rule


 

Canto 3

Râdhâ-Krishna Bol

 



Chapter 28: Kapila's Instructions on the Execution of Devotional Service

(1) The Supreme Lord said: 'Oh royal daughter, I will now describe the characteristics of the yoga system, the object of which is to restrain the mind in following the regulative principles and thus filled with joy be successful on the path of the Absolute Truth. (2) One must perform one's duties to the best of one's ability and avoid everything in the way of this. One should be satisfied with that what was achieved by the grace of the Lord and worship the feet of a self-realized soul [a spiritual master]. (3) One should put an end to conventional religious practices and be attracted to religious practices that lead to salvation. Eating little and pure [vegetarian food], one should always live in seclusion and thus dwell in peace. (4) Nonviolent, truthful, free from unrighteous acquisition and not possessing more than one needs, one should in celibacy, austerity and cleanliness studying the Vedas exercise respect for the appearance of the Original Personality. (5) Observing silence and acquiring steadiness in control of yoga postures and one's breath, one should gradually withdraw from the objects of the senses and direct one's mind to the heart. (6) With either fixing one's mind and prâna upon one of the [six] cakras [or energy nodes *] or when one one-pointed focusses one's mind upon the pastimes of [the Lord of] Vaikunthha, one finds oneself absorbed [or in samâdhi]. (7) With these and other methods of yoga engaging one's intelligence and controlling one's breathing the mind that is contaminated by material enjoyment must be gradually subdued. (8) After exercising one's body postures one should do this when one has taken place in a sanctified spot where one sitting in an easy posture keeps one's body erect. (9) For the mind to become steady and free from fluctuations one should clear the passage of the life breath or prâna by inhaling, holding one's breath and exhaling again - or the other way around. (10) The mind of the yogi in such a self-control is soon free from disturbances, just like gold put in fire fanned with air quickly is freed from contaminations. (11) By means of breath control [prânâyâma] one eradicates contaminations, by turning inward [pratyâhâra] material association recedes, by focussing the mind [dhâranâ] sin is overcome and by meditation [dhyâna] one rises above the power of the modes of nature.

(12) When one's thinking by the practice of yoga is purified and controlled, one should looking at the tip of one's nose meditate upon the Supreme Lord's form and measure of time [a mechanical clock or water clock fixed on the sun's summit with the division of time according to the Bhâgavatam]. (13) With His club, conch and discus in His hands, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotuslike countenance. (14) Clad in silk garments as yellow as the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His chest and wears the brilliant Kaustubha jewel around His neck. (15-16) There is a garland of forest flowers humming with intoxicated bees, a priceless necklace and also bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist. He who has His seat in the lotus of the heart is most charming to behold, a feast to the eyes with a serenity which gladdens the mind and the heart.  (17) He is always very beautiful to see, worshipable for all people of all places, as youthful as a boy and eager to bestow His blessings upon those who serve Him. (18) His fame adding to the repute of the devotees is worth singing. One should meditate on the godhead and all His limbs until one's mind stops wandering. (19) One should visualize the beneficial acts of the beautiful pastimes of Him standing, moving, sitting and lying down or dwelling in the heart. (20) The one contemplating should, when he with his mind fixed on the one form distinguishes all His limbs, in his concentration attend to each and every part of the Lord separately [see also S.B. 2.2: 13]. (21) One should meditate on the lotus feet of the Lord that are adorned with the marks of the thunderbolt, the goad, the banner and the lotus, as also on the prominence of the brilliant red nails with the splendor of the crescent moon which dispel the thick darkness of the heart. (22) One should meditate on the Lord's lotus feet for a long time for the holy water of the Ganges that washed down from His feet blessed Lord S'iva who bore it on his head. They became a thunderbolt that was hurled at the mountain of sin present in the mind of the meditator.

