rule



 

Canto 4

Mânasa Deho Geho

 


Chapter 29: The Conversation of Nârada and King Prâcînabarhi

(1) King Prâcînabarhi said: 'Oh great sage, we never grasped the full meaning of your words. The wise may understand what they really mean, but we who are fascinated by fruitive activities will never fully comprehend them.'

(2)
Nârada said: 'The person of Purañjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one [a ghost], two, three [as with having a stick] or four legged body or a body with many legs or no legs at all. (3) The eternal friend and master of the person is He whom I described as unknown [Avijñâta, 4. 25: 10] because He by His names, activities and qualities is never [fully] understood by the living entities [compare Adhokshaja]. (4) When the living entity wants to enjoy the totality of the modes of material nature, he thinks that [to have a human form with] nine gates, two legs and two hands is something that suits him very well. (5) The young woman [pramadâ or Purañjanî] then should be known as the intelligence responsible for the 'I' and 'mine' of taking to the shelter of the body by which this living being, sentient to the modes of material nature, suffers and enjoys. (6) Her male friends represent the senses that lead to knowledge and action, the girl friends stand for the engagements of the senses, while the serpent refers to the life air in its five forms [upgoing air (udana), downgoing (apâna), expanding (vyâna), balanced (samâna) and the breath held high (prânavâyu)]. (7) The mind one should recognize as the very powerful [eleventh] leader of the two groups of the senses and the kingdom of Pañcâla stands for the five realms [or objects] of the senses in the midst of which the city with the nine apertures is found. (8) The two eyes, two nostrils, two ears, the genitals and rectum are likewise the two by two gates with the mouth [as the ninth] that one passes when one accompanied by the senses goes outside. (9) The two eyes, the nostrils and the mouth are thus understood as the five gates in front [the east], with the right ear as the gate to the south and the left ear as the gate to the north, while downward in the west the two gates are found one calls the rectum and the genital. (10) The ones named Khadyotâ and Âvirmukhî that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrâjita ['the clearly seen', see 4.25: 47]. (11) The ones named Nalinî and Nâlinî represent the two nostrils with [the city of] Saurabha named to the aroma. The [companion called] Avadhûta is the sense of smell. Mukhyâ stands for the mouth with [for his friends] the faculty of speech named Vipana and the sense of taste named Rasajña [see 4.25: 48-49]. (12) Âpana concerns the [domain of the] tongue and Bahûdana the [realm of the] variety of eatables, with [the gates of] the right ear having the name Pitrihû and the left ear being called Devahû [see 4.25: 49-51]. (13) Together with the companion of hearing called S'rutadhara following the path to [the southern and northern realms of] Pañcâla by the processes of sense enjoyment and detachment as described in the scriptures, one reaches [respectively] Pitriloka and Devaloka. (14) Next to the gate of the rectum called Nirriti there is on the lower side the sexual member called Âsurî, which is the gate for the sexuality of the common man [who in the area of Grâmaka] is attracted to the sexual act which is called [the friend] Durmada [see 4.25: 52-53]. (15) Vais'asa is [the realm of] hell and [the friend] called Lubdhaka is the organ of defecation. The blind ones you next heard about from me are the legs and hands with which the people engage in their work [see 4.25: 53-54]. (16) The private quarters are the heart and [the servant named] Vishûcîna is the mind, the material nature of which is said to result in illusion, satisfaction and jubilation. (17) As soon as the mind is agitated and activates in association with the natural modes, the individual soul, who is [actually] the observer, is carried away by those activities [just like Purañjana falling for his queen, see 4.25: 56].

(18-20)
The body is the chariot that, with the senses for its horses, in fact doesn't move ahead in the course of one's years. The two wheels constitute the activities of profit minded labor and piety, the flags are the three modes of nature and the bindings stand for the five types of air. The rein is the mind, the chariot driver is the intelligence, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five weapons are the sense objects and the seven armor plates are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five objectives and ways of approach constitute [together with the eleventh commander] the false aspiration of the eleven processes of the senses [the mind and the five senses of action and perception] by which one in envy is engaged for the sake of sensual pleasure [see again 4.26: 1-3]. (21) The year symbolizing [the passage of] time was called Candavega to which the three hundred and sixty men and women from heaven are to be understood as the days and nights that by their footsteps reduce the lifespan that one has on this earth [see 4.27: 13]. (22) The daughter of Time who was welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and destruction, stood for jarâ, old age [see 4.27: 19-30]. (23-25) His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beings are in distress, very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body which is moved by the material world is thus for a hundred years subjected to different sorts of tribulations that are caused by nature, other living beings and himself. [Therein] abiding by the fragmentary nature of sense enjoyment he meditates the 'I' and 'mine' of himself as being the doer and thus, despite his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind. (26-27) When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he next surrenders himself to the modes of matter to find therein his happiness. Driven by those modes he thereupon takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17]. (28) Then ruled by the light of goodness one reaches better worlds, then with passion for one's work one ends up in distress and then at other times indulging in darkness one finds oneself in lamentation [see B.G. 18a: 37-39]. (29) Sometimes one is a man, sometimes a woman and then one is neither of both. Then one has lost one's mind and then again you're a human being, a beast or a god. One is born according to one's karma with the modes of nature. (30-31) Like a poor dog that overcome by hunger wanders from one house to an other in order to be rewarded or else be punished, the living entity similarly pursuing different types of higher and lower desires wanders high or low, or follows a middle course and thus according to his destiny reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell']. (32) Even though he, being confronted with the different kinds of distress as caused by nature, others or himself, takes his countermeasures, it is for the living being not possible to stop the misery. (33-34) All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one doesn't arrive at a definitive solution, only in counteracting the both of them that is the case. (35) Just as there is no end to the subtle form of reflection that was created by the mind as in a dream, there is also no end to wandering around in the material world that in truth is not a fixed reality. (36-37) In order to put an end to the succession of unwanted things in material life it is therefore for the soul of essential importance to be of unalloyed devotional service with that what the spiritual teacher [the Lord] represents: to be engaged in the bhakti yoga in relation to the Supreme Personality of Godhead Vâsudeva, by which the result is found of the completeness of knowledge and detachment. (38) That, oh best of kings, will soon come about depending the cultivation of one's constant and faithful listening to the narrations about the Infallible One.

