rule


 

Canto 7

Mahâmantra 2



 

Chapter 15: Nârada's Instructions on Vegetarian Sharing, Irreligion, Healing, Yoga and Advaita

(1) S'rî Nârada said: 'Some of the twice-born souls are devoted to fruitive labor, some are engaged in austerities oh ruler of man, some excel in Vedic study while others exercise rhetoric, some also unify [their consciousness] in spiritual knowledge [in bhakti- and jñâna-yoga]. (2) A person desiring liberation should donate the result of his sacrifices to someone devoted to spiritual knowledge [usually a brahmin or a jñânî]. If it happens that such a person cannot be found, one should donate to others according to their merit. (3) Offering to the demigods one should feed two of them and offering to the forefathers three of them should be fed, or else in any case at least one should be nourished. One must not involve a great number of them, despite having the means for it. (4) In case one entrusts the sacrificing in faith [the s'raddha ceremony] to a greater number of them and their [accompanying] relatives, things will not work out perfectly as for the most suitable time and place, the paraphernalia, the person to receive the honor and the method applied. (5) When the sacred food, that was obtained by offering it at the proper time and place with love and devotion to the deity of the Lord, is given to the person who deserves the honor, such a practice will be a source of everlasting welfare [see also B.G. 3: 10]. (6) In offering [sanctified] food to the godly ones, the saints, the forefathers, the living beings in general, oneself and one's family members, one should consider them all as being part of the Original Personality of God. (7) Someone who knows the dharmic principles should never offer meat [fish or eggs] during the ceremonies of belief, nor should he in his normal life be a meat eater. One derives the greatest satisfaction from the [vegetarian] food of the sages and not so much from food [obtained] by [needless] violence against animals. (8) For persons desiring true righteousness there is no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings. 

(9) Persons who by fixing themselves on the true self [in samyama] are free from material desires, know very well the purpose of the sacrifices. Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal sacrifices] have karmic consequences. (10) Living beings seeing a sacrificer, become afraid when a creature is to be sacrificed. They think: 'This ignorant, unfriendly person most certainly will very soon kill us!'  (11) He who knows what dharma means [see also B.G. 18: 66is therefore supposed to perform, day after day, with satisfaction, his regular and occasional duties with the food that is given by God, the [vegetarian] food of the sages. (12) A knower of dharma speaks of five branches of adharma that as kinds of unrighteousness must be given up: vidharma, paradharma, upadharma, âbhâsa and chala-dharma. (13) Vidharma should be [understood as] that what constitutes an objection or a detriment to dharma [to righteousness, naturalness or religiousness, the original purpose of one's duty]. Paradharma is the encouragement to engage in duties strange to one's own, upadharma is the way of a pretender of dutifulness, a hypocrite and chala refers to feigning the duty with word jugglery. (14) Âbhâsa is that what persons self-willed, obstinately do in defiance of their spiritual department [their âs'rama, their civil status]. Why would acting in line with the regulations for one's natural duty not bring peace? (15) In religious matters one should not endeavor for the purpose of one's livelihood [that is to say: expect no income from religious activities, see B.G. 2: 47 and 18: 9], nor should one being poor strive for possessions. The desirelessness of someone free from such endeavoring is like that of the python [see 7.13: 11] that lives effortlessly. (16) Where would he, who driven by lust and greed runs from pillar to post for the sake of riches, find the happiness typical of the contented person who not endeavoring for his maintenance is happy from within? (17) For an ever contented mind every path followed is equally auspicious, just like it is with a person who with shoes on his feet has nothing to fear from pebbles and thorns. (18) Oh King, why would an innerly contented person not live happily on just a little bit of water when he because of the ado with his genitals and tongue becomes a man who is not better than a household dog? (19) An educated but discontented man will because of his restlessness see how the strength of his senses, his education, austerity, fame and spiritual insight will gradually dwindle and vanish. (20) With someone who is hungry and thirsty desires find their end [upon eating], one is relieved of anger once it is expressed in a certain way but a person will not get over his greed when he delights in conquering all the directions of the globe [see also B.G. 16: 21]. (21) Oh King, many scholars with a lot of knowledge, many counselors and many political leaders, landed in hell simply because of lacking in [spiritual] contentment.

(22) Lusts are defeated by determination, anger is overcome by forsaking the object of one's desire, for greed to disappear one must consider the fact that possessions make one possessed and fear is overcome by contemplating the principles [the reality, the truth]. (23) Deliberation [on spiritual matters] is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence defeats the obstacles on the path of yoga and violence [evil, hostility] is overcome by giving up sense gratification [see also B.G. 4: 10]. (24) With compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by systematic meditation in yoga one can end one's own [karmic] suffering. Sleep one can conquer by practicing goodness. (25) By serving the spiritual master with devotion one can easily in the mode of goodness conquer all these [symptoms] of being attached in passion, in ignorance and in goodness also. (26) The guru who is the light on the path must be considered the Supreme Lord in person and he who considers him and what he heard from him as mortal and time-bound is like an elephant that has bathed [and thereafter takes a dust bath]. (27) He [the teacher] who is the Supreme Lord in person, the ruler over the original cause of matter [pradhâna, the primal ether] who is the original person as also the Lord of Yoga whose feet are sought by the masters of yoga, is by the common man taken for a normal human being [see also B.G. 9: 11]! (28) One has wasted one's time when all the prescribed activities and observances, designed for the definite subjugation of the six departments [of the five senses and the mind], have not led to the ultimate goal: the connectedness in yoga [of the individual consciousness with Him]. 

(29) Just as occupational duties performed with the interest of acquiring an income do not serve the interest of yoga, do also traditional public works of piety that are performed by a materialistic person, not contribute [to the necessary unification of consciousness. Compare B.G. 2: 42-44]. (30) He who wants to conquer his mind must alone and in a solitary place, without the dependence of an attached company [like a family] as a renounced person live on charity and eat little. (31) In a clean, leveled place oh King, he must arrange for a seat and steadily, comfortably and equanimously sit down, keep his body straight and thus practice the Pranava [see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12]. (32-33) He should arrest the incoming and outgoing air by stopping his exhalation and inhalation and that very moment give up all desires that occupy his mind. While staring at the tip of his nose he must turn the mind, that wanders here and there, away from whatever. A learned yogi should from the core of his heart step by step put an end to the mind that was defeated by lust. (34) Persevering like this the practitioner, [with his mind] like a fire that extinguishes without fuel, will soon succeed in attaining the pure state [nirvâna](35) Not being drawn away by the various desires the mind becomes calm and peaceful in all its movements. [One will then be] of a consciousness that is touched by the happiness of the transcendental platform, a position from which one factually can never separate oneself [see also B.G. 5: 17].  

