rule



 

 

Canto 10

Vibhâvarî S'esha

 

 

Chapter 87: The Underlying Mystery: Prayers of the Personified Vedas

(1) S'rî Parîkchit said: 'Oh brahmin, the Absolute Truth [brahma] cannot be described in words [*] and has no material qualities. How can the revealed scriptures [the s'ruti, the Vedas] dealing with the modes of nature, directly refer to that what is elevated above cause [the subtle] and effect [the gross]?'

(2) S'rî S'uka said: 'The intelligence, senses, mind and the life force of the living beings were by their Lord and Master evolved for the sake of [dealing with, being satisfied with] elementary matter, for the sake of getting a life and for the sake of the [emancipation of the] soul and its ultimate liberation. (3) The predecessors [like the Kumâras] of our predecessors [like Nârada] were fixed upon this same underlying mystery [upanishad] concerning the Absolute Truth. Whoever with faith holds on to it will be free from material attachment and attain peace and happiness [see also 8.24: 38]. (4) I will here relate to you now an account concerning Lord Nârâyana. It is about a conversation between Nârâyana Rishi and Nârada Muni.

(5) One day when the Supreme Lord's beloved Nârada was traveling the worlds, he went for a visit to the âs'rama of the Eternal Seer Nârâyana. (6) From the beginning of Brahmâ's day He [Nârâyana Rishi], has just for the welfare in this and the next life of human beings who maintain the dharma, in Bhârata-varsha been engaged in penances, spiritual knowledge and peacefulness [see kalpa]. (7) Having arrived there he [Nârada] bowed down to Him who sat there surrounded by sages from Kalâpa - the village where He resided - and asked this very same question oh best of the Kurus. (8) As the seers were listening the Supreme Lord related the following ancient discussion about the Absolute Truth that took place between the inhabitants of Janaloka [the world of the celibate saints]. (9) The Supreme Lord said: 'Oh son of the self-born Lord [Brahmâ], long ago in Janaloka a sacrificial ceremony took place held by the [ûrdhva-retah] celibate sages there who had found their life in Brahmâ. (10) You [Nârada] had left for S'vetadvîpa to see the Lord [Aniruddha]. Thereupon a lively discussion ensued [between the sages of Janaloka] about Him [Vishnu in the function of Aniruddha] in whom the Vedas lie down to rest [after the dissolution of the material world] that rose the question that you are now again asking Me. (11) Even though they were equally qualified as for their penance and study of the s'ruti as also equal minded towards friends, foes and neutrals, they appointed one of them as their speaker while the rest eagerly listened.'