(39-40)
From the place where one finds the great devotees, the broad-minded pure souls whose consciousness is bent on the regular reciting of and hearing about the qualities of the Supreme Lord oh King, flow in all directions from the mouths of the great examples the countless streams of nectar concerning the exploits of the killer of Madhu. They who eagerly drink in that nectar can never get enough of it.  Hunger, thirst, fear, lamentation or illusion never get hold of those who are all ears [compare 3.25: 25]. (41) But the individual soul who is always troubled by his worldly habits, is not attracted to the nectarean ocean of stories about the Lord. (42-44) The father of the founding fathers Brahmâ, lordships like S'iva, Manu, and the rulers of mankind headed by Daksha, the strong celibates led by Sanaka, Marîci, Atri, Angirâ, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha and I myself finally, are all well versed, authoritative brahmin speakers. Even though we have insight because of our meditation, education and austerities, we can not fathom the Seer Himself, the Controller in the beyond. (45) Engaged in listening to the unlimited spiritual knowledge and with mantras singing the glories of the greatly extended partial powers [the demigods], one still doesn't know the Supreme. [see footnote 1] (1a, 2a) What now would the difference be between animals and human beings when the intelligence of all depends upon the animalistic maintenance of the body? After so many births having attained a human life out here the individual spiritual soul will become prominent when one on the path of spiritual knowledge has broken with that physicality, when one has given up the incorrect perception of being a gross or subtle body. (46) When He who showers His grace, the Supreme Lord, by a soul is realized, such a one will give up his worldly views as well as his attachment to Vedic rituals [see also B.G. 18: 66].

(47)
Oh my dear Prâcînabarhi, therefore never ignorantly take the glamour of fruitive actions for the aim of life. However nicely that [acquiring] might ring in your ears, the real interest isn't served by it [compare B.G. 2: 42-43]. (48) The less intelligent ones speak of the [four] Vedas to the interest of rituals and ceremonies, but such people do not know [the real purport of the Vedas], they have no idea where the world of Lord Janârdana is to be found [of Vishnu, Krishna as the conqueror of wealth]. (49) You  who [with your sons the Pracetâs] completely covered the face of the world with the kus'a grass pointing eastward [see 4.24: 10], take great pride in all the killing [of the sacrificial animals] and consider yourself very important. But you do not know what work must be performed, what labor would satisfy the Supreme Personality of Godhead, He who constitutes the guiding principle of reason. (50) The Supreme Lord Himself is the Supersoul of all who accepted a material body; He is the controller of material nature. His feet form the shelter by which all men in this world find their fortune. (51) He indeed is the one loved the most, the Subtle One from whom there is no fear. He alone is in full knowledge, he alone who has learned this, is the spiritual master not different from the Lord.'

(52) Nârada said: 'After thus far having answered your questions oh man of wisdom, now listen to the established opinion I am going to confide to you. (53) [Think of] a deer safely grazing grass in a field of flowers. Undisturbed doing his business he has in his ears the charming song of  bumblebees, but he is not quite aware that in front of him there are tigers eager to kill and that behind him there is a hunter looking for a chance to pierce him with arrows.  (54) The flowers work just like a woman who with her sweet scent of flowers suggests the safety of a household existence as being the result of an innocent desire for sensual pleasures such as the plucking of flowers. Thus one fulfills one's desires [alike the deer] in always being absorbed in thoughts of sex with the wife and pleasures to the tongue. The sound of the different bumblebees that is so very attractive to the ears compares to the most attractive talks of the wife in the first place and also the children that occupy one's mind completely. The tigers together in front of him are alike all the moments of the days and nights that unnoticed in enjoying one's household take away one's life span. And from behind there is the hunter taking care not to be seen who crouches upon him like the superintendent of death by whose arrow one's heart is pierced in this world. You should see yourself in this as the one whose heart is pierced oh King. (55) Place yourself in the consciousness of the grazing deer and give up the fixation upon that what you cherish in your heart. Give up that notion and those stories of a household life so abominably filled with sexual concerns and go, gradually becoming detached, exclusively for the shelter of all liberated souls.'

(56)
The king said: 'Oh brahmin, having heard what you said, I must say I had no clue. Why is it so that the honorable gentlemen [my teachers], if they knew that, didn't explain it to me? (57) But my doubts about this oh brahmin, you have cleared as you spoke. Even they who have experience are indeed bewildered about everything not pertaining to the activities of the senses. (58) Someone who forsakes his body in order to enjoy another body in a next life has to face the consequences of the karma he built up in this life.  (59) One thus knows the statement of the Vedic experts that says: of everything that one in this life wants to do one does not directly see the consequences.'

