rule



 

 

Canto 11

S'rî S'rî Gurv-ashthaka

 




Chapter 5: Nârada Concludes His Teachings to Vasudeva

(1) The honorable king [Nimi] said: 'Oh you perfect in the knowledge of the soul, what is the destination of those who as good as never worship the Supreme Personality of Hari [see also 11.3: *4] and, with their lusts not at peace, are out of control with themselves?'

(2) S'rî Camasa said: 'From the face, arms, thighs and feet of the Original Person originated, with the different [combinations * of the] basic qualities of nature, the four spiritual orders [or âs'ramas] and vocations headed by the brahmins [or varnas, see also B.G. 4: 13]. (3) In case any member of these [orders] is not of worship or of disrespect for the Supreme Lord who is the source of his very self, he will, having strayed from his position, fall down [see B.G. 16: 23]. (4) Many people see no chance to engage in talks about the Lord and never consider Acyuta's glories. Personalities like yourself should be of mercy with [especially] women [compare 5.17: 15], with s'ûdras and others [who thus have lost their way]. (5) Even intellectuals, nobles and traders who [by initiation] got access to the lotus feet of the Lord, lose their way in their commitment to [all kinds of] philosophies of life [see also 5.6: 11, B.G. 2: 42-43]. (6) Ignorant about karmic matters they, who factually lack in experience but proudly consider themselves very learned, are enchanted by the beauty of the [Vedic] language and express themselves in flattering entreaties [to the demigods] that lead them astray [see also B.G. 9: 3]. (7) Full of passion, with evil desires and lusty, they are as angry as snakes, deceitful and conceited and sinfully make fun of the ones dear to Acyuta. (8) In their homes arranged for the sake of sexuality they speak amongst each other about the blessings of their worship of women. Killing animals without considering the consequences, they are of sacrifice for the sake of their own maintenance only and have no regard for the distribution of food and gifts in gratitude [to the spiritual leaders and their following, see also B.G. 16]. (9) With their intelligence blinded by pride about their wealth, special abilities, lineage, education, renunciation, beauty, strength and performance of rituals, they hard-hearted deride the saintly souls dear to the Lord, nor respect the Controller Himself [see also e.g. 1.8: 26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19, 8.22: 26 and also B.G. 2: 42-43]. (10) Less intelligent persons [preferably] do not hear about the most worshipable Lord glorified in the Vedas, the Supreme Soul who, [as separate] as the ether, is eternally situated in all embodied beings. They rather discuss the [materialistic] ideas that keep them going. (11) In the material world the conditioned soul is always led by sexual intercourse, meat-eating and intoxication [by alcohol and drugs] in disregard of the scriptural injunctions. These matters [though] are settled in [respectively] marital relationships, in sacrifices and in ritual usage with the purpose to suspend them [see also 1.17: 38-39]. (12) One only benefits with the fruit of dharma because of which there is both the knowledge and the wisdom that lead to liberation. But in their houses they [the materialists] do not see the insurmountable power of death over the body they identify themselves with [see also 3.30: 7, 7.6: 8, 4.29: 52-55 but also 4.22: 10]. (13) It is enjoined that wine should be accepted by smelling it and that likewise an animal should be killed as prescribed and not by hurting it [the 'wrong' violent way]. Sexual intercourse the same way is there [for conquering the urge] to beget children and not so much for sensual pleasure [B.G. 7: 11]. For this purest fulfillment of duty according to the rules they [the less intelligent ones] have no understanding.  (14) Those who have no knowledge of these facts and most unholy presumptuously consider themselves saintly, harm innocently trusting animals. After they have left their bodies those animals will eat them [compare 5.26: 11-13 and 4.25: 7-8]. (15) Envying their own True Self, their Lord and Controller living [within their body and] in the bodies of others, they fall down who are bound in their affection to their own mortal frame and its relations. (16) They who did not achieve beatitude but managed to leave behind their ignorance, following the threefold path [of the three goals of pious living: rituals, an income and regulated desires, see also the purushârthas, 10.2: 32] will [still] ruin their life when they are not of any [reflection, meditation and] leisure [or work too hard]. (17) All those who kill their soul [by slaving without meditation] and miss the peace, presume in their ignorance to have knowledge but in due course of time suffer the destruction of all their hopes and dreams when they fail to fulfill their [spiritual] duties. (18) Those who turned their face away from Vâsudeva unintentionally enter the darkness, as is arranged by the illusory energy of the Supreme Soul, when they [at the end of their life] leave behind their homes, children, friends and wives.'

(19) The honorable king said: 'What color and form had the Supreme Lord in which time period and what are the names and methods by which He is worshiped by men? Please enlighten us about this.'

