rule


 

 

 

Canto 11

Râdhâ Mâdhava 2

 



Chapter 18: The Varnâs'rama System: the Withdrawn and the Renounced

(1) The Supreme Lord said: 'When one in the third phase of one's life wants to retreat into the forest, one should, in order to reside there peacefully, entrust the wife to one's sons or else together with her dwell in the forest. (2) One should arrange for the pure [*] sustenance of the bulbs, roots and fruits of the forest and dress oneself with tree bark, grass, leaves or animal skins. (3) [In the forest] one should allow the hair on one's head and body, one's facial hair and nails [to grow] as also the filth of one's body, not [extensively] clean one's teeth, [but] bathe three times a day and [at night] sleep on the ground. (4) Thus proceeding one must ascetically tolerate the five fires during the summer [the sacrificial fires in four directions and the sun above], the torrents of rain during the rainy season and the cold of winter when one is submerged in water up to one's neck [see also 4.23: 6]. (5) One eats what is either prepared on a fire, what has ripened by time or what was pulverized with a mortar, with a stone or ground with one's teeth. (6) One should personally collect whatever that is needed for one's sustenance depending the place, the time and one's energy and understand that [living in the forest] one must not store anything for another time [see also 7.12: 19]. (7) A vânaprastha may worship Me with oblations [of rice, barley and dâl], may offer rice cakes or offer fruits according to the season, but he  may never be of the worship mentioned in the scriptures of sacrificing animals. (8) As he did before [when he was a grihastha] he should perform the fire sacrifice, the sacrifice on a new moon day and a full moon day as also the four months' sacrifice [of câturmâsya], that are enjoined by the Vedic experts. (9) When he with that ascetic practice has worshiped Me, the sage [the vânaprastha] all skin and bones, from the world of the seers will achieve Me, the Goal of All Penance [see also maharloka]. (10) Is there a greater fool than someone who, for a long time being of this difficult but glorious penance that awards liberation, practices this penance for the purpose of trivial sense gratification [see also vântâs'î]? (11) When he in his regulated activities due to old age with his body trembling is no longer able to carry on, he should place the sacrificial fire in his heart, concentrate on Me and enter the fire [see also 7.12: 23]. (12) But in case full detachment from all result-minded action has developed in him and [the achievement of] a higher world means nothing more to him than hell, he may give up the [vânaprastha] sacrificial fire and take to the renounced order [see also B.G. 18: 2 and **].