(60) Nârada said: 'From the karma a person engages in the consequences are to be faced in a next life, because [having died, in his unembodied state] nothing has changed to that what belongs to him: his proof of character [the subtle body or linga] and his mind about it stay the same. (61) The way a person, lying in bed and breathing, letting go [of the gross body in a dream] in his mind has to experience the actions he [in the waking state] was engaged in, the same way he will fare in a similar or another [animal] body or world [being reincarnated after his death]. (62) Whatever all this 'my' of the mind might entail in acceptance of an 'I', is by the living being taken along as the workload he acquired and by that karma he again enters a material existence. (63) The way one derives a state of mind from one's sensual experiences and what one does in response to them, one is likewise mentally characterized by propensities that are the result of physical actions one engaged in in a previous life. (64) Sometimes arbitrary forms pop up before one's mind's eye and that may happen without ever having heard, seen or experienced those images before. (65) Oh King believe me thereby when I tell you that to a living being confronted with a proof of life that as such rises in the body, not a single thing can manifest itself in the mind which hasn't been tried, experienced or understood before. (66) The mind of a man is indicative of the forms he has accepted in the past as well as - I wish you all the best - what birth he next will take or that he will not be born again. (67) That what someone has done in another time or at another place [thus] can be derived from the images one sometimes has in the mind of things one in this life hasn't seen or heard about before. (68) Everything that is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up  and vanish again in the heart; all persons have a mind [filled with past impressions]. (69) With the Fortunate One constantly at one's side abiding by a spirit of pure goodness [free from passion and ignorance], the world around oneself [the so-called 'here and now'] that [with all those impressions] can be as dark as the [new] moon, thus being connected will manifest itself crystal clear. (70) A person is from this consciousness that is thus free from 'I' and 'mine' separated for as long as the eternal indweller [in the form of the subtle body of impressions, the linga] forms a distinct structure of material qualities consisting of intelligence, mind, senses and sense objects. (71) In deep sleep, when one faints or with the arrest of one's breathing in great shock one does not think of an 'I', nor is there such a notion when one has a high fever or when one dies. (72) Just like one with a new moon cannot see the moon itself, the self of typical life signs [the subtle body or the ego] can not be observed of a young person in the womb and during [early] childhood because of the immaturity of the eleven [of the senses and the mind]. (73) Just as unwanted things in a dream have to run their own course [until one awakens], also for a soul - despite not being there for the sake of the sense objects - material life does not cease when he is contemplating the enjoyment of the senses [***]. (74) The individual soul [the jîva] is understood as a combination of the life force with the in sixteen expanded and by the three modes of nature ruled typical self of signs, the linga [expanded to the five objects of the senses, the five working and knowing senses and the mind]. (75) By means of this [linga] the person acquires material bodies and gives them up again and  because he [the subtle body] thus is materially contained he finds enjoyment, lamentation, fear, misery and happiness [compare B.G. 2: 13]. (76-77) Just like a c  aterpillar doesn't disappear when it has to forsake its body [to become a butterfly], a  materially identified man doesn't vanish upon the termination of his karmic existence, for the mind [transported by the linga] is the ruler of man, it is the cause of the material existence of all the embodiments created. (78) When one thinking of success always [to the point of death] performs activities, one is by those actions bound to a[n other] physical body for as long as one continues to perform in ignorance [see B.G. 3: 9]. (79) In order to counteract that therefore engage in devotional service unto the Lord with all your heart and soul and consider the cosmic manifestation thereto as consisting of His being by which there is maintenance, creation and annihilation [see footnote 2]. (1b) Being of devotion unto Krishna, of mercy towards others and in perfect knowledge of the True Self, liberation from being bound to a material life will be the consequence. (2b) The great secret of it all is that material existence dissolves in what we do not see as yet and have been seeing in the past, just like during one's sleep; in other words, everything that happened in the past, happens in the present and is going to happen in the future is but a dream.'

(80)
Maitreya said: 'After Nârada, the most powerful, pure and leading devotee had explained to him the position of the two swans [of the individual soul and the Supreme Soul who is the Lord], he took leave and departed for the abode of the perfected ones [Siddhaloka]. (81) After leaving orders for his sons to protect the common people, Prâcînabarhi, the wise king then left for practicing austerities in the spiritual resort of Kapila [at Gangâ-sâgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33]. (82) There, with a one-pointed mind living soberly at the lotus feet of Govinda he, continuously chanting, by his devotion managed to free himself from his attachments and attain sameness with the One Reality. (83) Oh sinless one, anyone who listens to or recounts this authoritative, spiritual discourse as narrated by Nârada, will be delivered from the physical concept of life. (84) Taken from the mouth of the leading divinity of wisdom, this story once it is uttered, will purify anyone's heart, for it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and freed from all bondage being liberated no longer wander around in this material world. (85) This wonderful spiritual mystery [this allegory] you've now heard from me, about a person [Purañjana] who took shelter of his wife, puts an end to all doubts about [the matter of] life after death.'

See also: Reincarnation article

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Third revised edition, loaded May 2, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

King Prâcînabarhi said: 'Oh great sage, we never grasped the full meaning of your words. The wise may understand what they really mean, but we who are fascinated by fruitive activities will never fully comprehend them.'
King Prâcînabarhi said: 'O my Lord, your words never perfectly arrive in our minds; those who are expert can understand what they really mean, but we who are enchanted by fruitive activities never come to the full understanding of them. (Vedabase)

 

Text 2

Nârada said: 'The person of Purañjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one [a ghost], two, three [as with having a stick] or four legged body or a body with many legs or no legs at all.

Nârada said: 'The person of Purañjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one- [a ghost], two-, three- [ as with having a stick] or four legged body or a body with many legs or no legs at all. (Vedabase)

 

Text 3

The eternal friend and master of the person is He whom I described as unknown [Avijñâta, 4.25: 10] because He by His names, activities and qualities is never [fully] understood by the living entities [compare Adhokshaja].

The eternal friend and master of the person is He, who I described as unknown because by the living entities He is never understood by names or activities and qualities [compare Adhokshaja]. (Vedabase)

 

Text 4

When the living entity wants to enjoy the totality of the modes of material nature, he thinks that [to have a human form with] nine gates, two legs and two hands is something that suits him very well.

As the person desired to enjoy the modes of material nature in their totality, he then thought that having nine gates, two legs and two hands would thus be very good. (Vedabase)

 

Text 5

The young woman [pramadâ or Purañjanî] then should be known as the intelligence responsible for the 'I' and 'mine' of taking to the shelter of the body by which this living being, sentient to the modes of material nature, suffers and enjoys.

The intelligence then one should know as the young woman [pramadâ or Purañjanî] that is responsible for the 'I' and 'Mine' of its operation in taking to the shelter of the body that this living being, by the senses to the modes of material nature, suffers and enjoys. (Vedabase)

 

Text 6

Her male friends represent the senses that lead to knowledge and action, the girl friends stand for the engagements of the senses, while the serpent refers to the life air in its five forms [upgoing air (udana), downgoing (apâna), expanding (vyâna), balanced (samâna) and the breath held high (prânavâyu)].

Her male friends are what is done by the senses of knowledge and action, the female friends are what the senses are engaged in [form, taste, sound, smell and touch], while the life-air in its five forms [upgoing air (udana), downgoing (apâna), expanding (vyâna), balanced (samâna) and the breath held high (prânavâyu)] is like the serpent. (Vedabase)

 

Text 7

The mind one should recognize as the very powerful [eleventh] leader of the two groups of the senses and the kingdom of Pañcâla stands for the five realms [or objects] of the senses in the midst of which the city with the nine apertures is found.