(20) S'rî Karabhâjana replied: 'Lord Kes'ava [Krishna] has in the [yugas] named Krita [or Satya], Tretâ, Dvâpara and Kali different complexions [see also 10.26: 16], names and forms, and is accordingly worshiped by various processes. (21) In Satya-yuga He is white, has four arms and matted locks and carries a tree bark garment, a black deerskin, a sacred thread, aksha-seed prayer beads, a rod and a water pot. (22) The human beings in that age are peaceful, free from envy, kind to all, equipoised and of worship for the Lord by means of both austerity and mind and sense control. (23) He is thus celebrated as Hamsa ['the Swan'], Suparna ['Beautiful Wings'], Vaikunthha ['the Lord of the Kingdom of Heaven'], Dharma ['the Maintainer of the Religion'], Yoges'vara ['the Controller of the Yoga'], Amala ['the Immaculate One'], Îs'vara ['the Supreme Controller'], Purusha ['the Original Person'], Avyakta ['the One Unmanifest'] and Paramâtmâ ['the Supersoul']. (24) In Tretâ-yuga He has a red complexion, golden locks and four arms and wears three belts [according to the initiations for the first three varnas] while carrying, as the personification of the three Vedas, sacrificial ladles [**] and such as His symbols. (25) The human beings who as seekers of the Absolute Truth are fixed in their religiosity, worship Him in that age with the rituals of sacrifice of the three Vedas as Hari, the godhead covering all the gods [see also 1.16: 20]. (26) One calls Him [in Tretâ-yuga] Vishnu ['the All-pervading One'], Yajña ['the Lord of Sacrifice'], Pris'nigarbha [the son of Pris'ni, 10.3: 32], Sarvadeva ['God of All Gods'], Urukrama ['the Lord of the Wide Strides'], Vrishâkapi [the Lord as memorable and rewarding who dispels the distress], Jayanta ['All-victorious'] and Urugâya ['Most Glorified']. (27) In Dvâpara-yuga the Supreme Lord is gray blue, wearing yellow garments and characterized by His attributes [the disc, club, lotus and conch] and His physical characteristics, like His S'rîvatsa, [peacock feather and Kaustubha gem]. (28) Oh King, mortal men who want to gain knowledge of the Supreme worship Him, the Original Person, in that age in the role of a great king, according to the Vedas and Tantras [like e.g. in 1.10: 16-18 and 10.74: 17-24 and ***] as follows. (29-30) 'We offer Sankarshana, Pradyumna, Aniruddha and You, Vâsudeva our obeisances, You Nârâyana Rishi, the Original and Supreme Personality of Godhead, the Greater Soul, the Controller of the Creation, the Very Form of the Universe and the True Self of all Living Beings [see catur-vyûha].' (31) Oh King, the Lord of the Universe is thus praised in Dvâpara-yuga. Please hear also how one in respect of the scriptural regulations is of worship in Kali-yuga [see also 7.9: 38]. (32) [in Kali-yuga] people of proper understanding worship, through sacrifices mostly consisting of congregational chanting, the Lord with a dark complexion and a bright luster [Krishna and Krishna-Caitanya], complete with His limbs, devotees, weapons and companions [see also Pañca-tattva] as follows. (33) 'Oh Supreme Personality, let me worship Your lotus feet. One always meditates upon them for they put an end to the humiliation [by the dominance of matter]. Answering to [all] the desire [of the soul] they constitute the authority and place of pilgrimage to which S'iva and Brahmâ bow down. Taking away the distress of Your servants, they are the most worthy shelter oh protector of the ones who surrender, and the boat for the ocean of birth and death. (34) Oh Supreme Personality let me honor Your lotus feet, for You fixed in dharma abandoned upon the words of a brahmin [like Akrûra, S'rî Advaita] the so hard to forsake and by the demigods anxiously desired, opulence of S'rî, oh You who, being of mercy for the ones who are caught in animal nature, [as Râma, Krishna, the Buddha, as Caitanya etc.] went to the distant land [of India, the wilderness, the forest, the desert, into sannyâsa] to pursue Your desired purpose [Your mission, Your dharma, Your presence as the Lord of the devotees, 4*].'

(35) Oh King, this is how the Supreme Lord Hari, the Lord of All Blessings, by the people of each yuga is worshiped with the names and forms belonging to that age. (36) Respectable souls knowing the value of the age praise Kali-yuga pointing out that it's essence consists of the blessing that all desired goals can be attained by the mere congregational chanting [of His names]. (37) For the embodied soul wandering around in this universe there is no greater gain than this [sankîrtana] by which the cycle of birth and death is broken and [His] Supreme Peace is attained [see also 2.1: 11, 3.33: 7, 8.23: 16 and 8.23*]. (38-40) The inhabitants of Satya-yuga and the other yugas oh King, want to take birth in Kali-yuga because one in that age oh great monarch, everywhere can find devotees of Nârâyana. One especially finds them in great numbers in the provinces of South India. The human beings there who drink from the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî oh lord of men, are mostly pure-hearted devotees of the Supreme Lord Vâsudeva. (41) Oh King when someone forsakes his material duties and takes to the shelter of Mukunda, the One Affording Shelter, he is neither the servant nor the debtor of the gods, the sages, ordinary living beings, friends and relatives, society or of the forefathers [see also B.G. 3: 9]. (42) Someone who devoted to the shelter of His feet has given up his inclination for others, is very dear to the Supreme Lord Hari. Whatever misconduct [vikarma] somehow took place, will be removed by Him who is situated in everyone's heart [see 8.23: 16 and B.G. 9: 22, 9: 30, 18: 56].'

