rule



 

Canto 4

Mānasa Deho Geho

 


Chapter 29: The Conversation of Nārada and King Prācīnabarhi

(1) King Prācīnabarhi said: 'Oh great sage, we could not fully understand your words. The wise may grasp what they really mean, but we who are fascinated by fruitive activities cannot.'

(2)
Nārada said: 'The person of Purańjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one [a ghost], two, three [as with having a stick] or four legged body, or a body with many legs or no legs at all. (3) He whom I described as unknown [Avijńāta, 4.25: 10] is the friend and Lord of the person, because He by His names, activities and qualities is never [fully] understood by the living entities [compare Adhokshaja]. (4) When the living entity wants to fully enjoy the basic qualities of  material nature, he considers it a good thing to have [a human form with] nine gates, two legs and two hands. (5) The young woman [pramadā or Purańjanī] then should be known as the intelligence that is responsible for the 'I' and 'mine' of taking to the shelter of the body, by which this living being, sentient to the modes of material nature, suffers and enjoys. (6) Her male friends represent the senses that lead to knowledge and action, the girlfriends stand for the engagements of the senses, while the serpent refers to the life air in its five forms [of the upgoing (udana), downgoing (apāna), expanding (vyāna), balanced (samāna) air and the breath held high (prānavāyu)]. (7) The mind one should recognize as the very powerful [eleventh] leader of the two groups of the senses and the kingdom of Pańcāla stands for the five realms [or objects] of the senses in the midst of which the city with the nine apertures is found. (8) The two eyes, two nostrils, two ears, the genitals and rectum are likewise the two by two gates with the mouth [as the ninth] that one passes when one accompanied by the senses goes outside. (9) The two eyes, the nostrils and the mouth are thus understood as the five gates in front [the east], with the right ear as the gate to the south and the left ear as the gate to the north, while downward in the west the two gates are found one calls the rectum and the genital. (10) The ones named Khadyotā and Āvirmukhī that were created at one place are the eyes by which the master with his sense of sight can perceive the form called Vibhrājita ['the clearly seen', see 4.25: 47]. (11) The gates named Nalinī and Nālinī represent the two nostrils and the place called Saurabha represents the fragrance. The [companion called] Avadhūta is the sense of smell. Mukhyā stands for the mouth with [for his friends] the faculty of speech named Vipana and the sense of taste is named Rasajńa [see 4.25: 48-49]. (12) Āpana concerns the [domain of the] tongue and Bahūdana the [realm of the] variety of eatables, with [the gates of] the right ear having the name Pitrihū and the left ear being called Devahū [see 4.25: 49-51]. (13) Together with the companion of hearing called S'rutadhara following the path to [the southern and northern realms of] Pańcāla by the processes of sense enjoyment and detachment as described in the scriptures, one reaches [respectively] Pitriloka and Devaloka. (14) Next to the gate of the rectum called Nirriti there is on the lower side the sexual member called Āsurī, that is the gate for the sexuality of the common man [who in the area of Grāmaka is] attracted to the procreative act called [the friend] Durmada [see 4.25: 52-53]. (15) Vais'asa is [the realm of] hell and [the friend] called Lubdhaka is the organ of defecation. The blind ones you next heard about from me, are the legs and hands with which the people engage in their work [see 4.25: 53-54]. (16) The private quarters are the heart and [the servant named] Vishūcīna is the mind, the material nature of which is said to result in illusion, satisfaction and jubilation. (17) As soon as the mind is agitated and activates in association with the natural modes, the individual soul, who is [actually] the observer, is carried away by those activities [just like Purańjana falling for his queen, see 4.25: 56].

