rule


 

Canto 11

Pañca Tattva

 

Chapter 3: Liberation from Mâyâ and Karma Knowing and Worshiping the Lord

(1) The honorable king [Nimi] said: 'My lords, please tell us about the Supreme Lord Vishnu His illusory potency [or mâyâ, see also 11.2: 48], we wish to understand that what bewilders even the great mystics. (2) Cherishing the nectar of your words about the topics of Hari, am I not yet satiated by that antidote for the pain that torments a mortal experiencing the misery of samsâra.'

(3) S'rî Antarîksha said: 'By the elements of the greater creation evolved [conditioned] the Soul of All Creation the creatures high and low [see B.G. 13: 22 & 14: 18], o mighty armed one, so that for the Original One His own [parts and parcels] there was the [choice of] accomplishing by sense-gratification and by self-realization [see also 10.87: 2]. (4) Having entered the living beings that were thus created with the help of the five gross elements and with having divided Himself as the one [witness, the spirit, the mind] to the ten [senses of perception and action], gives He them a life with the modes. (5) The living being, that enlivened by the Suprme Soul with the modes enjoys those modes, thinks that this created body is the true self and that it is the master and thus becomes entangled [see also B.G. 15: 8, compare 11.2: 37]. (6)  Because of the sense-motivated actions is the proprietor of the body because of his desires engaged in different karmic - fruitive - actions and reaps he the different types of fruit therefrom. And thus moves he through this world in as well a state of happiness as the contrary of it [see B.G. 2: 62]. (7) This way by his karma reaching destinations that bring him a lot of things that are not so good, experiences the living being till the end of time birth and death helplessly. (8) When the dissolution of the material elements is at hand withdraws the [Lord in the form of] Time that is Without a Beginning or an End, the manifest universe consisting of the gross objects and subtle modes [back] into the unmanifest [see also 3.29: 40-45, 3.26: 51]. (9) Most assuredly will there be a terrible drought on the earth lasting for a hundred years during which the accumulated heat of the sun will seriously scorch the three worlds. (10) Beginning from the lower regions [Pâtâla], will the fire from the mouth of Sankarshana with its flames driven by the winds shooting upwards, burn all directions. (11) Great masses of clouds will rain for a hundred years with torrents massive as elephant trunks and because of that will everything be inundated. (12) O King, like a fire running out of fuel, will thereafter the universe, the Original Form of the Supreme Lord, be given up by Him [in the form of Brahmâ] as He enters the subtle reality of the unseen [see also B.G. 8: 19, 3.32: 12-15]. (13) The earth by the wind deprived of its aroma changes back into water and the water by the same process deprived of its taste becomes fire [again, see *]. (14) Fire, by darkness deprived of its form, inevitably turns into air and the air, losing its touch, dissolves into the ether. The ether by the Supreme Soul of Time no longer being tangible then merges into the ego [of not-knowing]. (15) The senses, the mind and the intelligence along with the gods [representing the emotions], o King, enter into the ego-element and the I-awareness along with all its guna-qualities merges into the Supreme Self [see also 3.6 and 3.26: 21-48]. (16) With us thus having described this illusory energy consisting of three qualities, this agent of creation, maintenance and dissolution of the Supreme Lord, what more would you like to hear?'

(17) The honorable king said: 'O great sage, please tell how persons who are dull of intelligence with ease may overcome this material energy of the Lord that is so unsurpassable to those who are not self-controlled.'

