rule



 

Canto 4

Gaurânga Karunâ Koro

 



Chapter 22: Prithu Mahârâja's Meeting with the Four Kumâras

(1) Maitreya said: 'While the citizens were thus praying to the high and mighty King Prithu, four sages arrived there as bright as the sun. (2) The king and his associates could recognize the masters of yogic perfection, who descended from the ethereal realm, by the glaring effulgence of their all-embracing sinlessness[: they were the four Kumâras]. (3) Seeing the so very desired life of peaceful conduct before them, King Prithu with his followers jumped to their feet as if they were souls whose senses are ruled by the modes of nature. (4) After they had accepted that [reverence] and had taken their seats, he, humbly opposite the high civilization of their full glory, bowed before them and was of worship the way it is prescribed, with  everything belonging to it. (5) The water of washing their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave. (6) Seated on the golden throne the brothers who were older than S'iva [see 3.12: 4-7] looked like the fire on an altar. Pleased with them, the king respectfully and with restraint addressed them. (7) Prithu said: 'To what do we owe the grace of your audience, of you who are fortune personified? It is an encounter difficult to achieve for even the greatest yogis. (8) He with whom the scholars [the brahmins and the Vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or in the hereafter, including the [favor of the] all-auspicious Lord S'iva and Lord Vishnu who accompany them. (9) Even though you travel around in all the worlds, the people cannot see you, just as the ones causal to the creation [S'iva and Brahmâ, compare 1.1: 1] cannot see the All-knowing witness present within everyone. (10) Despite not being that rich, those householders [may enjoy] the glory of most respectable saints [like you], who, with their home, can offer water, a place to sit, servants, land and the master of the house himself. (11) But, those houses that, abundant with all wealth, are not [blessed] with the water that washed from the feet of the great saints, are no doubt like a tree with venomous serpents. (12) I welcome you, oh best of the twice-born souls, you who move around like children and, controlled by vows, with great faith are motivated for liberation. (13) Oh masters, can persons who, having fallen into this material existence, are stricken with the illness of living to the command of their senses, all by themselves find any of our [kind of] good fortune? (14) There is no need to ask you about your well-being, for you, supreme souls, have no mind concerned with matters of  good or bad fortune. (15) I am therefore certain that you for us, who suffer the pains of a material existence, are the friend to ask how one in this world soon may find salvation. (16) Manifesting as the supreme goal in life of the transcendentalists, the Supreme Lord, the Unborn One, in the form of perfected souls like you, moves about on this earth in order to show His devotees His mercy.'