(23) In relation to His knees one should meditate on the Goddess of Fortune, Lakshmî, the lotus-eyed mother of the entire universe that was created by Brahmâ. She who with her caring fingers massages the lower legs of the Almighty Lord transcendental to material existence, is worshiped by all the God-conscious ones. (24) One has to meditate on His two beautiful legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish blue] linseed flower, are the storehouse of all energy. One should also meditate on His round hips in the exquisite yellow cloth that are encircled by the girdle. (25) Next one meditates on the expanse of His navel, which is the foundation of all the worlds situated in His abdomen. From that navel the lotus, the residence of the self-born one [Lord Brahmâ], sprang up containing all the planetary systems. One should meditate on the two most delicate nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace. (26) The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on the minds and eyes of persons all the transcendental pleasure. One should also direct one's mind to meditate on the neck of the One who is adored throughout the universe which enhances the beauty of the Kaustubha jewel. (27) On His arms, from which the controllers of the universe originated and of which the ornaments were polished by the revolving of Mount Mandara, one should also meditate, as also on the dazzling luster of the Sudarshana discus [with its thousand spokes] and the swanlike conch in the lotus hand of the Lord. (28) One should remember the Supreme Lord's mace that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy. And also attention should be paid to the garland humming with the sound of the bumblebees around it and the necklace of pearls about His neck which represents the principle of the pure living entity [see B.G. 7: 7]. (29) One should meditate on the lotuslike countenance of the  Supreme Lord who assumed His different forms in this world out of compassion for the devotees and on His glittering alligator-shaped earrings that oscillating crystal clear illumine His prominent nose and His cheeks. (30) Then one should attentively meditate in one's mind's eye the elegance of His face adorned with an abundance of curly hair and His lotus eyes and dancing eyebrows that would put to shame a lotus surrounded by bees and a pair of swimming fish. (31) He who has a heart full of devotion for long should meditate upon the frequent, compassionate glances of His eyes, for these glances that are accompanied by the abundance of His graceful, loving smiles, soothe the three fearful agonies [as caused by oneself,  by others and by material nature]. (32) The most benevolent smile of the Lord that dries up the ocean of tears of all persons who in their grief bowed before Him must be meditated as also His arched eyebrows that by His internal, creative potency were manifested to bewilder the god of sexuality for the sake of all sages. (33) Easy to meditate is the generous laughter of His lips that reveals the splendor of His small teeth that are like a row of jasmine buds. With devotion steeped in love for Him fixing one's mind and not wishing to see anyone else, one should meditate upon Him, Lord Vishnu who resides in the core of one's heart.

(34) Because of the pure love one thus through devotion has developed towards Hari, the Supreme Lord, one's heart melts and therefrom one constantly experiences that one's hairs stand on end out of extreme joy and that there is a flow of tears out of intense love. In that state the mind like [a fish] on a hook gradually gives up. (35) The moment the mind is in the liberated position, it immediately turns indifferent and dies away with one's detachment from the sense objects. The person of such a mind at that time like a flame is no longer separated [from the 'big fire' of the Supersoul] and experiences oneness being freed from the flow of the operating modes of nature. (36) When he is situated in his ultimate glory because of the cessation of the mind that responds to material impulses, he on top of that in his position of transcendence above happiness and distress, sees that indeed the cause of pleasure and pain is found in the ignorance of falsely identifying oneself in ego. In that ego he attributed to himself [viz. the control, that] what now is realized by the form and measure of time [the kâshthhâ] of the Supersoul [the localized aspect of the Lord]. (37) As for the body the perfected soul has, because he achieved his predestined real identity [svarûpa], no notion of not continuing physically, or that he would remain or again take birth. Just as it is with someone who blinded by intoxication fails to realize whether he has any clothes on or not. (38) Thus one is faced with the activities one undertook with one's body that by divine ordinance will continue for as long as it takes. One is then because of one's yoga situated in self-absorption, the state of consciousness in which he who awakened to his constitutional position, no longer accepts as his own the body with its sensuality and 'by-products' that was born as in a dream. (39) The way a mortal man is understood as being different from his son and wealth, irrespective his natural inclination for them, the person in his original nature the same way differs from his body, senses, mind and such, [irrespective his identification with them]. (40) Even though a fire through its flames, sparks and smoke is intimately connected with itself, it differs from itself in the way it blazes. (41) The elements, the senses, the mind and the primary nature [see 3.26: 10] of the individual soul even so differ from the seer, who is the Supreme Lord we know as the spiritual complete [Brahman]. (42) The way one with an equal mind sees all creatures as being part of the same natural order one should also see the soul as being present in all manifestations and all manifestations in the soul. (43) The way the oneness of fire manifests itself in different types of wood, so too the one spiritual soul in its position in material nature knows different births under different natural conditions. (44) When one thus has conquered the difficult to comprehend operation of the cause and effect of one's own, God-given material energy, one is situated in the position of self-realization [in one's svarûpa].'
 