(18-20)
The physical body is the chariot that, with the senses for its horses, in fact does not move ahead in the course of one's years. The two wheels constitute the activities of profit minded labor and piety, the flags are the three modes of nature and the five supports stand for the five types of air. The rein is the mind, the chariot driver is the intelligence, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five weapons are the sense objects and the seven armor plates are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The [ten] commanders of the five objectives and ways of approach constitute [together with the eleventh commander of the mind] the false aspiration of the externality, the military might of the eleven processes of the senses [the mind and the five senses of action and of perception] by which one in envy is engaged for the sake of sensual pleasure [see again 4.26: 1-3]. (21) The year called Candavega stands for the [passage of] time to which the three hundred and sixty men and women from heaven are to be understood as being the days and nights that by their moving around reduce the lifespan that one has on this earth [see 4.27: 13]. (22) The daughter of Time who was welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and destruction, stands for jarā, old age [see 4.27: 19-30]. (23-25) His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beings are in distress, very quickly rise to power with Prajvāra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body that is moved by the material world, is thus for a hundred years subjected to different sorts of tribulations created by nature, by other living beings and by himself. [Therein] abiding by the fragmentary nature of sense enjoyment, he meditates the 'I' and 'mine' of himself as being the doer and thus, despite his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind. (26-27) When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he surrenders to the modes of matter to find therein his happiness. Manifesting himself by those basic qualities he then takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17]. (28) Ruled by the light of goodness one reaches better worlds, but sometimes one with passion for one's work ends up in misery and then again, indulging in sloth or darkness, lands in lamentation [see B.G. 18a: 37-39]. (29) Sometimes one is a man, sometimes a woman and then one is neither of both. Then one has lost one's mind and then again one is a human being, a beast or a god. One is born according to the karma one has with the modes of nature. (30-31) Like a pitiable dog that, overcome by hunger, wanders from one house to another in order to be rewarded or else be punished, the living entity, pursuing different types of higher and lower desires, wanders high or low, or follows a middle course and thus, according to his destiny, reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell']. (32) Even though the living being, confronted with the different forms of misery as caused by nature, others or himself, takes his countermeasures, it is not possible for him to stop the misery. (33-34) All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he, oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one does not arrive at a definitive solution, only in counteracting the both of them that is the case. (35) Just as there is no end to the subtle manifestation of the reflection, wherein the mind wanders like in a dream, there is neither an end to one's wandering around in material existence, in spite of the sense objects not constituting a fixed reality. (36-37) In order to put an end to the succession of unwanted things [repeated births] in a material life, it is therefore for the soul of essential importance to be of unalloyed devotional service unto the spiritual teacher. He represents the being engaged in bhakti-yoga in relation to the Supreme Personality of Godhead Vāsudeva, by which the result is found of full knowledge and complete detachment. (38) That, oh best of kings, will soon come about when one always faithfully listens to and remembers the stories about the Infallible One.

(39-40)
From wherever one finds the great devotees, broad-minded pure souls whose consciousness is focussed on the regular reciting of and hearing about the qualities of the Supreme Lord, oh King, flow from the mouths of the great [examples, the teachers] the countless streams of nectar about the exploits of the killer of Madhu. They who eagerly drink in that nectar can never get enough of it. Hunger, thirst, fear, lamentation or illusion never get hold of those who know to listen [compare 3.25: 25]. (41) But the conditioned individual soul who is always troubled by what nature offers [in the sense of pains, fears, worries etc.], does not feel attracted to the nectarean ocean of stories about the Lord. (42-44) Brahmā, the father of the founding fathers, Lord S'iva, Manu and the rulers of mankind headed by Daksha, the strong celibates led by Sanaka, Marīci, Atri, Angirā, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha and I myself finally, are all well versed, authoritative brahmin speakers. Even though we have insight because of our meditation, education and austerities, we cannot fathom the Seer Himself, the Controller in the beyond. (45) Being engaged in listening to the unlimited spiritual knowledge and with mantras singing the glories of the enormously extended partial powers [the demigods], does not make one a knower of the Supreme [see footnote 1]. (46) When He who showers His grace, the Supreme Lord, by a soul is realized, such a one will give up both his worldly views and his attachment to Vedic rituals [see also B.G. 18: 66].

