7.15.1

śrī-nārada uvāca

karma-niṣṭhā dvijāḥ kecit

tapo-niṣṭhā nṛpāpare

svādhyāye 'nye pravacane

kecana jñāna-yogayoḥ

 

śrī-nāradaḥ uvāca — Nārada Muni said; karma-niṣṭhāḥ — attached to ritualistic ceremonies (according to one's social status as a brāhmaṇa, kṣatriya, vaiśya or śūdra); dvi-jāḥ — the twice-born (especially the brāhmaṇas); kecit — some; tapaḥ-niṣṭhāḥ — very much attached to austerities and penances; nṛpa — O King; apare — others; svādhyāye — in studying Vedic literature; anye — others; pravacane — delivering speeches on Vedic literature; kecana — some; jñāna-yogayoḥ — in culturing knowledge and practicing bhakti-yoga.

 

TRANSLATION

 

Nārada Muni continued: My dear King, some brāhmaṇas are very much attached to fruitive activities, some are attached to austerities and penances, and still others study the Vedic literature, whereas some, although very few, cultivate knowledge and practice different yogas, especially bhakti-yoga.

 

7.15.2

jñāna-niṣṭhāya deyāni

kavyāny ānantyam icchatā

daive ca tad-abhāve syād

itarebhyo yathārhataḥ

 

jñāna-niṣṭhāya — to the impersonalist or the transcendentalist desiring to merge into the Supreme; deyāni — to be given in charity; kavyāni — ingredients offered to the forefathers as oblations; ānantyam — liberation from material bondage; icchatā — by a person desiring; daive — the ingredients to be offered to the demigods; ca — also; tat-abhāve — in the absence of such advanced transcendentalists; syāt — it should be done; itarebhyaḥ — to others (namely, those addicted to fruitive activities); yathā-arhataḥ — comparatively or with discrimination.

 

TRANSLATION

 

A person desiring liberation for his forefathers or himself should give charity to a brāhmaṇa who adheres to impersonal monism [jñāna-niṣṭhā]. In the absence of such an advanced brāhmaṇa, charity may be given to a brāhmaṇa addicted to fruitive activities [karma-kāṇḍa].

 

7.15.3

dvau daive pitṛ-kārye trīn

ekaikam ubhayatra vā

bhojayet susamṛddho 'pi

śrāddhe kuryān na vistaram

 

dvau — two; daive — during the period when oblations are offered to the demigods; pitṛ-kārye — in the śrāddha ceremony, in which oblations are offered to the forefathers; trīn — three; eka — one; ekam — one; ubhayatra — for both occasions; vā — either; bhojayet — one should feed; su-samṛddhaḥ api — even though one is very rich; śrāddhe — when offering oblations to the forefathers; kuryāt — one should do; na — not; vistaram — very expensive arrangements.

 

TRANSLATION

 

During the period for offering oblations to the demigods, one should invite only two brāhmaṇas, and while offering oblations to the forefathers, one may invite three brāhmaṇas. Or, in either case, only one brāhmaṇa will suffice. Even though one is very opulent, he should not endeavor to invite more brāhmaṇas or make various expensive arrangements on those occasions.

 

7.15.4

deśa-kālocita-śraddhā-

dravya-pātrārhaṇāni ca

samyag bhavanti naitāni

vistarāt sva-janārpaṇāt

 

deśa — place; kāla — time; ucita — proper; śraddhā — respect; dravya — ingredients; pātra — a suitable person; arhaṇāni — paraphernalia for worship; ca — and; samyak — proper; bhavanti — are; na — not; etāni — all these; vistarāt — due to expansion; sva-jana-arpaṇāt — or due to inviting relatives.

 

TRANSLATION

 

If one arranges to feed many brāhmaṇas or relatives during the śrāddha ceremony, there will be discrepancies in the time, place, respectability and ingredients, the person to be worshiped, and the method of offering worship.

 

7.15.5

deśe kāle ca samprāpte

muny-annaḿ hari-daivatam

śraddhayā vidhivat pātre

nyastaḿ kāmadhug akṣayam

 

deśe — in a proper place, namely a holy place of pilgrimage; kāle — at an auspicious time; ca — also; samprāpte — when available; muni-annam — foodstuffs prepared with ghee and suitable to be eaten by great saintly persons; hari-daivatam — unto the Supreme Personality of Godhead, Hari; śraddhayā — with love and affection; vidhi-vat — according to the directions of the spiritual master and the śāstras; pātre — unto the suitable person; nyastam — if it is so offered; kāmadhuk — becomes a source of prosperity; akṣayam — everlasting.

 

TRANSLATION

 

When one gets the opportunity of a suitable auspicious time and place, one should, with love, offer food prepared with ghee to the Deity of the Supreme Personality of Godhead and then offer the prasāda to a suitable person — a Vaiṣṇava or brāhmaṇa. This will be the cause of everlasting prosperity.