(36) When someone first leaves behind his home to wander around and then again returns to live from the field of the threefold practice of materially oriented [economic, religious and sense-oriented] activities, such a shameless mendicant may be compared to someone who eats his own vomit [a vântâs'î]. (37) They who first consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify themselves with it, are useless fools. (38-39) For householders to forsake their duties, for celibates to give up on vows, for withdrawn persons to submit themselves as a servant of the common man and for renunciates to hanker after the senses, is for all the âs'ramas a most abominable form of behavior in which one cheats the spiritual order. One should be indifferent about those who are thus bewildered by the external energy of the Lord, they are pitiful. (40) Once one has understood what the soul [and the Supersoul] entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, what is there left to hanker for, why would one still be a slave of the body that one maintains? (41) One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense objects constitute the paths followed, that intelligence [reason] is the charioteer and that consciousness [goodness, character] is the great bond created by the Lord. (42) The spokes of the wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krikala, devadatta and dhanañjaya], the inside and outside of the wheels are religion and irreligion, the one being driven is the individual self that is falsely identified, the Pranava is the bow and the individual soul is the arrow, but final beatitude is the target. (43-44) Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep are one's enemies; these and others are the consequence of passion and ignorance but sometimes they sprout from [being attached to] the mode of goodness. (45) As long as one has this human form, that as a chariot with all its subordinate parts depends on one's control, one must, being of service at the lotus feet of the most venerable ones, hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated. When one thus found satisfaction in one's transcendental bliss, this body can be given up. (46) Not doing so being inattentive and motivated for what is untrue, the senses that act as the horses will lead the charioteer on the road of desire. There the driver falls into the hands of rogues, the sense objects [who rule with vishaya, eating, sleeping and mating] because of whom he, together with the horses and the rest, will land in the dark, blind well of material existence and suffer the great fear of death. (47) To be inclined towards or to cease from material engagement [pravritti and nivritti], are the two types of activities mentioned in the Vedas [4.4: 20]. Being materially inclined one keeps returning [to a worldly existence], but ceasing one enjoys the nectar of eternity [see also B.G. 16: 7]. 

(48-49) Systematically being of violence [with the sacrificing of animals] with all kinds of fire sacrifices that require so many things, are actions filled with desire and cause anxiety. To be directed towards dars'a, pûrnamâsa, câturmâsya, pas'uh, soma and other ritualistic ceremonies is called pravritti. Even so the fire sacrifices and the distribution of the offerings [huta, prahuta] as also the for the sake of the public constructing of temples, resting houses and gardens and the digging of wells and distribution of food and water, are to be recognized as forms of pravritti engagement. (50-51) The fine substances [of the sacrifice] result in the smoke [that is associated with] the divinity of the night, the dark half of the month, the sun going through the south and the new moon [compare B.G. 8: 25]. By this divinity [one finds] the food grains that are the seeds of the vegetation on the earth's surface oh ruler of the earth. Thus called into existence by the father [of Time] they [by feeding us through the sacrifices] lead to one after the other birth, to the again and again, regular assuming of a physical form to be present in this world [see also B.G. 9: 21]. (52) [But] a twice-born soul [a brahmin] who from his conception till his funeral is purified by means of different rites, offers by the light of spiritual knowledge his engagement in sacrifices into the [fire of his] sensual apparatus [and is thus of nivritti actions]. (53) Merging the senses with the mind - that is infected by words that move in waves of material predilection - he restricts the words to the collection of their constituent elements, the letters. Those elements are then restricted to the AUM of the Pranava, which is restricted to a point [the bindu, a point between the eyes], this he withdraws in his sound reflection [the nâdi] which he sacrifices into his life air [prâna] that he merges with the complete of the Lord [in brahman]. (54) [In nivritti progressing with] the fire, the sun, the day, the end of the day, the bright half of the month, the full moon, the passage of the sun through the north and the Independent Ruler [Brahmâ], he who is of discernment and who moves from the gross realm to the subtle destination, arrives in regular order at the transcendental state of intelligence, the soul [turya, the original state of consciousness]. (55) Repeatedly being born again in following what one calls the path of God [this nivritti process], he who endeavors for self-realization and desires the peace of the soul, will not return once he has found his position in the true self [see also B.G. 8: 16]. (56) He who on this in the Vedas recommended path of the ancestors and the gods, keeps his eyes focussed on the scriptures, is versed and will not get bewildered, despite being a material person.

