rule



 
Canto 4
Râdhâ-Krishna Bol
 
 

Chapter 28: Purañjana Becomes a Woman in his Next Life

(1) Nârada said: 'Oh King Prâcînabarhi, all the forces of Bhaya, the representatives of death [who are alike the troubles of old age] roamed this earth together with Prajvâra and Kâlakanyâ. (2) But when they one day full of wrath laid siege to the city of Purañjana which was so full of sensual pleasure oh King, they discovered it was protected by the old serpent. (3) The daughter of Kâla then also participated in the violence to take hold of Purañjana's city. Overwhelmed by her someone immediately realizes how insignificant he is. (4) With her attack the Yavanas from all sides entered the gates and created severe trouble all over the city. (5) Purañjana, who as an all too eager householder was overly attached to his family, was in the troubled city thereupon plagued by all kinds of distress. (6) Embraced by the Daughter of Time he lost his beauty and because he in being addicted to sensual pleasures was a miser lacking in intelligence, he was by the Gandharvas and Yavanas [the meat-eaters] by force bereft of his opulence. (7) He saw his town fall apart in opposing fractions, that his sons and grandsons, servants and ministers were disrespectful and that his wife had become indifferent. (8) With Pañcâla being infested with insurmountable enemies he grew very anxious, but because he himself was seized by Kâlakanyâ he couldn't take any counteraction. (9) In his emotional preference for his sons and wife he had lost the real purpose of life and because of Kâlakanyâ everything the poor man had lusted for in his life had become stale. (10) The town that was overrun by the Gandharvas and Yavanas and was smashed by the Daughter of Time, the king against his will had to abandon. (11) For the sole purpose of pleasing his elder brother Bhaya [called 'the fear'], Prajvâra [being 'the fever'] present at the spot, set fire to the city. (12) When the city with all the citizens, servants and followers was ablaze Purañjana, the head of the big family, along with his wife and descendants had to suffer the heat.

(13) With the city being attacked by the Yavanas and seized by Kâlakanyâ and the problems caused by Prajvâra, also the guardian of the city [the snake] got very aggrieved. (14) He couldn't protect the city [against the fire] and had great difficulty trying to get out of there. It was as if he had to escape from a hollow tree that was thrown into the flames. (15) With his physical strength defeated by the Gandharvas and the hostile Yavanas oh King, he frustrated had to cry aloud. (16) What fate now befell the daughters, sons, grandsons, daughters- and sons-in-law and associates, what would become of the kingdom and the palace with all its wealth and goods?

(17) At his separation the householder turned his attention to the 'I' and 'mine' of his home and it thus happened that he with a mind full of obnoxious thoughts had a hard time concerning his wife. (18) 'When I have left for another life, how must this woman exist being bereft of a husband and lamenting with all the children of the family around her? (19) I never ate when she didn't eat, I never missed a bath when she would bathe. She was always devoted to me and fearfully kept silent when I was angry, however afraid she was when I reprimanded her. (20) She gave me good counsel when I was foolish and she was saddened and put off when I was away. Will she, despite being the mother of such great heroes, be able to hold on to the path of her household duties? (21) How will my poor sons and daughters who have no one else to depend on, live when I like a broken boat in the ocean have disappeared from this world?'

