rule



 

Canto 7

Govindam Âdi Purusham

 


Chapter 7: What Prahlâda Learned in the Womb

(1) Nârada Muni said [to Yudhishthhira, see 7.1: 13]: 'Thus being requested by the Daitya sons he, the Asura who was a great devotee of the Lord, with a smile addressed them, remembering what I had told him. (2) S'rî Prahlâda said: 'When our father left for Mandarâcala to perform austerities, the godly ones made a great war effort in opposing the Dânavas. (3) The ones headed by Indra said: 'Luckily the sinner paining everyone, has now, like a serpent being eaten by the ants, been consumed by his own sins [so that we can defeat the Daityas. See 7.3: 15-16].' (4-5) When the Asura leaders heard how they by their great display of violence one after the other were killed, they fearfully fled in all directions. And none of them all in his great haste and desire to stay alive took any heed of his wife, children or wealth, home, relatives, animals or the articles of his household. (6) In the rush of their victory the Suras then plundered the king's palace, during which Indra captured the queen, my mother.

(7) The devarishi who happened to arrive there on the spot saw how she, being led away on the road, trembling with fear screamed like a kurarî [an osprey]. (8) He said: 'Oh King of the Suras, you should not lead this woman away, she is innocent, release her right away, oh greatest one of fortune, she is the chaste wife of someone else!'

(9) Indra said: 'She carries the seed of this impossible Sura enemy in her womb, let her remain in our custody until she delivers. With that objective being realized I will release her.'

(10) Nârada said: 'This child is evidently sinless. He is [in fact] a very great saintly devotee, a powerful servant of the Eternal One. You will not cause his death.'

(11) Thus addressing him, Indra released her out of respect for the words of the devarishi and out of respect for someone [like me] dear to the Eternal Personality. He devoutly circumambulated her and then returned to his heaven. (12) The rishi thereafter took my mother to his âs'rama reassuring her with the words: 'Stay here my child, until your husband arrives.' (13) She, like he had said, thus lived with the devarishi with nothing to fear from any side for as long as the penance of the Daitya leader was not completed. (14) For the welfare of the child that she expected the faithful woman in that place where she wanted to deliver, with great dedication rendered service unto Nârada. (15) The rishi mercifully instructed her and [through her] specifically me in both the principles of dharma of relating to the Lord and the pure spiritual knowledge [concerning the difference between soul and matter, compare 1.2: 7]. (16) Because she is a woman and because it happened such a long time ago she has forgotten all this knowledge, but I, blessed by the sage, have not, the memory of it has not left me even to this day [see also B.G. 9: 32]. (17) If you confide in my words that knowledge is also within your reach. Provided a firm faith the intelligence of the very best is there just as well for [even] women and small children as it is there for me [see also B.G. 18: 55]. (18) One observes all the six conditions of the body beginning with birth, just like they are seen with the fruits of the Lord in the form of a tree [that come about, exist materially, grow, transform, dwindle and perish], but these changes do not apply to the soul [see also B.G. 2: 20]. (19-20) The soul is eternal, does not dwindle, is pure, is an individual, is the knower of the field and the original foundation, the unchanging, self-illumined, actual cause that pervades all, independently and immutably. By [contemplating] these twelve transcendental symptoms of the soul a conscious person is impelled to give up the false conception of 'I' and 'mine' originating from the illusion that is attached to everything that belongs to having a body [see also 6.4: 24]. (21) Gold being locked up in stones is by the gold-diggers in different ways won in the gold mines and easily extracted by the experts. The experts concerning the difference between spirit and matter can the same way from within the fields constituted by organic bodies [see also B.G. 13: 1-4] with the help of spiritual processes extract the brahmin essence that is the goal. (22) The teachers of example speak of eight types of material energy [B.G. 7: 4], three modes  of nature and sixteen modifications [the senses of action and perception, the elements and the mind, see also 1.3: 1]. The individual living entity, the person, is the one element connecting all the others. (23) The body that moves about or stands still combines all these [24] elements and is thus characterized by this duality [of spirit and matter]. Thus equipped one for the sake of [the authenticity of the] person has to say 'not this, not that' [neti neti]. That is the way to turn away from everything that is not the soul. (24) Sober and thoughtful persons are of a mind that is purified on the basis of discriminating that connectedness within and independence from the material world that is ruled by creation, maintenance and destruction. (25) The Original Person of Transcendence is He who oversees the movements of the intelligence in the waking state, the dream state, and deep sleep. (26) One should ascertain the original position of the soul by [neti neti] turning away from the division [of the mind] that is produced by the different actions of the intelligence in touch with the three modes of material nature, just as one can notice the [presence of] air by its different odors [see also B.G. 3: 42]. (27) This constitutes the entrance [to the transcendental position] within this ocean of matter in which one is caught in the operating modes of material nature, the same way one is caught in a dream.