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   Third revised edition, loaded September 30, 2010.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'Oh royal daughter, I will now describe the characteristics of the yoga system, the object of which is to restrain the mind in following the regulative principles and thus filled with joy be successful on the path of the Absolute Truth.
The Supreme Lord said: 'I will now describe to you, o royal daughter, the original of the yoga-system, practicing which the mind for sure will become joyful and attain the path of the Absolute Truth. (Vedabase)

 

Text 2

One must perform one's duties to the best of one's ability and avoid everything in the way of this. One should be satisfied with that what was achieved by the grace of the Lord and worship the feet of a self-realized soul [a spiritual master].

Respecting one's own duties to the best of one's ability and avoiding duties meant for others, one should live up to the feet of the spiritual teacher [the self-realized soul] in satisfaction over what is achieved. (Vedabase)

 

Text 3

One should put an end to conventional religious practices and be attracted to religious practices that lead to salvation. Eating little and pure [vegetarian food], one should always live in seclusion and thus dwell in peace.

Ceasing with conventional duties and in attraction to righteous duties of salvation, eating little and pure, always living in seclusion, one is dwelling at ease. (Vedabase)

 

Text 4

Nonviolent, truthful, free from unrighteous acquisition and not possessing more than one needs, one should in celibacy, austerity and cleanliness studying the Vedas exercise respect for the appearance of the Original Personality.

Nonviolent, truthful and free from unrighteous acquisition, possessing as much as one needs, in celibacy and austerity, cleanliness and study of the Vedas one should honor the Original Personality. (Vedabase)

Text 5

Observing silence and acquiring steadiness in control of yoga postures and one's breath, one should gradually withdraw from the objects of the senses and direct one's mind to the heart.

In silence with the good of steadiness in the control of yoga postures and the vital air, withdrawing gradually from the objects of the senses one should put one's mind to the heart. (Vedabase)

 

Text 6

With either fixing one's mind and prâna upon one of the [six] cakras [or energy nodes *] or when one one-pointed focusses one's mind upon the pastimes of [the Lord of] Vaikunthha, one finds oneself absorbed [or in samâdhi].

With the vital air fixed to one's own center, with a one-pointed mind concentrating on the pastimes of [the Lord of] Vaikunthha, is one of the soul thus absorbed [in samâdhi].  (Vedabase)

 

Text 7

With these and other methods of yoga engaging one's intelligence and controlling one's breathing the mind that is contaminated by material enjoyment must be gradually subdued.

By these and other processes must the contaminated mind on the path of material enjoyment gradually be controlled by intelligence, indeed being alert in the fixation of one's breath. (Vedabase)


Text 8

After exercising one's body postures one should do this when one has taken place in a sanctified spot where one sitting in an easy posture keeps one's body erect.

This one should do after seating oneself in a sanctified place exercising one's postures, keeping one's body there erect in an easy way. (Vedabase)

Text 9

For the mind to become steady and free from fluctuations one should clear the passage of the life breath or prâna by inhaling, holding one's breath and exhaling again - or the other way around.