(22) Thus out of his wretched intelligence lamenting what should not be lamented, the one determined to bring him down called Fear approached to arrest him. (23) Purañjana was restrained like an animal by the Yavanas taken to their abode, followed by the stream of his attendants who deeply aggrieved were lost in tears. (24) As soon as the serpent who had to give up the city was arrested and following him had left, the city turned into dust. (25) Forcibly dragged by the mighty Yavana, Purañjana, covered by the darkness of his ignorance, couldn't remember his friend and well-wisher [the Supersoul within] who had been there from the beginning. (26) All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of his. (27) For an endless number of years he in the beyond was absorbed in darkness and, bereft of all intelligence, practically endless had to experience the misery of an impure life of being focussed on women. (28) Because he [till the very end] had kept her in mind he after his death became a well situated woman [a daughter] in the house of the most powerful King Vidarbha [see also B.G. 8: 5]. (29) As the daughter of Vidarbha she [he] was given in marriage as a prize of valor to Malayadhvaja ['as firm as the Malaya hill'] who as the best of the learned [a Pândya ruler] in the fight had defeated many princes and was the conqueror of all other cities. (30) He begot a daughter in her with dark eyes as also seven younger mighty sons* who became the kings of the seven provinces of the south of India [Dravida]. (31) From each of them oh King, millions and millions of descendants were born who ruled the world for the time of a manvantara and longer [see 3.11: 24]. (32) Âgastya [the sage; 'he who was born from a pot'] married the first daughter sworn to the Lord and from her was born a son called Dridhacyuta ['the infallible fortress'] who in his turn had the great sage Idhmavâha ['he who carries the wood'] for his son.

(33) Having divided the entire world among his sons, the pious king called Malayadhvaja went to Kulâcala in a desire to worship Lord Krishna. (34) Giving up her home, children and material happiness, the daughter of Vidarbha with her enchanting eyes followed her lord of wisdom like the moonshine accompanying the moon. (35-36) There he cleansed himself daily both inside and outside with the holy waters of the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ. Subsisting on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, his body undergoing the austerity gradually grew thin. (37) Equipoised he thus conquered the dualities of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress. (38)  With vows [yama] and by regulation [niyama] fixing himself in his spiritual [yoga] realization he subdued his senses, life and consciousness and thus by means of the science of his austerities were all his impurities burned [in the fire of his devotion, compare 4.22: 24, 3.29: 17]. (39) Sitting as immovable at the same place as if a hundred years of the demigods [see 3.11: 12] passed, he, steady in relation to Vâsudeva, the Supreme Lord, knew nothing but that attraction. (40) Like in a dream he by the all-pervasive Supersoul could distinguish himself in perfect awareness: as the self-aware witness certain in his [divine] indifference ['the glad hero']. (41) Under the direct prompting of the Supreme Lord, of the spiritual master Hari [the so-called caitya guru or the guru from within] oh King, he found the pure light of the spiritual knowledge that enlightens all perspectives [see also the six darshanas]. (42) He who thus saw himself in the transcendental Absolute and the Absolute Self within himself, with this before his mind's eye gave up his considerations and withdrew himself [from life].

(43) Vaidarbhî, the daughter of Vidarbha, who served her husband Malayadhvaja with love and devotion, accepted her husband as her godhead, as the supreme knower of the principles, and gave up on her sense enjoyment. (44) In old rags, lean because of her vows and with her hair matted, she radiated next to her husband as peaceful as the flame of a fire. (45) As she was used to, the woman continued serving him who sat there fixed in his sitting posture, until she after he had passed away couldn't detect any sign of life anymore from her beloved husband. (46) When she serving him no longer felt the warmth of his feet, she became as anxious at heart as a doe separated from her partner. (47) Lamenting for herself how wretched it was to be without a friend, she broken-hearted began to cry loudly, wetting her breasts with her tears. (48) 'Get up, please, get up!, oh wise King. This world situated in the middle of the ocean is so very afraid of rogues and rulers full of attachment, you ought to protect her!' (49) Thus lamenting the innocent woman in that lonely place fell down at the feet of her husband with tears running down her cheeks. (50) For her husband's body she built a funeral pyre of wood and placing him on top of it she after igniting it, lamenting, focussed her mind to die [saha-marana] together with him.

