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Canto 11

Govindam Âdi Purusham

 




Chapter 7: Krishna Speaks about the Masters of the Avadhûta and the Pigeon of Attachment

(1) The Supreme Lord said: 'That what you said to Me, oh greatly fortunate one [Uddhava], is indeed My plan [to withdraw the dynasty].  Brahmâ, Bhava and the leaders of the worlds, are looking forward to see me back in My abode [see 11.6: 26-27]. (2) I have completed My task here for the sake of the God-conscious souls [to diminish the burden of the earth] for which I, upon the prayers of Lord Brahmâ, have descended together with My partial expansion [Balarâma]. (3) Because of the curse [of the brahmins] this family will certainly find its end. It will be destroyed in a mutual quarrel and on the seventh day [from now] the ocean will inundate this city [Dvârakâ]. (4) Oh man of virtue, when I have abandoned this world, it will soon fall victim of Kali and be bereft of all piety [see also 1.16 & 17]. (5) After I have left, you certainly should not stay here, oh gentle soul, for in Kali's time the people on earth will take pleasure in misconduct. (6) With your mind fully fixed on Me you should in fact forsake all emotional ties with your family and friends and being equal towards all wander around in this world [see B.G. 6: 9, 6: 29, 14: 22-25]. (7) This  world you think of, talk about, look at, listen to and such, you should consider a transitory presentation of matters, a game of shadows that captures your imagination [see also 10.40: 25]. (8) Someone not [spiritually] connected is confused about many values and assumes things to be right or wrong. Thus considering good and evil he makes a difference between right action, no action and wrong action [he judges, see further B.G. 4: 16]. (9) Consider therefore, with your senses under control and your mind connected, this world as situated within the Self that expanded everywhere and that Self as being situated in Me, the Supreme Lord. (10) Fully endowed with knowledge and wisdom, being satisfied in one's mind and of understanding with the Self that for every embodied soul constitutes the object of affection, one is never discouraged by hindrances. (11) Having risen above the two of [right and] wrong, he does not turn away from what is forbidden thinking it is bad, nor does he engage in what is enjoined because of considering it good -  like a young child he does not judge. (12) When one firmly being fixed in knowledge and wisdom sees the universe as being pervaded by Me and peacefully, as a well-wisher, acts towards all living beings, one will never again fall into [the] misfortune [of repeated births].'

(13) S'rî S'uka said: 'Oh King, after thus by the Supreme Lord having been instructed, the exalted and fortunate Uddhava eager to learn about the supreme principle, bowed down to the Infallible Lord to offer his obeisances and spoke. (14) S'rî Uddhava said: 'Oh Lord of Yoga, oh Unity keeping us together, oh Essence of uniting in consciousness and Source of mystical power, You spoke to my advantage about the forsaking as is known in the renounced order [sannyâsa]. (15) This renunciation is difficult to perform my Lord, when one is dedicated to [the not regulated love of one's] lust and sense gratification, especially when one is not devoted to You I think [compare B.G. 6: 33-34]. (16) With my consciousness merged with the body and its relations as arranged by Your mâyâ, I am thus foolish [being caught in the notion] of 'I' and 'mine'. Teach me therefore, so that Your servant may easily perform according to the process You teach. (17) Who else is there but You who are of the Truth and personally reveal Yourself to me? Who else but my Lord, the Supreme Soul, does actually qualify for this? Not even among the awakened souls I find such a one. Everyone up to the ones led by Brahmâ, is in his consciousness an embodied soul who, when he takes the external world for substantial, is bewildered by Your mâyâ. (18) I who with my mind in renunciation am tormented by distress, approach You therefore for shelter Nârâyana, oh Friend of Man, oh You perfect, unlimited and omniscient Lord ever fresh in Your abode of Vaikunthha.'

(19) The Supreme Lord said: 'Human beings well acquainted with the state of affairs in this world, generally deliver themselves with the help of their own intelligence from the inauspicious disposition [of the 'I' and 'mine' perspective]. (20) A person in a way constitutes his own guru because he with the help of his reasoning and direct perception [his self-instruction], may find his [real] benefit. (21) They who are wise and experienced with the order of [sankhya or analytic] yoga, can see Me in their human existence, clearly manifested in My full glory, with all My energies [see also Kapila]. (22) Many types of bodies have evolved with one, two, three, four or more legs or with none at all. The human form among these is the one most dear to Me [see also 3.29: 30, 6.4: 9]. (23) In this world being situated in such a body one may look for Me, the Supreme Controller, by following direct signs [in bhakti listening and meditating] with the help of one's qualities of perception [intelligence, mind and senses]. [But in mere jñâna] by logical reasoning following indirect symptoms [- the ones of My creation -], I cannot be perceived [as a person and am even rejected, see also 2.2: 35, 2.9: 36]. (24) Concerning this one cites the following ancient story of a conversation between the, oh so mighty king Yadu and an avadhûta.