Clearing the passage of the vital air one should inhale, retain and exhale or the reverse, so that the mind becomes steady and free from fluctuations. (Vedabase)

 

Text 10

The mind of the yogi in such a self-control is soon free from disturbances, just like gold put in fire fanned with air quickly is freed from contaminations.

The mind of the yogi in such self-control can soon be free from disturbances, just like gold in the fire fanned with air verily is quickly purified. (Vedabase)

  

Text 11

By means of breath control [prânâyâma] one eradicates contaminations, by turning inward [pratyâhâra] material association recedes, by focussing the mind [dhâranâ] sin is overcome and by meditation [dhyâna] one rises above the power of the modes of nature.

Through breathcontrol one eradicates contaminations, by turning inward material association recedes, by concentrating the mind sin is overcome and by meditation one rises above the power of the modes of nature. (Vedabase)

 

 Text 12

When one's thinking by the practice of yoga is purified and controlled, one should looking at the tip of one's nose meditate upon the Supreme Lord's form and measure of time [a mechanical clock or water clock fixed on the sun's summit with the division of time according to the Bhâgavatam].

When one's own thinking is purified and controlled by the practice of yoga, one should meditate the Supreme Lord His form and measure of time [a mechanical or waterclock fixed on the sun's summit with the division of time according the Bhâgavatam], looking at the tip of one's nose. (Vedabase)

 

Text 13

With His club, conch and discus in His hands, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotuslike countenance.

Bearing His club, conch and discus, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotuslike countenance. (Vedabase)

 

Text 14

Clad in silk garments as yellow as the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His chest and wears the brilliant Kaustubha jewel around His neck.

With yellow silk garments that resemble the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His breast, wearing the brilliant Kaustubha jewel around His neck. (Vedabase)

 

Text 15-16

There is a garland of forest flowers humming with intoxicated bees, a priceless necklace and also bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist. He who has His seat in the lotus of the heart is most charming to behold, a feast to the eyes with a serenity which gladdens the mind and the heart.

There is a garland of forest flowers humming with intoxicated bees, a priceless necklace, as well as bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist; He who has His seat in the lotus of the heart is most charming to behold, serene to the mind and gladdening to the eyes. (Vedabase)

  

Text 17

He is always very beautiful to see, worshipable for all people of all places, as youthful as a boy and eager to bestow His blessings upon those who serve Him.

For the people of all places He is always very beautiful and worshipable in the midst of the youth of boyhood, eager to bestow blessings upon the one who is offering. (Vedabase)

  

Text 18

His fame adding to the repute of the devotees is worth singing. One should meditate on the godhead and all His limbs until one's mind stops wandering.

One should meditate on all parts of the Godhead, enhancing the glory by singing the verses of the devotees about His greatness, until one's mind stops from wandering. (Vedabase)


Text 19

One should visualize the beneficial acts of the beautiful pastimes of Him standing, moving, sitting and lying down or dwelling in the heart.

One should look in one's mind for the pure nature of the pastimes of standing, moving, sitting and of lying down with the beautiful Lord dwelling in the heart. (Vedabase)


Text 20

The one contemplating should, when he with his mind fixed on the one form distinguishes all His limbs, in his concentration attend to each and every part of the Lord separately [see also S.B. 2.2: 13].

With his mind fixed on the form having distinguished all the limbs in his concentration, should the one contemplating attend to the separate of each part of the Lord. (Vedabase)

 

Text 21

One should meditate on the lotus feet of the Lord that are adorned with the marks of the thunderbolt, the goad, the banner and the lotus, as also on the prominence of the brilliant red nails with the splendor of the crescent moon which dispel the thick darkness of the heart.