(12-13) S'rî Sanandana said: 'When He [Mahâ-Vishnu] after having created this universe withdrew for the sake of its dissolution and was lying asleep, the Vedas in person awakened the Supreme One with descriptions of His characteristics, the way a sleeping king by his court poets is awakened when they as his servants approach him at dawn with [recitations of] his heroic deeds. (14) The Vedas said: 'All glories, oh all glories to You, please Unconquerable One, defeat the eternal illusion that assumed the form of the natural modes and constitutes the [human] weakness. Because You, who in Your original status are complete with all opulences, at times engaging with Your spiritual and material energies awaken the powers of the mobile and immobile embodied beings [awake them to consciousness], You can by us, the Vedas, be supported [**]. (15) The world we perceive is by the seers regarded as a product of something greater [of brahman], something that, no more than clay, [as a resource] undergoes any change itself, being transformed in forms that dissolve again. For that reason the seers dedicated their minds, words and actions to You. Where else could the footsteps of men be placed than on the ground they are walking [see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]? (16) Your people of enlightenment oh Master of All the Three Worlds, therefore dive deep into the nectarean ocean of narrations [about You, the kathâ] that eradicate the impurity and put an end to their troubles. It is therefore not that surprising that they who by the power of their own minds dispelled the [unwanted] qualities of the [identification with one's] temporality oh Supreme One, experience the uninterrupted happiness of Your abode in their worship. (17) They who, like a bellows, are just displacing some air as they breathe [see B.G. 18: 61] are full of vitality [only] when they are Your faithful followers, for You, who are elevated above cause and effect, constitute the underlying reality from whose mercy the universal egg of the material complete, the separate existence [the ego] and the other aspects of creation were produced [see 3.26: 51-53]. Adapted to the particular forms of the living being, You then appear here as the Ultimate Form among the different gross and subtle physical coverings [the kos'as and B.G. 18: 54]. (18) Among those living according to the standards of the seers, they who are engrossed in their vision worship the abdomen [the lower centers] while the Ârunis [the superior yogis] first of all fix their attention on the prânic knot of the subtle energies [see cakra] of the heart. From there oh Unlimited One, they move [their attention] upward to the head that is Your abode and then they go to the highest destination from which they, having reached it, never again fall down into the mouth of death [see also B.G. 8: 16]. (19) Entering in a certain manner the by You differently created species of life as their motivation, You become visible depending the higher or lower form of Your own created beings, just as fire manifests itself [depending the form ignited]. You thus existing among them as the 'real' among the 'unreal', are understood as being one unchanging, equal manifestation of love ['taste'] by those who free from material entanglements have spotless minds [see also B.G. 2: 12]. (20) The person residing within the bodies he owes to his karma is, as an expansion of You who are the possessor of all energies as is stated [by the Vedas], in fact not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but is [by these bodies] enveloped. When scholars of the scriptures have developed faith in ascertaining the status of the living entity as being of that manifestation [as an expansion of Yours, a person], they worship Your feet as the source of liberation and the field in which all offerings are sown. (21) By diving deep into the vast nectar ocean of the adventures of the forms that You have assumed to propagate the hard to grasp principle of the soul, the few souls who found relief from the fatigue [of a material life] do not even wish to be liberated from this world oh Lord. This is so because they, after abandoning their homes, found association with the community of the swans [the transcendental people] at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18, 7.14: 3-4]. (22) This body useful for serving You, acts as one's self, one's friend and beloved. They however who alas fail to delight in You, rather find the degradation of the physical frame [in successive births], in spite of You as their very Self being favorably disposed, helpful and affectionate. As a matter of fact they, failing to find their way with their great existential fears, cling to material desires and are [thus] self destructive ['soul killing'] in their worship of the unreal [see also B.G. 16: 19]. (23) That what by the sages with their breathing, mind and senses being brought under control in steadfast yoga is worshiped in the heart, is also attained by those who remember You in enmity [see also 3.2: 24 and 10.74: 46]. We [the s'rutis] will likewise attain You and, being equally considered by You, equally relish the nectar of the lotus feet that the women enjoy [the gopîs, Your wives] whose minds are attracted to Your arms that are as firm as mighty snake bodies. (24) Ah, who out here, who but recently was born and soon will die, has an inkling of the One Who Came First from whom the [leading] seer [Brahmâ] arose who was followed by the two groups of demigods [controlling the senses and the principles. See B.G. 7: 26]? When He lies down to withdraw, at that time nothing remains of the gross and the subtle, nor of that what comprises them both [the bodies] and the flow of Time and the S'âstras are also no longer there [B.G. 9: 7]. (25) They who, teaching with authority, declare that life springs from dead matter, that that what is eternal would end [see B.G. 2: 16], that the soul would not be one [see 10.14: 9] and that doing business would constitute reality [see B.G. 17: 28], they who state that the living being thus would have been produced from the three modes [see B.G. 14: 19 and 13: 28], are fixed upon a dualistic notion born from ignorance. Such a thing cannot exist in Your transcendence, in You who are the Essence of Full Perception [see also 5.6: 9-11]. (26) The [temporality of forms and thus the] untrue threefoldness and its [mind] phenomena up to the human beings, appear in You as if they would be true. [They are illusory] but, because they are transformations non-different from Him, they are nevertheless not rejected by the knowers of the Soul, for they consider the entirety of this world as something true [viz. as Your living body]. They [these forms and also persons], created by Him who enters [His creation] in person, are for that reason recognized as being [parts and parcels] of the True Self, just as gold is not different when being assigned different forms [see also 6.16: 22]. (27) They [only] who worship You as the shelter of all created beings do not worry about Death and simply put their feet on his head, but with Your words You tie up even the scholars [among the non-devotees] the way one ties up animals. They who consider themselves Your friends [thus] arrive at purification and not so much those who turned their face away. (28) You are the self-effulgent causeless one [free from the senses] who maintains the power of the sensory functions of all [creatures]. The demigods together with the unborn lord Brahmâ take part in paying You tribute and partake of the offerings carried, just as the local rulers in a kingdom together with the sovereign who rules the entire country are of respect [for You] and enjoy their share. That is how they who are the appointed leaders perform their duties in fear of You. (29) The species of life, that manifest themselves as stationary and moving, are by Your material energy motivated for action. But that can happen only when You, the One aloof, oh Eternally Liberated One, cast Your brief glance thereupon [by assuming Your forms] for having Your pastimes in the material world. To [You] the Supreme [Personality of Godhead], no one can be a stranger or a friend, just as the ether can have no perceptible qualities. In that sense You are like the void of space. (30) If the countless embodiments of the living beings would be eternal, the omnipresent [Time] as a consequence would not be such a sovereign rule oh Unchanging One. But it is not otherwise. Because the substance cannot be independent from that from which it was generated [- pradhâna, the primeval ether -] [You] the regulator [who are the Time, B.G. 10: 30] must be known as being equally present everywhere [as the 'fourth dimension']. When one supposes that one knows [You materially] one is mistaken in the falsehood of an opinion [on the local order, see 6.5: 19]. (31) Material nature [prakriti] and the person [purusha] do not find their existence at a particular point in time. Not originating as such [from one or the other] it is from the combination of these two [primordial elements] that living bodies find their existence in You, just as bubbles find their existence as a combination of water and air. And just as rivers merge into the ocean and all flavors [of flower nectar] merge into the honey, these living beings with all their different names and qualities [in de end] merge [again] into [You,] the Supreme [see also B.G. 9: 7]. (32) Those who are wise understand how much Your mâyâ bewilders human beings and frequently render traditional service unto You, the source of liberation. How could there for the ones who faithfully follow You be any kind of fear about a material existence, a fear that by the three rimmed [wheel of Time - of past, present and future] - by Your furrowing eyebrows - repeatedly is raised in those who do not take shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]? (33) The mind being conquered by the senses and the breath is like a horse not under control [B.G. 2: 60 and 5.11: 10]. Those who in this world strive for regulation but have abandoned the feet of the guru, find, being most unsteady with the various methods of control, full of distress hundreds of obstacles on their way oh Unborn One. They are like merchants [sailing] on the ocean who failed to employ a helmsman [see 10.51: 60 & B.G. 4: 34]. (34) What do servants, children, a body, a wife, money, a house, land, vitality and vehicles mean to human beings for whom You became their very Self, the Embodiment of All Pleasure? And what at all would to those, who fail to appreciate the truth [of Him] and carry on with their indulgence in sexual matters, bring [real] happiness in this world that is subject to destruction and, in itself, is lacking meaning [see also B.G. 13: 8-12]? (35) The seers free from false pride who, with the greatest piety, on this earth direct themselves at the places of pilgrimage and the sites of His pastimes, have installed Your feet in their heart and destroy all sins with the water of their feet. They who but once turned their mind towards You, the Supreme Soul of Eternal Happiness, will never again devote themselves to the homely affair [of a family life] that steals away a person's essential qualities. (36) If someone says: 'From the real [of God] the real [of the universe] has manifested', that can certainly be doubted and refuted [*4]. The combination is inconsistent, for it is true in a number of cases, while it is an illusion not being so in other cases. For the sake of worldly purposes, rows of people with a dark vision like to consider it alternatively and bewilder, with different meanings and implications of Your numerous words of wisdom, those who are not using their minds with the ritual praises. (37) Because this universe did not exist in the beginning and after its annihilation neither will exist, can be concluded that that what in-between appears within You, the sole object of love, is the untrue. We understand this universe thus as an [unreal, illusory] combination of different categories of the [real] primal substance [see text 26], while the less intelligent ones prone to falsehood, consider this mind game as real [see B.G. 6: 8]. (38) By reason of [the insurmountable presence of] material nature, he [the living entity] reconciles himself to that undeveloped state and, in taking to her qualities [the gunas], accordingly assumes forms. Bound to those forms he is deprived of spiritual qualities and runs into [the facts of birth and] death. You Yourself on the other hand leave her [the material energy] aside like a snake that sheds its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glories who is endowed with all spiritual qualities. (39) When those who restrain themselves do not uproot the desires in their hearts, they, in their impurity, cannot reach You who have entered their heart. They are like someone who has forgotten the jewel he hung around his neck. Yoga practitioners who are satisfied with an animalistic life will be unhappy in both [worlds here and hereafter]: [here about] death they cannot escape [and hereafter about] You whose kingdom they cannot attain [see also B.G. 6: 41-42]. (40) Someone who understands You, is not concerned about the favorable or unfavorable, good or bad that is associated with the body he has assumed, neither does he care about what others say. Oh You of All qualities, day after day he fills his ears with the song that is heard in every age through the disciplic succession. For that reason the children of Manu [the human beings, see 3.22: 34-39 and 5.13: 25] consider You the ultimate goal of liberation. (41) Neither the masters of heaven nor even You, can reach the end of Your glories oh Unlimited One, oh You within whom the many universes by the drive of Time, each in their own shell, are blown about in the sky like particles of dust. The s'rutis bearing fruit by [neti neti] eliminating that what is not the Absolute Truth, find in You their ultimate conclusion [see siddhânta].'

