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Text
1
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
[*].
The
Supreme Lord said: 'The explanation of due to My modes being
bound and being liberated is that in reality they are not of
the modes at all; my illusory energy is not the cause of the
bondage or liberation of [relating to] Me.
(Vedabase)
Text
2
Lamentation and
illusion, happiness and distress and the acceptance of a
material body under the influence of mâyâ
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.
Lamentation
and illusion, happiness and distress and the accepting of a
material body under the influence of mâyâ is the
conditioned existence that as a figment of the intelligence,
just as a dream, indeed is not the real existence.
(Vedabase)
Text
3
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.
Please,
Uddhava, understand that knowledge and ignorance, are two of
My manifested energies that, produced by My original
potency, give rise to bondage and liberation [*].
(Vedabase)
Text
4
Of
the living entity, that is part and parcel of My Oneness o
great intelligence, bondage is there since time immemorial
because of ignorance and the opposite [of liberation]
is there because of knowledge.
Of
the living entity, that for sure is part and parcel of My
Oneness o great intelligence, is since time immemorial the
bondage there of ignorance and is similarly the opposite
there of the knowledge. (Vedabase)
Text
5
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.
Let
Me now, my dear, dilate about the different characteristics
of the opposing natures of being conditioned and being
liberated, thus situated in one manifestation of character.
(Vedabase)
Text
6
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].
By
chance these two friends, these similar birds, made a nest
in one tree and one of them is eating the fruits of the tree
while the other is not to the food, although he is superior
in strength [see also 6.4: 24].
(Vedabase)
Text
7
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].
He
not eating the tree its fruits, being omniscient knows
himself [Himself] as well as the other one who
filled with ignorance indeed for ever is bound; he who is
full of knowledge indeed is for ever liberated [see also
B.G.: 4: 5]. (Vedabase)
Text
8
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 of
being situated in the body [as its controller], he
thinks like in a dream [he identifies with, see B.G.
16:
18].
An
enlightened person, as having risen from a dream, sees
himself though present in the body not as the body; a
foolish person though being situated in the body sees, just
as in a dream, himself not as such [he is identified,
see B.G. 16: 18]. (9) Even by the senses generated of
the modes being of the senses to the objects generated by
the modes, is the enlightened soul, who accepting them
indeed is not affected by desire, not falsely identified
that he should make it [see B.G. 3:
28].
(Vedabase)
Text
9
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].
Even
by the senses generated of the modes being of the senses to
the objects generated by the modes, is the enlightened soul,
who accepting them indeed is not affected by desire, not
falsely identified that he should make it [see B.G. 3:
28]. (Vedabase)
Text
10
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].
By
providence under the influence of karma being situated in
this material body produced from the modes, is someone
foolish thereupon so bound to 'I am the doer' [see also
B. G. 3: 27]. (Vedabase)
Text
11
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.
Thus
is an intelligent person, wherever engaging his senses,
indifferent as he is in resting, sitting, walking, bathing,
seeing, touching, smelling, eating, hearing and so on, not
bound that way. (Vedabase)
Text
12-13
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.
Even
though situated in the material world does he, completely
aloof from its ruling powers, cut all doubts to pieces by
the most expert vision as sharpened through detachment, just
as the sky, the sun and the wind are aloof; like having
awakened from a dream has he turned away from the
separateness of things. (Vedabase)
Text
14
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 of being situated in a body that is ruled by the
senses.
The
person free from desire of whom the functions of the
life-breath, the senses, the mind and the intelligence are
completely freed is, though being situated in a body,
certainly of His qualities. (Vedabase)
Text
15
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].
He
who in the body is attacked by the violent or at some other
time for some reason is worshiped, is, being intelligent, by
that not affected [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 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].
Those
who are working or speaking very nicely or badly are by a
saintly person praised nor criticized; freed from good and
bad qualities he sees things equally [see also B.G. 5:
18].
(Vedabase)
Text
17
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].
One
who is satisfied within should not act, speak or contemplate
in terms of good and bad; with this way of life should a
muni wander just like a dull materialistic person [see
also 5.9]. (Vedabase)
Text
18
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.
Of
one who, fully versed in the vedic literatures, is not as
clever with the Supreme [Lord], is the fruit of his
great labor certainly like that of one taking care of a cow
giving no milk. (Vedabase)
Text
19
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.
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
wants to speak missing the 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 best, should not engage in terms of disrespect for My
purifying activities or desired appearances in the form of the
pastime incarnations [the lîlâ-avatâras]
in service of the maintenance, creation and annihilation of the
world, o Uddhava.
A
wise person, my best, should not sanction those expressions
which are not of respect for My purifying activities or
wanted appearance as the pastime incarnations
[lîlâ-avatâras] of maintenance,
creation and annihilation of the world, o Uddhava.
(Vedabase)
Text
21
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].
Thus
by that desire to know giving up the mistake of the self
being separate [**] should one, fixing the mind in
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
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].
If
you're incapable to fix the mind on the spiritual platform
then try, unwavering in Me, to perform activities without
expectations [B.G. 12: 11, 10: 10, 18: 54].
(Vedabase)
Text
23-24
A
person of belief who listens to the narrations about My birth
and activities, that with one's purifying, singing, constant
rememberance 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 purushârtas],
develop an unflinching devotion unto Me, the Eternal One, o
Uddhava.
A
person of belief hearing the narrations about My birth and
activities, which purifying, singing and constantly
remembered are all-auspicious to the world, will, sheltered
in Me for My purpose performing the dharma, kâma and
artha [the purushârtas], obtain unflinching
devotion unto My permanence, o Uddhava.
(Vedabase)
Text
25
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.'
By
the devotion to Me obtained by the sat-sanga [the
association with devotees] he becomes My worshiper; that
person undoubtedly easily achieves My abode as revealed by
My devotees.'
(Vedabase)
Text
26-27
S'rî
Uddhava said: 'What kind of person would in Your
opinion, o
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, o Master of the
Universe, Supervisor of the World and Commander of the
Person.
S'rî
Uddhava said: 'What type of person would in Your opinion, o
Uttamas'loka, be a saintly person, and what sort of worship
unto You should, as approved by Your pure devotees, be
executed; please speak about this to me, Your surrendered
devotee who loves You as his only shelter, o Master of the
Universe, Supervisor of the World and Commander of the
Person. (Vedabase)
Text
28
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.'
You
the Supreme God and Spirit alike the sky, the Original
Person transcendental to material nature, are incarnate,
having accepted different bodies, the Supreme Lord 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 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].
The
Supreme Lord said: 'Merciful, not causing harm, tolerant
towards all embodied, firm in the truth and a soul
irreproachable; equalminded, always acting for the better,
of an intelligence undisturbed by material desires, of
restraint, soft-natured, pure-hearted, non-possessive, not
worldly, eating little and peaceful; steady, with Me as the
shelter, thoughtful, vigilant, a profound soul, keeping
respect, having conquered the shath-guna, modest, offering
respect and invigorating; friendly, compassionate and
learned thus knowing the qualities and deficiencies and as
taught by Me, even giving up his own religious preferences
[see also B.G. 18: 66], is he, in worship of all of
Me, someone who indeed is the best of the truthful [see
also 5.18: 12, B.G. 12: 13-20 ].
(Vedabase)
Text
33
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.
Those
who for sure thus knowing or not knowing, as to who I am and
how I am, with exclusive devotion worship Me, 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. In hearing the topics about Me they always with
faith meditate upon Me, o 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.
Seeing,
touching and worshiping My appearance in this world do My
devotees rendering personal service offer prayers of
glorification and obeisances, regularly singing about My
qualities and activities. In hearing the topics about Me
with faith always meditating on Me, o Uddhava, do they as
servants in defense of the Soul offer all that they acquire.
Discussing My birth and activities taking great delight with
musical instruments and songs, dance they to the moon
[at sundays or lunar phases] having meetings and
festivals in My [god-]houses. To all celebrations
and annual festivities as mentioned in the vedic literatures
and their tantras making offerings, observe they vows, being
of initiation in relation to Me. With the installation of My
deity faithfully attached, do they for themselves and for
others as well endeavor in working for flower gardens,
orchards, playgrounds, cities and temples. Straightforward
as servants are they for My sake in service of the house
[the temple] thoroughly cleaning and dusting,
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, should one unto Me offer the thing most
dear to oneself or anything most desired in the material
world, for that offer qualifies one for
immortality.
(Vedabase)
Text
42
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.
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, are all home to My worship.
(Vedabase)
Text
43-45
In the sun one
can find Me by selected verses [like the
Gâyatrî],
with the help of worship and with obeisances [like with the
Sûrya-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 prâna,
by means of prânâyâma
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.
Prasâda
sevâya
and Bhoga
ârati].
And within the embodied self one can find Me as the knower of
the field [see Paramâtmâ
and B.G. 13:
3] by
worshiping Me with a balanced mind [see
niyama].
In
the sun indeed [one can find Me] by selected verses
[like the gâyatrî], with worship and
with obeisances [like with the sûrya-namskar];
in the fire with offerings of ghee; to the best of the
learned one should be of worship for Me with being
hospitable; in the cows, My dear, is that done with
offerings of grass and such things. In the vaishnava one
finds Me by honoring with loving friendship, in the heart by
being fixed in meditation within the inner space, in the air
by considering [Me as being in the prâna, by
prânâyâma see B.G. 4: 29] the most
important and in the water by keeping first the essence of
water [and such as a flower, a leaf, see B.G. 9:
26]. In the earth [one finds Me] offering
pleasurable things [like food], applying sacred
mantra's from the heart [see e.g. prasâda
sevâya and bhoga ârati] and within the
embodied self as the knower of the field [see
paramâtma and B.G. 13: 3] by worshiping Me with
equilibrium [see niyama].
(Vedabase)
Text
46
Devoutly
absorbed in Me thus meditating these different ways one must be
of worship for My transcendental form that is equipped with the
conchshell, the disc, the club and the lotus flower
[see
picture].
Thus
devout meditating these ways should one fully absorbed be of
worship for My transcendental form equipped with the
conchshell, the disc, the club and the lotus flower [see
picture]. (47) With the desired and good works thus
fully fixed in Me being of worship obtains one by the fine
quality of the service durable bhakti and the remembrance of
Me [see also B.G. 5.29].'
(Vedabase)
Text
47
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].
One
who has executed sacrificial performances and pious works
for My satisfaction, and who thus worships Me with fixed
attention, obtains unflinching devotional service unto Me.
By the excellent quality of his service such a worshiper
obtains realized knowledge of Me. (Vedabase)
Text
48
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].
O
Uddhava, generally speaking are there, without the
bhakti-yoga attained through the association with the
devotees, not any 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
Thus
o 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].'
Thus
o child of the Yadus, will I speak to you, as you are
listening, even of this [following] most
confidential highest secret [of intimate
association], since you are My servant, well-wisher and
friend [compare B. G. 18: 63 &
68].
(Vedabase)
*:
The paramparâ 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
- hlâdinî, the potency of bliss;
sandhinî, the potency of eternal existence; and
samvit, the potency of omniscience.' This is another
formulation of the divine in terms of
sat-cit-ânanda; Krishna as being eternity,
consciousness and bliss.
**:
Quoting from the Viveka, S'rîla
Madhvâcârya states that
nânâtva-bhramam, the mistake to 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 personal as well
as impersonal the complete whole, vâsudeva sarvam
iti, B.G. 7:
19];
and considering that the material universe [the
impersonal] is the ultimate reality [see also
1.2:
11].
All these illusions are together fought by chanting the
Mahâmantra
or attending to the
other bhajans
for two hours a day.