 

7.15.6

devarṣi-pitṛ-bhūtebhya

ātmane sva-janāya ca

annaḿ saḿvibhajan paśyet

sarvaḿ tat puruṣātmakam

 

deva — unto the demigods; ṛṣi — saintly persons; pitṛ — forefathers; bhūtebhyaḥ — the living entities in general; ātmane — relatives; sva-janāya — family members and friends; ca — and; annam — foodstuff (prasāda); saḿvibhajan — offering; paśyet — one should see; sarvam — all; tat — them; puruṣa-ātmakam — related to the Supreme Personality of Godhead.

 

TRANSLATION

 

One should offer prasāda to the demigods, the saintly persons, one's forefathers, the people in general, one's family members, one's relatives and one's friends, seeing them all as devotees of the Supreme Personality of Godhead.

 

7.15.7

na dadyād āmiṣaḿ śrāddhe

na cādyād dharma-tattvavit

muny-annaiḥ syāt parā prītir

yathā na paśu-hiḿsayā

 

na — never; dadyāt — should offer; āmiṣam — meat, fish, eggs and so on; śrāddhe — in the performance of the śrāddha ceremony; na — nor; ca — also; adyāt — one should eat personally; dharma-tattva-vit — one who is actually learned in regard to religious activities; muni-annaiḥ — by preparations made with ghee for saintly persons; syāt — should be; parā — first-class; prītiḥ — satisfaction; yathā — for the forefathers and the Supreme Personality of Godhead; na — not; paśu-hiḿsayā — by killing animals unnecessarily.

 

TRANSLATION

 

A person fully aware of religious principles should never offer anything like meat, eggs or fish in the śrāddha ceremony, and even if one is a kṣatriya, he himself should not eat such things. When suitable food prepared with ghee is offered to saintly persons, the function is pleasing to the forefathers and the Supreme Lord, who are never pleased when animals are killed in the name of sacrifice.

 

7.15.8

naitādṛśaḥ paro dharmo

nṛṇāḿ sad-dharmam icchatām

nyāso daṇḍasya bhūteṣu

mano-vāk-kāyajasya yaḥ

 

na — never; etādṛśaḥ — like this; paraḥ — a supreme or superior; dharmaḥ — religion; nṛṇām — of persons; sat-dharmam — superior religion; icchatām — being desirous of; nyāsaḥ — giving up; daṇḍasya — causing trouble because of envy; bhūteṣu — unto the living entities; manaḥ — in terms of the mind; vāk — words; kāya-jasya — and body; yaḥ — which.

 

TRANSLATION

 

Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.

 

7.15.9

eke karmamayān yajñān

jñānino yajña-vittamāḥ

ātma-saḿyamane 'nīhā

juhvati jñāna-dīpite

 

eke — some; karma-mayān — resulting in a reaction (such as the killing of animals); yajñān — sacrifices; jñāninaḥ — persons advanced in knowledge; yajña-vit-tamāḥ — who know perfectly well the purpose of sacrifice; ātma-saḿyamane — by self-control; anīhāḥ — who are without material desires; juhvati — execute sacrifice; jñāna-dīpite — enlightened in perfect knowledge.

 

TRANSLATION

 

Because of an awakening of spiritual knowledge, those who are intelligent in regard to sacrifice, who are actually aware of religious principles and who are free from material desires, control the self in the fire of spiritual knowledge, or knowledge of the Absolute Truth. They may give up the process of ritualistic ceremonies.

 

7.15.10

dravya-yajñair yakṣyamāṇaḿ

dṛṣṭvā bhūtāni bibhyati

eṣa mākaruṇo hanyād

ataj-jño hy asu-tṛp dhruvam

 

dravya-yajñaiḥ — with animals and other eatable things; yakṣyamāṇam — the person engaged in such sacrifices; dṛṣṭvā — by seeing; bhūtāni — the living entities (animals); bibhyati — become afraid; eṣaḥ — this person (the performer of sacrifice); mā — us; akaruṇaḥ — who is inhumane and merciless; hanyāt — will kill; a-tat-jñaḥ — most ignorant; hi — indeed; asu-tṛp — who is most satisfied by killing others; dhruvam — certainly.

 

TRANSLATION

 

Upon seeing the person engaged in performing the sacrifice, animals meant to be sacrificed are extremely afraid, thinking, "This merciless performer of sacrifices, being ignorant of the purpose of sacrifice and being most satisfied by killing others, will surely kill us."

 

7.15.11

tasmād daivopapannena

muny-annenāpi dharmavit

santuṣṭo 'har ahaḥ kuryān

nitya-naimittikīḥ kriyāḥ

 

tasmāt — therefore; daiva-upapannena — obtainable very easily by the grace of the Lord; muni-annena — with food (prepared in ghee and offered to the Supreme Lord); api — indeed; dharma-vit — one who is actually advanced in religious principles; santuṣṭaḥ — very happily; ahaḥ ahaḥ — day after day; kuryāt — one should perform; nitya-naimittikīḥ — regular and occasional; kriyāḥ — duties.