(18) S' Prabuddha said: 'Looking at people who live as husband and wife should one understand that their endeavoring to accomplish results in order to lessen the distress and to gain in happiness, leads to opposite results. (19) What happiness would be gained by the unsteadiness of having a home, children, relatives and domestic animals and with the hard to acquire wealth that one is in pain for but leads to the death of the soul? (20) One should understand that the next world [heaven or 'a higher planet'] for which one this way settles with one's fruitive action, cannot be sustained and is characterized by the resultant [competitive] mutual destruction of equals, superiors and those who rank lower [B.G. 8: 16]. (21) Therefore should someone eager to know about the highest good, take shelter of a spiritual master who resides in the supreme tranquility of the Absolute Truth and is well versed in the brahminical word [see e.g. 5.5: 10-13, 7.11: 13, 7.12: 1-16, 7.15: 25-26, 10.86: 57 & B.G. 4: 34]. (22) At his feet should one, with the guru as one's soul and deity, learn to be of respect for the bhâgavata dharma [or emancipation process, see 11.2: 34] by which without deceit being faithfully of service the Supreme Soul, the Lord bestowing His own Self, can be satisfied [**]. (23) On the basis of a mind that in every way is of detachment should one properly, with mercy, friendship and reverence for all living beings, cultivate association with the saintly and the saints [compare 11.2: 46]. (24) One should be of [inner and outer] cleanliness, penance, tolerance and silence; scriptural study, simplicity, celibacy, nonviolence and of equanimity when confronted with the duality [see also yama & niyama and B.G. 12: 13-20]. (25) In solitude without a fixed residence, wearing old rags and satisfied with anything, should one with the Controller constantly kept in mind, meditate upon the True Self that is Omnipresent [see also 2.2: 5, 7.13: 1-10]. (26) With faith in the scriptures that relate to the Supreme Lord and not blaspheming other scriptures, should one with respect for the truth, being of strict control with the mind, one's speech and one's activities, be of inner peace and sense control as well [see also B.G. 15: 15]. (27-28) Hearing, chanting and meditating the pastimes and transcendental qualities of the Lord, of whose incarnations the activities are all wonderful, must one do everything for His sake. Whatever worship one performs, of whatever charity, penance, japa, piety, one is, including whatever one holds dear, one's wife, one's sons, home and very life air, should one all dedicate to the Supreme [see also B.G. 9: 27]. (29) With rendering service to both [the moving and nonmoving] must one be of friendship for as well the [normal] human beings as for the ones who are of a saintly respect, for the purest souls, such as those who accept Krishna as the Lord of their heart. (30) In mutual discussions, in being mutually attracted and pleasing one another, is there thanks to the glories of the Lord, in the joint cessation of material activities, the purification of [one's relation to] the soul [see also B.G. 3: 38]. (31) Remembering and reminding one another is one by the bhakti unto the Lord who puts an end to the chain of sins, awakened and has one of the devotion a body that is moved by ecstasy [see also 11.2: 40]. (32) Sometimes one cries by the thought of Acyuta, sometimes one laughs, takes one great pleasure and speaks one, acts one wondrously, dances and sings one and sometimes is one, after the example of the Unborn One getting silent, freed from distress and attains one the Supreme [see also 10.35]. (33) Thus learning about the bhâgavata dharma and by the resulting bhakti completely being devoted to Nârâyana, crosses one easily over the mâyâ that is so difficult to overcome [see also 1.1: 2].'

(34) The honorable king [Nimi] said: 'Please, all of you expert knowers of the spiritual, be so kind as to describe to us the transcendental situation of the Supersoul of the Absolute Truth that is associated with the name of Nârâyana [see also 1.2: 11].'

(35) S'rî Pippalâyana said: 'Please o King, know the Supreme [Personality of Godhead] to encompass the following: the Causeless Cause of the creation, maintenance and destruction of this universe, which in wakefulness, in the dream state and in deep sleep, as well as external to these states exists and by which the bodies, the senses, the life airs and the minds of each being separately are enlivened and acting. (36) This can nor by the mind, by the faculties of speech, sight, intelligence, the life air or the senses be covered, just as a fire cannot be covered by its own sparks. Not even the vedic word may express it. For the Vedas deny that the Supreme Self can be expressed in words - that can only be achieved by indirect expressions, words that refer to that without which the scriptural restrictions would have no ultimate purpose [compare 10.87]. (37) In the beginning being One became the goodness, passion and ignorance thereafter known as the threefold that associated with the power to act, the power of consciousness and the I-awareness is called the individual living being [the jîva]. That individuality assumed the forms of spiritual knowledge [the gods], the actions [the senses] and the fruits [of good and bad results]. Thus possessing great varieties of energy is it the Supreme alone beyond both the gross and the subtle that is manifest [as the Absolute Truth or Brahman, see also mahat-tattva, pradhâna, 4.29: 79, B.G. 10: 42, 13: 13 & 7: 14]. (38) This Soul, never born and never dying, grows nor decays; it is the knower of the times of living of the living beings subjected to change, and that Soul, omnipresent and everlasting, is pure consciousness the same way as the [one] life air [prâna] within that by the power of the senses manifested itself as being divided [see also B.G. 2: 23-30 and ***]. (39) [With beings] from eggs, from embryos, from plants and from the indistinct of moisture [micro-organisms] accompanies the vital air the individual soul [see also linga] from one [life form] to the other. The same way as the soul, apart from the thought process invariably stays the same when remembrance restores from a deep sleep in which the ego and the senses together had merged [see B.G. 2: 22]. (40) When one desires the feet of the One With the Lotus-navel is the dirt of the heart, which sprouted from the fruitive action according the modes of nature, cleansed away by the power of bhakti and is, when one is fully purified, directly the truth of the soul realized, about the same way as one with the naked eye can see the sunshine [B.G. 2: 55 & 6: 20-23 and nyâyika].'

(41) The honorable king said: 'Please explain to us the karma yoga by which being refined a person in this life quickly gets rid of his fruitive actions and, freed from karmic reactions, enjoys the transcendental [see also B.G. 1-6 or 3: 5]. (42) In front of my father [Ikshvâku see also 9.6: 4] I asked the sages [the Kumâras] a similar question in the past, but the sons of Brahmâ didn't answer, please, for that reason, speak about it.'

