rule



 

 

 

Canto 1
S'rî Râdhika Stava
 
 

Chapter 13: Dhritarâshthra Quits Home

(1) Sûta said: "Vidura [*] traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya. By that knowledge sufficiently being acquainted with everything to be known, he returned to the city of Hastinâpura. (2) After all the questions Vidura had asked Maitreya in his presence, an undivided devotion unto Govinda had grown in him so that he refrained from further questioning. (3-4) Seeing him arrive in Hastinâpura, oh brahmins, Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons, all welcomed him. (5) Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances. (6) In their love for him they emotionally shed tears because of the experienced anxiety and grief about the separation. King Yudhishthhira offered him a seat and arranged a reception.

(7) After he had eaten, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody. (8) Yudhishthhira said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson? (9) By which means did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet? (10) Devotees like your goodness are converted into holy places themselves, oh powerful one, and within your heart the One who Carries the Club, you turn all places into places of pilgrimage. (11) Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, so rapt in their service unto Krishna, all happy where they are living?'

(12) Thus being questioned by the king he, discussing one subject after the other, properly described all he had experienced, but he did not mention the destruction of the dynasty. (13) Because he did not want to upset them he was as graceful not to speak about this in fact so unpalatable and unbearable aspect of mankind's behavior. (14) The sage, who was treated like a god, thereupon resided for a few days with them so that he could mean something to his eldest brother and everybody would be happy. (15) Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura [who was an incarnation of Yama] for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones [**].

(16) Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom he had retrieved, and enjoyed together with his politically gifted brothers a life of great wealth. (17) But the insurmountable and imperceptible Time surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs. (18) Vidura, well aware of this, said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear is ruling your life. (19) In this material world oh master, there is no help from anyone or anything to escape this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time. (20) Inevitably overtaken by the pull of time a person must, just like that, give up this life, as dear as it is to everyone, not to mention the wealth and such he has acquired. (21) With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home. (22) You have been blind since you were born, your hearing is not so good anymore, your memory fails and recently your teeth loosened, your liver gives you trouble and you are loudly coughing up mucus. (23) Alas, how powerful the living being's attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew]. (24) How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom? (25) Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment. (26) Someone is courageous and wise when he, no longer being able to use his body properly, unconcerned and free from all obligations leaves for an unknown destination. (27) Anyone who, by his own understanding or having learned it from others, arrives at consciousness in resignation of the world and leaves his home with the Lord installed in his heart, is certainly a first-class human being. (28) Therefore, please leave for the north without letting your relatives know, for hereafter soon the time will arrive that diminishes many of the qualities of men [Kali-yuga].' (29) Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, determined broke with the strong family ties and left in the direction that was set for the path of liberation. (30) As he left, the chaste and worthy daughter of King Subala [Gândhârî] followed her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting a justified beating.

(31) Returning to the palace, he who considered no one his enemy [Yudhishthhira] wanted to pay his respects to the elderly after he had worshiped the demigods with oblations, and offered obeisances and gifts of grains, land, cows and gold to the brahmins, but he could not find his two uncles or aunt Gândhârî. (32) Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle? (33) Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, having lost his sons, distressed with a mind full of doubt about my ingratitude and offenses, drowned himself together with his wife in the Ganges? (34) After the downfall of my father King Pându they were the well-wishers who protected all of us still being small children. Where have my uncles gone from here?' "

(35) Sûta said: "Sañjaya, who, being worried out of love for his master, could not find him, was upset about the separation and could, being too aggrieved, not speak a word in reply. (36) Thinking about the feet of his master he with his hands wiped the tears from his face. He restrained himself and replied King Yudhishthhira. (37) Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have fooled me.' (38) That very moment the supreme personality Nârada arrived there with his musical instrument. Yudhishthhira and his younger brothers got up from their seats to welcome him properly by offering him their obeisances. The king thereupon said: (39) 'Oh supreme one, I do not know in which direction my uncles and ascetic aunt, who is most aggrieved about the loss of her sons, have left. (40) Like a captain on a ship in the great ocean, you are the Lord to guide us to the other side.'