(57) Being present inside and outside and always there for all living beings from the beginning till the end, this Lord transcendental to the gross of matter, is personally found in this world as the knowledge and the known, as the expression and the expressed and as the darkness and the light. (58) Despite being rejected as a real form, a mere reflection [of a form in the mirror] is nevertheless accepted as being real. The same way one accepts the [substance of the] purpose [of life as real] even though that is difficult to prove from speculations on one's sensual input. (59) One is neither the reflected image of the objects of sense perception that consist of the earth element and such, nor is one a combination or transformation of these elements. Even though one has no existence separate from them, to consider oneself [and the soul] a part of them is also a false notion [see also B.G. 18: 16]. (60) The body consisting of the five elements cannot exist without the sense-objects belonging to it. The untrue is found in the fixed form of a body which, just like that what belongs to it, in the end turns out to be a temporary appearance. (61) It compares to the same confusion - and likewise breaking away from the regulative principles - as one has in a dream: as long as one in one's sleep is separated by that dream from the substance of the waking state, one is led astray by that part [of existence]. (62) A wise soul rejects from his self-realization and his chosen unity of thought content, actions and matter in this world, the three forms [of ignorance associated with it as being three forms] of sleep [compare 1.18: 26 and B.G. 6: 16]. (63) One speaks of oneness of thought content [called bhâvâdvaita] when one thinks of cause and effect [as being part of one and the same reality], similar to the warp and woof of a piece of cloth. Considering them separately is then recognized as constituting the unreal [see also B.G. 18: 16]. (64) One speaks of oneness in actions [called kriyâdvaita] when one in all the activities of one's mind, words and body directly is devoted to the transcendence of the absolute spirit [Brahman] oh Yudhishthhira [compare B.G. 9.27]. (65) One speaks of oneness in a material sense [dravyâdvaita] when the ultimate goal and desired situation of oneself, one's wife and  children, other people or whatever living beings is one and the same [this is also called the 'golden rule']. (66) Oh king, a person should perform his duties according to his [varnâs'rama] position in society, engaging with the means, the place and the time that are not [scripturally] forbidden and he should not follow any other course unless there is an emergency [see also 7.11: 17 en B.G. 3: 35]. (67) Any human being who with respect for these and other principles described in the Vedic literatures is of devotional service in following the example and thereto abides by his occupational duties, can even staying at home reach His heavenly kingdom oh King [see also  B.G. 9: 32]. (68) It is the way all of you [Pândavas], oh lord of kings, escaped from all that insurmountable danger. By serving the feet of your Master [Krishna] you managed to perform the rituals successfully and defeated the strongest elephants [the burden of unrighteous kings]. 

(69) I myself a long, long time ago, in a former mahâkalpa [in another epoch of Brahmâ], existed as a denizen of heaven named Upabarhana and was most respected among the Gandharvas. (70) I had a beautiful body and was most attractive, smelled nicely, was decorated and captivating to the eye. Always attracted to the women I was in the excitement of my desires a debauchee [though]. (71) Once there was a gathering of the gods and to the occasion of glorifying the Lord in song and dance, all the Ghandarvas and Apsaras were invited by the rulers of the universe [the Prajâpatis]. (72) I also, as an expert in singing [the glories of the divine life], went there surrounded by women. But learning about my attitude the divine rulers of the universe cursed me with great force for my dalliance: 'May you acting contrary to good manners, as from now become a s'ûdra bereft of the beauty!' (73) Thereupon having taken birth from a maidservant, I nevertheless obtained a life as a son of Brahmâ because I that time could render service to spiritual propounders [Vaishnavas, see also 1.5: 23-31]. (74) I have explained to you the dharma by which an attached householder can conquer sin and quickly attain the position of the renounced order. (75) You [Pândavas] are so very lucky that in this world all the saints come to visit your place because in your home, most confidentially, the Supreme Brahman in person can be found in the form of a normal human being [Krishna, see also 7.10: 48]. (76) He is the One Brahman sought by the great ones in order to realize their liberation and bliss of heaven. He, your renown cousin [Lord Krishna] is the beloved well-wisher, the most worshipable person, the heart and soul and the [original] guru of instruction on the regulative principles of all of you [the vidhi; see also 7.10: 48 and  49]. (77) His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], can factually be understood by meditation, by silence, by bhakti and by putting an end to all material association. May the One Lord, this same personality, this guru of instruction and object of devotion of the devotees, be pleased with us.'

(78) S'rî S'uka said: '[King Yudhishthhira] the best of the Bhârata dynasty, in utter glee because of hearing the descriptions of the devarishi, was caught in the ecstasy of love and worshiped both him and Lord Krishna. (79) After the reverence he had received from Lord Krishna and from Yudhishthhira - who as the son of Prithâ  [see family tree] was utterly amazed about the fact that Krishna was the Parabrahman, the Supreme of the Spirit - the muni bade them farewell and left. (80) Thus I gave a description of the different dynasties of the daughters of Daksha, in which all the worlds and their moving and non-moving living beings consisting of gods, demons, human beings and so on, came about.'

Thus the seventh Canto of the S'rîmad Bhâgavatam ends named: The Science of God.

 

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Third revised edition, loaded May 4, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Nârada said: 'Some of the twice-born souls are devoted to fruitive labor, some are engaged in austerities oh ruler of man, some excel in Vedic study while others exercise rhetoric, some also unify [their consciousness] in spiritual knowledge [in bhakti- and jñâna-yoga]. 
S'rî Nârada said: 'Some of the twiceborn are faithful in fruitive labor and some are faithful in austerities, o ruler of man, some are of vedic study while others exercise the rhetoric and some also do unify [the consciousness] in spiritual knowledge [in bhakti- and jnana-yoga]. (Vedabase)

 

Text 2

A person desiring liberation should donate the results of his sacrifices, to someone devoted to spiritual knowledge [usually a brahmin or a jñânî]. If it happens that such a person cannot be found, one should donate to others according to their merit.

A person desiring liberation should donate the results of his sacrifices to the ones devout to the spiritual knowledge and also should, what is offered to the godly, apart from them, be donated to others, be it with discrimination. (Vedabase)

 

Text 3

Offering to the demigods one should feed two of them and offering to the forefathers three of them should be fed, or else in any case at least one should be nourished. One must not involve a great number of them, despite having the means for it.

Offering to the demigods should two of them, offering to the forefathers should three of them or at least with both occasions should one of them be fed; even though one is rich should one with one's offerings not arrange too lavishly.  (Vedabase)


Text 4

In case one entrusts the sacrificing in faith [the s'raddha ceremony] to a greater number of them and their [accompanying] relatives, things will not work out perfectly as for the most suitable time and place, the paraphernalia, the person to receive the honor and the method applied.

To the appropriate time and circumstance, belief, ingredients, person of reception and the right means one must proceed, while all this is not proper if one tries to expand on it or wants to involve more of one's own folk in it. (Vedabase)

 

Text 5

When the sacred food, that was obtained by offering it at the proper time and place with love and devotion to the deity of the Lord, is given to the person who deserves the honor, such a practice will be a source of everlasting welfare [see also B.G. 3: 10].

To the right place and time should, as far as available, the food for the saintly with love and devotion be offered to the Supreme Personality of Godhead according the regulative principles and words of the preceptor; the offering this way unto the person of reception will become an everlasting source of prosperity. (Vedabase)


 Text 6

In offering [sanctified] food to the godly ones, the saints, the forefathers, the living beings in general, oneself and one's family members, one should consider them all as being part of the Original Personality of God.