(51) Just before that took place a friend of hers, a brahmin, a very learned scholar, pacified her very nicely with mitigating words, speaking to her about her master as she was crying. (52) The brahmin said: 'Who are you? To whom do you belong and who is this man lying there over whom you are lamenting? Don't you recognize Me as the friend whom you in the past have consulted? (53) Oh friend, do you still remember how you, not familiar with the Supersoul, gave Me up as your friend? You were at the time in a position of being attached to desires for material pleasure. (54) You and I oh great soul, are two swans, two friends who for thousands of years in succession walked the same path of the spirit [of devotion] and then got separated from their safe haven [that Mânasa lake of the pure spirit]. (55) You who as that swan had left me oh friend, thereupon traveled the earth as someone with a material consciousness. You then saw a city that was the love of some woman. (56) [In that abode you had] five gardens, nine gates, one protector, three store rooms, six [mercantile] families, five market places and five material elements with one woman running the place. (57) The gardens are the five objects of the senses, the gates My friend are the nine apertures of the senses, the three store rooms stand for fire, water and food and the families are the five senses. (58) The five market places represent the power of action [the five working senses] and the five elements are the fundamental elements of the material world. Man is an eternal controller of the forces, but having entered that city he is out of touch with the [original] intelligence. (59) In that situation being in contact with the outer splendor of the world you, in her company enjoying it, then had to live without the remembrance of the inexhaustible source [of your spiritual existence]. And thus you attained a state that was full of sin, My best one. (60) In fact you are not Vidarbha's daughter, nor is this hero of yours [Malayadhvaja] your well-wishing husband. Neither were you the husband of Purañjanî by whom you were captured in the body with its nine gates. (61) In reality it is so that you, by this deluding energy that I created, considered yourself a man, a woman or a nonsexual being, but you forgot about the two of us as [being united in the pure spirit of the] swans. (62) You and I are not different [in quality]. Look at yourself, you are just like Me, My friend. The imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree ever acknowledged. (63) The two of us do not differ more from each other than the body that one sees of oneself in a mirror or in the eyes of someone else differs from one's own [compare 3.28: 40]. (64) An individual soul who thus like a swan lives together in the heart is, being instructed by the other swan, situated in self-realization, because he then regained the memory that was lost in that [materialistic] separateness.'

(65)  'Oh Prâcînabarhi, I have imparted this spiritual instruction in figures of speech, because the Supreme Lord our God, the Cause of All Causes, loves to be mysterious.'

 

 

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Third revised edition, loaded April 24, 2011.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Nârada said: 'Oh King Prâcînabarhi, all the forces of Bhaya, the representatives of death [who are alike the troubles of old age] roamed this earth together with Prajvâra and Kâlakanyâ.

Nârada said: 'O King Prâcînabarhishat, all of them, the soldiers, the order carriers of death of Bhaya [that are like the troubles of old age] and Prajvâra and Kâlakanyâ, together roamed this earth. (Vedabase)

 

Text 2

But when they one day full of wrath laid siege to the city of Purañjana which was so full of sensual pleasure oh King, they discovered it was protected by the old serpent.

When they once then laid siege on the city of Purañjana that, o King, was so full of sensual pleasure, they found it protected by the old serpent. (Vedabase)

 

Text 3

The daughter of Kâla then also participated in the violence to take hold of Purañjana's city. Overwhelmed by her someone immediately realizes how insignificant he is.

The daughter of Kâla then also took possession of the city of Purañjana that was by force overwhelmed, and by her does a person immediately find his uselessness. (Vedabase)

 

Text 4

With her attack the Yavanas from all sides entered the gates and created severe trouble all over the city.

With her taking hold and the Yavana's from all sides entering the gates, was severe trouble caused all over the city. (Vedabase)

 

Text 5

Purañjana, who as an all too eager householder was overly attached to his family, was in the troubled city thereupon plagued by all kinds of distress.

The city being put in all kinds of difficulties made him Purañjana, as an all to eager family man overly attached, run into a great variety of pains. (Vedabase)

 

Text 6

Embraced by the Daughter of Time he lost his beauty and because he in being addicted to sensual pleasures was a miser lacking in intelligence, he was by the Gandharvas and Yavanas [the meat-eaters] by force bereft of his opulence.