(42) The Supreme Lord said: 'Having heard this instruction about the True Self, the sons of Brahmâ understood their final destination and worshiped thereupon perfectly satisfied the sage Sanandana. (43) This is how in the past the nectar of the underlying mystery of all the Vedas and Purânas [the Upanishad philosophy] was distilled by the great souls [the classical sages] who appeared in this world to roam in higher spheres. (44) Oh you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that turns the desires of man to ashes.'

(45) S'rî S'uka said: 'The self-possessed rishi, thus receiving the command of the sage, accepted it faithfully oh King. Now completely being of success he, whose vow was as firm as a kshatriya's, after due consideraton said the following. (46) S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna of a spotless renown, who manifests His attractive expansions for the liberation of all living beings [1.3: 28].'

(47) Thus having spoken Nârada bowed down to the Original Rishi [Nârâyana] and to the great souls who were His pupils. Then he went from there to the hermitage of my physical father, Dvaipâyana Vedavyâsa. (48) He was honored by the great devotee [Vyâsa] who offered him a seat, whereupon Nârada sat down and described to him what he had heard from the mouth of S'rî Nârâyana. (49) And thus I have answered your question oh King, on how the mind can be engaged in the Absolute Truth [- the reality] without material qualities that cannot be expressed in words. (50) He who watches over this universe in the beginning, the middle and the end, He who is the Controller of the unmanifested matter [pradhâna] and the individual soul [jîva], He who sent forth this universe, entered it along with the individual seer and producing bodies [with him] regulates them, He because of whom one surrendering abandons the material energy one embraces the way a sleeper abandons his body, is the Supreme Lord upon whom one incessantly should meditate to be free from fear [see B.G. 16: 11-12, 1.9: 39 and the bhajan Sarvasva Tomâra Carana].'

next                      

 
 

Third revised edition, loaded Januari 12, 2015.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Parîkchit said: 'Oh brahmin, the Absolute Truth [brahma] cannot be described in words [*] and has no material qualities. How can the revealed scriptures [the s'ruti, the Vedas] dealing with the modes of nature, directly refer to that what is elevated above cause [the subtle] and effect [the gross]?'

S'rî Parîkchit said: 'O brahmin, how can the sacred texts [the s'ruti, the Vedas], covering the different modes of nature, be of direct reference to the inexpressible [*] Absolute Truth transcendental to cause [the subtle] and effect [the gross]?' (Vedabase)


Text 2

S'rî S'uka said: 'The intelligence, senses, mind and the life force of the living beings were by their Lord and Master evolved for the sake of [dealing with, being satisfied with] elementary matter, for the sake of getting a life and for the sake of the [emancipation of the] soul and its ultimate liberation.

S'rî S'uka said: 'The intelligence, senses, mind and life force of the living beings were by their Lord and Master evolved for the sake of sensuality, for the sake of getting a life and for the sake of the [emancipation of the] soul and its ultimate liberation. (Vedabase)

 

Text 3

The predecessors [like the Kumâras] of our predecessors [like Nârada] were fixed upon this same underlying mystery [upanishad] concerning the Absolute Truth. Whoever with faith holds on to it will be free from material attachment and attain peace and happiness [see also 8.24: 38].

Indeed was this same philosophical exercise about the absolute Truth observed by the predecessors [like the kumâras] of our predecessors [like Nârada]; whoever with faith concentrates upon it will attain peace and tranquility free from material attachment [see also 8.24: 38]. (Vedabase)

 

Text 4

I will here relate to you now an account concerning Lord Nârâyana. It is about a conversation between Nârâyana Rishi and Nârada Muni.

To this I'll relate to you an account concerning Lord Nârâyana. It is a conversation between Nârâyana Rishi and Nârada Muni. (Vedabase)

 

Text 5

One day when the Supreme Lord's beloved Nârada was traveling the worlds, he went for a visit to the âs'rama of the Eternal Seer Nârâyana.

Once did the Supreme Lord's beloved Nârada traveling the worlds go to visit the âs'rama of the Eternal Seer Nârâyana. (Vedabase)

 

Text 6

From the beginning of Brahmâ's day He [Nârâyana Rishi], has just for the welfare in this and the next life of human beings who maintain the dharma, in Bhârata-varsha been engaged in penances, spiritual knowledge and peacefulness [see kalpa].

