Second
edition, loaded April 27 2009
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Aadhar edition and
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Text
1-2
The
Supreme Lord said: 'Mysticism nor analysis, common piety nor
the study of the scriptures; penances, renunciation, desirable
and pious works nor charity; respecting vows, ceremonies, vedic
hymns, pilgrimage, general discipline nor the basic rules
contain Me the way the sat-sanga [see
11.11:
25]
contains Me that removes all attachment to sense
gratification.
The
Supreme Lord said: 'Mysticism nor analysis, common piety,
and also not the study of the scriptures, penances,
renunciation, desirable and pious works, and charity
neither; the following of vows, ceremonies, vedic hymns,
pilgrimage, general discipline nor the basic rules do
contain Me the way the sat-sanga [see 11.11: 25]
captures Me that removes all material association.
(Vedabase)
Text
3-6
By means of
sat-sanga only many living entities, like the sons of
Diti, the malicious ones, the animals, the birds, the singers
and dancers of heaven, the excellent and perfected, the
venerable and the treasure keepers, the scientific ones among
the humans and the merchants, laborers and women, the
uncivilized and the ones of passion and slowness, in each and
every age achieve My abode. And so did Vritrâsura,
the son of Kayâdhû [Prahlâda,
see 6.18:
12-13] and
others like them, Vrishaparvâ [see
9.18:
26],
Bali,
Bâna,
Maya
as also Vibhîshana [brother of Râvana],
Sugrîva [leader of the Vânaras]
and Hanumân,
Jâmbavân,
Gajendra,
Jatâyu,
Tulâdhâra,
Dharma-vyâdha,
Kubjâ
and the gopîs in Vraja, as also the wives of the
brahmins [see 10.23]
and others.
By
just satsang did many living entities as the sons of Diti,
the malicious ones, the animals, the birds, the singers and
dancers of heaven, the excellent and perfected, the
venerable and the treasurekeepers, the scientific among the
humans and the merchants, the laborers and the women, the
uncivilized and the ones of passion and slowness in each and
every age achieve My abode as also did Vritrâsura, the
son of Kayâdhû [Prahlâda, see 6.18:
12-13] and others, Vrishaparvâ [see 9.18:
26], Bali, Bâna, Maya as also Vibhîshana
[brother of Râvana], Sugrîva [leader
of the vânaras] and Hanumân,
Jâmbavân, Gajendra, Jatâyu,
Tulâdhâra, Dharma-vyâdha, Kubjâ and
the gopîs in Vraja as also the wives of the brahmins
[see 10.23] and others.
(Vedabase)
Text
7
They,
not having studied the sacred scriptures, nor having worshiped
the great saints, attained, without vows and not having
undergone austerities, Me through My
association.
They,
not having studied the sacred scriptures, nor having
worshiped the great saints, attained, without vows not
having undergone austerities, Me by My
association.
(Vedabase)
Text
8-9
Indeed
through love only
the gopîs, the cows, the immobile creatures, the
animals, the snakes [like Kâliya]
and others who were stunted in their intelligence, achieved
perfection quite easily because they came to Me, I who cannot
even be reached by greatly endeavoring with yoga, analysis,
charity, vows, penances,
ritualistic sacrifices, exegesis, personal study or taking to
the renounced order.
Indeed
purely by love achieved the gopîs, the cows, the
immobile creatures, the animals, the snakes [like
Kâliya] and others who were stunted in their
intelligence, the perfection quite easily as they came to
Me, whom cannot even be reached greatly endeavoring with
yoga, analysis, charity, vows, penances, ritualistic
sacrifices, exegesis, personal study or taking to the
renounced order.
(Vedabase)
Text
10
When
Akrûra took Me and Balarâma to Mathurâ were
the inhabitants constantly attached [to Me] with minds
steeped in the deepest love. With Me as the only one to make
them happy were they most miserable after being separated from
Me [see
10:
39].
When
Akrûra took Me together with Balarâma to
Mathurâ were those constantly attached whose
consciousness was most profound of their love, seeing no one
else but Me to make them happy, of great anxiety upon the
separation [see 10: 39].
(Vedabase)
Text
11
All the nights
they spent in Vrindâvana with Me, their most dearly
Beloved, o Uddhava, seemed to take but half a moment to them,
but again bereft of Me they appeared to take as long as a
kalpa.
All
the nights they in Vrindâvana had spent with Me, their
most dearly Beloved, o Uddhava seemed to them just like half
a moment, but again bereft of Me they became as long as a
kalpa. (Vedabase)
Text
12
They with their
consciousness bound to Me in intimacy had lost the awareness of
their own bodies, just as sages who fully absorbed lose the
awareness of matters as close as names and forms, when they
like rivers entering the ocean moved far [in the beyond,
see also B.G. 2:
70].
They
with their consciousness bound up in intimacy with Me were
not aware of their own bodies, just as sages in full
absorption consider something very near as names and forms
as far removed as rivers are, once they have entered the
ocean [B.G. 2: 70]. (Vedabase)
Text
13
The women with
Me, a charming lover to their desire, a lover of another man's
wife, had no idea of the actual position of Me, the Absolute
Truth Supreme, whom they by the hundreds of thousands achieved
in association.
The
women with Me, a charming lover to their desire, a lover of
another man's wives, had no idea of the actual position of
Me, the Absolute Truth Supreme, whom they by the hundreds of
thousands in association
achieved.
(Vedabase)
Text
14-15
Therefore o
Uddhava give up the injunctions, the regulations about them and
the ritual culture for its own sake, give up that what you
learned and will be learning; go for Me alone, the actual
shelter of the soul within all the ones embodied; with that
exclusive devotion you should by My mercy have nothing to fear
from any side [compare B.g. 18:
66].'