(17)
Maitreya said: 'Hearing that most substantial, appropriate, concise and sweet conclusion of Prithu, the Kumâra satisfied with a smile replied as follows. (18)
Sanat-kumâra said: 'What a good question for you to ask, my dear King, oh you who desires the good of all living beings. Learned as you are, you nevertheless pose this question. [This speaks for you] as someone whose intelligence roots in the mind of the saints. (19) An association of devotees in which there is discussion, questioning and answering, is appreciated by both the parties [of speakers and listeners], and real happiness for all will expand from it. (20) Oh King, you are evidently attached to the organized appreciation for the qualities of the Lord's lotus feet. Difficult as it is, that, given a steady practice, will free the indwelling soul from the dirt of lusty feelings. (21) In the scriptures is defended that only the absence of attachment to other matters than the soul, in combination with an intense attachment to the True Self transcendental to the modes of nature, constitutes the perfect conviction for the salvation of man. (22) That [is realized] when one as a dutiful devotee with faith and devotion, by means of discussion and inquiry is spiritually united in one's determination and with respect for the Lord of Yoga regularly attends and listens to the stories of the God-fearing souls. (23) Reluctant to associate with the company of those who hanker after money, sense gratification and the acquiring of goods, one gets rid of the bad taste of the happiness of the self that has to live without drinking the nectar of the qualities of the Lord. (24) With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following according to the yoga principles without a material motive [yama] and by practicing in line with the precepts [of niyama] one, thus being without offenses, will be living a simple life with tolerance for the worldly dualities.(25) With in one's ear constantly the discussions relating to the transcendental qualities of the Lord, it may be so that one, increasing in one's devotion and consciousness, is of an uncontaminated existence in the material world that is opposed to spiritual understanding, for when one has realized that kind of listening, it is easy to be attached to the Spirit of Transcendence. (26) When the person in respect of the teacher of example is fixed in attachment to the Spiritual Supreme, the impotence of the heart [as characterized by the five kles'as or hindrances: ignorance, egoism, attachment, dislike and death-fear] that is situated within the covering of the individual soul that consists of the five elements, will be burned, by the force of detachment and spiritual knowledge, like fuel being burned by fire. (27) After one with that immolation of the inner weakness is freed from the [dominance of the] complete of the therewith associated material qualities, there is no longer a difference, as there was in the past, between the inner action with the Supersoul and the outer action of the self. For such a soul that difference has ended, just like a dream ends when one wakes up. (28) The person sees, of himself, both the objects of his senses and his transcendence [as the witness]. In that position he knows desires and designations, but without those two [not being innerly divided] that is not the case. (29) The only reason for seeing differences between oneself and something [or someone] else, is that there are different causes [for each position] everywhere, just like it is when one has a reflection in water that is different from one's reflection in another medium [like a mirror]. (30) Because the ruminating mind is agitated by the senses that are drawn towards the sense objects, [the pure] consciousness [of one's intelligence] is easily lost, just like a lake easily can be overgrown by plants. (31) Scholars of the soul state that, in the destructive choking [overgrowing] of one's memory, the constant mindfulness of one's consciousness is destroyed and that the soul, bereft of real knowledge, thus degrades [see B.G. 2: 62-63]. (32) In this world there is nothing as bad as the obstruction of the interest of the Universal Soul, a process wherein other matters seem to be much more interesting than the realization of one's own true self one thus hinders. (33) When one constantly thinks for the sake of riches and sensual pleasures, all the [four] virtues of human society are destroyed [the purushârthas]. For that reason bereft of knowledge and devotional service, one then lapses into the inertia  [the ignorance] of matter. (34) They who want to cross over that ocean [of ignorance] quickly, should never cling to the slowness of matter, for that is the great stumbling block for the virtues of religiousness, economic development, regulation of pleasures and salvation [dharma, artha, kâma, moksha]. (35) In this respect liberation is likely to be the most important virtue, because being engaged in the interest of the other three paths, one regularly finds oneself caught in the finality of things and in fear. (36) Following these [three] notions of a higher or lower form of life, one will never find any security, since they, depending on the interaction of the material modes, are all destroyed by the ordinance of the Lord [in the form of Time]. (37) Oh best of kings, be therefore, just as I am, convinced of Him, the Supreme Lord who from within the heart everywhere manifests by dominating as the Master of the Field. Therein radiating into every hair follicle, He is there for the consideration of self-realization, for all the moving and not moving living beings covered by a body endowed with senses and a life-breath. (38) Surrender to Him, the root cause manifesting as the truth within the untruth. By this deliberate consideration one is freed from the illusions of an intelligence that wonders whether one deals with a rope or a snake. One is then situated in the eternal liberation of the uncontaminated, pure truth, the truth of the original nature transcendental to all the impurities of one's karmic [fruitive] activities. (39) Be unto Him, Vâsudeva, of devotion. Just like the devotees who find Him, the One whose lotus toes bring joy, worthy to take shelter of. By devotional service the hard knot of karmic desire is uprooted, but that is never so with people missing that respect, however hard they try to stop the waves of sense enjoyment. (40) Great is the hardship of the non-devotees with the sharks of the six senses in this material ocean. Being unhappy it is very difficult to cross that ocean full of misfortune, that danger of an existence in separation, and therefore you should make the worshipable lotus feet of the Supreme Lord your boat.'

(41)
M
aitreya said: 'Thus in full being informed about the ins and outs of spiritual advancement by the son of Brahmâ - the Kumâra who was so well versed in spiritual knowledge - the king praised him and then spoke. (42) The king said: 'You all, oh brahmins, oh powerful souls, have arrived here in order to confirm what was promised by Him [in 4.20: 15], the Lord who from His causeless mercy is so compassionate with the distressed. (43) With you, as fully gracious as the Lord in person, doing what may be expected from His representatives, is all that I have to offer, the remnants of the offerings to the saints! What should I give from my side? (44) My life, wife and children, oh brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I therefore offer all to you. (45) The post of the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only reserved for those who know the Vedic scriptures. (46) A brahmin enjoys his own [type of] food, wears his own [type of] clothes and gives what he has [ - his knowledge - ] in charity. It is by his mercy that the kshatriyas [the rulers] and the other departments of society eat their food. (47) You, from your kind of spiritual understanding of making progress with the Fortunate One, have conveyed to us the knowledge of the Vedic knowers of full comprehension. May you ever be pleased with what you do out of mercy! What else can be done in return for that but offer you water with cupped hands?'