(28) Therefore from the bottom of your heart you must burn the weeds of all karma of being conditioned by the modes of nature, in the yoga realizing the cessation of the stream of consciousness. (29) Of the thousands of processes this method as offered by the bhâgavata [the Lord, the pure devotee and the book] offers the process of yoga that once being followed quickly will bring about the love for the Lord, the Supreme Personality of Godhead [see also B.G. 18: 66, and the footnote]. (30-31) Properly wait upon a guru with faith and devotion, offer all that you acquired, be of association with the saintly and devoted ones and be of worship for the Lord. Have faith in the discourses about the Lord, sing about His qualities and activities, meditate on the feet and exercise respect in worship of the deities. (32) Understanding that Hari, the Supreme Lord is situated in all living beings, one should be of the highest regard for all creatures and their needs. (33) When one thus manages to subdue the six symptoms [of sensual weakness: lust, anger, greed, illusion, madness and jealousy] devotional service is rendered to the Lord, to Vâsudeva, the Supreme Personality with whom one finds love. (34) Hearing about the uncommon activities and great power of His exploits and His qualities as demonstrated by the pastimes of His different appearances, there will be horripilation, tears, a faltering voice and loud chanting, shouting and dancing because of the great jubilation associated with it. (35) Like being haunted by a ghost there are sometimes laughs, exclamations, meditative moods, exercises of respect towards other living beings, prolonged heavy breathing and utterances like: 'Oh Lord, Master of the World, Nârâyana!' That way being absorbed in thoughts about the True Self one is free from shame. (36) When one is immersed in thoughts of love about Him one is freed from all obstacles on one's path and harmonized in one's body and mind. This happens because the so very powerful seed of desire is burned by the exercise of bhakti. That is how one achieves Adhokshaja, the Lord Beyond the Senses [**]. (37) When one constantly keeps in touch with Adhokshaja, the contaminated mind of an embodied being in this world is halted and the cycle of this material existence is ended. Those who are advanced know everything about that spiritual heaven of happiness. Be therefore, from the core of your heart, of devotional service to the Lord of Hearts residing in your heart [see also B.G. 18: 54].

(38) And why would the worship of the Lord as the space [for others] in one's heart, be a problem, oh Asura sons? With Him always present there as the Soul to one's soul and the friend of all possible living beings, why would it be necessary to endeavor for ordinary sensual pleasures [compare 7.6: 19 and B.G. 9: 26]? (39) Wealth, women, one's animals, children and all of that; houses, land, elephants, a treasury, luxury and all the money and that sense gratification is by the one whose lifespan is but short and inevitably has to die, lost in a second. What pleasure can one derive from such a temporary thing? (40) Similarly the [higher] worlds that are achieved by great sacrifice are all perishable. However comfortable they might be, they are not flawless and therefore He whom one never heard or saw making a mistake, the Supreme Lord, is the one to be worshiped for one's self-realization with the bhakti we talked about [see also B.G. 8: 16]. (41) Because of the material knowledge in support of the many activities in which one is engaged in this world, one may consider oneself highly advanced, but time and again man achieves the inescapable result of the opposite [of having degraded for the sake of a material purpose]. (42) The determination of the karmi [the achievement-oriented person] to be happy and to be free from misery out here, is an ambition that always leads to unhappiness because that desire obscures the [interest of the lasting] happiness that is the result of a more laconic attitude [concerning material outcomes]. (43) For the purpose of obtaining the desired objects that he wants in his ambitions, the living being in this material world needs to be embodied. This perishable body embraces the soul, but serving other purposes [than lasting happiness] it is directed elsewhere. (44) What can one say? One is ultimately separated from that upon which one based one's self-esteem: one's children, wife, home, wealth and all of that, the realm, the treasury, the elephant, the ministers and servants and the relatives. (45) Of what value to the soul is all of this? These trivial matters concerning the perishable body, appear to be necessary, but they are useless for attaining the nectar ocean of eternal happiness.

