Chapter
25: The
Three Modes of Nature and Beyond
(1) The Supreme Lord said:
'Oh best of persons, try to understand what I am
about to say concerning the way someone is
influenced by a certain mode of My material
nature [*]. (2-5) With the basic quality
of goodness one finds equanimity, sense control,
tolerance, discrimination, penance,
truthfulness, compassion, remembrance,
contentment, renunciation, freedom from desire,
faithfulness, modesty and pleasure within. With
the mode of passion there is lust, endeavor,
conceit, dissatisfaction, false pride, a desire
for blessings, separatism, sense gratification,
rashness, love of praise, ridicule, display of
valor and hard sanctioning. With the natural
quality of ignorance one runs into intolerance,
greed, deceitfulness, violence, attention
seeking, hypocrisy, listlessness, quarrel,
lamentation, delusion, the suffering of
depression, sloth, false expectations, fear and
indolence. These, one after the other described
by Me, constitute the majority of the effects of
the modes. Hear now about their combinations
[see also B.G. 14].
Chapter
26: The
Song of Purūravā
(4) The descendant of Ilā
[called Aila or Purūravā, see also 9.14: 15-16], the well-known great
emperor, sang the following mighty song when he,
bewildered being separated from Urvas'ī, in resignation managed to restrain
his grief.
Chapter
27: On
Respecting the Form of God
(12) There are eight types of
forms with which one remembers Me: in stone,
wood, metal,
smearable substances [like clay], being painted,
in sand, in jewels and as an image kept in mind.
Chapter
28: Jńāna
Yoga
or the
Denomination and the Real
(4) What would be good or
what would be bad in this unreal, deceptive
material duality that,
considered by the mind and put into words,
results in a false [insufficient] image of
reality [*]?
(30)
A normal living being affected by the
work he performs, his karma, impelled by sometimes
this and then again that impulse,
remains in that position until the
moment he dies. But someone intelligent is,
despite being situated in the material position,
not that [fickle], because he, with the experience
of the happiness he found, gave up his material
desire.
Chapter
29: Bhakti Yoga: the Most
Auspicious way
to Conquer Death
(35) S'rī S'uka said: 'After
he had heard the words of Uttamas'loka and thus was shown the
path of yoga, Uddhava with folded hands said
nothing because his throat was choked up with
love and his eyes were brimming with tears.
Chapter
30: The Disappearance of the
Yadu-dynasty
(5) The Supreme Lord said:
'Oh best of the Yadus, considering these
fearful, great and inauspicious omens, which are
like the flags of the king of death, we should
not stay a moment longer here in Dvārakā.
(33) His foot that had the
form of a deer's face, was [then] pierced by an
arrow of a hunter named Jarā who thought he saw a
deer. The arrow was fashioned from a fragment of
the iron that had remained [from the by the
brahmins cursed club that had been destroyed, see
11.1: 23].
Chapter
31: The
Ascension of Lord Krishna
(1) S'rī S'uka said: 'Then
Brahmā arrived there [in Prabhāsa], along with
S'iva
with his
consort, the
demigods led by Indra, the sages and the masters
of mankind.
(7)
And while in heaven
kettledrums resounded and flowers fell from the
sky, Truth,
Righteousness, Constancy, Fame and Beauty followed Him as He left
the earth [*, see also 10.39: 53-55].
(28) The attractive and most
auspicious exploits and childhood pastimes of
the incarnation of the Supreme Lord Hari [with all His
expansions, see 10.1: 62-63],
have now been described here [in this Story of
the Fortunate One] as also elsewhere [in other
scriptures]. Anyone who proclaims them will
attain the transcendental devotional service
that is the destination of the perfect sages
[the paramahamsas].'
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