(48)
Maitreya said: 'After the masters of self-realization had been worshiped by the original king, they praised his character and then, for all people to see, disappeared in the sky. (49) 
The son of Vena, the first among the great personalities, who according to the teachings being fixed, had arrived at self-realization, considered himself as someone who had achieved what he desired. (50) In his actions for the sake of the Absolute Truth he performed as good as possible and as far as his means would allow, according to the time, the circumstances and his capacity. (51) Fully dedicated to the  Supreme Spirit he, free from attachments being of renunciation, always thought of the superintendent of all actions, the  Supersoul transcendental to material nature. (52) Even though he lived at home, he never felt attracted to all the opulence of his mighty kingdom, nor did he indulge in sensual pleasures, just like the sun [never responds to what it illuminates]. (53) Always engaging spiritually because of his yoga, he thus begot five sons in his wife Arci who fully met his expectations. (54) Their names were Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika. With them Prithu succeeded in incorporating all the qualities of all local authorities. (55) In his personal surrender to the Infallible One he, for the protection of the created universe, pleased the citizens during his time with the qualities of his kind-hearted words and actions. (56) The king thus was known as the King of the Moon, while he, on the other hand, was like the Sun god in his distributing, exacting and ruling over the wealth of the world. (57) In his exercise of power he was as unconquerable as fire, he was as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society. (58) He was used to be pleasing as bountiful as the rain that pours as much as one likes, he was as unfathomable as the sea and he occupied his position like the King of the Hills [mount Meru]. (59) He was like the King of Righteousness [Yamarâja] in his education, he was alike the Himalayas in his opulence [because of the minerals and jewels], he was like Kuvera in keeping the wealth and alike Varuna [the ruler of the waters] in his secrecy. (60) He was as all-pervading as the air [the wind] concerning his physical strength, courage and power, and he was as inexorable as the most powerful demigod Rudra [the Lord of the Ghosts, S'iva]. (61) He was as beautiful as Cupid, he was as attentive as the lion, the king of the animals, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ. (62) He understood spiritual matters alike Brihaspati, in his personal self-control he was alike the Supreme Personality, in his devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy he was [as good] as he was for himself. (63) All over the three worlds the general public loudly declared - and surely all the lovers of truth and the women from everywhere came to hear about it - that his name and fame was as great as the glory of Râmacandra [the Vishnu-avatâra].'

   

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Third revised edition, loaded November 16, 2017.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Maitreya said: 'While the citizens were thus praying to the high and mighty King Prithu, four sages arrived there as bright as the sun.
Maitreya said: 'As the citizens were thus praying to the high and mighty King Prithu, there arrived four sages as bright as the sun. (Vedabase)

 

Text 2

The king and his associates could recognize the masters of yogic perfection, who descended from the ethereal realm, by the glaring effulgence of their all-embracing sinlessness[: they were the four Kumâras].

But as the masters of yogîc perfection were coming down from the ethereal, could the king and his associates recognize them [as the four Kumâra's] by their glaring effulgence of an all-embracing sinlessness. (Vedabase)

 

Text 3

Seeing the so very desired life of peaceful conduct before them, King Prithu with his followers jumped to their feet as if they were souls whose senses are ruled by the modes of nature.

With him seeing the so very desired life of peaceful conduct, jumped King Prithu with his followers to their feet alike ones ruled by their senses under the influence of the modes of nature. (Vedabase)

  

Text 4

After they had accepted that [reverence] and had taken their seats, he, humbly opposite the high civilization of their full glory, bowed before them and was of worship the way it is prescribed, with  everything belonging to it.

After they [the sages] accepted that and had taken their places, did he, humble by the highly civilized of their full glory, bow down and perform worship as prescribed with all that belongs to it. (Vedabase)

 

Text 5

The water of washing their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave.

The water from the washing of their feet he sprinkled on the bunch of his hair and thus he behaved like men of respect are supposed to behave. (Vedabase)

 

Text 6

Seated on the golden throne the brothers who were older than S'iva [see 3.12: 4-7] looked like the fire on an altar. Pleased with them, the king respectfully and with restraint addressed them.