(43) S'rî Nârada said: 'After he thus had heard about the science of devotional service [king Nimi,] the master of Mithilâ felt most satisfied and offered together with the priests prayers to the wise sons of Jayantî [the Yogendras 5.4: 8]. (44) The perfected souls thereupon disappeared before the eyes of everyone present. The king faithfully followed this dharma and achieved the supreme destination. (45) You also [Vasudeva] oh most fortunate soul, will attain the Supreme when you, with faith in these religious duties, are situated in the devotional service you heard about and have abandoned your material concerns. (46) Because the Supreme Lord, the Controller Hari assumed the position of your son, the earth was fulfilled by your glories as husband and wife. (47) Showing your love for Krishna as your son, by your embracing and conversing, taking rest, sitting and eating with Him, your hearts were purified. (48) Kings like S'is'upâla, Paundraka and S'âlva who enviously competing related to His movements, glances and so on, and thus meditating fixed their minds upon Him as they laid down, sat down and such, have achieved a likewise [spiritual] position. What kind of blessings may then be expected for those who were favorably minded [see mukti and also Jaya & Vijaya]? (49) Do not think of Krishna that He would be your son. He is the Supreme Soul and Controller of All, who by the power of His illusory potency appeared as a normal human being and concealed His opulence as the Supreme Infallible One [see also B.G. 4: 6]. (50) The fame of Him who descended to award liberation spread wide over the world because He appeared for both putting an end to the asura members of the noble class who burdened the earth as for the protection of the transcendentalists devoted to Him [see also B.G. 4: 7].'

(51) S'rî S'uka said: 'Having heard this, the greatly fortunate Vasudeva and Devakî were most amazed and gave up the illusion they had cherished [of considering Krishna their son]. (52) He who one-pointed of attention meditates upon this pious, historical account, will this very life shake off his [material] contamination and achieve spiritual perfection.'

 

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  Third revised edition, loaded March 12, 2015. 

  

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The honorable king [Nimi] said: 'Oh you perfect in the knowledge of the soul, what is the destination of those who as good as never worship the Supreme Personality of Hari [see also 11.3: *4] and, with their lusts not at peace, are out of control with themselves?'
The honorable king [Nimi] said: 'O you perfect in the knowledge of the soul, what is the destination of those who, as good as never worshiping the Supreme Personality of Hari [see also 11.3: *4], with their lusts not at peace are out of control with themselves?' (Vedabase)

 

Text 2

S'rî Camasa said: 'From the face, arms, thighs and feet of the Original Person originated, with the different [combinations * of the] basic qualities of nature, the four spiritual orders [or âs'ramas] and vocations headed by the brahmins [or varnas, see also B.G. 4: 13].

S'rî Camasa said: 'From the face, arms, thighs and feet of the Original Person were by the modes of nature [in different combinations *] the four spiritual orders [or âs'ramas] and vocations [or varnas] headed by the brahmins generated [see also B.G. 4: 13]. (Vedabase)

 

Text 3

In case any member of these [orders] is not of worship or of disrespect for the Supreme Lord who is the source of his very self, he will, having strayed from his position, fall down [see B.G. 16: 23].

Any member of them who, not of worship, has a low opinion of the Original Person who is directly the excel of their soul and Supreme Controller, will, having strayed from his position, fall down [see B.G. 16: 23]. (Vedabase)

 

Text 4

Many people see no chance to engage in talks about the Lord and never consider Acyuta's glories. Personalities like yourself should be of mercy with [especially] women [compare 5.17: 15], with s'ûdras and others [who thus have lost their way].

There are many people far removed from the talks about the Destroyer [of the sin; the Lord] and never think of the glories of the Infallible One; they, for that matter just women [compare 5.17: 15] and s'ûdras and such, are the ones deserving the mercy of personalities like you. (Vedabase)

 

 Text 5

Even intellectuals, nobles and traders who [by initiation] got access to the lotus feet of the Lord, lose their way in their commitment to [all kinds of] philosophies of life [see also 5.6: 11, B.G. 2: 42-43].

Then again do even the intellectuals, the nobles or the traders, [by initiation] being allowed to approach the Lord His lotus feet, get bewildered in being committed to [all kinds of] philosophies [see also 5.6: 11, B.G. 2: 42-43]. (Vedabase)

 

Text 6

Ignorant about karmic matters they, who factually lack in experience but proudly consider themselves very learned, are enchanted by the beauty of the [Vedic] language and express themselves in flattering entreaties [to the demigods] that lead them astray [see also B.G. 9: 3].