(43) S'rî Âvirhotra replied: 'Karma, akarma and vikarma are, because they originating from the Controller not being worldly, are subject matter understood through the Vedas, something about which even the great scholars are confused [see also B.G. 4: 16-17 and 4.29: 26-27]. (44) In covert terms do the Vedas, offering guidance for the childlike human beings to be freed from their karma, indeed prescribe material activities just as one prescribes a medicine [see also B.G. 3: 26, see 5.5: 17 , 10.24: 17-18]. (45) The one, who not having subdued his senses, ignorantly not performs what the Vedas prescribe, will, by his irreligion defying the duty, achieve death time and again [see also B.G. 3: 8, 16: 23-24, 17: 5-6, 18: 7]. (46) Certainly will one, when one according to what the Vedas prescribe without attachment performs and sacrifices for the sake of the Supreme Controller, achieve the perfection that, to raise the interest, is put in terms of fruitive results [karma-kânda & B.G. 4: 17-23]. (47) One who swiftly wants to cut through the knot [of attachment] in the heart should worship Lord Kes'ava and as well study the divinity as described in the supplementary vedic literatures [the tantras, see also B.G. 12: 6-7]. (48) Having obtained the mercy [the initiation] of the teacher of example who shows him what is handed down by tradition, should the devotee be of worship for the Supreme Personality in the particular form he prefers [see also B.G. 3: 35, 7: 20]. (49) Clean in front of it seated controlling the breath and so on [see ashthânga-yoga] should he, purifying the body with the in renunciation invoked protection, worship the Lord [assigning the different parts of his body to Him by marking them with mantras, see also B.G. 5: 27-28 and 6.8: 4-6]. (50-51) With preparing oneself in one's mind and heart with all available ingredients, with the deity and everything belonging to it, the items to be offered, and with sprinkling the floor and the place to sit, should one, preparing the water for the sacrifice, with a concentrated mind put the deity in its proper place having drawn sacred marks on its heart and other parts and next be of worship with the appropriate mantra [4*]. (52-53) With the mantras belonging to Him should one be of worship for each particular deity and its limbs, His special features [like His cakra] and His associates [like the pañca-tattva, see the S'is'umâra-mantra or the Ambaris'a prayers for the cakra mentioned in 5.23: 8 and 9.5]. With all respect complementing the worship as enjoined with water for its feet, scented water to welcome, fine clothing, ornaments, fragrances, necklaces, unbroken barleycorns [meant for applying tilaka] and with garlands, incense, lamps and such offerings, should one with reverence and prayer bow down to the Lord. (54) Absorbing oneself in that [as a servant and not falsely identifying oneself] should one thus meditating fully be of worship for the mûrti of the Lord and, taking the remnants on one's head, put Him respectfully back where He belongs. (55) He who thus worships the Controller, the Supreme Soul, present in the fire, the sun, the water and so on, as also in the guest and in one's own heart [see also 2.2: 8], becomes without delay liberated indeed.'

 

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 Second edition, loaded March 1 2009

 

 

 

 

Previous Aadhar edition and Vedabase links:

 

Text 1

The honorable king [Nimi] said: 'My lords, please tell us about the Supreme Lord Vishnu His illusory potency [or mâyâ, see also 11.2: 48], we wish to understand that what bewilders even the great mystics.

The honorable king [Nimi] said: 'My lords, please tell us, we wish to understand of the Supreme Lord Vishnu the illusory potency [or mâyâ, see also 11.2: 48], which is bewildering even the great mystics. (Vedabase)

 

Text 2

Cherishing the nectar of your words about the topics of Hari, am I not yet satiated by that antidote for the pain that torments a mortal experiencing the misery of samsâra.'

Cherishing the nectar of your words on the topics of Hari, am I, a mortal tormented by the misery of samsâra, not yet satiated with it being the antidote for that pain.' (Vedabase)

 

Text 3

S'rî Antarîksha said: 'By the elements of the greater creation evolved [conditioned] the Soul of All Creation the creatures high and low [see B.G. 13: 22 & 14: 18], o mighty armed one, so that for the Original One His own [parts and parcels] there was the [choice of] accomplishing by sense-gratification and by self-realization [see also 10.87: 2].

S'rî Antarîksha said: 'By the elements of the greater creation evolved [conditioned] the Soul of All Creation, the creatures high and low [see B.G. 13: 22 & 14: 18], o mighty armed one, so that for the Original One His own [parts and parcels] there was the [choice of] accomplishing by sense-gratification and by self-realization [see also 10.87: 2]. (Vedabase)

 

Text 4

Having entered the living beings that were thus created with the help of the five gross elements and with having divided Himself as the one [witness, the spirit, the mind] to the ten [senses of perception and action], gives He them a life with the modes.

Having entered the living beings thus created by the five gross elements and dividing Himself as the one [witness, the spirit, the mind] to the ten [senses of perception and action], engages He them with the modes. (Vedabase)

 

 Text 5

The living being, that enlivened by the Suprme Soul with the modes enjoys those modes, thinks that this created body is the true self and that it is the master and thus becomes entangled [see also B.G. 15: 8, compare 11.2: 37].

The living being, enlivened by the Supreme Soul, as the master [see also B.G. 15: 8], by the modes enjoying with the modes thus getting entangled in this, thinks the created body to be his essence [compare 11.2: 37]. (Vedabase)

 

Text 6

 Because of the sense-motivated actions is the proprietor of the body because of his desires engaged in different karmic - fruitive - actions and reaps he the different types of fruit therefrom. And thus moves he through this world in as well a state of happiness as the contrary of it [see B.G. 2: 62].

