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Canto 11

Prabhupâda Pranâti

 

 

Chapter 2: Mahârâja Nimi Meets the Nine Yogendras

(1) S'rî S'uka said: 'Desirous to worship Krishna oh best of the Kurus, Nârada continued to stay in Dvârakâ, the capital protected by the arms of Govinda [see also 6.5: 43 & 10.69]. (2) Which sensible person faced with death coming from all sides oh King, would not be of worship for the lotus feet of Mukunda who is so worshipable for even the best of the immortals? (3) One day Vasudeva said the following to the deva-rishi who came over to his house and was respectfully greeted and worshiped with paraphernalia and a comfortable seat. (4)  S'rî Vasudeva said: 'Oh great lord, this visit of yours compares to the visit of a good father, for you who are there for both the misers and everyone on the path of Uttamas'loka, appear for the benefit of all embodied souls. (5) What the gods do means misery and happiness to the living beings, but what saints like you do who accepted the Infallible One as their very soul, results in happiness only [see also 1.2: 25-26, 3.25: 21]. (6) The gods behave like one's shadow. They care for their worshipers depending the obeisances one makes and the karma that one has. But the saints are of mercy for the fallen souls [irrespective of what they did. See also B.G. 3: 12, 4: 12, 7: 20-23]. (7) Oh brahmin, I nevertheless would like to ask you about the religious duties to please the Supreme Lord, [for] the mortal soul who with faith hears about them, will be freed from all fear [compare 10.2: 30-33]. (8) A long time ago [in a previous life], I, bewildered by His mâyâ, worshiped Ananta, the Lord who Awards Liberation, for begetting a child in this world and not for my liberation [see also 10.3: 32-45 and 4.1: 20]. (9) Please instruct us therefore, oh you true to the vow, so that we without much trouble by your mercy may find liberation from this world full of dangers that frightens us at every step.'

(10) S'rî S'uka said: 'Oh king, thus being asked by the intelligent Vasudeva, the deva-rishi was pleased to speak to him because his qualities reminded him of the Lord. (11) S'rî Nârada said: 'This question you asked about the bhâgavata-dharma is the correct one oh best of the Sâtvatas, for the entire universe is purified by that dharma. (12) By hearing or talking about it, by meditating upon it, accepting it with reverence or appreciating it when done by others, this dutiful respect of the truth purifies immediately even those who are averse to the gods and the entire world. (13) Today you brought the Supreme Lord, the Personality of Godhead Nârâyana to my mind [see also 10.87: 5], chanting and hearing about whom one becomes supremely blissful and pious. (14) Concerning this matter one often mentions the example of the ancient story of a conversation between the sons of Rishabha and the king of Videha who was a broad-minded soul. (15) The son of Svâyambhuva Manu named Priyavrata had a son named Âgnîdhra. From him there was Nâbhi and his son is remembered as Rishabhadeva [see also 5.3]. (16) He appeared in this world with the desire to teach the dharma of finding liberation and is considered a plenary expansion of Vâsudeva. Of Him there were one hundred sons who perfectly observed the Absolute Truth. (17) The eldest one, Bharata [see 5.7], was completely devoted to Lord Nârâyana. It is because of his name that this wonderful part of the world is called Bhârata-varsha [or India]. (18) When his earthly pleasures ended and he consequently rejected a material life, he left his home behind and achieved in three consecutive births His destination by practicing austerities in worship of Lord Hari. (19) Nine of His [Rishabha's] sons became rulers over the nine separate areas [nava-dvîpa] of this subcontinent while eighty-one other sons of him became twice-born brahmins who initated the complete of the [karma-kânda] path of fruitive Vedic sacrifices [see 5.2: 19-21].  (20-21) The nine remaining sons, Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana were greatly fortunate sages engaged in explaining the [Vedic] purpose. They were rigorous ascetics learned in the science of spirituality who wandered around naked ['dressed by the wind only']. (22) Wandering the earth they [called the nava-yogendras] saw the entire universe consisting of the gross and the subtle, as one and the same form of the Supreme Lord and as non-different from the Self [see also 1.5: 20 and B.G. 13: 14 & 15: 7]. (23) Unimpeded moving at will, they go wherever they like and thus freely travel the worlds of the enlightened souls, the perfected ones and the ones to be propitiated, the heavenly singers, the treasure keepers, the [common] humans, the ones of superpower and the serpentine, visiting the sages, the angels, the ghostly followers of S'iva, the scientists, the twice-born ones and the cows. (24) Once in Ajanâbha [name of India before Bharata] they arrived during the soma sacrifice of the great soul Nimi [see also 9.13] that was carried out to the wishes of the seers. (25) Seeing those pure devotees whose brilliance rivaled the sun oh King, the performer of the sacrifice, the brahmins, everyone, nay even the fires, rose up in respect. (26) The ruler of Videha [Nimi] recognizing them as devotees of Nârâyana, gladly seated them and honored them with all the respect they deserved. (27) With humility bowing down to the nine of them who glowed with an effulgence like the sons of Brahmâ [the Kumâras, see 4.22: 6] the king, immersed in transcendental rapture, posed questions. (28) S'rî Videha [Nimi] said: 'I consider you to be direct associates of the Supreme Lord, the enemy of Madhu, as servants of Vishnu who travel around for the sake of purifying all the worlds. (29) I think that to achieve the association of the ones dear to the Lord of Vaikunthha, is as difficult as it is for embodied beings to achieve a human body that any moment can be lost [see also B.G. 8: 16 and 16: 19-20]. (30) I therefore ask you oh sinless ones, what the supreme good would be in this material ocean where, for human beings, the greatest treasure consists of enjoying but a second the association of the devotees. (31) Please speak about the science of devotional service, provided you deem us qualified enough to hear about it. Satisfied with that service He, the Unborn Lord, will even give Himself personally to the one who sought His refuge.'

