The
son of Vyâsa said: 'Thus respectfully being requested by
Uddhava, the greatest of the devotees, began the chief of the
Dâs'ârhas
whose heroism is so worthy to be discussed, to speak, praising
the words of His servant.
The
son of Vyâsa said: 'When He thus respectfully was
requested by Uddhava, the greatest of the devotees, began
the chief of the Dâs'ârhas whose heroism is so
worthy to hear about, to speak, praising the words of His
servant. (Vedabase)
Text
2
The Supreme
Lord said: 'O disciple of Brihaspati, there is virtually no
pious soul in this world capable of keeping his mind in check
when it is disturbed by the insulting words of a bad
person.
The
Supreme Lord said: 'O disciple of Brihaspati, there is
virtually no pious soul in this world capable of keeping his
mind in check being disturbed by the insulting words used by
a bad person. (Vedabase)
Text
3
A person is not
as much pained when pierced by arrows that go through the heart
as he is hurt by a load of arrows in the form of the harsh
words of untruthful people.
A
person is not as much pained pierced by arrows going through
the heart as he is hurt indeed hoarding the arrows of harsh
words of untruthful people. (Vedabase)
Text
4
In this regard
Uddhava, is a most pious story told. Please listen carefuly, I
shall now describe it to you.
In
this regard Uddhava, is a most pious story told, please
listen with rapt attention as I describe it to you.
(Vedabase)
Text
5
It was related
by a mendicant who, upon being insulted by bad people, kept his
composure reminding himself that it happened as a consequence
of his past deeds.
It
was related by a mendicant who, being insulted by bad
people, keeping his composure remembered it as the
consequence of his past deeds. (Vedabase)
Text
6
In Avantî
[in the district of Malwa] there once lived a certain
brahmin very rich with opulences who earned his livelihood
doing business; but he was a miser, full of lust, greed and
prone to anger [see also B.G. 2:
49].
In
Avantî [in the district of Malwa] there once
lived a certain brahmin very rich with opulences who earned
his livelihood doing business; but he was a miser, full of
lust, greed and prone to anger as he was [see also B.G.
2: 49].
(Vedabase)
Text
7
He had no
respect for his relatives and guests, not even in words. Nor
catered he, devoid of religiosity, at the right time to his own
needs.
For
his relatives and guests was he not even in words of respect
as he, devoid of religiosity, also not at the right times
catered to his own needs. (Vedabase)
Text
8
With him so
ill-behaved his sons, in-laws, his wife, daughters and servants
turned against the miser. Full of enmity they withheld their
affection.
With
him so ill-behaved developed his sons, in-laws, his wife,
daughters and servants enmity toward the miser, withholding
their affection in disgust. (Vedabase)
Text
9
This way
lacking in dharma as well as in pleasure, the five claimants of
sacrifice [the deities, see pañca-bhâga]
became angry with that obsessive treasurer who failed for both
the worlds [this and the next].
This
way lacking in dharma and pleasure became the five claimants
of sacrifice [pañca-bhâga], with that
obsessive treasurekeeper failing in both worlds [this
and the next], angry at him.
(Vedabase)
Text
10
With his
neglecting them depleted his stock of piety, o magnanimous one,
and thus he lost all the wealth he so painstakingly had
troubled himself for.
The
neglect of them depleted his portion of piety, o magnanimous
one, and all the wealth he so painstakingly had troubled
himself for became lost. (Vedabase)
Text
11
Because he was
only in name a brahmin Uddhava, some of his wealth was seized
by his relatives, some by thieves, some by providence, some by
time, some by common people and some by higher authorities
[see also
10.49: 22].
Being
just in name a brahmin was some taken by his relatives, some
by thieves, Uddhava, some by providence, some by time, some
by common people and some by higher authorities [see
also 10.49: 22]. (Vedabase)
Text
12
When he thus
bereft of religiosity and love had lost his wealth, arose in
him being neglected by his family members, a hard to endure
anxiety.
When
devoid of religiosity and love he thus had lost his
property, arose, being neglected by his family members, a
hard to endure anxiety.
(Vedabase)
Text
13
For
a long time he, choked with tears, lamented in pain over his
lost riches, whereupon a great feeling of disgust for worldly
affairs came over him.