One should take notice of the lotus feet of the Lord adorned with the marks of the thunderbolt, the elephant driving rod, the banner and the lotus and be aware of the prominent brilliance of His red nails that have the splendor of the circle of the moon which dispelled the thick darkness of the heart. (Vedabase)

 

Text 22

One should meditate on the Lord's lotus feet for a long time for the holy water of the Ganges that washed down from His feet blessed Lord S'iva who bore it on his head. They became a thunderbolt that was hurled at the mountain of sin present in the mind of the meditator.

From the water of the Ganges washing from His feet, is the holy born on the head of S'iva that, of the meditator, became the auspicious that as a thunderbolt was hurled at his mountain of sin; for a long time one should so meditate the Lord His lotus feet. (Vedabase)

 

Text 23

In relation to His knees one should meditate on the Goddess of Fortune, Lakshmî, the lotus-eyed mother of the entire universe that was created by Brahmâ. She who with her caring fingers massages the lower legs of the Almighty Lord transcendental to material existence, is worshiped by all the God-conscious ones.

Up to His knees one should meditate on the Goddess of Fortune, Lakshmî, the of the entire universe lotus-eyed mother of Brahmâ that is worshiped by all the godly, who massages with her caring fingers the lower legs of the Almighty Lord transcendental to material existence. (Vedabase)

 

Text 24

One has to meditate on His two beautiful legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish blue] linseed flower, are the storehouse of all energy. One should also meditate on His round hips in the exquisite yellow cloth that are encircled by the girdle.

One has to meditate on His two legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish-blue] linseed flower, are the storehouse of all energy, as well as on His rounded hips in the exquisite yellow cloth, encircled by the girdle. (Vedabase)

 

Text 25

Next one meditates on the expanse of His navel, which is the foundation of all the worlds situated in His abdomen. From that navel the lotus, the residence of the self-born one [Lord Brahmâ], sprang up containing all the planetary systems. One should meditate on the two most delicate nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace.

Next one meditates on the expanse of His navel, which is the foundation of all the worlds, situated in His abdomen, from where the lotus sprang up that is the residence of the self-born one [Brahmâ] containing all the planetary systems. One should meditate the most exquisite of the pair of nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace. (Vedabase)

 

Text 26

The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on the minds and eyes of persons all the transcendental pleasure. One should also direct one's mind to meditate on the neck of the One who is adored throughout the universe which enhances the beauty of the Kaustubha jewel.

The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on persons their minds and eyes all the transcendental pleasure. One should also meditate in one's mind upon the neck of the one adored by the entire universe, which enhances the beauty of the Kaustubha jewel. (Vedabase)

 

Text 27

On His arms, from which the controllers of the universe originated and of which the ornaments were polished by the revolving of Mount Mandara, one should also meditate, as also on the dazzling luster of the Sudarshana discus [with its thousand spokes] and the swanlike conch in the lotus hand of the Lord.

The arms with their arm-ornaments polished by the revolving of Mount Mandara and from which the controllers of the universe originated, one should meditate upon as well as on the dazzling luster of the Sudarshana disc [with its thousand spokes] and the swanlike conch in the lotushand of the Lord. (Vedabase)

 

Text 28

One should remember the Supreme Lord's mace that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy. And also attention should be paid to the garland humming with the sound of the bumblebees around it and the necklace of pearls about His neck which represents the principle of the pure living entity [see B.G. 7: 7].

 One should remember the club of the Supreme Lord, that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy; the garland humming with the sound of the bumblebees surrounding it and the necklace of pearls about His neck that represents the principle of the pure living entity [the devotee]. (Vedabase)

 

Text 29

One should meditate on the lotuslike countenance of the  Supreme Lord who assumed His different forms in this world out of compassion for the devotees and on His glittering alligator-shaped earrings that oscillating crystal clear illumine His prominent nose and His cheeks.