He just for the welfare, in this and the next life, of the human beings abiding in dharma, jnâna and self-control in Bhârata-varsha, has been performing penances from the beginning of Brahmâ's day [see kalpa].(Vedabase)


Text 7

Having arrived there he [Nârada] bowed down to Him who sat there surrounded by sages from Kalâpa - the village where He resided - and asked this very same question oh best of the Kurus.

There bowed he down to Him sitting there surrounded by sages in Kalâpa, the village where He resided, and asked he this very same question, o best of the Kurus. (Vedabase)

 

Text 8

As the seers were listening the Supreme Lord related the following ancient discussion about the Absolute Truth that took place between the inhabitants of Janaloka [the world of the celibate saints].

As the seers were listening related the Supreme Lord this ancient discussion among the inhabitants of the world of the mortals [janaloka] about the Absolute Truth. (Vedabase)

 

Text 9

The Supreme Lord said: 'Oh son of the self-born Lord [Brahmâ], long ago in Janaloka a sacrificial ceremony took place held by the [ûrdhva-retah] celibate sages there who had found their life in Brahmâ.

The Supreme Lord said: 'O son of the selfborn lord [Brahmâ], in the past was there, among the ones residing in the world of the mortals, a sacrifice held to which the [ûrdhva-retah] celibate sages born from Brahmâ ['from the mind'] exercised the spiritual. (Vedabase)


Text 10

You [Nârada] had left for S'vetadvîpa to see the Lord [Aniruddha]. Thereupon a lively discussion ensued [between the sages of Janaloka] about Him [Vishnu in the function of Aniruddha] in whom the Vedas lie down to rest [after the dissolution of the material world] that rose the question that you are now again asking Me.

With you having gone to S'vetadvîpa to see its Controller, ensued about Him [Vishnu as Aniruddha] in whom the Vedas lay down to rest [after the dissolution of the material world], indeed a lively exposition, which brought up the question that you again are asking Me. (Vedabase)

 

 Text 11

Even though they were equally qualified as for their penance and study of the s'ruti as also equal minded towards friends, foes and neutrals, they appointed one of them as their speaker while the rest eagerly listened.'

Though equal of character in their penance and their hearing from the s'ruti, though equal to friends, foes and neutrals, appointed they one of them as their speaker while the rest eagerly listened.' ' (Vedabase)

 

Text 12-13

S'rî Sanandana said: 'When He [Mahâ-Vishnu] after having created this universe withdrew for the sake of its dissolution and was lying asleep, the Vedas in person awakened the Supreme One with descriptions of His characteristics, the way a sleeping king by his court poets is awakened when they as his servants approach him at dawn with [recitations of] his heroic deeds.

S'rî Sanandana said: 'When He having created this universe at its end withdrew and was lying asleep, awakened the Veda's in person the Supreme One with descriptions of His characteristics, the same way a sleeping king by his court poets is awakened as they as his servants approach him at dawn with [reciting] his heroic deeds. (Vedabase)

 

Text 14

The Vedas said: 'All glories, oh all glories to You, please Unconquerable One, defeat the eternal illusion that assumed the form of the natural modes and constitutes the [human] weakness. Because You, who in Your original status are complete with all opulences, at times engaging with Your spiritual and material energies awaken the powers of the mobile and immobile embodied beings [awake them to consciousness], You can by us, the Vedas, be supported [**].

The Vedas said: 'All glories, all glories to You, please o Unconquerable One who assumed the modes to create the detrimental, defeat the eternal illusion; because You in Your original status are complete in all opulences can You, at times engaging Yourself with the from Your inner self springing energies of the embodied ones moving and nonmoving, be appreciated by us, the Vedas, as the root [**]. (Vedabase)

 

Text 15

The world we perceive is by the seers regarded as a product of something greater [of brahman], something that no more than clay [as a resource] undergoes any change itself, being transformed in forms that dissolve again. For that reason the seers dedicated their minds, words and actions to You. Where else could the footsteps of men be placed than on the ground they are walking [see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]?

This world perceived as the great [as brahman] do the seers consider as being the all-pervading foundation, for it is like with clay that in transformation leading to forms and dissolving again itself does not change; therefore have they dedicated their minds, words and actions to You - how can it be else that the steps men take are placed on the ground [of their existence, see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]. (Vedabase)

 

Text 16

Your people of enlightenment oh Master of All the Three Worlds, therefore dive deep into the nectarean ocean of narrations [about You, the kathâ] that eradicate the impurity and put an end to their troubles. It is therefore not that surprising that they who by the power of their own minds dispelled the [unwanted] qualities of the [identification with one's] temporality oh Supreme One, experience the uninterrupted happiness of Your abode in their worship.

Thus do Your people of enlightenment o Master of the Three of All Worlds, rid themselves of their troubles by diving deep into the ocean of the nectar of kathâ that eradicates the contamination; what again to say about those who by the power of their own minds dispelled the qualities of the temporal, o Supreme One, and who in worship experience the uninterrupted happiness of Your abode. (Vedabase)

 

Text 17

They who, like a bellows, are just displacing some air as they breathe [see B.G. 18: 61] are full of vitality [only] when they are Your faithful followers, for You, who are elevated above cause and effect, constitute the underlying reality from whose mercy the universal egg of the material complete, the separate existence [the ego] and the other aspects of creation were produced [see 3.26: 51-53]. Adapted to the particular forms of the living being, You then appear here as the Ultimate Form among the different gross and subtle physical coverings [the kos'as and B.G. 18: 54].

