rule


 

Canto 7

S'rî Krishna Caitanya

 

 

Chapter 14: The Supreme of the Householder's Life

(1) S'rî Yudhishthhira said: 'Can you please explain to me how householders [grihasthas] like me, not conversant with the goal of life, also easily may achieve this position of liberation in accord with the scriptures, oh devarishi.'

(2) Nârada Muni said: 'Oh King, someone who maintains a household should in direct association with great devotees [or sages] be of service by, according to their instructions, dedicating his activities unto Vâsudeva [the avatâra]. (3-4) When one at the appropriate time, in good association being surrounded by persons of peace, repeatedly listens to the nectar of the narrations about the Lord's avatâras, one will gradually see the bonds slackened of the association with one's wife and children, like one awakens from a dream [see also 5.5: 1 and B.G. 18: 54]. (5) As far as needed endeavoring for the maintenance of one's body and family, one should, in this matter being free from attachment but fully committed, contemplate one's humanity in this human society. (6) Without being selfish one should [try to] have peace with, sympathize with, or even be pleased with, whatever one's relatives, parents, children, brothers, friends and others might say or wish. (7) The intelligent person thereto has to utilize everything that was created by the Infallible One or what one obtained oneself: everything produced by heaven, earth or in between[; all that life produced - like fruits -, all that the earth produced -  like minerals - and all that one's fellow man supplied - of culture and donations e.g.]. (8) The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to, makes one a thief deserving punishment. (9) Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [in this respect] consider as one's children. How little difference is there between these animals and children? (10) On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma or harmful actions], a person, according to time and circumstance, should aspire for only as much as the grace of God would provide [see also 4.8: 54]. (11) Up to the dog, the fallen soul and the outcast, one should distribute what is needed. Even one's wife, so close to one's heart, should be shared, so that she can be there [as a mother] for all the people [e.g. for one's guests]. (12) One may give up the claim of owning one's wife [or husband], a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master, for doing so one can conquer Him who cannot be conquered [but by sacrifice]. (13) What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether? (14) That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up, for the sake of the soul, all their claims of proprietorship. It is [not about acquiring possessions, it is] about achieving the position of the great souls. (15) With the means one naturally acquired with one's dutiful engagements, one must, next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for oneself, separately be of worship for the Original Person present in everyone's heart. (16)
The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29]. (17) Oh King, the Supreme Lord, the enjoyer of all sacrifices, is not worshiped by the offerings of ghee in the mouth of the fire, as much as he is by offerings to Him through the mouths of the scholars [see also 3.16: 8]. (18) Be therefore, according to your ability, of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.

(19)
During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born souls with sufficient wealth should offer oblations to the forefathers, as also make offerings to their relatives during the month Bhâdra [August-September], if they can afford it. (20-23) One is also advised to perform one's ceremonies at the solstices when the sun moves through the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [conjunction of the sun and the moon] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra. (24) It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*]. (25) At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes a permanent benefit, with whatever that is given in respect of the Supreme Lord, the twice-born souls managing the deities, the forefathers, the godly souls, the human beings in general and all other living beings. (26) Oh King, the purification rituals, which serve the interest of [having days with] the wife, the children and oneself as also serve the interest of having funerals, memorial days and days for doing fruitful labor, must be performed at the [natural] times [relative to sun and moon] meant for them.

(27-28) L
et me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe, or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy. (29) Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas. (30-33) Lakes as Pushkara and celebrated places that harbor the saints, like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and, oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.

(34)
Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves in this unuverse rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14]. (35) The sons of Brahmâ as also others faithful to the truth [present at Yudhishthhira's Râjasûya sacrifice], oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped. (36) Countless souls populate the entire universe that is like a giant tree, and because He is the root of that tree, the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root]. (37) He, as the Original Person [the Purusha] lies down among the created beings in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings, whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61]. (38) Oh King, the Lord is present in them in different degrees, so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15]. (39) When the scholars saw how, since Tretâ-yuga, there was mutual disrespect in human society, oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52]. (40) Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence yields no results, when shown in [combination with] contempt of the person [of one's fellow man,  for only loving the person will do so, see also 3.29: 25 and B.G. 18: 68 & 69]. (41) Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies, with his austerity, education and satisfaction, the Vedic knowledge of Hari, the Supreme Personality. (42) The brahmins are [in the eyes] of Him, Lord Krishna, who is the life and soul of the universe, oh King, the most important and worshipable persons, for they sanctify, by the dust [the grace] of their feet, all the three worlds.'