(32)
S'rî Nârada said: 'They, the greatest of the great oh Vasudeva, thus at the request of Nimi on their turn affectionately spoke with reverence to the king in the company of the priests and the members of the sacrificial assembly. (33) S'rî Kavi said:  'Someone whose intelligence in this world is constantly disturbed because he takes the temporal [body] for the true self, can in my view reach fearlessness [only] when he worships the lotus feet of the Infallible One, the Soul of the Universe in whom all fear ceases [see 3.9: 6 and e.g. B.G. 2: 56, 2: 71, 4: 10, 12: 13-14]. (34) The method thereto is discussed by the Supreme Lord and known as the bhâgavata dharma by which people who suffer from ignorance may easily realize the Supreme Soul. (35) A man accepting that dharma oh King, will never be caught in illusions nor ever trip or fall on this path, not even when he closes his eyes running [see also the catuh-s'loki of B.G. 10: 8-11 and verse 5: 17]. (36) Whatever one according to one's nature physically, verbally, mentally or sensually does with intelligence or a purified consciousness, should all be offered to the Supreme with the thought: 'This I do for Nârâyana' ['nârâyanâya iti', compare B.G. 3: 9 and 9: 27]. (37) For those who led by the illusory energy and forgetful about Him, have turned away from the Supreme Lord in falsely identifying themselves [with the body], fear will rise because they are absorbed in matters second to Him. For that reason an intelligent person should be fully and purely devoted to the Lord and consider his spiritual master as his soul and salvation [see B.G. also 4: 34, 1.5: 12 and B.G. 7: 14, 15: 7]. (38) Even though [the object of a mental image may] not [be] present in reality, to the mind of a person experiencing [the material world, its] duality can be manifest like in a dream that is moved by desire and fear [by 'its two mental chariots']. An intelligent person should therefore bring the mind under control that, because of [its reference to] material activities, is committed to positive and negative emotions. That is how one arrives at fearlessness [see also B.G. 6: 35]. (39) Hearing about the all-auspicious appearances and activities of Him with the Wheel in His Hand [see 1.9: 37], of whom the with them associated names are chanted in this world, one should, singing without the material association [of a wife, home and children], freely and without shame move in all directions. (40) Thus being vowed one, by repeating ['chanting'] His so very dear, holy name, develops the attachment of a mind dissolved in laughing and crying loudly and in getting exited like a madman in dance and song, without any concern about what others think of it [*]. (41) One should bow to ether, air, fire, water, earth and the luminaries, all living beings, the directions, the trees and other immovable beings, the rivers and oceans and whatever that might exist in the Supreme Lord's body of creation, while considering nothing as existing separately [from the Soul, **]. (42) Devotion, experiencing the presence of the Supreme Lord and detachment from everything else, are the three [characteristics] that simultaneously occur with someone who sought refuge [in Him] - just about the way things are with someone being engaged in eating who experiences satisfaction with the nourishment he gets and with the reduction of hunger with every bite. (43) For the devotee who thus in  obedience [to the disciplic succession] is worshiping the feet of Acyuta, devotion, detachment and knowledge of the Supreme Lord will manifest oh king Nimi, whereupon he then directly will attain transcendental peace [see B.G. 2: 71].'

(44) The king said: 'Please tell me next about the devotee of the Fortunate One. What are his duties, what is his nature, how does he behave among men, what does he say and by which symptoms is he dear to the Lord?'

