Canto
11
Canto
11
Chapter 14: The Devotional Coherence of the Methods and the Meditation on Vishnu(1) S'rî Uddhava said: 'Krishna, are the many processes for spiritual advancement that the defenders of the Absolute Truth speak of, supreme in their combination or is else one of them the most important? (2) By You has clearly been stated o Master, how bhakti-yoga, by which the mind gets fixed upon You, without cherishing desires to it in all respects removes the suffering of the [fear-arousing, temporary] material state.'
(3) The Supreme Lord said: 'This message consisting of the Vedas that by the influence of time was lost at the time of annihilation, was at the time of creation by Me spoken to Brahmâ. It contains the dharma of acting according to My will [see also 3.9: 29-43]. (4) Brahmâ spoke this to his eldest son Manu. The seven great sages of spiritual knowing headed by Bhrigu accepted it on their turn from Manu [see 8.1 & 8.13 and B.G. 4: 1-3]. (5-7) From the forefathers that they were, were there the descendants: the godly and the demoniac, the S'iva followers, the human beings, the perfected and the singers of heaven, the scientific and the venerable. From rajas, tamas and sattva [the gunas] generated the many different natures of the different humanoids [Kimdevas], the half-humans [Kinnaras], the snake-like [Nâgas], the wild men [the Râkshasas], and the ape-like [Kimpurushas]. From the living entities who by their propensities are divided in so many forms and as many leaders, flowed [like rivers from a mountain] the diversity of rituals and mantras. (8) Thus are due to the great variety of natures the philosophies of life among the human beings divided. In that constitute some of those philosophies traditions of disciplic succession while others are heretical [pâshanda]. (9) People whose intelligence is bewildered by My illusory power, o best of persons, express themselves in countless ways about what according to their own karma and taste would be better. (10) Some speak in favor of pious activities while others speak of fame, sense-gratification, truthfulness, self-control and peacefulness. Some propound self-interest, political influence, renunciation or consumption while other people defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama]. (11) With an inevitable beginning and an end to the meager ends gained with one's karma is there the prospect of misery as a consequence. Situated in ignorance is one wretched full of complaints. (12) Someone who has fixed his consciousness upon Me, o learned one, and in every respect is free from material desires, knows the happiness of My spiritual body. How can such a happiness ever be attained by those who are attached to sense-gratification [see 4.31: 12]? (13) The one who does not desire, who's of peace controlling his senses, whose consciousness is equal whatever the circumstances and who has a mind that is completely satisfied with Me, is filled with happiness wherever he goes. (14) Someone who has fixed his consciousness on Me, Me and nothing but Me, does not desire the position of Brahmâ, nor the position of Indra, neither he wants an empire on earth or a sovereign position in the lower worlds, nor he desires the perfections [the siddhis] of yoga or a second birth does he desire who has fixed his consciousness in Me, Me and nothing else [see e.g. 5.1: 6]. (15) Nor the one born from My body [Brahmâ], nor S'ankara [S'iva], nor Sankarshana [Balarâma], nor the goddess of fortune [S'rî], nor even My own Self is as dear to Me as you are [see also B.G 12: 20]. (16) The sage who without personal desire is of peace, not inimical to anyone and of an equal vision I always follow closely so that there is purification by the dust of the lotus feet [see also 7.14: 17]. (17) Not after sense-gratification being of a mind that is constantly attached to Me, experience the great souls who are of inner peace and care for all individual souls whose consciousness is not ruled by lusts, My happiness that can not be known but by complete detachment. (18) Even though being harassed by sensual desires is the devotee of Mine who did not conquer the senses - that as a rule are effective and strong - by dint of his devotion not defeated by that type of influence [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62-64]. (19) Just as firewood because of the blazing flames of a fire turns into ashes, devotion similarly with Me as the object burns the sins completely, o Uddhava. (20) The yoga system nor analytical philosophy, Uddhava, pious activities nor vedic study, austerity nor renunciation get a grip on Me as much as a strongly developed devotional service for My sake. (21) My grace is obtained by single-minded devotion with faith in the Soul as the object of love. With Me [that Supreme Soul] as the only One will the bhakti of the truthful ones even purify those who eat dogs from the matters of their birth. (22) Sure enough neither dharma endowed with truthfulness and mercy, nor knowledge endowed with austerity will purify one's consciousness fully when [one is] bereft of devotional service unto Me. (23) How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's consciousness be purified? (24) By the one whose speech chokes up, the heart melts, there times and again are wet tears and of whom there sometimes is laughter, by the one of whom there is unashamed singing out aloud and there is dancing in the connectedness of My bhakti, is the universe purified [see also S'rî S'rî S'ikshâshthaka and 11.2: 40]. (25) Just like gold that smelted in fire gives up impurities and returns to its original state is also from the spirit soul the contamination of karma removed when one in My loving service is worshiping Me. (26) As much as the power to see restores once the eye is treated with ointment, the spirit soul that was cleansed by hearing and chanting the pious narrations about Me, the same way sees again the One Subtle Essence. (27) The consciousness of someone meditating the objects of the senses is entangled in the senseexperience [see B.G. 2: 62-63]; even so is the mind systematically absorbed in Me when one keeps thinking of Me. (28) Therefore are the material preoccupations as figments a dream to be forsaken in Me, as completely absorbed in My love the mind is purified. (29) Giving up being intimate with women [to have intercourse with them, with others or otherwise] and keeping far from the company of womanizers should one, mastering the self, sit at ease in seclusion and with great care concentrate on Me [see also 11.8: 13-14 *]. (30) No other attachment brings a man as much suffering and bondage as the attachment to women and the association with those who are attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17, 10.10: 8, 10.51: 51, 10.60: 44-45 & 48].'