To the godly, the saints, the forefathers, the living beings in general, the relatives and one's own people offering food, should one see them all as being part of the Original Personality of God. (Vedabase)

 

Text 7

Someone who knows the dharmic principles should never offer meat [fish or eggs] during the ceremonies of belief, nor should he in his normal life be a meat eater. One derives the greatest satisfaction from the [vegetarian] food of the sages and not so much from food [obtained] by [needless] violence against animals.

Never should meat be offered [nor fish and eggs] with the ceremonies of belief, nor should the one who knows the dharma [the ruler] personally eat it; with the food for the saintly should there be the highest satisfaction with the ones worshiped who are not in favor of needless violence against animals. (Vedabase)

   

Text 8

For persons desiring true righteousness there is no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings.

By persons righteous to what is the true should the desire be given up that gives trouble to other living beings; there is no higher religion than to be like this in one's words, mind and body. (Vedabase)

 

Text 9

Persons who by fixing themselves on the true self [in samyama] are free from material desires, know very well the purpose of the sacrifices. Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal sacrifices] have karmic consequences.

Well known with the purpose of the sacrifices and by self-control [samyama] freed from desires, may the ones who know about the karmic rebound of some [impure, animal] sacrifices, be of sacrifice as people enlightened in spiritual knowing. (Vedabase)


Text 10

Living beings seeing a sacrificer, become afraid when a creature is to be sacrificed. They think: 'This ignorant, unfriendly person most certainly will very soon kill us!' 

Seeing the offerer engaged with animals of sacrifice do the living beings become afraid thinking: 'This one so merciless with us, will for certain being so happy to slaughter, kill us most ignorantly too!'. (Vedabase)


Text 11

He who knows what dharma means [see also B.G. 18: 66is therefore supposed to perform, day after day, with satisfaction, his regular and occasional duties with the food that is given by God, the [vegetarian] food of the sages.

Therefore with what is given by God, the food of the saintly, should indeed the one who is actually of dharma [see also B.G. 18.66], day after day, in the greatest happiness, perform his regular and occasional duties. (Vedabase)


Text 12

A knower of dharma speaks of five branches of adharma that as kinds of unrighteousness must be given up: vidharma, paradharma, upadharma, âbhâsa and chala-dharma.

Vidharma, paradharma, upadharma, âbhâsa and chala-dharma are the five different forms of irreligion that by the ones loyal to the book are considered the adharma to be given up. (Vedabase)


Text 13

Vidharma should be [understood as] that what constitutes an objection or a detriment to dharma [to righteousness, naturalness or religiousness, the original purpose of one's duty]. Paradharma is the encouragement to engage in duties strange to one's own, upadharma is the way of a pretender of dutifulness, a hypocrite and chala refers to feigning the duty with word jugglery.

To obstruct the original purpose is vidharma [also called unlawful]; would be [or misconceived] is paradharma and heretic, concocted as something else it is upadharma; [âbhâsa, pretentious or hypocritical] it is false pride and chala, cheating, it is twisting the meaning. (Vedabase)


Text 14

Âbhâsa is that what persons self-willed, obstinately do in defiance of their spiritual department [their âs'rama, their civil status]. Why would acting in line with the regulations for one's natural duty not bring peace?

That which indeed is whimsically conducted by persons from a different perspective as one's own order of life [âs'rama] and regulated dharma; that way not being in accord with one's own nature, would that be capable of bringing peace? (Vedabase)

 

Text 15

In religious matters one should not endeavor for the purpose of one's livelihood [that is to say: expect no income from religious activities, see B.G. 2: 47 and 18: 9], nor should one being poor strive for possessions.  The desirelessness of someone free from such endeavoring is like that of the python [see 7.13: 11] that lives effortlessly.

With religion and economy should one in fact not try to go beyond the necessity of keeping one's body and soul together or either, if destitute, to be after the money; the desirelessness of someone free from that endeavoring is like that of the python [see 7.13: 11] that lives without special effort. (Vedabase)


Text 16

Where would he, who driven by lust and greed runs from pillar to post for the sake of riches, find the happiness typical of the contented person who not endeavoring for his maintenance is happy from within?

Where is that happiness of someone contented found, not endeavoring for his subsistence and happy from within with the one who, driven by lust and greed, for that - for more wealth - wanders here, there and everywhere? (Vedabase)

 

Text 17

For an ever contented mind every path followed is equally auspicious, just like it is with a person who with shoes on his feet has nothing to fear from pebbles and thorns.

For a mind always of peace is everything from wherever auspicious just like it is with a person with shoes who has nothing to fear from pebbles and thorns. (Vedabase)


Text 18

Oh King, why would an innerly contented person not live happily on just a little bit of water when he because of the ado with his genitals and tongue becomes a man who is not better than a household dog?

Or, o King, why should a person of peace not live happily on even a bit of water, when from the genitals and tongue one in one's struggling becomes a man as good as a household dog? (Vedabase)

 

Text 19

An educated but discontented man will because of his restlessness see how the strength of his senses, his education, austerity, fame and spiritual insight will gradually dwindle and vanish.

For sure will of a discontented man of learning, because of his greed, gradually dwindle the strength of his senses, his education, austerity and fame and will his spiritual knowledge vanish. (Vedabase)

 

Text 20

With someone who is hungry and thirsty desires find their end [upon eating], one is relieved of anger once it is expressed in a certain way but a person will not get over his greed when he delights in conquering all the directions of the globe.

For someone who is hungry and thirsty do the lusts come to an end indeed, of anger vented there is a relief, but a person will not get over his greed enjoying to conquer all the directions of the globe [see also B.G. 16: 21]. (Vedabase)

 

Text 21

Oh King, many scholars with a lot of knowledge, many counselors and many political leaders, landed in hell simply because of lacking in [spiritual] contentment.

O King, many scholars, persons of varied experience, many an expert in legal advice, or many a candidate for the office even, has fallen down in hell simply from that single lack of contentment. (Vedabase)

 

Text 22

Lusts are defeated by determination, anger is overcome by forsaking the object of one's desire, for greed to disappear one must consider the fact that possessions make one possessed and fear is overcome by contemplating the principles [the reality, the truth].