Therefore
o Uddhava give up the injunctions, the regulations about
them and the ritual culture for its own sake, that what you
learnt and will be learning; go for Me alone, the actual
shelter of the soul within all the embodied; with that
exclusive devotion should you by My mercy have nothing to
fear from any side [compare B.G. 18:
66].
' (Vedabase)
Text
16
S'rî
Uddhava said: 'Hearing Your words, o master of all yoga
masters, has not dispelled the doubt that nestled in my heart
and because of which my mind is bewildered.'
S'rî
Uddhava said: hearing Your words. o Lord of the Lords of
Yoga, has not dispelled the doubt that nestled in my heart
and of which my mind is
bewildered.'
(Vedabase)
Text
17
The Supreme
Lord said: 'He, the living being in person, is manifest within
along with the prâna, for He entered the heart
having His place in the subtle sound vibration that fills the
mind in the grosser form of the different intonations of short
and long vowels and consonants.
The
Supreme Lord said: 'He, the living being Himself, is, along
with the prâna, manifest within having entered the
heart with His place in the subtle sound vibration that
fills the mind in the grosser form of the different
intonations of short and long vowels and consonants.
(Vedabase)
Text
18
Just as fire
confined within wood, with the help of air, kindled by friction
is born very tiny and increases with ghee, I similarly manifest
Myself in this spoken [vedic] word.
Just
as fire confined within wood, with the help of air, kindled
by friction very tiny is born and increases with ghee, is it
similar to this indeed with My manifestation for sure so in
words. (Vedabase)
Text
19
Thus there are
as [My] transformations speech, the function of the
hands and legs, the genitals and the anus [the
karmendriyas];
smell, taste, sight, touch and hearing [the
jñânendriyas]
and the functions of one's determination, wisdom and self
concern [or 'mind, intelligence and false ego'] as well
as the primary of matter [pradhâna
or the thread, see 11.9:
19] and
rajas, tamas and sattva [the
gunas].
Thus
are speech, the function of the hands and legs, the genitals
and the anus [the karmendriyas]; the smell, taste,
sight, touch and hearing [the
jñânendriyas] and the functions of the
determination, the wisdom and and the selfconcern [or
'mind, intelligence and false ego'] as well as the
primary of matter [pradhâna or the thread, see
11.9: 19] and the rajas, tama and sattva [the
gunas] there as the transformation [of Me].
(Vedabase)
Text
20
Indeed this
living entity, one and unmanifest, that is concerned with the
threefold, is the source of the lotus of creation. He, eternal
as He is, in the course of time dividing His potencies in many
divisions, appears just like seeds do having fallen in a
fertile field.
Indeed
this living entity, one and unmanifest, that is concerned
with the threefold, is the source of the lotus of creation;
He, being eternal, in the course of time dividing His
potencies in many divisions, appears just like seeds do
fallen in a fertile field. (Vedabase)
Text
21
Just as cloth
expands along the warp and woof of its threads, is the whole of
this Universe, expanding long and wide, situated in Him [on
His thread, see also 6.3:
12 and B.G.
7:
7]. Of
this material existence is there since time immemorial this
tree [this organic body] which, blossoming producing
the fruits, is naturally inclined to fruitive action [or
karma].
Just
as cloth expands on the warp and woof of its threads, is the
whole of this Universe, expanding long and wide, situated in
Him [on His thread, see also 6.3: 12 and B.G. 7: 7]
as this material existence, of which this tree [this
organic body] existing since time immemorial is
naturally inclined to fruitive action [or karma] as
it blossoming produces the fruits.
(Vedabase)
Text
22-23
Of
this tree extending in the sun there are two seeds [sin and
piety], hundreds of roots [the living entities],
three lower trunks [the modes], five upper trunks
[the elements], five saps produced [sound, form,
touch, taste and aroma], eleven branches [the mind and
the ten indriyas];
two birds having a nest [jîva and
âtmâ], three types of bark [air, bile
and mucus] and two fruits [happiness and distress].
The lusty one living in a household enjoys one fruit of the
tree, whereas the other swanlike ones who live in the forest
with the help of the worshipable ones [the devotees, the
gurus] know the Oneness of Him who by dint of His
mâyâ appears in many forms.
Of
this tree extending in the sun there are two seeds [sin
and piety], hundreds of roots [the living
entities], three lower trunks [the modes], five
upper trunks [the elements], five saps produced
[sound, form, touch, taste and aroma], eleven
branches [the mind and the ten indriyas]; two birds
having a nest [jîva and âtmâ],
three types of bark [air, bile and mucus] and two
fruits [happiness and distress]. The lusty one
living in a household enjoys one fruit of the tree whereas
the other swanlike ones living in the forest with the help
of the worshipable [the devotees, the gurus] know
the One who by dint of His mâyâ appears in many
forms. (Vedabase)
Text
24
Thus
being of an unalloyed devotional service that developed
worshiping the guru, should the sober one by means of the sharp
axe of knowledge cut down the individual soul its subtle body
of attachment, so that he with the greatest care living
spiritually achieves the Supreme Soul. Thereafter he should
relinquish the means by which he attained.
Thus
of unalloyed devotional service developed by worship of the
guru, should the sober one by means of the sharp axe of
knowledge cut down the individual soul its subtle body of
attachment and with the greatest care living spiritually
achieve the Supreme Soul, after which he should relinquish
the means by which he
attained.' (Vedabase)