(13) After having worshiped Me according to the injunctions and having given all he has to the priest, he [the vânaprastha] must place the sacrificial fire within his life breath and free from desires and worries wander about [as a sannyâsî, see also 9.6*]. (14) The demigods to begin with create obstacles for him in the form of his wife [and other allurements later on]; these he should surpass and transcend [see also B.G. 6: 25, 1.19: 2-3, 5.6: 4, 11.4: 7]. (15) If a sage wishes to wear clothes he uses another cloth to cover his loincloth [or kaupîna]. All the rest he gives up, besides a water pot and a staff [accepting] nothing else without necessity. (16) He should place his foot on a clear place [free from living beings], clear the water he wants to drink with his cloth, speak the truth in clear terms and engage in action with a clear mind. (17) Saying little, reserve and breath control constitute the strict disciplines for the voice, the body and the mind. He with whom these are not found My dearest, can, despite his bamboo rods, never be considered a real sannyâsî [see also tridanda]. (18) When he goes begging with the four varnas he should at random approach seven different houses, avoid impure [sinful, polluted] households and be satisfied with whatever he acquired [see also cakra, compare 1.4: 8]. (19) Next he somewhere outside has to go to a reservoir of water, wash himself and then without saying a word distribute the food that was begged and purified. Thereafter he should eat the food that remained in its entirety. (20) He should move about alone on this earth free from attachment, with his senses fully under control, and satisfied and amused with the True Self, steady on the spiritual platform, be of an equal vision [B.G. 5: 18, see bhajan]. (21) In a remote and safe place the sage, with his consciousness purified by his love for Me, should concentrate on the soul only as being non-different from Me. (22) By focussing in knowledge he must gain insight in the bound and liberated state of the self. He is bound when the senses are distracted and he is liberated when he has them under control [when he - devoted to Me -  concentrates, meditates and gets absorbed, see also 11.10]. (23) The sage with his six senses [the five physical senses and the mind] fully under control being conscious of Me, having experienced the greater happiness of the soul, therefore should live detached from futile material desires. (24) He should travel to the pure places on earth with rivers, mountains and forests. The cities, towns and pasturing grounds he should enter only to beg for alms from those working for material purposes. (25) He again and again must [try to] collect alms from the department of the vânaprastha order of life, for by food obtained by gleaning in a purified existence [not being of fruitive labor, karma], one is freed from illusion and quickly achieves spiritual perfection. (26) He should never take the perishable things he sees with his eyes for the ultimate reality; with a consciousness free from attachment he should turn away from all designs for [material progress in] this life or a future existence. (27) Fixed in his [true] self he should no longer keep the universe in mind and thus arguing [as previously] forsake all that illusory energy that in the self binds together his mind, speech and vital air [see ahankâra]. (28) Whether he in detachment is devoted to knowledge or as My devotee not even desires liberation, he [ultimately] should abandon the âs'rama duties and their rituals and move beyond the range of rules and regulations [see also 10.78: 31-32, 3.29: 25 and 5.1*]. (29) Despite his intelligence he [the detached soul, a sannyâsî] should play like a child, despite his expertise he should act as if incompetent, despite his learning he should speak like being absent-minded and despite his knowing the injunctions he should behave in an unrestricted manner ['wander as a cow']. (30) He should never attach to the [karma-kanda] Vedic philosophy [of sacrificing for the sake of return], nor should he heretically oppose it; he should refrain from scepticism and empty talk, nor take sides in [political] argumentations. (31) Someone wise should never feel disturbed by other people nor should he disturb others. He should tolerate harsh words, never treat anyone with disrespect and never - like an animal to the interest of the body - with anyone create hostility [see also B.G. 12: 15]. (32) The One Supreme Soul is situated within all living beings as also within one's own body. Just like the one moon is reflected in different reservoirs of water, all material bodies are composed of the energy of the One [Lord, see also B.G. 6: 29 & 13: 34]. (33) He [the sannyâsî] should not feel dejected when there is no [or no proper] food, nor should he rejoice at times when there is plenty of food; he should be firmly fixed in the notion that both matters [of plenty and scarcity] are determined by fate [by the Lord]. (34) He should endeavor in order to eat and to sustain his personal life force properly, for by that strength he contemplates the spiritual truth that, being understood, leads to liberation [see B.G. 6: 16]. (35) The food he obtained by chance he must eat, whether it is first class or of a low quality. Similarly the clothes and place to sleep a sage must accept the way they came of their own accord [see also 7.13]. (36) General cleanliness, washing the hands, taking a bath and other regular duties are to be performed without any compulsion by a person of spiritual realization, just as [free as] I, the Controller, act according to the game I play. (37) For him the perception of things [as existing] separate from Me is over, for having Me in view such a perception is destroyed. Sometimes such a notion lingers till the body dies, but then he will attain Me. (38) He who has no notion of My dharma, but in his desire for spiritual perfection developed detachment from the lusty sense enjoyment that leads to unhappiness, should approach a wise [bonafide] spiritual master [of proper reference, a guru, see also B.G. 16: 23-24, 4: 34 & 17: 14]. (39) The devotee should serve the spiritual master who embodies Me, with great faith without envy and offenses for as long as it takes to arrive at a clear realization of the Absolute Truth [see also 11.17: 27]. (40-41) He though who is not in control of the six forms [of vice, the anarthas], allows the charioteer of the body to be led by the senses, is bereft of knowledge and detachment, and just wants to subsist on [and not learn from] the three-stick staff, denies Me, himself and the divine personalities within himself and harms the dharma; not having overcome the contamination of this world he will also be lost and abandoned in the world hereafter.