With determination lust should be overcome, anger by means of forsaking the object of desire, to greed one must consider the accumulation of wealth that gives the trouble, and fear is overcome by contemplation of the truth. (Vedabase)

 

Text 23

Deliberation [on spiritual matters] is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence defeats the obstacles on the path of yoga and violence [evil, hostility] is overcome by giving up sense gratification [see also B.G. 4: 10].

Deliberation on spiritual matters is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence overcomes the obstacles on the path of yoga and no longer to hanker after one's sense gratification is the cure for being violent [see also B.G. 4.10]. (Vedabase)

  

Text 24

With compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by systematic meditation in yoga one can end one's own [karmic] suffering. Sleep one can conquer by practicing goodness.

Have pity with the sufferings inflicted by other living entities and by nature, in systematic yoga meditation give up what you suffer as a consequence of your own deeds and conquer sleep by exercising goodness. (Vedabase)

 

Text 25

By serving the spiritual master with devotion one can easily in the mode of goodness conquer all these [symptoms] of being attached in passion, in ignorance and in goodness also.

By the mode of goodness can a person, in devotional service unto the spiritual master, easily conquer all this passion, ignorance and the goodness itself that one also should leave behind. (Vedabase)

 

Text 26

The guru who is the light on the path must be considered the Supreme Lord in person and he who considers him and what he heard from him as mortal and time-bound is like an elephant that has bathed [and thereafter takes a dust bath].

The guru that is the light on the path should directly be considered the Supreme Lord; he who considers him and all that belongs to the Veda as mortal and timebound, is like an elephant taking a dustbath. (Vedabase)


Text 27

He [the teacher] who is the Supreme Lord in person, the ruler over the original cause of matter [pradhâna, the primal ether] who is the original person as also the Lord of Yoga whose feet are sought by the masters of yoga, is by the common man taken for a normal human being [see also B.G. 9: 11]!

He who's lotus feet are sought by all masters of yoga, He who is the Supreme Controller and Original Personality and the prime principle of nature; directly this Supreme Lord [Krishna] is by the people in general considered to be a normal human being! [see also B.G. 9: 11] (Vedabase)


Text 28

One has wasted one's time when all the prescribed activities and observances, designed for the definite subjugation of the six departments [of the five senses and the mind], have not led to the ultimate goal: the connectedness in yoga [of the individual consciousness with Him].

If all the activities and regulations as should, to the end of the once and for all subjugating of the six of the senses and the mind, do not link one positively up, has one only wasted one's time and effort. (Vedabase)

 

Text 29

Just as occupational duties performed with the interest of acquiring an income do not serve the interest of yoga, do also traditional public works of piety that are performed by a materialistic person, not contribute [to the necessary unification of consciousness. Compare B.G. 2: 42-44]. 

Since occupational duties out for an income do not benefit what is of yoga are they at all times of little help and value, just as are the ritual vedic ceremonies of a person worldly entangled [compare B.G. 2: 42-44]. (Vedabase)

 

Text 30

He who wants to conquer his mind must alone and in a solitary place, without the dependence of an attached company [like a family] as a renounced person live on charity and eat little.

He who is engaged in the conquering of his mind must be alone, without the dependence of an attached company [like a family], in a solitary place and as a renounced person live on the dole, eating frugally. (Vedabase)

 

Text 31

In a clean, leveled place oh King, he must arrange for a seat and steadily, comfortably and equanimously sit down, keep his body straight and thus practice the Pranava [see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12].

In a clean leveled place, o King, he should put himself on a seat and steady, comfortable and equipoised sit down keeping his body straight and thus do the pranava [see 1.2: 11 and B.G. 8: 11-14 and 6.11 ]. (Vedabase)

 

Text 32-33

He should arrest the in- and outgoing air by stopping his exhalation and inhalation and that very moment give up all desires that occupy his mind. While staring at the tip of his nose he must turn the mind, that wanders here and there, away from whatever. A learned yogi should from the core of his heart step by step put an end to the mind that was defeated by lust.

He should arrest the in- and outgoing air holding his exhaling and inhaling and for that time give up all desires in his mind while staring at the tip of his nose. With the mind wandering here and there withdrawn from whatever is the lust defeated and should a learned yogî step by step put the thinking to a stop in the heart. (Vedabase)

  

Text 34

Persevering like this the practitioner, [with his mind] like a fire that extinguishes without fuel, will soon succeed in attaining the pure state [nirvâna].

This way of fortitude will the consequent practitioner in due course of time fast succeed to be as pure as a fire without smoke. (Vedabase)

 

Text 35

Not being drawn away by the various desires the mind becomes calm and peaceful in all its movements. [One will then be] of a consciousness that is touched by the happiness of the transcendental platform, a position from which one factually can never separate oneself [see also B.G. 5: 17].

Unaffected by the various desires is one in all one's activities calm and peaceful for one is of consciousness situated in the happiness of the transcendental platform from which one never can part indeed [see also B.G. 5.17]. (Vedabase)

 

Text 36

When someone first leaves behind his home to wander around and then again returns to live from the field of the threefold practice of materially oriented [economic, religious and sense-oriented] activities, such a shameless mendicant may be compared to someone who eats his own vomit [a vântâs'î].

If a renounced person of the riverbed of the eternal again should reap from the field, again would give priority to the civil values of household life materialistic activities, is such a person indeed a shameless vântâs'î [one who eats his own vomit]. (Vedabase)

 

Text 37

They who first consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify themselves with it, are useless fools.

Those who consider their own body apart from the soul, that is mortal and meant for stool, worms and ashes, again as something to glorify and to identify with, are indeed the dullest of the great lie. (Vedabase)

 

Text 38-39

For householders to forsake their duties, for celibates to give up on vows, for withdrawn persons to submit themselves as a servant of the common man and for renunciates to hanker after the senses, is for all the âs'ramas a most abominable form of behavior in which one cheats the spiritual order. One should be indifferent about those who are thus bewildered by the external energy of the Lord, they are pitiful.