The brothers elder than S'iva [see 3-12: 4-7 ], seated on the golden throne, were like fire on the altar and pleased with them, he respectfully and with restraint addressed them. (Vedabase)

 

Text 7

Prithu said: 'To what do we owe the grace of your audience, of you who are fortune personified? It is an encounter difficult to achieve for even the greatest yogis.

Prithu said: 'What have I done that makes the grace possible of the audience of you, fortune in person; an encounter that even for the greatest yogî's is difficult to achieve. (Vedabase)

 

Text 8

He with whom the scholars [the brahmins and the Vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or in the hereafter, including the [favor of the] all-auspicious Lord S'iva and Lord Vishnu who accompany them.

He with whom the ones of learning [the brahmins and the vaishnava's] are pleased, can achieve whatever that is difficult to achieve in this world or the hereafter as well as the all auspicious Lord S'iva and Lord Vishnu coming along with it. (Vedabase)

 

Text 9

Even though you travel around in all the worlds, the people cannot see you, just as the ones causal to the creation [S'iva and Brahmâ, compare 1.1: 1] cannot see the All-knowing witness present within everyone.

Although you are traveling all the worlds, can the people not see you, as much as they can't see the All-knowing witness residing within everyone, nor as even can the ones causal to the creation [S'iva and Brahmâ, compare 1-1: 1]. (Vedabase)

 

Text 10

Despite not being that rich, those householders [may enjoy] the glory of most respectable saints [like you], who, with their home, can offer water, a place to sit, servants, land and the master of the house himself.

Even not so very rich, are they, who are attached to family life, glorious, whose house, its master, servants and land with water and a place to sit are certain of the exalted of saintly persons. (Vedabase)


Text 11

But, those houses that, abundant with all wealth, are not [blessed] with the water that washed from the feet of the great saints, are no doubt like a tree with venomous serpents.

But a tree with venomous serpents are no doubt those houses abundant with all wealth, that are without the water that washed from the feet of the great saints. (Vedabase)

 

Text 12

I welcome you, oh best of the twice-born souls, you who move around like children and, controlled by vows, with great faith are motivated for liberation.

I welcome you, o best of the twice-born; with great faith you are steady in your vows as people after liberation behaving like boys too. (Vedabase)


Text 13

Oh masters, can persons who, having fallen into this material existence, are stricken with the illness of living to the command of their senses, all by themselves find any of our [kind of] good fortune?

O masters, is it, for persons fallen into this material existence with the illness of living after their senses, possible to find by themselves any good fortune? (Vedabase)

 

Text 14

There is no need to ask you about your well-being, for you, supreme souls, have no mind concerned with matters of good or bad fortune.

As for you, always in spiritual bliss, there is no need to question your good fortune as to that there is no inauspiciousness or mental concoction. (Vedabase)

 

Text 15

I am therefore certain that you for us, who suffer the pains of a material existence, are the friend to ask how one in this world soon may find salvation.

Therefore would I, fully convinced that you are our friend in our suffering the pangs of matter, like to know by which means directly the Ultimate Reality in this material world can be achieved. (Vedabase)


Text 16

Manifesting as the supreme goal in life of the transcendentalists, the Supreme Lord, the Unborn One, in the form of perfected souls like you, moves about on this earth in order to show His devotees His mercy.'

Always wishing to elevate the living beings, being clear about the goal of life of the transcendentalists, is the Supreme Lord, the Unborn One, just to show mercy, for His own sake traveling the world embodied by the perfected ones.' (Vedabase)

 

Text 17

Maitreya said: 'Hearing that most substantial, appropriate, concise and sweet conclusion of Prithu, the Kumâra satisfied with a smile replied as follows.

Maitreya said: 'Hearing that very substantial, appropriate, concise and sweet conclusion of Prithu replied the Kumâra, the celibate one, smiling, as follows. (Vedabase)

 

Text 18

Sanat-kumâra said: 'What a good question for you to ask, my dear King, oh you who desires the good of all living beings. Learned as you are, you nevertheless pose this question. [This speaks for you] as someone whose intelligence roots in the mind of the saints.

Sanat-kumâra said: 'How holy your question is, my dear King! From you, with your desiring the good for all and being so well-learned, there is nevertheless this questioning; it proves that your intelligence roots in that of the saintly. (Vedabase)
 
Text 19

An association of devotees in which there is discussion, questioning and answering, is appreciated by both the parties [of speakers and listeners], and real happiness for all will expand from it.