(25) Yadu, who was well versed in the dharma, once saw a young brahmin mendicant wandering around unafraid of anything and took the opportunity to ask him questions [see also 7.13]. (26) S'rî Yadu said: 'How did you acquire this extraordinary intelligence, oh brahmin? How can you, fully cognizant not being engaged in any work, travel the world with the confidence of a child? (27) People who are religious, work for an income, gratify their senses and pursue knowledge, are normally endeavoring for the purpose of opulence, a good name and a long life. (28) You however, capable, learned, experienced, handsome and eloquent as you are, are not a doer and do not desire a thing, like a stupefied, maddened, ghostly creature. (29) Everyone burns in the forest fire of lust and greed, but you stand, to be free from the fire, like an elephant in the Ganges and are not burned. (30) We ask you, oh brahmin, to please tell us what the cause is of the inner happiness that you, living all by yourself, experience without any form of material enjoyment.'

(31) The Supreme Lord said: 'The brahmin thus being asked and honored by the greatly fortunate and intelligent Yadu, who out of his respect for brahmins humbly bowed his head, then spoke. (32) The honorable brahmin said: 'There are many spiritual masters I took shelter of by my intelligence, oh King. Having learned to understand through them I now, being freed, wander around in this world. Please listen to their description. (33-35) The earth, the air, the sky, the water, the fire, the moon and the sun, the pigeon, the python, the sea, the moth, the honeybee and the elephant, the honey thief, the deer, the fish, the prostitute [Pingalâ], the osprey and the child, the girl, the arrow maker, the serpent, the spider and the wasp, are my twenty-four spiritual masters, oh King. From studying their actions I in this life have learned everything about the Self. (36) Listen oh son of Nâhusha [or Yayâti], oh tiger among men, I will tell you what I have learned from each of them separately.
 
(37) From the earth I learned the rule that a learned person should not deviate from the path and keep steady, however much he is harassed by his fellow living beings who simply follow what is arranged by fate. (38) From the mountain one must learn to be always there for others, that one must devote all one's actions to the welfare of others. For a pious person to the example of a tree be dedicated to others [see S'rî S'rî S'ikshâshthaka-3], constitutes the sole reason for his existence [see also 10.22: 31-35 and B.G. 17: 20-22].

(39) A sage should be happy with the mere movement of his vital air and not seek his satisfaction in sense gratification. His spiritual knowing will thus not be lost and his mind and speech will not be distracted. (40) A yogi free from selfhood should, just like the wind, never get entangled in relating to the objects of the senses and all their different favorable and unfavorable qualities. (41) When a self-realized soul has entered different bodies made of earth [elements] in this world and is endowed with their different qualities, he, well aware of himself, will not connect himself with these qualities, just like the wind does not with different odors.

(42) A sage should meditate upon the soul stretched out in all moving and nonmoving living beings and thereby, with his different contacts [embodiments], consider himself a pure spirit, equal to the ether that expands everywhere [see also B.G. 2: 24, 3: 15, 6: 29-30, 9: 6, 11: 17, 12: 3-4 and 13: 14]. (43) Just as the realm of the ether is not touched by the winds that blow the clouds, a person [in his real self] is not affected by his physical bodies consisting of fire, water and earth that are moved by Time according to the modes of nature.

(44)
A sage who by nature is a pure, softhearted, sweet and gentle place of pilgrimage for human beings, sanctifies just like water, the souls who gather [the friends], by being seen by them, touched and honored [see also sâkhya].

(45)
Brilliant, glowing and immovable because of his austerity, he who only eats when it is necessary is connected in the soul. Even when he eats everything [and thus goes beyond necessity], he does not lose his purity, just like a fire does not [irrespective what it consumes]. (46) Sometimes [like a fire under ashes being] concealed, sometimes being manifested and being worshipable to those who desire the real benefit he [the sage, when he serves as their guru] always enjoys their offerings and burns both their past and subsequent [present] misfortune [see also 10.81: 4 and B.G. 3: 14]. (47) The Almighty One assumes the identity of each after, just like fire appearing in firewood, having entered the different types of bodies of the higher and lower life forms He created by His potency ['true' and 'untrue' ones, god or animal].

(48) The state of the body [one undergoes] from one's birth until one's death changes by the course of Time that itself cannot be seen; it is the body that changes, not the soul, just as the phases of the moon [change, but not the moon itself, B.G. 2: 13, 2: 20]. (49) Just as with flames [one cannot see apart] from a fire individual souls cannot be seen separately from the bodies that constantly die and are born again, also the [absolute of] Time itself cannot be seen, despite [the relativity of] its speeding, compelling stream [*].

(50)
A yogi with his senses accepts and forsakes sense objects depending the moment [according to the cakra order] and does not attach to them, just as the sun with its rays engaged in [evaporating and returning] bodies of water is not ruled by them. (51) When the sun seems to have fallen apart in its reflections one, unless one is dull-witted, does not consider its original form as being different. Similarly the soul, despite of having entered in reflections [of different selves], is not seen as different.