Thus being addressed the divine personality Nârada, the greatest among the sages, said: (41) 'Oh King, never lament, for whatever reason, for the universe is controlled by the Supreme Lord. All living beings and their leaders perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses them again. (42) The way a cow is tied by a rope through the nose, one the same way is tied by the hymns and precepts of the Veda to follow the demands of the Supreme One. (43) The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again. (44) Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation. One is only that way because one got emotionally involved or has lost one's mind. (45) Therefore, oh King, give up the anxiety you feel from lacking in self knowledge. Do not longer think how these helpless poor creatures would be able to survive without you. (46) How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, by materially motivated action and by the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake? (47) One living being is the livelihood of another; those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings], living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones. (48) Look therefore only for Him, this Supreme Personality, who by the power of illusion appears as a diversity. He, oh King, is the One Soul of the self-realization of all souls, who manifests Himself both inside of them and outside of them. (49) He, the Father of all creation, the Supreme Lord, has now, oh great King, descended in this world in the form of [death, the all-devouring] Time, in order to eliminate everyone inimical to the enlightened souls. (50) The Lord on their behalf did what had to be done and is now awaiting the rest. You Pândavas the same way must wait and see, for as long as He is present in this world.

(51) Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge. (52) The place is known as Saptasrota ['seven sources'] because the river of heaven [the Svardhunî, the Ganges] sprouts there and, to the satisfaction of the seven different sages, divides herself into the seven currents we know as her branches. (53) By bathing regularly there, sacrificing in the fire according to the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from begging for food [in his family dependence]. (54) With the help of sitting postures, breath control and turning one's mind inward away from the six senses, one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance. (55) By allowing his self to merge with the wisdom and the wisdom to merge with the pure witnessing, he has united himself with the Absolute [brahman], the foundation of pure existence, the same way the air within a pot merges with the space outside of it. (56) When he, no longer hindered in renouncing all his duties, sits down concentrated without moving a limb, his senses and mind because of his breaking with the effects of the operating modes of nature, will no longer be fed and come to a full stop. (57) I expect that he will quit his body five days from now, oh King, and it will turn into ashes. (58) While she outside observes the body of her husband [mystically] catching fire along with his cottage, his chaste wife in full awareness will follow him in the blaze. (59) Vidura, witnessing that wonderful incident, oh son of the Kuru dynasty, will, with mixed feelings of delight and grief, then leave that place for the sake of visiting holy places.' (60) After Nârada thus had addressed the king he, together with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions to heart, thereupon gave up all his lamentation."



Read the inspiration to this chapter by Anand Aadhar.


                      

 
 

 Third revised edition, loaded April 1, 2016.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Sûta said: "Vidura [*] traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya. By that knowledge sufficiently being acquainted with everything to be known, he returned to the city of Hastinâpura.
Sûta said: "Vidura* while traveling to the different places of pilgrimage, had received knowledge of the destination of the self from the great sage Maitreya, and by that knowledge sufficiently acquainted with everything to be known, returned he to the city of Hastinâpura. (Vedabase)

 

Text 2

After all the questions Vidura had asked Maitreya in his presence, an undivided devotion unto Govinda had grown in him so that he refrained from further questioning.

With all the questions he had asked having grown one in devotion to Govinda in the presence of Maitreya, had Vidura refrained from questioning any further. (Vedabase)

 

Text 3-4

Seeing him arrive in Hastinâpura, oh brahmins, Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons, all welcomed him.

Arriving there, was he, o brahmins, welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas, and other ladies with their sons. (Vedabase)

 

Text 5

Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances.

As if they had been awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances. (Vedabase)

 

Text 6

In their love for him they emotionally shed tears because of the experienced anxiety and grief about the separation. King Yudhishthhira offered him a seat and arranged a reception.

In their affection they emotionally shed tears because of the anxiety and grief they had felt from the separation. King Yudhishthhira then arranged for a reception getting him seated. (Vedabase)

 

Text 7

After he had eaten, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody.

After being fed sumptuously, having rested and being seated comfortably, bowed the king humbly down to address him in the presence of everybody. (Vedabase)

 

Text 8

Yudhishthhira said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson?

He said: 'Do you remember how we, brought up under the wings of your care, along with our mother were released from various calamities like poisoning and arson? (Vedabase)

 

Text 9

By which means did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet?

How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet? (Vedabase)

 

Text 10

Devotees like your goodness are converted into holy places themselves, oh powerful one, and within your heart the One who Carries the Club, you turn all places into places of pilgrimage.

Devotees like your goodness are converted into holy places themselves, o powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (Vedabase)

 

Text 11

Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, so rapt in their service unto Krishna, all happy where they are living?'

Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?' (Vedabase)

 

Text 12

Thus being questioned by the king he, discussing one subject after the other, properly described all he had experienced, but he did not mention the destruction of the dynasty.