An association of devotees in which there is discussion, questioning and answering is no doubt conclusive for both the parties and real happiness for all will expand from it. (Vedabase)

 

Text 20

Oh King, you are evidently attached to the organized appreciation for the qualities of the Lord's lotus feet. Difficult as it is, that, given a steady practice, will free the indwelling soul from the dirt of lusty feelings.

Evidently, o King, you are attached to the high glory of the Lord His lotus feet; difficult as that is, it, in an unflinching practice, washes away the dirt of lusty passion from the core of the heart. (Vedabase)

 

Text 21

In the scriptures is defended that only the absence of attachment to other matters than the soul, in combination with an intense attachment to the True Self transcendental to the modes of nature, constitutes the perfect conviction for the salvation of man.

For the ultimate welfare of human society, one can only arrive perfectly at a positive conclusion by the full consideration of the cause, described in the scriptures, of detachment from the bodily concept of life and a strong attachment to the Supreme Soul that is above the modes. (Vedabase)

 

Text 22

That [is realized] when one as a dutiful devotee with faith and devotion, by means of discussion and inquiry is spiritually united in one's determination and with respect for the Lord of Yoga regularly attends and listens to the stories of the God-fearing souls.

One does that with faith and devotion as a dutiful devotee, by discussion and inquiry, being spiritual and united in understanding, with respect for the Lord of Yoga and in regular attendance hearing the stories of the pious. (Vedabase)

  

Text 23

Reluctant to associate with the company of those who hanker after money, sense gratification and the acquiring of goods, one gets rid of the bad taste of the happiness of the self that has to live without drinking the nectar of the qualities of the Lord.

Reluctant to the company of the rich and the ones after sense gratification and of a likewise attitude to the acquiring of goods approved by them, one gets rid of the bad taste of the happiness that goes without drinking the nectar of the qualities of the Self of the Supreme Personality. (Vedabase)

 

Text 24

With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following according to the yoga principles without a material motive [yama] and by practicing in line with the precepts [of niyama] one, thus being without offenses, will be living a simple life with tolerance for the worldly dualities.

With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following the principles without a material motive [Yama] and by practicing according precept [Niyama] will one be so, without offenses,living a simple life in tolerance of the duality. (Vedabase)

 

Text 25

With in one's ear constantly the discussions relating to the transcendental qualities of the Lord, it may be so that one, increasing in one's devotion and consciousness, is of an uncontaminated existence in the material world that is opposed to spiritual understanding, for when one has realized that kind of listening, it is easy to be attached to the Spirit of Transcendence

Having the discussions, relating to the transcendental qualities of the Lord, constantly in one's ear, one increases with devotion no doubt in consciousness to be uncontaminated in the world that is opposed to spiritual understanding, as then, in the Spirit of Transcendence, it should be easy to be of the attraction. (Vedabase)

 

Text 26

When the person in respect of the teacher of example is fixed in attachment to the Spiritual Supreme, the impotence of the heart [as characterized by the five kles'as or hindrances: ignorance, egoism, attachment, dislike and death-fear] that is situated within the covering of the individual soul that consists of the five elements, will be burned, by the force of detachment and spiritual knowledge, like fuel being burned by fire.

When the person after the ones of example is fixed in attachment to the Spiritual, will by the force of the detachment and knowledge the impotence of the heart [characterized by the five klesa's or hindrances: ignorance, egoism, attachment, dislike and death-fear], within the cover of the individual soul that consists of the five elements, be burned, like fire does to its own fuel. (Vedabase)

 

Text 27

After one with that immolation of the inner weakness is freed from the [dominance of the] complete of the therewith associated material qualities, there is no longer a difference, as there was in the past, between the inner action with the Supersoul and the outer action of the self. For such a soul that difference has ended, just like a dream ends when one wakes up.

With what burnt before one's eyes, being freed from all the qualities of matter, there is no certainty any longer about what would be the inner action of the Supersoul or the outer action of the self; for such a person that difference is finished like it is with waking up from a dream. (Vedabase)

 

Text 28

The person sees, of himself, both the objects of his senses and his transcendence [as the witness]. In that position he knows desires and designations, but without those two [not being innerly divided] that is not the case.