(47)
Oh my dear Prācīnabarhi, therefore never ignorantly take the glamour of fruitive actions for the purpose of life. However nicely that [acquiring] might ring in your ears, the real interest is not served by it [compare B.G. 2: 42-43]. (48) Less intelligent souls speak of the [four] Vedas to the interest of rituals and ceremonies, but such people do not know [the real purport of the Vedas], they have no idea where the world of Lord Janārdana is to be found [of Vishnu, Krishna as the conqueror of wealth]. (49) You  who [with your sons, the Pracetās] completely covered the face of the earth with the kus'a grass pointing eastward [see 4.24: 10], take great pride in all the killing [of the sacrificial animals] and consider yourself very important. But you do not know what work must be performed, what labor would satisfy the Supreme Personality of Godhead, by what knowledge, what education, there is the awareness of Him. (50) The Supreme Lord Himself is the Supersoul of all who accepted a material body; He is the controller of material nature. His feet form the shelter by which all men in this world find their fortune. (51) He indeed is the one loved most, the Subtle One from whom there is not the slightest fear. He alone is in full knowledge. Only the person who has learned this, is the spiritual master not different from the Lord.'

(52) Nārada said: 'I have thus far answered your questions, oh man of wisdom. Now listen to the established opinion about a confidential subject I am going to confide to you. (53) [Think of] a deer safely with its doe grazing grass in a field of flowers. Undisturbed doing his business he has in his ears the charming song of bumblebees, but he is not quite aware that in front of him there are tigers eager to kill and that behind him there is a hunter looking for a chance to pierce him with arrows. (54) The flowers work just like a woman who with her sweet scent of flowers suggests the safety of a household existence as being the result of an innocent desire for sensual pleasures such as plucking flowers. Thus one fulfills one's desires [like the deer] in always being absorbed in thoughts of sex with the wife and pleasures to the tongue. The sound of the different bumblebees, that is so very attractive to the ears, compares to the most attractive talks of the wife in the first place and also to those of the children that occupy one's mind completely. The tigers in front of him are together alike all the moments of the days and nights that, in enjoying one's household, unnoticed take away one's life span. And from behind there is the hunter taking care not to be seen while crouching upon him like the superintendent of death by whose arrow one's heart is pierced in this world. You should see yourself in this as the one whose heart is pierced, oh King. (55) Place yourself in the consciousness of the grazing deer and give up the fixation upon what you cherish in your heart. Give up that notion and those stories of a household life, so abominably filled with sexual concerns, and go, gradually getting detached, exclusively for the shelter of all liberated souls.'

(56)
The king said: ‘Oh brahmin, having heard this powerful tale and considered it, I must say that the honorable gentlemen [my teachers], did not know this, for if they did, then why did they not explain it to me? (57) But my doubts about them, oh brahmin, you have cleared as you spoke. Even the greatest sages free from [such] sensual activities, may lack in awareness. (58) Someone who forsakes his body in order to enjoy another body in a next life, has to face the consequences of the karma he built up in this life.  (59) One thus knows the statement of the Vedic experts that says: of everything that one in this life does, one does not directly see the consequences.'