(45) S'rî Havir said: 'The one who sees this Soul [this basic principle of all existence] in all forms of existence [of matter and spirit] and is of devotional service to [the Supreme Spirit Soul,] the Lord with the notion that all forms of existence are situated within the [gigantic universal body of the] Supreme Lord, belongs to His most advanced devotees [an uttama adhikârî, see also B.G. 6: 29 & 30]. (46) In the stage before this one, on the middle platform, he [the so-called madhyama adhikâri] is of love for the Supreme Lord, of friendship with advanced persons, of mercy to the neophytes and indifferent toward [envious,] hostile souls [see also 4.24: 57, 7.9: 43, B.G. 4: 8 & 15: 7 and ***]. (47) He who in his worship of the Lord faithfully engages with the deity [the mûrti] but is neither respectful towards the devotees nor towards others, is a materialistic devotee [a prâkrita or a beginner, a so-called kanishthha adhikâri, see also B.G. 7: 20 and 3.29: 24-25 & 7.14: 40]. (48) He who despite the engagement of his senses with their objects, hates nor rejoices and recognizes this universe as the deluding material energy of Lord Vishnu, is certainly a first-class devotee [see also B.G. 5: 3]. (49) He who, because he keeps the Lord in mind [see also 6.2: 14], is not bewildered by the [inescapable] nature of a material life consisting of birth, decay, hunger, fear, thirst, sensory functions, the life air, the mind and the intelligence, is the foremost devotee [see also B.G. 2: 56-57]. (50) In the mind of someone who has Vâsudeva as His only shelter, lust [see B.G. 3: 37-43], karma and [its consequent] material desires [see also B.G. 6: 4] will never develop. Such a one is truly a first-class devotee. (51) A person who is not attached in the egotistical sentiment of a bodily concept of life - in the sense of being of a good birth, of meritorious acts or a certain varnâs'râma status orientation, caste or race, is someone dear to the Lord [see B.G. 2: 71 & 12: 13-14]. (52) He who does not think in opposites in the sense of 'mine' and 'thine' about property and the body, someone who is equal and peaceful with all living beings, no doubt belongs to the best devotees [see B.G. 13: 28-31 & 14: 22-25]. (53) He who neither is tempted by the opulence found in the three worlds, nor, not even for a moment, half a second or a split of a second, moves away from the lotus feet of the Supreme Lord that are the refuge of the enlightened souls and others, he who - undisturbed in his remembrance - regards the Unconquerable One as his very soul, is a topmost Vaishnava [see also 18: 66]. (54) Again: how can of the toes of the Supreme Lord's feet, the feet of all those great heroic acts, how can of the lunar light radiating from the jewel-like nails that takes away the pain in the hearts, there be any pain of importance with the ones who are of worship? Can the burning heat of the sun be of any effect when the moon has risen [see also 10.14: 58]? (55) He never leaves the heart of the one whom one calls His foremost devotee, however accidentally that devotee directly might have called for Him [by means of His names], He who, bound by the ropes of love, destroys the sins regardless of their number [see also B.G. 4: 36 and *4 ].'

 

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Third revised edition, loaded February 17, 2015.

 

 

 

 

 

Previous Aadhar edition and Vedabase links

Text 1

S'rî S'uka said: 'Desirous to worship Krishna oh best of the Kurus, Nârada continued to stay in Dvârakâ, the capital protected by the arms of Govinda [see also 6.5: 43 & 10.69].
S'rî S'uka said: 'Greatly eager to be of worship for Krishna, o best of the Kurus, dwelled Nârada frequently in Dvârakâ the capital protected by the arms of Govinda [see also 6.5: 43 & 10.69]. (Vedabase)

 

Text 2

Which sensible person faced with death coming from all sides oh King, would not be of worship for the lotus feet of Mukunda who is so worshipable for even the best of the immortals?

Who indeed possessing senses being faced with death on all sides, o King, wouldn't be of worship for the lotusfeet of Mukunda worshipable to the best of the immortals? (Vedabase)

 

Text 3

One day Vasudeva said the following to the deva-rishi who came over to his house and was respectfully greeted and worshiped with paraphernalia and a comfortable seat.

One day said Vasudeva the following to the deva-rishi, who had arrived at his house and was respectfully greeted, worshiped with paraphernalia and comfortably seated. (Vedabase)

 

Text 4

S'rî Vasudeva said: 'Oh great lord, this visit of yours compares to the visit of a good father, for you who are there for both the misers and everyone on the path of Uttamas'loka, appear for the benefit of all embodied souls.

S'rî Vasudeva said: 'O great lord, the coming of your good self is, as of all those on the path of Uttamas'loka present for the most wretched, as the coming of a good father being there to the benefit of all embodied souls. (Vedabase)

 

 Text 5

What the gods do means misery and happiness to the living beings, but what saints like you do who accepted the Infallible One as their very soul, results in happiness only [see also 1.2: 25-26, 3.25: 21].

What the gods do, results in as well the misery as the happiness of the living beings, but what saints like you do who accepted the Infallible One as their very soul, results in happiness only [see also 1.2: 25-26, 3.25: 21]. (Vedabase)

 

Text 6

The gods behave like one's shadow. They care for their worshipers depending the obeisances one makes and the karma that one has. But the saints are of mercy for the fallen souls [irrespective of what they did. See also B.G. 3: 12, 4: 12, 7: 20-23].

The way one worships the demigods will the gods the same way be of respect in return; like with a shadow are they the attendants of karma, whereas the saints are the ones taking care of the fallen [see also B.G. 3: 12, 4: 12, 7.20-23]. (Vedabase)

 

Text 7

Oh brahmin, I nevertheless would like to ask you about the religious duties to please the Supreme Lord, [for] the mortal soul who with faith hears about them, will be freed from all fear [compare 10.2: 30-33].

O brahmin, nevertheless I inquire with you about the dharma of relating to the Supreme Lord, hearing of which with faith the one destined to die is freed from all fear [compare 10.2: 30-33]. (Vedabase)

 

Text 8

A long time ago [in a previous life], I, bewildered by His mâyâ, worshiped Ananta, the Lord who Awards Liberation, for begetting a child in this world and not for my liberation [see also 10.3: 32-45 and 4.1: 20].