They who bellow as if they are breathing [see B.G. 18.61] are really alive if they are Your faithful followers, for You, above cause and effect, are the underlying reality of Whose mercy the universal egg of the totality, the separateness and the other elements of the person was produced [see 3.26: 51-53]; with You, according to the particular forms they furthermore lead to, appearing among these as the Ultimate One in relation to the [mere] physical coverings and so on [the kos'as and B.G. 18: 54]. (Vedabase)


Text 18

Among those living according to the standards of the seers, they who are engrossed in their vision worship the abdomen [the lower centers] while the Ârunis [the superior yogis] first of all fix their attention on the prânic knot of the subtle energies [see cakra] of the heart. From there oh Unlimited One, they move [their attention] upward to the head that is Your abode and then they go to the highest destination from which they, having reached it, never again fall down into the mouth of death [see also B.G. 8: 16].

According the standards of the seers are they with a gross vision of worship for the abdomen [the lower centers] and are the ârunis [the superior yogîs] of respect for the prânic knot of the subtle energies [see cakra] of the heart, after which they, o Unlimited One, go upward to the head which is Your abode and next go to the highest destination from reaching which they never fall down again into the mouth of death [see also B.G. 8: 16]. (Vedabase)

 

 Text 19

Entering in a certain manner the by You differently created species of life as their motivation, You become visible depending the higher or lower form of Your own created beings, just as fire manifests itself [depending the form ignited]. You thus existing among them as the 'real' among the 'unreal', are understood as being one unchanging, equal manifestation of love ['taste'] by those who free from material entanglements have spotless minds [see also B.G. 2: 12].

Apparently entering within the by You variegated created species of life as their motivator [pro or con], do You in imitation of Your own creation become visible, like fire does, according their relative positions; You thus being among them as expanded [or real] and as not expanded [untrue or temporary] are by those connected with Your manifestation, who free from being entangled have minds that are spotless, understood as being one [unchanging, permanent] state of love [see also B.G. 2: 12]. (Vedabase)

 

 Text 20

The person residing within the bodies he owes to his karma is, as an expansion of You who are the possessor of all energies as is stated [by the Vedas], in fact not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but is [by these bodies] enveloped. When scholars of the scriptures have developed faith in ascertaining the status of the living entity as being of that manifestation [as an expansion of Yours, a person], they worship Your feet as the source of liberation and the field in which all offerings are sown.

The person within the bodies he arranged for himself is in fact as the expansion of You, the possessor of all energies, so is said [by the Vedas], not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but enveloped; and so do, once they have developed faith ascertaining the status of the living entity as being manifested in this manner, the ones learned in the sacred precepts worship Your feet as the source of liberation and field in which all offerings are sown. (Vedabase)

 Text 21

By diving deep into the vast nectar ocean of the adventures of the forms that You have assumed to propagate the hard to grasp principle of the soul, the few souls who found relief from the fatigue [of a material life] do not even wish to be liberated from this world oh Lord. This is so because they, after abandoning their homes, found association with the community of the swans [the transcendental people] at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18, 7.14: 3-4].

The few that are tired of the trouble [of a material life] do, by diving into the vast ocean of nectar of the pastimes of the forms You assumed in order to propagate the hard to grasp principle of soul, not even wish to leave this world behind, o Lord, in abandoning their homes having found the association with the community of the swans at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18 , 7.14: 3-4]. (Vedabase)

  

 Text 22

This body useful for serving You, acts as one's self, one's friend and beloved. They however who alas fail to delight in You, rather find the degradation of the physical frame [in successive births], in spite of You as their very Self being favorably disposed, helpful and affectionate. As a matter of fact they, failing to find their way with their great existential fears, cling to material desires and are [thus] self destructive ['soul killing'] in their worship of the unreal [see also B.G. 16: 19].

This body useful for serving You acts as one's self, one's friend and beloved; however, although You, favorably disposed as their very Self, are helpful and affectionate, do they who alas fail to delight in You rather find the degradation of the physical frame [in successive births], being of suicide in worship of the unreal as they persistently wander far and wide in the existential fear [see also B.G. 16: 19]. (Vedabase)

 

 Text 23

That what by the sages with their breathing, mind and senses being brought under control in steadfast yoga is worshiped in the heart, is also attained by those who remember You in enmity [see also 3.2: 24 and 10.74: 46]. We [the s'rutis] will likewise attain You and, being equally considered by You, equally relish the nectar of the lotus feet that the women enjoy [the gopîs, Your wives] whose minds are attracted to Your arms that are as firm as mighty snake bodies.

That which the sages with the breathing, mind and senses brought under control in steadfast yoga worship in the heart, is also attained by the ones remembering in enmity [see also 3.2: 24 10.74: 46]; and so will we do, equally relishing the same nectar from the lotuslike feet, as do the women [the gopîs, the wives] who in their mind and vision are attracted to Your arms firm as mighty snake bodies. (Vedabase)

  

 Text 24

Ah, who out here, who but recently was born and soon will die, has an inkling of the One Who Came First from whom the [leading] seer [Brahmâ] arose who was followed by the two groups of demigods [controlling the senses and the principles. See B.G. 7: 26]? When He lies down to withdraw, at that time nothing remains of the gross and the subtle, nor of that what comprises them both [the bodies] and the flow of Time and the S'âstras are also no longer there [B.G. 9: 7].

Ah, who out here recently born and soon to die indeed knows who came first, from whom arose the seer [Brahmâ] and from whom followed the two groups of demigods [to the senses and the principles] [see B.G. 7: 26]? When He lies down to withdraw is there at that time neither the gross, nor the subtle, nor that [the bodies] comprising both; nor is there the flow of Time or are the s'âstras there [B.G. 9: 7]. (Vedabase)

 

 Text 25

They who, teaching with authority, declare that life springs from dead matter,  that that what is eternal would end [see B.G. 2: 16], that the soul would not be one [see 10.14: 9] and that doing business would constitute reality [see B.G. 17: 28], they who state that the living being thus would have been produced from the three modes [see B.G. 14: 19 and 13: 28], are fixed upon a dualistic notion born from ignorance. Such a thing cannot exist in Your transcendence, in You who are the Essence of Full Perception [see also 5.6: 9-11].