(42) Nonviolence and equanimity constitutes the dharma of a mendicant [a sannyâsî], discrimination and penance constitutes the dharma of someone living in the forest [a vânaprastha], protecting all living beings and performing sacrifices constitutes the dharma of a householder [a grihastha], and serving the teacher of example [the âcârya] constitutes the dharma of a celibate student [a brahmacârî](43) Of all those who worship Me with celibacy, austerity, cleanliness, contentment and being friendly towards all living entities, a householder though may approach his wife for intercourse at the proper time. (44) Someone who thus according to his dharma worships Me, is not devoted to anything else and understands Me to be present in all living entities, will obtain unflinching devotional service unto Me. (45) Oh Uddhava, he will come to Me by bhakti, by loving service unto Me, the Supreme Lord of All Worlds, the Absolute Truth and cause, the origin and dissolution of everything. (46) When one thus by one's dharma has purified one's existence, one will, fully understanding My supreme position and endowed with spiritual knowledge and wisdom, very soon reach Me. (47) The followers of the varnâs'rama dharma are characterized by this [traditional] code of conduct. This sense of duty combined with my bhakti awards the highest perfection of life. (48) Oh saintly soul, this what I described to you on your request, constitutes the means by which one as a devotee can be perfectly engaged in one's duty and come to Me, the One Supreme.'

 

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Third revised edition, loaded June 15, 2015.

  

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'When one in the third phase of one's life wants to retreat into the forest, one should, in order to reside there peacefully, entrust the wife to one's sons or else together with her dwell in the forest.

The Supreme Lord said: 'If one in the third phase of life wants to retreat into the forest, one should proceed in peace. For the sake of that peace one must take one's wife along or else entrust her to the sons. (Vedabase)

 

Text 2

One should arrange for the pure [*] sustenance of the bulbs, roots and fruits of the forest and dress oneself with tree bark, grass, leaves or animal skins.

One should arrange for the pure [*] sustenance of the bulbs, roots and fruits of the forest, and dress oneself with tree bark, grass, leaves or animal skins. (Vedabase)

   

Text 3

[In the forest] one should allow the hair on one's head and body, one's facial hair and nails [to grow] as also the filth of one's body, not [extensively] clean one's teeth, [but] bathe three times a day and [at night] sleep on the ground.

With the hair on one's head and body, the facial hair and the nails carrying dirt, and the teeth not cleaned [at other times], one should three times a day bathe and [at night] sleep on the ground. (Vedabase)

 

Text 4

Thus proceeding one must ascetically tolerate the five fires during the summer [the sacrificial fires in four directions and the sun above], the torrents of rain during the rainy season and the cold of winter when one is submerged in water up to one's neck [see also 4.23: 6].

Ascetically tolerating the five fires during the summer [the sacrificial fires in four directions and the sun above], the torrents of rain during the rainy season and the cold of dipping up to one's neck one's body in water durig the winter, one should, as before mentioned engaged, execute one's penance [see also 4.23: 6]. (Vedabase)

 

Text 5

One eats what is either prepared on a fire, what has ripened by time or what was pulverized with a mortar, with a stone or ground with one's teeth.

Eating at the right time one should consume what's either prepared on a fire or what's grinded with a mortar, pulverized with a stone or grinded with one's teeth. (Vedabase)

 

Text 6

One should personally collect whatever that is needed for one's sustenance depending the place, the time and one's energy and understand that [living in the forest] one must not store anything for another time [see also 7.12: 19].

With a practical approach depending the place, the time and what he is capable of, he personally must collect whatever is needed for his sustenance, and not store anything for another time [see also 7.12: 19]. (Vedabase)


Text 7

A vânaprastha may worship Me with oblations [of rice, barley and dâl], may offer rice cakes or offer fruits according to the season, but he  may never be of the worship mentioned in the scriptures of sacrificing animals.

A vânaprastha may worship Me with oblations [of rice, barley and dâl], may offer rice cakes or offer fruits according to the season, but never, even though it's scripturally defended, be of worship with sacrificing animals. (Vedabase)

 

 Text 8

As he did before [when he was a grihastha] he should perform the fire sacrifice, the sacrifice on a new moon day and a full moon day as also the four months' sacrifice [of câturmâsya], that are enjoined by the Vedic experts.

As before [while he was a grihastha] he performs the fire sacrifice, the sacrifice for a new moon and a full moon and he also keeps to what was enjoined for the wise by the vedic experts concerning the four months' sacrifice [of câturmâsya]. (Vedabase)

 

 Text 9

When he with that ascetic practice has worshiped Me, the sage [the vânaprastha] all skin and bones, from the world of the seers will achieve Me, the Goal of All Penance [see also maharloka].