Ignorant about the karma and arrogant do blockheads, thinking themselves very learned, enchanted with sweet words speak in flattering entreaties by which they get bewildered [see also B.G. 9: 3]. (Vedabase)

Text 7

Full of passion, with evil desires and lusty, they are as angry as snakes, deceitful and conceited and sinfully make fun of the ones dear to Acyuta.

Full of passion and perverted in their desires are they angry like snakes, deceitful and conceited and do they sinful make fun of those dear to Acyuta. (Vedabase)

 

Text 8

In their homes arranged for the sake of sexuality they speak amongst each other about the blessings of their worship of women. Killing animals without considering the consequences, they are of sacrifice for the sake of their own maintenance only and have no regard for the distribution of food and gifts in gratitude [to the spiritual leaders and their following, see also B.G. 16].

As worshipers of women they speak amongst each other in their homes encouraging and worshiping sex as the very best thing; without any regard for the distribution of food and gifts in gratitude [to the spiritual leaders and their following], they thin k of their own livelihood only and kill they, ignorant of the consequences, the animals [see also B.G. 16].(Vedabase)

 

Text 9

With their intelligence blinded by pride about their wealth, special abilities, lineage, education, renunciation, beauty, strength and performance of rituals, they hard-hearted deride the saintly souls dear to the Lord, nor respect the Controller Himself [see also e.g. 1.8: 26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19, 8.22: 26 and also B.G. 2: 42-43].

With their intelligence blinded by the pride based on their opulence, special abilities, lineage, education, renunciation, beauty, strength and performance of rituals, do they hardhearted deride the saintly dear to the Lord along with the Controller Himself [see also e.g.: 1.8: 26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19, 8.22: 26 also B.G. 2.42-43]. (Vedabase)

 

Text 10

Less intelligent persons [preferably] do not hear about the most worshipable Lord glorified in the Vedas, the Supreme Soul who, [as separate] as the ether, is eternally situated in all embodied beings. They rather discuss the [materialistic] ideas that keep them going.

The Soul of the most worshipable Controller just like the sky eternally situated in all embodied beings, is the Ultimate Controller glorified by the Vedas, but the unintelligent don't take heed; they rather go on discussing the topics of their whimsical pleasures. (Vedabase)


 Text 11

In the material world the conditioned soul is always led by sexual intercourse, meat-eating and intoxication [by alcohol and drugs] in disregard of the scriptural injunctions. These matters [though] are settled in [respectively] marital relationships, in sacrifices and in ritual usage with the purpose to suspend them [see also 1.17: 38-39].

The indulgence in sex and the taking of meat and alcohol indeed always found in the conditioned living being are verily by no command of scripture endorsed; what in regard of these is prescribed for [respectively] the marriage, the sacrifice and the ritual use of wine, is there to the end of their cessation [see also 1.17: 38-39]. (Vedabase)


 

 Text 12  

One only benefits with the fruit of dharma because of which there is both the knowledge and the wisdom that lead to liberation. But in their houses they [the materialists] do not see the insurmountable power of death over the body they identify themselves with [see also 3.30: 7, 7.6: 8, 4.29: 52-55 but also 4.22: 10].

Of all wealth [to be acquired] is religiosity the only fruit from which indeed there is the knowledge along with the wisdom and the subsequent liberation; they so successful in their homes do not realize the insurmountable power of death over their bodies [see also 3.30: 7, 7.6: 8, 4.29: 52-55 but also: 4.22: 10]. (Vedabase)


Text 13

It is enjoined that wine should be accepted by smelling it and that likewise an animal should be killed as prescribed and not by hurting it [the 'wrong' violent way]. Sexual intercourse the same way is there [for conquering the urge] to beget children and not so much for sensual pleasure [B.G. 7: 11]. For this purest fulfillment of duty according to the rules they [the less intelligent ones] have no understanding.

It is enjoined that wine should be taken by smelling it and that likewise an animal should be killed as prescribed and not in wanton violence [with wide-scale animal slaughter]; the same way is sex there for begetting children and not for the sensual pleasure [on itself] [B.G. 7-11]; this most pure, their own proper duty, do they [the unintelligent] not understand [see also 7.15]. (Vedabase)

  

 Text 14

Those who have no knowledge of these facts and most unholy presumptuously consider themselves saintly, harm innocently trusting animals. After they have left their bodies those animals will eat them [compare 5.26: 11-13 and 4.25: 7-8].

Those who have no knowledge of these facts very impious presumptuously considering themselves saintly, do harm to innocently trusting animals; upon leaving their bodies will those animals eat them [compare 5.26: 11-13 and 4.25: 7-8]. (Vedabase)

 

 Text 15  

Envying their own True Self, their Lord and Controller living [within their body and] in the bodies of others, they fall down who are bound in their affection to their own mortal frame and its relations.