(60) Nārada said: 'From the karma a person engages in, the consequences are to be faced in a next life, because [having died, being in one's unembodied state] nothing changes in that what belongs to him: his proof of character [the subtle body or linga] and his mind about it stay the same. (61) The way a person, lying in bed and breathing, letting go [of the gross body in a dream] in his mind has to experience the actions he [in the waking state] was engaged in, the same way he will fare in a similar or another [animal] body [or  another world he is reincarnated in after his death]. (62) Whatever all this 'mine' of the mind might entail in acceptance of an 'I', is by the living being taken along as the workload he acquired and by that karma he again enters a material existence. (63) The way one derives a state of mind from one's sensual experiences and from what one does [in response to them], one is likewise mentally characterized by propensities that are the result of physical actions one engaged in in a previous life. (64) Sometimes arbitrary forms pop up before one's mind's eye and that may happen without ever having heard, seen or experienced those images before. (65) Oh King, please accept from me when I tell you that to a living being, confronted with a proof of life that this way rises in the body, not a single thing can manifest itself in the mind which has not been tried, experienced or understood before. (66) The mind of a man is indicative of the forms he has accepted in the past and will accept - I wish you all the best -  in a future birth, as also whether he will not take birth again. (67) That what someone has done in another time or at another place can [thus] be derived from the images one sometimes has in the mind of things one in this life has not seen or heard about before. (68) Everything that is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up  in - and vanish again from - the heart; every human being is endowed with a mind [filled with past impressions]. (69) With the Fortunate One constantly at one's side, abiding by a spirit of pure goodness [free from passion and ignorance], the world around oneself [the so-called 'here and now' that with all those impressions can be] like with the dark appearance of the [new] moon [also called Rahu with an eclipse], thus being connected will manifest itself [crystal clear]. (70) A person is separated from this consciousness, that is thus free from 'I' and 'mine', for as long as the eternal indweller [in the form of the subtle body of life signs, impressions or propensities, the linga] forms a distinct structure of material qualities consisting of intelligence, mind, senses and sense objects. (71) In deep sleep, when one faints or in great shock, one's breath is arrested while the knowledge and thought of having an 'I' stops, and that also happens when one has a high fever or when one dies. (72) Just like one with a new moon cannot see the moon itself, the linga, the self of typical life signs [the subtle body or the ego], cannot be observed of a young person in the womb and during [early] childhood because of the immaturity of the eleven [of the senses and the mind]. (73) Just as unwanted things in a dream have to run their own course [until one awakens], also for a soul contemplating sense enjoyment, the wandering around in the material world will not cease, in spite of the sense objects not constituting a fixed reality [***]. (74) The individual soul [the jīva] is understood as a combination of the life force with the, in sixteen expanded and by the three modes of nature ruled, typical self of life signs, the linga [expanded to the five objects of the senses, the five working and knowing senses and the mind]. (75) With this [linga] the person acquires material bodies and gives them up again, and thus being materially covered, finds enjoyment, lamentation, fear, misery and happiness [compare B.G. 2: 13]. (76-77) Just like a caterpillar does not disappear when it has to forsake its body [to become a butterfly], a human being does not vanish, for as long as he identifies himself with the material body he had, when he dies after the termination of his material activities. Because the mind [transported by the linga] is the ruler of man, it is the cause of the [continued] material existence of all the embodiments created. (78) When one thinking of results always [to the point of death] continues with one's actions for the sake of sense enjoyment, one is by the illusion of those actions karmically bound to a[n other] physical body [see B.G. 3: 9]. (79) In order to counteract that, therefore with all your heart and soul engage in the devotional service unto the Lord and consider therewith the cosmic manifestation as being controlled by Him from whom there is maintenance, creation and annihilation [see footnote **].'

(80)
Maitreya said: 'After Nārada, the most powerful, pure and leading devotee, had explained to him the position of the two swans [of the individual soul and the Supreme Soul who is the Lord], he took leave and departed for the abode of the perfected souls [Siddhaloka]. (81) Upon leaving orders for his sons to protect the common people, Prācīnabarhi, the wise king, then left for practicing austerities in the spiritual resort of Kapila [at Gangā-sāgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33]. (82) There, with a one-pointed mind living soberly at the lotus feet of Govinda, he, continuously worshiping Him, by his devotion managed to free himself from his attachments and attain sameness with the One Reality. (83) Oh sinless one, anyone who listens to or recounts this authoritative, spiritual discourse as narrated by Nārada, will be delivered from the physical concept of life [from his linga]. (84) Received from the mouth of the chief of the great sages, this story, being uttered, will purify anyone's heart, for it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and, freed from all bondage, as a liberated soul, no longer wander around in this material world. (85) This wonderful spiritual mystery [this allegory] you have now heard from me, about a person [Purańjana] who took shelter of his wife, puts an end to all doubts about [the matter of having a] life after death.'

See also: Reincarnation article

next                 

 
Third revised edition, loaded January 4, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

King Prācīnabarhi said: 'Oh great sage, we could not fully understand your words. The wise may grasp what they really mean, but we who are fascinated by fruitive activities cannot.'
King Prācīnabarhi said: 'O my Lord, your words never perfectly arrive in our minds; those who are expert can understand what they really mean, but we who are enchanted by fruitive activities never come to the full understanding of them.' (Vedabase)

 

Text 2

Nārada said: 'The person of Purańjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one [a ghost], two, three [as with having a stick] or four legged body, or a body with many legs or no legs at all.

Nārada said: 'The person of Purańjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one- [a ghost], two-, three- [as with having a stick] or four legged body or a body with many legs or no legs at all.  (Vedabase)

 

Text 3

He whom I described as unknown [Avijńāta, 4.25: 10] is the friend and Lord of the person, because He by His names, activities and qualities is never [fully] understood by the living entities [compare Adhokshaja].