Being of that practice the sage will, because of the penance, be as emaciated that one sees his veins. Thus worshiping Me, the Goal of All Penance, reaches he Me in the world of the seers [see also maharloka]. (Vedabase)

 

Text 10

Is there a greater fool than someone who, for a long time being of this difficult but glorious penance that awards liberation, practices this penance for the purpose of trivial sense gratification [see also vântâs'î]?

Is there then a greater fool, than someone who for a long time is of this difficult but glorious penance which awards liberation, but practices it for the purpose of trivial sense gratification [see also vântâs'î]? (Vedabase)

 

Text 11

When he in his regulated activities due to old age with his body trembling is no longer able to carry on, he should place the sacrificial fire in his heart, concentrate on Me and enter the fire [see also 7.12: 23].

When he in his regulated activities due to old age with his body trembling is no longer able to carry on [before he reaches sannyâsa], he should, fixed on Me, place the fires within his heart and enter the fire [see also 7.12: 23]. (Vedabase)

 

Text 12

But in case full detachment from all result-minded action has developed in him and [the achievement of] a higher world means nothing more to him than hell, he may give up the [vânaprastha] sacrificial fire and take to the renounced order [see also B.G. 18: 2 and **].

When all that is obtained from the karma, including a higher world, is nothing but hell to him and complete detachment has developed, may he at that point give up the fire of sacrifice and take to the renounced order [see also B.G. 18: 2 and **]. (Vedabase)


Text 13

After having worshiped Me according to the injunctions and having given all he has to the priest, he [the vânaprastha] must place the sacrificial fire within his life breath and free from desires and worries wander about [as a sannyâsî, see also 9.6*].

Having worshiped to the injunctions and having given all he has to the leader of the ceremony, should he, placing the sacrificial fire within his life breath, free from expectations take up sannyâsa [see also 9.6*]. (Vedabase)

 

Text 14

The demigods to begin with create obstacles for him in the form of his wife [and other allurements later on]; these he should surpass and transcend [see also B.G. 6: 25, 1.19: 2-3, 5.6: 4, 11.4: 7].

To the learned one who out of respect for the truth takes up sannyâsa appear the demigods in the form of his original wife [and other allurements] forming stumbling blocks; surpassing them the sannyâsî should go for the beyond [see also B.G. 6: 25, 1.19: 2-3, 5.6: 4, 11.4: 7]. (Vedabase)

 

Text 15

If a sage wishes to wear clothes he uses another cloth to cover his loincloth [or kaupîna]. All the rest he gives up, besides a water pot and a staff [accepting] nothing else without necessity.

As far as a sage wishes to wear clothes, he covers himself with a loincloth [or kaupîna]. Carrying with him nothing but the bare necessities of a waterpot and a staff he forsakes everything else. (Vedabase)

 

Text 16

He should place his foot on a clear place [free from living beings], clear the water he wants to drink with his cloth, speak the truth in clear terms and engage in action with a clear mind.

He should place his foot where his eyes are telling him it is safe [not to step on living beings], he should drink water filtered with his cloth, he should speak truthful words of purity and he should do what his mind says is pure. (Vedabase)


Text 17

Saying little, reserve and breath control constitute the strict disciplines for the voice, the body and the mind. He with whom these are not found My dearest, can, despite his bamboo rods, never be considered a real sannyâsî [see also tridanda].

Taciturnity, disinclination and the arrest of breath constitute the strict disciplines for the voice, the body and the mind. Of him with whom there is no question of these My dearest, one can, despite his bamboo rods, never say that he is a real sannyâsî [see also tridanda]. (Vedabase)

 

Text 18

When he goes begging with the four varnas he should at random approach seven different houses, avoid impure [sinful, polluted] households and be satisfied with whatever he acquired [see also cakra, compare 1.4: 8].

When he goes begging with the four varnas he should avoid the impure [sinful, polluted] households, when he at random approaches seven different houses where he must be satisfied with whatever he acquires [see also cakra, compare 1.4: 8]. (Vedabase)

 

Text 19

Next he somewhere outside has to go to a reservoir of water, wash himself and then without saying a word distribute the food that was begged and purified. Thereafter he should eat the food that remained in its entirety.