 

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Third revised edition, loaded April 1, 2019.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Yudhishthhira said: 'Can you please explain to me how householders [grihasthas] like me, not conversant with the goal of life, also easily may achieve this position of liberation in accord with the scriptures, oh devarishi.'
S'rî Yudhishthhira said: 'Please explain to me how householders [grihasthas], like me ignorant about the goal of life, without difficulty also may achieve this position of liberation according the scripture, o devarishi.' (Vedabase)

 

Text 2

Nârada Muni said: 'Oh King, someone who maintains a household should in direct association with great devotees [or sages] be of service by, according to their instructions, dedicating his activities unto Vâsudeva [the avatâra].

Nârada Muni said: 'O King someone staying home should, in service of the great devotees, perform the duties prescibed for him [by guru and s'âstra] in dedication to Vâsudeva's visible form. (Vedabase)

 

Text 3-4

When one at the appropriate time, in good association being surrounded by persons of peace, repeatedly listens to the nectar of the narrations about the Lord's avatâras, one will gradually see the bonds slackened of the association with one's wife and children, like one awakens from a dream [see also 5.5: 1 and B.G. 18: 54].

Always in the midst of people and relieved from all material duties should one faithfully at the right time hearing the nectar of the narrations about the avatâras of the Lord, thus well being associated gradually free oneself from one's attachment to one's wife and children and thus, personally removed from them, awaken as from a dream [see also 5.5: 1 and B.G. 18: 54]. (Vedabase)


Text 5

As far as needed endeavoring for the maintenance of one's body and family, one should, in this matter being free from attachment but fully committed, contemplate one's humanity in this human society

A man of that learning, he who thus living in the human society is of no more endeavor in making a living than would be strictly necessary, must be depicted as someone who is not as attached as he seems to be. (Vedabase)


Text 6

Without being selfish one should [try to] have peace with, sympathize with, or even be pleased with, whatever one's relatives, parents, children, brothers, friends and others might say or wish.

Whatever the relatives, the parents, the children, one's brothers and friends or whomever else may suggest to do, to whatever they wish, he should consent without being all too serious. (Vedabase)

 

Text 7

The intelligent person thereto has to utilize everything that was created by the Infallible One or what one obtained oneself: everything produced by heaven, earth or in between[; all that life produced - like fruits -, all that the earth produced -  like minerals - and all that one's fellow man supplied - of culture and donations e.g.].

For this purpose must the intelligent person utilize all that is obtained without effort: all the things which are given by God [like fruits], all that one gets from the earth [like minerals] and all that is won by chance [donations, finds]; they are all the same produced by the Infallible One. (Vedabase)

 

Text 8

The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to, makes one a thief deserving punishment.

The stomach one may fill as much as needed and not more, because claiming more than that would make the one who thus appropriates a thief deserving punishment. (Vedabase)

 

Text 9

Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [in this respect] consider as one's children. How little difference is there between these animals and children?

Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [to that] see as one's own children; how little difference is there between those animals and children? (Vedabase)

 

Text 10

On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma or harmful actions], a person, according to time and circumstance, should aspire for only as much as the grace of God would provide [see also 4.8: 54].

On the threefold path [of dharma, artha and kâma] not overly zealous [in ugra-karma] should a person, notwithstanding his concerns about his household, obtain only as much as the grace of God according to the time and circumstance would provide [see also 4.8: 54]. (Vedabase)

 

Text 11

Up to the dog, the fallen soul and the outcast, one should distribute what is needed. Even one's wife, so close to one's heart, should be shared, so that she can be there [as a mother] for all the people [e.g. for one's guests].

 Up to the dog, the fallen one and the outcast, should the necessities be divided to the need; even one's own wife, so close to oneself, should be shared so that she can be there [as a mother] for all the people [e.g. the guests in one's house and so on]. (Vedabase)

 

Text 12

One may give up the claim of owning one's wife [or husband], a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master, for doing so one can conquer Him who cannot be conquered [but by sacrifice].

One might give up the claim of owning her for which one was ready to kill oneself or others or abandon one's parents or spiritual master, so that one indeed may conquer Him who cannot be conquered [but by sacrifice]. (Vedabase)

 

Text 13

What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether?