By the organs of action to his desires performing fruitive activities, does the proprietor of the body reap the various fruits of labor, wandering through the world in happiness and other emotions [see B.G. 2.62]. (Vedabase)

 

Text 7

This way by his karma reaching destinations that bring him a lot of things that are not so good, experiences the living being till the end of time birth and death helplessly.

This way by his karma getting to destinations involving a lot of things that are not so good, experiences the living being helplessly birth and death until the great deluge. (Vedabase)

 

Text 8

When the dissolution of the material elements is at hand withdraws the [Lord in the form of] Time that is Without a Beginning or an End, the manifest universe consisting of the gross objects and subtle modes [back] into the unmanifest [see also 3.29: 40-45, 3.26: 51].

When the dissolution of the material elements is at hand withdraws the [Lord in the form of] Time Without a Beginning or an End, the manifest universe consisting of the gross objects and subtle modes [back] into the unmanifest [see also 3.29: 40-45, 3.26: 51]. (Vedabase)

 

Text 9

Most assuredly will there be a terrible drought on the earth lasting for a hundred years during which the accumulated heat of the sun will seriously scorch the three worlds.

Most assuredly will there be a terrible drought on the earth lasting for a hundred years during which the accumulated heat of the sun will seriously scorch the three worlds. (Vedabase)

 

Text 10

Beginning from the lower regions [Pâtâla], will the fire from the mouth of Sankarshana with its flames driven by the winds shooting upwards, burn all directions.

Beginning from the lower regions [Pâtâla], will the fire from the mouth of Sankarshana with its flames shooting upwards, driven by the winds, burn all directions. (Vedabase)

 

 Text 11

Great masses of clouds will rain for a hundred years with torrents massive as elephant trunks and because of that will everything be inundated.

Great masses of clouds will rain for a hundred years with torrents massive as elephant trunks because of which the universe will submerge. (Vedabase)

 

 Text 12

O King, like a fire running out of fuel, will thereafter the universe, the Original Form of the Supreme Lord, be given up by Him [in the form of Brahmâ] as He enters the subtle reality of the unseen [see also B.G. 8: 19, 3.32: 12-15].

The Original Personality of the Universal Form then relinquishing the universe [as His body], o King, enters the subtle unmanifest, just like a fire that ran out of fuel [see also B.G. 8: 19, 3.32: 12-15]. (Vedabase)

  

 Text 13

The earth by the wind deprived of its aroma changes back into water and the water by the same process deprived of its taste becomes fire [again, see *].

The earth by the wind deprived of its aroma changes back into water and the water by the same process deprived of its taste becomes fire [again, see *]. (Vedabase)

 

 Text 14

Fire, by darkness deprived of its form, inevitably turns into air and the air, losing its touch, dissolves into the ether. The ether by the Supreme Soul of Time no longer being tangible then merges into the ego [of not-knowing].

Fire, by darkness deprived of its form, inevitably turns into air and the air, by the ether losing its touch, dissolves into the sky, while the sky by the Supreme Soul of Time no longer being tangible merges into the ego [of not-knowing]. (Vedabase)

  

 Text 15

The senses, the mind and the intelligence along with the gods [representing the emotions], o King, enter into the ego-element and the I-awareness along with all its guna-qualities merges into the Supreme Self [see also 3.6 and 3.26: 21-48].

The senses, the mind and the intelligence along with the gods [representing the emotions], o King, enter into the ego-element and the I-awareness along with all its guna-qualities merges into the Supreme Self [see also 3.6 and 3.26: 21-48]. (Vedabase)

 

 Text 16

With us thus having described this illusory energy consisting of three qualities, this agent of creation, maintenance and dissolution of the Supreme Lord, what more would you like to hear?'

With us thus having described this illusory energy consisting of three qualities, this agent of creation, maintenance and dissolution of the Supreme Lord, what more would you like to hear?' (Vedabase)

 

Text 17

The honorable king said: 'O great sage, please tell how persons who are dull of intelligence with ease may overcome this material energy of the Lord that is so unsurpassable to those who are not self-controlled.'

The honorable king said: 'O great sage, please tell how persons dull of intelligence with ease may overcome this material energy of the Lord, so unsurpassable to those who are not self-controlled.' (Vedabase)

 

 Text 18

S'rî Prabuddha said: 'Looking at people who live as husband and wife should one understand that their endeavoring to accomplish results in order to lessen the distress and to gain in happiness, leads to opposite results.

S'rî Prabuddha said: 'Of people living as husband and wife one should see that the endeavoring in fruitive activities, in order to lessen the distress and to gain in happiness, leads to opposite results. (Vedabase)

 

 Text 19

What happiness would be gained by the unsteadiness of having a home, children, relatives and domestic animals and with the hard to acquire wealth that one is in pain for but leads to the death of the soul?

What happiness is gained with the unsteadiness of one's home, children, relatives and domestic animals and with the hard to acquire wealth, that constantly being in pain for, brings the death of the soul?(Vedabase)

 

 Text 20

One should understand that the next world [heaven or 'a higher planet'] for which one this way settles with one's fruitive action, cannot be sustained and is characterized by the resultant [competitive] mutual destruction of equals, superiors and those who rank lower [B.G. 8: 16].