Envying their own True Self, their Lord and Controller living in the bodies of others, do they, fixed in their affection on their own mortal frame and all its relations, fall down. (Vedabase)

 

Text 16

They who did not achieve beatitude but managed to leave behind their ignorance, following the threefold path [of the three goals of pious living: rituals, an income and regulated desires, see also the purushârthas, 10.2: 32] will [still] ruin their life when they are not of any [reflection, meditation and] leisure [or work too hard].

Those who [thus] have not achieved the emancipation [of moksha] but, dedicated to the three goals of pious living [the ritual, an income and regulated desires], did transcend the gross foolishness, are, not reflecting for a moment, [nevertheless] factually killing themselves [see also the purushârthas 10.2: 32]. (Vedabase)

 

Text 17  

All those who kill their soul [by slaving without meditation] and miss the peace, presume in their ignorance to have knowledge but in due course of time suffer the destruction of all their hopes and dreams when they fail to fulfill their [spiritual] duties.

These selfmurderers missing the peace, in their ignorance think to know but do, failing to perform their duty, suffer the destruction of all their hopes and dreams by time. (Vedabase)


 Text 18

Those who turned their face away from Vâsudeva unintentionally enter the darkness, as is arranged by the illusory energy of the Supreme Soul, when they [at the end of their life] leave behind their homes, children, friends and wives.'

Those who turned their face away from Vâsudeva enter, as arranged by the illusory energy of the Supreme Soul, without them wanting it, the darkness, letting alone their homes, children, friends and wives.' (Vedabase)

 

Text 19

The honorable king said: 'What color and form had the Supreme Lord in which time period and what are the names and methods by which He is worshiped by men? Please enlighten us about this.'

The honorable king said; 'In what time did the Supreme Lord have what color and what form and by what names and what processes is He worshiped; please speak about it in our presence.' (Vedabase)

 

Text 20

S'rî Karabhâjana replied: 'Lord Kes'ava [Krishna] has in the [yugas] named Krita [or Satya], Tretâ, Dvâpara and Kali different complexions [see also 10.26: 16], names and forms, and is accordingly worshiped by various processes.

S'rî Karabhâjana replied: 'In these [yugas] named Krita [or Satya], Tretâ, Dvâpara and Kali is the Lord, having different complexions [see also 10.26: 16], names and forms, similarly by various processes worshiped. (Vedabase)

 

Text 21

In Satya-yuga He is white, has four arms and matted locks and carries a tree bark garment, a black deerskin, a sacred thread, aksha-seed prayer beads, a rod and a water pot.

In Satyâ Yuga is He white having four arms, matted locks, a tree bark garment, a black deerskin, a sacred thread, aksha-seed prayer beads and carries He a rod and a waterpot. (Vedabase)

 

 Text 22

The human beings in that age are peaceful, free from envy, kind to all, equipoised and of worship for the Lord by means of both austerity and mind and sense control.

The human beings then are peaceful, free from envy, kind to all, equipoised and by austerity as well as by mind and sense control of worship for the Lord. (Vedabase)

 

 Text 23

He is thus celebrated as Hamsa ['the Swan'], Suparna ['Beautiful Wings'], Vaikunthha ['the Lord of the Kingdom of Heaven'], Dharma ['the Maintainer of the Religion'], Yoges'vara ['the Controller of the Yoga'], Amala ['the Immaculate One'], Îs'vara ['the Supreme Controller'], Purusha ['the Original Person'], Avyakta ['the One Unmanifest'] and Paramâtmâ ['the Supersoul'].

Thus is He variously celebrated as Hamsa ['the Swan'], Suparna ['Beautiful Wings'], Vaikunthha ['the Lord of the Kingdom of Heaven'], Dharma ['the Maintainer of the Religion'], Yoges'vara ['the Controller of the Yoga', Amala ['the Immaculate One'], Îs'vara ['the Supreme Controller'], Purusha ['the Original Person'], Avyakta ['the One Unmanifest'] and Paramâtmâ ['the Supersoul']. (Vedabase)

 

 Text 24

In Tretâ--yuga He has a red complexion, golden locks and four arms and wears three belts [according to the initiations for the first three varnas] while carrying, as the personification of the three Vedas, sacrificial ladles [**] and such as His symbols.

In Tretâ Yuga has He a red complexion, four arms, wears He three belts [to the initiations for the first three varnas], has He golden locks and has He, as the personification of the three Vedas, the sacrificial laddles [**] and such as His symbols. (Vedabase)

 

 Text 25

The human beings who as seekers of the Absolute Truth are fixed in their religiosity, worship Him in that age with the rituals of sacrifice of the three Vedas as Hari, the Godhead covering all the Gods [see also 1.16: 20].