The eternal friend and master of the person is He, who I described as unknown because by the living entities He is never [fully] understood by names or activities and qualities [compare Adhokshaja]. (Vedabase)

 

Text 4

When the living entity wants to fully enjoy the basic qualities of  material nature, he considers it a good thing to have [a human form with] nine gates, two legs and two hands.

As the person desired to enjoy the modes of material nature in their totality, he then thought that having nine gates, two legs and two hands would thus be very good. (Vedabase)

 

Text 5

The young woman [pramadā or Purańjanī] then should be known as the intelligence that is responsible for the 'I' and 'mine' of taking to the shelter of the body, by which this living being, sentient to the modes of material nature, suffers and enjoys.

The intelligence then one should know as the young woman [pramadā or Purańjanī] that is responsible for the 'I' and 'mine' of its operation in taking to the shelter of the body that this living being, by the senses to the modes of material nature, suffers and enjoys. (Vedabase)

 

Text 6

Her male friends represent the senses that lead to knowledge and action, the girlfriends stand for the engagements of the senses, while the serpent refers to the life air in its five forms [of the upgoing (udana), downgoing (apāna), expanding (vyāna), balanced (samāna) air and the breath held high (prānavāyu)].

Her male friends are what is done by the senses of knowledge and action, the female friends are what the senses are engaged in [form, taste, sound, smell and touch], while the life-air in its five forms [upgoing air (udana), downgoing (apāna), expanding (vyāna), balanced (samāna) and the breath held high (prānavāyu)] is like the serpent. (Vedabase)

 

Text 7

The mind one should recognize as the very powerful [eleventh] leader of the two groups of the senses and the kingdom of Pańcāla stands for the five realms [or objects] of the senses in the midst of which the city with the nine apertures is found.

The mind should be known as the very powerful leader of the two groups of the senses and the kingdom of Pańcāla as the five realms of the senses in the midst of which the city with the nine apertures is found. (Vedabase)

 

Text 8

The two eyes, two nostrils, two ears, the genitals and rectum are likewise the two by two gates with the mouth [as the ninth] that one passes when one accompanied by the senses goes outside.

The two eyes, two nostrils, two ears, the mouth, the genitals and rectum are thus the two by two gates leading outside that one, accompanied by the senses, passes. (Vedabase)

 

Text 9

The two eyes, the nostrils and the mouth are thus understood as the five gates in front [the east], with the right ear as the gate to the south and the left ear as the gate to the north, while downward in the west the two gates are found one calls the rectum and the genital.

The two eyes, the nostrils and the mouth are thus understood as the five gates at the front [the east], with the right ear as the gate at the south and the left ear as the gate at the north, while downward at the west there are said to be the two gates of the rectum and the genital. (Vedabase)

 

Text 10

The ones named Khadyotā and Āvirmukhī that were created at one place are the eyes by which the master with his sense of sight can perceive the form called Vibhrājita ['the clearly seen', see 4.25: 47].

The ones named Khadyotā and Āvirmukhī that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrājita ['the clearly seen', see 4.25: 47]. (Vedabase)

 

Text 11

The gates named Nalinī and Nālinī represent the two nostrils and the place called Saurabha represents the fragrance. The [companion called] Avadhūta is the sense of smell. Mukhyā stands for the mouth with [for his friends] the faculty of speech named Vipana and the sense of taste is named Rasajńa [see 4.25: 48-49].

The ones named Nalinī and Nālinī represent the two nostrils to the aroma of what was called Saurabha. The Avadhūta was the sense of smell. Mukhyā was the mouth with the faculty of speech named Vipana and the sense of taste that was named Rasajńa [see 4.25: 48-49]. (Vedabase)

   

Text 12

Āpana concerns the [domain of the] tongue and Bahūdana the [realm of the] variety of eatables, with [the gates of] the right ear having the name Pitrihū and the left ear being called Devahū [see 4.25: 49-51].

Āpana was the business of the tongue and Bahūdana the variety of eatables, with the right ear having the name Pitrihū and the left being called Devahū [see 4.25: 49-51]. (Vedabase)

 

Text 13

Together with the companion of hearing called S'rutadhara following the path to [the southern and northern realms of] Pańcāla by the processes of sense enjoyment and detachment as described in the scriptures, one reaches [respectively] Pitriloka and Devaloka.