They who teaching with authority declare that life springs from dead matter and that there is cessation from the eternal [see B.G. 2: 16], that the soul wouldn't be one [see 10.14: 9] and that the duality of mundane business is something real [see B.G. 17: 28], are mistaken in their from ignorance born dualistic conception that the living entity thus would be produced from the three modes [only without You, their Oneness Beyond, see B.G. 14: 19 and 13: 28]; that is what one gets when one to such transcendental matters is not in [knowledge with] You, the Essence of Full Perception [see also 5.6: 9-11]. (Vedabase)

 

 Text 26

The [temporality of forms and thus the] untrue threefoldness and its [mind] phenomena up to the human beings, appear in You as if they would be true. [They are illusory] but, because they are transformations non-different from Him, they are nevertheless not rejected by the knowers of the Soul, for they consider the entirety of this world as something true [viz. as Your living body]. They [these forms and also persons], created by Him who enters [His creation] in person, are for that reason recognized as being [parts and parcels] of the True Self, just as gold is not different when being assigned different forms [see also 6.16: 22].

The [temporal of form and thus] untrue threefold and its [mind-]phenomena up to the human beings, appear in You as if they are true, and are by the knowers of the Soul considering this entire world as true not rejected for being transformations non-different from Him; they, created by Himself entering, are as such indeed ascertained to be as much the True Self as gold is, not differing from its projections [see also 6.16: 22]. (Vedabase)

 

 Text 27

They [only] who worship You as the shelter of all created beings do not worry about Death and simply put their feet on his head, but with Your words You tie up even the scholars [among the non-devotees] the way one ties up animals. They who consider themselves Your friends [thus] arrive at purification and not so much those who turned their face away.

They who worship You as the shelter of all created beings simply step with their feet upon the head of Death, while You with Your words even tie up the wise if they are of neglect; they who turned to friendship indeed purify themselves, not so they who turned their face away. (Vedabase)


 Text 28

You are the self-effulgent causeless one [free from the senses] who maintains the power of the sensory functions of all [creatures]. The demigods together with the unborn lord Brahmâ take part in paying You tribute and partake of the offerings carried, just as the local rulers in a kingdom together with the sovereign who rules the entire country are of respect [for You] and enjoy their share. That is how they who are the appointed leaders perform their duties in fear of You.

You self-effulgent not effecting are the sustainer of all that are effecting [with the sensory functions]; the godly vigilant with the material nature carry You tribute and do partake in that offering, as if they are the local rulers in a kingdom in relation to their lord ruling over the entire land - that is how they, the ones who make it indeed, in fear of You execute their assigned services. (Vedabase)

 

 Text 29

The species of life, that manifest themselves as stationary and moving, are by Your material energy motivated for action. But that can happen only when You, the One aloof, oh Eternally Liberated One, cast Your brief glance thereupon [by assuming Your forms] for having Your pastimes in the material world. To [You] the Supreme [Personality of Godhead], no one can be a stranger or a friend, just as the ether can have no perceptible qualities. In that sense You are like the void of space.

With the material energy are the species of life, that manifest themselves as stationary and moving, awakened in their motives of action if You being aloof, o Eternally Liberated one, by Your brief glance assume [Your forms to] sport to her; to the Supreme indeed can no one be strange or a friend, just as it is with the ethereal sky having no perceptible qualities - in that You bear resemblance to a void. (Vedabase)


 Text 30

If the countless embodiments of the living beings would be eternal, the omnipresent [Time] as a consequence would not be such a sovereign rule oh Unchanging One. But it is not otherwise. Because the substance cannot be independent from that from which it was generated [ - pradhâna, the primeval ether -] [You] the regulator [who are the Time, B.G. 10: 30] must be known as being equally present everywhere [as the 'fourth dimension']. When one supposes that one knows [You materially] one is mistaken in the falsehood of an opinion [on the local order, see 6.5: 19].

If the countless embodied beings wouldn't be time-bound, would then the omnipresent not be such a sovereign rule, o Unchanging One; [because of You] not separating from the substance from which they were generated must [You] the regulator [of Time] be known as being equally present everywhere, not as being somewhere else; and thus is one having it wrong supposing that one knows [the complete of You] since one is of the imperfect [local order] of what is known [see 6.5: 19]. (Vedabase)

 

 Text 31

Material nature [prakriti] and the person [purusha] do not find their existence at a particular point in time. Not originating as such [from one or the other] it is from the combination of these two [primordial elements] that living bodies find their existence in You, just as bubbles find their existence as a combination of water and air. And just as rivers merge into the ocean and all flavors [of flower nectar] merge into the honey, these living beings with all their different names and qualities [in de end] merge [again] into [You,] the Supreme [see also B.G. 9: 7].

The generation of material nature and its male principle, the person, does not really happen; by the combination of both being unborn come these living bodies in You into being like bubbles on the water [in touch with the air] and have they therefore different names and qualities [later again] merging in the Supreme as rivers merging into the ocean and all flavors of nectar merging into honey [see also B.G. 9: 7]. (Vedabase)


 Text 32

Those who are wise understand how much Your mâyâ bewilders human beings and frequently render traditional service unto You, the source of liberation. How could there for the ones who faithfully follow You be any kind of fear about a material existence, a fear that by the three rimmed [wheel of Time - of past, present and future] - by Your furrowing eyebrows - repeatedly is raised in those who do not take shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]?

The ones of wisdom fervent unto You understanding how Your mâyâ bewilders the human beings render potent loving service unto You, the source of liberation; how would for those who faithfully follow You, there be any of the fear of a material existence that the three rimmed [wheel of Time of past, present and future] of Your furrowing eyebrows repeatedly creates with those who do not take shelter of You? [see also B.G. 4: 10, 7:14 & 14:26]. (Vedabase)

 

 Text 33

The mind being conquered by the senses and the breath is like a horse not under control [B.G. 2: 60 and 5.11: 10]. Those who in this world strive for regulation but have abandoned the feet of the guru, find, being most unsteady with the various methods of control, full of distress hundreds of obstacles on their way oh Unborn One. They are like merchants [sailing] on the ocean who failed to employ a helmsman [see 10.51: 60 & B.G. 4: 34].