With
him thus thinking for a long time choked with tears in agony
lamenting the riches lost, arose, a majestic disregard for
worldly matters.
(Vedabase)
Text
14
He then said to
himself: 'Alas, how painful to trouble myself that much with
all this toiling that brings me no pleasure, nor the love of
God.
He
then said to this: 'Alas, how painful to trouble myself so
much with all this toiling nor for the pleasure, nor for the
love of God. (Vedabase)
Text
15
Generally the
wealth of misers never ever results in any happiness: in this
life it becomes a torment and when one dies one ends up in hell
with it.
Generally
do of misers the things of wealth never ever result in any
happiness: in this life they result in torment and with the
one who died they lead to hell.
(Vedabase)
Text
16
Whatever the
good call of the famous might be or however praiseworthy the
qualities of the virtuous are, a little bit of greed is enough
to see it all destroyed, the same as what white leprosy does
with an enchanting physical beauty.
Whatever
pure fame the famous might have or praiseworthy qualities
there'd be of the virtuous, even these are destroyed by but
a little greed, just like what white leprosy does with an
enchanting physical beauty. (Vedabase)
Text
17
In the
building, protecting, spending, losing and rejoicing about
capital, man must toil, fear, worry and live with
uncertainty.
In
the attainment, the increase, the protecting, spending, loss
and enjoyment of making money, is there for man labor, fear,
anxiety and confusion. (Vedabase)
Text
18-19
Theft,
violence, lies, duplicity, lust, anger, perplexity, pride,
discord, enmity, lack of faith, competition and [the
three] dangers [of intoxication, promiscuity and
gambling, see also 1.17:
24] are
the fifteen unwanted things man knows as the consequence of
fostering riches. For that reason he who wishes the ultimate
benefit in life should keep at a great distance the undesirable
which poses itself as wealth.
Theft,
violence, lies, duplicity, lust, anger, perplexity, pride,
discord, enmity, lack of faith, competition and [the
three] dangers [of intoxication, promiscuity and
gambling, see also 1.17: 24]: these are the fifteen man
knows indeed as the unwanted things based on wealth;
therefore should the one who wishes the ultimate benefit in
life keep the undesirable under the heading of wealth at a
great distance. (Vedabase)
Text
2o
The brothers,
wife, parents and friends who are unified in love, all from one
moment to the other turn into enemies over a single
penny.
The
brothers, wife, parents and friends that are one in love,
all immediately turn into enemies over a single penny.
(Vedabase)
Text
21
For the
smallest amount of money they give, agitated and inflamed, in
to anger and forget as an adversary out for destruction just
like that, in the wink of an eye, their
goodwill.
Even
over a little amount of money give they, agitated and
inflamed, in to anger and give they it as an adversary out
for destruction, quickly, in a moment's notice, up in
dropping the goodwill.
(Vedabase)
Text
22
Having attained
the human birth the immortals pray for and in that life having
achieved the status of the best of the twice-born, they,
destructive to their own best interest, have no appreciation
for it. And thus they gradually slide down [see also B.G.
16:
19-20].
Having
attained the human birth that the immortals pray for and in
that life the status of the best of the twice-born, do they,
destructive to their own best interest, not appreciate that;
they head for an inauspicious destination [see also B.G.
16: 19-20]. '
(Vedabase)
Text
23
What person
achieving this human life, which is the gateway to heaven and
liberation, would become attached to property and would choose
to remain in the realm of meaninglessness where he is subject
to death?
What
person achieving this human life, the gateway to heaven and
liberation, would become attached to property and, subject
to death, remain in the realm of meaninglessness?
(Vedabase)
Text
24
Like a
moneyminded Yaksha
not sharing with the shareholders, viz. the greater family of
the gods, the seers, the forefathers, one's relatives, the
living entities and oneself, one falls down.
Like
a moneyminded yaksha not distributing to the shareholders,
viz. the greater family of the gods, the seers, the
forefathers, one's relatives, the living entities and
oneself, falls one down. (Vedabase)
Text
25
Maddened by my
youth, strength and wealth, the means by which a smart man
settles for his perfection, I wasted my life endeavoring for
money. What can I, as an old man, achieve that way [see
B.G. 3:
35]?
What
now can I, an old man, achieve in the useless endeavor for
money, youth and strength, by which maddened, people of
discrimination try for perfection? [see B.G. 3: 35]
(Vedabase)
Text
26
Why would a man
of intelligence constantly have to suffer in the vain pursuit
of wealth? For certain someone in this world gets most
bewildered because of her illusory power.
Why
would someone wise constantly suffer the vain pursuit of
wealth; for certain is someone in his world, because of this
illusory potency, most
bewildered.
(Vedabase)
Text
27
What is the use
of the goods or the ones providing them, or what would be the
use of the objects of desire or the people who give
satisfaction? Or, differently stated, of what use would it be
for someone in the grip of death to be of the fruitive action
which only leads to yet another birth?
What
use are the goods or the ones providing them or what would
be the use of the objects of desire or the people giving
satisfaction; or else what use would it, for the one in the
grip of death, be to be of the fruitive action that delivers
one a next birth? (Vedabase)
Text
28
The Supreme
Lord, the Supreme Personality who comprises all the gods and
who, satisfied with me, led me to this condition of detachment,
constitutes assuredly the boat to carry the soul [see also
11.17:
44].
The
Supreme Lord, the Supreme Personality comprising all the
gods by whom I have been brought to this condition of
detachment, is for certain, satisfied with me, the boat for
the soul [see also 11.17: 44].
(Vedabase)
Text
29
With the time
remaining I will, in order to live in peace with myself, not
[longer] being bewildered about my real interest,
restrict my body to the minimum.
With
the time remaining will I, to find satisfaction within
myself, unbewildered about my real interest, attenuate my
body [to the minimum]. (Vedabase)
Text
30
May the gods,
the controllers of the three worlds be pleased with this. Was
it not Khathvânga who achieved the spiritual abode in a
single moment?'
May
the gods, the controllers of the three worlds, in this be
pleased; was it not Khathvânga who achieved the
spiritual abode in but a
moment?
(Vedabase)
Text
31
The Supreme
Lord said: 'Thus making up his mind became the most pious
brahmin from Avantî, untying the knots in his heart, a
peaceful and silent mendicant.
The
Supreme Lord said: 'Thus making up his mind became the most
pious brahmin from Avantî, untying the knots in his
heart, in peace a silent mendicant.
(Vedabase)
Text
32
He wandered the
wide world alone and inconspicuous, and entered, with his self,
senses and vital air therewith controlled [see
tri-danda],
its cities and villages to live on charity.
He
wandered the big world alone and inconspicuous, and entered,
herein with his self, senses and vital air controlled
[see tri-danda], its cities and villages to live on
charity. (Vedabase)
Text
33
Seeing him
appearing as an old, dirty beggar, was he by the low-class
people dishonored with many an insult, My dear.
Seeing
him indeed an old, dirty beggar, was he with many an insult
dishonored by the low-class people, my
dear.
(Vedabase)
Text
34
Some of them
took his triple staff away, his begging bowl, his waterpot and
his seat, and some took his prayer beads and his torn rags.
Showing them to him they offered them back, and then again took
them away from the sage.
Some
of them took his triple staff away, his begging bowl, his
waterpot and his seat, and some took his prayer beads and
his torn rags, where they, showing them in offering them
back, again took them away from the sage.
(Vedabase)
Text
35
And when he at
the shore of the river wanted to enjoy his share of the food he
had acquired by his begging, urinated the grave sinners upon it
and spat they on his head.
And
on a river shore about to partake of the food acquired by
his begging, urinated the grave sinners upon him and spit
they on his head.
(Vedabase)
Text
36
He who in
accord with the vow of silence didn't speak, they would beat up
and deride with their words saying: 'This one is a thief'; thus
speaking they bound him in ropes while some shouted thereto:
'Tie him up, bind him!'
He
to the vow of silence not speaking they would deride with
their words and beat up saying 'This one is a thief'; thus
speaking they bound him in ropes while some shouted to it
'Tie him up, bind him!'. (Vedabase)
Text
37
Some criticized
him committing insults like: 'This one is a religious
hypocrite, a cheater who, having lost his wealth after his
family threw him out, now has taken to this
profession'.
Some
criticized him committing insults like 'This one is a
religious hypocrite, a cheater who, having lost his wealth
and thrown out by his family, has taken to this profession'.
(Vedabase)
Text
38-39
'See
how this person as powerful and steadfast as a solid mountain,
in his silence pursuing his goal, is as firmly determined as a
duck'. Some ridiculed him speaking thus, while others passed
foul air and, binding him in chains, kept the twice-born one
captive like a pet animal.
'See
how this person so powerful and steadfast as a massive
mountain, with his silence striving for his goal, is as
firmly determined as a duck'. Some ridiculed him speaking
thus, while others passed foul air and, binding him in
chains, kept the twiceborn one captive like a pet
animal.
(Vedabase)
Text
40
Thus subjected
to all that was caused by other living beings, by higher powers
and by himself [see kles'a],
he understood that whatever came his way befell him because it
was his destiny.
Thus
destined to suffer that all due to other living beings, due
to higher powers and due to himself [see kles'a],
understood he that whatever came his way was allotted to him
by his own destiny. (Vedabase)
Text
41
Being insulted
by lowly people who tried to get the better of him, he sang,
keeping firm to his duty and fixed in goodness, the following
song [see also B.G. 18:
33].
Being
insulted by low-class men who tried to make him fall, sang
he, remaining firm in his own duty, fixing his resolution in
goodness, this song [see also B.G. 18:
33]:
(Vedabase)
Text
42
The brahmin
said: 'These people are not the cause of my happiness or
distress, nor can I blame the demigods, my body, the planets,
my karma or the time. It is, according to the standard
authorities [the s'ruti]
nothing but the mind that is the cause. The mind causes someone
to rotate in the cycle of material
life.
The
twiceborn one said: 'These people are not the cause of my
happiness or distress, nor are the demigods, my body, the
planets, my karma or the time; it is, according the standard
authorities [the s'ruti], nothing but the mind that
is the cause, the mind which causes one to rotate in the
cycle of material life.
(Vedabase)
Text
43
The mind giving
evidence of the activity of the modes is very strong because of
them and thus gives rise to the different sorts of white
[goodness], red [passion] and black
[ignorance] activities that lead to the conditions
[the societal classes] that correspond with the same
colors.
The
mind displaying indeed the modes is very strong by them and
by the different sorts of white [goodness], red
[passion] and black [ignorance] activities
from which the conditions [the societal classes]
arise to the same colors.
(Vedabase)
Text
44
The Supersoul
not involved and golden [radiating in its own light]
exists along with the struggling mind, My friend, and looks
down upon the mind that, with the image of the world it
carries, embraces the objects of desire. It is in that
engagement with the modes of nature that the spark of God that
is the individual soul gets entangled in
attachment.
The
soul not involved and golden [radiating
enlightenment] existing along with the struggling mind,
my friend, looks down upon the mind that with its image of
the world embraces the objects of desire; and in that
engagement he gets bound in attachment to the modes of
nature. (Vedabase)
Text
45
Charity, doing
one's duty, niyama,
yama
and listening [to the scripture], pious works and the
purification by vows all entail the subduing of the mind.
Therewith the supreme of yoga, the absorption of the mind
[samâdhi],
constitutes the purpose of the activities.
Charity,
doing one's duty, the niyama, the yama and the hearing
[from the scripture], pious works and the
purification by vows all entail the subduing of the mind,
with the supreme of the yoga, the absorption of the mind
[samâdhi], as their aim.
(Vedabase)
Text
46
Tell me what
the use is of rituals and such for someone whose mind has been
pacified in the perfectly being fixed in charity and assorted
processes? And [inversely] how can one occupy oneself
with these processes of charity and such when one has lost
one's way with a mind not under control?
Tell
me what is there to accomplish for him whose mind is
pacified, perfectly fixed by charity and other processes;
and what other thing can by these processes of charity and
such be achieved when one is lost with a mind out of
control? (Vedabase)
Text
47
Since
time immemorial everything else, the [senses and their]
gods for example, has fallen under the control of the mind and
the mind has never fallen under the control of any other
[one but the Supreme One]. As fearsome as a god
[Aniruddha]
it is accordingly stronger than the
strongest
- indeed is He who can bring that mind under control the God of
gods [see also B.G.
6:
35-36,
*].
As
long as we know have others, [the senses and their]
gods for example, fallen under the control of the mind and
has the mind never fallen under the control of any other
[but the Supreme One]; fearsome as a god
[Aniruddha] is it likewise stronger than the
strongest - indeed is He who can bring that mind under
control the God of gods [see also B.G. 6: 35-36,
*].
