rule


 
 

Canto 7

Prabhupâda Pranâti

 

 

Chapter 2: Hiranyakas'ipu, the King of the Demons, on Bereavement

(1) S'rî Nârada said: 'When the brother [Hiranyâksha] as said was killed by the Lord in the form of a boar [see 3.18-19], Hiranyakas'ipu got very sad and angry, oh King. (2) Enraged biting his lips because of this, he with his eyes fuming of anger stared into the grey sky and then spoke. (3) He with his terrible teeth and fierce look ghastly to behold, raised his trident in an assembly of Dânavas and said with a grimace the following: (4-5) 'Oh Dânavas and Daityas, Dvimûrdha ['the two-headed one'], Tryaksha ['the three-eyed one'] S'ambara and S'atabâhu ['the hundred-armed one']; oh Hayagrîva ['the horsehead'], Namuci, Pâka, Ilvala and Vipracitti! Puloma, S'akuna and all others, listen to what I have to tell you and may you thereafter all quickly act to it without delay. (6) My so very dear brother and well-wisher was, while those insignificant enemies, the theists who are of worship, conspired behind his back, killed by Hari who was supposed to treat us all equally. (7-8) He [not being equal] has forsaken His love for us and is now, abominably in mâyâ behaving like a wild beast. Like a child He unsteadily changes from this to that form according to the desire of His worshiping devotees. With my trident I will cut His neck and make Him swim in blood so that I can find my peace in satisfying him [Hiranyâksha,] who was so fond of drinking it. (9) When He, [Vishnu] that most deceitful enemy of all is finished, the same will happen to those guys of God whose life belongs to Vishnu, just like it is with the drying up of the branches and leaves of a tree that is cut by its roots. (10) All of you meanwhile go to that world so neatly kept in order by the priests and politicians and see to the destruction of all those repenting and sacrificing bookworms who are of vow and charity. (11) Lord Vishnu roots in their sacrificial activities. He is that person full of religious principles who exhaustingly being worshiped by the twice-born ones is the man of dharma, the one who is the shelter of these gods and sages, forefathers and all the rest. (12) Wherever the twice-born ones keep their cows, study their Vedas and are busy with their varnâs'rama ado, set all those towns afire and cut down all their trees.'

(13) Proving him their respects they took the instructions of their master on their heads and terrorized, as experts in destruction, all the people. (14) The cities and villages, pasturing grounds, orchards and gardens, fields, forests, hermitages and mines, farms, mountain places, cowherd camps and also the capitals, they all burned down. (15) Some of them set the dwellings ablaze with firebrands and others demolished with picks the bridges, surrounding walls and the city gates while another group took axes to destroy the source of livelihood by cutting down the fruit trees. (16) When the people thus time and again were disturbed by the followers of the king of the Daityas, the God-fearing ones gave up their heavenly positions and wandered all over the earth not to be visible to the demons. (17) Hiranyakas'ipu, very distressed about the loss of his brother, performed the obsequies and pacified his nephews. (18-19) S'akuni, S'ambara, Dhrishthi, Bhûtasantâpana, Vrika, Kâlanâbha, Mahânâbha, Haris'mas'ru and Utkaca as also their mother Rushâbhânu and Diti, his own mother, he as a well adapted person addressed in sweet words saying this, oh ruler of man.