The soul is after sense gratification as well as after the transcendental - of the both of them is the person in truth in the position of being faced with designations that are not seen as strange. (Vedabase)

  

Text 29

The only reason for seeing differences between oneself and something [or someone] else, is that there are different causes [for each position] everywhere, just like it is when one has a reflection in water that is different from one's reflection in another medium [like a mirror].

From the divine cause that is reflected everywhere in the waters and all else, there is to the [original] person no reason to see himself as being different from others. (Vedabase)


Text 30

Because the ruminating mind is agitated by the senses that are drawn towards the sense objects, [the pure] consciousness [of one's intelligence] is easily lost, just like a lake easily can be overgrown by plants.

Because the mind is agitated by always following the senses that are attracted by the sense-objects, is the consciousness of the intelligence easily lost, like rush covering the water of a lake. (Vedabase)

  

Text 31

Scholars of the soul state that, in the destructive choking [overgrowing] of one's memory, the constant mindfulness of one's consciousness is destroyed and that the soul, bereft of real knowledge, thus degrades [see B.G. 2: 62-63].

Learned scholars in consideration of the soul pose that in the destructive choking of the remembrance and the constant mindfulness, the consciousness is bereft of real knowledge, so that what is of the soul is destroyed. (Vedabase)

 

Text 32

In this world there is nothing as bad as the obstruction of the interest of the Universal Soul, a process wherein other matters seem to be much more interesting than the realization of one's own true self one thus hinders.

To this interest of the living beings in this world there is no greater obstruction for the soul its own interest than the obstruction of thinking other things to be of a greater importance. (Vedabase)


Text 33

When one constantly thinks for the sake of riches and sensual pleasures, all the [four] virtues of human society are destroyed [the purushârthas]. For that reason bereft of knowledge and devotional service, one then lapses into the inertia [the ignorance] of matter.

Constantly thinking for the sake of riches and sense-gratification is destructive to the four virtues of human society; from all that being bereft of the knowledge and devotional service, one falls into the inertia of matter. (Vedabase)

  

Text 34

They who want to cross over that ocean [of ignorance] quickly, should never cling to the slowness of matter, for that is the great stumbling block for the virtues of religiousness, economic development, regulation of pleasures and salvation [dharma, artha, kâma, moksha].

Persons who want to cross over that ocean quickly, should not at any time act to that which belongs to the association of ignorance, as that is very much the stumbling block for the justice, economic development, pleasure and salvation [dharma, artha, kâma, moksa; the purushârtha's]. (Vedabase)

 

Text 35

In this respect liberation is likely to be the most important virtue, because being engaged in the interest of the other three paths, one regularly finds oneself caught in the finality of things and in fear.

Seeing it this way is for that matter for sure liberation likely to be there as the most important one, as in the interest of the other three paths one regularly finds oneself caught in the finite of things and in fear. (Vedabase)

 

Text 36

Following these [three] notions of a higher or lower form of life, one will never find any security, since they, depending on the interaction of the material modes, are all destroyed by the ordinance of the Lord [in the form of Time].

All those ideas of a higher or lower status of life follow the interaction of the material modes; never is there of that, what is destroyed by the blessings of the Lord, any security. (Vedabase)

 

Text 37

Oh best of kings, be therefore, just as I am, convinced of Him, the Supreme Lord who from within the heart everywhere manifests by dominating as the Master of the Field. Therein radiating into every hair follicle, He is there for the consideration of self-realization, for all the moving and not moving living beings covered by a body endowed with senses and a life-breath.

Therefore, o best of kings, try to understand that, unto Him the Supreme Lord, who by controlling as the knower of the field, within the heart everywhere manifests Himself as shining in every hair follicle, I am someone who, of all those who moving or nonmoving are covered by a body with senses and a life-air, exists by the consideration of self-realization. (Vedabase)

 

Text 38

Surrender to Him, the root cause manifesting as the truth within the untruth. By this deliberate consideration one is freed from the illusions of an intelligence that wonders whether one deals with a rope or a snake. One is then situated in the eternal liberation of the uncontaminated, pure truth, the truth of the original nature transcendental to all the impurities of one's karmic [fruitive] activities.

Surrender yourself unto Him, who manifests as the truth within the untruth, the root cause; by the deliberate consideration is one freed from the illusions of the intelligence that wonders whether it deals with a rope or a snake and is one situated in the eternal liberation of the uncontaminated, pure truth of the spiritual that is transcendental to the impurities of fruitive actions. (Vedabase)

 

Text 39

Be unto Him, Vâsudeva, of devotion. Just like the devotees who find Him, the One whose lotus toes bring joy, worthy to take shelter of. By devotional service the hard knot of karmic desire is uprooted, but that is never so with people missing that respect, however hard they try to stop the waves of sense enjoyment.