For householders to forsake their duties, for celibates to give up on vows, for withdrawn ones to serve the commoner, for renunciates to hanker after the senses - for all these âs'rama's is it most abominable indeed to be like all of this in cheating the spiritual order; those, bewildered by the external energy of God, one should doubt and pity. (Vedabase)

 

Text 40

Once one has understood what the soul [and the Supersoul] entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, what is there left to hanker for, why would one still be a slave of the body that one maintains?

If one understood of the soul, if one from the beyond has cleansed his consciousness with spiritual knowledge, then what is that desire for comfort, for whom or for what reason would he maintain the addictions to the body? (Vedabase)

 

Text 41

One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense objects constitute the paths followed, that intelligence [reason] is the charioteer and that consciousness [goodness, character] is the great bond created by the Lord.

One says that the body is the chariot, the senses are the horses, the mind, the master of the senses, is the reins, the sense-objects form the destinations, the intelligence is the charioteer and the consciousness is of the great bondage, the conditioning, created by the Lord. (Vedabase)

 

Text 42

The spokes of the wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krikala, devadatta and dhanañjaya], the inside and outside of the wheels are religion and irreligion, the one being driven is the individual self that is falsely identified, the Pranava is the bow and the individual soul is the arrow, but final beatitude is the target.

The spokes of the wheel [see also 7.9.21 ] are the ten airs in the body [called prâna, apâna, samâna, vyâna, udâna, nâga, kûrma, krkala, devadatta and dhananjaya], the inside and outside of the wheels are religion and irreligion, the one driven is the individual soul falsely identified, the pranava is the bow and the living entity the arrow, but the target is for sure the Supreme. (Vedabase)

 

Text 43-44

Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep are one's enemies; these and others are the consequence of passion and ignorance but sometimes they sprout from [being attached to] the mode of goodness.

Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, faultfinding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep are one's enemies indeed; these and more of those conceptions sometimes are the consequence of passion and ignorance and sometimes they sprout from the mode of goodness. (Vedabase)

 

Text 45

As long as one has this human form, that as a chariot with all its subordinate parts depends on one's control, one must, being of service at the lotus feet of the most venerable ones, hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated. When one thus found satisfaction in one's transcendental bliss, this body can be given up.

As long as one has this human form, that as a chariot with all its subordinate parts depends on one's control, must one in service of the lotusfeet of the most venerable ones hold on to the by the strength of the Infallible One sharpened sword of knowledge until the enemy is defeated, so that satisfied of one's transcendental bliss this body can be given up for the sake of the pure uncontaminated being. (Vedabase)

 

Text 46

Not doing so being inattentive and motivated for what is untrue, the senses that act as the horses will lead the charioteer on the road of desire. There the driver falls into the hands of rogues, the sense objects [who rule with vishaya, eating, sleeping and mating] because of whom he, together with the horses and the rest, will land in the dark, blind well of material existence and suffer the great fear of death.

Not doing so inattentively and untrue, will the senses acting as the horses take the chariot driver to the road of desire throwing the sense objects into the hands of plunderers [of vishaya, eating, sleeping and mating] and will those plunderers together with the horses, driver and all be thrown into the dark blind well of material existence and its great fear of death. (Vedabase)

 

Text 47

To be inclined towards or to cease from material engagement [pravritti and nivritti], are the two types of activities mentioned in the Vedas [4.4: 20]. Being materially inclined one keeps returning [to a worldly existence], but ceasing one enjoys the nectar of eternity [see also B.G. 16: 7].

Inclined towards or to cease from material enjoyment are to the Veda's the two options of karma [4.4: 20], materially inclined one is aimless but ceasing one enjoys the nectar of the eternal [see also B.G. 16: 7]. (Vedabase)

 

Text 48-49

Systematically being of violence [with the sacrificing of animals] with all kinds of fire sacrifices that require so many things, are actions filled with desire and cause anxiety. To be directed towards dars'a, pûrnamâsa, câturmâsya, pas'uh, soma and other ritualistic ceremonies is called pravritti. Even so the fire sacrifices and the distribution of the offerings [huta, prahuta] as also the for the sake of the public constructing of temples, resting houses and gardens and the digging of wells and distribution of food and water, are to be recognized as forms of pravritti engagement.

Systematic violence [sacrificing animals] with all kinds of fire sacrifices that require so many things, is filled with desire and causes anxiety; the goal of all the darsa, pûrnamâsa, câturmâsya, pasuh, soma and other ritualistic ceremonies should be known as an attachment. Indeed the oblation and sacrifice [huta, prahuta] as also the for the benefit of the public constructing of temples, resting houses and gardens and the digging of wells and providing of food and water are such symptoms. (Vedabase)

 

Text 50-51

The fine substances [of the sacrifice] result in the smoke [that is associated with] the divinity of the night, the dark half of the month, the sun going through the south and the new moon [compare B.G. 8: 25]. By this divinity [one finds] the food grains that are the seeds of the vegetation on the earth's surface oh ruler of the earth. Thus called into existence by the father [of Time] they [by feeding us through the sacrifices] lead to one after the other birth, to the again and again, regular assuming of a physical form to be present in this world [see also B.G. 9: 21].

Everything that one offers in the fire turns into smoke that moves by the divinity of the dark half of the month, the sun going through the south and the moon that is new [compare B.G. 8: 25]; but after that are there from the vegetation on the earth's surface, the foodgrains, the seeds thus, o ruler of the earth, that this way projected through the father [of Time] lead to the time and again, one after the other, succession of over and over being born to exist to the victory of matter [see also B.G. 9: 21]. (Vedabase)

 

Text 52

[But] a twice-born soul [a brahmin] who from his conception till his funeral is purified by means of different rites, offers by the light of spiritual knowledge his engagement in sacrifices into the [fire of his] sensual apparatus [and is thus of nivritti actions].

A twice-born one by enlightenment in real knowledge [by the path of ceasing] is by the purification processes of the beginning of life and the end of it at death, purified [he becomes uninterested] as he offers his actions into [the meditation of] his sensuality. (Vedabase)

 

Text 53

Merging the senses with the mind - that is infected by words that move in waves of material predilection - he restricts the words to the collection of their constituent elements, the letters. Those elements are then restricted to the AUM of the Pranava, which is restricted to a point [the bindu, a point between the eyes], this he withdraws in his sound reflection [the nâdi] which he sacrifices into his life air [prâna] that he merges with the complete of the Lord [in brahman].