(52) One should never lose oneself in too much affection or close association with anyone, because thus indulging one will suffer great distress, just like a foolish pigeon [see also 7.2: 50-56]. (53) A certain pigeon once in the forest built its nest in a tree and dwelt there for some years with a female companion. (54) The pigeons, with their hearts full of love, lived a householder's life whereby their glances, bodies and minds were tied to each other [like with ropes]. (55) Trusting each other making love they in the trees of the forest were engaged in resting, sitting, walking, standing, communicating, playing, eating and so on. (56) Whatever she would like, oh King, was what he, desirous to please her, did. He mercifully catered to all her desires, even when it was difficult and had no control over his senses. (57) The chaste female pigeon got pregnant for the first time and delivered, in due course, in the nest the eggs in the presence of her husband. (58) From them at the appropriate time the little ones hatched with the tender limbs and feathers that were created by the inconceivable potencies of the Lord. (59) The couple then very pleased nourished their progeny, to which they compassionately listened to the awkward sounds of the chirping children that surrounded them. (60) To see the little ones happy with their fluffy wings, their endearing chirping and their activities of jumping up to fly, filled the parents with joy. (61) With their hearts bound together by their affection they, not giving it any further thought, completely bewildered by the illusory potency of Vishnu, fed their children, their offspring. (62) One day the two heads of the family left for finding food for the children and wandered far away, most anxiously searching all around in the forest. (63) Some hunter who happened to pass through the forest saw the young birds moving near their nest and caught them with a net he had spread. (64) The male and female pigeon who were always eagerly engaged in taking care of their children, thereupon returned to the nest to bring them food. (65) The female pigeon saw that the little ones born from her, her children, were trapped in the net and rushed forward in utter distress crying out to them, who were also crying. (66) Bound to her love constantly she had looked after her children without a thought for herself and so she, overwhelmed by the mâyâ of the Unborn One, forgot about herself and was also trapped in the net. (67) The unfortunate male pigeon most miserably lamented that his children and his wife so much alike him, had been caught. They were more dear to him than his life: (68) 'Alas, just see how I, so unintelligent and of little merit, find my destruction. Unfulfilled I failed in my life's purpose and have ruined my family life, the threefold path [of the purushârthas]! (69) She who suitable and faithful accepted me as her husband, as her god, has gone to heaven with her saintly children, leaving me behind in an empty house. (70) What now is the purpose of my life with my wife and children dead? What is there for me, miserable and wretched living in an empty nest?' (71) Seeing them caught within the net, still in the grip of death, he in misery sat motionless and also landed empty minded in the net. (72) The ruthless hunter who had achieved his purpose, took the householder, his children and his pigeon wife and headed for his home.

(73) A family man who dissatisfied with the soul takes pleasure in material opposites [like that of man and wife], will [unmeditated] suffer greatly with his relatives, just like this bird so miserable in maintaining its family. (74) A person who achieved the human position, but with the door of liberation wide open, is attached to family affairs like this bird, may, to whatever height he might have reached, be considered fallen [see also 3.30, 3.32: 1-3, 4.28: 17, 5.26: 35, 7.14, 7.15: 38-39, 7.15: 67, 8.16: 9 and 10.69: 40].'

 

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  Third revised edition, loaded March 25, 2015. 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'That what you said to Me, oh greatly fortunate one [Uddhava], is indeed My plan [to withdraw the dynasty].  Brahmâ, Bhava and the leaders of the worlds, are looking forward to see me back in My abode [see 11.6: 26-27].
The Supreme Lord said: 'That what you said to Me, o greatly fortunate one [Uddhava], reflects My plan [to withdraw the dynasty]; and therefore are Brahmâ, Bhava and the leaders of the worlds, looking forward to see me back in My abode. (Vedabase)

 

Text 2

I have completed My task here for the sake of the God-conscious souls [to diminish the burden of the earth] for which I, upon the prayers of Lord Brahmâ, have descended together with My partial expansion [Balarâma].

Certainly have I [in my earthly stay] in full performed My duty for the sake of the God-conscious. It is for them that I descended along with my partial expansion [Balarâma] to the prayer of Lord Brahmâ. (Vedabase)

 

Text 3

Because of the curse [of the brahmins] this family will certainly find its end. It will be destroyed in a mutual quarrel and on the seventh day [from now] the ocean will inundate this city [Dvârakâ].

This family finished by the curse will be destroyed in a mutual quarrel and on the seventh day [from now] will the ocean inundate this city. (Vedabase)

 

Text 4

Oh man of virtue, when I have abandoned this world, it will soon fall victim of Kali and be bereft of all piety [see also 1.16 & 17].

When I, o virtuous one, have abandoned this world, will she be overcome by Kali and soon be bereft of all piety [see also 1.16 & 17]. (Vedabase)

 

Text 5

After I have left, you certainly should not stay here, oh gentle soul, for in Kali's time the people on earth will take pleasure in misconduct.
You should not remain, be certain, in this world by Me abandoned, as in Kali's time the earth its people, will be stuck in sin My dearest. (Vedabase)

 

Text 6

With your mind fully fixed on Me you should in fact forsake all emotional ties with your family and friends and being equal towards all wander around in this world [see B.G. 6: 9, 6: 29, 14: 22-25].