Then do those human beings who as seekers of the Absolute Truth are fixed in religiosity worship Him, Hari, the Godhead within all the Gods, with the rituals of sacrifice of the three Vedas [see also 1.16: 20]. (Vedabase)

 

 Text 26

One calls Him [in Tretâ-yuga] Vishnu ['the All-pervading One'], Yajña ['the Lord of Sacrifice'], Pris'nigarbha [the son of Pris'ni, 10.3: 32], Sarvadeva ['God of All Gods'], Urukrama ['the Lord of the Wide Strides'], Vrishâkapi [the Lord as memorable and rewarding who dispels the distress], Jayanta ['All-victorious'] and Urugâya ['Most Glorified'].

(26) In Tretâ Yuga the Lord is glorified by the names of Vishnu ['the All-pervading One'], Yajña ['the Lord of sacrifice'], Pris'nigarbha [the son of Pris'ni, 10.3: 32], Sarvadeva ['God of of All Gods'], Urukrama ['He of Transcendental Feats'], Vrishâkapi [the Memorable One Rewarding Who Dispels the Distress'], Jayanta ['the All-victorious'] and Urugâya ['the Most Glorified']. (Vedabase)

 

 Text 27

In Dvâpara-yuga the Supreme Lord is gray blue, wearing yellow garments and characterized by His attributes [the disc, club, lotus and conch] and His physical characteristics, like His S'rîvatsa, [peacock feather and Kaustubha gem].

In Dvâpara Yuga is the Supreme Lord gray blue, wears He yellow garments and carries He His implements [the disc, club, lotus and conch] together with the bodily marks of the S'rîvatsa and so on and His ornaments [like the peacock feather and the kaustubha gem]. (Vedabase)

 

 Text 28

Oh King, mortal men who want to gain knowledge of the Supreme worship Him, the Original Person, in that age in the role of a great king, according to the Vedas and Tantras [like e.g. in 1.10: 16-18 and 10.74: 17-24 and ***] as follows.

In that age, o King, do the mortals who want to gain knowledge of the Supreme worship Him, the Original Personality playing the role of a great king, according the Vedas and Tantra's [like e.g. in 1.10: 16-18 and 10: 74: 17-24 and ***] with: (Vedabase)

 

 Text 29-30

'We offer Sankarshana, Pradyumna, Aniruddha and You, Vâsudeva our obeisances, You Nârâyana Rishi, the Original and Supreme Personality of Godhead, the Greater Soul, the Controller of the Creation, the Very Form of the Universe and the True Self of all Living Beings [see catur-vyûha].'

'Our obeisances for Sankarshana, Pradyumna, Aniruddha and You, Vâsudeva; You Nârâyana Rishi, the Original One and Supreme Personality of Godhead, the Greater Soul, the Controller of the Creation, the Very Form of the Universe and the True Self of all Living Beings [see catur-vyûha].' (Vedabase)

 

 Text 31

Oh King, the Lord of the Universe is thus praised in Dvâpara-yuga. Please hear also how one in respect of the scriptural regulations is of worship in Kali-yuga [see also 7.9: 38].

O King, thus they praise in Dvâpara Yuga the Lord of the Universe; please hear in which manner one to the scriptural regulations also is of worship in Kali Yuga [see also 7.9: 38]. (Vedabase)

 

 Text 32

[in Kali-yuga] people of proper understanding worship, through sacrifices mostly consisting of congregational chanting, the Lord with a dark complexion and a bright luster [Krishna and Krishna-Caitanya], complete with His limbs, devotees, weapons and companions [see also Pañca-tattva] as follows.

The intelligent [then] do worship [Him who] with a bright [not-dark or golden] luster along with [His] associates, servitors, weapons and attendants, by the sacrifice of mainly congregational chanting [is] praising [speaks, spreads or is colored by] Krishna with: (Vedabase)

 

 Text 33

'Oh Supreme Personality, let me worship Your lotus feet. One always meditates upon them for they put an end to the humiliation [by the dominance of matter]. Answering to [all] the desire [of the soul] they constitute the authority and place of pilgrimage to which S'iva and Brahmâ bow down. Taking away the distress of Your servants, they are the most worthy shelter oh protector of the ones who surrender, and the boat for the ocean of birth and death.

'O Supreme Personality Your feet, always to meditate upon, destroying the humiliation following the material influence, amply rewarding the true desire of the soul, the abode and the place of pilgrimage to which S'iva and Brahmâ bow down, the most worthy shelter relieving the distress of Your servants, the boat for the ocean of birth and death, I do offer my homage. (Vedabase)


 Text 34

Oh Supreme Personality let me honor Your lotus feet, for You fixed in dharma abandoned upon the words of a brahmin [like Akrûra, S'rî Advaita] the so hard to forsake and by the demigods anxiously desired, opulence of S'rî, oh You who, being of mercy for the ones who are caught in animal nature, [as Râma, Krishna, the Buddha, as Caitanya etc.] went to the distant land [of India, the wilderness, the forest, the desert, into sannyâsa] to pursue Your desired purpose [Your mission, Your dharma, Your presence as the Lord of the devotees, 4*].'