Somewhere outside going to a reservoir of water he should, cleansed by it, in silence duly distribute what was collected and next after cleaning it eat all that remained. (Vedabase)

 

Text 20

He should move about alone on this earth free from attachment, with his senses fully under control, and satisfied and amused with the True Self,  steady on the spiritual platform, be of an equal vision [B.G. 5: 18, see bhajan].

Moving about alone on this earth free from attachment, with his senses fully under control and satisfied within in his realization of the True Self, he is, steady on the spiritual platform, of an equal vision [B.G. 5: 18, see bhajan]. (Vedabase)

 

Text 21

In a remote and safe place the sage, with his consciousness purified by his love for Me, should concentrate on the soul only as being non-different from Me.

Dwelling in a solitary and safe place and with his consciousness purified in his love for Me, the sage should concentrate on the soul only as being non-different from Me. (Vedabase)

 

 Text 22

By focussing in knowledge he must gain insight in the bound and liberated state of the self. He is bound when the senses are distracted and he is liberated when he has them under control [when he - devoted to Me -  concentrates, meditates and gets absorbed, see also 11.10].

Meditating on the soul being bound and being liberated [see 11.10] there is, when one steady in the knowledge has tied down the senses that are distracted by sense-gratification, the full control over them and the liberation. (Vedabase)

 

 Text 23

The sage with his six senses [the five physical senses and the mind] fully under control being conscious of Me, having experienced the greater happiness of the soul, therefore should live detached from futile material desires.

With the six divisions [the senses and the mind] fully controlled by the consciousness of Me, the sage who has experienced the greater happiness of the soul, should live therefore detached from the futile matters of lust. (Vedabase)

 

 Text 24

He should travel to the pure places on earth with rivers, mountains and forests. The cities, towns and pasturing grounds he should enter only to beg for alms from those working for material purposes.

He should travel to the pure places of refuge on earth with rivers, mountains and forests. The cities, towns and pasturing grounds he should only enter to beg for alms with those who live to serve the body. (Vedabase)


 Text 25

He again and again must [try to] collect alms from the department of the vânaprastha order of life, for by food obtained by gleaning in a purified existence [not being of fruitive labor, karma], one is freed from illusion and quickly achieves spiritual perfection.

The order of life living in the forest should always take the position of begging because by food obtained from gleaning [or living on the dole] one quickly finds perfection, freedom from illusion and a purified existence. (Vedabase)


 Text 26

He should never take the perishable things he sees with his eyes for the ultimate reality; with a consciousness free from attachment he should turn away from all designs for [material progress in] this life or a future existence.

One must never consider the perishable one sees in direct experience as the ultimate reality; with a consciousness free from attachment one should retire from all materially motivated actions in this world and in the next. (Vedabase)


 Text 27

Fixed in his [true] self he should no longer keep the universe in mind and thus arguing [as previously] forsake all that illusory energy that in the self binds together his mind, speech and vital air [see ahankâra].

Fixed in oneself by the power of reason one must turn away from this universe, which in the Self is all knitted together with the mind, the speech and the life air [see ahankâra]. One should not keep that deluding material energy in mind. (Vedabase)


 Text 28

Whether he in detachment is devoted to knowledge or as My devotee not even desires liberation, he [ultimately] should abandon the âs'rama duties and their rituals and move beyond the range of rules and regulations [see also 10.78: 31-32, 3.29: 25 and 5.1*].

Whether it concerns someone who is dedicated to the knowledge of selfrealization and is detached from external manifestations, or whether it is about someone who as My devotee does not desire liberation [as a paramahamsa], in both cases one gives up what is prescribed for rituals and paraphernalia relating to one's phase of life [the âs'rama]; such a one is supposed to be beyond the range of rules and regulations [see also 10.78: 31-32, 3.29: 25 and 5.1*]. (Vedabase)


 Text 29

Despite his intelligence he [the detached soul, a sannyâsî] should play like a child, despite his expertise he should act as if incompetent, despite his learning he should speak like being absent-minded and despite his knowing the injunctions he should behave in an unrestricted manner ['wander as a cow'].

Though intelligent he should enjoy life like a child, though most skilled he should act like a stunted person, though being most learned he should speak like an absent-minded person and though very well knowing the injunctions, he should live unrestricted ['wander as a cow']. (Vedabase)

 

 Text 30

He should never attach to the [karma-kanda] Vedic philosophy [of sacrificing for the sake of return], nor should he heretically oppose it; he should refrain from scepticism and empty talk, nor take sides in [political] argumentations.