The mind should be known as the very powerful leader of the both groups of the senses and the kingdom of Pancâla as the five realms of the senses in the midst of which the city with the nine apertures is found. (Vedabase)

 

Text 8

The two eyes, two nostrils, two ears, the genitals and rectum are likewise the two by two gates with the mouth [as the ninth] that one passes when one accompanied by the senses goes outside.

The two eyes, two nostrils, two ears, the mouth, the genitals and rectum are thus the two by two gates leading outside that one accompanied by the senses passes. (Vedabase)

 

Text 9

The two eyes, the nostrils and the mouth are thus understood as the five gates in front [the east], with the right ear as the gate to the south and the left ear as the gate to the north, while downward in the west the two gates are found one calls the rectum and the genital.

The two eyes, the nostrils and the mouth are thus understood as the five gates at the front [the east], with the right ear as the gate at the south and the left ear as the gate at the north while downward at the west there are said to be the two gates of the rectum and the genital. (Vedabase)

 

Text 10

The ones named Khadyotâ and Âvirmukhî that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrâjita ['the clearly seen', see 4.25: 47].

The ones named Khadyotâ and Âvirmukhî that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrâjita ['the clearly seen', see 25-47]. (Vedabase)

 

Text 11

The ones named Nalinî and Nâlinî represent the two nostrils with [the city of] Saurabha named to the aroma. The [companion called] Avadhûta is the sense of smell. Mukhyâ stands for the mouth with [for his friends] the faculty of speech named Vipana and the sense of taste named Rasajña [see 4.25: 48-49].

The ones named Nalinî and Nâlinî represent the two nostrils to the aroma of what was called Saurabha. The Avadhûta was the sense of smell. Mukhyâ was the mouth with the faculty of speech named Vipana and the sense of taste that was named Rasajña [see 25: 48-49]. (Vedabase)

   

Text 12

Âpana concerns the [domain of the] tongue and Bahûdana the [realm of the] variety of eatables, with [the gates of] the right ear having the name Pitrihû and the left ear being called Devahû [see 4.25: 49-51].

Âpana was the business of the tongue and Bahûdana the variety of eatables, with the right ear having the name Pitrihû and the left being called Devahû [see 25: 49-51]. (Vedabase)

 

Text 13

Together with the companion of hearing called S'rutadhara following the path to [the southern and northern realms of] Pañcâla by the processes of sense enjoyment and detachment as described in the scriptures, one reaches [respectively] Pitriloka and Devaloka.

By going to [the southern and northern of] Pañcâla with the companion of hearing called S'rutadhara, can one be elevated to Pitriloka and to Devaloka by [respectively] the process of sense-enjoyment and detachment according the scriptures. (Vedabase)

 

Text 14

Next to the gate of the rectum called Nirriti there is on the lower side the sexual member called Âsurî, which is the gate for the sexuality of the common man [who in the area of Grâmaka] is attracted to the sexual act which is called [the friend] Durmada [see 4.25: 52-53].

With the gate of the rectum called Nirriti is the genital called Âsurî as the gate for the nonsense and lust-minded common men [living in Grâmaka] who with the one called Durmada are attracted to the procreative [see 25: 52-53]. (Vedabase)


Text 15

Vais'asa is [the realm of] hell and [the friend] called Lubdhaka is the organ of defecation. The blind ones you next heard about from me are the legs and hands with which the people engage in their work [see 4.25: 53-54].

Vais'asa means hell with the one named Lubdhaka and the blind then you heard of from me are the legs and hands with which the people go to and do their work [see 25: 53-54]. (Vedabase)

 

Text 16

The private quarters are the heart and [the servant named] Vishûcîna is the mind, the material nature of which is said to result in illusion, satisfaction and jubilation.

So, following, is the private residence the heart and the servant named Visûcîna the mind with which there is, to the material of nature, said to be the illusion, satisfaction or jubilation obtained by it. (Vedabase)

 

Text 17

As soon as the mind is agitated and activates in association with the natural modes, the individual soul, who is [actually] the observer, is carried away by those activities [just like Purañjana falling for his queen, see 4.25: 56].

Just as the thinking is agitated, acting in connection to the modes, does it [like Purañjana following his queen see 25: 56] in order to be alike, imitate the occupations of the intelligence of the soul that is the observer. (Vedabase)


 

Text 18-20

The body is the chariot that, with the senses for its horses, in fact doesn't move ahead in the course of one's years. The two wheels constitute the activities of profit minded labor and piety, the flags are the three modes of nature and the bindings stand for the five types of air. The rein is the mind, the chariot driver is the intelligence, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five weapons are the sense objects and the seven armor plates are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five objectives and ways of approach constitute [together with the eleventh commander] the false aspiration of the eleven processes of the senses [the mind and the five senses of action and perception] by which one in envy is engaged for the sake of sensual pleasure [see again 4.26: 1-3].

The body is but the chariot, the senses are for the years of one's life the horses that in fact do not advance, the two wheels are the activities of profit and piety, the flags the three modes of nature and the five airs are the bondage. The rein is the mind, the intelligence the chariot driver, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five sense-objects are the weapons and the seven covering are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five intentions are the external processes after which the eleven soldiers of the senses [the mind and the five organs of action and perception] are running in false aspiration and envy of going for the pleasurable [see again: 26: 1-3]. (Vedabase)

 

Text 21

The year symbolizing [the passage of] time was called Candavega to which the three hundred and sixty men and women from heaven are to be understood as the days and nights that by their footsteps reduce the lifespan that one has on this earth [see 4.27: 13].

The time of a year was called Candavega, to which the days and nights of this life are understood to be taken away as symbolized by the roaming of the three hundred and sixty men and women from heaven above. [see 27: 13] (Vedabase)

  

Text 22

The daughter of Time who was welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and destruction, stood for jarâ, old age [see 4.27: 19-30].

The old age of all living beings was directly the daughter of Time who was welcome to no one and whom the king of the Yavana's, who was for death and destruction, accepted as his sister-in-law. [see 27: 19-30]. (Vedabase)

 

Text 23-25

His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beings are in distress, very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body which is moved by the material world is thus for a hundred years subjected to different sorts of tribulations that are caused by nature, other living beings and himself. [Therein] abiding by the fragmentary nature of sense enjoyment he meditates the 'I' and 'mine' of himself as being the doer and thus, despite his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind.