(Vedabase)
Text
48
Failing
[when one is worldly engaged] to subdue that difficult
to conquer enemy [see B.G. 6:
6] who in
its urges being so unmanageable is tormenting and striking, do
some therefore completely bewildered create useless quarrels
and are thus with the mortals in this world friends, neuters
and rivals.
Failing
to conquer that difficult to conquer enemy [if worldly
engaged, see B.G. 6: 6] who in its urges so unmanageable
is tormenting and striking, do some therefore completely
bewildered create useless quarrels, with the mortals in this
world being friends, neuters and rivals.
(Vedabase)
Text
49
Having accepted
the material body as a part of their mind, in the sense of 'I'
and 'mine', wander human beings blinded in darkness in their
intelligence bewildered by this hard to overcome illusion of
'this I am' and 'that is someone else'.
(49)
Having accepted the material body as a part of their mind,
in the sense of 'I' and 'mine', do human beings blinded in
their intelligence by the hard to overcome illusion of 'this
I am' and 'this is someone else', thus wander in
darkness.
(Vedabase)
Text
50
Asserting that
[adhibhautika]
these or those people would be the cause of my happiness and
distress, one may wonder what room there is for the soul in
this conception; happiness and distress belong to the earth
[and not to the soul]. With whom is one to be angry
when the tongue happens to be bitten by one's own
teeth?
Asserting
that [adhibhautika] these people would be the cause
of my happiness and distress, then what room is there in
this conception for the soul; they as that belong to the
earth [and not to the soul] - with whom can one be
angry when the tongue happens to be bitten by one's own
teeth? (Vedabase)
Text
51
If one says
that
[adhidaivika]
the gods would be responsible for the suffering, then how would
that suffering be related to the soul when that pain is fully
subject to change [while the soul is not]. With whom
should the living being be angry when a limb of his own body
hurts another limb?
If
one says that [adhidaivika] the gods would be
responsible for the suffering then what has that suffering
to do with the soul; that pain is all subject to change
[while the soul is not] - at whom ever should the
living being get angry when one limb of his own body hurts
another limb? (Vedabase)
Text
52
If the soul
itself [adhyâtmika]
would be the cause of one's happiness and distress, it is not
possible that joy and grief would be caused by another nature
apart from one's own. For nothing exists separately from the
soul. Such a claim would be false. But can one be angry
[with oneself or the soul] when there is no happiness
or distress [in the witnessing soul, see B.G.
2:
14]?
If
the soul itself [adhyâtmika] would be the
cause of the happiness and distress, then by what else but
his own nature would it be in that perspective; indeed there
is nothing separate from the soul as that would be false -
and whom to be angry with when there is no happiness or
distress [in the witnessing soul, see B.G. 2:
14]?(Vedabase)
Text
53
If the planets
would be the cause of happiness and distress, how would that
relate to the soul who is unborn? The heavenly bodies relate to
that what is born, as they [the astrologers] say. A
planet is only troubled by other planets. With whom should the
living being, when regarded as distinct from its
[heavenly] body, be angry now?
If
the planets would be the cause of happiness and distress,
what then of the soul that is unborn; they relate to that
what is born, as they [the astrologers] say, the
planet is only troubled by other planets - at whom should
the living being, distinct from that body, get angry then?
(Vedabase)
Text
54
If we assume
karma to be the cause of happiness and distress, what does that
karma then mean to the soul? For sure with the animating person
on the one hand and this animated body endowed with
consciousness [on itself] not alive on the other hand,
neither of the two are the root cause of the karma of course.
What is left to be upset about then?
If
we assume the karma to be the cause of happiness and
distress, what would that karma mean to the soul; for sure
are the animating person on the one hand and this animated
body endowed with consciousness [on itself] not
alive at the other, both not the root cause of the karma of
course - whom to be angry with
then?
(Vedabase)
Text
55
If we say that
time would be the cause of happiness and distress, then what
for the soul in that idea; the soul belongs to time, the way
fire doesn't burn the flames or the snow is not [harmed by
cold] - with whom to become angry when there is no duality
with the supreme [see also B.G. 18:
16 and
timequotes]?
