rule



 

 

Canto 11

S'rî Râdhika Stava

 





Chapter 13: The Hamsa-avatâra Answers the Questions of the Sons of Brahmâ

(1) The Supreme Lord said: 'The goodness, passion and ignorance we know from the gunas are matters of the mind and not of the soul; with goodness the other two can be counteracted while goodness itself is controlled by character and good sense [*]. (2) The goodness of someone leads to and strengthens the dharma that is characterized by devotional service unto Me. That what belongs to the mode of goodness [like nature, consciousness, courage and wisdom] will result in [bhâgavata-]dharma when one seriously cultivates [its] inner strength. (3) When goodness increases and dominates, dharma puts an end to passion and ignorance. When they are superseded the godlessness [adharma] that is the root of the two, is quickly vanquished. (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 [occupational] activities, one's birth [or 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. (5) That what of these matters belongs to the mode of goodness is appreciated by the classical sages, that what belongs to the mode of ignorance they criticize and that what belongs to the mode of passion they are neutral about. (6) As long as there is no self-realization [self-remembrance] making amends [for the influence of the modes], a person should cultivate the things belonging to the mode of goodness so that the character develops from which the religiousness rises that leads to spiritual insight. (7) Just 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], also the activity of the material body [and the mind] will pacify that was generated by the interaction of the natural modes.'

(8) S'rî Uddhava said: 'Mortals generally are very well known with the fact that sense gratification is a source of trouble, but they nevertheless delight in it oh Krishna. How can it be that they willingly behave like dogs, asses and goats?'

(9-10) The Supreme Lord said: 'It is because a fool has another intelligence in his I-awareness. Not paying attention [to his dharma] a terrible passion arises in his heart that leads his mind astray. Bound to that passion the mind thus convinced imagines all kinds of things. Focussed on the qualities of nature [the gunas] he is thus beset with desires that make his life unbearable. (11) With the senses not under control someone, bewildered by the force of passion and under the sway of desires, engages in fruitive activities, despite being well aware of the resulting unhappiness. (12) Even though [also] the intelligence of a learned person gets bewildered by passion and ignorance, no attachment arises  in him because he, well aware of the contamination, carefully puts his mind back on the right track. (13) When one has conquered the breathing process [prânâyâma] and has mastered the sitting postures [âsana], 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]. (14) The yoga system as instructed by My pupils under the lead of Sanaka [the Kumâras] boils down to the following: turn the mind away from everything and directly find absorption in Me the way it should [with mantras, see also 8.3: 22-24].'

(15) S'rî Uddhava said: 'When and in what form dear Kes'ava, have You instructed Sanaka and the others in this yoga? That is what I would like to know.'

(16) The Supreme Lord said: 'The sons headed by Sanaka who took their birth from the mind of him who originated from the golden egg [Hiranyagarbha or Brahmâ], inquired of their father about the so very subtle, supreme goal of the science of yoga. (17) Sanaka and the others said to him: 'The mind is directed at the gunas, the qualities of nature, and the gunas impose themselves on the mind. Oh Master, what is for someone who desires liberation, for someone who wishes to cross over this material ocean, the process of breaking away from that mutual effect [see also B.G. 2: 62-63]?'

(18) The Supreme Lord said: 'The great self-born godhead, the creator of all beings, thus being questioned, seriously pondered over what was asked but could not find the words to describe the essential truth, for his mind was bewildered because of his creative labor [see also 2.6: 34, 2.9: 32-37 and 10: 13]. (19) With the desire to find closure he remembered Me, the original godhead [he originated from, see 3.8], and at that time I became visible in My Hamsa form [the Swan **]. (20) Seeing Me they, headed by Brahmâ, approached Me, offered their obeisances at My lotus feet and asked: 'Who are You?' (21) Thus being questioned by the sages interested in the ultimate truth, I spoke to them. Please Uddhava, hear now what I said to them that moment. (22) 'Oh brahmins, If you with that question mean to say that, relating to the one true essence, there would be no difference between our individual souls, how then would you be able to pose a question like this oh sages, or how could I as a speaker then be of any authority [or constitute a refuge]? (23) Also if you would refer to the five elements our bodies are equally composed of, your question about who I am would in fact be a meaningless gesture of words. (24) That what by the mind, speech, sight and the other senses is grasped, is what I all am. There is really nothing that exists outside of Me, that is what you have to understand clearly. (25) The mind is directed at the gunas and the gunas impose themselves upon the mind dear men, but to the living entity of which I am the Soul, both the mind and the gunas are outer appearances. (26) With the mind directed at the natural qualities and the qualities that, imposing themselves by stimulating the senses, constantly put the mind at work, the one who is of [realization with] My transcendental [Hamsa] form, [through meditation] must give up both the mind and the [operation of the] gunas [see also vritti and neti neti]. (27) Wakefulness, dreaming and deep sleep are the transformations of the mind due to the modes of nature. The individual soul is, with characteristics different from them, known to be their witness [see also 7.7: 25 and B.G. 7: 5]. (28) The materially motivated intelligence constitutes the bondage that keeps the soul occupied with the modes of nature, but when one is situated in Me, in the fourth state of consciousness [turîya], one at that moment can give up both the mind and the sense objects [see 11.3: 35]. (29) The bondage of the soul as a result of identifying oneself with the body [of false ego,] constitutes the opposite purpose. A soul of knowledge who detached in samsâra is situated in the fourth state, gives up the anxiety [about those ego-matters]. (30) As long as a person is convinced of many different purposes and does not desist [from that engagement] by means of meditation, he, even though awake, will be sleeping with his eyes open, just as unaware as someone who sees something in a dream [see also B.G. 2: 41]. (31) The states of existence apart from the Supreme Soul are inessential because of the separation created by them; to the seer who is filled with motives and objectives they are just as deluding as what one experiences in a dream. (32) In the waking state he enjoys the qualities of the external matters at the moment. In his dreams he undergoes with all his senses a similar experience in the mind. In deep sleep he withdraws himself completely. But being one in his remembrance [in turîya] he, as a witness of the functioning of the three successive states of consciousness, becomes lord and master over his senses [see also 4.29: 60-79 and B.G. 15: 7-8]. (33) After considering the three states of consciousness that originate from the modes of My nature, My deluding potency, then be resolute about the purpose [of realizing Me as the fourth state] and cut in your heart with the cause of all doubts [the ahankâra] by means of the sword of discrimination sharpened by the logic and instructions concerning the truth. (34) Regard this delusional state of mind, [with images] popping up today and gone tomorrow, as the most restless sphere of a firebrand. The one spiritual soul deceptively appears in many divisions as an illusion, a threefold dream of variations operated by the guna creation [see also B.G. 9: 15, 15: 16, linga and siddhânta]. (35) When you turn your eye away from that [creation] and become silent with your desires ended, you [in meditation] must arrive at the realization of your [actual] happiness. And in case you happen to be [full of thoughts] about this earth, you have to understand that that is insubstantial. That what one gives up one will remember till the end of one's life and will not confuse one again. (36) Just as someone blurred by liquor is indifferent about the clothes he put on, it makes no difference to the one of perfection whether his perishable body sits or stands, or whether he by providence leaves this earth or obtains [a new body], for he reached his original position [of service, his svarûpa]. (37) The body will as long as its karma, its chain of fruitive actions, lasts, continue with the breathing it took up as ordained by fate. But having awakened to his original position  someone highly situated in the absorption of yoga will no longer cultivate any such [ego driven] dreaming and appear as such. (38) Oh learned souls, understand that with this explanation about the confidential, analytical knowledge of yoga, the science of uniting one's consciousness, I have come to you as Yajña [Vishnu, the Lord of Sacrifice] with the desire to describe the dharma of persons like you.  (39) Oh best of the twice-born souls, I am the Supreme Way of yoga, of analysis, of the truth and the sacred law as also the [ultimate] path of [all] beauty, fame and self-control. (40) All the excellence such as being transcendentally situated, being free from expectations, being the Well-wisher, the Dearest One, the True Self, the One Equal, the detachment and so on, belongs, for being free from the natural modes, to My honor.'

(41) [Krishna said to Uddhava:] I thus put an end to the doubts of the sages headed by Sanaka. Honoring Me with transcendental devotion, they with beautiful hymns chanted My glories. (42) Perfectly worshiped and glorified by the greatest among the sages I thereupon, before the eyes of Brahmâ, returned to My abode.'

 

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 Third revised edition, loaded May 5, 2015.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'The goodness, passion and ignorance we know from the gunas are matters of the mind and not of the soul; with goodness the other two can be counteracted while goodness itself is controlled by character and good sense [*].
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 [*]. (Vedabase)

 

Text 2

The goodness of someone leads to and strengthens the dharma that is characterized by devotional service unto Me. That what belongs to the mode of goodness [like nature, consciousness, courage and wisdom] will result in [bhâgavata-]dharma when one seriously cultivates [its] inner strength.

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. (Vedabase)

 

Text 3

When goodness increases and dominates, dharma puts an end to passion and ignorance. When they are superseded the godlessness [adharma] that is the root of the two, is quickly vanquished.

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. (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 [occupational] activities, one's birth [or 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 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. (Vedabase)

  

Text 5

That what of these matters belongs to the mode of goodness is appreciated by the classical sages, that what belongs to the mode of ignorance they criticize and that what belongs to the mode of passion they are neutral about.

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. (Vedabase)

 

 Text 6

As long as there is no self-realization [self-remembrance] making amends [for the influence of the modes], a person should cultivate the things belonging to the mode of goodness so that the character develops from which the religiousness rises that leads to spiritual insight.

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. (Vedabase)


Text 7

Just 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], also the activity of the material body [and the mind] will pacify that was generated by the interaction of the natural modes.'

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.' (Vedabase)

 

Text 8

S'rî Uddhava said: 'Mortals generally are very well known with the fact that sense gratification is a source of trouble, but they nevertheless delight in it oh Krishna. How can it be that they willingly 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 can it be that they aware of this behave like dogs, asses and goats?' (Vedabase)

 

 Text 9-10

The Supreme Lord said: 'It is because a fool has another intelligence in his I-awareness. Not paying attention [to his dharma] a terrible passion arises in his heart that leads his mind astray. Bound to that passion the mind thus convinced imagines all kinds of things. Focussed on the qualities of nature [the gunas] he is thus beset with desires that make his life unbearable.

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. (Vedabase)

Text 11

With the senses not under control someone, bewildered by the force of passion and under the sway of desires, engages in fruitive activities, despite being well aware of the resulting unhappiness.

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 being well aware of the resulting unhappiness. (Vedabase)

 

Text 12

Even though [also] the intelligence of a learned person gets bewildered by passion and ignorance, no attachment arises in him because he, well aware of the contamination, carefully puts his mind back on the right track.

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. (Vedabase)

 

Text 13

When one has conquered the breathing process [prânâyâma] and has mastered the sitting postures [âsana], 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, 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]. (Vedabase)

 

Text 14

The yoga system as instructed by My pupils under the lead of Sanaka [the Kumâras] boils down to the following: turn the mind away from everything and directly find absorption in Me the way it should [with mantras, see also 8.3: 22-24].'

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].' (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 is what I would like to know.'

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.' (Vedabase)

 

Text 16

The Supreme Lord said: 'The sons headed by Sanaka who took their birth from the mind of him who originated from the golden egg [Hiranyagarbha or Brahmâ], inquired of their father about the so very subtle, supreme goal of the science of yoga.

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. (Vedabase)

  

Text 17

Sanaka and the others said to him: 'The mind is directed at the gunas, the qualities of nature, and the gunas impose themselves on the mind. Oh Master, what is for someone who desires liberation, for someone who wishes to cross over this material ocean, the process of breaking away from that mutual effect [see also B.G. 2: 62-63]?'

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]?' (Vedabase)

 

Text 18

The Supreme Lord said: 'The great self-born godhead, the creator of all beings, thus being questioned, seriously pondered over what was asked but could not find the words to describe the essential truth, for his mind was bewildered because of his creative labor [see also 2.6: 34, 2.9: 32-37 and 10: 13].

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]. (Vedabase)

 

Text 19

With the desire to find closure he remembered Me, the original godhead [he originated from, see 3.8], and at that time I became visible in My Hamsa form [the Swan **].

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]. (Vedabase)

 

Text 20

Seeing Me they, headed by Brahmâ, approached Me, offered their obeisances at My lotus feet and asked: 'Who are You?'

Seeing Me as they approached Me, they offered, with Brahmâ in front, their obeisances at the lotus feet and asked: 'Who are You?' (Vedabase)

 

Text 21

Thus being questioned by the sages interested in the ultimate truth, I spoke to them. Please Uddhava, hear now what I said to them that moment.

I was thus by the eager sages asked to disclose the ultimate truth. Please Uddhava, hear now what I told them at the time: (Vedabase)

 

 Text 22

'Oh brahmins, If you with that question mean to say that, relating to the one true essence, there would be no difference between our individual souls, how then would you be able to pose a question like this oh sages, or how could I as a speaker then be of any authority [or constitute a refuge]?

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]? (Vedabase)


 Text 23

Also if you would refer to the five elements our bodies are equally composed of, your question about who I am would in fact be a meaningless gesture of words.

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. (Vedabase)


 Text 24

That what by the mind, speech, sight and the other senses is grasped, is what I all am. There is really nothing that exists outside of Me, that is what you have to understand clearly.

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. (Vedabase)

 

 Text 25

The mind is directed at the gunas and the gunas impose themselves upon the mind dear men, but to the living entity of which I am the Soul, both the mind and the gunas are outer appearances.

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. (Vedabase)

 

 Text 26

With the mind directed at the natural qualities and the qualities that, imposing themselves by stimulating the senses, constantly put the mind at work, the one who is of [realization with] My transcendental [Hamsa] form, [through meditation] must give up both the mind and the [operation of the] gunas [see also vritti and neti neti].

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]. (Vedabase)

 

 Text 27

Wakefulness, dreaming and deep sleep are the transformations of the mind due to the modes of nature. The individual soul is, with characteristics different from them, known to be their witness [see also 7.7: 25 and B.G. 7: 5].

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]. (Vedabase)

 

 Text 28

The materially motivated intelligence constitutes the bondage that keeps the soul occupied with the modes of nature, but when one is situated in Me, in the fourth state of consciousness [turîya], one at that moment can give up both the mind and the sense objects [see 11.3: 35].

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]. (Vedabase)

 

 Text 29

The bondage of the soul as a result of identifying oneself with the body [of false ego,] constitutes the opposite purpose. A soul of knowledge who detached in samsâra is situated in the fourth state, gives up the anxiety [about those ego-matters].

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]. (Vedabase)

 

 Text 30

As long as a person is convinced of many different purposes and does not desist [from that engagement] by means of meditation, he, even though awake, will 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 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].  (Vedabase)

 

 Text 31

The states of existence apart from the Supreme Soul are inessential because of the separation created by them; to the seer who is filled with motives and objectives they are just as deluding as what one experiences in a dream.

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. (Vedabase)

 

 Text 32

In the waking state he enjoys the qualities of the external matters at the moment. In his dreams he undergoes with all his senses a similar experience in the mind. In deep sleep he withdraws himself completely. But being one in his remembrance [in turîya] he, as a witness of the functioning of the three successive states of consciousness, becomes lord and master over his senses [see also 4.29: 60-79 and B.G. 15: 7-8].

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]. (Vedabase)

 

 Text 33

After considering the three states of consciousness that originate from the modes of My nature, My deluding potency, then be resolute about the purpose [of realizing Me as the fourth state] and cut in your heart with the cause of all doubts [the ahankâra] by means of the sword of discrimination sharpened by the logic and instructions concerning the truth.

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. (Vedabase)

 

 Text 34

Regard this delusional state of mind, [with images] popping up today and gone tomorrow, as the most restless sphere of a firebrand. The one spiritual soul deceptively appears in many divisions as an illusion, a threefold dream of variations operated by the guna creation [see also B.G. 9: 15, 15: 16, linga and siddhânta].

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]. (Vedabase)


 Text 35

When you turn your eye away from that [creation] and become silent with your desires ended, you [in meditation] must arrive at the realization of your [actual] happiness. And in case you happen to be [full of thoughts] about this earth, you have to understand that that is insubstantial. That what one gives up one will remember till the end of one's life and will not confuse one again.

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. (Vedabase)

 

 Text 36

Just as someone blurred by liquor is indifferent about the clothes he put on, it makes no difference to the one of perfection whether his perishable body sits or stands, or whether he by providence leaves this earth or obtains [a new body], for he reached his original position [of service, his svarûpa].

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]. (Vedabase)


 Text 37

The body will as long as its karma, its chain of fruitive actions, lasts, continue with the breathing it took up as ordained by fate. But having awakened to his original position  someone highly situated in the absorption of yoga will no longer cultivate any such [ego driven] dreaming and appear as such.

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. (Vedabase)


 Text 38

Oh learned souls, understand that with this explanation about the confidential, analytical knowledge of yoga, the science of uniting one's consciousness, I have come to you as Yajña [Vishnu, the Lord of Sacrifice] with the desire to describe the dharma of persons like you. 

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. (Vedabase)


 Text 39

Oh best of the twice-born souls, I am the Supreme Way of yoga, of analysis, of the truth and the sacred law as also the [ultimate] path of [all] beauty, fame and self-control.

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. (Vedabase)

 

 Text 40

All the excellence such as being transcendentally situated, being free from expectations, being the Well-wisher, the Dearest One, the True Self, the One Equal, the detachment and so on, belongs, for being free from the natural modes, to My honor.

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.' (Vedabase)

 

 Text 41

[Krishna said to Uddhava:]thus put an end to the doubts of the sages headed by Sanaka. Honoring Me with transcendental devotion, they with beautiful hymns chanted My glories.

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. (Vedabase)

 

 Text 42

Perfectly worshiped and glorified by the greatest among the sages I thereupon, before the eyes of Brahmâ, returned to My abode.'

Perfectly worshiped and glorified by the greatest of sages I then, before the eyes of Brahmâ, returned to My abode.' (Vedabase)

 

*: In Sanskrit the term sattva, is, 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.

**: The paramparâ comment here says: "Haṁsa means 'swan', and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord Krishna appeared as Hamsa, or the swan, in order to separate the pure consciousness of Lord Brahmâ from the modes of material nature."

 

 

 

 

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Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The picture is titled: 'Princess Damayanthi, sending the Royal Swan as messenger to Nalan' . It is of
Raja Ravi Varma.
Production:
Filognostic Association of The Order of Time


 

 

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