His followers, the Yavana soldiers represent the disturbances of the mind and body that at times of distress of the living beings very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. Thus is the one residing in the body, that is moved by the material world, for a hundred years subject to different sorts of tribulations caused by nature, other living beings and himself. Wrongly attributing to the soul the characteristics of the life-force, the senses and the mind, does he, although transcendental of nature, abide by the fragmentary of sense enjoyment, meditating on the 'I' and 'Mine' of himself as being the actor. (Vedabase)

 

Text 26-27

When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he next surrenders himself to the modes of matter to find therein his happiness. Driven by those modes he thereupon takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17].

When the person forgets the Supreme Soul, the Almighty Lord that is the highest teacher, he next surrenders himself to the modes of matter to find therein his well-being. Driven by the modes is he thereupon taking to lives according his karma thereby naturally occupied in the performance of fruitive activities that are of a white [a-karma or service in goodness], black [vi-karma or ill deeds in ignorance] or red nature [regular karma or work passionate after the profit] [compare B.G. 13-22 and 4-17]. (Vedabase)

 

Text 28

Then ruled by the light of goodness one reaches better worlds, then with passion for one's work one ends up in distress and then at other times indulging in darkness one finds oneself in lamentation [see B.G. 18a: 37-39].

Sometimes characterized by the light of goodness one reaches better worlds, sometimes one ends up in distress with the passion for labor and sometimes indulging in darkness one finds oneself in lamentation [see B.G. 18a: 37-39]. (Vedabase)

 

Text 29

Sometimes one is a man, sometimes a woman and then one is neither of both. Then one has lost one's mind and then again you're a human being, a beast or a god. One is born according to one's karma with the modes of nature.

Sometimes male and sometimes female and sometimes neither of both; sometimes blind of intelligence, a human being, sometimes a God and sometimes an animal, exists one of one's activities to the modes of nature, born according one's karma. (Vedabase)


Text 30-31

Like a poor dog that overcome by hunger wanders from one house to an other in order to be rewarded or else be punished, the living entity similarly pursuing different types of higher and lower desires wanders high or low, or follows a middle course and thus according to his destiny reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell'].

Like a poor dog overcome by hunger that wanders from one house to the other to either be rewarded or for sure be punished according its destiny, does similarly the living entity in pursuing different types of high and low desires wander high or low, or the middle of the road, reaching according his destiny that what is pleasing or not so pleasing. (Vedabase)

 

Text 32

Even though he, being confronted with the different kinds of distress as caused by nature, others or himself, takes his countermeasures, it is for the living being not possible to stop the misery.

Although counteracting, being faced with certain kinds of misery as caused by nature, others or oneself, is it for the living being not possible to stop them. (Vedabase)


Text 33-34

All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one doesn't arrive at a definitive solution, only in counteracting the both of them that is the case.

As one can see with a man who, carrying a heavy burden on his head, is shifting it to his shoulder, is that all he really does because one, o sinless one, in illusion thinks that one can place a dream against a dream. There is no single solution in counteracting one activity with the other, only by counter acting the both of them. (Vedabase)


Text 35

Just as there is no end to the subtle form of reflection that was created by the mind as in a dream, there is also no end to wandering around in the material world that in truth is not a fixed reality.

Although existing in the material world is, by the subtle form of the mind, the cause perceived not really there, like with things happening in a dream. (Vedabase)


Text 36-37

In order to put an end to the succession of unwanted things in material life it is therefore for the soul of essential importance to be of unalloyed devotional service with that what the spiritual teacher [the Lord] represents: to be engaged in the bhakti yoga in relation to the Supreme Personality of Godhead Vâsudeva, by which the result is found of the completeness of knowledge and detachment.

It is therefore in the real interest of the living entity of stopping the train of unwanted things in one's material life, to be of unalloyed devotion to that what is of the spiritual teacher; practicing bhakti-yoga towards the Supreme Lord Vâsudeva will result in the complete of knowledge and detachment. (Vedabase)


Text 38

That, oh best of kings, will soon come about depending the cultivation of one's constant and faithful listening to the narrations about the Infallible One.

That, o best of kings, will come about depending on the cultivation of one's constant and faithful listening to the narrations of the Infallible One. (Vedabase)

 

Text 39-40

From the place where one finds the great devotees, the broad-minded pure souls whose consciousness is bent on the regular reciting of and hearing about the qualities of the Supreme Lord oh King, flow in all directions from the mouths of the great examples the countless streams of nectar concerning the exploits of the killer of Madhu. They who eagerly drink in that nectar can never get enough of it.  Hunger, thirst, fear, lamentation or illusion never get hold of those who are all ears [compare 3.25: 25].

O King, there where the great devotees, the broad-minded saintly people are who's consciousness is after the regular reciting of and hearing about the qualities of the Supreme Lord, at that very place does, with the nectar of the qualities of the killer of Madhu, emanating from the mouths of the great, from all around flow a surplus of rivers from all of them, who drink there without ever getting satisfied, o King. With the attentive of their ears is one never plagued by hunger, thirst, fear, lamentation or illusion [compare 3-25: 25]. (Vedabase)


Text 41

But the individual soul who is always troubled by his worldly habits, is not attracted to the nectarean ocean of stories about the Lord.

But, the soul, disturbed by those things in the conditioning to its natural place in the world, does in this ocean not get attached to the nectarean words of the Lord. (Vedabase)

 

Text 42-44

The father of the founding fathers Brahmâ, lordships like S'iva, Manu, and the rulers of mankind headed by Daksha, the strong celibates led by Sanaka, Marîci, Atri, Angirâ, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha and I myself finally, are all well versed, authoritative brahmin speakers. Even though we have insight because of our meditation, education and austerities, we can not fathom the Seer Himself, the Controller in the beyond.