You should factually forsaking all emotional ties, with your mind fully fixed on Me, wander around in this world with an equal mind [see B.G. 6: 9, 6: 29, 14: 22-25]. (Vedabase)

 

 Text 7

This  world you think of, talk about, look at, listen to and such, you should consider a transitory presentation of matters, a game of shadows that captures your imagination [see also 10.40: 25].

This temporary world you think of, talk about, observe, hear and all that, you should recognize to be a deluding game of shadows capturing your imagination [see also 10.40: 25]. (Vedabase)

 

Text 8

Someone not [spiritually] connected is confused about many values and assumes things to be right or wrong. Thus considering good and evil he makes a difference between right action, no action and wrong action [he judges, see further B.G. 4: 16].

Someone who is not [spiritually] connected is confounded by all the opinions about what would be right and wrong, favorable, unfavorable and defiant and is thus innerly divided about good and evil [B.G. 4: 16]. (Vedabase)

 

Text 9

Consider therefore, with your senses under control and your mind connected, this world as situated within the Self that expanded everywhere and that Self as being situated in Me, the Supreme Lord.

Consider therefore with your senses under control and your mind connected, this world as an expanse within the Self and that Self as situated in Me, the Lord Above. (Vedabase)

 

Text 10

Fully endowed with knowledge and wisdom, being satisfied in one's mind and of understanding with the Self that for every embodied soul constitutes the object of affection, one is never discouraged by hindrances.

With knowledge and wisdom fully endowed is one, satisfied within oneself and of apprehension with the Soul that for everyone who is embodied is the object of affection, never discouraged by setbacks. (Vedabase)

 

 Text 11

Having risen above the two of [right and] wrong, he does not turn away from what is forbidden thinking it is bad, nor does he engage in what is enjoined because of considering it good -  like a young child he does not judge.

Risen above the two of considering bad - and refraining from - what is forbidden and considering good - and doing that - what's generally accepted, isn't one dancing to the piper like an immature child. (Vedabase)

  

 Text 12  

When one firmly being fixed in knowledge and wisdom sees the universe as being pervaded by Me and peacefully, as a well-wisher, acts towards all living beings, one will never again fall into [the] misfortune [of repeated births].'

When one to all one's fellow beings acts as a well-wisher firmly rooted in peace, and one wisely knows the universe as being pervaded by Me, will one never ever be the one who time and again tastes defeat.' (Vedabase)

 

Text 13

S'rî S'uka said: 'Oh King, after thus by the Supreme Lord having been instructed, the exalted and fortunate Uddhava eager to learn about the supreme principle, bowed down to the Infallible Lord to offer his obeisances and spoke.

S'rî S'uka said: 'O King, after thus by the Supreme Lord having been instructed bowed the exalted and fortunate Uddhava, eager to learn about the supreme principle, down to the Infallible One to offer his respects. (Vedabase)


 Text 14

S'rî Uddhava said: 'Oh Lord of Yoga, oh Unity keeping us together, oh Essence of uniting in consciousness and Source of mystical power, You spoke to my advantage about the forsaking as is known in the renounced order [sannyâsa].

S'rî Uddhava said: 'O Lord of Yoga who unites us, o Soul who connects us, o Source of the Mystical, to my advantage You spoke of renunciation the way it is known in sannyâsa. (Vedabase)

 Text 15  

This renunciation is difficult to perform my Lord, when one is dedicated to [the not regulated love of one's] lust and sense gratification, especially when one is not devoted to You I think [compare B.G. 6: 33-34].

This renunciation is difficult to perform my Lord when one is dedicated to material pleasure and sense gratification, especially when one is not devoted to You I think [compare B.G. 6: 33-34]. (Vedabase)

 

Text 16

With my consciousness merged with the body and its relations as arranged by Your mâyâ, I am thus foolish [being caught in the notion] of 'I' and 'mine'. Teach me therefore, so that Your servant may easily perform according to the process You teach.

I am with my consciousness merged with the body and its relations as arranged by Your mâyâ and thus foolish of the notion of 'I' and of 'mine'. Teach me therefore, so that Your dear servant may easily execute according the process that You instruct.. (Vedabase)

 

Text 17  

Who else is there but You who are of the Truth and personally reveal Yourself to me? Who else but my Lord, the Supreme Soul, does actually qualify for this? Not even among the awakened souls I find such a one. Everyone up to the ones led by Brahmâ, is in his consciousness an embodied soul who, when he takes the external world for substantial, is bewildered by Your mâyâ.

Who else is there but You who are of the Truth and reveal Yourself for me personally? What other speaker than my Lord, the Supreme Soul, does actually qualify? Not even among the ones awakened do I see such a speaker. In their consciousness are all, up to the ones lead by Brahmâ, embodied souls who, when they take the external for substantial, are bewildered by Your mâyâ. (Vedabase)

 

 Text 18

I who with my mind in renunciation am tormented by distress, approach You therefore for shelter Nârâyana, oh Friend of Man, oh You perfect, unlimited and omniscient Lord ever fresh in Your abode of Vaikunthha.'