Thus being asked by the king, described he properly, one subject after the other, all he had experienced, without mentioning the destruction of the dynasty. (Vedabase)

 

Text 13

Because he did not want to upset them he was as graceful not to speak about this in fact so unpalatable and unbearable aspect of mankind's behavior.

Because he didn't want to upset them was he as graceful not to expound on this in fact so unpalatable and unbearable way of mankind's behaving. (Vedabase)

 

Text 14

The sage, who was treated like a god, thereupon resided for a few days with them so that he could mean something to his eldest brother and everybody would be happy.

Thus resided the sage, who was treated like a god, for a few days with them, so that he could make a difference with his eldest brother and all would be happy. (Vedabase)

 

Text 15

Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura [who was an incarnation of Yama] for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones [**].

For the time that Vidura played the part of a s'ûdra [a working class man], because of a hundred year curse of the sage Mandûka Muni [who under his responsibility was treated unjustly], was it Aryamâ** who administered punishment as was suitable for the sinful ones. (Vedabase)

 

Text 16

Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom he had retrieved, and enjoyed together with his politically gifted brothers a life of great wealth.

When Yudhishthhira saw that there was a grandson in the dynasty fit for ruling the kingdom he had retreived, enjoyed he together with his politically capable brothers a life of great wealth. (Vedabase)

 

Text 17

But the insurmountable and imperceptible Time surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs.

The insurmountable and imperceptible, eternal Time surpasses, superior, all those who are inattentive and engrossed in the mind of attachment to family affairs. (Vedabase)

 

Text 18

Vidura, well aware of this, said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear is ruling your life.

Vidura, knowing this, said to Dhritarâshthra: 'O King, please withdraw yourself from here without delay, just see how fear has taken the lead in your life. (Vedabase)

 

Text 19

In this material world oh master, there is no help from anyone or anything to escape this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time.

In this material world there is no one or anything to escape from this fear, for that fear concerns the Supreme Lord approaching us all in the form of eternal Time. (Vedabase)

 

Text 20

Inevitably overtaken by the pull of time a person must, just like that, give up this life, as dear as it is to everyone, not to mention the wealth and such he has acquired.

Inevitably overtaken by the pull of time must a person, just like that, give up this life dear as it is to everyone, not to mention the wealth and such he has acquired. (Vedabase)

 

Text 21

With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home.

With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home. (Vedabase)

 

Text 22

You have been blind since you were born, your hearing is not so good anymore, your memory fails and recently your teeth loosened, your liver gives you trouble and you are loudly coughing up mucus.

You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (Vedabase)

 

Text 23

Alas, how powerful the living being's attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew].

Alas, how powerful is the living being its attachment to life! It is that strong that it makes you, like a household-dog, eat the remnants of the food left over by Bhîma [your Pândava nephew]. (Vedabase)

 

Text 24

How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom?

How can you subsist on the grace of those whom you tried to set afire, poison and whose wife you insulted usurping their kingdom? (Vedabase)

 

Text 25

Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment.

Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment. (Vedabase)

 

Text 26

Someone is courageous and wise when he, no longer being able to use his body properly, unconcerned and free from all obligations leaves for an unknown destination.

Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly. (Vedabase)

 

Text 27

Anyone who, by his own understanding or having learned it from others, arrives at consciousness in resignation of the world and leaves his home with the Lord installed in his heart, is certainly a first-class human being.

Anyone in this world who, by his own understanding or having learned it from others, arrives at consciousness in having awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first class human being. (Vedabase)


Text 28

Therefore, please leave for the north without letting your relatives know, for hereafter soon the time will arrive that diminishes many of the qualities of men [Kali-yuga].'

Therefore, please leave for the North without letting your relatives know where you are heading for; hereafter will soon the time arrive of a general diminishing of the qualities of men [Kali-yuga].' (Vedabase)

 

Text 29

Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, determined broke with the strong family ties and left in the direction that was set for the path of liberation.

Having heard this broke the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, determined with the strong family ties and left he in that direction which was set for the path of liberation. (Vedabase)

 

Text 30

As he left, the chaste and worthy daughter of King Subala [Gândhârî] followed her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting a justified beating.

He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimate of a good beating. (Vedabase)


Text 31

Returning to the palace, he who considered no one his enemy [Yudhishthhira] wanted to pay his respects to the elderly after he had worshiped the demigods with oblations, and offered obeisances and gifts of grains, land, cows and gold to the brahmins, but he could not find his two uncles or aunt Gândhârî.

