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