The father of fathers Brahmâ and directly the most powerful ones like Lord S'iva, Manu, and the rulers of mankind headed by Daksha, and the strong celibates led by Sanaka, Marîci, Atri and Angirâ, Pulastya, Pulaha, Kratu, Bhrigu and Vasishthha with me closing the row, are so all led by the Knowledge of the Absolute. Although we till this day by meditation are masters of speaking, observing the austerities and the knowledge, do we not see the Seer Himself, the Controller in the beyond. (Vedabase)

  

Text 45

Engaged in listening to the unlimited spiritual knowledge and with mantras singing the glories of the greatly extended partial powers [the demigods], one still doesn't know the Supreme. [see footnote 1]

Engaged in listening to the unlimited of the spiritual knowledge and with mantra's singing the glories of the greatly extended of the partial powers [the demigods] does one not know the Supreme. (Vedabase)

 

Text 1a, 2a

What now would the difference be between animals and human beings when the intelligence of all depends upon the animalistic maintenance of the body? After so many births having attained a human life out here the individual spiritual soul will become prominent when one on the path of spiritual knowledge has broken with that physicality, when one has given up the incorrect perception of being a gross or subtle body.

[see footnote 1] What then would the difference be between animals and human beings when the intelligence of all for sure is resting on the animal maintenance of the body? After so many births having attained a human life here, will, after giving up the incorrect perception of being a gross or subtle body, on the path of spiritual knowledge having forsaken that physicality, then the individual soul become prominent.

 

Text 46

When He who showers His grace, the Supreme Lord, by a soul is realized, such a one will give up his worldly views as well as his attachment to Vedic rituals  [see also B.G. 18: 66].

When He who favors by causeless mercy, the Supreme Lord, by a soul is realized does such a one, thus also fixed on the vedic, give up his intentions towards the world. (Vedabase)

 

Text 47

Oh my dear Prâcînabarhi, therefore never ignorantly take the glamour of fruitive actions for the aim of life. However nicely that [acquiring] might ring in your ears, the real interest isn't served by it [compare B.G. 2: 42-43].

O dear Prâcînabarhishat, do therefore never ignorantly give in to the harmful advantage of fruitive action thinking that to be the aim of life and never just try to please the ear without touching the real interest [compare B.G. 2.42-43]. (Vedabase)


Text 48

The less intelligent ones speak of the [four] Vedas to the interest of rituals and ceremonies, but such people do not know [the real purport of the Vedas], they have no idea where the world of Lord Janârdana is to be found [of Vishnu, Krishna as the conqueror of wealth].

Not in touch with the Reality do the less intelligent speak of the four Veda's that are full of ritual and ceremony; such people never know for sure where their home, God, Janârdhana [Vishnu, Krishna as the conqueror of wealth] is. (Vedabase)

 

Text 49

You  who [with your sons the Pracetâs] completely covered the face of the world with the kus'a grass pointing eastward [see 4.24: 10], take great pride in all the killing [of the sacrificial animals] and consider yourself very important. But you do not know what work must be performed, what labor would satisfy the Supreme Personality of Godhead, He who constitutes the guiding principle of reason.

With your [you and your sons the Pracetâ's] altogether having covered the face of the world with the Kusa grass pointing eastward [see 24:10], do you take great pride in all the killing [of the sacrificial animals] and do you think of yourself as being very important, but you do not know what work to perform, what labor would be satisfying that Supreme Personality of God, the reality by which one finds the guidance that brings sense. (Vedabase)

 

Text 50

The Supreme Lord Himself is the Supersoul of all who accepted a material body; He is the controller of material nature. His feet form the shelter by which all men in this world find their fortune.

The Supreme Personality is Himself the Supersoul of all who adopted a material appearance; He is the controller of the material nature; His feet form the shelter from which all men in this world find their fortune. (Vedabase)

  

Text 51

He indeed is the one loved the most, the Subtle One from whom there is no fear. He alone is in full knowledge, he alone who has learned this, is the spiritual master not different from the Lord.'

He to whom the Supreme Soul is the most dear, the One from whom one has not even the smallest fear, is thus someone who is certain to be educated; he who is thus formed is a spiritual master as good as the Lord.' (Vedabase)


Text 52

Nârada said: 'After thus far having answered your questions oh man of wisdom, now listen to the established opinion I am going to confide to you.

Nârada said: 'Thus I am sure to have answered your questions, o man of wisdom, now listen to the perfect realization that I am going to confide to you. (Vedabase)

 

Text 53

[Think of] a deer safely grazing grass in a field of flowers. Undisturbed doing his business he has in his ears the charming song of  bumblebees, but he is not quite aware that in front of him there are tigers eager to kill and that behind him there is a hunter looking for a chance to pierce him with arrows.

Think of a deer safely grazing grass in a field of flowers attached in being united with its wife. In its ears it has the charm of the song of bumblebees, but it is negligent of the fact that in front of it there are tigers living at the cost of others and that behind there is a hunter that threatens to pierce the deer with arrows. (Vedabase)

 

Text 54

The flowers work just like a woman who with her sweet scent of flowers suggests the safety of a household existence as being the result of an innocent desire for sensual pleasures such as the plucking of flowers. Thus one fulfills one's desires [alike the deer] in always being absorbed in thoughts of sex with the wife and pleasures to the tongue. The sound of the different bumblebees that is so very attractive to the ears compares to the most attractive talks of the wife in the first place and also the children that occupy one's mind completely. The tigers together in front of him are like all the moments of the days and nights that unnoticed in enjoying one's household take away one's life span. And from behind there is the hunter taking care not to be seen who crouches upon him like the superintendent of death by whose arrow one's heart is pierced in this world. You should see yourself in this as the one whose heart is pierced oh King.

The flowers are just like women in general to which the sweet aroma of the flowers is like the shelter of a household life that is most salient for its fragmentary of sense gratification. One thus has, beginning with one's wife and always absorbed in thoughts of one's appetite for sex, one's desires fulfilled. The gentle sounds of the lots of bumblebees that are so very attractive to its ears are alike the talks one hears from others starting with the wife again. The group of tigers in front of it are like all the moments of the days and nights that, unnoticed in one's enjoying the household, take away one's span of life. And from the back sure not to be seen follows behind the hunter, the superintendent of death whose arrow in this world pierces one's heart. You should in this see yourself as the one whose heart is pierced, o King. (Vedabase)


Text 55

Place yourself in the consciousness of the grazing deer and give up the fixation upon that what you cherish in your heart. Give up that notion and those stories of a household life so abominably filled with sexual concerns and go, gradually becoming detached, exclusively for the shelter of all liberated souls.'