(46) Just ask yourselves oh Asura sons, of what interest it would be for someone to be embodied in this world and from the time of his conception in all stages of life suffer the consequences of his karma. (47) Someone embodied engages in result-motivated actions with the body he acquired as a consequence of what he did in the past and because he performs these actions in ignorance he obtains yet another body. (48) Therefore worship selflessly the Supreme Personality of Godhead, the Lord, the Soul of the soul who is free from desire and upon whom depends [the fulfillment of the desire to regulate] one's sensual pleasure, religion and income. (49) The Lord and Master of all living beings is the beloved, original source of life who with the [five] elements of nature created all these individual souls as manifestations of His cosmic intelligence. (50) Whether one is a god, a demon, a man, a ghost or a singer of heaven, all who render service to Mukunda's feet will find the fulfillment that we have found! (51-52) Being a perfect brahmin, a fine godly person or a saint, oh Asura descendants, will not suffice for pleasing Mukunda, nor will good conduct or vast learning. Neither will charity, austerity, worship, cleanliness nor vows suffice. The Lord is satisfied by unalloyed devotional service, the rest is pretentious display [see also B.G. 9: 30 and 1.2: 8]. (53) Oh Dânava sons, recognize Him, the Soul and Master of all living beings, everywhere in each and all as your self interest and then be of devotional service unto Him the Lord, the Supreme Personality of Godhead. (54) Oh Daityas, the ghosts and demons, the women and the laborers, the cowherds, the birds, the animals and the sinners without any doubt all can arrive at and be part of the qualities of the Infallible One, of Acyuta [see also B.G. 4: 9]. (55) The supreme self-interest of a person in this world is to see Govinda everywhere and to be of unalloyed devotional service unto Him [see also bhajan 1 and 2].'

 

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Third revised edition, loaded March 12, 2012.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Nârada Muni said [to Yudhishthhira, see 7.1: 13]:  'Thus being requested by the Daitya sons he, the Asura who was a great devotee of the Lord, with a smile addressed them, remembering what I had told him.
Nârada Muni said [to Yudhishthhira, see 7.1: 13]: 'Thus being questioned by the daitya sons spoke he, the asura that was a great devotee of the Lord, smiling to them remembering what I had told him. (Vedabase)

 

Text 2

S'rî Prahlâda said: 'When our father left for Mandarâcala to perform austerities, the godly ones made a great war effort in opposing the Dânavas.

S'rî Prahlâda said: 'When our father left to Mandarâcala for his austerities, made the godly a great effort of war against the Dânava's. (Vedabase)

 

Text 3

The ones headed by Indra said: 'Luckily the sinner paining everyone, has now, like a serpent being eaten by the ants, been consumed by his own sins [so that we can defeat the Daityas. See 7.3: 15-16].'

'Thanks heaven is because of his own sins the sinner, who was always oppressing everyone, now like a serpent eaten by the ants [see: 7.3: 15-16 ]', so the ones of Indra said. (Vedabase)

 

Text 4-5

When the Asura leaders heard how they by their great display of violence one after the other were killed, they fearfully fled in all directions. And none of them all in his great haste and desire to stay alive took any heed of his wife, children or wealth, home, relatives, animals or the articles of his household.

Hearing how by their great display of violence one after the other was killed by them, fled the asura leaders in fear in all directions. In their great haste and desire to stay alive they forgot about their wives, children and wealth, homes, relatives, animals and the articles of their households. (Vedabase)

  

Text 6

In the rush of their victory the Suras then plundered the king's palace, during which Indra captured the queen, my mother.

In the heat of their victory plundered the Sura's the kings palace, while Indra to that captured the queen, my mother. (Vedabase)

 

Text 7

The devarishi who happened to arrive there on the spot saw how she, being led away on the road, trembling with fear screamed like a kurarî [an osprey].

The Deva-rishi who happened to arrive there at the spot saw how she on the road in great fear crying like a kukari [an osprey] was led away. (Vedabase)

 

Text 8

He said: 'Oh King of the Suras, you should not lead this woman away, she is innocent, release her right away, oh greatest one of fortune, she is the chaste wife of someone else!'

He said: 'O King of the Sura's, you shouldn't drag this one away, she's innocent, release her right now, o greatest of fortune, she is the chaste wife of someone else!' (Vedabase)

   

Text 9

Indra said: 'She carries the seed of this impossible Sura enemy in her womb, let her remain in our custody until she delivers. With that objective being realized I will release her.'

Indra said: 'She carries the seed of the sura enemy in her womb, let her remain in our custody until she delivers. With that objective realized I will release her. (Vedabase)

 

Text 10

Nârada said: 'This child is evidently sinless. He is [in fact] a very great saintly devotee, a powerful servant of the Eternal One. You will not cause his death.'

Nârada said: 'There is no wrong with this child, you should see him as a great devotee, the very best even; he, being such a stout servant, will not find his death by your hand.' (Vedabase)

 

Text 11

Thus addressing him, Indra released her out of respect for the words of the devarishi and out of respect for someone [like me] dear to the Eternal Personality. He devoutly circumambulated her and then returned to his heaven.

Thus speaking to him, did Indra out of respect for the devarishi his words, out of respect for someone dear to the Eternal One, release her. In devotion they circumambulated her and then returned to their heaven. (Vedabase)

 

Text 12

The rishi thereafter took my mother to his âs'rama reassuring her with the words: 'Stay here my child, until your husband arrives.'

Thereafter took the rishi my mother to his âs'rama reassuring her: 'Stay here my child, until the arrival of your husband.' (Vedabase)

 

Text 13

She, like he had said, thus lived with the devarishi with nothing to fear from any side for as long as the penance of the Daitya leader was not completed.

As he so said lived she thus with the devarishi with nothing to fear from anywhere for as long as the penance of the daitya leader was not completed. (Vedabase)

 

Text 14

For the welfare of the child that she expected the faithful woman in that place where she wanted to deliver, with great dedication rendered service unto Nârada.

For the welfare of the child she was expecting was the faithful woman in her desire to deliver it, there unto Nârada of service with great dedication. (Vedabase)

 

Text 15

The rishi mercifully instructed her and [through her] specifically me in both the principles of dharma of relating to the Lord and the pure spiritual knowledge [concerning the difference between soul and matter, compare 1.2: 7].

The rishi as the man in control in compassion gave her, in fact the both of us, instructions on the truth of dharma and spiritual knowledge, especially pointing it out to me without a tinge of material interest [compare 1.2: 7]. (Vedabase)

 

Text 16

Because she is a woman and because it happened such a long time ago she has forgotten all this knowledge, but I, blessed by the sage, have not, the memory of it has not left me even to this day [see also B.G. 9: 32].

That all was indeed because it happened such a long time ago and because of my mothers female disposition forgotten by her, but I, blessed by the sage, did not and even today has the recollection of it not left me [see also B.G. 9: 32]. (Vedabase)
 
Text 17

If you confide in my words that knowledge is also within your reach. Provided a firm faith the intelligence of the very best is there just as well for [even] women and small children as it is there for me  [see also B.G. 18: 55].

You yourselves too can have it from me if you believe in my words; provided a firm faith is the intelligence of the very best there just as well for women and small children as it is there for me [see also B.G. 18: 55]. (Vedabase)

 

Text 18

One observes all the six conditions of the body beginning with birth, just like they are seen with the fruits of the Lord in the form of a tree [that come about, exist materially, grow, transform, dwindle and perish], but these changes do not apply to the soul [see also B.G. 2: 20].

Like in the course of time from the Controller of all Forms with flowers and fruits the body of a tree can be seen, can with one's body the six conditions be observed [of being born, existing as a person, growing, transforming, dwindling and dying] that one undergoes beginning with one's birth, but that does not apply to the soul [see also B.G. 2:20]. (Vedabase)


Text 19-20

The soul is eternal, does not dwindle, is pure, is an individual, is the knower of the field and the original foundation, the unchanging, self-illumined, actual cause that pervades all, independently and immutably. By [contemplating] these twelve  transcendental symptoms of the soul a conscious person is impelled to give up the false conception of 'I' and 'mine' originating from the illusion that is attached to everything that belongs to having a body [see also 6.4: 24].

The soul is eternal, does not dwindle, is pure, the individual, the knower of the field, the original foundation, the unchanging, self-illumined, actual cause, pervading all, independent and unmoving. From these twelve symptoms of the soul is a conscious person impelled to give up the false conception of 'I' and 'Mine' that originates from the illusion of everything that belongs to having a body [see also 6.4: 24]. (Vedabase)


Text 21

Gold being locked up in stones is by the gold-diggers in different ways won in the gold mines and easily extracted by the experts. The experts concerning the difference between spirit and matter can the same way from within the fields constituted by organic bodies [see also B.G. 13: 1-4] with the help of spiritual processes extract the brahmin essence that is the goal.

Just as gold from among all the stones, by the golddiggers won in different ways in the goldmines, by the experts easily is extracted, can from within the fields of organic bodies [see also B.G. 13: 1-4] likewise by spiritual processes the experts in telling the difference between matter and soul obtain the brahmin goal. (Vedabase)

 

Text 22

The teachers of example speak of eight types of material energy [B.G. 7: 4], three modes  of nature and sixteen modifications [the senses of action and perception, the elements and the mind, see also 1.3: 1]. The individual living entity, the person, is the one element connecting all the others.

The eight material energies [B.G. 7: 4], so is stated by the teachers of example, and sure the three modes of the reality indeed and the sixteen transformations [consciousness, the senses of action and perception and the elements, see also 1.3: 1] are there from being conjoined to the one living entity. (Vedabase)

 

Text 23

The body that moves about or stands still combines all these [24] elements and is thus characterized by this duality [of spirit and matter]. Thus equipped one for the sake of [the authenticity of the] person has to say 'not this, not that' [neti neti]. That is the way to turn away from everything that is not the soul.

The body that moving about and standing alone is but a combination of all of them together is thus of the dual and in this matter is it the [original of the] person that one must look for saying 'Not this, not that' [neti neti] this way giving up what is not the soul. (Vedabase)

 

Text 24

Sober and thoughtful persons are of a mind that is purified on the basis of discriminating that connectedness within and independence from the material world that is ruled by creation, maintenance and destruction.

In touch with the matter and being apart from it, with the mindfulness to the soul purified by mature discrimination, are thus the ones of serious analysis to the creation, maintenance and destruction, frugal. (Vedabase)


Text 25

The Original Person of Transcendence is He who oversees the movements of the intelligence in the waking state, the dream state, and deep sleep.

Of the intelligence there are the waking state, the dreaming, and the deep sleep; the One by whom those various modalities are perceived, that One apart from all, is the Original Person of Transcendence. (Vedabase)

 

Text 26

One should ascertain the original position of the soul by [neti neti] turning away from the division [of the mind] that is produced by the different actions of the intelligence in touch with the three modes of material nature, just as one can notice the [presence of] air by its different odors [see also B.G. 3: 42].

One should understand the constitutional position of the soul in the out of intelligence [neti neti] refuting of the dividedness produced by the different actions of the three modes of nature which are alike aroma's that are carried by the air [see also B.G. 3: 42]. (Vedabase)

Text 27

This constitutes the entrance [to the transcendental position] within this ocean of matter in which one is caught in the operating modes of material nature, the same way one is caught in a dream.

This ocean of matter rooting in ignorance that is without factual meaning is of the living entity the door behind which he is captivated by the operating modes of nature, like being caught in a dream.' (Vedabase)

 

Text 28

Therefore from the bottom of your heart you must burn the weeds of all karma of being conditioned by the modes of nature, in the yoga realizing the cessation of the stream of consciousness.

'Therefore from the bottom of your heart you must burn the weeds of all karma of being conditioned by the modes of nature, in the yoga realizing the cessation of the stream of consciousness. (Vedabase)

 

Text 29

Of the thousands of processes this method as offered by the bhâgavata [the Lord, the pure devotee and the book] offers the process of yoga that once being followed quickly will bring about the love for the Lord, the Supreme Personality of Godhead [see also B.G. 18: 66, and the footnote].

To that is of the thousands of processes this one, as offered by the supreme of devotion [through the Lord and devotee] that relates to the Supreme Controller, the one process that, once followed, gives the quiet quickly [consider also B.G. 18.66, and the footnote]. (Vedabase)


Text 30-31

Properly wait upon a guru with faith and devotion, offer all that you acquired, be of association with the saintly and devoted ones and be of worship for the Lord. Have faith in the discourses about the Lord, sing about His qualities and activities, meditate on the feet and exercise respect in worship of the deities.

Properly attend to a guru with faith and devotion, offer all that was gained, be of association with the holy and the devoted and of worship unto the Controller, take heed of the relevant discourses, sing about His qualities and activities, meditate on the feet and observe the rules exercising respect for the deities. (Vedabase)

 

Text 32

Understanding that Hari, the Supreme Lord is situated in all living beings, one should be of the highest regard for all creatures and their needs.

Hari, the Supreme Lord is situated in all living beings; being of the highest esteem for all those creatures and for what drives them does one understand the Supreme Controller. (Vedabase)

 

Text 33

When one thus manages to subdue the six symptoms [of sensual weakness: lust, anger, greed, illusion, madness and jealousy] devotional service is rendered to the Lord, to Vâsudeva, the Supreme Personality with whom one finds love.

Thus having subdued the six symptoms [of sensual weaknesses: lust, anger, greed, illusion, madness and jealousy] is devotional service rendered unto the Controller, Vâsudeva, the Supreme Lord by which the peace and love is obtained. (Vedabase)

 

Text 34

Hearing about the uncommon activities and great power of His exploits and His qualities as demonstrated by the pastimes of His different appearances, there will be horripilation, tears, a faltering voice and loud chanting, shouting and dancing because of the great jubilation associated with it.

When hearing about the uncommon activities and might of His exploits and His qualities as evinced by the pastimes of His different appearances, will of great jubilation there be horripilation, tears, a faltering voice and loud aloud chanting, shouting and dancing. (Vedabase)

 

Text 35

Like being haunted by a ghost there are sometimes laughs, exclamations, meditative moods, exercises of respect towards other living beings, prolonged heavy breathing and utterances like: 'Oh Lord, Master of the World, Nârâyana!'  That way being absorbed in thoughts about the True Self one is free from shame.

Like when one is haunted by a ghost are there sometimes laughs, exclamations, meditative moods, exercises of respect towards other living beings, prolonged heavy breathing and utterances like: 'O Lord, Master of the World, Nârâyana!'; thus one is without shame absorbed in thoughts about the True Self. (Vedabase)

 

Text 36

When one is immersed in thoughts of love about Him one is freed from all obstacles on one's path and harmonized in one's body and mind. This happens because the so very powerful seed of desire is burned by the exercise of bhakti. That is how one achieves Adhokshaja, the Lord Beyond the Senses [**].

At that time is one thus thinking in love about the ultimate liberated from all obstacles in one's way and is one in one's body and mind harmonized; the so very powerful seed of desire has then been burned by the exercise of bhakti of which one achieves the One Beyond it All [**]. (Vedabase)

 

Text 37

When one constantly keeps in touch with Adhokshaja, the contaminated mind of an embodied being in this world is halted and the cycle of this material existence is ended. Those who are advanced know everything about that spiritual heaven of happiness. Be therefore, from the core of your heart, of devotional service to the Lord of Hearts residing in your heart [see also B.G. 18: 54].

Constantly being in touch with Him, Adhoksaja, is the contaminated mind of an embodied being in this world and the repetitious of his material existence brought to a full stop; the advanced all know of that spiritual heaven of happiness and therefore, from the core of your heart, sing in devotion towards your heart's true Controller [see also B.G.18.54]. (Vedabase)

 

Text 38

And why would the worship of the Lord as the space [for others] in one's heart, be a problem, oh Asura sons? With Him always present there as the Soul to one's soul and the friend of all possible living beings, why would it be necessary to endeavor for ordinary sensual pleasures [compare 7.6: 19 and B.G. 9: 26]?

What would be the problem of that, o asura sons, what would in one's own exercise of always having a place for Him in one's heart, with Him always there as the Soul to one's soul and the Friend Unlimited, all together be the need of providing for all that the sensual pleasure would require [compare 7.6: 19 and B.G. 9.26]? (Vedabase)

 

Text 39

Wealth, women, one's animals, children and all of that; houses, land, elephants, a treasury, luxury and all the money and that sense gratification is by the one whose lifespan is but short and inevitably has to die, lost in a second. What pleasure can one derive from such a temporary thing?

Wealth, women, one's animals, children and all that, houses, land, elephants, a treasury, all the luxury, all that economy and sense gratification is to the one whose lifespan is but short, the one who inevitably dies, lost in a second; how much of pleasure can a thing so temporary bring? (Vedabase)

 

Text 40

Similarly the [higher] worlds that are achieved by great sacrifice are all perishable. However comfortable they might be, they are not flawless and therefore He whom one never heard or saw making a mistake, the Supreme Lord, is the one to be worshiped for one's self-realization with the bhakti we talked about [see also B.G. 8: 16].

Likewise are indeed the higher destinations that are achieved by great sacrifice, all perishable, however more comfortable they might be; they are not free from disturbances and therefore is He of whom one has never seen or heard any fault, with the bhakti as it is explained, the Supreme Ruler to be worshiped for self-realization [see also B.G. 8.16]. (Vedabase)


Text 41

Because of the material knowledge in support of the many activities in which one is engaged in this world, one may consider oneself highly advanced, but time and again man achieves the inescapable result of the opposite [of having degraded for the sake of a material purpose].

From the material knowledge there for the purpose of the many activities in this world one thinks oneselves highly advanced but again and again is the unfailing result of a man waging like this to have arrived at the opposite. (Vedabase)

 

Text 42

The determination of the karmi [the achievement-oriented person] to be happy and to be free from misery out here, is an ambition that always leads to unhappiness because that desire obscures the [interest of the lasting] happiness that is the result of a more laconic attitude [concerning material outcomes].

The determination of the karmi [the person sweating for results] for happiness, for being liberated from misery out here is an ambition that always leads to the unhappiness that conceals the [lasting] happiness that follows from not craving the money. (Vedabase)

 

Text 43

For the purpose of obtaining the desired objects that he wants in his ambitions, the living being in this material world needs to be embodied. This perishable body embraces the soul, but serving other purposes [than lasting happiness] it is directed elsewhere.

The desirables one wishes for in willful actions and for which the living being entered the world result indeed in that physical body one has, but perishable is it one's enemy when one leaves to embrace the spirit. (Vedabase)


Text 44

What can one say? One is ultimately separated from that upon which one based one's self-esteem: one's children, wife, home, wealth and all of that, the realm, the treasury, the elephant, the ministers and servants and the relatives.

What should one say, one is separated from children, wife, home, wealth and all, the realm, the treasury, the elephant, the ministers and servants and the relatives; they are all seats of the 'mine'-concept. (Vedabase)

 

Text 45

Of what value to the soul is all of this? These trivial matters concerning the perishable body, appear to be necessary, but they are useless for attaining the nectar ocean of eternal happiness.

What of all these with the soul? Most trivial with the perishable body they appear to be necessary, but are unwanted for the ocean full of the nectar of eternal happiness. (Vedabase)

 

Text 46

Just ask yourselves oh Asura sons, of what interest it would be for someone to be embodied in this world and from the time of his conception in all stages of life suffer the consequences of his karma.

Let it be clear that all that someone in a material body in this world does for his personal benefit, o asura sons, beginning with lusting after sex, with the temporary leads to the heavy suffering that is the result of the workload of his karma. (Vedabase)

 

Text 47

Someone embodied engages in result-motivated actions with the body he acquired as a consequence of what he did in the past and because he performs these actions in ignorance he obtains yet another body. 

Karma for one embodied begins with the body that one acquired as a consequence of the way one acted; by that karma one expands to another body and the both of them one indeed owes to one's ignorance. (Vedabase)

 

Text 48

Therefore worship selflessly the Supreme Personality of Godhead, the Lord, the Soul of the soul who is free from desire and upon whom depends [the fulfillment of the desire to regulate] one's sensual pleasure, religion and income.

 Therefore does all the regulation of one's income and desires for sense gratification as well as the religion thereto depend upon the glorification of the Soul to the soul, the Lord divinely indifferent who is the Controller [of Time and karma]. (Vedabase)

 

Text 49

The Lord and Master of all living beings is the beloved, original source of life who with the [five] elements of nature created all these individual souls as manifestations of His cosmic intelligence.

Of all living beings He is for sure the Lord, the original source, the one pulling the strings, the Beloved, who by His separate energies has created them as the Individual Soul of all individual entities together. (Vedabase)


Text 50

Whether one is a god, a demon, a man, a ghost or a singer of heaven, all who render service to Mukunda's feet will find the fulfillment that we have found!

Whether god or demon, man or ghost or a singer of heaven indeed, rendering service at Mukunda's feet do we all become just as fulfilled with all of His! (Vedabase)

 

Text 51-52

Being a perfect brahmin, a fine godly person or a saint, oh Asura descendants, will not suffice for pleasing Mukunda, nor will good conduct or vast learning. Neither will charity, austerity, worship, cleanliness nor vows suffice. The Lord is satisfied by unalloyed devotional service, the rest is pretentious display [see also B.G. 9: 30 and 1.2: 8].

Being a perfect brahmin, a fine godly person or a saint, o asura descendants, will not suffice for pleasing Mukunda, nor do good conduct or vast learning. Neither will charity or austerity, worship, cleanliness or vows; the Lord is satisfied by unalloyed devotional service, the rest is for laughs [see also B.G. 9.30 and 1.2:8]. (Vedabase)

 

Text 53

Oh Dânava sons, recognize Him, the Soul and Master of all living beings, everywhere in each and all as your self interest and then be of devotional service unto Him the Lord, the Supreme Personality of Godhead.

Therefore, unto Hari the Supreme Lord execute the bhakti, o Dânava sons, as He, omnipresent as the Soul and Controller of all beings alive, is just as one's own self. (Vedabase)



Text 54

Oh Daityas, the ghosts and demons, the women and the laborers, the cowherds, the birds, the animals and the sinners without any doubt all can arrive at and be part of the qualities of the Infallible One, of Acyuta [see also B.G. 4: 9].

O daityas, the ghosts and demons, the women and the laborers, the cowherds, the birds, the animals and all the sinners, without doubt all can arrive at and be part of the best of the Infallible One, Acyuta [see also B.G. 4.9]. (Vedabase)

 

Text 55

The supreme self-interest of a person in this world is to see Govinda everywhere and to be of unalloyed devotional service unto Him [see also bhajan 1 and 2].'

This much is of the living entity in this world regarded to be the real transcendental self-interest: to see that one is of relation in the single devotion unto Govinda [He as the blessing of the cows] who is everywhere [see also bhajan 1 and 2]. (Vedabase)

*: To this there is also a significant verse in the S'vetâs'vatara Upanishad 6.23:

yasya deve parâ bhaktir
yathâ deve tathâ gurau
tasyaite kathitâ hy arthâh
prakâs'ante mahâtmanah

'Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed.'

 

**: S'rîla Madhvâcârya writes as follows:

tad-bhâva-bhâvah tad yathâ svarûpam bhaktih
kecid bhaktâ vinrityanti gâyanti ca yathepsitam
kecit tushnîm japanty eva kecit s'obhaya-kârinah

'The ecstatic condition of devotional service was completely exhibited by S'rî Caitanya Mahâprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.'

 

 

 

 

 

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 of Nârada giving instruction to a mother and child is titled:
"Narada Muni, Mother Yasoda, Krsna and Balarama", 18th century painting.
Source.
Production:
Filognostic Association of The Order of Time.


  

 

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