Conquered by the senses and breath is the mind like a horse not brought under control [B.G. 2: 60 and 5.11: 10]; those who out here endeavor to regulate but abandon the feet of the guru, meet with hundreds of obstacles being distressed and unsteady in the various methods of control as if they, o Unborn One, are merchants on the ocean not having taken a helmsman [see 10.51: 60 B.G. 4: 34]. (Vedabase)

 

 Text 34

What do servants, children, a body, a wife, money, a house, land, vitality and vehicles mean to human beings for whom You became their very Self, the Embodiment of All Pleasure? And what at all would to those, who fail to appreciate the truth [of Him] and carry on with their indulgence in sexual matters, bring [real] happiness in this world that is subject to destruction and, in itself, is lacking meaning [see also B.G. 13: 8-12]?

What do servants, children, a body, a wife, money, a home, land, vitality, and vehicles mean to human beings taking shelter of their very Self, the Embodiment of All Pleasure; what at all will to those who, carrying on with their indulgence in sexual matters and failing to appreciate the truth [of Him], bring [real] happiness in this world that of its own is subject to destruction and on itself is void of any essence? [see also B.G. 13: 8-12] (Vedabase)

 

 Text 35

The seers free from false pride who, with the greatest piety, on this earth direct themselves at the places of pilgrimage and the sites of His pastimes, have installed Your feet in their heart and destroy all sins with the water of their feet. They who but once turned their mind towards You, the Supreme Soul of Eternal Happiness, will never again devote themselves to the homely affair [of a family life] that steals away a person's essential qualities.

The seers free from false pride who, with the greatest piety on this earth [living] to the places of pilgrimage and the sites of His pastimes, have Your feet in their heart, destroy with the water of their feet indeed the sins; they who but once turn their mind towards You, the Supreme Soul Ever happy, are never again of worship for the homely affair that steals away a persons essential qualities. (Vedabase)

 

 Text 36

If someone says: 'From the real [of God] the real [of the universe] has manifested', that can certainly be doubted and refuted [*4]. The combination is inconsistent, for it is true in a number of cases, while it is an illusion not being so in other cases. For the sake of worldly purposes, rows of people with a dark vision like to consider it alternatively and bewilder, with different meanings and implications of Your numerous words of wisdom, those who are not using their minds with the ritual praises.

'From the true arose this true' so said may be refuted as a logical contradiction since it is inconsistent in some cases while in other cases it is not untrue; of the conjunction of both are by a succession of people groping in the dark alternations desired in common matters to which Your numerous words of wisdom do bewilder with them getting dulled by the incantations in ritual utterings. (Vedabase)


 Text 37

Because this universe did not exist in the beginning and after its annihilation neither will exist, can be concluded that that what in-between appears within You, the sole object of love, is the untrue. We understand this universe thus as an [unreal, illusory] combination of different categories of the [real] primal substance [see text 26], while the less intelligent ones prone to falsehood, consider this mind game as real [see B.G. 6: 8].

As this all did not exist in the beginning and hence will not exist after its annihilation, can be concluded that it, in between appearing within You, is the untruth to be avoided; and thus is it to those stable in their spirituality, contrary to the fact that it may be compared to categories of material substance [or elements, appearing] in varieties of transformations [see text 26], but a figment of the imagination that the unintelligent think of as something suitable for worship [see B.G. 6: 8]. (Vedabase)


 Text 38

By reason of [the insurmountable presence of] material nature, he [the living entity] reconciles himself to that undeveloped state and, in taking to her qualities [the gunas], accordingly assumes forms. Bound to those forms he is deprived of spiritual qualities and runs into [the facts of birth and] death. You Yourself on the other hand leave her [the material energy] aside like a snake that sheds its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glories who is endowed with all spiritual qualities.

He [the living entity] because of the insurmountable matter lies down next to the energy and, assuming her qualities, takes on forms accordingly, following which deprived of his assets he runs into [birth and] death; You on the other hand endowed with all Your grace leave her aside like a snake shedding its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glory. (Vedabase)

 

 Text 39

When those who restrain themselves do not uproot the desires in their hearts, they, in their impurity, cannot reach You who have entered their heart. They are like someone who has forgotten the jewel he hung around his neck. Yoga practitioners who are satisfied with an animalistic life will be unhappy in both [worlds here and hereafter]: [here about] death they cannot escape [and hereafter about] You whose kingdom they cannot attain [see also B.G. 6: 41-42].

If persons having entered a renounced life do not uproot the traces of material desires in their hearts and as yoga practitioners [just] satisfy their animal life, have they, not removed from death being unhappy in both [this life and the hereafter], missed Your heavenly kingdom impossible to realize for the impure and forgotten the jewel [of You] around their neck [see also B.G. 6: 41-42]. (Vedabase)

 

 Text 40

Someone who understands You, is not concerned about the favorable or unfavorable, good or bad that is associated with the body he has assumed, neither does he care about what others say. Oh You of All qualities, day after day he fills his ears with the song that is heard in every age through the disciplic succession. For that reason the children of Manu [the human beings, see 3.22: 34-39 and 5.13: 25] consider You the ultimate goal of liberation.

Someone who understands You takes no heed of the good and bad consequences of the auspicious and inauspicious at the moment rising from You, nor of the words of other living beings; every day, o You of All qualities, is he of the song in every age heard through the disciplic succession of the children of Manu [see 3.22: 34-39 and 5.13: 25], because of which You are the ultimate goal of liberation. (Vedabase)


 Text 41

Neither the masters of heaven nor even You, can reach the end of Your glories oh Unlimited One, oh You within whom the many universes by the drive of Time, each in their own shell, are blown about in the sky like particles of dust. The s'rutis bearing fruit by [neti neti] eliminating what is not the Absolute Truth, find in You their ultimate conclusion [see siddhânta].'
 