Think of yourselves in the consciousness of that deer in action and give it up to be fixed in what you attend to in your heart. Give up that idea of a household life that is so abominably full of sexual concerns and go only for the swanlike shelter [of the self-realized], gradually becoming detached. (Vedabase)

 

Text 56

The king said: 'Oh brahmin, having heard what you said, I must say I had no clue. Why is it so that the honorable gentlemen [my teachers], if they knew that, didn't explain it to me? 

The king said: 'O greatest brahmin, considering that what I heard you speaking about, I must say I had no knowledge of; why is it so that my preceptors, if they understood it, did not tell me about this? (Vedabase)

 

Text 57

But my doubts about this oh brahmin, you have cleared as you spoke. Even they who have experience are indeed bewildered about everything not pertaining to the activities of the senses.

But my doubts about this, o brahmin, you have cleared so doing. Even the experienced are indeed bewildered about things not concerning the activities of the senses. (Vedabase)

 

Text 58

Someone who forsakes his body in order to enjoy another body in a next life has to face the consequences of the karma he built up in this life.

The work done for its profit that in this life is undertaken by a person - the results of that must he, with a body given up to enjoy another one in a next life, face. (Vedabase)

 

Text 59

One thus knows the statement of the Vedic experts that says: of everything that one in this life wants to do one does not directly see the consequences.'

Thus one hears the thesis of the ones of learning that, of whatever one is all so sure about to do, it is said that one doesn't immediately see and know the consequence.' (Vedabase)

 

Text 60

Nârada said: 'From the karma a person engages in the consequences are to be faced in a next life, because [having died, in his unembodied state] nothing has changed to that what belongs to him: his proof of character [the subtle body or linga] and his mind about it stay the same.

Nârada said: 'That by which one so sure begins to operate for the sake of results, is assuredly by the living entity in the next life also enjoyed, because one is, by that subtle body and its mind, personally without any change. (Vedabase)

 

Text 61

The way a person, lying in bed and breathing, letting go [of the gross body in a dream] in his mind has to experience the actions he [in the waking state] was engaged in, the same way he will fare in a similar or another [animal] body or world [being reincarnated after his death].

Lying this body down on a bed does the person itself after giving up its breath enjoy by means of a similar or different body the karma entertained by the soul. (Vedabase)

 

Text 62

Whatever all this 'my' of the mind might entail in acceptance of an 'I', is by the living being taken along as the workload he acquired and by that karma he again enters a material existence.

Whatever all this 'My' of the mind might be, in acceptance of an 'I', does the entity take along with him for the workload achieved, by which it again enters the material existence. (Vedabase)

 

Text 63

The way one derives a state of mind from one's sensual experiences and what one does in response to them, one is likewise mentally characterized by propensities that are the result of physical actions one engaged in in a previous life.

The way one can have an idea of one's mental condition to the twofold of the active senses [of knowing them and working them] is it similarly possible to get an idea of the activities previously performed by the karma that the consciousness is in to. (Vedabase)

 

Text 64

Sometimes arbitrary forms pop up before one's mind's eye and that may happen without ever having heard, seen or experienced those images before.

At any time one can experience things by this body never heard or experienced before, sometimes seeing within one's mind forms of whatever kind. (Vedabase)

 

Text 65

Oh King believe me thereby when I tell you that to a living being confronted with a proof of life that as such rises in the body, not a single thing can manifest itself in the mind which hasn't been tried, experienced or understood before.

Therefore believe me as I say that, o King, by the living entity in its subtle form, this way produced by its previous body, not a thing can be perceived that has not manifested itself [before that] in the mind. (Vedabase)


Text 66

The mind of a man is indicative of the forms he has accepted in the past as well as - I wish you all the best - what birth he next will take or that he will not be born again.

For sure does the mind of a man indicate what forms he had in the past as well as, wishing you all the best, what birth he will next take and thus with certainty also what he will not be born into. (Vedabase)

 

Text 67

That what someone has done in another time or at another place [thus] can be derived from the images one sometimes has in the mind of things one in this life hasn't seen or heard about before.

According the vision one has at times in the mind, of things never seen and heard of in this life, can one's action depending on place and time [in the past and future] be understood. (Vedabase)


Text 68

Everything that is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up and vanish again in the heart; all persons have a mind [filled with past impressions].

All things that in the mind by the senses are experienced in a chronological order show themselves with all living beings in many ways when one's pursuit is over [as when one dreams e.g. ]. (Vedabase)

 

Text 69

With the Fortunate One constantly at one's side abiding by a spirit of pure goodness [free from passion and ignorance], the world around oneself [the so-called 'here and now'] that [with all those impressions] can be as dark as the [new] moon, thus being connected will manifest itself crystal clear.

With a mind of being of single goodness with the Supreme Lord, one has a constant association, like still having a moon while it is eclipsed, and thus being connected does one see this universe as it is. (Vedabase)


Text 70

A person is from this consciousness that is thus free from 'I' and 'mine' separated for as long as the eternal indweller [in the form of the subtle body of impressions, the linga] forms a distinct structure of material qualities consisting of intelligence, mind, senses and sense objects.

Thus is the person not separated from the consciousness of 'I' and 'Mine', as long as the intelligence, mind, senses, the objects and the qualities of nature are there, that no doubt have existed since time immemorial. (Vedabase)


Text 71

In deep sleep, when one faints or with the arrest of one's breathing in great shock one does not think of an 'I', nor is there such a notion when one has a high fever or when one dies.

In deep sleep, when one faints or is in great shock with the arrest of one's breathing one does not think of an 'I'; thus is there either knowledge thereof when one has a high fever or when one dies. (Vedabase)

 

Text 72

Just like one with a new moon cannot see the moon itself, the self of typical life signs [the subtle body or the ego] can not be observed of a young person in the womb and during [early] childhood because of the immaturity of the eleven [of the senses and the mind].

Also in the womb and during one's childhood is, because of immaturity, the ego [subtle body] in the form of the ten senses and the mind not witnessed by that youngster, just like the moon isn't when it is new. (Vedabase)


Text 73

Just as unwanted things in a dream have to run their own course [until one awakens], also for a soul - despite not being there for the sake of the sense objects - material life does not cease when he is contemplating the enjoyment of the senses.