(20) Hiranyakas'ipu said: 'Oh mother, oh mother; oh sister in law and nephews, you should not lament about our hero who facing the enemy chose for the glory of a hero's death. (21) Just like travelers who amassing at a road house thereafter resume their course, oh sweet mother, the ways of living beings, who by providence in this world were brought together in one place [in a family, a country or religion], part again according to each his karma. (22) The eternal inexhaustible soul, free from the tinge of matter, is capable of going anywhere. Knowing all and being transcendental that soul takes up the self of a body that under the influence of the material world demonstrates various qualities [see B.G. 13: 22]. (23) Just as being reflected in water the trees may appear to be moving, one can also with moving one's head [one's 'eyes'] have the illusion that the world is moving around. (24) So too the unchangeable living being is confused by the mind he has with the qualities of matter, oh mother of mine, which leads to it that he despite his formlessness starts to believe in a physical form. (25-26) This soul confounded about his formless existence, falls in love with the body and thus knows loved ones and enemies, allies and strangers in his karma with the material affair. Departing from being born and dying he laments in different ways and has all kinds of worries, is uncertain about what the scriptures say and forgetful about proper discrimination. (27) In this context one often recites an ancient story about Yamarâja in discussion with the friends of someone who died. Listen closely. (28) Once in Us'înara there was a famous king known as Suyajña who was killed by his enemies in a war. His kinsmen sat around him. (29-31) With his jeweled armor scattered here and there and his ornaments and garlands fallen down, he was lying there in his blood pierced by an arrow through his heart. With his hair loose and his eyes obscured, he had his lips bitten in anger, his lotus face covered by dust and his arms and weapons cut off lying on the battlefield. When the queens ascertained that the master of Us'înara thus was treated by providence, they had their eyes full of tears and pounded their breast constantly with their hands while they fallen down at his feet repeatedly cried 'oh husband!' (32) Wailing loudly about their beloved husband they moistened the lotus feet with their tears that were red because of the kunkum of their breasts. With their ornaments and hair loosened they for everyone heart-rending lamented, sobbing pitiably:

(33) 'Alas by merciless providence, oh Lord of us, you, oh beloved one, have been taken beyond the range of our sight. You used to provide the livelihood of the state and the inhabitants of Us'înara, but now that you have departed you are the cause of an increasing lamentation. (34) You were such a grateful husband for us, oh King, how can we all following you live without you? You who are our best friend, please tell us whereto those who served your lotus feet, have to follow you, now you left us.' (35) The queens thus lamenting had taken the dead husband on their lap, not wishing that the corpse would be cremated. Meanwhile the sun was setting in the west. (36) Hearing the kith and kin of the ruler crying that loudly, Yamarâja personally appeared in the form of a boy and spoke to them.

(37) S'rî Yamarâja said: 'Alas how can you people older than me who saw the law of nature ruling every day of your lives, be of this bewilderment? Don you not understand that you yourselves will return to the same nature where this man returned to? Yet you meaninglessly weep [compare B.G. 2: 28]! (38) Oh we are most fortunate  because we, presently abandoned by our father and mother, weak as we are have not been eaten by the wolves! So why worry knowing that He who protected us in the womb will also protect us later on? (39) Oh poor women, the Supreme Controller by the exercise of His will creates all of this without ever changing Himself and it is He who next to that also maintains and destroys. One says that all that moves and does not move belongs to the game of the Lord who is always fully entitled to maintain something or someone or put an end to it all. (40) Something lost in the street can, protected by destiny, be preserved, while  something kept at home, can be fated to be lost. Despite being unprotected one under His protection may remain alive whether one is at home or in the forest, but this one here being struck down, well protected as he was, did not survive. (41) Any embodied soul has his own type of birth according to his karma and also disappears in due course of time because of [this finite] karma. But all of this does not apply to the soul despite the fact that he, being situated within this material world, in various forms is bound to her different modes. He is completely different [see also B.G. 2: 20]. (42) This body of the person that with fire, water and earth out of ignorance was born, undergoes changes and is vanquished again, is just as separate from him as the material of a house is separate from its indweller. (43) The fire in wood can be observed separately, just as the air within the body and the [time-effect of the] all pervading ether that does not mix with anything. The same way the living entity can be separately considered as transcendental to its material encasement of involvement with the modes. (44) [The body of] this man [called] Suyajña is there right in front of you and you, oh foolish people, now cry for him. But he who heard and spoke with that body in this world, you have never seen! (45) The great ruler of the body, the life air, is despite residing within this body not the listener, nor the speaker. It is the soul and he differs from the life air that is locked up in the body with all its sense organs. (46) That what expands and manifests, this might, this powerful soul, obtains and forsakes high and low-class bodies that are characterized by the five elements, the senses and a mind. In that engagement he [this power of the self in the form of the so-called linga, the subtle body] differs from the form he assumes by dint of his moral quality [see also 4.29]. (47) One is bound to karma for as long as one is covered by the subtle body [consisting of mind, intelligence and false ego]. From that karmic bondage there is the reversal [from being controlled by the spirit soul to being controlled by the body] and the misery which follows that illusory unification [B.G. 8: 6]. (48) Just like everything produced by the senses with what one sees in a daydream is false and offers no firm ground, it is equally useless to cling to the dream of [the happiness and distress derived from] the material qualities of nature. (49) They who understand that, for that reason do not complain about that what is permanent and that what is transient in this world. Or else they could, as you'll understand, not tackle the habits of those who do make their complaints [see also B.G. 2: 11]. (50) Some hunter who was assigned the task to decimate the number of birds in the forest, spread a net and luring the birds here and there with food then caught them. (51) When he saw a pair of kulinga birds foraging in the forest, the hunter quickly managed to lure the female bird of the two. (52) Oh queens, the male seeing how the female bird in the grip of time was caught in the ropes of the net, very upset did not know what to do next so that the poor thing emotionally started to wail about its mate: (53) 'Alas what a cruel fate for my wife who was so kind to me! What can I do for the poor one crying for me, her poor lordship? (54) Let the Lord also take my life. What is the use of the life of the single half of my body? What kind of miserable existence is it to suffer that pain for a lifetime! (55) How unfortunate are my babies waiting for their mother in their nest. How can I without the mother maintain the young that cannot fly yet?' (56) While the bird thus with wet eyes most sad at a distance lamented over the loss of his beloved, the bird-catcher as a messenger of time managed to sneak up on him and take his life by piercing him with an arrow.