He should never be strictly attentive to what the Vedas prescribe [viz. the fruitive sacrifices], nor should he act against them; he shouldn't be a skeptic nor take sides simply speaking for the sake of the argument. (Vedabase)


 Text 31

Someone wise should never feel disturbed by other people nor should he disturb others. He should tolerate harsh words, never treat anyone with disrespect and never - like an animal to the interest of the body - with anyone create hostility [see also B.G. 12: 15].

The saintly person should never feel disturbed over what other people are saying. Nor should he disturb others or ever like an animal with anyone create a negative atmosphere to the interest of the body [to be hostile about territory, food and such]. Instead he should tolerate harsh words and never belittle anyone [see also B.G. 12: 15]. (Vedabase)

 

 Text 32

The One Supreme Soul is situated within all living beings as also within one's own body. Just like the one moon is reflected in different reservoirs of water, all material bodies are composed of the energy of the One [Lord, see also B.G. 6: 29 & 13: 34].

The One Supreme is the Soul situated within all living beings and within one's own body. Just like the moon that is reflected in different reservoirs of water are also all material bodies individual sparks [or reflections] of the One [see also B.G. 6: 29 & 13: 34]. (Vedabase)

 

 Text 33

He [the sannyâsî] should not feel dejected when there is no [or no proper] food, nor should he rejoice at times when there is plenty of food; he should be firmly fixed in the notion that both matters [of plenty and scarcity] are determined by fate [by the Lord].

Firm in one's determination one [the sannyâsî] should not feel dejected when one at times has no [or not the right] food, nor should one rejoice when there is plenty; both matters are disposed by God. (Vedabase)

 

 Text 34

He should endeavor in order to eat and to sustain his personal life force properly, for by that strength he contemplates the spiritual truth that, being understood, leads to liberation [see B.G. 6: 16].

One should endeavor in order to eat and to sustain properly one's personal life force, because by that strength the spiritual truth is contemplated which, being understood, gives liberation [see B.G. 6: 16]. (Vedabase)

 

 Text 35

The food he obtained by chance he must eat, whether it is first class or of a low quality. Similarly the clothes and place to sleep a sage must accept the way they came of their own accord.

Whatever the food, clothing and bedding a sage finds on his way, he must accept, irrespective its good or poor quality [see also 7.13]. (Vedabase)

 

 Text 36

General cleanliness, washing the hands, taking a bath and other regular duties are to be performed without any compulsion by a person of spiritual realization, just as [free as] I, the Controller, act according to the game I play.

General cleanliness, washing the hands, taking a bath and other regular duties are by the one of spiritual realization to be performed without any compulsion, the same way as I, the Controller, act according to My own will. (Vedabase)

 

 Text 37

For him the perception of things [as existing] separate from Me is over, for having Me in view such a perception is destroyed. Sometimes such a notion lingers till the body dies, but then he will attain Me.

The notion of leading a seperate life is finished when one has realized Me. Sometimes such a notion lingers till the body dies, but everything will after all turn out to be fine with Me. (Vedabase)

 

 Text 38

He who has no notion of My dharma, but in his desire for spiritual perfection developed detachment from the lusty sense enjoyment that leads to unhappiness, should approach a wise [bonafide] spiritual master [of proper reference, a guru, see also B.G. 16: 23-24, 4: 34 & 17: 14].

Unhappy about the consequences of a lusty life the one who has not yet seriously considered Me must, with the aversion that rose in the desire for spiritual perfection, be of the duty to approach a wise [bonafide] person [of proper reference], a guru [see also B.G. 16: 23-24, 4: 34 & 17: 14]. (Vedabase)


 Text 39

The devotee should serve the spiritual master who embodies Me, with great faith without envy and offenses for as long as it takes to arrive at a clear realization of the Absolute Truth [see also 11.17: 27].

The devotee should with great faith and respect, free from envy serve the spiritual master who embodies Me, for as long as it takes to arrive at a clear realization of the spiritual [see also 11.17: 27]. (Vedabase)

 

 Text 40-41

He though who is not in control of the six forms [of vice, the anarthas], allows the charioteer of the body to be led by the senses, is bereft of knowledge and detachment, and just wants to subsist on [and not learn from] the three-stick staff, denies Me, himself and the divine personalities within himself and harms the dharma; not having overcome the contamination of this world he will also be lost and abandoned in the world hereafter.