By going to [the southern and northern of] Pańcāla with the companion of hearing called S'rutadhara, can one be elevated to Pitriloka and to Devaloka by [respectively] the process of sense enjoyment and detachment according the scriptures. (Vedabase)

 

Text 14

Next to the gate of the rectum called Nirriti there is on the lower side the sexual member called Āsurī, that is the gate for the sexuality of the common man [who in the area of Grāmaka is] attracted to the procreative act called [the friend] Durmada [see 4.25: 52-53].

With the gate of the rectum called Nirriti is the genital called Āsurī as the gate for the nonsense and the lust minded common man [living in Grāmaka] who, with the one called Durmada, feels attracted to the procreative [see 4.25: 52-53]. (Vedabase)


Text 15

Vais'asa is [the realm of] hell and [the friend] called Lubdhaka is the organ of defecation. The blind ones you next heard about from me, are the legs and hands with which the people engage in their work [see 4.25: 53-54].

Vais'asa means hell with the one named Lubdhaka and the blind, you next heard about from me, are the legs and hands with which the people engage in their work [see 4.25: 53-54]. (Vedabase)

 

Text 16

The private quarters are the heart and [the servant named] Vishūcīna is the mind, the material nature of which is said to result in illusion, satisfaction and jubilation.

So, following, is the private residence the heart and is the servant named Visūcīna the mind with which there is, to the material of nature, said to be the illusion, satisfaction or jubilation belonging to it. (Vedabase)

 

Text 17

As soon as the mind is agitated and activates in association with the natural modes, the individual soul, who is [actually] the observer, is carried away by those activities [just like Purańjana falling for his queen, see 4.25: 56].

Just as the mind is agitated acting in connection to the modes, does it [like Purańjana following his queen, see 4.25: 56] in order to be alike, imitate the occupations of the intelligence of the soul that is the observer. (Vedabase) 

Text 18-20

The physical body is the chariot that, with the senses for its horses, in fact does not move ahead in the course of one's years. The two wheels constitute the activities of profit minded labor and piety, the flags are the three modes of nature and the five supports stand for the five types of air. The rein is the mind, the chariot driver is the intelligence, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five weapons are the sense objects and the seven armor plates are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The [ten] commanders of the five objectives and ways of approach constitute [together with the eleventh commander of the mind] the false aspiration of the externality, the military might of the eleven processes of the senses [the mind and the five senses of action and of perception] by which one in envy is engaged for the sake of sensual pleasure [see again 4.26: 1-3].

The body is but the chariot, the senses are for the years of one's life the horses that in fact do not advance, the two wheels are the activities of profit and piety, the flags the three modes of nature and the five airs are the bondage. The rein is the mind, the intelligence the chariot driver, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five sense-objects are the weapons and the seven coverings are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five intentions are the external processes after which the eleven soldiers of the senses [the mind and the five organs of action and perception] are running in false aspiration and envy of going for the pleasurable [see again: 4.26: 1-3]. (Vedabase)

 

Text 21

The year called Candavega stands for the [passage of] time to which the three hundred and sixty men and women from heaven are to be understood as being the days and nights that by their moving around reduce the lifespan that one has on this earth [see 4.27: 13].

The time of year was called Candavega to which the passing of the threehundred and sixty men and women from heaven symbolized the days and nights one has on this earth that reduce one's lifespan [see 4.27: 13]. (Vedabase)

  

Text 22

The daughter of Time who was welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and destruction, stands for jarā, old age [see 4.27: 19-30].

The old age of all living beings figured as the daughter of Time who was welcome to no one and who by the king of the Yavanas, who was for death and destruction, was accepted as his sister-in-law [see 4.7: 19-30]. (Vedabase)

 

Text 23-25

His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beings are in distress, very quickly rise to power with Prajvāra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body that is moved by the material world, is thus for a hundred years subjected to different sorts of tribulations created by nature, by other living beings and by himself. [Therein] abiding by the fragmentary nature of sense enjoyment, he meditates the 'I' and 'mine' of himself as being the doer and thus, despite his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind.