The senses then put to the mind that is infected by words in waves of material preference, the words then delimited to the complete of its elements, the letters, those then restricted to the AUM of the pranava vibrated and that ultimate vibration next given up to the point enclosed, indeed then gives the life-air unto the Supreme of the Living entity. (Vedabase)

 

Text 54

[In nivritti progressing with] the fire, the sun, the day, the end of the day, the bright half of the month, the full moon, the passage of the sun through the north and the Independent Ruler [Brahmâ], he who is of discernment and who moves from the gross realm to the subtle destination, arrives in regular order at the transcendental state of intelligence, the soul [turya, the original state of consciousness].

From the fire then the sun, the day, the end of the day, the bright half of the month, the full moon, the northern path and the Supreme of Brahmâ is he, going from the gross destination to the subtle one, as a natural consequence the transcendental witness of the soul. (Vedabase)


Text 55

Repeatedly being born again in following what one calls the path of God [this nivritti process], he who endeavors for self-realization and desires the peace of the soul, will not return once he has found his position in the true self [see also B.G. 8: 16].

On this path towards God repeatedly been born in consecution, so one says [see also B.G. 8:16], does the one eager in self-realization heading for the peace indeed, situated within the true self, not return. (Vedabase)


Text 56

He who on this in the Vedas recommended path of the ancestors and the gods, keeps his eyes focussed on the scriptures, is versed and will not get bewildered, despite being a material person.

One who follows this way to the forefathers and the gods will on this path, as recommended by the Veda's regularly studying the scriptures, even though a material person, look through enlightened eyes and never be bewildered. (Vedabase)

 

Text 57

Being present inside and outside and always there for all living beings from the beginning till the end, this Lord transcendental to the gross of matter, is personally found in this world as the knowledge and the known, as the expression and the expressed and as the darkness and the light.

He Himself is verily there in the beginning and in the end, of all living beings, existing always internally as well as externally, transcendental to the gross, as the knowledge and the known, as the expression and the expressed and as the darkness and the light. (Vedabase)


Text 58

Despite being rejected as a real form, a mere reflection [of a form in the mirror] is nevertheless accepted as being real. The same way one accepts the [substance of the] purpose [of life as real] even though that is difficult to prove from speculations on one's sensual input.

Although surely a mere reflection is rejected as being a real form, is it nevertheless accepted; likewise does one also accept the reality although it is difficult to prove it from speculation on sensual input. (Vedabase)

 

Text 59

One is neither the reflected image of the objects of sense perception that consist of the earth element and such, nor is one a combination or transformation of these elements. Even though one has no existence separate from them, to consider oneself [and the soul] a part of them is also a false notion [see also B.G. 18: 16].

In this world of the five elements is one of them nor the shadow [of the form] which one indeed so finds nor is one for certain a combination or transformation of them; one should not believe in the being separate from it nor in the being one with it. (Vedabase)

 

Text 60

The body consisting of the five elements cannot exist without the sense-objects belonging to it. The untrue is found in the fixed form of a body which, just like that what belongs to it, in the end turns out to be a temporary appearance.

The five elements as the cause of the bodily concept and the sense-objects cannot exist without the subtle [counter]parts; the untrue is found in the fixed form of a body just as in the end that what is part of it [the sense-object] is existing either. (Vedabase)

 

Text 61

It compares to the same confusion - and likewise breaking away from the regulative principles - as one has in a dream: as long as one in one's sleep is separated by that dream from the substance of the waking state, one is led astray by that part [of existence].

As long as one separates a substance from its [manifested] part it so becomes that one errs, that one is in illusion of the similarity; just as one in a dream is sleeping ànd waking - and that is fought by the regulative principles [vidhi see 1.17: 24]. (Vedabase)



Text 62

A wise soul rejects from his self-realization and his chosen unity of thought content, actions and matter in this world, the three forms [of ignorance associated with it as being three forms] of sleep [compare 1.18: 26 and B.G. 6: 16]. 

According to one's position out here [re-]considering one's own [material life] from the perspective of the oneness of existence, actions and means, gives the philosopher up on the threefold of the sleeping [compare 1.18: 26 and B.G. 6: 16]. (Vedabase)


Text 63

One speaks of oneness of thought content [called bhâvâdvaita] when one thinks of cause and effect [as being part of one and the same reality], similar to the warp and woof of a piece of cloth. Considering them separately is then recognized as constituting the unreal [see also B.G. 18: 16].

To the observation that, like with the substance of the threads of a cloth, the effect and cause [of this existence] are one because ultimately setting them apart constitutes the unreal, does one speak of the conception of oneness [bhâvâdvaita, see also B.G.: 18: 16]. (Vedabase)


Text 64

One speaks of oneness in actions [called kriyâdvaita] when one in all the activities of one's mind, words and body directly is devoted to the transcendence of the absolute spirit [Brahman] oh Yudhishthhira [compare B.G. 9.27].

In all activities of the mind, the words and the body directly to be of dedication unto the Supreme of the transcendental Absolute, o Yudhishthhira, is called oneness in activities [kriyâdvaita, compare B.G. 9.27]. (Vedabase)


Text 65

One speaks of oneness in a material sense [dravyâdvaita] when the ultimate goal and desired situation of oneself, one's wife and  children, other people or whatever living beings is one and the same [this is also called the 'golden rule'].

When the ultimate goal and interest of oneself, the wife and the children, the others or whatever living beings is one, is that oneness called oneness of interest [dravyâdvaita]. (Vedabase)


Text 66

Oh king, a person should perform his duties according to his [varnâs'rama] position in society, engaging with the means, the place and the time that are not [scripturally] forbidden and he should not follow any other course unless there is an emergency.

A person should by whatever would be allowed as for means, time and place proceed according his prescribed duties, o King, a man by that process, when everything is in order, should not try any other way. (Vedabase)


Text 67

Any human being who with respect for these and other principles described in the Vedic literatures is of devotional service in following the example and thereto abides by his occupational duties, can even staying at home reach His heavenly kingdom oh King [see also B.G. 9: 32].