 

TRANSLATION

 

Therefore, day by day, one who is actually aware of religious principles and is not heinously envious of poor animals should happily perform daily sacrifices and those for certain occasions with whatever food is available easily by the grace of the Lord.

 

7.15.12

vidharmaḥ para-dharmaś ca

ābhāsa upamā chalaḥ

adharma-śākhāḥ pañcemā

dharma-jño 'dharmavat tyajet

 

vidharmaḥ — irreligion; para-dharmaḥ — religious principles practiced by others; ca — and; ābhāsaḥ — pretentious religious principles; upamā — principles that appear religious but are not; chalaḥ — a cheating religion; adharma-śākhāḥ — which are different branches of irreligion; pañca — five; imāḥ — these; dharma-jñaḥ — one who is aware of religious principles; adharma-vat — accepting them as irreligious; tyajet — should give up.

 

TRANSLATION

 

There are five branches of irreligion, appropriately known as irreligion [vidharma], religious principles for which one is unfit [para-dharma], pretentious religion [ābhāsa], analogical religion [upadharma] and cheating religion [chala-dharma]. One who is aware of real religious life must abandon these five as irreligious.

 

7.15.13

dharma-bādho vidharmaḥ syāt

para-dharmo 'nya-coditaḥ

upadharmas tu pākhaṇḍo

dambho vā śabda-bhic chalaḥ

 

dharma-bādhaḥ — obstructs the execution of one's own religious principles; vidharmaḥ — against the principles of religion; syāt — should be; para-dharmaḥ — imitating religious systems for which one is unfit; anya-coditaḥ — which is introduced by someone else; upadharmaḥ — concocted religious principles; tu — indeed; pākhaṇḍaḥ — by one who is against the principles of Vedas, standard scriptures; dambhaḥ — who is falsely proud; vā — or; śabda-bhit — by word jugglery; chalaḥ — a cheating religious system.

 

TRANSLATION

 

Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para-dharma. A new type of religion created by one who is falsely proud and who opposes the principles of the Vedas is called upadharma. And interpretation by one's jugglery of words is called chala-dharma.

 

7.15.14

yas tv icchayā kṛtaḥ pumbhir

ābhāso hy āśramāt pṛthak

sva-bhāva-vihito dharmaḥ

kasya neṣṭaḥ praśāntaye

 

yaḥ — that which; tu — indeed; icchayā — whimsically; kṛtaḥ — conducted; pumbhiḥ — by persons; ābhāsaḥ — dim reflection; hi — indeed; āśramāt — from one's own order of life; pṛthak — different; sva-bhāva — according to one's own nature; vihitaḥ — regulated; dharmaḥ — religious principle; kasya — in what respect; na — not; iṣṭaḥ — capable; praśāntaye — for relieving all kinds of distress.

 

TRANSLATION

 

A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called ābhāsa [a dim reflection or false similarity]. But if one performs the prescribed duties for his particular āśrama or varṇa, why are they not sufficient to mitigate all material distresses?

 

7.15.15

dharmārtham api neheta

yātrārthaḿ vādhano dhanam

anīhānīhamānasya

mahāher iva vṛttidā

 

dharma-artham — in religion or economic development; api — indeed; na — not; īheta — should try to obtain; yātrā-artham — just to maintain the body and soul together; vā — either; adhanaḥ — one who has no wealth; dhanam — money; anīhā — the desirelessness; anīhamānasya — of a person who does not endeavor even to earn his livelihood; mahā-aheḥ — the great serpent known as the python; iva — like; vṛtti-dā — which obtains its livelihood without endeavor.

 

TRANSLATION

 

Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist. Just as a great python, although lying in one place, not endeavoring for its livelihood, gets the food it needs to maintain body and soul, one who is desireless also obtains his livelihood without endeavor.

 

7.15.16

santuṣṭasya nirīhasya

svātmārāmasya yat sukham

kutas tat kāma-lobhena

dhāvato 'rthehayā diśaḥ

 

santuṣṭasya — of one who is fully satisfied in Kṛṣṇa consciousness; nirīhasya — who does not endeavor for his livelihood; sva — own; ātma-ārāmasya — who is self-satisfied; yat — that; sukham — happiness; kutaḥ — where; tat — such happiness; kāma-lobhena — impelled by lust and greed; dhāvataḥ — of one who is wandering here and there; artha-īhayā — with a desire for accumulating wealth; diśaḥ — in all directions.

 

TRANSLATION

 

One who is content and satisfied and who links his activities with the Supreme Personality of Godhead residing in everyone's heart enjoys transcendental happiness without endeavoring for his livelihood. Where is such happiness for a materialistic man who is impelled by lust and greed and who therefore wanders in all directions with a desire to accumulate wealth?