Therefore do I, who with my mind in renunciation am tormented in distress, appraoch You Nârâyana, o Friend of Man for shelter, o You perfect, unlimited and omniscient Controller ever fresh in Your abode of Vaikunthha.' (Vedabase)

 

Text 19

The Supreme Lord said: 'Human beings well acquainted with the state of affairs in this world, generally deliver themselves with the help of their own intelligence from the inauspicious disposition [of the 'I' and 'mine' perspective].

The Supreme Lord said: 'Generally do humans who are well acquainted with the state of affairs in this world deliver themselves with the help of their own intelligence from the inauspicious disposition [of a wanton mind]. (Vedabase)

 

Text 20

A person in a way constitutes his own guru because he with the help of his reasoning and direct perception [his self-instruction], may find his [real] benefit.

In a way constitutes the intelligence the guru of a person because he with the help of the intelligent self, or his soul, is able to benefit from his reasoning and direct perception. (Vedabase)

 

Text 21

They who are wise and experienced with the order of [sankhya or analytic] yoga, can see Me in their human existence, clearly manifested in My full glory, with all My energies [see also Kapila].

And thus can they who are wise because of their experience, in their reasoning with the [bhakti-]yoga in their human existence, see Me clearly manifested in My full glory of being endowed with all My energies [see also Kapila]. (Vedabase)

 

 Text 22

Many types of bodies have evolved with one, two, three, four or more legs or with none at all. The human form among these is the one most dear to Me  [see also 3.29: 30, 6.4: 9].

There are many types of bodies created with one, two, three, four or more legs or with none at all; of them is the human form the one most dear to Me [see also 3.29: 30, 6.4: 9]. (Vedabase)

 

 Text 23

In this world being situated in such a body one may look for Me, the Supreme Controller, by following direct signs [in bhakti listening and meditating] with the help of one's qualities of perception [intelligence, mind and senses]. [But in mere jñâna] by logical reasoning following indirect symptoms [- the ones of My creation -], I cannot be perceived [as a person and am even rejected, see also 2.2: 35, 2.9: 36].

Situated in such a body is one with one's faculties of perception, through apparent and indirectly ascertained symptoms and with logical deductions directly looking for Me, the Supreme Controller beyond the grasp of sense perception [see also 2.2: 35, 2.9: 36]. (Vedabase)

 

 Text 24

Concerning this one cites the following ancient story of a conversation between the oh so mighty king Yadu and an avadhûta.

Concerning this is cited an ancient story of a conversation between an avadhûta and the o so mighty king Yadu. (Vedabase)

 

 Text 25

Yadu, who was well versed in the dharma, once saw a young brahmin mendicant wandering around unafraid of anything and took the opportunity to ask him questions [see also 7.13].

Yadu, well versed in the dharma, once saw a young brahmin mendicant wandering around unafraid of anything, and took the opportunity to ask him questions[see also 7.13]. (Vedabase)

 

 Text 26

S'rî Yadu said: 'How did you acquire this extraordinary intelligence, oh brahmin? How can you, fully cognizant not being engaged in any work, travel the world with the confidence of a child?

S'rî Yadu said: 'How did you acquire this extraordinary intelligence o brahmin? How can you, fully cognizant not being engaged in any work, travel the world with the confidence of a child? (Vedabase)

  

 Text 27

People who are religious, work for an income, gratify their senses and pursue knowledge, are normally endeavoring for the purpose of opulence, a good name and a long life.

Normally are people who are religious, work for an income, gratify their senses and pursue knowledge, endeavoring for the purpose of opulence, a good name and a long life. (Vedabase)

 

 Text 28

You however, capable, learned, experienced, handsome and eloquent as you are, are not a doer and do not desire a thing, like a stupefied, maddened, ghostly creature.

You however, capable, learned, experienced, handsome and eloquent as you are, are not a doer; you do not desire a thing, like a stupefied, maddened, ghostly creature. (Vedabase)

 

 Text 29

Everyone burns in the forest fire of lust and greed, but you stand, to be free from the fire, like an elephant in the Ganges and are not burned.

Everyone is burning in the forest fire of lust and greed, but you, who to be free from the fire stand in the Ganges like an elephant, do not burn at all. (Vedabase)

 

 Text 30

We ask you oh brahmin, to please tell us what the cause is of the inner happiness that you, living all by yourself, experience without any form of material enjoyment.'

Please o brahmin, disclose to us, who are asking you for it, what the cause is of the inner happiness that you, living all by yourself, experience without any form of material enjoyment.' (Vedabase)

 

 Text 31

The Supreme Lord said: 'The brahmin thus being asked and honored by the greatly fortunate and intelligent Yadu, who out of his respect for brahmins humbly bowed his head, then spoke.

The Supreme Lord said: 'This way being asked and honored by the greatly fortunate and intelligent Yadu who out of respect for the brahminical humbly bowed his head, spoke the twice-born one. (Vedabase)

 

 Text 32

The honorable brahmin said: 'There are many spiritual masters I took shelter of by my intelligence, oh King. Having learned to understand through them I now, being freed, wander around in this world. Please listen to their description.