I indeed a long time ago on earth being bewildered by the Lord His mâyâ, in want of a child and not going for liberation, worshiped Ananta, the Lord Awarding Liberation [see also 10.3: 32-45 and 4.1: 20]. (Vedabase)

 

Text 9

Please instruct us therefore, oh you true to the vow, so that we without much trouble by your mercy may find liberation from this world full of dangers that frightens us at every step.'

O you true to the vow, please instruct us, so that because of you we for sure and with ease even, may find liberation from this world full of dangers frightening everywhere.' (Vedabase)

 

Text 10

S'rî S'uka said: 'Oh king, thus being asked by the intelligent Vasudeva, the deva-rishi was pleased to speak to him because his qualities reminded him of the Lord.

S'rî S'uka said: 'O king, thus questioned by the intelligent Vasudeva spoke the deva-rishi, who by the qualities was reminded of the Lord, pleased to him. (Vedabase)

 

 Text 11

S'rî Nârada said: 'This question you asked about the bhâgavata-dharma is the correct one oh best of the Sâtvatas, for the entire universe is purified by that dharma.

S'rî Nârada said: 'This asking of you about the bhâgavata-dharma is the correct approach, o best of the Sâtvatas, since it purifies the entire universe. (Vedabase)

 

 Text 12

By hearing or talking about it, by meditating upon it, accepting it with reverence or appreciating it when done by others, this dutiful respect of the truth purifies immediately even those who are averse to the gods and the entire world.

Heard about, chanted in response, meditated upon, accepted with faith or praised when performed by others, purifies the pure devotional service immediately even those averse to the gods and the universe. (Vedabase)

  

 Text 13

Today you brought the Supreme Lord, the Personality of Godhead Nârâyana to my mind [see also 10.87: 5], chanting and hearing about whom one becomes supremely blissful and pious.

Today you brought to my mind the Supreme Lord, the Personality of Godhead Nârâyana [see also 10.87: 5] about whom chanting and hearing one becomes supremely blissful and pious. (Vedabase)

 

 Text 14

Concerning this matter one often mentions the example of the ancient story of a conversation between the sons of Rishabha and the king of Videha who was a broad-minded soul.

Concerning this matter is as an example given this ancient history of a conversation of the sons of Rishabha with the king of Videha who was a broad-minded soul. (Vedabase)

  

 Text 15

The son of Svâyambhuva Manu named Priyavrata had a son named Âgnîdhra. From him there was Nâbhi and his son is remembered as Rishabhadeva [see also 5.3].

The son of Svâyambhuva Manu named Priyavrata had one named Âgnîdhra; from him there was Nâbhi and his son is remembered as Rishabhadeva [see also 5.1-5]. (Vedabase)

 

 Text 16

He appeared in this world with the desire to teach the dharma of finding liberation and is considered a plenary expansion of Vâsudeva. Of Him there were one hundred sons who perfectly observed the Absolute Truth.

He appearing in this world with the desire to teach the process of attaining liberation, is considered a plenary expansion of Vâsudeva; of Him there were one hundred sons who perfectly observed the Vedas. (Vedabase)

 

Text 17

The eldest one, Bharata [see 5.7], was completely devoted to Lord Nârâyana. It is because of his name that this wonderful part of the world is called Bhârata-varsha [or India].

Of them was indeed [see 5.7] the eldest one Bharata completely devoted to Nârâyana; it is by his name that this wonderful part of the earth is famed as Bhârata-varsha [or India]. (Vedabase)

 

 Text 18

When his earthly pleasures ended and he consequently rejected a material life, he left his home behind and achieved in three consecutive births His destination by practicing austerities in worship of Lord Hari.

He at the end of all pleasures rejecting this earthly existence left home and achieved in worship of Lord Hari His destination practicing austerities in three births. (Vedabase)

 

 Text 19

Nine of His [Rishabha's] sons became rulers over the nine separate areas [nava-dvîpa] of this subcontinent while eighty-one other sons of him became twice-born brahmins who initated the complete of the [karma-kânda] path of fruitive Vedic sacrifices [see 5.2: 19-21].

Nine of His [Rishabha's] sons were the masters of complete sovereignty over the nine separate areas [nava-dvîpa] of this subcontinent while eighty-one others were twice born brahmins to initiate the path of [karma-kânda] fruitive vedic sacrifices [see 5.2: 19-21]. (Vedabase)

 

 Text 20-21

The nine remaining sons, Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana were greatly fortunate sages engaged in explaining the [Vedic] purpose. They were rigorous ascetics learned in the science of spirituality who wandered around naked ['dressed by the wind only'].

The nine remaining sons, Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana, were sages indeed engaged in explaining the Absolute Truth; learned in the spiritual science thus of great effort wandered they dressed by the wind [naked]. (Vedabase)

 

 Text 22

Wandering the earth they [called the nava-yogendras] saw the entire universe consisting of the gross and the subtle, as one and the same form of the Supreme Lord and as non-different from the Self [see also 1.5: 20 and B.G. 13: 14 & 15: 7].

They [called the nava-yogendras] wandering the earth saw the entire universe, consisting of the gross and the subtle, as a form of the Supreme Lord non-different from the Self [see also 1.5: 20 and B.G. 13: 14 & 15: 7]. (Vedabase)

 

 Text 23

Unimpeded moving at will, they go wherever they like and thus freely travel the worlds of the enlightened souls, the perfected ones and the ones to be propitiated, the heavenly singers, the treasure keepers, the [common] humans, the ones of superpower and the serpentine, visiting the sages, the angels, the ghostly followers of S'iva, the scientists, the twice-born ones and the cows.

Unimpeded moving at will to the worlds of the godly, the perfected, the ones ruled, the heavenly singers, the treasure keepers, the [common] humans, the ones of superpower and the serpentine, travel they freely whatever realm of the sages, the angels, the ghostly followers of S'iva, the scientists, the twice born ones or the cows they desire. (Vedabase)

 

 Text 24

Once in Ajanâbha [name of India before Bharata] they arrived during the soma sacrifice of the great soul Nimi [see also 9.13] that was carried out to the wishes of the seers.

Once in Ajanâbha [name of India before Bharata] approached they the soma-sacrifice of the great soul of Nimi [see also 9.13] which was carried out to the wishes of the seers. (Vedabase)

 

 Text 25

Seeing those pure devotees whose brilliance rivaled the sun oh King, the performer of the sacrifice, the brahmins, everyone, nay even the fires, rose up in respect.

Seeing those pure devotees in their brilliance rivaling the sun, o King, stood the performer of the sacrifice, the brahmins, everyone, nay even the fires, in respect. (Vedabase)

 

 Text 26

The ruler of Videha [Nimi] recognizing them as devotees of Nârâyana, gladly seated them and honored them with all the respect they deserved.

The ruler of Videha [Nimi], recognizing them as devotees of Nârâyana satisfied seated them and performed full worship as they deserved. (Vedabase)

 

Text 27

With humility bowing down to the nine of them who glowed with an effulgence like the sons of Brahmâ [the Kumâras, see 4.22: 6] the king, immersed in transcendental rapture, posed questions.

With humility bowing down to the nine of them who just like the sons of Brahmâ [see 4.22: 6] glowed by their own effulgence, proceeded the king, all in transcendental rapture, to question them. (Vedabase)

 

Text 28

S'rî Videha [Nimi] said: 'I consider you to be direct associates of the Supreme Lord, the enemy of Madhu, as servants of Vishnu who travel around for the sake of purifying all the worlds.

S'rî Videha [Nimi] said: 'I consider you to be direct associates of the Supreme Lord, the enemy of Madhu, indeed to be servants of Vishnu that move about for the purification of all the worlds. (Vedabase)

 

Text 29

I think that to achieve the association of the ones dear to the Lord of Vaikunthha, is as difficult as it is for embodied beings to achieve a human body that any moment can be lost [see also B.G. 8: 16 and 16: 19-20].

I think that to achieve the association of those dear to the Lord of Vaikunthha is even more difficult as it is for embodied beings to achieve the human body that any moment can be lost [see also B.G. 8: 16 & 16: 19-20]. (Vedabase)

 

Text 30

I therefore ask you oh sinless ones, what the supreme good would be in this material ocean where, for human beings, the greatest treasure consists of enjoying but a second the association of the devotees.

Therefore I'm asking you, o sinless ones, what the supreme good is in this material ocean where to have but a second the association of the truthful is the greatest treasure for human beings. (Vedabase)

 

Text 31

Please speak about the science of devotional service, provided you deem us qualified enough to hear about it. Satisfied with that service He, the Unborn Lord, will even give Himself personally to the one who sought His refuge.'

Please speak about the science of devotional service as far as we'd be capable to follow; by it being satisfied will He, the Unborn Lord, give even Himself to the one who took shelter.' (Vedabase)


Text 32

S'rî Nârada said: 'They, the greatest of the great oh Vasudeva, thus at the request of Nimi on their turn affectionately spoke with reverence to the king in the company of the priests and the members of the sacrificial assembly.

S'rî Nârada said: 'They, the greatest of the great, thus by Nimi questioned, o Vasudeva, in return with reverence spoke affectionately to the king in the company of the priests and the members of the sacrificial assembly. (Vedabase)

 

Text 33

S'rî Kavi said:  'Someone whose intelligence in this world is constantly disturbed because he takes the temporal [body] for the true self, can in my view reach fearlessness [only] when he worships the lotus feet of the Infallible One, the Soul of the Universe in whom all fear ceases [see 3.9: 6 and e.g. B.G. 2: 56, 2: 71, 4: 10, 12: 13-14].

S'rî Kavi said: 'I consider that with one's intelligence being constantly disturbed in this world in thinking the temporal [body] to be the true self, the state of truly not having to fear from any side is found with the worship of the lotusfeet of the Infallible One, as therein all fear ceases [see 3.9: 6 and e.g. B.G. 2: 56, 2: 71, 4: 10, 12: 13-14]. (Vedabase)


Text 34

The method thereto is discussed by the Supreme Lord and known as the bhâgavata dharma by which people who suffer from ignorance may easily realize the Supreme Soul.