Neither the masters of heaven can reach the end of the glories of You so Unlimited, nor even You Yourself, within whom the multitudes of universes - each in their own shell - with the Course of Time are blown about in the sky as particles of dust; indeed is it because the s'rutis in You bear fruit by [neti neti] eliminating what is not the Absolute, that they in You find their ultimate conclusion [see siddhânta]'. (Vedabase)

 

 Text 42

The Supreme Lord said: 'Having heard this instruction about the True Self, the sons of Brahmâ understood their final destination and worshiped thereupon perfectly satisfied the sage Sanandana.

The Supreme Lord said: 'Thus having heard this instruction about the True Self, understood the sons of Brahmâ their final destination and worshiped they following perfectly satisfied the sage Sanandana. (Vedabase)


 Text 43

This is how in the past the nectar of the underlying mystery of all the Vedas and Purânas [the Upanishad philosophy] was distilled by the great souls [the classical sages] who appeared in this world to roam in higher spheres.

Thus was by the ancient ones, the saintly souls born to roam the higher regions, of all the Vedas and Purânas the nectar of the underlying mystery [of the upanishad philosophy] distilled. (Vedabase)

 

 Text 44

Oh you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that turns the desires of man to ashes.'

O you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that burns up the desires of man.' (Vedabase)

 

 Text 45

S'rî S'uka said: 'The self-possessed rishi, thus receiving the command of the sage, accepted it faithfully oh King. Now completely being of success he, whose vow was as firm as a kshatriya's, after due consideraton said the following.

S'ri S'uka said: 'He, the self-possessed, this manner commanded by the sage accepted it faithfully, o King, and spoke, now fully of success, heroic to his vow meditating upon what he had heard. (Vedabase)

 

 Text 46

S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna of a spotless renown, who manifests His attractive expansions for the liberation of all living beings [1.3: 28].'

S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna spotless in His glories, who manifests His all-attractive expansions for the liberation of all living beings [1.3: 28].' (Vedabase)

  

 Text 47

Thus having spoken Nârada bowed down to the Original Rishi [Nârâyana] and to the great souls who were His pupils. Then he went from there to the hermitage of my physical father, Dvaipâyana Vedavyâsa.

Thus speaking bowing down to the Original Rishi [Nârâyana] and to the great souls that were His pupils, went he from there to the hermitage of my direct father, Dvaipâyana Vedavyâsa. (Vedabase)

 

 Text 48

He was honored by the great devotee [Vyâsa] who offered him a seat, whereupon Nârada sat down and described to him what he had heard from the mouth of S'rî Nârâyana.

By the great devotee having been honored and having accepted a seat from him, described he to him that what he had heard from the mouth of S'rî Nârâyana. (Vedabase)

 

 Text 49

And thus I have answered your question oh King, on how the mind can be engaged in the Absolute Truth [- the reality] without material qualities that cannot be expressed in words.

Thus has been replied to the question you asked us, o King, on how in the Absolute Truth - that without material qualities so elusive to terms - the mind would find its way. (Vedabase)

 

 Text 50

He who watches over this universe in the beginning, the middle and the end, He who is the Controller of the unmanifested matter [pradhâna] and the individual soul [jîva], He who sent forth this universe, entered it along with the individual seer and producing bodies [with him] regulates them, He because of whom one surrendering abandons the material energy one embraces the way a sleeper abandons his body, is the Supreme Lord upon whom one incessantly should meditate to be free from fear [see B.G. 16: 11-12, 1.9: 39 and the bhajan Sarvasva Tomâra Carana].'

He who watches over this universe in the beginning, the middle and the end; He who is the Lord of the unmanifested of the individual soul; He who, sending forth this universe, entered it along with the individual seer and producing bodies regulates them; He unto whom surrendering the one [illusioned] not being [re-]born gives up the body he embraces as if asleep; by His pure spiritual status being kept away from a material birth, should one, to be freed from the fear [see B.G. 16: 11-12], incessantly meditate upon the Supreme Personality [see 1.9: 39 and the bhajan Sarvasva Tomar]. (Vedabase)

 

*: S'rîla S'rîdhara Svâmî elaborately analyzes this problem, of describing the inexpressible Truth in definable terms, by means of the traditional discipline of Sanskrit poetics that states that words have three kinds of expressive capacities, called s'abda-vrittis. These are the different ways a word refers to its meaning, distinguished as mukhya-vritti - literal meaning (divided in rudhi, conventional use and yoga, derived use as in etymology), lakshanâ-vritti - metaphorical meaning, and the closely related gauna-vritti, a similar meaning; exemplified by: the word lion has the three expressive forms of: it is a lion - literal, he is a lion - metaphorical and he is like a lion - similar use. So in fact the question is how the Absolute would be covered taken literal, in metaphor and in simile.

**: According to S'rîla Jîva Gosvâmî, the twenty-seven verses of the prayers of the personified Vedas (Texts 14 - 41) represent the opinions of each of the twenty-eight major s'rutis. These chief Upanishads and other s'rutis are concerned with the various approaches of the Absolute Truth. See the purports pp 10.87 of this chapter of the paramparâ for specific quotes.

***: The Kathha Upanishad (2.2.13) proclaims:

nityo nityânâm cetanas' cetanânâm
eko bahû
n
âm yo vidadhâti kâmân
tam pîthha-gam ye ’nupas'yanti dhîr
âs
teshâm s'
ântih s'âs'vatî netareshâm

“Among all the eternal, conscious beings, there is one who supplies the needs of everyone else. The wise souls who worship Him in His abode attain everlasting peace. Others cannot.”

*4: The paramparâ writes here: "According to S'rîla Vis'vanâtha Cakravartî Thhâkura, the Upanshads teach that this created world is real but temporary."



 

 

 

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 collage with Vis'vâmitra (Raja Ravi Varma) on this page is from Anand Aadhar Prabhu.
Production:
Filognostic Association of The Order of Time.


 

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations