The
Supreme Lord said: 'The goodness, passion and ignorance we know
of the gunas are matters of the mind and not of the
soul; with goodness the other two may be counteracted while
goodness itself is controlled by character and good sense
[*].
The
Supreme Lord said: 'The goodness, passion and ignorance
known of the gunas relate to the intelligence and not to the
soul; by goodness may the other two be averted while the
virtue of goodness [as a form of attachment] on its
turn may be overruled by character [*].
(Vedabase)
Text
2
Character
strengthens the religious principles that form the lead of
one's devotional service to Me. The mode of goodness will
result in [bhâgavata-]dharma when one
seriously cultivates inner strength.
Of
character are the religious principles strenghtened standing
out by devotional service to Me; cultivating seriously the
inner strength rises from the mode of goodness the
[bhâgavata-]dharma.
(Vedabase)
Text
3
Dharma
puts with an increase of goodnesss an end to the passion and
ignorance. Godlessness, their root, is quickly vanquished when
those two are superseded by goodness.
The
dharma by the increase of goodness destroys the passion and
ignorance; the greater part of the godlessness, their root,
is for sure quickly vanquished when those two are destroyed.
(Vedabase)
Text
4
The
doctrine followed, the way one deals with water, the people one
associates with, one's surroundings and the way one behaves
with time, one's occupation, one's social background, as also
the type of meditation, mantras and purificatory rites one
respects are the ten factors determining the prominence of a
particular mode.
The
scriptures, the water, one's folk, the place and the time,
the occupation and the birth as also the meditation, the
mantras and the purification rituals are the ten causing
[or contributing to the dominance of] a certain
natural mode.
(Vedabase)
Text
5
Matters
which in this by the classical sages are appreciated belong to
goodness, matters they critizice belong to ignorance and
matters they are indifferent about belong to the mode of
passion.
Among
those ten do the sages of the past recommend the things in
the mode of goodness, scorn they those in ignorance and are
they indifferent to the things of
passion.
(Vedabase)
Text
6
Until there is
the [guna] denying self-remembrance, a person
should cultivate the things belonging to the mode of goodness
so that character is developed from which there is the
religiousness that brings spiritual knowing.
Until
there is the [guna-]denying self-remembrance, should
by a person indeed the things in the mode of goodness be
cultivated so that the character is developed from which
there is the religiousness that gives the spiritual knowing.
(Vedabase)
Text
7
The same way as
fire, that in a forest of bamboos was generated by friction of
the stalks, pacifies after having burned [see also
1.10:
2,
3.1:
21]
pacifies the fire of the material body that was generated by
the interaction of the natural modes.'
The
same way as the fire, that in the forest of bamboos was
generated by their own friction, is pacified after having
burned [see also 1.10: 2, 3.1: 21] is thus the fire
of the material body, that was generated by the interaction
of the gunas, pacified.' (Vedabase)
Text
8
S'rî
Uddhava said: 'Mortals generally known with the situation of
sense-gratification as a source of trouble nevertheless revel
in it, o Krishna. How can it be that they aware of this behave
like dogs, asses and goats?'
S'rî
Uddhava said: 'Mortals generally known with the situation of
sense-gratification as a source of trouble nevertheless
revel in it, o Krishna; how come are they so like dogs,
asses and goats?' (Vedabase)
Text
9-10
The Supreme
Lord said: 'Obsessed with what belongs to him the foolish
person does not consider the consequences of his sense
enjoyment and thus arises in his mind the so terrible mode of
passion. The wayward mind, that in the mode of passion imagines
all kinds of things, is with all the plans made because of that
sensual appetite fully determined by the modes and thus becomes
intolerable.
The
Supreme Lord said: 'From the me-ness thus other-minded
accordingly being forgetful, arises within the mind of the
foolish person, the passion so terrible; the mind wayward
then in the mode of passion imagining is, being involved in
purposeful planning, from that wantonness fully absorbed in
the natural modes and for certain bound to be unbearable.
(Vedabase)
Text
11
With
one's senses not under control engages one, bewildered by the
force of passion and under the sway of desires, in fruitive
activities, despite of being well aware of the resulting
unhappiness.
With
one's senses uncontrolled engages one, bewildered by the
force of passion, under the sway of desires in fruitive
activities, being well aware of the resulting unhappiness.
(Vedabase)
Text
12
Even
though the intelligence of a learned person gets bewildered by
passion and ignorance, rises no attachment in him because he,
clearly seeing the contamination, carefuly puts his mind back
on the right track.
The
intelligence of a learned person [though], even
though by passion and ignorance being bewildered, does not
become attached as he, clearly seeing the contamination,
again engages the mind with care.
(Vedabase)
Text
13
Having
conquered the breathing process and having mastered the sitting
postures, one should attentively, step by step, without
slackening gather one's mind by concentrating on Me at
appointed times [to the positions of the sun and the moon,
see B.G.
7:
8 and
5:
26-28].
Having
conquered the breathing process and having mastered the
sitting postures, should one attentively, step by step,
without slackening gather one's mind, concentrating on Me at
appointed times [to the position of the sun, see B.G. 7:
8 and 5: 26-28]. (Vedabase)
Text
14
The
yogasystem to this extent instructed by My pupils
under the lead of
Sanaka [the Kumâras]
entails that the mind withdraws from everywhere and directly
finds absorption in Me as should [with mantras, see also
8.3:
22-24].'
The
actual yogasystem as instructed by My pupils headed by
Sanaka [the kumâra's] is that the mind
withdrawn from everywhere, accordingly directly is absorbed
in Me [see also 8.3: 22-24].'
(Vedabase)
Text
15
S'rî
Uddhava said: 'When, and in what form, dear Kes'ava, have You
instructed Sanaka and the others in this yoga? That I'd like to
know.'
S'rî
Uddhava said: 'When, and in what form, dear Kes'ava, did You
instruct Sanaka and the others in that yoga; I'd like to
know that form.' (Vedabase)
Text
16
The
Supreme Lord said: 'The sons headed by Sanaka who took their
birth from the mind of the one who is of the inner gold
[Hiranyagarbha
or Brahmâ], inquired with their father about the so
very subtle, supreme goal of the science of
yoga.
The
Supreme Lord said: 'The sons headed by Sanaka born from the
mind of the one of inner gold [Hiranyagarbha or
Brahmâ], inquired with their father about the so
very subtle supreme destination of the science of yoga.
(Vedabase)
Text
17
Sanaka and the
others said to him: 'The mind runs after the objects of the
senses and the sense objects get thus imprinted on the mind. O
Master, what is for someone who desires liberation, for someone
who wishes to overcome the sense-gratification, the process of
breaking away from that bondage [see also B.G.
2:
62-63]?'
Sanaka
and the others said: 'Upon the mind going after the objects
of the senses are the sense objects likewise imprinted; o
Master what is of someone desiring liberation, of one who
desires to get over the sense-gratification, the process of
breaking away from that relation [see also B.G. 2:
62-63]?' (Vedabase)
Text
18
The Supreme
Lord said: 'The great self-born godhead, the creator of all
beings, thus questioned, seriously pondered over what was asked
but could, with his mind bewildered because of his creative
labor, not find the words to describe the essential truth
[see also 2.6:
34,
2.9:
32-37 and
10:
13].
The
Supreme Lord said: 'The great god self-born, the creator of
all beings, thus questioned, seriously pondered over what
was asked but did, in his mind bewildered of creating, not
reach the essential truth [see also 2.6: 34, 2.9: 32- 37
and 10: 13]. (Vedabase)
Text
19
With the desire
to find closure he remembered the original God [he himself
sprouted from, see 3.8],
and at that time I became visible in My Hamsa form [the
Swan].
He
with the desire to find closure remembered the original God
[see 3.8], and at that time I became visible in my
Hamsa-form [the Swan]. (Vedabase)
Text
20
Seeing Me as
they approached Me, they offered, with Brahmâ in front,
their obeisances at the lotus feet and asked: 'Who are
You?'
Thus
seeing Me offered they in approach, keeping Brahmâ in
front, their obeisances at the lotusfeet and asked they 'Who
are You?' (Vedabase)
Text
21
I was thus by
the eager sages asked to disclose the ultimate truth. Please
Uddhava, hear now what I told them at the time:
I
thus was questioned by the sages eager to know the principal
reality; please o Uddhava learn from Me that what I told
them at the time: (Vedabase)
Text
22
If
you think that with the oneness of the self there wouldn't be a
substantial difference between you and Me, how then would you
be able to pose a question like that o sages, or how could I as
a speaker then be of any authority [or constitute a
refuge]?
If
of the one substance of the self there would be the unbent
[the non-individuality not humbled], then how can
such a question on your part be possible, o learned ones, or
what would of the speaker that I am be the authority [or
shelter]? (Vedabase)
Text
23
Your
question of 'Who are You' would be a meaningless use of words
if you'd refer to the same five elements our bodies are
composed of or when you'd refer to the essence we have in
common.
Being
the same existing as the five elements as well as being the
same in our essence is your question of 'Who are You' for
certain an effort of speech without any purpose.
(Vedabase)
Text
24
That
what by the mind, speech, sight and by the other senses as well
is handled is what I all am. There is really nothing that
exists outside of Me, that is what you have to understand
clearly.
What
by the mind, speech, sight as also by the other senses is
adhered to am I indeed with nothing outside of Me; that is
what you have to understand clearly.
(Vedabase)
Text
25
The
mind adheres to the sense objects and the sense-objects occupy
the mind dear men, but to the living entity whose Soul I am,
are both the mind and the sense objects outer
appearances.
The
mind hangs to the sense-objects and the sense-objects enter
the mind, dear men, but to the living entity with Me as the
Soul, are the mind and the sense-objects both outer forms.
(Vedabase)
Text
26
With
the mind time and again reverting to the objects of the senses
enjoyed and with the sense objects [thus] giving rise
to the mind must the one who is of My transcendental
[Hamsa] form give up the mind as well as the
objects [see
also vritti
and neti
neti].
With
the mind in sense gratification again and again reaching out
to the sense-objects and the sense-objects all the time
prominently existing within the mind, must the one who is of
My [Hamsa-]form give up on the both of them [see
also vritti and neti neti].
(Vedabase)
Text
27
Wakefulness,
dreaming and deep sleep are the functions of the intelligence
following from the modes of nature. The
individual soul is
with characteristics different from them known to be the
witness [see also 7.7:
25 and B.G.
7:
5].
Wakefulness,
dreaming and deep sleep are the functions of the
intelligence following the modes of nature; with
characteristics different from them is the individual soul
ascertained as being the witness [see also 7.7: 25 and
B.G. 7: 5].
(Vedabase)
Text
28
The
materially motivated intelligence constitutes the bondage that
keeps the soul occupied with the modes of nature, but when one
situated in Me, the fourth state of consciousness
[turîya],
succeeds in breaking away from it has one at that moment
forsaken the mind and the sense
objects [see
11.3:
35].
Since
there is the bondage of the material intelligence that gives
the functioning of this soul within the modes, must one,
being situated in the fourth element, in Me, give that
bondage up, at the time of which there is the renunciation
of the sense-objects and the mind [see 11.3: 35].
(Vedabase)
Text
29
The
bondage of the soul as a result of identifying oneself with the
body constitutes the opposite purpose. The one who detached in
samsâra
knows
about it should, being situated in the fourth state, give up
the anxiety [about those ego-matters].
The
bondage of the soul produced by identifying oneself with the
body is the opposite of what is meant; the one detached in
samsâra who knows should, being situated in the fourth
element, give up the anxiety [of ego-matters].
(Vedabase)
Text
30
As
long as a person is convinced of many different purposes and
cannot find his peace the appropriate way [as
mentioned] will he, even though awake, be sleeping with his
eyes open, just as unaware as someone who sees something in a
dream [see
also B.G. 2:
41].
As
long as a person is convinced of many different purposes and
does not subside by the appropriate methods [as
mentioned] will he, although awake, be sleeping unaware
as in a dream [see also B.G. 2: 41].
(Vedabase)
Text
31
The
states of existence apart from the Supreme Soul will,
inessential as they are, because of the separation created by
them, to the seer who is filled with motives and objectives be
just as deluding as what one has in a dream.
The
states of existence apart from the Supreme Soul will,
inessential as they are, by the separation created by them,
to the seer full of motives and goals be just as the false
of a dream. (Vedabase)
Text
32
While
awake he enjoys the qualities of the external affair at the
moment. In his dreams he experiences within his mind all the
sensual a similar way. In deep sleep he looses his
consciousness. But being one
in his remembrance becomes he in his witnessing of the
functioning of the successive three states of consciousness the
lord and master over the senses [see also
4.29:
60-79 and B.G.
15:
7-8].
While
awake he enjoys the momentary qualities of the external
affair, in his dreams he experiences within the mind with
all the senses in a similar way, in deep sleep he merges in
ignorance; one of memory in witnessing the functions is he
by the succession of the three stages the senses their lord
[see also 4.29: 60-79 and B.G. 15: 7-8].
(Vedabase)
Text
33
When
you situated in Me consider the three states of consciousness
that originate from the modes of nature of My deluding potency,
then be resolute about the purpose of worshiping Me as being
present in the
heart. Wield for that purpose the sword of discrimination that
was sharpened by the logic and instructions concerning the
true, to cut through the bonds with the
[ahankâra]
cause
of all doubts.
Thus
by the modes of nature in Me considering the three states of
consciousness of the mind imposed by My illusory potency, be
resolute to the purpose of being of worship for Me situated
in the heart by cutting off, with the sword of knowledge
sharpened by logic and truthful instructions, the
[ahankâra] cause of all doubts.
(Vedabase)
Text
34
Behold this
delusional state of mind which, with images popping up today
that are gone tomorrow, wavers as much as the glowing end of a
moving firebrand. It is the One spiritual soul who deceptively
appears in many divisions which manifest as an illusion of a
threefold variegated way of dreaming that was created by the
transformation of the modes of nature [see also B.G.
9:
15,
15:
16,
linga
and siddhânta].
Behold
this delusional state of the mind that, having appearances
popping up today that are gone tomorrow, wavers as much as
the glowing end of a moving firebrand; it is the One
spiritual soul deceptively appearing in many divisions that
manifests as an illusion of a threefold variegated way of
dreaming created by the transformation of the modes of
nature [see also B.G. 9.15, 15: 16, linga and
siddhânta]. (Vedabase)
Text
35
Looking
away from that [deceptive material reality] one should,
being silent with the material hankering ceased, arrive at the
realization of one's actual happiness. That happiness comes
about when one is free from materially motivated actions. And
the times one is of the earth, one should, keeping that in mind
as being insubstantial, abide by relinquishing the earthly in
order not to err till the end of one's days.
Pulling
the sight away from that [deceptive material
reality] should one, silent with the material hankering
ceased, come to realize one's own happiness that is observed
without being of material activities; and if one at times is
of the earth, should one, mindful of it being insubstantial,
give it up in remembrance not roaming about till the end of
one's days.
(Vedabase)
Text
36
Just as someone
who blinded by liquor is not aware of the clothes he wears,
takes the one who is of perfection, you see, no heed whether
the perishable material body sits or stands, or whether he
according to the will of God leaves this earth or obtains by
fate determined [a new body], for he has achieved his
original position [his svarûpa].
Just
as someone blinded by liquor is unaware of the clothes he
wears is the one of perfection, you see, not watching the
perishable material body sitting or standing, to God's will
departing or by fate determined achieving [a new
body], because he has achieved his original position
[his svarûpa]. (Vedabase)
Text
37
As
long as the body is there to the arrangement of destiny and
there is still karma, will it self-propelled continue with its
life-air and senses and its variety of manifestations. Situated
highly though in the full absorption of yoga will the one who
awakened to the essence no longer cultivate that
dreaming.
As
long as the body as arranged by destiny is of karma, will it
self-propelled continue with its life-air and senses and its
variety of manifestations; highly situated though in the
full absorption of yoga will the one awakend to the essence
not again be cultivating that dreaming.
(Vedabase)
Text
38
O
learned ones, now that I have explained to you this
confidential analysis and yoga system, the science of uniting
one's consciousness, please understand that I came as
Yajña [Vishnu, the Lord of Sacrifice] in order
to remind you of your actual duties.
O
learned ones, by Me has this confidential analysis and the
yoga been explained to you, please understand that I came as
Yajña [Vishnu, the Lord of sacrifice] to
point out your actual duties. (Vedabase)
Text
39
O
best of the twice-born, I am the Supreme Way of yoga, the
analysis, the truth and the sacred law as also beauty, fame and
self-control.
O
best of the twice-born I am the Supreme Way of the yoga, the
analysis, the truth and the sacred law as also the beauty,
fame and the self-control. (Vedabase)
Text
40
All
qualities such as being free from the modes and expectations,
being the Wellwisher, the Dearest, the True Self, the One
Equal, the detachment and so on, do, because they have no
affinity for the modes, find their shelter and service in Me.
All
qualities such as being free from the modes and
expectations, being the Wellwisher, the Dearest, the True
Self, the One Equal, the detachment and so on, do, not of
affinity for the modes, find their service in Me.'
(Vedabase)
Text
41
Thus
I have put an end to the doubts of all the sages headed by
Sanaka who fully of worship in transcendental loving devotional
service with beautiful hymns chanted My glories.
Thus
were by Me the doubts destroyed of all the sages headed by
Sanaka who fully worshiping in transcendental loving
devotional service with beautiful hymns chanted My glories.
(Vedabase)
Text
42
Perfectly
worshiped and glorified by the greatest of sages I then, before
the eyes of Brahmâ, returned to My abode.'
I
perfectly worshiped and glorified by the greatest of sages
then, as Brahmâ looked on, returned to My
abode.
(Vedabase)
*
In
Sanskrit is the term sattva, apart from meaning
goodness, inner strength, good sense and true nature, another
word for character. Character, moral backbone, is also
described as s'ila or svarûpa; 'form,
piety, morality, habit or custom' or 'one's own form, one's
true nature' or one's constitutional position of relating to
Krishna as Svâmî Prabhupâda preferred to
speak of.