The proper means are discussed by the Supreme Lord and known as the bhâgavata dharma by which people wrestling with their intelligence easily may realize the Supreme Soul. (Vedabase)

 

Text 35

A man accepting that dharma oh King, will never be caught in illusions nor ever trip or fall on this path, not even when he closes his eyes running [see also the catuh-s'loki of B.G. 10: 8-11 and verse 5: 17].

A man accepting that, o King, is never bewildered and will, not even closing his eyes while running, come to trip or fall in this [see also the catuh-s'loki of B.G. 10: 8-11 and verse 5: 17]. (Vedabase)

 

Text 36

Whatever one according to one's nature physically, verbally, mentally or sensually does with intelligence or a purified consciousness, should all be offered to the Supreme with the thought: 'This I do for Nârâyana' ['nârâyanâya iti', compare B.G. 3: 9 and 9: 27].

Whatever one does following one's own nature with the body, speech, mind, senses, with the intelligence or the purified consciousness, should one all offer to the Supreme thinking: 'This is for Nârâyana' ['nârâyanâya iti', compare B.G. 3: 9 and 9: 27]. (Vedabase)

 

Text 37

For those who led by the illusory energy and forgetful about Him, have turned away from the Supreme Lord in falsely identifying themselves [with the body], fear will rise because they are absorbed in matters second to Him. For that reason an intelligent person should be fully and purely devoted to the Lord and consider his spiritual master as his soul and salvation [see B.G. also 4: 34, 1.5: 12 and B.G. 7: 14, 15: 7].

For the one who led by the illusory energy, forgetful of God, turned away in misidentification will fear rise because of being absorbed in things second to the Lord; for that reason should an intelligent person, regarding his guru as his Lord and Soul [see B.G. also 4: 34], worship Him, the Lord fully with unalloyed devotion [see also 1.5: 12 and B.G. 7: 14, 15: 7]. (Vedabase)

 

Text 38

Even though [the object of a mental image may] not [be] present in reality, to the mind of a person experiencing [the material world, its] duality can be manifest like in a dream that is moved by desire and fear [by 'its two mental chariots']. An intelligent person should therefore bring the mind under control that, because of [its reference to] material activities, is committed to positive and negative emotions. That is how one arrives at fearlessness [see also B.G. 6: 35].

By the intelligence of the dual experience indeed as in a dream seeing things manifest or perceiving desires that are not present in the reality, should an intelligent person therefore bring the mind under control that of the material activities is committed with positive and negative desires, and thus be fearless [see also B.G. 6: 35]. (Vedabase)

Text 39

Hearing about the all-auspicious appearances and activities of Him with the Wheel in His Hand [see 1.9: 37], of whom the with them associated names are chanted in this world, one should, singing without the material association [of a wife, home and children], freely and without shame move in all directions.

Hearing of the all-auspicious appearances and activities of Him with the Wheel in His Hand [see 1.9: 37] of which the relating names are chanted in this world, should one, without the material association [of a wife, home and children] singing, freely, unashamed move in all directions. (Vedabase)

 

Text 40

Thus being vowed one, by repeating ['chanting'] His so very dear, holy name, develops the attachment of a mind dissolved in laughing and crying loudly and in getting exited like a madman in dance and song, without any concern about what others think of it [*].

Thus vowed develops one by chanting His own, so very dear, holy name, the attachment of a mind dissolved with laughing and crying loudly and getting agitated like a madman in singing and dancing without concerns about outsiders [*]. (Vedabase)

 

Text 41

One should bow to ether, air, fire, water, earth and the luminaries, all living beings, the directions, the trees and other immovable beings, the rivers and oceans and whatever that might exist in the Supreme Lord's body of creation, while considering nothing as existing separately [from the Soul, **].

Ether, air, fire, water, earth and the luminaries, all living beings, the directions, the trees and other immovable beings, the rivers and oceans and whatever that might exist in the Supreme Lord's body of creation, one should bow to considering nothing to be separate [**]. (Vedabase)

 

Text 42

Devotion, experiencing the presence of the Supreme Lord and detachment from everything else, are the three [characteristics] that simultaneously occur with someone who sought refuge [in Him] - just about the way things are with someone being engaged in eating who experiences satisfaction with the nourishment he gets and with the reduction of hunger with every bite.

Devotion, direct perception of the Supreme Lord and detachment from everything else, are the three at the same time occurring for the one in the process of taking shelter, the same way as for the one engaged in eating, satisfaction occurs with the nourishment and the reduction of hunger. (Vedabase)

 

Text 43

For the devotee who thus in  obedience [to the disciplic succession] is worshiping the feet of Acyuta, devotion, detachment and knowledge of the Supreme Lord will manifest oh king Nimi, whereupon he then directly will attain transcendental peace [see B.G. 2: 71].'

For the devotee who thus is worshiping the feet of Acyuta will devotion, detachment and knowledge of the Supreme Lord manifest, o king Nimi, whereupon he then directly will attain the transcendental peace [see also B.G. 2: 71 ].' (Vedabase)

 

Text 44

The king said: 'Please tell me next about the devotee of the Fortunate One. What are his duties, what is his nature, how does he behave among men, what does he say and by which symptoms is he dear to the Lord?'

