SRIMAD BHAGAVATAM: CANTO 11

(1) 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. (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. (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. (4) In this regard Uddhava, is a most pious story told. Please listen carefuly, I shall now describe it to you. (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. (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]. (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. (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. (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]. (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. (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]. (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. (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. (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. (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. (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. (17) In the building, protecting, spending, losing and rejoicing about capital, man must toil, fear, worry and live with uncertainty. (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. (20) 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. (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. (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]. (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? (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. (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]? (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. (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? (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]. (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. (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?'

(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. (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. (33) Seeing him appearing as an old, dirty beggar, was he by the low-class people dishonored with many an insult, My dear. (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. (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. (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!' (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'. (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. (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. (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].

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).