 

7.15.17

sadā santuṣṭa-manasaḥ

sarvāḥ śivamayā diśaḥ

śarkarā-kaṇṭakādibhyo

yathopānat-padaḥ śivam

 

sadā — always; santuṣṭa-manasaḥ — for a person who is self-satisfied; sarvāḥ — everything; śiva-mayāḥ — auspicious; diśaḥ — in all directions; śarkarā — from pebbles; kaṇṭaka-ādibhyaḥ — and thorns, etc.; yathā — as; upānat-padaḥ — for a person who has suitable shoes; śivam — there is no danger (auspicious).

 

TRANSLATION

 

For a person who has suitable shoes on his feet, there is no danger even when he walks on pebbles and thorns. For him, everything is auspicious. Similarly, for one who is always self-satisfied there is no distress; indeed, he feels happiness everywhere.

 

7.15.18

santuṣṭaḥ kena vā rājan

na vartetāpi vāriṇā

aupasthya-jaihvya-kārpaṇyād

gṛha-pālāyate janaḥ

 

santuṣṭaḥ — a person who is always self-satisfied; kena — why; vā — or; rājan — O King; na — not; varteta — should live (happily); api — even; vāriṇā — by drinking water; aupasthya — due to the genitals; jaihvya — and the tongue; kārpaṇyāt — because of a wretched or miserly condition; gṛha-pālāyate — he becomes exactly like a household dog; janaḥ — such a person.

 

TRANSLATION

 

My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.

 

7.15.19

asantuṣṭasya viprasya

tejo vidyā tapo yaśaḥ

sravantīndriya-laulyena

jñānaḿ caivāvakīryate

 

asantuṣṭasya — of one who is not self-satisfied; viprasya — of such a brāhmaṇa; tejaḥ — strength; vidyā — education; tapaḥ — austerity; yaśaḥ — fame; sravanti — dwindle; indriya — of the senses; laulyena — because of greed; jñānam — knowledge; ca — and; eva — certainly; avakīryate — gradually vanishes.

 

TRANSLATION

 

Because of greed for the sake of the senses, the spiritual strength, education, austerity and reputation of a devotee or brāhmaṇa who is not self-satisfied dwindle, and his knowledge gradually vanishes.

 

7.15.20

kāmasyāntaḿ hi kṣut-tṛḍbhyāḿ

krodhasyaitat phalodayāt

jano yāti na lobhasya

jitvā bhuktvā diśo bhuvaḥ

 

kāmasya — of the desire for sense gratification or the urgent needs of the body; antam — end; hi — indeed; kṣut-tṛḍbhyām — by one who is very hungry or thirsty; krodhasya — of anger; etat — this; phala-udayāt — by venting chastisement and its reaction; janaḥ — a person; yāti — crosses over; na — not; lobhasya — greed; jitvā — conquering; bhuktvā — enjoying; diśaḥ — all directions; bhuvaḥ — of the globe.

 

TRANSLATION

 

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

 

7.15.21

paṇḍitā bahavo rājan

bahu-jñāḥ saḿśaya-cchidaḥ

sadasas patayo 'py eke

asantoṣāt patanty adhaḥ

 

paṇḍitāḥ — very learned scholars; bahavaḥ — many; rājan — O King (Yudhiṣṭhira); bahu-jñāḥ — persons with varied experience; saḿśaya-cchidaḥ — expert in legal advice; sadasaḥ patayaḥ — persons eligible to become presidents of learned assemblies; api — even; eke — by one disqualification; asantoṣāt — simply by dissatisfaction or greed; patanti — fall down; adhaḥ — into hellish conditions of life.

 

TRANSLATION

 

O King Yudhiṣṭhira, many persons with varied experience, many legal advisers, many learned scholars and many persons eligible to become presidents of learned assemblies fall down into hellish life because of not being satisfied with their positions.

 

7.15.22

asańkalpāj jayet kāmaḿ

krodhaḿ kāma-vivarjanāt

arthānarthekṣayā lobhaḿ

bhayaḿ tattvāvamarśanāt

 

asańkalpāt — by determination; jayet — one should conquer; kāmam — lusty desire; krodham — anger; kāma-vivarjanāt — by giving up the objective of sense desire; artha — accumulation of wealth; anartha — a cause of trouble; īkṣayā — by considering; lobham — greed; bhayam — fear; tattva — the truth; avamarśanāt — by considering.

 

TRANSLATION

 

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

 

7.15.23

ānvīkṣikyā śoka-mohau

dambhaḿ mahad-upāsayā

yogāntarāyān maunena

hiḿsāḿ kāmādy-anīhayā

 

ānvīkṣikyā — by deliberation upon material and spiritual subject matters; śoka — lamentation; mohau — and illusion; dambham — false pride; mahat — a Vaiṣṇava; upāsayā — by serving; yoga-antarāyān — obstacles on the path of yoga; maunena — by silence; hiḿsām — envy; kāma-ādi — for sense gratification; anīhayā — without endeavor.