(57) And so it is with you, oh ignorant ladies. You do not see the finality of your existence! Lamenting over your husband will not bring him back, not even in a hundred years.'

(58) S'rî Hiranyakas'ipu said: 'The boy thus having spoken, astounded the hearts of all the relatives. They understood that everything material was just a temporary, false appearance [see also B.G. 2: 18]. (59) After Yamarâja in this form had given instruction he disappeared. Thereupon the relatives of King Suyajña performed the duties for the funeral. (60) Therefore do not lament about yourself or anyone else. In this material world one only lacking in knowledge is obsessed with the meaning of this 'mine' and thine' of one's self-interest and the interest of others. For who is that actually, that soul of you and of the others?'

(61) S'rî Nârada said: 'Diti and her daughter-in-law [Rushâbhânu,] hearing the speech of the king of the Daityas promptly gave up their grief over their son and husband and submitted their minds to the true knowledge of life.'

 

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Third revised edition, loaded February 6, 2012.

 


 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Nârada said: 'When the brother [Hiranyâksha] as said was killed by the Lord in the form of a boar [see 3.18-19], Hiranyakas'ipu got very sad and angry, oh King. 
S'rî Nârada said: 'When the brother [Hiranyâksa] thus was killed by the Lord in the form of a boar [see 3.18-19] was Hiranyakas'ipu very afflicted with anger and grief o King. (Vedabase)

 

Text 2

Enraged biting his lips because of this, he with his eyes fuming of anger stared into the grey sky and then spoke.

Enraged biting his lips on this, looked he over the sky that smoked with the blazing fury of his eyes and spoke he. (Vedabase)

 

Text 3

He with his terrible teeth and fierce look ghastly to behold, raised his trident in an assembly of Dânavas and said with a grimace the following:

With his terrible teeth and fierce look ghastly to behold raised he in the assembly of dânavas his trident with a frown on his face saying the following. (Vedabase)

 

Text 4-5

'Oh Dânavas and Daityas, Dvimûrdha ['the two-headed one'], Tryaksha ['the three-eyed one'] S'ambara and S'atabâhu ['the hundred-armed one']; oh Hayagrîva ['the horsehead'], Namuci, Pâka, Ilvala and Vipracitti! Puloma, S'akuna and all others, listen to what I have to tell you and may you thereafter all quickly act to it without delay.

'O dânavas and daityas, Dvimûrdha ['the two headed one'], Tryaksa ['the three-eyed one'] S'ambara and S'atabâhu ['the hundred-armed one']; Hayagrîva ['the horsehead'], Namuci. Pâka Ilvala and Vipracitti! Puloma, Sakuna and all others, listen to the words I have to tell you and thereafter all do quickly enact to them without delay. (Vedabase)

 

Text 6

My so very dear brother and well-wisher was, while those insignificant enemies, the theists who are of worship, conspired behind his back, killed by Hari who was supposed to treat us all equally.

My so very dear brother and well-wisher was with those powerless enemies, the godly, conspiring behind his back, killed by Hari who was supposed to be equal to all of us so excellently running after Him. (Vedabase)

 

Text 7-8

He [not being equal] has forsaken His love for us and is now, abominably in mâyâ behaving like a wild beast. Like a child He unsteadily changes from this to that form according to the desire of His worshiping devotees. With my trident I will cut His neck and make Him swim in blood so that I can find my peace in satisfying him [Hiranyâksha,] who was so fond of drinking it.

I will of Him who has forsaken His own love for us and is now abominable in mâyâ, behaving like a wild beast in His as a child jumping from this to that form to the like of his worshiping devotees, with my trident cut His neck and make Him swim in blood for the sake of indeed he who was so fond of drinking it; thus I'll please my brother and find my own peace. (Vedabase)

 

Text 9

When He, [Vishnu] that most deceitful enemy of all is finished, the same will happen to those guys of God whose life belongs to Vishnu, just like it is with the drying up of the branches and leaves of a tree that is cut by its roots.

When He, that most deceitful enemy of all is finished will, like with the drying up of branches and leaves of a tree cut by its roots, the same happen to those guys of God whose life belongs to Vishnu. (Vedabase)

 

Text 10

All of you meanwhile go to that world so neatly kept in order by the priests and politicians and see to the destruction of all those repenting and sacrificing bookworms who are of vow and charity.

Meanwhile all of you go to that world so neatly kept by the rulers of Brahmâ and see to the destruction of all those repenting and sacrificing studyheads that to vows donate in charity. (Vedabase)

 

Text 11

Lord Vishnu roots in their sacrificial activities. He is that person full of religious principles who exhaustingly being worshiped by the twice-born ones is the man of dharma, the one who is the shelter of these gods and sages, forefathers and all the rest.

Vishnu by the twice born exhaustingly worshiped, is sacrifice personified, the Supreme Person of the full of dharma; He is the one shelter of the religion of them gods and sages, forefathers and all the others. (Vedabase)

 

Text 12

Wherever the twice-born ones keep their cows, study their Vedas and are busy with their varnâs'rama ado, set all those towns afire and cut down all their trees.'

Wherever the twiceborn keep their cows, study their Veda's and they are busy with their varnâs'rama ado, set all those towns afire or cut down all the trees of the place.' (Vedabase)

 

Text 13

Proving him their respects they took the instructions of their master on their heads and terrorized, as experts in destruction, all the people. 

Showing him their respect taking the instructions of their master on their heads, pestered they, the experts of destruction, all the people. (Vedabase)

 

Text 14

The cities and villages, pasturing grounds, orchards and gardens, fields, forests, hermitages and mines, farms, mountain places, cowherd camps and also the capitals, they all burned down. 

The cities and villages, pasturing grounds, orchards and gardens, fields, forests, hermitages and mines, farms and mountain places, cowherd camps and the capitals as well, they all burned down. (Vedabase)

 

Text 15

Some of them set the dwellings ablaze with firebrands and others demolished with picks the bridges, surrounding walls and the city gates while another group took axes to destroy the source of livelihood by cutting down the fruit trees. 

While others with firebrands set the dwellings ablaze demolished some of them with picks the bridges, surrounding walls and the city gates and took some others axes to destroy the source of livelihood cutting down the fruit trees. (Vedabase)

 

Text 16

When the people thus time and again were disturbed by the followers of the king of the Daityas, the God-fearing ones gave up their heavenly positions and wandered all over the earth not to be visible to the demons.