He then who is not in control of the six vices [the anarthas], he who as the charioteer is lead by the senses, he who lacking in detachment is bereft of knowledge, he who uses the three-stick staff for ulterior purposes and he who denies Me, himself and the godly situated within himself, has, because he didn't overcome the contamination and thus spoils the dharma, lost his way in this world as well as in the next. (Vedabase)


 Text 42

Nonviolence and equanimity constitutes the dharma of a mendicant [a sannyâsî], discrimination and penance constitutes the dharma of someone living in the forest [a vânaprastha], protecting all living beings and performing sacrifices constitutes the dharma of a householder [a grihastha], and serving the teacher of example [the âcârya] constitutes the dharma of a celibate student [a brahmacârî].

The nature of a mendicant is to be equable and nonviolent, penance and discrimination characterizes the one living in the forest, the householder offers shelter and performs sacrifices and a celibate novice serves the âcârya. (Vedabase)


 Text 43

Of all those who worship Me with celibacy, austerity, cleanliness, contentment and being friendly towards all living entities, a householder though may approach his wife for intercourse at the proper time.

The celibacy, austerity, cleanliness, contentment and being friendly towards all living entities that can be observed with all who worship Me, constitutes just as well the way of the householder who at the appropriate time approaches his wife [see also B.G. 7: 11]. (Vedabase)


 Text 44

Someone who thus according to his dharma worships Me, is not devoted to anything else and understands Me to be present in all living entities, will obtain unflinching devotional service unto Me.

The one who thus according his nature worships Me with no one else as the object of devotion, will come to realize Me in all living entities and achieves unflinching devotional service unto Me. (Vedabase)

 

 Text 45

Oh Uddhava, he will come to Me by bhakti, by loving service unto Me, the Supreme Lord of All Worlds, the Absolute Truth and cause, the origin and dissolution of everything.

Through his unrelenting devotional service, Uddhava, he comes to Me, the Supreme Controller of all the Worlds, the Absolute Truth and Ultimate Cause who gives rise to and also puts an end to everything. (Vedabase)

 

 Text 46

When one thus by one's dharma has purified one's existence, one will, fully understanding My supreme position and endowed with spiritual knowledge and wisdom, very soon reach Me.

Thus according to his own sense of duty having purified his existence, he will, fully understanding My supreme position and endowed with spiritual knowledge and wisdom, very soon achieve Me. (Vedabase)


 Text 47

The followers of the varnâs'rama dharma are characterized by this [traditional] code of conduct. This sense of duty combined with my bhakti awards the highest perfection of life.

All followers of the varnâs'rama-system are characterized by a traditional code of conduct that settles the dharma. This sense of duty combined with my bhakti awards the highest perfection of life. (Vedabase)

 

 Text 48

Oh saintly soul, this what I described to you on your request, constitutes the means by which one as a devotee can be perfectly engaged in one's duty and come to Me, the One Supreme.'

O saintly soul, with this I have described to you, upon your request, the means by which one as a devotee may be perfectly engaged according to one's own nature and may come to Me, the One Supreme.' (Vedabase)

 

*: S'rîla Bhaktisiddhânta Sarasvatî Thhâkur quoting from the Manu-samhitâ points out that the word medhyaih or 'pure' in this context means that while residing in the forest a sage may not accept honey-based liquors, animal flesh, fungus, mushrooms, horseradish or any hallucinogenic or intoxicating herbs, not even on the pretext of a medicinal treatment.

**: Shastri C.L. Goswami comments here to his translation of the book: 'the s'ruti lays down that a brâhmana may turn out to be a recluse whenever true vairâgya appears in him in whatever stage of life.'

 

 
 

 

 

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The text and audio are offered under the conditions of the
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The picture is titled: Solvyns, Les Hindoûs: II.4.2.  "Purrum-hungse, Penitent."
  from: 'A Collection of Two Hundred and Fifty Coloured Etchings' (1799), Sec. VII, No. 6. "A Soonassey." (Bron).
© of the collection of prof
R.L. Hardgrave, University of Texas.Used with permission.
Production:
Filognostic Association of The Order of Time.


 

 

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