S'rî
Uddhava said: 'To the honor of You the Controller, o Lotus-eyed
One, focus the sacred texts, that contain the positive and
negative injunctions, upon the virtue and vice of karma
[akarma
and vikarma].
S'rî
Uddhava said: 'Of You the Controller, o Lotus-eyed One,
focus the sacred texts of positive and negative injunction
upon the virtue and vice of the karma [akarma and
vikarma]. (Vedabase)
Text
2
They also
discuss the varnâs'rama system wherein the father
may be of a higher [anuloma] or a lower
[pratiloma] class than the mother, they are
about heaven and hell and expound on the subjects of having
possessions, one's age, place and time [see also
4.8:
54 and
*].
he
diversity of the varnâs'rama system wherein the father
may be of a higher [anuloma] or a lower
[pratiloma] class than the mother gives evidence of
heaven and hell with the possessions, the age, the place and
the time [see also 4.8: 54 and *].
(Vedabase)
Text
3
How is it
possible for human beings who cannot tell the difference
between virtue and vice to find liberation without Your
prohibitive and regulatory words [compare
11.19:
40-45]?
How
are for human beings Your words, of a prohibitive and
regulative character, and the perfection of life possible at
all, when they do not see the difference between the virtue
and the vice [compare 11.19: 40-45]?
(Vedabase)
Text
4
The Vedic
knowledge emanating from You offers the forefathers, the gods
as well as the human beings a superior insight in the not for
everyone that evident meaning of life, that for which we strive
and the means to be employed.
Isn't
it so, o Lord, that to the forefathers, the gods and the
human beings the vedic knowledge that emanates from You
constitutes the means and end to the goals of life and the
superior eye to that which cannot directly be perceived?
(Vedabase)
Text
5
The
difference between virtue and vice is seen with the help of
Your Vedic knowledge, it is an insight that does not arise of
its own, but itare also Your Vedas that cancel such a
difference and thus clearly confuse the
issue....'
Seeing
from the vedic texts the difference between piety and sin is
something not arising of its own; Your denial of such a
distinction thus clearly confuses the issue!'
(Vedabase)
Text
6
The Supreme
Lord said: 'The three ways of yoga that I have described in My
desire to grant the human being the perfection, are the path of
philosophy [jñâna], the path of
work [karma] and the path of devotion [bhakti];
outside of them there are no ways to be found [see also
B.G.
contents and
tri-kânda].
The
Supreme Lord said: 'The three ways of yoga that I, desiring
to bestow the perfection of the human being, have described
are the path of philosophy [jñâna], the
path of work [karma] and the path of devotion
[bhakti]; outside of those there are no means
whatsoever [see also B.G. contents and
tri-kânda]. (Vedabase)
Text
7
For the ones
who disgusted with fruitive labor forsake that kind of
activities, there is the yoga of spiritual knowledge and for
those who consciously have not turned themselves away and do
feel for material happiness there is the path of
karma-yoga.
For
the ones disgusted in the renunciation of working for the
profit there is the yoga of spiritual knowledge herein and
for those who with a consciousness not disgusted in that do
feel for material happiness is there the path of karma-yoga.
(Vedabase)
Text
8
When it happens
to be so that one developed belief in My narrations and
everything thereto, will for such a person who is neither
averse nor very attached, the path of bhakti-yoga be awarding
the perfection.
If
by chance faith awakened in my narrations and all that, will
for such a person - not averse, nor very attached - then the
path of bhakti-yoga award him the perfection.
(Vedabase)
Text
9
As long as one
is not fed up with profitminded labor and attaches no faith to
My discourses or hearing etc. [7.5:
23-24],
one will have to continue that way [see also
1.2:
7,
11.5:
41].
For
as long as one has not enough of doing fruitive labor and
not the faith in my discourses or hearing etc. [7.5:
23-24] has awakened, must one so proceed [see also
1.2: 7, 11.5: 41]. (Vedabase)
Text
10
Someone will
not go to heaven, nor will he land in hell, Uddhava, if he
doesn't do anything else but cling to his prescribed duties
and, free from ulterior motives, worships with performing
sacrifices [see also B.G. 8:
16].
Situated
in one's prescribed duties worshiping with sacrifices and
not desiring the fruits, Uddhava, does such a person, if he
does not perform anything else, not go to heaven, nor to
hell [see also B.G. 8: 16].
(Vedabase)
Text
11
When one,
existing in this world, free from sin clings to one's duties
and is pure [in one's motives], one obtains
transcendental knowledge and eventually, given the fortune, My
bhakti [compare 1.5:
23-31].
In
this world existing clinging to one's duties free from sin
and clean [of motive], attains one to the
transcendental knowledge or, by fortune, to My bhakti
[compare 1.5: 23-31].
(Vedabase)
Text
12
Just as the
residents of hell, do even the residents of heaven desire for
this planet earth which is so conducive to the spiritual
knowledge and devotional service that in both positions appear
to be of little value.