The honorable brahmin said: 'Rationally taking shelter of many spiritual masters o King, do I, having gained in intelligence from them, now liberated wander around in this world. Please listen to their description. (Vedabase)

 

 Text 33-35

The earth, the air, the sky, the water, the fire, the moon and the sun, the pigeon, the python, the sea, the moth, the honeybee and the elephant, the honey thief, the deer, the fish, the prostitute [Pingalâ], the osprey and the child, the girl, the arrow maker, the serpent, the spider and the wasp, are my twenty-four spiritual masters, oh King. From studying their actions I in this life have learned everything about the Self.

The earth, the air, the sky, the water, the fire, the moon; the sun, the pigeon, the python, the sea, the moth, the honeybee; the elephant, the honey thief, the deer, the fish, the prostitute [Pingalâ], the osprey; the child, the girl, the arrow-maker, the serpent, the spider and the wasp. These are my twenty-four spiritual masters o King. From studying their actions have I in this life learned everything about the Self. (Vedabase)

 

 Text 36

Listen oh son of Nâhusha [or Yayâti], oh tiger among men, I will tell you what I have learned from each of them separately.

Please listen o tiger among men as I explain to you, o son of Nâhusha [or Yayâti], what I so learned from each of them separately. (Vedabase)

 

 Text 37

From the earth I learned the rule that a learned person should not deviate from the path and keep steady, however much he is harassed by his fellow living beings who simply follow what is arranged by fate.

From the earth I learned the rule that he who is in knowledge should not deviate from the path and keep steady, however harassed he is by his fellow living beings who in fact simply answer to what is arranged by fate. (Vedabase)

 

 Text 38

From the mountain one must learn to be always there for others, that one must devote all one's actions to the welfare of others. For a pious person to the example of a tree be dedicated to others [see S'rî S'rî S'ikshâshthaka-3], constitutes the sole reason for his existence [see also 10.22: 31-35 and B.G. 17: 20-22].

From the mountain [that is part of the earth] learns one always to be there for others, that one must devote all one's actions to the service of others. To the example of a tree [see S'rî S'rî S'ikshâshthaka-3] to be dedicated to others is for a pious person the sole reason for his existence [see also 10.22: 31-35 and B.G. 17: 20-22]. (Vedabase)

 

 Text 39

A sage should be happy with the mere movement of his vital air and not seek his satisfaction in sense gratification. His spiritual knowing will thus not be lost and his mind and speech will not be distracted.

A sage should be happy with the mere movement of his vital air and not so much seek his satisfaction in things that please the senses. That way will his spiritual knowing not be lost and his mind and speech not be distracted. (Vedabase)

 

 Text 40

A yogi free from selfhood should, just like the wind, never get entangled in relating to the objects of the senses and all their different favorable and unfavorable qualities.

To the example of the wind should a yogi, relating to the objects of the senses and their favorable and unfavorable qualities, as a transcendental soul not get entangled. (Vedabase)

 

  Text 41

When a self-realized soul has entered different bodies made of earth [elements] in this world and is endowed with their different qualities, he, well aware of himself, will not connect himself with these qualities, just like the wind does not with different odors.

A yogi may in this world live in earthly bodies and take upon himself their characteristic qualities, but he, well aware of himself, does not get entangled in those qualities, just as the air doesn't with the different odors. (Vedabase)


 Text 42

A sage should meditate upon the soul stretched out in all moving and nonmoving living beings and thereby, with his different contacts [embodiments], consider himself a pure spirit, equal to the ether that expands everywhere [see also B.G. 2: 24, 3: 15, 6: 29-30, 9: 6, 11: 17, 12: 3-4 and 13: 14].

Similar to the ether that is present within the moving and nonmoving living beings, should a sage who unattached - according the Supersoul that is present in all things - realizes that he himself is pure spirit, meditate upon the expansiveness as being undivided and all-pervading [see also B.G. 2: 24, 3: 15, 6: 29-30, 9: 6, 11: 17, 12: 3-4 and 13: 14]. (Vedabase)


 Text 43

Just as the realm of the ether is not touched by the winds that blow the clouds, a person [in his real self] is not affected by his physical bodies consisting of fire, water and earth that are moved by Time according to the modes of nature.

The same way as the realm of the ether is not touched by the winds that blow the clouds, is a person [in his real self] not affected by the physical bodies consisting of fire, water and earth that according the modes of nature are moved by Time. (Vedabase)

 

 Text 44

A sage who by nature is a pure, softhearted, sweet and gentle place of pilgrimage for human beings, sanctifies just like water, the souls who gather [the friends], by being seen by them, touched and honored [see also sâkhya].

A sage, who by nature is a pure, softhearted, sweet and gentle place of pilgrimage for the human beings, sanctifies, just as water does, the ones who gather [the friends], by showing himself to them and by allowing a respectful touching and honoring of his person [see also sâkhya]. (Vedabase)

 

 Text 45

Brilliant, glowing and immovable because of his austerity, he who only eats when it is necessary is connected in the soul. Even when he eats everything [and thus goes beyond necessity], he does not lose his purity, just like a fire does not [irrespective what it consumes].