Embraced by the daughter of Time was he bereft of all beauty; of his addiction to sensual pleasure being a miser lacking in intelligence was he by force bereft of his opulence by the Gandharva's and Yavana's [the indwellers of heaven and the meat-eaters]. (Vedabase)

 

Text 7

He saw his town fall apart in opposing fractions, that his sons and grandsons, servants and ministers were disrespectful and that his wife had become indifferent.

He saw his own town scattered in opposing elements, that he had disrespectful sons and grandsons, servants and ministers, and that his wife had become indifferent. (Vedabase)

 

Text 8

With Pañcâla being infested with insurmountable enemies he grew very anxious, but because he himself was seized by Kâlakanyâ he couldn't take any counteraction.

With himself being taken by Kâlakanyâ and with Pancâla infested with insurmountable enemies, he grew very anxious and so it was not possible for him, to take any counteraction. (Vedabase)

 

Text 9

In his emotional preference for his sons and wife he had lost the real purpose of life and because of Kâlakanyâ everything the poor man had lusted for in his life had become stale.

The things he always lusted after became all stale to the poor man who also because of Kalâkanya had lost the real purpose of life in the affectionate defense of his attachment to his sons and wife. (Vedabase)

Text 10

The town that was overrun by the Gandharvas and Yavanas and was smashed by the Daughter of Time, the king against his will had to abandon.

The King had to give up the city that was smashed by the Daughter of Time and had been overrun by the Gandharva's and Yavana's and was against his will driven out of it. (Vedabase)


Text 11

For the sole purpose of pleasing his elder brother Bhaya [called 'the fear'], Prajvâra [being 'the fever'] present at the spot, set fire to the city.

Prajvâra, the elder brother of Bhaya present at the spot, set fire to that city [as fever to the body] for the sole purpose of pleasing his brother [called fear]. (Vedabase)

   

Text 12

When the city with all the citizens, servants and followers was ablaze Purañjana, the head of the big family, along with his wife and descendants had to suffer the heat.

When the city along with all the citizens, servants and followers was ablaze had he, Purañjana, the head of the big family along with his wife and descendants, to suffer from its heat. (Vedabase)

 

Text 13

With the city being attacked by the Yavanas and seized by Kâlakanyâ and the problems caused by Prajvâra, also the guardian of the city [the snake] got very aggrieved.

In his abode attacked by the Yavana's, being seized by Kâlakanyâ and now also thus being approached by Prajvâra, became also the guardian of the city [the snake] very aggrieved. (Vedabase)

 

Text 14

He couldn't protect the city [against the fire] and had great difficulty trying to get out of there. It was as if he had to escape from a hollow tree that was thrown into the flames.

It was not able to do much for its protection and suffered great difficulties in its desire to get out of there, as like it had to escape from a hollow tree that is thrown into the flames. (Vedabase)

 

Text 15

With his physical strength defeated by the Gandharvas and the hostile Yavanas oh King, he frustrated had to cry aloud.

Its parts were slackened as its bodily strength was defeated by the Gandharva's and the enemy Yavana's, o King, and frustrated it [by the voice of Purañjana] cried out loudly indeed: (Vedabase)


Text 16

What fate now befell the daughters, sons, grandsons, daughters- and sons-in-law and associates, what would become of the kingdom and the palace with all its wealth and goods?

'O my daughters, sons, grandsons and daughters- and sons-in-law, o my associates, what all has become of my property, my home with all its wealth and goods?' (Vedabase)


Text 17

At his separation the householder turned his attention to the 'I' and 'mine' of his home and it thus happened that he with a mind full of obnoxious thoughts had a hard time concerning his wife.

At his separation did the householder turn his attention to the 'I' and 'mine' of his home and thus happened it to be that he, with a mind full of obnoxious thoughts, was very poor of with his wife. (Vedabase)
 
Text 18

'When I have left for another life, how must this woman exist being bereft of a husband and lamenting with all the children of the family around her?