The king said: 'Please tell me next about the devotee of the Fortunate One; what are his duties, what is his nature, how does he behave among men, what does he say and by which symptoms is he dear to the Lord?' (Vedabase)

 

Text 45

S'rî Havir said: 'The one who sees this Soul [this basic principle of all existence] in all forms of existence [of matter and spirit] and is of devotional service to [the Supreme Spirit Soul,] the Lord with the notion that all forms of existence are situated within the [gigantic universal body of the] Supreme Lord, belongs to His most advanced devotees [an uttama adhikârî, see also B.G. 6: 29 & 30].

S'rî Havir said: 'He is the most advanced one of devotion to the Lord [an uttama adhikâri] who sees this Soul, this basic principle of all existence, in all objects [of matter and spirit] ànd is able to be of devotional service to the Supreme Spirit Soul seeing all beings [as existing with-]in the [gigantic universal body of the] Supreme Lord [see also B.G. 6: 29 & 30]. (Vedabase)

 

Text 46

In the stage before this one, on the middle platform, he [the so-called madhyama adhikâri] is of love for the Supreme Lord, of friendship with advanced persons, of mercy to the neophytes and indifferent toward [envious,] hostile souls [see also 4.24: 57, 7.9: 43, B.G. 4: 8 & 15: 7 and ***].

He second to that, on the middle platform [the madhyama], is of love to the Supreme Lord, of friendship to the persons of advancement, of mercy to the neophytes and of disregard to the envious ones [see also 4.24: 57, 7.9: 43, B.G. 4: 8 & 15: 7 and ***]. (Vedabase)

 

Text 47

He who in his worship of the Lord faithfully engages with the deity [the mûrti] but is neither respectful towards the devotees nor towards others, is a materialistic devotee [a prâkrita or a beginner, a so-called kanishthha adhikâri, see also B.G. 7: 20 and 3.29: 24-25 & 7.14: 40].

He who certain of worship to the Lord faithfully engages with the deity [the mûrti] but is not so towards the devotees nor towards the people in general, is a materialistic devotee [a prâkrita or a beginner, a kanishthha, see also B.G. 7: 20 and 3.29: 24-25 7.14: 40 ]. (Vedabase)

 

Text 48

He who despite the engagement of his senses with their objects, hates nor rejoices and recognizes this universe as the deluding material energy of Lord Vishnu, is certainly a first-class devotee [see also B.G. 5: 3].

Even though he with his senses accepts the sense-objects is he who, hating nor rejoicing, sees this universe as the deluding material energy of Vishnu, indeed a first-class devotee [see also B.G. 5: 3]. (Vedabase)

 

Text 49

He who, because he keeps the Lord in mind [see also 6.2: 14], is not bewildered by the [inescapable] nature of a material life consisting of birth, decay, hunger, fear, thirst, sensory functions, the life air, the mind and the intelligence, is the foremost devotee [see also B.G. 2: 56-57].

He who by the birth, decay, hunger, fear and thirst of the body, the life air, the mind and the intelligence is not bewildered; he who is not bewildered by the inescapable features of a material life by keeping the Lord in mind [see also 6.2: 14], is the foremost devotee [see also B.G. 2: 56-57]. (Vedabase)

 

Text 50

In the mind of someone who has Vâsudeva as His only shelter, lust [see B.G. 3: 37-43], karma and [its consequent] material desires [see also B.G. 6: 4] will never develop.  Such a one is truly a first-class devotee.

In the mind of the one who dwells in Vâsudeva only is there no chance that the lust [see B.G. 3: 37-43] or the karmic craving for results [see also B.G. 6: 4] will develop; such a one verily is a first class devotee. (Vedabase)

 

Text 51

A person who is not attached in the egotistical sentiment of a bodily concept of life - in the sense of being of a good birth, of meritorious acts or a certain varnâs'râma status orientation, caste or race, is someone dear to the Lord [see B.G. 2: 71 & 12: 13-14].

He is dear to the Lord who is not attached in the egotistical sentiment of a bodily concept of being of a good birth, of meritorious acts, a certain varnâs'râma statusorientation or a certain faction or race [see B.G. 2: 71 & 12: 13]. (Vedabase)

 

Text 52

He who does not think in opposites in the sense of 'mine' and 'thine' about property and the body, someone who is equal and peaceful with all living beings, no doubt belongs to the best devotees [see B.G. 13: 28-31 & 14: 22-25].

With whom there is not the dual thinking of 'mine' and 'thine' about one's property or one's body; such a one, being equal and peaceful with all living beings, is for true the best of devotees [see B.G. 13: 28-31 & 14: 22-25]. (Vedabase)

 

Text 53

He who neither is tempted by the opulence found in the three worlds, nor, not even for a moment, half a second or a split of a second, moves away from the lotus feet of the Supreme Lord that are the refuge of the enlightened souls and others, he who - undisturbed in his remembrance - regards the Unconquerable One as his very soul, is a topmost Vaishnava [see also 18: 66].