If
we say that time would be the cause of happiness and
distress, then what for the soul in that idea; the soul
belongs to time, the way fire doesn't burn the flames or the
snow is not [harmed by cold] - with whom to become
angry when there is no duality with the supreme [see
also B.G. 18: 16 and timequotes]?
(Vedabase)
Text
56
Not by anyone,
anywhere or by any means there is for him, [the spiritual
soul] superior of transcendence, the influence of the
duality to which the false ego arises that shapes one's
material existence. He who awakens to this intelligence has
nothing to fear from other living beings.
Not
by anyone, anywhere or by any means is there for him,
superior of transcendence, the influence of the duality to
which the false ego arises that shapes the material
existence; he whose intelligence is thus awakened has
nothing to fear from other living beings.
(Vedabase)
Text
57
By the worship
of the feet of Mukunda
I will cross over the hard to overcome ocean of material
nescience. I am certain of this thanks to the foregoing great
seers [or âcâryas]
who are anchored in the worship of the Soul Supreme [see
also B.G. 6:
1-2].'
(57)
By the worship of the feet of Mukunda will I cross over the
hard to overcome ocean of material nescience; of this I am
certain by the foregoing great seers [or
âcâryas] anchored in the worship of the Soul
Supreme [see also B.G. 6:
1-2].'
(Vedabase)
Text
58
The Supreme
Lord said: 'With his wealth destroyed getting detached, leaving
home, free from moroseness traveling the earth and still being
insulted by rascals, the sage unswerving in his duties sent
this song up.
The
Supreme Lord said: 'With his wealth destroyed getting
detached, leaving home, free from moroseness traveling the
earth and despite of this way being insulted by rascals,
sent the sage unswerving in his duties this song up.
(Vedabase)
Text
59
As for that
what causes happiness or distress to the individual soul there
is nothing besides the mind. It is the mind that bewildered out
of ignorance created a material life of friends, neuters and
enemies [see also 10.32:
17-22, B.G.
9:
29].
As
for giving happiness or distress to the soul is there
nothing beside the mind, that bewildered out of ignorance
created a material life of friends, neuters and enemies
[see also 10.32: 17-22, B.G. 9: 29].
(Vedabase)
Text
60
Therefore in
all respects, My best, bring with an intelligence absorbed in
Me the mind under control and thus connected have the complete
[the marriage, the comprehension] of yoga [see also
S'rî
S'rî S'ikshâshthaka-verse
1].
Therefore
in all respects, My best, bring with an intelligence
absorbed in Me the mind under control and thus connected
have the complete [the marriage, the comprehension]
of yoga [see also s'iks'âshthaka-verse 1].
(Vedabase)
Text
61
Whoever with
full attention meditates on, makes others listen or listens
himself to this [song] based upon the knowledge of the
Absolute as sung by the mendicant, will for certain never be
overwhelmed by the dualities.
Whosoever
with full attention meditates on, makes others listen or
listens himself to this [song] based upon the
knowledge of the Absolute as sung by the mendicant, will for
certain never be overwhelmed by the
dualities.'
(Vedabase)
*:
Some think that the essence of yoga is to stop the mind all
together, but Krishna stresses in this chapter clearly that it
is about the control, not the stopping. That stopping is an
impersonalist mâyâvâda buddhist
technique to concentrate on one's essence and constitutes a
willfully created illusion [see Buddhism].
Saying neti-neti
like Prahlâda e.g. will the mind indeed concentrate
on the essence which exactly will boost the mind in that
direction. So with the stopping of its worldly engagement, the
real engagement of the mind in prayers and philosophy begins.
Not going for the siddhis, the mystical perfections, the
mind must so be engaged for the Fortunate One, for Krishna, by
means of concentration on His names, mantras and stories. By
s'ravanam, kîrtananam etc. one has to learn to
listen, sing and follow according to the scripture, the guru
and the co-believers. The first two yoga sûtras
I.1&2 atha yogânus'ânamam, yogah citta
vritti nirodah, should be translated with 'as the
lesson of yoga, now curb the rumination of the mind about
worldly things' and not with 'your yoga lesson now is to stop
the mind from working'. Of course one has to use one's mind, in
obedience to the Holy Spirit, to the voice of God; the mind is
after all an aspect of the divine ruled by Aniruddha
in the catur
vyûha
(see also vritti
and siddhi).