To the words of a brahmin [like Akrûra, S'rî Advaita or John the Babtist], as the Most Religious One abandoning the so hard to forsake opulence of S'rî anxiously desired by the godly, went He [as Râma, Krishna, the Buddha, as Jesus, as Caitanya etc.], of mercy for the ones caught in the animal nature, to the distant land [India, the wilderness, the forest, the desert, into sannyas] running after His desired object [His mission, His dharma, His presence as the Lord of the devotees]; to the lotus feet of You o Supreme Personality, I offer my homage. [4*]' (Vedabase)


 Text 35

Oh King, this is how the Supreme Lord Hari, the Lord of All Blessings, by the people of each yuga is worshiped with the names and forms belonging to that age.

Thus is the Supreme Lord Hari, the Controller of All Felicity, to His names and forms as befitting each yuga worshiped by the people of that age, o King. (Vedabase)

 

 Text 36

Respectable souls knowing the value of the age praise Kali-yuga pointing out that it's essence consists of the blessing that all desired goals can be attained by the mere congregational chanting [of His names].

The faithful ones [of spiritual progress] knowing of the value, praise the age of Kali pointing out it's essence that by [mere] congregational chanting as good as all one's goals are attained. (Vedabase)


 Text 37

For the embodied soul wandering around in this universe there is no greater gain than this [sankîrtana] by which the cycle of birth and death is broken and [His] Supreme Peace is attained [see also 2.1: 11, 3.33: 7, 8.23: 16 and 8.23*].

Indeed, for the embodied wandering around in this universe, there is no greater gain than this [sankîrtana] from which one obtains the Supreme Peace and of which the cycle of birth and death is broken [see also 2.1: 11, 3.33: 7, 8.23: 16 and 8.23 *]. (Vedabase)

 

 Text 38-40

The inhabitants of Satya-yuga and the other yugas oh King, want to take birth in Kali-yuga because one in that age oh great monarch, everywhere can find devotees of Nârâyana. One especially finds them in great numbers in the provinces of South India. The human beings there who drink from the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî oh lord of men, are mostly pure-hearted devotees of the Supreme Lord Vâsudeva.

The inhabitants of Satyâ- and the other yugas, o King, want to take birth in Kali Yuga as in that time for sure, o great monarch, the devotees dedicated to Nârâyana are found left and right; especially in great numbers in the provinces of South India where those human beings who drink of the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî, o lord of men, for the most part are pure-hearted devotees of the Supreme Lord Vâsudeva. (Vedabase)

 Text 41

Oh King when someone forsakes his material duties and takes to the shelter of Mukunda, the One Affording Shelter, he is neither the servant nor the debtor of the gods, the sages, ordinary living beings, friends and relatives, society or of the forefathers [see also B.G. 3: 9].

O King, a person who, giving up the material duties, with his whole being approached the shelter of Mukunda, the One Affording Shelter, is not the servant nor the debtor of the gods, the sages, the ordinary living beings, of friends and relatives or of the forefathers [see also B.G. 3: 9]. (Vedabase)

 

 Text 42

Someone who devoted to the shelter of His feet has given up his inclination for others, is very dear to the Supreme Lord Hari. Whatever misconduct [vikarma] somehow took place, will be removed by Him who is situated in everyone's heart [see 8.23: 16 and B.G. 9: 22, 9: 30, 18: 56].'

Rooted at His feet engaged in worship and so being dear to Lord Hari, the Supreme Controller who with the forsaking of the inclination towards others has entered the heart, are whatever irregular acts that somehow occurred all removed [see 8.23: 16 and B.G. 9: 22, 9: 30, 18: 56].' (Vedabase)


 Text 43

S'rî Nârada said: 'After he thus had heard about the science of devotional service [king Nimi,] the master of Mithilâ felt most satisfied and offered together with the priests prayers to the wise sons of Jayantî [the Yogendras 5.4: 8].

S'rî Nârada said: 'In this manner having heard about the science of devotional service felt the master of Mithilâ satisfied indeed and offered he next together with the priests the sagacious sons of Jayantî [the yogendras 5.4; 8] worship. (Vedabase)

 

 Text 44

The perfected souls thereupon disappeared before the eyes of everyone present. The king faithfully followed this dharma and achieved the supreme destination.

Then, as all present were watching, disappeared the ones of perfection. The king, faithfully following this dharma, achieved the supreme destination. (Vedabase)

 

 Text 45

You also [Vasudeva] oh most fortunate soul, will attain the Supreme when you, with faith in these religious duties, are situated in the devotional service you heard about and have abandoned your material concerns.

You [Vasudeva], o most fortunate soul, will also, endowed with faith in these principles of devotional service that you heard of, being free from all material association go to the Supreme. (Vedabase)


 Text 46

Because the Supreme Lord, the Controller Hari assumed the position of your son, the earth was fulfilled by your glories as husband and wife.