One should understand that the next world [heaven or 'a higher planet'] this way settled from fruitive action is impermanent and is characterized by ruination from [the rivalry of] equals and superiors [B.G. 8: 16], just as it is with moving in higher circles [in this world]. (Vedabase)

 

 Text 21

Therefore should someone eager to know about the highest good, take shelter of a spiritual master who resides in the supreme tranquility of the Absolute Truth and is well versed in the brahminical word [see e.g. 5.5: 10-13, 7.11: 13, 7.12: 1-16, 7.15: 25-26, 10.86: 57 & B.G. 4: 34].

Therefore should one, being inquisitive about the highest good, take shelter of a spiritual master who resides in the supreme tranquility of the Absolute Truth and is well versed in the brahminical word [see e.g. 5.5: 10-13, 7.11: 13, 7.12: 1-16, 7.15: 25-26, 10.86: 57 & B.G. 4: 34]. (Vedabase)

 

 Text 22

At his feet should one, with the guru as one's soul and deity, learn to be of respect for the bhâgavata dharma [or emancipation process, see 11.2: 34] by which without deceit being faithfully of service the Supreme Soul, the Lord bestowing His own Self, can be satisfied [**].

There, with the guru as one's soul and deity, should one learn the bhâgavata dharma [see 11.2: 34] by which, without deceit being faithfully of service, the Supreme Soul, the Lord bestowing His own Self, can be satisfied [**]. (Vedabase)

 

 Text 23

On the basis of a mind that in every way is of detachment should one properly, with mercy, friendship and reverence for all living beings, cultivate association with the saintly and the saints [compare 11.2: 46].

To begin with should the mind in every way be of detachment and should one thus, as is suitable, with mercy, friendship and reverence for all living beings be of association with the saintly [compare 11.2: 46]. (Vedabase)

 

 Text 24

One should be of [inner and outer] cleanliness, penance, tolerance and silence; scriptural study, simplicity, celibacy, nonviolence and of equanimity when confronted with the duality [see also yama & niyama and B.G. 12: 13-20].

One should be of [inner and outer] cleanliness, penance, tolerance and silence; scriptural study, simplicity, celibacy, nonviolence and of equanimity when confronted with the duality [see also yama & niyama and B.G. 12: 13-20]. (Vedabase)

 

 Text 25

In solitude without a fixed residence, wearing old rags and satisfied with anything, should one with the Controller constantly kept in mind, meditate upon the True Self that is Omnipresent [see also 2.2: 5, 7.13: 1-10]

In solitude without a fixed residence, wearing rags left over, and satisfied with anything, should one with the Controller constantly envisioned, meditate for the True Self Omnipresent [see also 2.2: 5, 7.13: 1-10]. (Vedabase)

 

Text 26

With faith in the scriptures that relate to the Supreme Lord and not blaspheming other scriptures, should one with respect for the truth, being of strict control with the mind, one's speech and one's activities, be of inner peace and sense control as well [see also B.G. 15: 15].

With faith in the scripture related to the Supreme Lord and not blaspheming other scriptures, should one with respect for the truth, being of strict control with the mind, one's speech and one's activities, be of inner peace and sense control as well [see also B.G. 15: 15]. (Vedabase)

 

Text 27-28

Hearing, chanting and meditating the pastimes and transcendental qualities of the Lord, of whose incarnations the activities are all wonderful, must one do everything for His sake. Whatever worship one performs, of whatever charity, penance, japa, piety, one is, including whatever one holds dear, one's wife, one's sons, home and very life air, should one all dedicate to the Supreme [see also B.G. 9: 27].

Hearing, chanting and meditating the pastimes and transcendental qualities of the Lord, of whose incarnations the activities are all wonderful, must one do everything for His sake. With whatever worship one performs, of whatever charity, penance, japa, piety, one is, must one that, including whatever one holds dear, one's wife, one's sons, home and very life air, do as an offering unto the Supreme [see also B.G. 9: 27]. (Vedabase)

 

Text 29

With rendering service to both [the moving and nonmoving] must one be of friendship for as well the [normal] human beings as for the ones who are of a saintly respect, for the purest souls, such as those who accept Krishna as the Lord of their heart.

With the service rendered ànd to both [the moving and nonmoving] and to the humans, ànd to the ones fixed in the saintly and to the greatest, should one thus be of friendship and service to the people who accept Krishna as the Lord of their soul. (Vedabase)

 

Text 30

In mutual discussions, in being mutually attracted and pleasing one another, is there thanks to the glories of the Lord, in the joint cessation of material activities, the purification of [one's relation to] the soul [see also B.G. 3: 38].

In mutual discussion, in mutual attraction and in mutual satisfaction, is there, through the glories of the Lord, in the mutual cessation of material activities, the purification of [the relating to] the soul [see also 3: 38]. (Vedabase)

 

Text 31

Remembering and reminding one another is one by the bhakti unto the Lord who puts an end to the chain of sins, awakened and has one of the devotion a body that is moved by ecstasy [see also 11.2: 40].