For the insects, to stool and of ashes is in the end this attachment, this insignificant material vehicle; of what value is that attraction for the wife's body relative to the soul that is as all-pervading as the ether? (Vedabase)


Text 14

That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up, for the sake of the soul, all their claims of proprietorship. It is [not about acquiring possessions, it is] about achieving the position of the great souls.

What the Lord gives, what sacrifice brings, should in the end be considered the means of one's livelihood. All proprietorship is given up by those who are wise; it is the position of the great in this that one should achieve. (Vedabase)


Text 15

With the means one naturally acquired with one's dutiful engagements, one must, next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for oneself, separately be of worship for the Original Person present in everyone's heart.

With the respect for the gods, the sages, unto mankind and the living beings, the forefathers and for oneself separately should one, making a living with what is obtained without effort, daily honor the Original Person. (Vedabase)

Text 16

The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29 ].

The moment one [as a householder] has everything under control - not only the requisites but also oneself - should one with sacrifices in the fire according the regulations as laid down in the scriptures be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29]. (Vedabase)

 

Text 17

Oh King, the Supreme Lord, the enjoyer of all sacrifices, is not worshiped by the offerings of ghee in the mouth of the fire, as much as he is by offerings to Him through the mouths of the scholars [see also 3.16: 8].

O King, the Supreme Lord, the enjoyer of all sacrifices is not as much worshiped by the offering of ghee in the mouth of the fire as by offerings to the mouths of the learned [see also 3.16: 8]. (Vedabase)

 

Text 18

Be therefore, according to your ability, of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.

Be therefore of worship, putting the brahmins first, via all the brahmins and demigods, all the mortals and other living beings, and offer this way according your ability all that is desired to the knower of the field [the Lord, see B.G. 13: 3]. (Vedabase)

 

Text 19

During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born souls with sufficient wealth should offer oblations to the forefathers, as also make offerings to their relatives during the month Bhâdra [August-September], if they can afford it.

During [for instance] the dark fortnight of the month Âs'vina [October-November] and the month Bhâdra [August-September] should the twice-born offer oblations to the forefathers as far as they can afford it and to their relatives provided they have the riches. (Vedabase)

 

Text 20-23

One is also advised to perform one's ceremonies at the solstices when the sun moves through the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [conjunction of the sun and the moon] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra.

Also at the solstices when the sun moves to the south and north or enters Aries or Capricorn, in the yoga [12.3 degrees of arc] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar eclipses and new moons as well as on the twelfth day and the constellation [nakshatra] of S'ravana; also on the Akshaya-tritîyâ day, on the ninth lunar day of the bright fortnight of the month of Kârtika, on the four ashthakâs [the eigth days] in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Mâgha, during the conjunction of Maghâ-nakshatra and the full-moon day, on the days when the moon is completely full, or not quite completely full when these days are conjoined with the nakshatras from which the names of certain months are derived. On the twelfth lunar days in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ as also on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra, is one advised to perform. (Vedabase)

  

Text 24

It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*].

 It is from these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved; on those days one should perform all kinds of ceremonies and thus in all seasons have for a human being auspiciousness, success and longevity [see the full calendar of order for setting days to natural events]. (Vedabase)

 

Text 25

At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes a permanent benefit, with whatever that is given in respect of the Supreme Lord, the twice-born souls managing the deities, the forefathers, the godly souls, the human beings in general and all other living beings.

At all these natural times taking a holy bath, doing japa [the vedic rosary], performing fire sacrifices and keeping to vows, is whatever one offers the Supreme Lord, the twice-born managing the deities, the forefathers, the godly, the human beings in general and all other living beings indeed a definite good deed. (Vedabase)

 

Text 26

Oh King, the purification rituals, which serve the interest of [having days with] the wife, the children and oneself as also serve the interest of having funerals, memorial days and days for doing fruitful labor, must be performed at the [natural] times [relative to sun and moon] meant for them.

O King, the times of the purification rituals serve the interest of the wife, the children and oneself as also the interest of having funerals, memorial days and [setting days apart for] doing fruitive labor. (Vedabase)

   

Text 27-28

Let me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe, or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy.

In accord with that let me tell you about the truly most sacred place suitable to engage in this: there where a follower of truth is available [a saint, a Vaishnava, a guru], in a temple; there where the Supreme of the Lord and the association of the brahmins is found who are of austerity, education and mercy with each and every moving and nonmoving living entity of the entire universe. (Vedabase)

 

Text 29

Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas.