'When I have left for another life, how then will this woman, bereft of a husband, lamenting with all those children of the family around her, exist?' (Vedabase)

 

Text 19

I never ate when she didn't eat, I never missed a bath when she would bathe. She was always devoted to me and fearfully kept silent when I was angry, however afraid she was when I reprimanded her.

Never I ate when she did not eat, never I missed a bath when she would bathe; she always remained loyal fearfully keeping silent when I was angry, however afraid she was with me chastising her. (Vedabase)

 

Text 20

She gave me good counsel when I was foolish and she was saddened and put off when I was away. Will she, despite being the mother of such great heroes, be able to hold on to the path of her household duties?

She gave me good counsel when I was a fool, she was saddened and put off when I was away. Will she, despite being the mother of such great heroes, be able to hold on to the path of her household duties? (Vedabase)

 

Text 21

How will my poor sons and daughters who have no one else to depend on, live when I like a broken boat in the ocean have disappeared from this world?'

How indeed will my poor sons and daughters, who have no one else to depend on, live when I have disappeared from this world like a boat broken in the ocean?' (Vedabase)

  

Text 22

Thus out of his wretched intelligence lamenting what should not be lamented, the one determined to bring him down called Fear approached to arrest him.

Thus of his miserly intelligence lamenting what should not be lamented, drew the master of the show called Fear near to arrest him without delay. (Vedabase)

 

Text 23

Purañjana was restrained like an animal by the Yavanas taken to their abode, followed by the stream of his attendants who deeply aggrieved were lost in tears.

Restrained like an animal was Purañjana by the Yavana's taken to their own abode followed by the stream of his attendants that greatly distressed were lamenting. (Vedabase)

 

Text 24

As soon as the serpent who had to give up the city was arrested and following him had left,  the city turned into dust.

As soon as the serpent that had to give up and leave was arrested, was the city sure to fall apart. (Vedabase)

 

Text 25

Forcibly dragged by the mighty Yavana, Purañjana, covered by the darkness of his ignorance, couldn't remember his friend and well-wisher [the Supersoul within] who had been there from the beginning.

Forcibly dragged by the Yavana that was so powerful, he could, covered by the darkness of his ignorance, not manage to remember his friend and well-wisher that had been there from the beginning. (Vedabase)

 

Text 26

All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of his.

All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of him. (Vedabase)

 

Text 27

For an endless number of years he in the beyond was absorbed in darkness and, bereft of all intelligence, practically endless had to experience the misery of an impure life of being focussed on women.

Contaminated by attachment to women, without an end living on in the midst of darkness and being bereft of all intelligence, one has to experience for many years if not for an eternity the pain. (Vedabase)


Text 28

Because he [till the very end] had kept her in mind he after his death became a well situated woman [a daughter] in the house of the most powerful King Vidarbha [see also B.G. 8: 5].

With keeping her constantly in his mind became he, after his death, a well situated woman [a daughter] in the house of the most powerful king Vidharbha. (Vedabase)

 

Text 29

As the daughter of Vidarbha she [he] was given in marriage as a prize of valor to Malayadhvaja ['as firm as the Malaya hill'] who as the best of the learned [a Pândya ruler] in the fight had defeated many princes and was the conqueror of all other cities.

As the prize of valor was that daughter of Vidarbha married to Malayadhvaja ['as firm as the Malaya hill'] who as the best of the learned in the fight, after conquering many other princes, had won the supreme city. (Vedabase)

 

Text 30

He begot a daughter in her with dark eyes as also seven younger mighty sons* who became the kings of the seven provinces of the south of India [Dravida].

From her he got a daughter with dark eyes and seven younger mighty sons* who became the kings over the seven provinces of the South of India [Dravida]. (Vedabase)

 

Text 31

From each of them oh King,  millions and millions of descendants were born who ruled the world for the time of a manvantara and longer [see 3.11: 24].

Of each of them, o King, there became millions and millions of descendants by whom the world up to the time of a Manu and longer was ruled [see 3-11-24]. (Vedabase)

 

Text 32

Âgastya [the sage; 'he who was born from a pot'] married the first daughter sworn to the Lord and from her was born a son called Dridhacyuta ['the infallible fortress'] who in his turn had the great sage Idhmavâha ['he who carries the wood'] for his son.

Âgastya [the sage; 'he who's senses are not independent'] married the avowed first daughter and from her was born a son called Drdhacyuta ['the infallible fortress'] who on his turn got the great sage Idhmavâha ['he who carries the sacrificial wood'] as a son. (Vedabase)

 

Text 33

Having divided the entire world among his sons, the pious king called Malayadhvaja went to Kulâcala in a desire to worship Lord Krishna.

Having divided the entire world among his sons, went the pious King called Malayadhvaja to Kulâcala desiring to worship Lord Krishna. (Vedabase)

 

Text 34

Giving up her home, children and material happiness, the daughter of Vidarbha with her enchanting eyes followed her lord of wisdom like the moonshine accompanying the moon.

Giving up his home children and material happiness followed the daughter of Vidarbha with the enchanting eyes, her Lord of Wisdom like the moonshine accompanying the moon. (Vedabase)

 

Text 35-36

There he cleansed himself daily both inside and outside with the holy waters of the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ. Subsisting on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, his body undergoing the austerity gradually grew thin.

There at the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ he cleansed himself daily both inside and outside with the holy waters and feeding on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, became his body gradually lean undergoing the austerity. (Vedabase)

 

Text 37

Equipoised he thus conquered the dualities of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress.

Equipoised he thus conquered the duality's of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress. (Vedabase)

 

Text 38

With vows [yama] and by regulation [niyama] fixing himself in his spiritual [yoga] realization he subdued his senses, life and consciousness and thus by means of the science of his austerities were all his impurities burned [in the fire of his devotion, compare 4.22: 24, 3.29: 17].

By austerity and discipline he burnt up all the impurities; through the regulative principles [niyama] and selfcontrol [yama] he, in complete control over the senses, his life and his consciousness, fixed himself in spiritual realization [compare: 4-22-24, 3-29-17]. (Vedabase)


Text 39

Sitting as immovable at the same place as if a hundred years of the demigods [see 3.11: 12] passed, he, steady in relation to Vâsudeva, the Supreme Lord, knew nothing but that attraction.

Remaining as immovable as having the same place for a hundred years of the demigods [see 3-11-12] did he, steady unto Vâsudeva, the Supreme Lord, not know of anything else but to be of that attraction. (Vedabase)

 

Text 40

Like in a dream he by the all-pervasive Supersoul could distinguish himself in perfect awareness: as the self-aware witness certain in his [divine] indifference ['the glad hero'].

He, by the all-pervasiveness of the Supersoul could distinguish himself in perfect knowledge like being in a dream: as the deliberate witness that was sure to have become indifferent ['the glad hero']. (Vedabase)

Text 41

Under the direct prompting of the Supreme Lord, of the spiritual master Hari [the so-called caitya guru or the guru from within] oh King, he found the pure light of the spiritual knowledge that enlightens all perspectives [see also the six darshanas].

Under the direct prompting of the Supreme Lord, by the spiritual master Hari [the so called caitya guru or the guru from within], o King, he found the pure light of spiritual knowledge enlightening all angles of vision. (Vedabase)

 

Text 42

He who thus saw himself in the transcendental Absolute and the Absolute Self within himself, with this before his mind's eye gave up his considerations and withdrew himself [from life].

Thus observing himself in the transcendental Absolute and the Supersoul of the Absolute also within himself, he, from this process, gave up his reservation and decidedly withdrew himself. (Vedabase)


Text 43

Vaidarbhî, the daughter of Vidarbha, who served her husband Malayadhvaja with love and devotion, accepted her husband as her godhead, as the supreme knower of the principles, and gave up on her sense enjoyment.