His followers, the Yavana soldiers represent the disturbances of the mind and body that, at times of distress of the living beings, very quickly rise to power with Prajvāra in the form of two kinds of fever [hot and cold, physical and mental conflict]. Thus is the one residing in the body, that is moved by the material world, for a hundred years subject to different sorts of tribulations caused by nature, other living beings and himself. Wrongly attributing to the soul the characteristics of the life force, the senses and the mind, does he, although transcendental of nature, abide by the fragmentary of sense enjoyment, meditating on the 'I' and 'mine' of himself as being the actor. (Vedabase)

 

Text 26-27

When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he surrenders to the modes of matter to find therein his happiness. Manifesting himself by those basic qualities he then takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17].

When the person forgets the Supreme Soul, the Almighty Lord that is the highest teacher, he next surrenders himself to the modes of matter to find therein his well-being. Driven by the modes is he, thereupon taking to lives according his karma, thereby naturally occupied in the performance of fruitive activities that are of a white [a-karma or service in goodness], black [vi-karma or ill deeds in ignorance] or red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17]. (Vedabase)

 

Text 28

Ruled by the light of goodness one reaches better worlds, but sometimes one with passion for one's work ends up in misery and then again, indulging in sloth or darkness, lands in lamentation [see B.G. 18a: 37-39].

Sometimes characterized by the light of goodness one reaches better worlds, sometimes one ends up in distress with the passion for labor and sometimes indulging in darkness one finds oneself in lamentation [see B.G. 18a: 37-39]. (Vedabase)

 

Text 29

Sometimes one is a man, sometimes a woman and then one is neither of both. Then one has lost one's mind and then again one is a human being, a beast or a god. One is born according to the karma one has with the modes of nature.

Sometimes male and sometimes female and sometimes neither of both; sometimes blind in intelligence, sometimes a human being, sometimes a God and sometimes an animal, exists one of one's activities to the modes of nature, born according one's karma. (Vedabase)


Text 30-31

Like a pitiable dog that, overcome by hunger, wanders from one house to another in order to be rewarded or else be punished, the living entity, pursuing different types of higher and lower desires, wanders high or low, or follows a middle course and thus, according to his destiny, reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell'].

Like a poor dog overcome by hunger that wanders from one house to the other to either be rewarded or be punished according its destiny, does similarly the living entity in pursuing different types of high and low desires wander high or low, or the middle of the road, reaching according his destiny that what is pleasing or not so pleasing. (Vedabase)

 

Text 32

Even though the living being, confronted with the different forms of misery as caused by nature, others or himself, takes his countermeasures, it is not possible for him to stop the misery.

Although counteracting, being faced with certain kinds of misery as caused by nature, others or oneself, is it for the living being not possible to stop them. (Vedabase)


Text 33-34

All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he, oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one does not arrive at a definitive solution, only in counteracting the both of them that is the case.

As one can see with a man who, carrying a heavy burden on his head, is shifting it to his shoulder, is that all he really does because one, o sinless one, in illusion thinks that one can place a dream against a dream. There is no single solution in counteracting one activity with the other, only by counteracting the both of them. (Vedabase)


Text 35

Just as there is no end to the subtle manifestation of the reflection, wherein the mind wanders like in a dream, there is neither an end to one's wandering around in material existence, in spite of the sense objects not constituting a fixed reality.

Like that not present what in the mind by the subtle self is enacted in a dream, is also the endless game one plays in the material world a notion one must turn away from. (Vedabase)


Text 36-37

In order to put an end to the succession of unwanted things [repeated births] in a material life, it is therefore for the soul of essential importance to be of unalloyed devotional service unto the spiritual teacher. He represents the being engaged in bhakti-yoga in relation to the Supreme Personality of Godhead Vāsudeva, by which the result is found of full knowledge and complete detachment.

Therefore is it the soul its real interest to be of unalloyed devotional service to that what is of the spiritual teacher, otherwise will the train of unwanted things in material life not find its end; it is in the practice of bhakti-yoga towards the Supreme Lord Vāsudeva that the result is found of the complete of knowledge and detachment. (Vedabase)


Text 38

That, oh best of kings, will soon come about when one always faithfully listens to and remembers the stories about the Infallible One.