 

TRANSLATION

 

By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.

 

7.15.24

kṛpayā bhūtajaḿ duḥkhaḿ

daivaḿ jahyāt samādhinā

ātmajaḿ yoga-vīryeṇa

nidrāḿ sattva-niṣevayā

 

kṛpayā — by being merciful to all other living entities; bhūta-jam — because of other living entities; duḥkham — suffering; daivam — sufferings imposed by providence; jahyāt — one should give up; samādhinā — by trance or meditation; ātma-jam — sufferings due to the body and mind; yoga-vīryeṇa — by practicing haṭha-yoga, prāṇāyāma and so forth; nidrām — sleeping; sattva-niṣevayā — by developing brahminical qualifications or the mode of goodness.

 

TRANSLATION

 

By good behavior and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing haṭha-yoga, prāṇāyāma and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.

 

7.15.25

rajas tamaś ca sattvena

sattvaḿ copaśamena ca

etat sarvaḿ gurau bhaktyā

puruṣo hy añjasā jayet

 

rajaḥ tamaḥ — the modes of passion and ignorance; ca — and; sattvena — by developing the mode of goodness; sattvam — the mode of goodness; ca — also; upaśamena — by giving up attachment; ca — and; etat — these; sarvam — all; gurau — unto the spiritual master; bhaktyā — by rendering service in devotion; puruṣaḥ — a person; hi — indeed; añjasā — easily; jayet — can conquer.

 

TRANSLATION

 

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.

 

7.15.26

yasya sākṣād bhagavati

jñāna-dīpa-prade gurau

martyāsad-dhīḥ śrutaḿ tasya

sarvaḿ kuñjara-śaucavat

 

yasya — one who; sākṣāt — directly; bhagavati — the Supreme Personality of Godhead; jñāna-dīpa-prade — who enlightens with the torch of knowledge; gurau — unto the spiritual master; martya-asat-dhīḥ — considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; śrutam — Vedic knowledge; tasya — for him; sarvam — everything; kuñjara-śauca-vat — like the bath of an elephant in a lake.

 

TRANSLATION

 

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

 

7.15.27

eṣa vai bhagavān sākṣāt

pradhāna-puruṣeśvaraḥ

yogeśvarair vimṛgyāńghrir

loko yaḿ manyate naram

 

eṣaḥ — this; vai — indeed; bhagavān — Supreme Personality of Godhead; sākṣāt — directly; pradhāna — the chief cause of the material nature; puruṣa — of all living entities or of the puruṣāvatāra, Lord Viṣṇu; īśvaraḥ — the supreme controller; yoga-īśvaraiḥ — by great saintly persons, yogīs; vimṛgya-ańghriḥ — Lord Kṛṣṇa's lotus feet, which are sought; lokaḥ — people in general; yam — Him; manyate — consider; naram — a human being.

 

TRANSLATION

 

The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyāsa. Nonetheless, there are fools who consider Lord Kṛṣṇa an ordinary human being.

 

7.15.28

ṣaḍ-varga-saḿyamaikāntāḥ

sarvā niyama-codanāḥ

tad-antā yadi no yogān

āvaheyuḥ śramāvahāḥ

 

ṣaṭ-varga — the six elements, namely the five working senses and the mind; saḿyama-ekāntāḥ — the ultimate aim of subjugating; sarvāḥ — all such activities; niyama-codanāḥ — the regulative principles further meant for controlling the senses and mind; tat-antāḥ — the ultimate goal of such activities; yadi — if; no — not; yogān — the positive link with the Supreme; āvaheyuḥ — did lead to; śrama-āvahāḥ — a waste of time and labor.

 

TRANSLATION

 

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

 

7.15.29

yathā vārtādayo hy arthā

yogasyārthaḿ na bibhrati

anarthāya bhaveyuḥ sma

pūrtam iṣṭaḿ tathāsataḥ

 

yathā — as; vārtā-ādayaḥ — activities like occupational or professional duties; hi — certainly; arthāḥ — income (from such occupational duties); yogasya — of mystic power for self-realization; artham — benefit; na — not; bibhrati — help; anarthāya — without value (binding one to repeated birth and death); bhaveyuḥ — they are; sma — at all times; pūrtam iṣṭam — ritualistic Vedic ceremonies; tathā — similarly; asataḥ — of a materialistic nondevotee.

 

TRANSLATION

 

As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead.

 

7.15.30

yaś citta-vijaye yattaḥ

syān niḥsańgo 'parigrahaḥ

eko vivikta-śaraṇo

bhikṣur bhaikṣya-mitāśanaḥ

 

yaḥ — one who; citta-vijaye — conquering the mind; yattaḥ — is engaged; syāt — must be; niḥsańgaḥ — without contaminated association; aparigrahaḥ — without being dependent (on the family); ekaḥ — alone; vivikta-śaraṇaḥ — taking shelter of a solitary place; bhikṣuḥ — a renounced person; bhaikṣya — by begging alms just to maintain the body; mita-aśanaḥ — frugal in eating.