(31) S'rî Uddhava said: 'O Lotus-eyed One, how, of what nature and of what form should one's meditation be when one desires liberation? Please, can You speak to me about meditation?'
(32-33) The Supreme Lord said: 'Sitting straight, erect and comfortable on a level seat, one should focus one's eyes on the tip of one's nose while placing one's hands in one's lap. The purifying of the different ways of breathing - one's inhaling, retaining, exhaling and the other way around - one should practice step by step while controlling one's senses [see prânâyâma, and B.G. 4: 29]. (34) With the help of one's life breath [prâna] manifesting within the mind the sound AUM, one should guide that sound upwards, like the fibre of a lotus stalk, to vibrate it loudly [in the nose] like a ringing bell so as to reunite the vibrations of recitation [anusvâra **]. (35) The breathing thus joined with the Pranava [see also 9.14: 46] should carefully be repeated ten times, at sunrise, noon and sunset, so that after one month one will be in control of one's breath [***]. (36-42) With one's eyes half closed and sitting straight one should, alert inside for the supreme of liberation, concentrate on the lotus within the heart that is directed upwards. Within the whorl of its eight petals one should one after the other picture the sun, the moon and the fire. Within the fire one should consider My harmonious form so auspicious for meditation, that gentle and cheerful as it is, is endowed with four beautiful arms. Charming of beauty are the neck and the forehead, the pure smile as also the ears with the glowing shark shaped earrings. One should meditate upon the golden dress, the complexion with the color of a rain cloud, the curl on the chest where the goddess resides, the conch and the disc, the club and the lotus as also the beauty of the forest flower garland. One should meditate upon all the beautiful and charming parts of My body: the feet with their shining bells, the richly glowing Kaustubha gem, the shining crown and bracelets, the girdle and armlets, the merciful smile and the delicate glance. This, one should do by turning the mind away from the senses. This way one should with intelligence lead the charioteer [the soul, the master of intelligence], sober and grave, [with love] in the direction of My completeness. (43) With this exercise covering all parts should one next pull back one's consciousness and, focussing on one spot with disregard for the rest, again with love meditate upon the wonderful smile of the face. (44) Thus having withdrawn the mind being established in the sky, should one with this focus give up on that also and having ascended to Me, not think of anything else anymore. (45) Fully absorbed in the consciousness [of Me] this way sees the individual soul Me within the self and all selves within Me, the same way the sun's rays are united in the sun [see also B.G. 9: 29]. (46) Of the yogi who most concentrated practices the meditation as mentioned will very soon the complete of the deluded state of mind of him who considers himself the owner, the knower and the doer, find its dissolution [compare: 2.2: 8-14].'
Second edition, loaded May 13 2009
Previous Aadhar edition and Vedabase links:
S'rî Uddhava said: 'Krishna, are the many processes for spiritual advancement that the defenders of the Absolute Truth speak of, supreme in their combination or is else one of them the most important?S'rî Uddhava said: 'Krishna, are the many processes for spiritual advancement that the defenders of the Absolute Truth speak of, supreme in their combination or is else one of them the most important? (Vedabase)
By You has clearly been stated o Master, how bhakti-yoga, by which the mind gets fixed upon You, without cherishing desires to it in all respects removes the suffering of the [fear-arousing, temporary] material state.'