By this and by other ways expressed in the vedic literatures abiding by one's occupational duties, can any human being who renders devotional service to that, even staying at home reach the destination of Him, o King [see also B.G. 9.32]. (Vedabase)


Text 68

It is the way all of you [Pândavas], oh lord of kings, escaped from all that insurmountable danger. By serving the feet of your Master [Krishna] you managed to perform the rituals successfully and defeated the strongest elephants [the burden of unrighteous kings].

It is as indeed the way all of you [Pândava's], o lord of kings, escaped from all the insurmountable danger; by serving the feet of your own Master [Krishna] did you manage to perform the sacrifices successful in defeating the strongest elephants [the burden of unrighteous kings]. (Vedabase)

 

Text 69

I myself a long, long time ago, in a former mahâkalpa [in another epoch of Brahmâ], existed as a denizen of heaven named Upabarhana and was most respected among the Gandharvas.

  I myself a long, long time ago, in a former mahâkalpa [millennium of Brahmâ], existed as a denizen of heaven named Upabharhana and was very respected among the Gandharva's. (Vedabase)

 

Text 70

I had a beautiful body and was most attractive, smelled nicely, was decorated and captivating to the eye. Always attracted to the women I was in the excitement of my desires a debauchee [though].

I had a beautiful body and was, most attractive, fragrant and decorated, captivating to the eye; proud like a madman in his own city was I, day by day of the natural attraction of the women, very covetous. (Vedabase)


Text 71

Once there was a gathering of the gods and to the occasion of glorifying the Lord in song and dance, all the Ghandarvas and Apsaras were invited by the rulers of the universe [the Prajâpatis].

Once there was a gathering of the godly and to the occasion of glorifying the Lord in song and dance, were by those who ruled over the universe [prajâpatis] all the ghandarvas and apsaras invited. (Vedabase)

 

Text 72

I also, as an expert in singing [the glories of the divine life], went there surrounded by women. But learning about my attitude the divine rulers of the universe cursed me with great force for my dalliance: 'May you acting contrary to good manners, as from now become a s'ûdra bereft of the beauty!'

I too, expert in singing the glories of the divine life, went there surrounded with women and well known with my attitude cursed the divine rulers of the universe me with great force for my contempt: 'O you, in offense with the etiquette, become a s'ûdra as from now, bereft of the beauty!' (Vedabase)

 

Text 73

Thereupon having taken birth from a maidservant, I nevertheless obtained a life as a son of Brahmâ because I that time could render service to spiritual propounders [Vaishnavas, see also 1.5: 23-31]. 

Because of that I took birth from a maidservant but despite that obtained I, rendering service to spiritually outspoken people, at the same time a life as a son of Brahmâ [see also 1.5 23-31]. (Vedabase)

 

Text 74

I have explained to you the dharma by which an attached householder can conquer sin and quickly attain the position of the renounced order.

To you, thinking as a householder, I explained that process by which a grihasta can conquer sin and very easily obtain the position of the renounced. (Vedabase)

 

Text 75

You [Pândavas] are so very lucky that in this world all the saints come to visit your place because in your home, most confidentially, the Supreme Brahman in person can be found in the form of a normal human being  [Krishna, see also 7.10: 48].

You all are in this human world indeed so very fortunate that all saints that may purify come to visit you as in your house thus lives directly the Most Confidential of the Supreme Brahman. (Vedabase)

 

Text 76

He is the One Brahman sought by the great ones in order to realize their liberation and bliss of heaven. He, your renown cousin [Lord Krishna] is the beloved well-wisher, the most worshipable person, the heart and soul and the [original] guru of instruction on the regulative principles of all of you [the vidhi; see also 7.10: 48 and 49].

That One known thus spiritually, sought by the great for the realization of liberation and the bliss of heaven, is the most dear well-wisher of all of you, your renown cousin [Lord Krishna], the to heart and soul most worshipable person and guru of instruction on the principles [the vidhi; see also 7.10: 48 &49]. (Vedabase)

 

Text 77

His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], can factually be understood by meditation, by silence, by bhakti and by putting an end to all material association. May the One Lord, this same personality, this guru of instruction and object of devotion of the devotees, be pleased with us.'

His form, beyond the purview of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7.26], factually can be understood by meditation, by silence, by bhakti and by the ending of all material association; may the One, this same personality, this master of the devotees so worshiped, be pleased with us.' (Vedabase)

 

Text 78

S'rî S'uka said: '[King Yudhishthhira] the best of the Bhârata dynasty, in utter glee because of hearing the descriptions of the devarishi, was caught in the ecstasy of love and worshiped both him and Lord Krishna.

S'rî S'uka said: 'The best of the Bharata dynasty in utter glee of hearing the descriptions from the deva-rishi, was also caught in the ecstasy of love and worshiped Lord Krishna. (Vedabase)

 

Text 79

After the reverence he had received from Lord Krishna and from Yudhishthhira - who as the son of Prithâ [see family tree] was utterly amazed about the fact that Krishna was the Parabrahman,  the Supreme of the Spirit - the muni bade them farewell and left.

With the reverence of Lord Krishna and Yudhishthhira, with that son of Prthâ [see family tree] in utter amazement about Krishna as the Parabrahman, the Supreme of the Spiritual, bade the muni them farewell and left. (Vedabase)


Text 80

Thus I gave a description of the different dynasties of the daughters of Daksha, in which all the worlds and their moving and non-moving living beings consisting of gods, demons, human beings and so on, came about.'

Thus I have described to you how of the separate dynasties of the daughters of Daksha there were the gods, the demons and the human beings and so on and all the worlds with in them the moving and nonmoving living entities. (Vedabase)


 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture is titled: "Seven Hindu ascetics under a banyan tree"
Made by 'Ináyat. 1630 (circa) Mughal Style".
Source:
British Museum.
The second picture is titled: 'Brahmacari' (pp. 327-28).
  from Solvyns, Les Hindous:  II.5.4.  "Bermacharry. Another Sort of Devotee." (
Source).
Both are © from the collection of prof
R.L. Hardgrave, University of Texas. Used with permission.
Production:
Filognostic Association of The Order of Time.


  

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