When time and again the people were thus disturbed by the followers of the daitya king gave the godly their positions up and wandered they unseen by the demons all over the earth. (Vedabase)
 
Text 17

Hiranyakas'ipu, very distressed about the loss of his brother, performed the obsequies and pacified his nephews. 

Hiranyakas'ipu, very distressed about the loss of his brother performed the obsequies and pacified his nephews. (Vedabase)

 

Text 18-19

S'akuni, S'ambara, Dhrishthi, Bhûtasantâpana, Vrika, Kâlanâbha, Mahânâbha, Haris'mas'ru and Utkaca as also their mother Rushâbhânu and Diti, his own mother, he as a well adapted person addressed in sweet words saying this, oh ruler of man.

Sakuni, S'ambara, Dhrsti, Bhûtasantâpana,Vrka, Kâlanâbha, Mahânâbha, Haris'mas'ru and Utkaca as also their mother Rusâbhânu and Diti, his own mother he addressed as a well adapted person in sweet words saying this, o Ruler of Man. (Vedabase)

 

Text 20

Hiranyakas'ipu said: 'Oh mother, oh mother; oh sister in law and nephews, you should not lament about our hero who facing the enemy chose for the glory of a hero's death.

Hiranyakas'ipu said: 'O mother, mother, o sister in law, o nephews, you do not deserve this lamentation about our hero of enlightenment who in front of the enemy desired the most glorious death. (Vedabase)

 

Text 21

Just like travelers who amassing at a road house thereafter resume their course, oh sweet mother, the ways of living beings, who by providence in this world were brought together in one place [in a family, a country or religion], part again according to each his karma.

Of all beings in this world living together like travelers amassing about a drinking place, o my sweet mother, are by divine ordinance the ones that were brought together in one place led apart according their own karma. (Vedabase)


Text 22

The eternal inexhaustible soul, free from the tinge of matter, is capable of going anywhere. Knowing all and being transcendental that soul takes up the self of a body that under the influence of the material world demonstrates various qualities [see B.G. 13: 22].

The eternal inexhaustible soul is, free from the tinge of matter, capable of going anywhere; knowing all and transcendent takes that soul up the self of a body that under the influence of the material world gives him various qualities [see B.G. 13.22]. (Vedabase)

 

Text 23

Just as being reflected in water the trees may appear to be moving, one can also with moving one's head [one's 'eyes'] have the illusion that the world is moving around.

Just as reflected in water the trees do move, seems also by optical illusion [with heat e.g.] the ground to move. (Vedabase)


Text 24

So too the unchangeable living being is confused by the mind he has with the qualities of matter, oh mother of mine, which leads to it that he despite his formlessness starts to believe in a physical form.

Likewise does the adhering mind that is confused by the modes of matter the same way agitate the changeless living entity, o my mother, making the entity despite being formless believe that it belongs to that bodily form. (Vedabase)


Text 25-26

This soul confounded about his formless existence, falls in love with the body and thus knows loved ones and enemies, allies and strangers in his karma with the material affair. Departing from being born and dying he laments in different ways and has all kinds of worries, is uncertain about what the scriptures say and forgetful about proper discrimination.

This soul confounded indeed on the formless existence falls in love with the body and has beloved ones and enemies, allies and strangers in karma about the material affair. Faced with births and dying, lamenting different ways and lacking discrimination to what the scriptures say is he full of anxiety and of forgetfulness to the right discrimination indeed. (Vedabase)

 

Text 27

In this context one often recites an ancient story about Yamarâja in discussion with the friends of someone who died. Listen closely.

To this does one in fact recite an old story of Yamarâja in discussion with the friends of a deceased one. Hear closely. (Vedabase)

 

Text 28

Once in Us'înara there was a famous king known as Suyajña who was killed by his enemies in a war. His kinsmen sat around him.

Once there was a king in Usînara known as Suyajña who was killed by his enemies in a war. His kinsman sat around him. (Vedabase)

 

Text 29-31

With his jeweled armor scattered here and there and his ornaments and garlands fallen down, he was lying there in his blood pierced by an arrow through his heart. With his hair loose and his eyes obscured, he had his lips bitten in anger, his lotus face covered by dust and his arms and weapons cut off lying on the battlefield. When the queens ascertained that the master of Us'înara thus was treated by providence, they had their eyes full of tears and pounded their breast constantly with their hands while they fallen down at his feet repeatedly cried 'oh husband!'

With his jeweled armor scattered here and there and his ornaments and garlands fallen down, lay he there in his blood pierced by the arrows through his heart. To his loose hair and eyes obscured had he of anger bitten lips, was his lotus face covered with dust and lay his arms and weapons cut off on the battlefield. When the queens ascertained that the master of Usînara thus hacked up by providence had been killed, were they in tears and pounded they their breast constantly with their hands, crying over and over again 'O, husband', falling down at his feet. (Vedabase)

  

Text 32

Wailing loudly about their beloved husband they moistened the lotus feet with their tears that were red because of the kunkum of their breasts. With their ornaments and hair loosened they for everyone heart-rending lamented, sobbing pitiably:

Wailing out aloud for their beloved husband moistened they the lotusfeet with the tears red of the kunkum of their breasts and with their ornaments and hair loosened lamented they heartrending sobbing pitiably: (Vedabase)

 

Text 33

'Alas by merciless providence, oh Lord of us, you, oh beloved one, have been taken beyond the range of our sight. You used to provide the livelihood of the state and the inhabitants of Us'înara, but now that you have departed you are the cause of an increasing lamentation.

'Alas by the merciless providence o Lord of us have you, o beloved one, been taken away beyond the range of our sight; the state and the inhabitants of Usînara you formerly provided their livelihood, but now that you're finished you give them the more lamentation. (Vedabase)

 

Text 34

You were such a grateful husband for us, oh King, how can we all following you live without you? You who are our best friend, please tell us whereto those who served your lotus feet, have to follow you, now you left us.'

You were such a grateful husband to us o King, how can we and your retinue live without you; you who art our best friend, tell us where those who were in service at your lotusfeet have to follow you in your leaving us.' (Vedabase)

 

Text 35

The queens thus lamenting had taken the dead husband on their lap, not wishing that the corpse would be cremated. Meanwhile the sun was setting in the west.

The queens had thus lamenting factually taken the dead husband on their lap, not wishing the corpse to be buried while the sun was setting in the west. (Vedabase)

 

Text 36

Hearing the kith and kin of the ruler crying that loudly, Yamarâja personally appeared in the form of a boy and spoke to them.

Hearing the kith and kin of the ruler lamenting so loudly came Yamarâja in person to them assuming the form of a boy and spoke he. (Vedabase)

 

Text 37

S'rî Yamarâja said: 'Alas how can you people older than me who saw the law of nature ruling every day of your lives, be of this bewilderment? Do you not understand that you yourselves will return to the same nature where this man returned to? Yet you meaninglessly weep [compare B.G. 2: 28]!

S'rî Yamarâja said: 'Alas, from where came the bewilderment of these people advanced in age who see the law of nature ruling every day; to the same nature as to where this man returned will they themselves return, nevertheless they meaningless weep! [compare B.G. 2.28]. (Vedabase)

 

Text 38

Oh we are most fortunate  because we, presently abandoned by our father and mother, weak as we are have not been eaten by the wolves! So why worry knowing that He who protected us in the womb will also protect us later on?

Regrettably do we think that because at present being without the protection of our parents, we are most fortunate not to be eaten by the predators, for He who has protected us in the womb would also protect us thereafter. (Vedabase)

 

Text 39

Oh poor women, the Supreme Controller by the exercise of His will creates all of this without ever changing Himself and it is He who next to that also maintains and destroys. One says that all that moves and does not move belongs to the game of the Lord who is always fully entitled to maintain something or someone or put an end to it all.

O poor women, the Supreme Controller by His own will creates all this remaining Himself the same and it is Him who no doubt also maintains and destroys; all that moves and does not move, is, so one says, the plaything of the Lord who at all times is able to give protection or to annihilate. (Vedabase)

 

Text 40

Something lost in the street can, protected by destiny, be preserved, while  something kept at home, can be fated to be lost. Despite being unprotected one under His protection may remain alive whether one is at home or in the forest, but this one here being struck down, well protected as he was, did not survive.

Something lost in the street can, protected by destiny, be preserved although staying at home, with God willing, the same can be lost; despite being unprotected can one under His protection remain alive whether one is at home or in the forest, but this one struck down did well protected not survive. (Vedabase)

 

Text 41

Any embodied soul has his own type of birth according to his karma and also disappears in due course of time because of [this finite] karma. But all of this does not apply to the soul despite the fact that he, being situated within this material world, in various forms is bound to her different modes. He is completely different [see also B.G. 2: 20].

All embodied do according their own births by their karma appear and in course of time disappear; but all this does not apply to the soul although he, situated within this material world, by her variety of modes is sure to be bound. (Vedabase)

 

Text 42

This body of the person that with fire, water and earth out of ignorance was born, undergoes changes and is vanquished again, is just as separate from him as the material of a house is separate from its indweller.

This body of the person born of ignorance is just as separate from him as the material of a house is to its indweller; just as the conditioned soul with water, earth and fire by time took birth is he also by time transformed and overcome. (Vedabase)

 

Text 43

The fire in wood can be observed separately, just as the air within the body and the [time-effect of the] all pervading ether that does not mix with anything. The same way the living entity can be separately considered as transcendental to its material encasement of involvement with the modes.

Just as fire in wood is observed separately, just as the air within the body has its separate position, just as the sky all pervading stays with itself, so too is the living entity under the shelter of the modes transcendental of nature. (Vedabase)

 

Text 44

[The body of] this man [called] Suyajña is there right in front of you and you, oh foolish people, now cry for him. But he who heard and spoke with that body in this world, you have never seen!

This one Suyajña is there right before you, o foolish people, for him you cry, but he who is the the hearer and the speaker in this world can never be seen. (Vedabase)

 

Text 45

The great ruler of the body, the life air, is despite residing within this body not the listener, nor the speaker. It is the soul and he differs from the life air that is locked up in the body with all its sense organs.

Although residing within this body is the great ruler of the body, the life air, not the listener, nor the speaker; with all the senseorgans locked within the body does he, the life air embodied, differ from the soul. (Vedabase)

 

Text 46

That what expands and manifests, this might, this powerful soul, obtains and forsakes high and low-class bodies that are characterized by the five elements, the senses and a mind. In that engagement he [this power of the self in the form of the so-called linga, the subtle body] differs from the form he assumes by dint of his moral quality [see also 4.29].

The material elements, the senses and the mind characterizing the gross body are by the high class and low class empowered souls achieved and given up indeed with the in reality also being different [in the subtle body] according their selfsame power of existence [see also B.G.29 and 9.25]. (Vedabase)

 

Text 47

One is bound to karma for as long as one is covered by the subtle body [consisting of mind, intelligence and false ego]. From that karmic bondage there is the reversal [from being controlled by the spirit soul to being controlled by the body] and the misery which follows that illusory unification [B.G 8: 6].

One is as long covered by the subtle body [the 'linga' of mind, intelligence and false ego in one] indeed as one is of fruitive activity; from that bondage is there the reversal [of control from soul to body] and the misery following the being identified with the illusory of matter [B.G. 8.6.] (Vedabase)

 

Text 48

Just like everything produced by the senses with what one sees in a daydream is false and offers no firm ground, it is equally useless to cling to the dream of [the happiness and distress derived from] the material qualities of nature.

Just like with the seeing and talking in a daydream is clinging to the factual of the modes of nature fruitless: everything that the senses produce in a dream is false. (Vedabase)


Text 49

They who understand that, for that reason do not complain about that what is permanent and that what is transient in this world. Or else they could, as you'll understand, not tackle the habits of those who do make their complaints [see also B.G. 2: 11].

It is for this reason that having the eternal and the temporal in this world is not lamented by those who are of knowledge, otherwise, as you understand, wouldn't it be possible to deal with those who like to sob over things [see also B.G. 2.11]. (Vedabase)


Text 50

Some hunter who was assigned the task to decimate the number of birds in the forest, spread a net and luring the birds here and there with food then caught them.

Some hunter in the forest who was directed to decimate the number of birds, spread a net and luring with food here and there he captured them. (Vedabase)

 

Text 51

When he saw a pair of kulinga birds foraging in the forest, the hunter quickly managed to lure the female bird of the two [into his net].

He saw there a pair of kulinga birds wandering and as the hunter allured the female bird was it killed by surprise. (Vedabase)

 

Text 52

Oh queens, the male seeing how the female bird in the grip of time was caught in the ropes of the net, very upset did not know what to do next so that the poor thing emotionally started to wail about its mate:

O queens, the male seeing how the female bird caught in the ropes of the net was seized was very aggrieved and out of affection not able to do anything began the poor thing to lament for his wife: (Vedabase)

 

Text 53

'Alas what a cruel fate for my wife who was so kind to me! What can I do for the poor one crying for me, her poor lordship?

'Alas how cruel is providence, the Almighty of Mercy, to my wife, how awkward, what but lamenting can I do for the poor one? (Vedabase)

 

Text 54

Let the Lord also take my life. What is the use of the life of the single half of my body? What kind of miserable existence is it to suffer that pain for a lifetime!

As He likes He may take me too, what, for God, is the use of the half of my body really, what a poor life it is to suffer that pain for a lifetime! (Vedabase)

 

Text 55

How unfortunate are my babies waiting for their mother in their nest. How can I without the mother maintain the young that cannot  fly yet?'

How unfortunate my babies waiting for their mother in their nest. How can I maintain the young unable to fly yet, now bereft of their mother?' (Vedabase)

 

Text 56

While the bird thus with wet eyes most sad at a distance lamented over the loss of his beloved, the bird-catcher as a messenger of time managed to sneak up on him and take his life by piercing him with an arrow.

With the bird with wet eyes thus very sad lamenting at a distance the loss of his beloved, managed the relentless hunter sneaking upon him to put him out of time piercing him with an arrow. (Vedabase)

 

Text 57

And so it is with you, oh ignorant ladies. You do not see the finality of your existence! Lamenting over your husband will not bring him back, not even in a hundred years.'

Thus, o ignorant ones, is it with you not seeing the end of your own existence; lamenting for him won't bring your husband back not even in a hundred years.' (Vedabase)

 

Text 58

S'rî Hiranyakas'ipu said: 'The boy thus having spoken, astounded the hearts of all the relatives. They understood that everything material was just a temporary, false appearance [see also B.G. 2: 18].

S'rî Hiranyakas'ipu said: 'The boy thus expressing philosophy astounded the hearts of all the relatives and they thought everything that the eye could meet was just temporary [see also B.G. 2.18]. (Vedabase)

 

Text 59

After Yamarâja in this form had given instruction he disappeared. Thereupon the relatives of King Suyajña performed the duties for the funeral.

Yamarâja in this form having given instruction then disappeared and the relatives of King Suyajña next did what needed to be done for the funeral. (Vedabase)

 

Text 60

Therefore do not lament about yourself or anyone else. In this material world one only lacking in knowledge is obsessed with the meaning of this 'mine' and thine' of one's self-interest and the interest of others. For who is that actually, that soul of you and of the others?'

So what is there for you all to lament about: whether it belongs to you or to someone else, whether it concerns your self or another's, in this material world is the idea one has of oneself and of others the result of being preoccupied with the body combined with a lack of knowledge about that what is embodied.' (Vedabase)


Text 61

S'rî Nârada said: 'Diti and her daughter-in-law [Rushâbhânu,] hearing the speech of the king of the Daityas promptly gave up their grief over their son and husband and submitted their minds to the true knowledge of life.'

S'rî Nârada said: 'Diti and [Rusâbhânu,] the wife of the deceased brother, hearing the speech of the king of the daityas promptly gave up their great bereavement and engaged their hearts in the real philosophy of life. (Vedabase)

 

 

 

 

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 painting with the old man is titled: "Expiration"
and is © of
Wim Kuenen (Prema). Used with permission.
Production:
Filognostic Association of The Order of Time


  

 

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