Sure enough does, with the sense objects not known by the mind, the material universe not cease to exist when a living being is meditating them in a dream as an appearance of unwanted things. (Vedabase)


Text 74

The individual soul [the jîva] is understood as a combination of the life force with the in sixteen expanded and by the three modes of nature ruled typical self of signs, the linga [expanded to the five objects of the senses, the five working and knowing senses and the mind].

The conditioned [individual] soul is with the life force understood as a combination of the in sixteen expanded subtle body of the five forms [the five objects of the senses, the five working and knowing senses and the mind] that is under the influence of the three modes. (Vedabase)


Text 75

By means of this [linga] the person acquires material bodies and gives them up again and  because he [the subtle body] thus is materially contained he finds enjoyment, lamentation, fear, misery and happiness [compare B.G. 2: 13].

So being does the person, acquiring material bodies and giving them up again, by the gross of the form, find as well enjoyment, lamentation, fear, misery as happiness [compare B.G. 2:13]. (Vedabase)

 

Text 76-77

Just like a caterpillar doesn't disappear when it has to forsake its body [to become a butterfly], a  materially identified man doesn't vanish upon the termination of his karmic existence, for the mind [transported by the linga] is the ruler of man, it is the cause of the material existence of all the embodiments created.

Like with a caterpillar, that does not leave finding its end when it even has to give up its identification with the body [to become a butterfly], does a man not get another mind by the termination of his fruitive activities, as it is the ruler of man, the cause of the material existence of all living beings. (Vedabase)

 

Text 78

When one thinking of success always [to the point of death] performs activities, one is by those actions bound to a[n other] physical body for as long as one continues to perform in ignorance [see B.G. 3: 9].

When one thinks of the pleasures enjoyed by the senses, are, with the continuation of material affairs, the activities performed always subject to the illusion of the bondage in karma of the material body [see B.G. 3:9]. (Vedabase)

 

Text 79

In order to counteract that therefore engage in devotional service unto the Lord with all your heart and soul and consider the cosmic manifestation thereto as consisting of His being by which there is maintenance, creation and annihilation [see footnote 2].

Therefore counteract that by engaging in devotional service unto the Lord with all that is in you, seeing the cosmic manifestation as being under the control of the One from whom one has maintenance, creation and annihilation. [see footnote 2]. (Vedabase)

 

Text 1b

Being of devotion unto Krishna, of mercy towards others and in perfect knowledge of the True Self, liberation from being bound to a material life will be the consequence.

(1a) In devotion unto Krishna, of mercy towards others and in perfect knowledge of the True Self, will it be so that then the liberation from the bondage of material life will sprout. (Vedabase)

 

Text 2b

The great secret of it all is that material existence dissolves in what we do not see as yet and have been seeing in the past, just like during one's sleep; in other words, everything that happened in the past, happens in the present and is going to happen in the future is but a dream.'

The great mystery of it all is that, with what is directly seen and remains to be seen the material existence is vanquished like during one's sleep; in other words, that what has happened, the present and the future is a dream itself. (Vedabase)

 

Text 80

Maitreya said: 'After Nârada, the most powerful, pure and leading devotee had explained to him the position of the two swans [of the individual soul and the Supreme Soul who is the Lord], he took leave and departed for the abode of the perfected ones [Siddhaloka].

Maitreya said: 'After the most powerful, chief devotee Nârada had expounded on the position of the Pure and the life about it, was he sure to take leave of him [the King] and depart for the world of the perfected [Siddhaloka]. (Vedabase)

 

Text 81

After leaving orders for his sons to protect the common people, Prâcînabarhi, the wise king then left for practicing austerities in the spiritual resort of Kapila [at Gangâ-sâgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33].

Prâcînabarhi, the wise king, after leaving orders that his sons should protect the common people, then departed for the spiritual resort of Kapila [Ganga-sagara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3: ch 24-33] for his austerities. (Vedabase)

 

Text 82

There, with a one-pointed mind living soberly at the lotus feet of Govinda he, continuously chanting, by his devotion managed to free himself from his attachments and attain sameness with the One Reality.

There, with a one-pointed mind living sober at the lotus feet of Govinda he freed himself from his attachments continuously chanting, by his devotion achieving sameness in the Reality. (Vedabase)

 

Text 83

Oh sinless one, anyone who listens to or recounts this authoritative, spiritual discourse as narrated by Nârada, will be delivered from the physical concept of life.

O spotless one, anyone who hears or might describe this authoritative spiritual discourse as narrated by Nârada, will be delivered from the bodily concept of life. (Vedabase)

 

Text 84

Taken from the mouth of the leading divinity of wisdom, this story once it is uttered, will purify anyone's heart, for it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and freed from all bondage being liberated no longer wander around in this material world.

It, taken from the mouth of the chief divinity of wisdom, will, once uttered purify the heart of anyone, as it sanctifies this world with the fame of the Lord of Liberation Mukunda. He who chants it will return to the spiritual world and, freed from all bondage, being liberated no longer wander around in this material world. (Vedabase)

 

Text 85

This wonderful spiritual mystery [this allegory] you've now heard from me, about a person [Purañjana] who took shelter of his wife, puts an end to all doubts about [the matter of] life after death.'

The wonderful spiritual of this by me described and heard by authority, thus also dealing about a person, Purañjana, who took shelter of his wife, does put an end to all doubts about a life after death. (Vedabase)

 

* According to Vijayadhvaja Tîrtha, who belongs to the Madhvâcârya-sampradâya, the two following verses appear after verse 45 of this chapter.

 ** According to Vijayadhvaja Tîrtha, who belongs to the Madhvâcârya-sampradâya the two following verses appear after verse 79.

*** The first two lines of this verse are repeated from the first two lines in verse 35; contextually this results in this alternative translation.

  

 

 

 

 

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The first image titled: 'Tree of life" is a Dakhani miniature painting depicting animals and humans in the branches of a tree.
Source:
Copyright: © 1996-2004 Kamat's potpourri. All Rights Reserved.
The second image is titled: 'Reïncarnatie' and is © of
Wim Kuenen. Used with permission.
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