By You has clearly been stated o Master, how the bhakti-yoga, by which the mind gets fixed upon You, without desires in all respects removes the suffering of the [fear-arousing, temporary] material state.' (Vedabase)
The Supreme Lord said: 'This message consisting of the Vedas that by the influence of time was lost at the time of annihilation, was at the time of creation by Me spoken to Brahmâ. It contains the dharma of acting according to My will [see also 3.9: 29-43].
The Supreme Lord said: 'This message consisting of the Vedas that is lost at the time of annihilation was at the time of creation spoken by Me to Brahmâ; it contains the dharma of acting to My will [see also 3.9: 29-43]. (Vedabase)
Brahmâ spoke this to his eldest son Manu. The seven great sages of spiritual knowing headed by Bhrigu accepted it on their turn from Manu [see 8.1 & 8. 13 and B.G. 4: 1-3].
Brahmâ spoke this to his eldest son Manu from whom it was accepted by the seven great sages of spiritual knowing headed by Bhrigu [see 8.1,5 & 13 and B.G. 4.1-3]. (Vedabase)
From the forefathers that they were, were there the descendants: the godly and the demoniac, the S'iva followers, the human beings, the perfected and the singers of heaven, the scientific and the venerable. From rajas, tamas and sattva [the gunas] generated the many different natures of the different humanoids [Kimdevas], the half-humans [Kinnaras], the snake-like [Nâgas], the wild men [the Râkshasas], and the ape-like [Kimpurushas]. From the living entities who by their propensities are divided in so many forms and as many leaders, flowed [like rivers from a mountain] the diversity of rituals and mantras.
From the forefathers that they were, were there the descendants: the godly and the demoniac, the S'iva followers, the human beings, the perfected and the singers of heaven, the scientific and the venerable. From rajas, tamas and sattva [the gunas] generated the many different natures of the different humanoids [kimdevas], the half-humans [kinnaras], the snake-like [nâgas] the wild men [the râkshasas], and the ape-like [kimpurushas]. From all the living entities by their propensities divided in so many forms and even so many leaders there [like rivers from a mountain] flowed the variety of rituals and mantras. (Vedabase)
Thus are due to the great variety of natures the philosophies of life among the human beings divided. In that constitute some of those philosophies traditions of disciplic succession while others are heretical [pâshanda].
Thus are due to the great variety of natures the philosophies of life among the human beings divided, to which some make traditions of disciplic succession while others are heretical [pâshanda]. (Vedabase)
People whose intelligence is bewildered by My illusory power, o best of persons, express themselves in countless ways about what according to their own karma and taste would be better.
People whose intelligence is bewildered by My illusory power, o best of persons, speak in innumerable ways about what according their own karma and taste would be better. (Vedabase)
Some speak in favor of pious activities while others speak of fame, sense-gratification, truthfulness, self-control and peacefulness. Some propound self-interest, political influence, renunciation or consumption while other people defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama].
Some speak in favor of pious activities and others of fame, sense-gratification, truthfulness, self-control and peacefulness; others propound self-interest, political influence, renunciation or consumption and some people defend sacrifice, penance, charity, vows and arrangements of do's and don'ts [yama-niyama]. (Vedabase)
With an inevitable beginning and an end to the meager ends gained with one's karma is there the prospect of misery as a consequence. Situated in ignorance is one wretched full of complaints.
With an inevitable beginning and an end to the meager destinations achieved by one's karma is there the prospect of the resulting misery; situated in ignorance is one wretched filled with lamentation [of silent despair]. (Vedabase)
Someone who has fixed his consciousness upon Me, o learned one, and in every respect is free from material desires, knows the happiness of My spiritual body. How can such a happiness ever be attained by those who are attached to sense-gratification [see 4.31: 12]?
How can of one whose consciousness is fixed upon Me, o learned one, of one who in all respects is free from material desires, such happiness with the spiritual body of Me be there with those attached to sense-gratification [see 4.31: 12]? (Vedabase)
The one who does not desire, who's of peace controlling his senses, whose consciousness is equal whatever the circumstances and who has a mind that is completely satisfied with Me, is filled with happiness wherever he goes.