 

TRANSLATION

 

One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.

 

7.15.31

deśe śucau same rājan

saḿsthāpyāsanam ātmanaḥ

sthiraḿ sukhaḿ samaḿ tasminn

āsītarjv-ańga om iti

 

deśe — in a place; śucau — very sacred; same — level; rājan — O King; saḿsthāpya — placing; āsanam — on the seat; ātmanaḥ — one's self; sthiram — very steady; sukham — comfortably; samam — equipoised; tasmin — on that sitting place; āsīta — one should sit down; ṛju-ańgaḥ — the body perpendicularly straight; oḿ — The Vedic mantra praṇava; iti — in this way.

 

TRANSLATION

 

My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praṇava.

 

7.15.32-33

prāṇāpānau sannirundhyāt

pūra-kumbhaka-recakaiḥ

yāvan manas tyajet kāmān

sva-nāsāgra-nirīkṣaṇaḥ

 

yato yato niḥsarati

manaḥ kāma-hataḿ bhramat

tatas tata upāhṛtya

hṛdi rundhyāc chanair budhaḥ

 

prāṇa — incoming breath; apānau — outgoing breath; sannirundhyāt — should stop; pūra-kumbhaka-recakaiḥ — by inhaling, exhaling and holding, which are technically known as pūraka, kumbhaka and recaka; yāvat — so long; manaḥ — the mind; tyajet — should give up; kāmān — all material desires; sva — one's own; nāsa-agra — the tip of the nose; nirīkṣaṇaḥ — looking at;

 

yataḥ yataḥ — from whatever and wherever; niḥsarati — withdraws; manaḥ — the mind; kāma-hatam — being defeated by lusty desires; bhramat — wandering; tataḥ tataḥ — from here and there; upāhṛtya — after bringing it back; hṛdi — within the core of the heart; rundhyāt — should arrest (the mind); śanaiḥ — gradually, by practice; budhaḥ — a learned yogī.

 

TRANSLATION

 

While continuously staring at the tip of the nose, a learned yogī practices the breathing exercises through the technical means known as pūraka, kumbhaka and recaka — controlling inhalation and exhalation and then stopping them both. In this way the yogī restricts his mind from material attachments and gives up all mental desires. As soon as the mind, being defeated by lusty desires, drifts toward feelings of sense gratification, the yogī should immediately bring it back and arrest it within the core of his heart.

 

7.15.34

evam abhyasyataś cittaḿ

kālenālpīyasā yateḥ

aniśaḿ tasya nirvāṇaḿ

yāty anindhana-vahnivat

 

evam — in this way; abhyasyataḥ — of the person practicing this yoga system; cittam — the heart; kālena — in due course of time; alpīyasā — very shortly; yateḥ — of the person practicing yoga; aniśam — without cessation; tasya — of him; nirvāṇam — purification from all material contamination; yāti — reaches; anindhana — without flame or smoke; vahnivat — like a fire.

 

TRANSLATION

 

When the yogi regularly practices in this way, in a short time his heart becomes fixed and free from disturbance, like a fire without flames or smoke.

 

7.15.35

kāmādibhir anāviddhaḿ

praśāntākhila-vṛtti yat

cittaḿ brahma-sukha-spṛṣṭaḿ

naivottiṣṭheta karhicit

 

kāma-ādibhiḥ — by various lusty desires; anāviddham — unaffected; praśānta — calm and peaceful; akhila-vṛtti — in every respect, or in all activities; yat — that which; cittam — consciousness; brahma-sukha-spṛṣṭam — being situated on the transcendental platform in eternal bliss; na — not; eva — indeed; uttiṣṭheta — can come out; karhicit — at any time.

 

TRANSLATION

 

When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities.

 

7.15.36

yaḥ pravrajya gṛhāt pūrvaḿ

tri-vargāvapanāt punaḥ

yadi seveta tān bhikṣuḥ

sa vai vāntāśy apatrapaḥ

 

yaḥ — one who; pravrajya — being finished for good and leaving for the forest (being situated in transcendental bliss); gṛhāt — from home; pūrvam — at first; tri-varga — the three principles of religion, economic development and sense gratification; āvapanāt — from the field in which they are sown; punaḥ — again; yadi — if; seveta — should accept; tān — materialistic activities; bhikṣuḥ — a person who has accepted the sannyāsa order; saḥ — that person; vai — indeed; vānta-āśī — one who eats his own vomit; apatrapaḥ — without shame.

 

TRANSLATION

 

One who accepts the sannyāsa order gives up the three principles of materialistic activities in which one indulges in the field of household life — namely religion, economic development and sense gratification. One who first accepts sannyāsa but then returns to such materialistic activities is to be called a vāntāśī, or one who eats his own vomit. He is indeed a shameless person.