Remembering and reminding one another is one by the bhakti unto the Lord who puts an end to the chain of sins, awakened and has one of the devotion a body agitated with ecstasy [see also 11.2: 40]. (Vedabase)

 

Text 32

Sometimes one cries by the thought of Acyuta, sometimes one laughs, takes one great pleasure and speaks one, acts one wondrously, dances and sings one and sometimes is one, after the example of the Unborn One getting silent, freed from distress and attains one the Supreme [see also 10.35].

Sometimes one cries by the thought of Acyuta, sometimes one laughs, takes great pleasure and speaks, acts wondrously, dances and sings and sometimes is one, imitating the Unborn One getting silent, freed from distress and attains one the Supreme [see also 10.35]. (Vedabase)

 

Text 33

Thus learning about the bhâgavata dharma and by the resulting bhakti completely being devoted to Nârâyana, crosses one easily over the mâyâ that is so difficult to overcome [see also 1.1: 2].'

Thus learning the bhâgavata dharma and by the resulting bhakti completely being devoted to Nârâyana, crosses one easily over the mâyâ so difficult to overcome [see also 1.1: 2].' (Vedabase)

 

Text 34

The honorable king [Nimi] said: 'Please, all of you expert knowers of the spiritual, be so kind as to describe to us the transcendental situation of the Supersoul of the Absolute Truth that is associated with the name of Nârâyana [see also 1.2: 11].'

The honorable king [Nimi] said: 'Please, all of you expert knowers of the spiritual, be so kind as to describe to us the transcendental situation of the Supersoul of the Absolute Truth associated with the name of Nârâyana [see also 1.2: 11].' (Vedabase)

 

Text 35

S'rî Pippalâyana said: 'Please o King, know the Supreme [Personality of Godhead] to encompass the following: the Causeless Cause of the creation, maintenance and destruction of this universe, which in wakefulness, in the dream state and in deep sleep, as well as external to these states exists and by which the bodies, the senses, the life airs and the minds of each being separately are enlivened and acting.

S'rî Pippalâyana said: 'Please o King, know the Supreme [Personality of Godhead] to be that: the Causeless Cause of the creation, maintenance and destruction of this universe, which in wakefulness, in the dream state and in deep sleep, as well as external to them exists and by which the bodies, the senses, the life airs and the minds being enlivened act. (Vedabase)

 

Text 36

This can nor by the mind, by the faculties of speech, sight, intelligence, the life air or the senses be covered, just as a fire cannot be covered by its own sparks. Not even the vedic word may express it. For the Vedas deny that the Supreme Self can be expressed in words - that can only be achieved by indirect expressions, words that refer to that without which the scriptural restrictions would have no ultimate purpose [compare 10.87].

This can by mind, speech, sight, intelligence, life air nor the senses be covered, just as a fire cannot by its own sparks; not even the vedic word may express it as it denies that of the Supreme Self - without which the scriptural restrictions would have no ultimate purpose - could be but by evidence of indirect expression [compare 10.87]. (Vedabase)

 

Text 37

In the beginning being One became the goodness, passion and ignorance thereafter known as the threefold that associated with the power to act, the power of consciousness and the I-awareness is called the individual living being [the jîva]. That individuality assumed the forms of spiritual knowledge [the gods], the actions [the senses] and the fruits [of good and bad results]. Thus possessing great varieties of energy is it the Supreme alone beyond both the gross and the subtle that is manifest [as the Absolute Truth or Brahman, see also mahat-tattva, pradhâna, 4.29: 79, B.G. 10: 42, 13: 13 & 7: 14].

In the beginning being One became the goodness, passion and ignorance known as the threefold, that with the power to act, the power of consciousness and the ego awareness thus is called the individual living being [the jîva] assuming the forms of spiritual knowledge [the gods], the actions [the senses] and the fruits [of good and bad results]; thus is it, possessing great varieties of energy, the Supreme Brahman alone that is manifest beyond both the gross and the subtle [forms it assumes, see also Mahât-tattva, pradhâna, 4.29: 79, B.G. 10: 42, 13: 13 & 7: 14]. (Vedabase)

 

Text 38

This Soul, never born and never dying, grows nor decays; it is the knower of the times of living of the living beings subjected to change, and that Soul, omnipresent and everlasting, is pure consciousness the same way as the [one] life air [prâna] within that by the power of the senses manifested itself as being divided [see also B.G. 2: 23-30 and ***].

This Soul, never born, never dying, grows nor decays; it is the knower of the times of living of the beings subject to change, and that Soul, indeed constantly everywhere never disappearing, is pure consciousness indeed just like the [one] life air [prâna] within is, by the force of the senses getting imagined as being divided [see also B.G. 2: 23-30 and ***]. (Vedabase)

 

Text 39

[With beings] from eggs, from embryos, from plants and from the indistinct of moisture [micro-organisms] accompanies the vital air the individual soul [see also linga] from one [life form] to the other. The same way as the soul, apart from the thought process invariably stays the same when remembrance restores from a deep sleep in which the ego and the senses together had merged [see B.G. 2: 22].