The one who does not desire, who's of peace controlling his senses, whose consciousness is equal wherever and who has a mind that with Me is completely satisfied, is filled with happiness wherever he goes. (Vedabase)
Someone who has fixed his consciousness on Me, Me and nothing but Me, does not desire the position of Brahmâ, nor the position of Indra, neither he wants an empire on earth or a sovereign position in the lower worlds, nor he desires the perfections [the siddhis] of yoga or a second birth does he desire who has fixed his consciousness in Me, Me and nothing else [see e.g. 5.1: 6].
Not the position of Brahmâ, nor the position of Indra, neither an empire on earth or the sovereignty in the lower words, nor the perfections [the siddhis] of yoga or the being born again, does he desire who has fixed his consciousness in Me, Me and nothing else [see e.g. 5.1: 6]. (Vedabase)
Nor the one born from My body [Brahmâ], nor S'ankara [S'iva], nor Sankarshana [Balarâma], nor the goddess of fortune [S'rî], nor even My own Self is as dear to Me as you are [see also B.G 12: 20].
Nor the one born from My body [Brahmâ], nor S'ankara [S'iva], nor Sankarshana [Balarâma], nor the goddess of fortune [S'rî], nor for sure even My own Self is dear to Me as much as you are [see also B.G 12: 20]. (Vedabase)
The sage who without personal desire is of peace, not inimical to anyone and of an equal vision I always follow closely so that there is purification by the dust of the lotus feet [see also 7.14: 17].
The sage without personal desire peaceful, not inimical to anyone and of an equal vision I always follow as thus to purify by the dust of the lotusfeet [see also 7.14: 17]. (Vedabase)
Not after sense-gratification being of a mind that is constantly attached to Me, experience the great souls who are of inner peace and care for all individual souls whose consciousness is not ruled by lusts, My happiness that can not be known but by complete detachment.
Not after sense-gratification being of a mind that is constantly attached to Me, experience they, the great ones peaceful within who being of care for all individual souls in their consciousness are not influenced by lusts, My happiness that can not be known but by complete detachment. (Vedabase)
Even though being harassed by sensual desires is the devotee of Mine who did not conquer the senses - that as a rule are effective and strong - by dint of his devotion not defeated by that type of influence [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62-64].
Even though harassed by the sense-objects is the devotee of Mine that did not conquer the senses - that as a rule are effective and strong - by dint of his devotion not defeated by that sphere of influence [see also 1.5: 17, 8.7: 44, 11.13: 12 and B.G. 9: 30, 2: 62-64 ]. (Vedabase)
Just as firewood because of the blazing flames of a fire turns into ashes, devotion similarly with Me as the object burns the sins completely, o Uddhava.
Just as firewood from the blazing flames of a fire turns into ashes, does similarly with Me as the object the devotion burn the sins completely, o Uddhava. (Vedabase)
The yoga system nor analytical philosophy, Uddhava, pious activities nor vedic study, austerity nor renunciation get a grip on Me as much as a strongly developed devotional service for My sake.
Nor the yoga-system nor analytical philosophy, Uddhava, nor pious activities nor vedic study, austerity nor renunciation bring Me under control as does the strongly developed devotional service unto Me. (Vedabase)
My grace is obtained by single-minded devotion with faith in the Soul as the object of love. With Me [that Supreme Soul] as the only One will the bhakti of the truthful ones even purify those who eat dogs from the matters of their birth.
I am obtained by single-minded devotion with faith in the Soul as the object of love; with Me [that Supreme Soul] as the only One will the bhakti of the truthful even purify dog-eaters from the things of their birth. (Vedabase)
Sure enough neither dharma endowed with truthfulness and mercy, nor knowledge endowed with austerity will purify one's consciousness fully when [one is] bereft of devotional service unto Me.
Surely does nor dharma endowed with truthfulness and mercy, nor knowledge endowed with austerity purify the consciousness completely, when [one is] bereft of devotional service unto Me. (Vedabase)
How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's consciousness be purified?
How can without bhakti one's hairs stand on end, without the loving service the heart melt, without devotion the tears flow, the bliss be and the consciousness be purified? (Vedabase)
By the one whose speech chokes up, the heart melts, there times and again are wet tears and of whom there sometimes is laughter, by the one of whom there is unashamed singing out aloud and there is dancing in the connectedness of My bhakti, is the universe purified [see also S'rî S'rî S'ikshâshthaka and 11.2: 40].
Of the one of whom the speech chokes up, the heart melts, there times and again are wet tears and sometimes is laughter, of whom there's unashamed singing out loud and dancing as well connected in My bhakti, is the universe purified [see also s'ikshashthaka and 11.2: 40]. (Vedabase)
Just like gold that smelted in fire gives up impurities and returns to its original state is also from the spirit soul the contamination of karma removed when one in My loving service is worshiping Me.
Like gold smelted in fire giving up impurities returns to its proper form is also from the spirit soul the contamination of karma removed in My loving service worshiping Me. (Vedabase)
As much as the power to see restores once the eye is treated with ointment, the spirit soul that was cleansed by hearing and chanting the pious narrations about Me, the same way sees again the One Subtle Essence.
As much as the eye sees once treated with ointment, does the spirit soul, cleansed by hearing and chanting the pious narrations about Me, precisely like that see the One Subtle Essence. (Vedabase)
The consciousness of someone meditating the objects of the senses is entangled in the sense experience [see B.G. 2: 62-63]; even so is the mind systematically absorbed in Me when one keeps thinking of Me.
Of the one meditating the sense objects is the consciousness entangled in the sense-experience [see B.G. 2.62-63]; so is in faithful remembrance of Me the mind in Me systematically dissolved. (Vedabase)
Therefore are the material preoccupations as figments a dream to be forsaken in Me, as completely absorbed in My love the mind is purified.
Therefore are the material preoccupations as figments a dream to be forsaken in Me, as completely absorbed in My love the mind is purified. (Vedabase)
Giving up being intimate with women [to have intercourse with them, with others or otherwise] and keeping far from the company of womanizers should one, mastering the self, sit at ease in seclusion and with great care concentrate on Me [see also 11.8: 13-14 *].
Giving up being intimate with women [to have sex with them, with others or otherwise] and keeping far from the company of womanizers should one, mastering the self, sit at ease in seclusion and with great care concentrate on Me [ see also 11.8: 13-14 *]. (Vedabase)
No other attachment brings a man as much suffering and bondage as the attachment to women and the association with those who are attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17, 10.10: 8, 10.51: 51, 10.60: 44-45 & 48].'
No other attachment gives a man as much suffering and bondage like the attachment to women and the association of those attached to women [see also 1.4: 25, 5.5: 2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19:17, 10.10: 8, 10.51: 51, 10.60: 44,45,48 ].' (Vedabase)
S'rî Uddhava said: 'O Lotus-eyed One, how, of what nature and of what form should one's meditation be when one desires liberation? Please, can You speak to me about meditation?'
S'rî Uddhava said: 'O Lotus-eyed One, how, of what nature and of what form should the meditation be of one who desires liberation; You ought to speak on this meditation to Me.' (Vedabase)
The Supreme Lord said: 'Sitting straight, erect and comfortable on a level seat, one should focus one's eyes on the tip of one's nose while placing one's hands in one's lap. The purifying of the different ways of breathing - one's inhaling, retaining, exhaling and the other way around - one should practice step by step while controlling one's senses [see prânâyâma, and B.G. 4: 29].
The Supreme Lord said: 'Sitting straight and erect comfortably on a level seat, should one placing the hands in one's lap focus one's eyes at the tip of one's nose. The purifying of the pathways of breathing of inhaling, retaining, exhaling and the reverse, should one step by step practice with control over the senses [see prânâyâma, and B.G. 4.29]. (Vedabase)
With the help of one's life breath [prâna] manifesting within the mind the sound AUM, one should guide that sound upwards, like the fibre of a lotus stalk, to vibrate it loudly [in the nose] like a ringing bell so as to reunite the vibrations of recitation [anusvâra **].
Uninterrupted should in the heart the sound of AUM sounding like a bell be pushed upwards by the prâna, like with the fibers running up a lotus stalk, and should one thus therein again join together the tones of recitation [called anusvâra **]. (Vedabase)
The breathing thus joined with the Pranava [see also 9.14: 46] should carefully be repeated ten times, at sunrise, noon and sunset, so that after one month one will be in control of one's breath [***].
The prâna thus joined with the pranava [see also 9.14: 46] should indeed be practiced with care ten times over, at sunrise, noon and sunset, so that one after one month will have conquered the life air [***]. (Vedabase)
With one's eyes half closed and sitting straight one should, alert inside for the supreme of liberation, concentrate on the lotus within the heart that is directed upwards. Within the whorl of its eight petals one should one after the other picture the sun, the moon and the fire. Within the fire one should consider My harmonious form so auspicious for meditation, that gentle and cheerful as it is, is endowed with four beautiful arms. Charming of beauty are the neck and the forehead, the pure smile as also the ears with the glowing shark shaped earrings. One should meditate upon the golden dress, the complexion with the color of a rain cloud, the curl on the chest where the goddess resides, the conch and the disc, the club and the lotus as also the beauty of the forest flower garland. One should meditate upon all the beautiful and charming parts of My body: the feet with their shining bells, the richly glowing Kaustubha gem, the shining crown and bracelets, the girdle and armlets, the merciful smile and the delicate glance. This, one should do by turning the mind away from the senses. This way one should with intelligence lead the charioteer [the soul, the master of intelligence], sober and grave, [with love] in the direction of My completeness.
With the eyes half closed concentrated on the lotus present straight up in the heart, should one face-up and alert within the whorl of its eight petals one after the other depict the sun, the moon and the fire. Within the fire should one consider My harmonious form, so auspicious for meditation, gentle and cheerful endowed with four beautiful arms. Charming of beauty are the neck and the forehead, the pure smile even so and the ears with glowing shark shaped earrings. Golden the dress, a rain cloud complexion, the curl on the chest, the abode of the goddess, with a conch and a disc, a club and a lotus, and the decoration of a forest flower garland. The feet with bells shining, rich glowing the kaustubha, a shining crown and bracelets, a girdle and armlets; all parts of the body beautiful and charming, the smiling with mercy and the glance most delicate, one should meditate by putting the mind and senses to all limbs. By the mind pulling back from the objects of the senses, by the intelligence, the charioteer, sober and grave, should one with love be guided to the complete of Me. (Vedabase)
With this exercise covering all parts should one next pull back one's consciousness and, focussing on one spot with disregard for the rest, again with love meditate upon the wonderful smile of the face.
Pulling back the consciousness spread therewith to all parts, should one, concentrating at one place and not at the rest, again meditate the wonderful smile in loving the face. (Vedabase)
Thus having withdrawn the mind being established in the sky, should one with this focus give up on that also and having ascended to Me, not think of anything else anymore.
In that being established withdrawing the mind in the sky, should one concentrating as such give up on that as well and having ascended to Me, not think of anything else. (Vedabase)
Fully absorbed in the consciousness [of Me] this way sees the individual soul Me within the self and all selves within Me, the same way the sun's rays are united in the sun [see also B.G. 9: 29].
Thus fully absorbed in the consciousness sees the individual soul indeed Me within the self and all selves within in Me, like the sun's rays that are united within the sun [see also B.G. 9.29]. (Vedabase)
Of the yogi who most concentrated practices the meditation as mentioned will very soon the complete of the deluded state of mind of him who considers himself the owner, the knower and the doer, find its dissolution [compare: 2.2: 8-14].'
Of the yogî most concentrated practicing the meditation as mentioned will of the mind altogether quickly dissolve the illusory state of being the possessor, the knower and the doer [compare: 2.2: 8-14].' (Vedabase)
* Not to have this verse misinterpreted with the Sanskrit word sangam that one would have to shun association with women in stead of shunning being intimate with them, was by Svâmî Prabhupâda stressed, contrary to the tradition in India, that women and men can very well associate both living within one temple or household within the culture of Krishna consciousness. This was one of his great feats of reform to the lead of a traditional temple tradition that was negative about living together with women.
** As a culture not reciting Sanskrit anymore as a regular practice and thus not having any anusvâra, no aftersound in the nose to integrate, is it the advise for this Age of Quarrel to practice the Mahâmantra to appease the wayward mind with modern time: hare Krishna, hare Krishna, Krishna Krishna, hare hare, hare Râma, hare Râma, Râma Râma, hare hare and then say AUM and the Gâyatrî when sitting in meditation. A practice entertained by all initiated devotees.
*** Considering the greatly variable length of day world-wide is it customary to do this at the fixed times of the regular hours of a [meditation-]clock preferably set to the sun at twelve when the sun goes through the south [see also cakra].
For
this original translation was used the Vedabase of the BBT offering
the work
that Svâmi Prabhupâda's pupils did to complete his
translation of the Bhâgavatam.
See the S'rîmad
Bhâgavatam links-page
for this and more books of Prabhupâda.
Production: Filognostic
Association
of The
Order of Time
Feed-back | Links | Downloads | Music | Pictures | What's New | Search | Donations
Text
1