Returning to the palace was it he who considered no one his enemy [Yudhishthhira], who, having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay respects to the elderly, but he couldn't find his two uncles or aunt Gândhârî. (Vedabase)

 

Text 32

Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle?

Anxious, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle? (Vedabase)

 

Text 33

Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, having lost his sons, distressed with a mind full of doubt about my ingratitude and offenses, drowned himself together with his wife in the Ganges?

Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, in a mind doubtful of my offenses, drowned himself together with his wife in the Ganges in his distress?  (Vedabase)

 

Text 34

After the downfall of my father King Pându they were the well-wishers who protected all of us still being small children. Where have my uncles gone from here?' "

After the fall down of my father King Pându, were they the well-wishers protecting us all, small children still - where have my uncles gone from here?' " (Vedabase)

 

Text 35

Sûta said: "Sañjaya, who, being worried out of love for his master, could not find him, was upset about the separation and could, being too aggrieved, not speak a word in reply.

Sûta said: "Sañjaya anxious in his compassion not to see his master, was upset about the separation, and could, being too aggrieved, not speak a word in reply. (Vedabase)

 

Text 36

Thinking about the feet of his master he with his hands wiped the tears from his face. He restrained himself and replied King Yudhishthhira.

Thinking of the feet of his master with his hands wiping the tears of his face, tried he with all that was in him to regain his mind and answer King Yudhishthhira. (Vedabase)

 

Text 37

Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have fooled me.'

 Sañjaya said: 'I do not know of the determination of your uncles or Gândhârî, o descendant of the Kuru dynasty - o great King, these great souls have led me astray.' (Vedabase)

 

Text 38

That very moment the supreme personality Nârada arrived there with his musical instrument. Yudhishthhira and his younger brothers got up from their seats to welcome him properly by offering him their obeisances. The king thereupon said:

At that moment appeared the supreme personality Nârada on the scene with his musical instrument and after Yudhishthhira and his younger brothers had gotten up from their seats and, properly welcoming the sage, had offered him their obeisances, said the king: (Vedabase)

 

Text 39

'Oh supreme one, I do not know in which direction my uncles and ascetic aunt, who is most aggrieved about the loss of her sons, have left.

'O Supreme One, I do not know in which direction my uncles and my ascetic aunt, who is so aggrieved over the loss of her sons, have left from here. (Vedabase)

 

Text 40

Like a captain on a ship in the great ocean, you are the Lord to guide us to the other side.'

Thus being addressed the divine personality Nârada, the greatest among the sages, said:

Like the captain on a ship in the vast ocean are you the Lord to direct us to the other side.'

Thus being addressed began the divine personality Nârada, the greatest among the wise philosophers of the eternal, to speak:
(Vedabase)

 

Text 41

'Oh King, never lament, for whatever reason, for the universe is controlled by the Supreme Lord. All living beings and their leaders perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses them again.

'O King, never lament for whatever reason, for you are under the control of the Supreme Lord. All living beings and their leaders in this world perform for that reason their ceremonies to be protected. He is the one who brings all together and also disperses them. (Vedabase)


Text 42

The way a cow is tied by a rope through the nose, one the same way is by the hymns and precepts of the Veda tied to follow the demands of the Supreme One.

The way a cow is bound by a rope through the nose, is one likewise bound by the hymns and precepts of the Veda to follow according the demands of the Supreme. (Vedabase)

 

Text 43

The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again.

The way in this world playthings at will are brought together and set apart again, it happens also to the people who subjected to the game of the Lord are brought together and set apart again. (Vedabase)

 

Text 44

Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation. One is only that way because one got emotionally involved or has lost one's mind.

Whether one considers persons to be eternal [souls] or temporal [bodies] or else as being both [embodied souls] or neither of both [because of the Absolute Truth which is transcendental to all atributes], they never under any circumstance should be a reason for lamentation; one is only of that state because one is emotionally involved or out of ones mind. (Vedabase)

 

Text 45

Therefore, oh King, give up the anxiety you feel from lacking in self knowledge. Do not longer think how these helpless poor creatures would be able to survive without you.

Therefore, o King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you. (Vedabase)

 

Text 46

How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, by materially motivated action and by the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake?

How is this body which is made up of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and gunas], capable of protecting others when it is just as well bitten by that snake? (Vedabase)

 

Text 47

One living being is the livelihood of another; those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings], living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones.