[With beings] from eggs, from embryos, from plants and from the indistinct of moisture follows the vital air the individual soul [see also linga] indeed from one [life form] to another; just as there, apart from the mode of thinking when the senses and the ego are all merged in deep sleep, is the unchanging [of the eternal self] with the subsequent remembrance [upon awakening see B.G. 2: 22]. (Vedabase)

 

Text 40

When one desires the feet of the One With the Lotus-navel is the dirt of the heart, which sprouted from the fruitive action according the modes of nature, cleansed away by the power of bhakti and is, when one is fully purified, directly the truth of the soul realized, about the same way as one with the naked eye can see the sunshine [B.G. 2: 55 & 6: 20-23 and nyâyika].'

When one desires the feet of the One With the Lotus-navel is the dirt of the heart, sprouting from the fruitive action to the modes of nature, cleansed away by the power of bhakti and is, fully purified, directly the truth of the soul realized, just as one with one's naked eye can see the sunshine [B.G: 2: 55 & 6: 20-23 and nyâyika].' (Vedabase)

 

Text 41

The honorable king said: 'Please explain to us the karma yoga by which being refined a person in this life quickly gets rid of his fruitive actions and, freed from karmic reactions, enjoys the transcendental [see also B.G. 1-6 or 3.5].

The honorable king said: 'Please explain to us the karma yoga by which being refined a person in this life quickly gets rid of his fruitive actions and, freed from karmic reactions, enjoys the transcendental [see also B.G. 1-6 or 3.5]. (Vedabase)

 

Text 42

In front of my father [Ikshvâku see also 9.6: 4] I asked the sages [the Kumâras] a similar question in the past, but the sons of Brahmâ didn't answer, please, for that reason, speak about it.'

In front of my father [Ikshvâku see also 9.6: 4] I asked the sages [the kumâras] a similar question in the past, but the sons of Brahmâ didn't answer, please, for that reason, speak about it.' (Vedabase)

 

Text 43

S'rî Âvirhotra replied: 'Karma, akarma and vikarma are, because they originating from the Controller not being worldly, are subject matter understood through the Vedas, something about which even the great scholars are confused [see also B.G. 4: 16-17 and 4.29: 26-27].

S'rî Âvirhotra replied: 'Karma, akarma and vikarma are, because they originating from the Controller not being worldly, are subject matter understood though the Vedas, something about which even the great scholars are confused [see also B.G. 4.16-17 and 4.29: 26-27]. (Vedabase)

 

Text 44

In covert terms do the Vedas, offering guidance for the childlike human beings to be freed from their karma, indeed prescribe material activities just as one prescribes a medicine [see also B.G. 3: 26, see 5.5: 17 10.24: 17-18].

In covert terms do the Vedas, guiding the childlike to be freed from the karma, indeed prescribe material activities just as one prescribes a medicine [see also B.G. 3: 26, see 5.5: 17 , 10.24: 17-18]. (Vedabase)

 

Text 45

The one who, not having subdued his senses, ignorantly not performs what the Vedas prescribe, will, by his irreligion defying the duty, achieve death time and again [see also B.G. 3: 8, 16: 23-24, 17: 5-6, 18: 7].

The one, who not having subdued his senses, ignorantly not performs what the Vedas prescribe, achieves, by his irreligion going against the duty, death upon death [see also B.G. 3.8, 16: 23-24, 17: 5-6, 18: 7]. (Vedabase)

 

Text 46

Certainly will one, when one according to what the Vedas prescribe without attachment performs and sacrifices for the sake of the Supreme Controller, achieve the perfection that, to raise the interest, is put in terms of fruitive results [karma-kânda & B.G. 4: 17-23].

Certainly will one, to what the Vedas prescribe without attachment performing and offering to the Supreme Controller, achieve the perfection that for stimulating the interest is formulated in terms of fruitive results [karma-kânda & B.G. 4.17-23]. (Vedabase)

 

Text 47

One who swiftly wants to cut through the knot [of attachment] in the heart should worship Lord Kes'ava and as well study the divinity as described in the supplementary vedic literatures [the tantras, see also B.G. 12: 6-7].

One who swiftly wants to cut through the knot [of attachment] in the heart should worship Lord Kes'ava and as well study the divinity as described in the supplementary vedic literatures [the tantras, see also B.G. 12: 6-7]. (Vedabase)

 

Text 48

Having obtained the mercy [the initiation] of the teacher of example who shows him what is handed down by tradition, should the devotee be of worship for the Supreme Personality in the particular form he prefers [see also B.G. 3: 35, 7: 20].

Having obtained the mercy [the initiation] of the teacher of example who shows him what is handed down by tradition, should the devotee be of worship for the Supreme Personality in the particular form of his preference [see also B.G. 3: 35, 7: 20]. (Vedabase)

 

Text 49

Clean in front of it seated controlling the breath and so on [see ashthânga-yoga] should he, purifying the body with the in renunciation invoked protection, worship the Lord [assigning the different parts of his body to Him by marking them with mantras, see also B.G. 5: 27-28 and 6.8: 4-6].