Be of devotion like the devotees; unto Him,Vâsudeva, who is worthy to take shelter of and whose lotus toes give the enjoyment, is by devotional service the hard knot of karmic desire uprooted, while that is never so with people devoid of that respect, however hard they try to stop the waves of sense-enjoyment. (Vedabase)

 

Text 40

Great is the hardship of the non-devotees with the sharks of the six senses in this material ocean. Being unhappy it is very difficult to cross that ocean full of misfortune, that danger of an existence in separation, and therefore you should make the worshipable lotus feet of the Supreme Lord your boat.'

Great is the hardship of the non-devotees in this material ocean with the sharks of the six senses; because they only with great difficulty can cross it over, you should therefore make the lotus feet of the Supreme Personality of Godhead your boat for passing that unconquerable expanse.' (Vedabase)


Text 41

Maitreya said: 'Thus in full being informed about the ins and outs of spiritual advancement by the son of Brahmâ - the Kumâra who was so well versed in spiritual knowledge - the king praised him and then spoke.

Maitreya said: 'He, the king, thus by the son of Brahmâ, the Kumâra so well versed in spiritual knowledge, in full being shown what the realization of soul all meant, spoke to them.' (Vedabase)

 

Text 42

The king said: 'You all, oh brahmins, oh powerful souls, have arrived here in order to confirm what was promised by Him [in 4.20: 15], the Lord who from His causeless mercy is so compassionate with the distressed.

The king said: 'As what the Lord, from His causeless mercy so compassionate for the ones in distress, said He would, have you all, to confirm that, o brahmins, o powerful ones, arrived here. (Vedabase)

 

Text 43

With you, as fully gracious as the Lord in person, doing what may be expected from His representatives, is all that I have to offer, the remnants of the offerings to the saints! What should I give from my side?

As also you did what could be expected from the most compassionate representatives of the Lord, is everything I from my part have to offer, the remnants of the offerings to the saints! What, by all goodness, shall I give? (Vedabase)

 

Text 44

My life, wife and children, oh brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I therefore offer all to you.

My life, wife [or wealth] and children, o brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I thus all offer you. (Vedabase)

 

Text 45

The post of the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only reserved for those who know the Vedic scriptures.

The post as the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only deserved by those who know the purport of the Veda's. (Vedabase)

 

Text 46

A brahmin enjoys his own [type of] food, wears his own [type of] clothes and gives what he has [ - his knowledge - ] in charity. It is by his mercy that the kshatriyas [the rulers] and the other departments of society eat their food.

By the mercy of the brahmins their own delight, clothing, and giving in charity do the other divisions of society headed by the kshatriya's [the ones of rule], no doubt eat their food. (Vedabase)

 

Text 47

You, from your kind of spiritual understanding of making progress with the Fortunate One, have conveyed to us the knowledge of the Vedic knowers of full comprehension. May you ever be pleased with what you do out of mercy! What else can be done in return for that but offer you water with cupped hands?'

There is no one who, but by their own actions of offering water with cupped hands, in all of eternity is able to repay those for the unlimited mercy of such a kind of progress of relating to the Supreme Lord, in the complete understanding of the spiritual realization that is conclusively established by vedic evidence.' (Vedabase)


Text 48

Maitreya said: 'After the masters of self-realization had been worshiped by the original king, they praised his character and then, for all people to see, disappeared in the sky.

Maitreya said: 'As they, the masters of selfrealization, were thus being worshiped by the original king, was their eulogizing of the king his character, in the witnessing of all, not of the sky. (Vedabase)

 

Text 49

The son of Vena, the first among the great personalities, who according to the teachings being fixed, had arrived at self-realization, considered himself as someone who had achieved what he desired.

The son of Vena, the natural leader of the great, fully concentrated in the matter of self-realization, had achieved what he wanted like one who is situated in the self-satisfaction of a more feminine consideration of the soul. (Vedabase)

 

Text 50

In his actions for the sake of the Absolute Truth he performed as good as possible and as far as his means would allow, according to the time, the circumstances and his capacity.

