me as the knower of the field in all living beings [see Paramātmā and B.G. 13: 3] by seeing Me as equally present everywhere [see niyama]. (46) Peacefully being absorbed in Me thus meditating these different places, one should be of worship for My transcendental form that is equipped with the conch shell, the disc, the club and the lotus flower [see picture]. (47) Someone who with his mind fixed on Me thus worships Me with sacrificial performances and pious works [as mentioned], obtains loving service unto Me and has My remembrance [of realized knowledge] because of his fine service [see also B.G. 5: 29].

(48) Oh Uddhava, apart from the bhakti-yoga realized through association with My devotees, there are no means that actually work, for I am the path of life, the refuge, for the souls of virtue [see also 4.31: 12]. (49) And now, oh child of the Yadus, I will speak to you, who are willing to listen, even about the most confidential supreme secret [of intimate association with Me], for you are My servant, well-wisher and friend [compare B.G. 18: 63 & 68].'

 

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 Third revised edition, loaded April 12, 2022.

 

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'One cannot really say that one is bound or liberated here due to My modes. To be in the grip of the natural qualities or to be free from them is not caused by My illusory energy [*].
The Supreme Lord said: 'The explanation of being bound and being liberated due to My modes is that in reality they are not of the modes at all; My illusory energy is not the cause of bondage or liberation of [relating to] Me [*]. (Vedabase)

 

Text 2

There is lamentation, bewilderment, happiness, distress and the acceptance of a material body because of illusion. Material life with its successive states is [merely] an idea of the soul just as unreal as a dream is.

Lamentation and illusion, happiness and distress and one's acceptance of a material body under the influence of māyā are merely notions of the intelligent self that prove the different mundane states of existence to be just as unreal as what one experiences in a dream. (Vedabase)

 

Text 3

Please Uddhava, understand that knowledge and ignorance are two forms of Myself that, as a result of My original potency, give rise to the liberation and bondage of the embodied beings.

Please, Uddhava, understand that knowledge and ignorance are two forms of My manifestation that, produced by My original potency, give rise to bondage and liberation. (Vedabase)

 

Text 4

The bondage of the living entity, which is part and parcel of My Oneness, oh great intelligence, is there since time immemorial because of ignorance, and the opposite [of liberation] is there because of knowledge.

Of the living entity, that is part and parcel of My Oneness, oh great intelligence, bondage is there since time immemorial because of ignorance and the opposite [of liberation] is there because of knowledge. (Vedabase)

 

Text 5

Let Me now, My dearest, dilate on the different characteristics of the opposing nature of being conditioned and being liberated, an opposition that is found in one and the same practice.

Let Me now, My dear, dilate on the different characteristics of the opposing nature of being conditioned and being liberated, that thus is found in one manifestation of character. (Vedabase)

 

Text 6

Two birds of a similar nature and friends of each other, one day make a nest in a tree. One of them eats from the fruits of the tree, while the other does not eat, even though he is the strongest of the two [see also 6.4: 24].

The two friends form a pair of birds of a similar nature who happen to have a nest in a tree. One of them eats the tree its fruits while the other refrains from eating, even though he is of superior strength [see also 6.4: 24]. (Vedabase)

 

 Text 7

The one not eating the fruits of the tree, is conscious and knows both himself and the other one, while the one that eats does not have a clue. The latter is always bound, while the one full of knowledge is eternally liberated [see also B.G. 4: 5].

The one not eating the fruits of the tree, omniscient knows himself [Himself] as well as the other bird. The one eating doesn't give it any thought and is always bound, while the one who is full of knowledge at all times is liberated [see also B.G. 4: 5]. (Vedabase)

 

Text 8

Although engaged in a body an enlightened person does not abide by the body, like having risen from a dream. A foolish person abides by the body even though he is not the body itself, like seeing a dream [see B.G. 16: 18].

An enlightened person does not consider himself the body he inhabits, just like when a dreamer forgets his dream body when he rises in the morning. A foolish person though thinks differently despite being situated in the body [as its controller], he thinks like in a dream [he identifies with, see B.G. 16: 18]. (Vedabase)


Text 9

Someone not enlightened is invariably obliged to the false ego, that thinks in accord with the senses directed by the gunas and the sense objects generated by the modes [see B.G. 3: 28].

Free from the contamination of desire an enlightened person will not consider himself the doer, he rather considers his actions to be the operation of the by the modes of nature directed senses that respond to the by the modes created sense objects [see B.G. 3: 28]. (Vedabase)

 

Text 10

The ignorant soul who thus, by fate ordained, was caught here in this body because of his by the gunas generated karmic activities, thinks: 'I am the doer' [see also B.G. 3: 27].

Because of the actions that factually are called down by the modes is the ignorant soul, inhabiting the body that is ruled by destiny, thus bound to [the egotistical notion of] 'I am the one who engages' [see also B.G. 3: 27]. (Vedabase)


 Text 11

An intelligent person is not bound that way. Wherever he goes, rests, sits, walks, bathes, sees, touches, smells, eats, hears and so on, he remains detached from the qualities he experiences.

An intelligent person not attached to outer appearances is in his resting, sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so on, thus never bound, regardless the direction in which he moves with his sensuality. (Vedabase)

 

 Text 12-13

Though being situated in the material world, he, turned away from its ruling powers and assisted by the most expert and in detachment sharpened vision, cuts with all doubts. Just as the sky, the sun and the wind do not attach themselves, he neither attaches to the variety of matters [the duality of the world], like he has awakened from a dream.

Even though situated in the material world, he cuts, completely aloof from its ruling powers, with all doubts with the assistance of the most expert and by detachment sharpened vision. Just as the sky, the sun and the wind are aloof, he has, like having awakened from a dream, turned away from the separateness of things. (Vedabase)

  

 Text 14

The person whose functions of the life breath, senses, mind and intelligence are free from desires, is liberated, despite being situated in a body [ruled] by the natural modes.

The person of whom the functions of the life breath, the senses, the mind and the intelligence are not directed by desires, is completely free, despite being situated in a body that is ruled by the senses. (Vedabase)

 

Text 15

One's body is sometimes for some reason attacked by animals or destructive people, and sometimes one is worshiped [by a lover or a follower]. An intelligent person is never seriously moved when that happens [see B.G. 14: 22-25].

Sometimes is one's body for some reason attacked [by animals or enemies] and sometimes is one worshiped [by a lover or a follower], but an intelligent person is never affected when that happens [see B.G. 14: 22-25]. (Vedabase)

 

Text 16

With an equal vision having moved beyond the notion of good and bad, a wise man will neither praise those who are behaving very well or speaking excellently, nor criticize others who are acting or expressing themselves poorly [see also B.G. 5: 18].

With an equal vision having moved beyond the notion of good and bad a wise man will not praise those who are doing or speaking very well, nor criticize others who are doing or speaking poorly [see also B.G. 5: 18]. (Vedabase)

  

Text 17

Someone satisfied within should live free from acting, without saying a word and not contemplating good or evil, and that way wander around like being dumb [see also 5.9].

One who is satisfied within should not act upon, speak about or contemplate matters of good and bad. A wise man should with this way of living wander around like a dull materialistic person [see also 5.9]. (Vedabase)

 

Text 18

When someone well versed in the Vedic literatures is not absorbed in the Supreme [does not meditate or perform devotional service], the fruit of his effort, his work, will be like that of someone taking care of a cow that gives no milk.

Someone who is well versed in Vedic literature but not that smart engages with the supreme interest [the Lord], will as a result of his efforts achieve a result comparable to the result of a person taking care of a cow that gives no milk. (Vedabase)

 

Text 19

Oh Uddhava, he who takes care of a cow that gives no milk, an unchaste wife, a body fully dependent upon others, children without service, wealth wrongly spent, and speaks [about Vedic knowledge] without [ever] mentioning Me [see also 10.14: 4 and 5.6: 11], will suffer one misery after another.

O Uddhava, he who takes care of a cow that has given her milk, an unchaste wife, a body always dependent upon others, unworthy children, an unworthy recipient while donating, and he who wants to speak without any knowledge of Me [see also 10.14: 4 and 5.6: 11], suffers one misery after the other. (Vedabase)

 

Text 20

A wise person My dear Uddhava, will not accept words [or texts] devoid of My purifying activities or desired appearances as līlā-avatāras for the sake of the maintenance, creation and annihilation of the world.

A wise person, My best, should not engage in terms of disrespect for My purifying activities or desired appearances in the form of the pastime incarnations [the līlā-avatāras] in service of the maintenance, creation and annihilation of the world, oh Uddhava. (Vedabase)


Text 21

When one desirous of knowledge thus gives up the misconception of a [material] diversity as existing [separately] from the soul [**], one should put an end to one's materialistic life and fix one's purified mind upon Me, the All-pervading One [see also B.G. 7: 19, B.G. 18: 55].

When one sorts this out and thus gives up the misconception of the material diversity as existing separately from the soul [**] should one, with fixing one's purified mind upon Me, the All-pervading One [see also B.G. 7: 19], put an end to one's materialistic life [B.G. 18: 55]. (Vedabase)

 

 Text 22

In case you are not able to steady your mind on the spiritual platform, then dedicate, not deviating [from the regulative principles], all your actions to Me without expecting anything in return [B.G. 12: 11, 10: 10, 18: 54].

And if you're not able to steady your mind on the spiritual platform, then dedicate, not deviating [from the regulative principles], all your actions to Me without expecting anything in return [B.G. 12: 11, 10: 10, 18: 54]. (Vedabase)

 

 Text 23-24

When one with belief listens to, sings about and constantly remembers the narrations about My birth and activities that purify the entire world, and also enacts them dramatically, and thereto, for My sake, under My protection regulates one's religiosity, sensual pleasure and finances [the purushārtas], one will develop an unflinching devotion unto Me, the One Eternal, oh Uddhava.

A person of belief who listens to the narrations about My birth and activities, that with one's purifying, singing, constant remembrance and also dramatic expression are all-auspicious to the world, will, when he under My protection for My sake regulates his religiosity, sensual pleasure and finances [the purushārtas], develop an unflinching devotion unto Me, the Eternal One, oh Uddhava. (Vedabase)

 

 Text 25

By the devotion as acquired in the [sat-sanga] association with devotees, someone very easily will be able to attain My refuge that those pure souls undoubtedly will show him.'

By one's devotion for Me as acquired in sat-sanga [the association with devotees] becomes one My worshiper. As one can see with My devotees those people reach My abode easily.' (Vedabase)


 Text 26-27

S'rī Uddhava said: 'What kind of person would in Your opinion, oh Uttamas'loka, be a pure soul, and what sort of worship unto You would carry the approval of Your honored faithful followers? Please speak about this to me, Your surrendered devotee who loves You as his only shelter, oh Master of the Universe, Supervisor of the World and Commander of the Person.

S'rī Uddhava said: 'What kind of person would in Your opinion, oh Uttamas'loka, be a saintly person, and what sort of worship unto You would carry the approval of Your pure devotees? Please speak about this to me, Your surrendered devotee who loves You as his only shelter, oh Master of the Universe, Supervisor of the World and Commander of the Person. (Vedabase)

 

 Text 28

You, the Supreme Truth and Spirit as [unattached] as the sky, the Original Person transcendental to material nature, are the Supreme Lord who, descending to the desire of Your devotees, has accepted a diversity of forms.'

You the Supreme God and Spirit alike the sky, the Original Person transcendental to material nature, are with Your incarnation, in which You accepted different bodies, the Supreme Lord according to the desire of the ones belonging to You.' (Vedabase)

 

 Text 29-32

The Supreme Lord said: 'When someone is merciful, causes no harm, is tolerant towards all embodied beings, is firmly anchored in the truth, an irreproachable soul, is equal-minded and helpful towards everyone; when someone is of an intelligence that is not disturbed by material desires, is of restraint, is soft-natured, pure-hearted, non-possessive, not worldly, eats little, is peaceful, steady, has Me for his shelter and is thoughtful; when someone is vigilant, a profound soul, of a firm resolve, has conquered the shath-guna [the six different forms of material misery], offers respect, inspires, is friendly, compassionate and learned; when someone knows the qualities and shortcomings as taught by Me, and, worshiping Me, is even willing to give up all his religious preferences [see also B.G. 18: 66], he belongs to the best of the truthful souls [see also 5.18: 12, B.G. 12: 13-20].

The Supreme Lord said: 'When someone is merciful, causes no harm, is tolerant towards all embodied beings, is firmly anchored in the truth and an irreproachable soul; when someone is equal-minded, always acting for the better, of an intelligence that is not disturbed by material desires, is of restraint, is soft-natured, pure-hearted, non-possessive, not worldly, eating little and peaceful; when someone is steady, has Me for his shelter, is thoughtful, vigilant, a profound soul, is keeping respect, has conquered the shath-guna [the different forms of material misery], offers respect and invigorates; when someone is friendly, compassionate and learned and thus knows the qualities and shortcomings as taught by Me, is such a person, even when he gives up his own religious preferences [see also B.G. 18: 66] in his worship of all that belongs to Me, the best of the truthful ones [see also 5.18: 12, B.G. 12: 13-20]. (Vedabase)

 

 Text 33

Whether someone knows or does not know what I am, who I am or how I exist, when he is exclusively devoted to Me, I count him among the best devotees.

They who, whether they know it or not as to who I am and how I am, worship Me with unalloyed devotion, are by Me considered the best devotees. (Vedabase)


 Text 34-41

Seeing, touching and worshiping My appearance in this world, My devotees render personal service and offer prayers of glorification and obeisance, to which they regularly sing about My qualities and activities. Hearing the topics about Me they always with faith meditate upon Me, oh Uddhava, and offer as servants in full surrender all that they acquire. Discussing My birth and activities they take great delight in engaging with musical instruments and songs and dance, with discussions and festivals in My sacred houses. Sacrificing at all celebrations and annual festivities as mentioned in the Vedic literatures and their tantras, they observe vows and are of initiation in relation to Me. With faithfully installing My deity they endeavor, for themselves as also for others, by working for flower gardens, orchards, playgrounds, cities and temples. Sincere as servants they serve Me by thoroughly cleaning and dusting the house [the temple], washing it with water [and cow-dung, see also 10.6: 20*], sprinkling it with scented water and making mandalas. Modestly without pride, not advertising their devotional service, they not even use for themselves the light of the lamps presented to Me and offer Me articles most dear to them or most desirable in the material world. With that kind of offering one qualifies for immortality.

Seeing, touching and worshiping My appearance in this world My devotees render personal service and offer prayers of glorification and obeisance, to which they regularly sing about My qualities and activities. In hearing the topics about Me they always with faith meditate upon Me, oh Uddhava, and offer as servants in defense of the Soul all that they acquire. Discussing My birth and activities they take great delight in engaging with musical instruments and songs and dance, organizing to the order of the moon [at sundays or lunar phases] meetings and festivals in My [God's] houses. Sacrificing at all celebrations and annual festivities as mentioned in the Vedic literatures and their tantras, they observe vows and are of initiation in relation to Me. With the installation of My deity they are faithfully attached and endeavor for themselves as well as for others in working for flower gardens, orchards, playgrounds, cities and temples. Straightforward as servants they serve for My sake in thoroughly cleaning and dusting the house [the temple], washing with water [and cow-dung, see also 10.6: 20*], sprinkling scented water and making mandalas. Modestly without pride, not advertising one's devotional service and not reserving for oneself the light of the lamps presented to Me, one should offer Me the thing most dear to oneself or anything else that is most desired in the material world. With such offering one qualifies for immortality. (Vedabase)

 

 Text 42

The sun, the fire, the brahmins, the cows, the Vaishnavas, the sky, the wind, the water, the earth, the self and all living beings, My dearest, constitute the places of My worship.

The sun, the fire, the brahmins, the cows, the Vaishnavas, the sky, the wind, the water, the earth, the soul and all living beings, My dearest, all constitute a medium for My worship. (Vedabase)

 

 Text 43-45

In the sun one can find Me by offering selected verses from the three Vedas [see also the Gāyatrī and the Sūrya-namaskār]. In fire one finds Me with oblations of ghee. One can find Me as the best among the scholars when one worships Me by offering them hospitality. With the cows, My dear, you reach Me by means of offerings of grass and such. One finds Me in the Vaishnavas by honoring them with loving friendship. I am found in the sky [of one's inner space] when one is fixed in meditation in the heart. In the air one finds Me by considering it the most important [life giving principle of prāna, by means of prānāyāma see B.G. 4: 29]. In water one can find Me by using articles of worship together with water [see B.G. 9: 26]. In the earth [one finds Me] with confidential mantras and within the self one can find Me by offering food to the embodied soul [see e.g. Prasāda sevāya and Bhoga ārati]. One may worship Me as the knower of the field in all living beings [see Paramātmā and B.G. 13: 3] by seeing Me as equally present everywhere [see niyama]. (46) Peacefully being absorbed in Me thus meditating these different places, one should be of worship for My transcendental form that is equipped with the conch shell, the disc, the club and the lotus flower [see picture]. (47) Someone who with his mind fixed on Me thus worships Me with sacrificial performances and pious works [as mentioned], obtains loving service unto Me and has My remembrance [of realized knowledge] because of his fine service [see also B.G. 5: 29].

In the sun one can find Me by selected verses [like the Gāyatrī], with the help of worship and with obeisances [like with the Sūrya-namskar]. In fire one finds Me with offerings of ghee. One can find Me as the best among the learned when one worships Me by being hospitable to them. In the cows, My dear, you reach Me by means of offerings of grass and such. In the Vaishnava one finds Me by honoring him with loving friendship. I am found in the heart by being fixed in meditation on one's inner nature. In the air one finds Me by considering Me the life giving principle [represented in the prāna, by means of prānāyāma see B.G. 4: 29]. In water one can find Me using articles of worship that deal with water [see B.G. 9: 26]. In the earth [one finds Me] by offering food grains, applying sacred mantras from the heart [see e.g. Prasāda Sevāya and Bhoga-ārati]. And within the embodied self one can find Me as the knower of the field [see paramātmā and B.G. 13: 3] by worshiping Me with a balanced mind [see niyama]. (Vedabase)

 

 Text 46

Peacefully being absorbed in Me thus meditating these different places, one should be of worship for My transcendental form that is equipped with the conch shell, the disc, the club and the lotus flower [see picture].

Devoutly absorbed in Me thus meditating these different ways one must be of worship for My transcendental form that is equipped with the conch shell, the disc, the club and the lotus flower [see picture]. (Vedabase)

 

 Text 47

Someone who with his mind fixed on Me thus worships Me with sacrificial performances and pious works [as mentioned], obtains loving service unto Me and has My remembrance [of realized knowledge] because of his fine service [see also B.G. 5: 29].

Thus fully fixed upon Me being of worship with the desired and good works, one obtains by the fine quality of the service thus delivered durable bhakti and the remembrance of Me [see also B.G. 5: 29]. (Vedabase)

 

 Text 48

Oh Uddhava, apart from the bhakti-yoga realized through association with My devotees, there are no means that actually work, for I am the path of life, the refuge, for the souls of virtue [see also 4.31: 12].

O Uddhava, generally speaking there are, apart from the bhakti-yoga that is realized through the association with devotees, no means that actually work, because I am the true path of life for the ones of virtue [see also 4.31: 12]. (Vedabase)

 

 Text 49

And now, oh child of the Yadus, I will speak to you, who are willing to listen, even about the most confidential supreme secret [of intimate association with Me], for you are My servant, well-wisher and friend [compare B.G. 18: 63 & 68].'

Thus, oh child of the Yadus, I will speak to you, who are willing to listen, even about the most confidential highest secret [of intimate association with Me], since you are My servant, well-wisher and friend [compare B.G. 18: 63 & 68].' (Vedabase)

 

*: The paramparā adds: 'The Supreme Personality of Godhead is not different from His potencies, yet He is always above them as the supreme controller.... Liberation means that the living entity should transfer himself to the spiritual potency of the Lord, which can be divided into three categories - hlādinī, the potency of bliss; sandhinī, the potency of eternal existence; and samvit, the potency of omniscience.' This is another formulation of the divine in terms of sat-cit-ānanda; Krishna as being eternity, consciousness and bliss.

**: Quoting from the Viveka, S'rīla Madhvācārya states that nānātva-bhramam, the mistake one makes with the material diversity, indicates the following illusions: considering the living entity to be the Supreme; considering all living entities to be ultimately one entity without separate individuality; considering that there are many Gods [independent of one another, see 5.18: 12]; thinking that Krishna is not God [is not both personal and impersonal, the complete whole, vāsudeva sarvam iti, B.G. 7: 19]; and considering that the material universe [the impersonal nature] is the ultimate reality [see also 1.2: 11]. All these illusions are together fought by chanting, meditating, the Mahāmantra, or by attending to the other bhajans, for two hours a day.

 

 

 

 

 

 

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The picture is a classical print titled: 'Tree of life with two peacock pairs'.
Source.
Production:
Filognostic Association of The Order of Time


 

 

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