Just
as the residents of hell, do even the residents of heaven
desire for this planet earth so conducive to the spiritual
knowledge and devotional service that in both positions are
of no avail. (Vedabase)
Text
13
A human being
should never desire to reach heaven or wish to go to hell, nor
should a wise person desire this planet earth because based
upon such an involvement with the body one becomes a
fool.
A
human being should never desire to reach heaven nor reach
hell; nor should a person wise desire for this planet earth
as absorbed in the body one becomes a fool.
(Vedabase)
Text
14
Knowing this
someone should, before he dies, dilligently endeavor for
transcendence being conscious of the fact that, even though
[the body is] subject to death, the perfection of one's
life purpose is within reach.
One
should know that, even though mortal, this [material
existence] before death, when one not being foolish
realizes the responsibility to transcend it all, can bring
the perfection of the goal of life.
(Vedabase)
Text
15
A bird giving
up the nest it built in a tree that was cut down by some
messengers of death, achieves happiness on account of not being
attached.
A
bird giving up the home it built in a tree cut down by some
messengers of death, achieves happiness on account of not
being attached.
(Vedabase)
Text
16
Knowing that
with every day and night one's life span is shortened, one,
beset with fear, understands the transcendental position, and
reaches free from desire perfect peace.
Knowing
that one's lifespan is cut down by days and nights achieves
one trembling with fear free from desire understanding the
Lord perfect peace. (Vedabase)
Text
17
The human body,
which is the source of all blessings, is easily obtained even
though that rarely happens [considering the enormous
variety of life forms on this planet]. It is a ship
extremely well equipped for its duty, given a spiritual teacher
for its captain and the favorable winds that represent Me to
propel it. But when someone fails to cross the ocean of
material existence with it, he is a killer of his own
soul.
With
the human body, the foremost of all bodies, effortlessly
obtained but difficult to obtain with endeavor, as a boat
that most suitable has the preceptor as its captain and My
favorable winds as a drive, is the person that does not
cross the ocean of material existence the killer of his own
soul. (Vedabase)
Text
18
A yogi, who
fosters no hopes in material endeavors, is in full control of
his senses and is detached. He must concentrate to steady the
mind in the discipline he has with the soul.
When
hopeless in material endeavors the yogi detached is in full
control of the senses, should he concentrate to steady the
mind in discipline with the
soul.
(Vedabase)
Text
19
Narrowed down
to the spiritual platform the mind should, when it upon an
impulse is drawn away from its position, carefully, according
the rules of the game, be brought under the control of the self
[see also B.G. 6:
26].
Concentrated
on the spiritual platform should the mind, when all of a
sudden drawn away from its position, carefully, according
the rules of the game, be brought under the control of the
self [see also B.G. 6: 26].
(Vedabase)
Text
20
One should,
when one endowed with goodness conquers one's breath and
senses, not forget what the actual purpose of the mind is. It
should always with the help of one's intelligence be brought
back under the control of the soul [to be its servant, see
B.G. 3:
42].
Having
conquered his breath and his senses should one not lose
sight of the mind's goal but rather, endowed with goodness,
intelligently lead the mind back under the control of the
soul [see B.G. 3: 42].
(Vedabase)
Text
21
This truly
supreme yoga process entails that one carefully and constantly
observes the mind in order to achieve full control over it. It
should be treated inspiring with confidence the way one tames a
horse [see also B.G. 6:
33-34].
One
must always carefully observe this truly supreme yoga
process for the full control of the mind that, like a horse
to be subdued, thus said is known by heart [see also
B.G. 6: 33-34]. (Vedabase)
Text
22
Through the
analytic study of how the different elements and principles of
spiritual knowledge cohere and are in conflict, how they
originate and how they are lost, the mind should be kept
attentive until [spiritually] satisfied.
By
analysis of all the material elements in regression and in
progress, in creation and destruction, should the mind
constantly be attentive until [spiritually]
satisfied.
(Vedabase)
Text
23
Of the person
who sufficiently disgusted gave up on the material interest,
the mind, which guided by vedic precepts is kept busy with the
analysis of everything it was occupied with, will give up to
falsely identify itself with that subject
matter.
Of
a person disgusted and detached gives the mind, guided by
the vedic precepts, by the constant analysis of what is
contemplated, up on the false
identification.
(Vedabase)
Text
24
To reach the
goal of yoga one must direct one's mind by no other means than
the austerities and procedures of the [eightfold] yoga
method, with the logical analyses of the spiritual vision or by
means of the exercises of respect for My form [karma,
jñâna and bhakti-yoga].
With
all of the yama and the procedures of yoga
[karma...] and with the logical analysis and the
spiritual knowledge [jñâna] should one
in no other way but by the worship of My form or other
exercises of reverence [the bhakti] focus the mind
upon the object of Yoga [its time, place and
person].
(Vedabase)
Text
25
If a yogi out
of negligence is of a reprehensible deed, he should by the
process of yoga only burn up that sin. In matters like these he
should never at any time operate differently [compare B.G.
1.5:
17,
4:
19,
9:
30].