The earth became filled indeed by the glories of the two of you being husband and wife, because the Supreme Lord, the Controller Hari assumed the position of your son. (Vedabase)

 

 Text 47

Showing your love for Krishna as your son, by your embracing and conversing, taking rest, sitting and eating with Him, your hearts were purified.

For Krishna manifesting the love of seeing, embracing and conversing, taking rest, sitting and eating with a son, have the hearts of the two of you become purified. (Vedabase)


 Text 48

Kings like S'is'upâla, Paundraka and S'âlva who enviously competing related to His movements, glances and so on, and thus meditating fixed their minds upon Him as they laid down, sat down and such, have achieved a likewise [spiritual] position. What kind of blessings may then be expected for those who were favorably minded [see mukti and also Jaya & Vijaya]?

Kings like S'is'upâla, Paundraka and S'âlva who with envy sporting upon His movements, glances and so on, thus meditating fixed their minds upon Him lying down, sitting etc., have achieved a position at the same level, so what to speak of those who were favorably minded [see mukti and also Jaya & Vijaya]? (Vedabase)

 

 Text 49

Do not think of Krishna that He would be your son. He is the Supreme Soul and Controller of All, who by the power of His illusory potency appeared as a normal human being and concealed His opulence as the Supreme Infallible One [see also B.G. 4: 6].

Do not impose on Krishna, the Supreme Soul and Controller of All, the idea of being your son; by His power of illusion He appeared as a normal human being concealing His opulence as the Supreme One Infallible [see also B.G. 4: 6]. (Vedabase)

 

 Text 50

The fame of Him who descended to award liberation spread wide over the world because He appeared for both putting an end to the asura members of the noble class who burdened the earth as for the protection of the transcendentalists devoted to Him [see also B.G. 4: 7].'

Of Him who descended in order to kill the asura members of the noble class burdening the earth and to award liberation, has the fame spread wide in the world [see also B.G. 4: 7].' (Vedabase)

 

 Text 51

S'rî S'uka said: 'Having heard this, the greatly fortunate Vasudeva and Devakî were most amazed and gave up the illusion they had cherished [of considering Krishna their son]. 

S'rî S'uka said: 'Having heard this were the greatly fortunate Vasudeva and Devakî most amazed and gave they up the folly they had with themselves. (Vedabase)

 

 Text 52

He who one-pointed of attention meditates upon this pious, historical account, will this very life shake off his [material] contamination and achieve spiritual perfection.'

He who one-pointed of attention meditates upon this pious historical account, will in this very life clean off the contamination and achieve the spiritual perfection. (Vedabase)

 

*: With the Rik-samhitâ (8.4: 19), the S'ukla-yajur Veda (34: 11) and the Atharva Veda (19: 66) all saying 'The brâhmana appeared as His face, the king as His arms, the vais'ya as His thighs, and the s'ûdra was born from His feet', according to S'rîdhara Svâmî, the brahmins are considered to be born from the mode of goodness, the kshatriyas from a combination of goodness and passion, the vais'yas from a combination of passion and ignorance and the s'ûdras from the mode of ignorance.

**: Mentioned here are the vikankata wooden sruk and the khadira wooden sruvâ that serves the sruk for pouring ghee into the fire.

***: The paramparâ, as to remind us of the degradation of devotion through the yugas [see also 1.16: 20] elucidates: 'The inhabitants of Satya-yuga were described as s'ântâh, nirvairâh, suhridah and samâh, or peaceful, free from envy, the well-wishers of every living entity, and fixed on the spiritual platform beyond the modes of material nature. Similarly the inhabitants of Tretâ-yuga were described as dharmishthhâh and brahma-vâdinah, or thoroughly religious, and expert followers of the Vedic injunctions. In the present verse, the inhabitants of Dvâpara-yuga are said to be simply jijñâsavah, desiring to know the Absolute Truth. Otherwise they are described as martyâh, or subject to the weakness of mortal beings.' One after the other age is one thus worshiping by meditation, sacrifices, temple worship and congregational chanting.

4*: The paramparâ adds to this: 'Corroborating the explanation of this verse, the followers of Caitanya Mahâprabhu also worship Him in His six-armed form of shad-bhuja. Two arms carry the waterpot and danda of the sannyâsî Caitanya Mahâprabhu, two arms carry the flute of Lord Krishna, and two arms carry the bow and arrow of S'rî Râmacandra. This shad-bhuja form is the actual purport of this verse of the S'rîmad Bhâgavatam'.

 

 

 

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The text and audio are offered under the conditions of the
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The first painting suggestive of Nârada is titled "Victory of the Buddha"and is of Abanindra Nâth Tagore.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
The second painting is titled: 'The birth of Krishna' and is painted by:
Nanda Lâl Bose.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time


 

 

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