Wherever the form of the Supreme Lord is worshiped, that site is the all auspicious refuge, wherever it may be, like the Ganges or the other rivers also celebrated in the Purânas. (Vedabase)


Text 30-33

Lakes as Pushkara and celebrated places that harbor the saints, like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and, oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.

Lakes as Pushkara and celebrated places harboring the saints like Kurukshetra, Gayâ, Prayâg [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, at Pampâ, Bindu-sarovara, at Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma, like Citrakûtha and o King, all such hillsides as Mahendra and Malaya - all of them are of the holiest; they and all the places where the Lord and His deities are worshiped [thus also outside of India] should indeed time and again be paid a visit by the one who desires the auspiciousness as it is there that of the persons the religious activities performed are a thousand times more effective. (Vedabase)

 

Text 34

Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves in this universe rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14].

O controller of the earth, by the scholars proficient in respect of the receptacle has it been decided that the one and only recipient in the world indeed is the Lord, in Him truly all that moves and not moves rests [see also 4.31: 14]. (Vedabase)

 

Text 35

The sons of Brahmâ as also others faithful to the truth [present at Yudhishthhira's Râjasûya sacrifice], oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped.

From among the most venerable saintly personalities of God did the sons of Brahmâ as also the other ones faithful to the truth [at Yudhishthhira's Râjasûya sacrifice], o King, decide that as the first to be worshiped of them all, Krishna was to be selected as the best. (Vedabase)

 

Text 36

Countless souls populate the entire universe that is like a giant tree, and because He is the root of that tree, the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root].

The countless souls filling the entire universe are like a giant tree and because of Him being the root of that tree satisfies the worship of the Infallible One all living entities. (Vedabase)


Text 37

He, as the Original Person [the Purusha], lies down among the created beings in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings, whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61].

He indeed is the Original Person who resting with the individual souls inhabits their forms; the bodies of all those created beings, the humans, the non-humans, the saintly and the divine are His residence [see also B.G. 18: 61]. (Vedabase)


Text 38

Oh King, the Lord is present in them in different degrees so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15].

To them indeed is He, depending on their level of understanding and manifest penance, the Supreme Lord who is more or less clearly present, o King, and for that reason is He the first and most important person of reception [compare B.G. 15: 15]. (Vedabase)

Text 39

When the scholars saw how, since Tretâ-yuga, there was mutual disrespect in human society, oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52].

When they saw how, from the beginning of Tretâ-yuga, the mutual respect in human society was turning to the negative o King, was by the scholars the worship of deities introduced [see also: 12.3: 52]. (Vedabase)

 

Text 40

Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence yields no results, when shown in [combination with] contempt of the person [of one's fellow man, for only loving the person will do so, see also 3.29: 25 and B.G. 18: 68 & 69].

Since then is one with great faith and all requirements of worship for the deity of the Lord, even though that regular attendance [for the external of God] is not much of use to those negative people [for the real benefit is found in the wisdom the idols give access to, see also 3.29: 25, B.G. 18: 68 & 69]. (Vedabase)


Text 41

Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies, with his austerity, education and satisfaction, the Vedic knowledge of Hari, the Supreme Personality.

 O best of kings, one should realize that the best person among the people is indeed the brahmin because he of his austerity, education and satisfaction embodies the vedic knowledge of the Supreme Personality of Hari. (Vedabase)

 

Text 42

The brahmins are [in the eyes] of Him, Lord Krishna, who is the life and soul of the universe, oh King, the most important and worshipable persons, for they sanctify, by the dust [the grace] of their feet, all the three worlds.'

IIt is namely by Him, by Lord Krishna the life and soul of the universe, o King, that the brahmins are sanctified; by the dust of their worshipable feet is there the most exalted in the three worlds. (Vedabase)

 

*: See the full calendar of order [with leaped solar weeks and lunar phase days] for setting days to natural events.

 

 

 

 

 

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The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The image is titled "Ramayan Gayan", it is taken from
'
Solvyns, Les Hindoûs': I.2.1.  Double-plate. "Rhaumien-Gauyin. Brahmuns Chanting the Exploits of Rhaum." (Source).
© From the collection of prof
R.L. Hardgrave, University of Texas. Used with permission.
Production:
Filognostic Association of The Order of Time


  

 

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