Brilliant, glowing and immovable because of his austerity, is he who only eats when it is necessary connected in the soul. Even when he eats everything [and thus goes beyond necessity] is the one austere not contaminated, just as a fire isn't. (Vedabase)

 

 Text 46

Sometimes [like a fire under ashes being] concealed, sometimes being manifested and being worshipable to those who desire the real benefit he [the sage, when he serves as their guru] always enjoys their offerings and burns both their past and subsequent [present] misfortune [see also 10.81: 4 and B.G. 3: 14].

Sometimes [like a fire thus] concealed and sometimes manifest devours he, being worshipable to those who desire the highest, the offerings that are brought from all sides and burns he the misfortune of the past and the misfortune lying ahead [see also 10.81: 4 and B.G. 3: 14]. (Vedabase)

 

 Text 47

The Almighty One assumes the identity of each after, just like fire appearing in firewood, having entered the different types of bodies of the higher and lower life forms He created by His potency ['true' and 'untrue' ones, god or animal].

By His own potency assuming the identity of each enters the Almighty One, just like fire appearing in firewood, the different types of bodies of higher and lower life forms ['true' and 'untrue' ones, god or animal]. (Vedabase)


 Text 48

The state of the body [one undergoes] from one's birth until one's death changes by the course of Time that itself cannot be seen; it is the body that changes, not the soul, just as the phases of the moon [change, but not the moon itself, B.G. 2: 13, 2: 20].

Enforced by the movements of Time that itself cannot be seen, changes the state of the body with the phases of life from birth to death. But that does not affect the soul, just as the moon itself is not affected by its phases [B.G. 2: 13, 2: 20]. (Vedabase)


 Text 49

Just as with flames [one cannot see apart] from a fire individual souls cannot be seen separately from the bodies that constantly die and are born again, also the [absolute of] Time itself cannot be seen, despite [the relativity of] its speeding, compelling stream [*].

The way the soul(s) cannot be seen with the bodies that constantly are born and die again like the flames of a fire, can also the Time itself not be seen, despite its speeding, urging stream [*]. (Vedabase)

 

  Text 50

A yogi with his senses accepts and forsakes sense objects depending the moment [according to the cakra order] and does not attach to them, just as the sun with its rays engaged in [evaporating and returning] bodies of water is not ruled by them.

A yogi accepting the sense objects renounces them at the right time [according the cakra order]. He doesn't get entangled in them just as the sun doesn't when he with his rays enters the waters. (Vedabase)

 

  Text 51

When the sun seems to have fallen apart in its reflections one, unless one is dull-witted, does not consider its original form as being different. Similarly the soul, despite of having entered in reflections [of different selves], is not seen as different.

When the sun seems to have fallen apart in his reflections doesn't one consider his original form as being different. So too is the soul, that for the dull-minded appears to have fallen apart in reflections [of different selves], not seen as different. (Vedabase)

 

  Text 52

One should never lose oneself in too much affection or close association with anyone, because thus indulging one will suffer great distress, just like a foolish pigeon [see also 7.2: 50-56].

One should never lose oneself in excessive affection or close association with anyone, because one thus indulging will have to suffer great distress. One then lives by the day like a pigeon [see also 7.2: 50-56]. (Vedabase)

 

  Text 53

A certain pigeon once in the forest built its nest in a tree and dwelt there for some years with a female companion.

A certain pigeon once in the forest built its nest in a tree and dwelt there for some years with a female companion. (Vedabase)

 

  Text 54

The pigeons, with their hearts full of love, lived a householder's life whereby their glances, bodies and minds were tied to each other [like with ropes].

As attached partners in their household were they with their hearts full of affection tied together as by ropes, glance to glance, body to body and mind to mind. (Vedabase)


  Text 55

Trusting each other making love they in the trees of the forest were engaged in resting, sitting, walking, standing, communicating, playing, eating and so on.

Trusting each other as a couple were they in the trees of the forest occupied with resting, sitting, walking, standing communicating, playing, eating and so on. (Vedabase)

 

  Text 56

Whatever she would like, oh King, was what he, desirous to please her, did. He mercifully catered to all her desires, even when it was difficult and had no control over his senses.

Whatever she would like, o King, was what he, desiring to please her, tried to fulfill. Not holding back in any way, catered he mercifully to her desires, even when it was difficult. (Vedabase)

 

  Text 57

The chaste female pigeon got pregnant for the first time and delivered, in due course, in the nest the eggs in the presence of her husband.

The chaste she-pigeon got pregnant for the first time and delivered, in due course, in the nest the eggs in the presence of her husband. (Vedabase)

 

  Text 58

From them at the appropriate time the little ones hatched with the tender limbs and feathers that were created by the inconceivable potencies of the Lord.

From them in due course were born, with tender limbs and feathers, the little ones produced by the inconceivable potencies of the Lord. (Vedabase)

 

  Text 59

The couple then very pleased nourished their progeny, to which they compassionately listened to the awkward sounds of the chirping children that surrounded them.

The couple most happy nourished their progeny, to which they compassionately in rapture listened to the awkward sounds of their chirping children. (Vedabase)

 

  Text 60

To see the little ones happy with their fluffy wings, their endearing chirping and their activities of jumping up to fly, filled the parents with joy.