One should meditate the lotuslike countenance of the Supreme Lord, standing for the different forms that He took in this world out of compassion for the devotees, the glittering alligator-shaped earrings of His that oscillating illumine His prominent nose and His cheeks crystal clear. (Vedabase)

 

Text 30

Then one should attentively meditate in one's mind's eye the elegance of His face adorned with an abundance of curly hair and His lotus eyes and dancing eyebrows that would put to shame a lotus surrounded by bees and a pair of swimming fish.

Then one meditates attentively in the eye of one's mind, the elegance of His face adorned with an abundance of curly hair, His lotus eyes and dancing eyebrows, that would put a lotus surrounded by bees and a pair of swimming fish, to shame. (Vedabase)

 

Text 31

He who has a heart full of devotion for long should meditate upon the frequent, compassionate glances of His eyes, for these glances that are accompanied by the abundance of His graceful, loving smiles, soothe the three fearful agonies [as caused by oneself,  by others and by material nature].

The one devoted should from within his heart for long, with full devotion, meditate upon the frequent compassionate glances from His eyes, that soothe the most fearful of the three agonies [of the actions of oneself, others and of material nature] and which are accompanied by the profuse full grace of His loving smiles. (Vedabase)

 

Text 32

The most benevolent smile of the Lord that dries up the ocean of tears of all persons who in their grief bowed before Him must be meditated as also His arched eyebrows that by His internal, creative potency were manifested to bewilder the god of sexuality for the sake of all sages.

The smile of the Lord dries up the ocean of tears of all persons who bowed for Him and His arched eyebrows, most benevolent by His internal potency, are manifested to be, for the protection of all sages, the charm of the God of Sexuality. (Vedabase)

 

Text 33

Easy to meditate is the generous laughter of His lips that reveals the splendor of His small teeth that are like a row of jasmine buds. With devotion steeped in love for Him fixing one's mind and not wishing to see anyone else, one should meditate upon Him, Lord Vishnu who resides in the core of one's heart.

Easy to meditate is the generous laughter of His lips, that reveal the splendor of His small teeth that are like a row of jasmine buds. In the core of one's heart one should meditate to fix one's mind, of devotion for Vishnu steeped in love for Him who resides there, not wishing to see anything else. (Vedabase)


Text 34

Because of the pure love one thus through devotion has developed towards Hari, the Supreme Lord, one's heart melts and therefrom one constantly experiences that one's hairs stand on end out of extreme joy and that there is a flow of tears out of intense love. In that state the mind like [a fish] on a hook gradually gives up.

Of the pure love thus through devotion developed towards Hari, the Supreme Lord, is one in the melting of one's heart constantly afflicted, with one's hair standing on end out of extreme joy and a flow of tears out of intense love, in such a way, that especially the mind like [a fish] on a hook gradually withdraws.  (Vedabase)

 

Text 35

The moment the mind is in the liberated position, it immediately turns indifferent and dies away with one's detachment from the sense objects. The person of such a mind at that time like a flame is no longer separated [from the 'big fire' of the Supersoul] and experiences oneness being freed from the flow of the operating modes of nature.

The moment the mind is in the position of liberation, it immediately turns indifferent and goes extinct in detachment from the sense objects; like a flame is the person of such a mind at that time no longer in separation [from the 'big fire' of the Supersoul] and does he enjoy the freedom from the dynamics of the modes of material nature. (Vedabase)

 

Text 36

When he is situated in his ultimate glory because of the cessation of the mind that responds to material impulses, he on top of that in his position of transcendence above happiness and distress, sees that indeed the cause of pleasure and pain is found in the ignorance of falsely identifying oneself in ego. In that ego he attributed to himself [viz. the control, that] what now is realized by the form and measure of time [the kâshthhâ] of the Supersoul [the localized aspect of the Lord].