In his activities as good as possible befitting the time, place, circumstances and the capacity did he as far as his means reached for the Absolute Truth, whatever he could do. (Vedabase)

 

Text 51

Fully dedicated to the  Supreme Spirit he, free from attachments being of renunciation, always thought of the superintendent of all actions, the  Supersoul transcendental to material nature.

In the Absolute Truth giving up on the fruits, he, uncontaminated in his activities and fully dedicated to the One Superintendent, always thought of the Supersoul transcendental to material nature. (Vedabase)


Text 52

Even though he lived at home, he never felt attracted to all the opulence of his mighty kingdom, nor did he indulge in sensual pleasures, just like the sun [never responds to what it illuminates].

Although living at home He was never absorbed by all the opulence of the vast empire as an attraction for the pleasure of his senses, just as one wouldn't in considering the sun. (Vedabase)

 

Text 53

Always engaging spiritually because of his yoga, he thus begot five sons in his wife Arci who fully met his expectations.

Thus by always doing everything in the yoga of devotion he, begot five sons in his wife Arci, the way he wanted it. (Vedabase)

 

Text 54

Their names were Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika. With them Prithu succeeded in incorporating all the qualities of all local authorities.

Named Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika did the one Prithu manage to incorporate all qualities of all the local deities. (Vedabase)

 

Text 55

In his personal surrender to the Infallible One he, for the protection of the created universe, pleased the citizens during his time with the qualities of his kind-hearted words and actions.

In defense of the Supreme Creator he in due course of time pleased the citizens by the qualification of his own dedication to the Infallible One, in engaging his words and mind most gently. (Vedabase)


Text 56

The king thus was known as the King of the Moon, while he, on the other hand, was like the Sun god in his distributing, exacting and ruling over the wealth of the world.

The King thus became as celebrated as the King of the Moon while at the other hand he was like the Sungod in distributing, exacting and ruling over the world its wealth. (Vedabase)

 

Text 57

In his exercise of power he was as unconquerable as fire, he was as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society.

He was unconquerable in his might like fire, insuperable like the King of Heaven, as tolerant as the earth itself and like heaven in fulfilling all desires of human society. (Vedabase)

 

Text 58

He was used to be pleasing as bountiful as the rain that pours as much as one likes, he was as unfathomable as the sea and he occupied his position like the King of the Hills [mount Meru].

Like the rain pouring as much as one would like he used to please, like the sea as unfathomable and like the King of hills [mount Meru] he was in taking his position. (Vedabase)

 

Text 59

He was like the King of Righteousness [Yamarâja] in his education, he was alike the Himalayas in his opulence [because of the minerals and jewels], he was like Kuvera in keeping the wealth and alike Varuna [the ruler of the waters] in his secrecy.

Like the King of Justice [Yamarâja] he was in his educating, in opulence he was like the Himalaya's [for their minerals and jewels], like Kuvera he was in his keeping of the wealth and like Varuna [of the waters] he was in secrecy. (Vedabase)

 

Text 60

He was as all-pervading as the air [the wind] concerning his physical strength, courage and power, and he was as inexorable as the most powerful demigod Rudra [the Lord of the Ghosts, S'iva].
Like the all-embracing wind he was in his physical strength of courage and power and like the divine of the most powerful Rudra he was unforbidding. (Vedabase)

 

Text 61

He was as beautiful as Cupid, he was as attentive as the lion, the king of the animals, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ.

In beauty he was as Cupid, in consideration he was like the King of the animals, the lion, in affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ. (Vedabase)

 

Text 62

He understood spiritual matters alike Brihaspati, in his personal self-control he was alike the Supreme Personality, in his devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy he was [as good] as he was for himself.

Spiritual matters he understood like Brihaspati, in his personal self-control he was alike the Supreme Personality, in devotion to the cows the spiritual master and the brahmins he was as the Vaishnava's, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy as for himself. (Vedabase)

 

Text 63

All over the three worlds the general public loudly declared - and surely all the lovers of truth and the women from everywhere came to hear about it - that his name and fame was as great as the glory of Râmacandra [the Vishnu-avatâra].'

The general public loudly declared all over the three worlds - and it was sure that all who were of the truth and the women from everywhere came to hear about it - that his reputation was as high as that of Râmacandra [the Vishnu-avatâra]. (Vedabase)

 

 

 

 

 

 

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The painting shows Valmiki discussing with disciples in his ashram. Artist unknown.
Source.
Production:
Filognostic Association of The Order of Time


  

 

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