Seeing the little ones happy with their fluffy wings, their endearing chirping and their activities of jumping up to fly, filled the parents with joy. (Vedabase)

 

  Text 61

With their hearts bound together by their affection they, not giving it any further thought, completely bewildered by the illusory potency of Vishnu, fed their children, their offspring.

With their hearts bound together by affection nourished they completely bewildered by the illusory potency of Vishnu their children, their offspring. (Vedabase)

 

  Text 62

One day the two heads of the family left for finding food for the children and wandered far away, most anxiously searching all around in the forest.

One day went the two heads of the family away for food for the children and wandered they far most anxiously searching all around in the forest. (Vedabase)

 

  Text 63

Some hunter who happened to pass through the forest saw the young birds moving near their nest and caught them with a net he had spread.

A certain hunter who happened to pass through the forest saw the young moving about near their nest and caught them with a net he had spread. (Vedabase)

 

  Text 64

The male and female pigeon who were always eagerly engaged in taking care of their children, thereupon returned to the nest to bring them food.

The he and she pigeon who were always eagerly engaged in the care of their children next returned to the nest to bring them food. (Vedabase)

 

  Text 65

The female pigeon saw that the little ones born from her, her children, were trapped in the net and rushed forward in utter distress crying out to them, who were also crying.

When the female pigeon saw that the ones born from her, her children, were trapped in the net, rushed she forward in utter distress crying out to them who were also crying. (Vedabase)

 

  Text 66

Bound to her love constantly she had looked after her children without a thought for herself and so she, overwhelmed by the mâyâ of the Unborn One, forgot about herself and was also trapped in the net.

Bound by her affection unrelenting looking after the captured children, forgot she herself being overwhelmed by the mâyâ of the Unborn One and was she also trapped in the net. (Vedabase)

 

  Text 67

The unfortunate male pigeon most miserably lamented that his children and his wife so much alike him, had been caught. They were more dear to him than his life:

The unfortunate male pigeon most wretchedly lamented over the capture of his children who were him more dear than his life and his wife who was so much alike him: (Vedabase)

 

  Text 68

'Alas, just see how I, so unintelligent and of little merit, find my destruction. Unfulfilled I failed in my life's purpose and have ruined my family life, the threefold path [of the purushârthas]!

'Alas, just see how I, so unintelligent and so little of merit, find my destruction. I failed to fulfill the threefold purpose [the purushârthas] of life and have thus ruined my family!(Vedabase)

 

  Text 69

She who suitable and faithful accepted me as her husband, as her god, has gone to heaven with her saintly children, leaving me behind in an empty house.

She who being suitable accepted me faithfully as her husband, has, saintly having departed for heaven with her sons, left me behind with my home empty. (Vedabase)

 

  Text 70

What now is the purpose of my life with my wife and children dead? What is there for me, miserable and wretched living in an empty nest?'

What now is the purpose of my life with my wife and children dead and me wretched suffering a miserable life of separation in the empty nest?' (Vedabase)


  Text 71

Seeing them caught within the net, still in the grip of death, he in misery sat motionless and also landed empty minded in the net.

With him distressed watching them indeed caught in the net in the grip of death, fell, even he stunned failing in intelligence, also into the net. (Vedabase)

 

  Text 72

The ruthless hunter who had achieved his purpose, took the householder, his children and his pigeon wife and headed for his home.

The ruthless hunter having achieved his purpose took the householder pigeon, the pigeon children and the pigeon wife with him and set off for his home. (Vedabase)

 

  Text 73

A family man who dissatisfied with the soul takes pleasure in material opposites [like that of man and wife], will [unmeditated] suffer greatly with his relatives, just like this bird so miserable in maintaining its family.

A family man who [because of neglecting the civil virtues] dissatisfied with the soul takes pleasure in material opposites, will suffer greatly together with his relatives, just like this bird that [without the religiosity, the sense control and the economic arrangements] is so miserable in maintaining his family. (Vedabase)

 

  Text 74

A person who achieved the human position, but with the door of liberation wide open, is attached to family affairs like this bird, may, to whatever height he might have reached, be considered fallen [see also 3.30, 3.32: 1-3, 4.28: 17, 5.26: 35, 7.14, 7.15: 38-39, 7.15: 67, 8.16: 9 and 10.69: 40].'

The person who having achieved the human position, with the door of liberation wide open, in family affairs is attached like this bird, may, to whatever height he reached, be considered fallen [see also 3.30, 3.32: 1-3, 4.28: 17, 5.26: 35, 7.14, 7.15: 38-39, 7.15: 67, 8.16: 9 and 10.69: 40].' (Vedabase)

 

*: This analytic method, of in this case returning to the subject of the fire after having introduced the next subject of the moon, is called simhâvalokana, or 'the lion's glance', by which one simultaneously proceeds forward and casts backward glances to see if anything has been overlooked.

 

 

 

 

 

Creative Commons
                  License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture shows Krishna talking to Uddhava. Source unknown.

The second picture is titled 'Buddha as a mendicant" and was painted by
Abanindra Nâth Tagore.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time.


 

 

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