Clean in front of it seated controlling the breath and so on [see ashthânga-yoga] should he, purifying the body invoking the protection in renunciation, worship the Lord [assigning parts of his body to Him by marking with mantras, see also B.G. 5: 27-28 and 6.8: 4-6]. (Vedabase)

 

Text 50-51

With preparing oneself in one's mind and heart with all available ingredients, with the deity and everything belonging to it, the items to be offered, and with sprinkling the floor and the place to sit, should one, preparing the water for the sacrifice, with a concentrated mind put the deity in its proper place having drawn sacred marks on its heart and other parts and next be of worship with the appropriate mantra [4*].

With whatever ingredients available preparing oneself in the mind and heart, the deity and all thereto, the items to be offered, the ground and sprinkling the place to sit, should one, getting ready the water for the sacrifice, with concentration put the deity in its proper place having drawn sacred marks on its heart and other parts and with the appropriate mantra be of worship [4*]. (Vedabase)

 

Text 52-53

With the mantras belonging to Him should one be of worship for each particular deity and its limbs, His special features [like His cakra] and His associates [like the pañca-tattva, see the S'is'umâra-mantra or the Ambaris'a prayers for the cakra mentioned in 5.23: 8 and 9.5]. With all respect complementing the worship as enjoined with water for its feet, scented water to welcome, fine clothing, ornaments, fragrances, necklaces, unbroken barleycorns [meant for applying tilaka] and with garlands, incense, lamps and such offerings, should one with reverence and prayer bow down to the Lord.

Worshiping each particular deity and its limbs, special features [like His cakra], and associates [like the pañca-tattva] with its own mantras [like e.g. the S'is'umâra-mantra or the Ambaris'a prayers for the cakra mentioned in 5.23: 8 and 9.5], with water for its feet, scented water to welcome, fine clothing, ornaments, fragrances, necklaces, unbroken barleycorns [for applying tilaka] and with garlands, incense, lamps and such offerings in all respects completing the worship as enjoined, should one honoring by prayer bow down to the Lord. (Vedabase)

 

Text 54

Absorbing oneself in that [as a servant and not falsely identifying oneself] should one thus meditating fully be of worship for the mûrti of the Lord and, taking the remnants on one's head, put Him respectfully back where He belongs.

Absorbing oneself in that [as a servant and not falsely identifying himself] should one thus meditating fully be of worship for the mûrti of the Lord and, taking the remnants on one's head, put Him respectfully in His proper place. (Vedabase)

 

Text 55

He who thus worships the Controller, the Supreme Soul, present in the fire, the sun, the water and so on, as also in the guest and in one's own heart [see also 2.2: 8], becomes without delay liberated indeed.'

He who thus worships the Controller, the Supreme Soul, present in the fire, the sun, the water and so on, as also in the guest and in one's own heart [see also 2.2: 8], becomes without delay liberated indeed. (Vedabase)

 

*: When a quality is removed, becomes an element nondifferent from the element that evolved earlier in the evolution of the universe, it then merges, changes, or dissolves into it. That is how the annihilation of the universe takes place.

** S'rîla Rûpa Gosvâmî formulated four preliminary requisites for advancement in this: '[1] Accepting the shelter of the lotus feet of a bona fide spiritual master, [2] becoming initiated by the spiritual master and learning from him how to discharge the duties of devotional service, [3] obeying the orders of the spiritual master with faith and devotion, and [4] following in the footsteps of the great âcâryas [teachers] under the direction of the spiritual master.' (Bhakti-rasâmrita-sindhu 1.2.74)

*** S'rîla Madhvâcârya here quotes, from the Moksha-dharma section of Vyâsadeva's Mahâbhârata, the Lord saying:

aham hi jîva-samjño vai
mayi jîvah sanâtanah
maivam tvayânumantavyam
dristho jîvo mayeti ha
aham s'reyo vidhâsyâmi
yathâdhikâram îs'varah

'The living entity, known as jîva, is not different from Me, for he is My expansion. Thus the living entity is eternal, as I am, and always exists within Me. But you should not artificially think, 'Now I have seen the soul.' Rather, I, as the Supreme Personality of Godhead, will bestow this benediction upon you when you are actually qualified.'

*4 Just as each prâkrita, impersonalist, materialistic devotee is worshiping the Lord in His form of Time with pragmatically perverted or unleaped clocks and weekdivisions [see the Order of Time and kâla for correcting on this] as the deity of preference with mantras like 'be on time' and 'time is money', so does classical bhakti with the kanishthha or beginning personalist devotee more truthfully to the vedic authority arrange for also the personal form of the Lord in the form of a deity worshiping with 'om namo bhagavate vâsudevâya' [4.8: 54], the Gâyatrî, the Mahâmantra and other mantras. In all these cases should be remembered what Vyâsa in 11.2: 47 says on mûrti-worship in general.

 

 

 

 

For this original translation was used the Vedabase of the BBT offering the work
that Svâmi Prabhupâda's pupils did to complete his translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam links-page
for this and more books of Prabhupâda.
Painting 'Time" is ©
Johannes Ptok.
Production:
Filognostic Association of The Order of Time


 

 

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