He who not for the sake of the opulences of the three worlds, not even for a moment, half a second or a split of a second, moves away from the lotusfeet of the Supreme Lord, which are sought by the godly and others of whom - undisturbed in their remembrance - the Unconquerable One is their very soul, is the topmost vaishnava [see also 18: 66]. (Vedabase)

 

Text 54

Again: how can of the toes of the Supreme Lord's feet, the feet of all those great heroic acts, how can of the lunar light radiating from the jewel-like nails that takes away the pain in the hearts, there be any pain of importance with the ones who are of worship? Can the burning heat of the sun be of any effect when the moon has risen [see also 10.14: 58]?

How can of the toes of the feet of the Supreme Lord that are so great in their heroism, of the moonshine of the jewel-like nails that takes away the pain in the hearts, again with those who are of worship that pain be of any effect; just as the burning heat of the sun can be of no effect when the moon has risen [see also 10.14: 58]. (Vedabase)

 

Text 55

He never leaves the heart of the one whom one calls His foremost devotee, however accidentally that devotee directly might have called for Him [by means of His names], He who, bound by the ropes of love, destroys the sins regardless of their number [see also B.G. 4: 36 and *4 ].'

He never leaves the heart of those - to be called the foremost devotee - who but accidentally directly [by His names] called for the Lord who, bound by the ropes of love, destroys the sins however much they heaped up [see also B.G. 4: 36].' (Vedabase)

 

*: S'rî Caitanya Mahâprabhu also emphasized this by quoting: 'harer nâma harer nâma harer nâmaiva kevalam kalau nâsty eva nâsty eva nâsty eva gatir anyathâ [Adi 17.21]': 'In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress but the holy name, the holy name, the holy name of the Lord.' Also S'rîla Bhaktisiddhânta Sarasvatî Thhâkura recommends to this that one studies the following verse: 'parivadatu jano yathâ tathâ vâ nanu mukharo na vayam vicârayâmah hari-rasa-madirâ-madâti-mattâ bhuvi viluthhâmo nathâmo nirvis'âmah': 'Let the garrulous populace say whatever they like; we shall pay them no regard. Thoroughly maddened by the ecstasy of the intoxicating beverage of love for Krishna, we shall enjoy life running about, rolling on the ground and dancing in ecstasy.' (Padyâvalî 73) This is what defines Krishna-consciousness.

**: S'rîla Bhaktisiddhânta Sarasvatî Thhâkura has warned us that if we do not see everything as a manifestation of the Supreme Personality of Godhead, we shall become victims of phalgu-vairâgya, or immature renunciation.

***: The paramparâ adds here: 'S'rîla Bhaktisiddhânta Sarasvatî Thhâkura has given a nice explanation of the difference between arcana and bhajana. Arcana refers to the platform of sâdhana-bhakti, in which one serves the Lord to carry out the rules and regulations of the process. One who has achieved the shelter of the Lord's holy name and is totally engaged in the attempt to serve the Lord should be considered to be on the platform of bhajana, even though his external activities may sometimes be less strict than those of the neophyte engaged in arcana. This apparent lack of strictness, however, refers to laxity not in the basic principles of sane behavior and renunciation of sense gratification, but rather in the details of Vaishnava ceremonies.'

 *4: Nimi, the King of Videha, asked, so helps us the paramparâ, the following nine questions of the nine Yogendras, the saintly sons of Rishabha. (1) What is the highest good? (Chapter Two, verse 30); (2) What are the religious principles (dharma), natural proclivities (svabhâva), behavior (âcâra), speech (vâkya) and outward symptoms (lakshana) of a bhâgavata, a Vaishnava devotee of the Lord? (2.44); (3) What is the external energy of Vishnu, the Supreme Lord? (3.1); (4) How can one become dissociated from this mâyâ? (3.17); (5) What is the true identity of Brahman? (3.34); (6) What are the three types of karma, namely karma based on the enjoyment of the fruits of work, karma offered to the Supreme Lord, and naishkarmya? (3.41); (7) What are the various pastimes of the various incarnations of God? (4.1); (8) What is the aim or destination of one who is against the Supreme Lord and devoid of bhakti (in other words, a non-devotee)? (5.1); and (9) What are the respective colors, forms and names of the four yugâvatâras, the four incarnations of the Supreme Lord who appear in the four ages, and what is the process of worshiping each of Them? (5.19).

The transcendental answers to these inquiries were given by the great devotees Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana. These nine paramahamsas answered the nine questions, each in turn, in the following verses: (1) 2.33-43; (2) 2.45-55; (3) 3.3-16; (4) 3.18-33; (5) 3.35-40; (6) 3.43-55; (7) 4.2-23; (8) 5.2-18; and (9) 5.20-42.

 

 

 

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The first picture of Nârada visiting is titled: 'Redar Raini from the Chunar Ragamala', 1591 Shaykh Hatim,
(Indian, Hara dynasty), Chunar, India. Source:
Smithsonian Freer Sackler gallery.
The second picture shows Hanumân, the leader of devotion, the original adhikârî in person.
Production:
Filognostic Association of The Order of Time


 

 

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