Those who have no hands [the animals] are delivered to the ones who do have hands [the human beings]; living beings without limbs [like grasses] are delivered to the four-legged [like the cows]; the weaker ones are delivered to the stronger ones and thus is one living being feeding on another. (Vedabase)

 

Text 48

Look therefore only for Him, this Supreme Personality, who by the power of illusion appears as a diversity. He, oh King, is the One Soul of the self-realization of all souls, who manifests Himself both inside of them and outside of them.

Therefore have only eyes for the outer form of Him who by the power of illusion appears as a diversity; He, o King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as well as the object as the subject of the different living beings. (Vedabase)

 

Text 49

He, the Father of all creation, the Supreme Lord, has now, oh great King, descended in this world in the form of [death, the all-devouring] Time, in order to eliminate everyone inimical to the enlightened souls.

That Unborn One, the Father of Creation, has, o King, at present descended in this world in a form of [the all-devouring] Time, in order to eliminate all the enemies of the enlightened. (Vedabase)

 

Text 50

The Lord on their behalf did what had to be done and is now awaiting the rest. You Pândavas the same way must wait and see, for as long as He is present in this world.

For the enlightened souls has the Lord performed what needed to be done, and the rest remains to be seen; till that time, that is to say, for as long as He is still present on earth, may you all follow Him in that. (Vedabase)

 

Text 51

Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge.

Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where sages take shelter. (Vedabase)

 

Text 52

The place is known as Saptasrota ['seven sources'] because the river of heaven [the Svardhunî, the Ganges] sprouts there and, to the satisfaction of the seven sages, divides herself into the seven currents we know as her branches.

The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches. (Vedabase)

 

Text 53

By bathing regularly there, sacrificing in the fire according to the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from begging for food [in his family dependence].

By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, has Dhritarâshthra completly subdued his mind and senses and is he thus freed from the dependency he had with his family.  (Vedabase)

 

Text 54

With the help of sitting postures, breath control and turning one's mind inward away from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance.

From sitting postures, breath-control and turning inward from the six senses can one, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance. (Vedabase)

 

Text 55

By allowing his self to merge with the wisdom and the wisdom to merge with the pure witnessing, he has united himself with the Absolute [brahman], the foundation of pure existence, the same way the air within a pot merges with the space outside of it.

By allowing his self to merge in the wisdom and merging in wisdom with the pure witness, has he united with the Absolute [brahman], the reservoir of pure being, the way the air within a pot merges with the space outside. (Vedabase)

 

Text 56

When he, no longer hindered in renouncing all his duties, sits down concentrated without moving a limb, his senses and mind because of his breaking with the effects of the operating modes of nature, will no longer be fed and come to a full stop.

With the ending of the material modes and the suspension of their effects, will his senses and mind no longer being fed come to a stop when he, not hindered by renouncing all duties, sits concentrating without moving a limb. (Vedabase)

 

Text 57

I expect that he will quit his body five days from now, oh King, and let it turn into ashes.

I expect that he will quit his body five days from today, o King, and will allow it to turn to ashes. (Vedabase)

 

Text 58

While she outside observes the body of her husband [mystically] catching fire along with his cottage, his chaste wife in full awareness will follow him in the blaze.

While outside observing the body of her husband being [mystically set] afire along with his cottage, will his chaste wife in full consciousness follow him in the fire. (Vedabase)

 

Text 59

Vidura, witnessing that wonderful incident, oh son of the Kuru dynasty, will, with mixed feelings of delight and grief, then leave that place for the sake of visiting holy places.'

Vidura, witnessing that wonderful incident, o son of the Kuru-dynasty, will, with a mixed feeling of delight and grief, leave from there to embark on an inspiring pilgrimage.' (Vedabase)

 

Text 60

After Nârada thus had addressed the king he, together with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions to heart, thereupon gave up all his lamentation."

After thus having addressed the king rose Nârada, along with his stringed instrument, up into heaven. Yudhishthhira, taking his instructions at heart, then gave up all his lamentation." (Vedabase)

 

*: Vidura is a younger brother of Dhritarâshthra. He was born as a s'ûdra, a laborer, because of being conceived by Vyâsa from a maidservant of the mother of Pându.

**: Aryamâ was a son of Aditi and Kas'yapa officiating for Yamarâja the Lord of punishment. Vidura is considered the s'ûdra incarnation of Yamarâja.

 

 

 

 

 

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 picture shows Gândhârî who blindfolded herself in following her blind husband.
The painting is of 
Nanda Lâl Bose.
Source:
Copyright 2004-2009 Kamat's Potpourri, all rights reserved.
Production:
Filognostic Association of The Order of Time


  

 

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