If
due to negligence the yogî should perform a
reprehensible act, should he by the process of yoga only
burn up that sin; in these matters should he never at any
time operate differently [compare B.G. 1.5: 17, 4: 19,
9.30]. (Vedabase)
Text
26
The steady
practice that is maintained by each with his own method
constitutes a praiseworthy virtue, but because of the karmic,
fruitive nature of one's activities one is not engaged in a
pure way. In respect of this virtue and vice are the
disciplinary observances established [of niyama]
according the desire to relinquish the different kinds of
attachment.
With
the steady practice of each his own position is this the
virtue praised while, to the desire to renounce the
different sorts of attachment, by this disciplinary control
the 'good' and 'bad' rule of principles [, the
limit,] was established to the impure nature of the
fruitive activities. (Vedabase)
Text
27-28
When in him the
faith in my narrations has awakened and he is disgusted with
all karma he [the âtmânandi
bhakta]
who knows about the misery that is constituted by the lust
should - even though he's not fully in control of the process
of renouncing - by that insight strengthened in his conviction
engage in glorifying Me [bhajana]. Thus he
remains happy in his faith and repents thereto the sense
gratification that led to the unhappiness.
With
the faith in my narrations awakened and disgusted with all
karma should he [the âtmânandi bhakta]
knowing the misery constituted by the lust, though not being
fully in control with the process of renouncing, from that
insight resolute of conviction engage in glorifying Me
[bhajana] and thus in faith remain happy and repent
to that the sense-gratification that lead to the
unhappiness. (Vedabase)
Text
29
All the lusts a
sage has in his heart are destroyed when he, constantly
worshiping Me in the bhakti-yoga as described, has firmly
established his heart in Me [see sthita-prajña].
When
the heart is firmly established in Me are of the sage who is
constantly worshiping Me in the bhakti-yoga as described,
all the lusts he has in the heart destroyed [see
sthita-prajña].
(Vedabase)
Text
30
The knots in
the heart are pierced, all misgivings are cut to pieces and the
chain of his fruitive actions has ended when I am seen as the
Supreme Soul of All.
The
knots in the heart are pierced, all misgivings are cut to
pieces and the chain of his fruitive actions has ended when
I am seen as the Supreme Soul of All.
(Vedabase)
Text
31
For that reason
is for a yogi who, connected in My devotional service,
established his mind in Me, the path of knowledge nor the path
of detachment [from fruitive actions] generally the way
to become happy in this world.
For
that reason is for a yogi who connected in My devotional
service fixed His mind in Me, nor the path of knowledge, nor
the path of detachment [from fruitive actions]
generally the way to become happy in this world.
(Vedabase)
Text
32-33
When he somehow
or other desires heaven, beatitude or My abode is all that is
obtained by fruitive action, penance, the cultivation of
knowledge and detachment, is indeed all that is attained by
mystic yoga, charity, religious observances, auspicious actions
or otherwise, easily by My devotee achieved in loving service
unto Me.
All
that is obtained by fruitive action, penance, the
cultivation of knowledge and detachment; indeed all that is
attained by mystic yoga, charity, religious observances,
auspicious actions and otherwise, is easily by My devotee
achieved in loving service unto Me when he somehow or other
desires heaven, beatitude and My abode.
(Vedabase)
Text
34
The saintly who
are sober, the devotees who are one of heart unto Me, indeed
never desire that I grant them enlightenment or freedom from
birth and death.
The
saintly that are sober, the devotees that for sure are one
of heart unto Me, never indeed desire the enlightenment, the
freedom from birth and death, granted by Me.
(Vedabase)
Text
35
It is said that
it is best not to desire anything, so that with him who does
not seek any personal reward, who is desireless, as the highest
stage of liberation the bhakti unto Me may manifest itself
[see also 2.3:
10].
It
is said that it is best not to desire anything, and thus may
of him who, not seeking any personal reward, is desireless,
as the highest stage of liberation arise the bhakti unto Me
[see also 2.3: 10].
(Vedabase)
Text
36
With Me
unfavorable qualities sprouting from weaknesses cannot
[again] manifest in pure devotees, because they, free
from desire, under all circumstances are stable in their
consciousness. They now belong to those who moved beyond that
what can be understood with a materially motivated intelligence
[see also B.G. 9:
30].
Of
the unalloyed devotees in Me can from what's unfavorable and
sinful not arise the qualities as they, free from hankering
being steady of consciousness, are beyond those who achieved
by material intelligence [see also B.G. 9:
30].
(Vedabase)
Text
37
Those who
follow these methods I have now instructed, achieve the
security of My abode in the direct perception of that what is
the Absolute Truth.'
Those
who follow these presentations thus instructed by Me achieve
the security of My abode in direct knowledge of that which
is the Absolute Truth.
(Vedabase)
*:
The vaidehakas consist of those born of a
s'ûdra father and brâhmana mother,
the sûtas are those born from a kshatriya
father and a brâhmana mother or from a
s'ûdra father and kshatriya mother. The
mûrdhâvasiktas are those born of a
brâhmana father and kshatriya mother.
Ambashthhas are those born from a brâhmana
father and vais'ya mother [these often work in the
healthcare business]. Karana indicates those born of
a vais'ya father and s'ûdra mother or of a
kshatriya father and vais'ya mother.