Accepting her husband as her God, the supreme knower of the principles, did Vaidarbhî the daughter of Vidarbha serve her husband Malayadhvaja, with love and devotion and gave she up on her sense enjoyment. (Vedabase)


Text 44

In old rags, lean because of her vows and with her hair matted, she radiated next to her husband as peaceful as the flame of a fire.

In old rags, lean and thin and with her hair matted, she shone next to her husband as peaceful as a flame of a fire. (Vedabase)

 

Text 45

As she was used to, the woman continued serving him who sat there fixed in his sitting posture, until she after he had passed away couldn't detect any sign of life anymore from her beloved husband.

She, as she was used to, went on serving him, who sat there fixed in his sitting posture, until she couldn't detect any sign of life anymore from her beloved husband as he had passed away. (Vedabase)

 

Text 46

When she serving him no longer felt the warmth of his feet, she became as anxious at heart as a doe separated from her partner.

When she no longer felt the warmth of his feet serving him, she became as anxious at heart as a deer on being separated from its partner. (Vedabase)

 

Text 47

Lamenting for herself how wretched it was to be without a friend, she broken-hearted began to cry loudly, wetting her breasts with her tears.

Lamenting to herself how wretched it is to be without a friend she, brokenhearted, began to cry out aloud, wetting her breasts with tears. (Vedabase)

 

Text 48

'Get up, please, get up!, oh wise King. This world situated in the middle of the ocean is so very afraid of rogues and rulers full of attachment, you ought to protect her!'

'Get up, please, get up!, o saintly King. This world in the middle of the ocean so very much afraid of rogues and rulers full of attachment, you ought to protect!' (Vedabase)

 

Text 49

Thus lamenting the innocent woman in that lonely place fell down at the feet of her husband with tears running down her cheeks.

Thus lamenting did the innocent woman fall down in that solitary place at the feet of her husband, shedding tears crying. (Vedabase)

 

Text 50

For her husband's body she built a funeral pyre of wood and placing him on top of it she after igniting it, lamenting, focussed her mind to die [saha-marana] together with him.

On top of the body of her man she piled up a funeral pyre of wood and after igniting it she, with her mind fixed in the lamentation, died [saha-marana] along with him. (Vedabase)

 

Text 51

Just before that took place a friend of hers, a brahmin, a very learned scholar, pacified her very nicely with mitigating words, speaking to her about her master as she was crying.

Before that happened there did some friend, a brahmin, a very learned scholar, pacify her very nicely with mitigating words, speaking to her about her master as she was crying. (Vedabase)

 

Text 52

The brahmin said: 'Who are you? To whom do you belong and who is this man lying there over whom you are lamenting? Don't you recognize Me as the friend whom you in the past have consulted?

The brahmin said: 'Who are you? To whom do you belong and who is this man lying here over whom you are lamenting? don't you recognize Me as the friend whom you before so sure were consulting? (Vedabase)

 

Text 53

Oh friend, do you still remember how you, not familiar with the Supersoul, gave Me up as your friend? You were at the time in a position of being attached to desires for material pleasure.

Do you remember how, o friend, unfamiliar with the Supersoul, you gave up on Me as being your friend, in attachment to a position of desire for material enjoyment? (Vedabase)


Text 54

You and I oh great soul, are two swans, two friends who for thousands of years in succession walked the same path of the spirit [of devotion] and then got separated from their safe haven [that Mânasa lake of the pure spirit].

Me and you are, o great soul, two swans, two friends that became separated from their original home and who for thousands of years in succession together are living in the Mânasa lake [a holy reservoir in the Himalaya's representing the pure mind]. (Vedabase)


Text 55

You who as that swan had left me oh friend, thereupon traveled the earth as someone with a material consciousness. You then saw a city that was the love of some woman.

You as that swan having left me, o friend, moved as someone of a material consciousness toward the earth, going there to find yourself in positions as a one that is created by a woman. (Vedabase)


Text 56

[In that abode you had] five gardens, nine gates, one protector, three store rooms, six [mercantile] families, five market places and five material elements with one woman running the place.

With five gardens, nine gates, one protector, three apartments, six families, five stores and five material elements does it [that material position of having a body] have one woman as its master. (Vedabase)

 

Text 57

The gardens are the five objects of the senses, the gates My friend are the nine apertures of the senses, the three store rooms stand for fire, water and food and the families are the five senses.

The gardens are the five objects of the senses, the gates o protector are the nine apertures of the senses, the vital power [fire], water and food [earth] are the three apartments and the families are the five senses themselves and the mind. (Vedabase)

 

Text 58

The five market places represent the power of action [the five working senses] and the five elements are the fundamental elements of the material world. Man is an eternal controller of the forces, but having entered that city he is out of touch with the [original] intelligence.

The five stores make for the power of action [the five working senses] by which man is the [feminine] controller of the energy of the eternal of the five elements of gross matter to which having entered its domain one is devoid of knowledge. (Vedabase)

 

Text 59

In that situation being in contact with the outer splendor of the world you, in her company enjoying it, then had to live without the remembrance of the inexhaustible  source [of your spiritual existence]. And thus you  attained a state that was full of sin, My best one.

You in that situation being in contact with the splendor enjoying it are then, associated with her, without the remembrance of the inexhaustible [of your spiritual existence], and this way you have attained a state that is full of sin, my dear. (Vedabase)

 

Text 60

In fact you are not Vidarbha's daughter, nor is this hero of yours [Malayadhvaja] your well-wishing husband. Neither were you the husband of Purañjanî by whom you were captured in the body with its nine gates.

In fact you are not Vidarbha's daughter, nor is this hero of yours [Malayadhvaja] your well-wishing husband, nor were you Purañjana the husband; you've been captured by the material energy in the body with its nine gates. (Vedabase)

 

Text 61

In reality it is so that you, by this deluding energy that I created, considered yourself a man, a woman or a nonsexual being, but you forgot about the two of us as [being united in the pure spirit of the] swans.

Just see our factual position; from this illusory energy of Mine you were assuredly created thinking yourself to be a male, a female or a non-sexual one, forgetting about the both of us as joined in the pure of the spiritual swanlike. (Vedabase)

Text 62

You and I are not different [in quality]. Look at yourself, you are just like Me, My friend. The imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree ever acknowledged.

You and I are not different [in quality] for you as you are, are for sure as I am. My friend, the imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree acknowledged whenever. (Vedabase)

 

Text 63

The two of us do not differ more from each other than the body that one sees of oneself in a mirror or in the eyes of someone else differs from one's own [compare 3.28: 40].

The way a person by the eyes sees his one body in a mirror existing as two, similar is for sure the difference between us [compare 3-28-40]. (Vedabase)

 

Text 64

An individual soul who thus like a swan lives together in the heart is, being instructed by the other swan, situated in self-realization, because he then regained the memory that was lost in that [materialistic] separateness.'

Like a swan living together in the heart instructed by the other swan that is in its constitutional position [of selfrealization], is thus he [the protector] reminded of his being separated from the reality that he has forgotten and that has to be regained in remembering the true.' (Vedabase)


Text 65

Oh Prâcînabarhi, I have imparted this spiritual instruction in figures of speech, because the Supreme Lord our God, the Cause of All Causes, loves to be mysterious.'

'O Prâcînabarhi, I gave you this analogy of selfrealization, to raise your interest in the Supreme Lord our God, the cause of all causes, in an indirect manner.' (Vedabase)

 

*: These seven sons would stand for the initial seven processes of vidhi marga devotional service of hearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service and serving the lotus feet of the Lord. Later on were added the raga marga processes of the balance-friendship and surrendering of everything.

 

  

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The painting by William Blake is titled: 'The Lover's Whirlwind',
it illustrates Hell in Canto V of Dante's Inferno 1824.
Source:
City Museum and Art Gallery, Birmingham (Museum).
Production:
Filognostic Association of The Order of Time


  

 

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