 

7.15.37

yaiḥ sva-dehaḥ smṛto 'nātmā

martyo viṭ-kṛmi-bhasmavat

ta enam ātmasāt kṛtvā

ślāghayanti hy asattamāḥ

 

yaiḥ — by sannyāsīs who; sva-dehaḥ — own body; smṛtaḥ — consider; anātmā — different from the soul; martyaḥ — subjected to death; viṭ — becoming stool; kṛmi — worms; bhasma-vat — or ashes; te — such persons; enam — this body; ātmasāt kṛtvā — again identifying with the self; ślāghayanti — glorify as very important; hi — indeed; asat-tamāḥ — the greatest rascals.

 

TRANSLATION

 

Sannyāsīs who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.

 

7.15.38-39

gṛhasthasya kriyā-tyāgo

vrata-tyāgo vaṭorapi

tapasvino grāma-sevā

bhikṣor indriya-lolatā

 

āśramāpasadā hy ete

khalv āśrama-viḍambanāḥ

deva-māyā-vimūḍhāḿs tān

upekṣetānukampayā

 

gṛhasthasya — for a person situated in householder life; kriyā-tyāgaḥ — to give up the duty of a householder; vrata-tyāgaḥ — to give up vows and austerity; vaṭoḥ — for a brahmacārī; api — also; tapasvinaḥ — for a vānaprastha, one who has adopted a life of austerities; grāma-sevā — to live in a village and serve the people therein; bhikṣoḥ — for a sannyāsī who lived by begging alms; indriya-lolatā — addicted to sense enjoyment;

 

āśrama — of the spiritual orders of life; apasadāḥ — the most abominable; hi — indeed; ete — all these; khalu — indeed; āśrama-viḍambanāḥ — imitating and therefore cheating the different spiritual orders; deva-māyā-vimūḍhān — who are bewildered by the external energy of the Supreme Lord; tān — them; upekṣeta — one should reject and not accept as genuine; anukampayā — or by compassion (teach them real life).

 

TRANSLATION

 

It is abominable for a person living in the gṛhastha-āśrama to give up the regulative principles, for a brahmacārī not to follow the brahmacārī vows while living under the care of the guru, for a vānaprastha to live in the village and engage in so-called social activities, or for a sannyāsī to be addicted to sense gratification. One who acts in this way is to be considered the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position.

 

7.15.40

ātmānaḿ ced vijānīyāt

paraḿ jñāna-dhutāśayaḥ

kim icchan kasya vā hetor

dehaḿ puṣṇāti lampaṭaḥ

 

ātmānam — the soul and the Supersoul; cet — if; vijānīyāt — can understand; param — who are transcendental, beyond this material world; jñāna — by knowledge; dhuta-āśayaḥ — one who has cleansed his consciousness; kim — what; icchan — desiring material comforts; kasya — for whom; vā — or; hetoḥ — for what reason; deham — the material body; puṣṇāti — he maintains; lampaṭaḥ — being unlawfully addicted to sense gratification.

 

TRANSLATION

 

The human form of body is meant for understanding the self and the Supreme Self, the Supreme Personality of Godhead, both of whom are transcendentally situated. If both of them can be understood when one is purified by advanced knowledge, for what reason and for whom does a foolish, greedy person maintain the body for sense gratification?

 

7.15.41

āhuḥ śarīraḿ ratham indriyāṇi

hayān abhīṣūn mana indriyeśam

vartmāni mātrā dhiṣaṇāḿ ca sūtaḿ

sattvaḿ bṛhad bandhuram īśa-sṛṣṭam

 

āhuḥ — it is said; śarīram — the body; ratham — the chariot; indriyāṇi — the senses; hayān — the horses; abhīṣūn — the reins; manaḥ — the mind; indriya — of the senses; īśam — the master; vartmāni — the destinations; mātrāḥ — the sense objects; dhiṣaṇām — the intelligence; ca — and; sūtam — the chariot driver; sattvam — consciousness; bṛhat — great; bandhuram — bondage; īśa — by the Supreme Personality of Godhead; sṛṣṭam — created.

 

TRANSLATION

 

Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.

 

7.15.42

akṣaḿ daśa-prāṇam adharma-dharmau

cakre 'bhimānaḿ rathinaḿ ca jīvam

dhanur hi tasya praṇavaḿ paṭhanti

śaraḿ tu jīvaḿ param eva lakṣyam

 

akṣam — the spokes (on the chariot wheel); daśa — ten; prāṇam — the ten kinds of air flowing within the body; adharma — irreligion; dharmau — religion (two sides of the wheel, up and down); cakre — in the wheel; abhimānam — false identification; rathinam — the charioteer or master of the body; ca — also; jīvam — the living entity; dhanuḥ — the bow; hi — indeed; tasya — his; praṇavam — the Vedic mantra oḿkāra; paṭhanti — it is said; śaram — an arrow; tu — but; jīvam — the living entity; param — the Supreme Lord; eva — indeed; lakṣyam — the target.