Situated in his ultimate glory by the cessation of the mind reacting on matter, he moreover, to this in transcendence above happiness and distress, sees that indeed the cause of pleasure and pain lies in the ignorance of falsely identifying himself in ego, in which he attributed to himself what now is realized as the form and measure of time [the kâshthha] of the Supersoul [the localized aspect of the Lord]. (Vedabase)

 

Text 37

As for the body the perfected soul has, because he achieved his predestined real identity [svarûpa], no notion of not continuing physically, or that he would remain or again take birth. Just as it is with someone who blinded by intoxication fails to realize whether he has any clothes on or not.

And of the body does the perfected soul have no idea that it wouldn't last, would stay or would take birth because he achieved his destined real identity; as is the situation of one blinded by intoxication who does not realize whether or not he has any clothes on his body. (Vedabase)

 

Text 38

Thus one is faced with the activities one undertook with one's body that by divine ordinance will continue for as long as it takes. One is then because of one's yoga situated in self-absorption, the state of consciousness in which he who awakened to his constitutional position, no longer accepts as his own the body with its sensuality and 'by-products' that was born as in a dream.

Thus there are the activities of the body which, under the direction of the Divine, continue for the time of their intended actions; because surely is then the body, along with its senses and its byproducts of yoga, situated in the selfabsorption of which he, who is awakened to his constitutional position, does not accept the body as his own that was born as from a dream. (Vedabase)

 

Text 39

The way a mortal man is understood as being different from his son and wealth, irrespective his natural inclination for them, the person in his original nature the same way differs from his body, senses, mind and such, [irrespective his identification with them].

The way a mortal man is understood to be different from the son and the wealth [he has] despite of his natural affection for them, is similarly the person in his original nature different from his body, senses, mind and such, despite his identification with them. (Vedabase)

 

Text 40

Even though a fire through its flames, sparks and smoke is intimately connected with itself, it differs from itself in the way it blazes.

Although a fire, as well from the flames, as from its sparks or from the smoke is intimately connected in itself, is it different in its blazing. (Vedabase)

 

Text 41

The elements, the senses, the mind and the primary nature [see 3.26: 10] of the individual soul even so differ from the seer, who is the Supreme Lord we know as the spiritual complete [Brahman].

The elements, the senses, the mind and the primary nature [see 3-26:10] of the individual soul, even so differ from the seer, that is the Supreme Lord known as the spiritual complete [brahman]. (Vedabase)

 

Text 42

The way one with an equal mind sees all creatures as being part of the same natural order one should also see the soul as being present in all manifestations and all manifestations in the soul.

Seeing the soul in all manifestations and all manifestations in the soul, one should with an equal vision see all that is manifested as of the same nature.  (Vedabase)

 

Text 43

The way the oneness of fire manifests itself in different types of wood, so too the one spiritual soul in its position in material nature knows different births under different natural conditions.

As the one of fire is differently manifesting itself in different forms of wood, so also has the one spiritual soul, different births under different natural conditions with its position in material nature. (Vedabase)


Text 44

When one thus has conquered the difficult to comprehend operation of the cause and effect of one's own, God-given material energy, one is situated in the position of self-realization [in one's svarûpa].'

After conquering thus the difficult to understand operation of cause and effect of one's own material energy, one then remains in the transcendental position.' (Vedabase)

 

*: The energy nodes in one's body or one's six cakras for meditation are in the Monier Williams dictionary one above the other summed up as: 1 the mûlâdhâra cakra in the region of the pubis, 2 the svâdhishthhâna cakra in the umbilical region, 3 the manipûra cakra in the pit of the stomach, 4 the anâhata cakra at the root of the nose, 5 the vis'uddha cakra at the hollow between the frontal sinuses and 6 the âjñâkhya cakra on the top of one's skull. The various faculties and divinities are supposed to be present in these hollows or circles. Other texts speak of seven or even eight cakra's divided slightly differently over the lower, plexus, heart and throat region. 

 

 

 

 

 

 

 

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The picture is a classical painting of S'rî Nârâyana with Lakshmî and Brahmâ.
Artist unknown.

Production:
Filognostic Association of The Order of Time


  

 

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