 

TRANSLATION

 

The ten kinds of air acting within the body are compared to the spokes of the chariot's wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic mantra praṇava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.

 

7.15.43-44

rāgo dveṣaś ca lobhaś ca

śoka-mohau bhayaḿ madaḥ

māno 'vamāno 'sūyā ca

māyā hiḿsā ca matsaraḥ

 

rajaḥ pramādaḥ kṣun-nidrā

śatravas tv evam ādayaḥ

rajas-tamaḥ-prakṛtayaḥ

sattva-prakṛtayaḥ kvacit

 

rāgaḥ — attachment; dveṣaḥ — hostility; ca — also; lobhaḥ — greed; ca — also; śoka — lamentation; mohau — illusion; bhayam — fear; madaḥ — madness; mānaḥ — false prestige; avamānaḥ — insult; asūyā — finding fault with others; ca — also; māyā — deception; hiḿsā — envy; ca — also; matsaraḥ — intolerance;

 

rajaḥ — passion; pramādaḥ — bewilderment; kṣut — hunger; nidrā — sleep; śatravaḥ — enemies; tu — indeed; evam ādayaḥ — even other such conceptions of life; rajaḥ-tamaḥ — because of the conception of passion and ignorance; prakṛtayaḥ — causes; sattva — because of the conception of goodness; prakṛtayaḥ — causes; kvacit — sometimes.

 

TRANSLATION

 

In the conditioned stage, one's conceptions of life are sometimes polluted by passion and ignorance, which are exhibited by attachment, hostility, greed, lamentation, illusion, fear, madness, false prestige, insults, fault-finding, deception, envy, intolerance, passion, bewilderment, hunger and sleep. All of these are enemies. Sometimes one's conceptions are also polluted by goodness.

 

7.15.45

yāvan nṛ-kāya-ratham ātma-vaśopakalpaḿ

dhatte gariṣṭha-caraṇārcanayā niśātam

jñānāsim acyuta-balo dadhad asta-śatruḥ

svānanda-tuṣṭa upaśānta idaḿ vijahyāt

 

yāvat — as long as; nṛ-kāya — this human form of body; ratham — considered to be a chariot; ātma-vaśa — dependent upon one's own control; upakalpam — in which there are many other subordinate parts; dhatte — one possesses; gariṣṭha-caraṇa — the lotus feet of the superiors (namely the spiritual master and his predecessors); arcanayā — by serving; niśātam — sharpened; jñāna-asim — the sword or weapon of knowledge; acyuta-balaḥ — by the transcendental strength of Kṛṣṇa; dadhat — holding; asta-śatruḥ — until the enemy is defeated; sva-ānanda-tuṣṭaḥ — being fully self-satisfied by transcendental bliss; upaśāntaḥ — the consciousness being cleansed of all material contamination; idam — this body; vijahyāt — one should give up.

 

TRANSLATION

 

As long as one has to accept a material body, with its different parts and paraphernalia, which are not fully under one's control, one must have the lotus feet of his superiors, namely his spiritual master and the spiritual master's predecessors. By their mercy, one can sharpen the sword of knowledge, and with the power of the Supreme Personality of Godhead's mercy one must then conquer the enemies mentioned above. In this way, the devotee should be able to merge into his own transcendental bliss, and then he may give up his body and resume his spiritual identity.

 

7.15.46

nocet pramattam asad-indriya-vāji-sūtā

nītvotpathaḿ viṣaya-dasyuṣu nikṣipanti

te dasyavaḥ sahaya-sūtam amuḿ tamo 'ndhe

saḿsāra-kūpa uru-mṛtyu-bhaye kṣipanti

 

nocet — if we do not follow the instructions of Acyuta, Kṛṣṇa, and do not take shelter of Balarāma; pramattam — careless, inattentive; asat — which are always prone to material consciousness; indriya — the senses; vāji — acting as the horses; sūtāḥ — the chariot driver (intelligence); nītvā — bringing; utpatham — to the roadway of material desire; viṣaya — the sense objects; dasyuṣu — in the hands of the plunderers; nikṣipanti — throw; te — those; dasyavaḥ — plunderers; sa — with; haya-sūtam — the horses and chariot driver; amum — all of them; tamaḥ — dark; andhe — blind; saḿsāra-kūpe — into the well of material existence; uru — great; mṛtyu-bhaye — fear of death; kṣipanti — throw.

 

TRANSLATION

 

Otherwise, if one does not take shelter of Acyuta and Baladeva, then the senses, acting as the horses, and the intelligence, acting as the driver, both being prone to material contamination, inattentively bring the body, which acts as the chariot, to the path of sense gratification. When one is thus attracted again by the rogues of viṣaya — eating, sleeping and mating — the horses and chariot driver are thrown into the blinding dark well of material existence, and one is again put into a dangerous and extremely fearful situation of repeated birth and death.