That, o best of kings, will come about depending on the cultivation of one's constant and faithful listening to the narrations about the Infallible One. (Vedabase)

 

Text 39-40

From wherever one finds the great devotees, broad-minded pure souls whose consciousness is focussed on the regular reciting of and hearing about the qualities of the Supreme Lord, oh King, flow from the mouths of the great [examples, the teachers] the countless streams of nectar about the exploits of the killer of Madhu. They who eagerly drink in that nectar can never get enough of it. Hunger, thirst, fear, lamentation or illusion never get hold of those who know to listen [compare 3.25: 25].

From that place where one finds the great devotees, the broad-minded saintly people whose consciousness is bent upon the regular reciting of and hearing about the qualities of the Supreme Lord, o King, flow in all directions thereabout, emanating from the mouths of the great, the countless streams of nectar concerning the exploits of the killer of Madhu from which one drinking is never sated. With the attention of their hearing is one never plagued by hunger, thirst, fear, lamentation or illusion [compare 3.25: 25]. (Vedabase)


Text 41

But the conditioned individual soul who is always troubled by what nature offers [in the sense of pains, fears, worries etc.], does not feel attracted to the nectarean ocean of stories about the Lord.

But, the soul, in the conditioning to its natural place in the world disturbed by those things, does in this ocean not get attached to the nectarean words of the Lord. (Vedabase)

 

Text 42-44

Brahmā, the father of the founding fathers, Lord S'iva, Manu and the rulers of mankind headed by Daksha, the strong celibates led by Sanaka, Marīci, Atri, Angirā, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha and I myself finally, are all well versed, authoritative brahmin speakers. Even though we have insight because of our meditation, education and austerities, we cannot fathom the Seer Himself, the Controller in the beyond.

The father of fathers Brahmā and directly the most powerful ones like Lord S'iva, Manu, and the rulers of mankind headed by Daksha, and the strong celibates led by Sanaka, Marīci, Atri and Angirā, Pulastya, Pulaha, Kratu, Bhrigu and Vasishthha with me closing the ranks, are so all led by the knowledge of the Absolute. Even though we, to the present day, by meditation are masters of speech in our observing the austerities and the knowledge, do we not see the Seer Himself, the Controller in the beyond. (Vedabase)

  

Text 45

Being engaged in listening to the unlimited spiritual knowledge and with mantras singing the glories of the enormously extended partial powers [the demigods], does not make one a knower of the Supreme [see footnote 1].

Engaged in listening to the unlimited of the spiritual knowledge and with mantras singing the glories of the greatly extended of the partial powers [the demigods], does one not know the Supreme. (1a, 1b) (Vedabase)

 

Text 46

When He who showers His grace, the Supreme Lord, by a soul is realized, such a one will give up both his worldly views and his attachment to Vedic rituals [see also B.G. 18: 66].

When He who favors by causeless mercy, the Supreme Lord, by a soul is realized does such a one, thus also fixed on the vedic, give up his intentions towards the world. (Vedabase)

 

Text 47

Oh my dear Prācīnabarhi, therefore never ignorantly take the glamour of fruitive actions for the purpose of life. However nicely that [acquiring] might ring in your ears, the real interest is not served by it [compare B.G. 2: 42-43].

O dear Prācīnabarhishat, do therefore never ignorantly give in to the harmful advantage of fruitive action thinking that to be the aim of life and never just try to please the ear without touching the real interest [compare B.G. 2: 42-43]. (Vedabase)


Text 48

Lss intelligent souls speak of the [four] Vedas to the interest of rituals and ceremonies, but such people do not know [the real purport of the Vedas], they have no idea where the world of Lord Janārdana is to be found [of Vishnu, Krishna as the conqueror of wealth].

Not in touch with the Reality do the less intelligent speak of the four Vedas that are full of ritual and ceremony; such people never know for sure where their home, God, Janārdana [Vishnu, Krishna as the conqueror of wealth] is. (Vedabase)

 

Text 49

You  who [with your sons, the Pracetās] completely covered the face of the earth with the kus'a grass pointing eastward [see 4.24: 10], take great pride in all the killing [of the sacrificial animals] and consider yourself very important. But you do not know what work must be performed, what labor would satisfy the Supreme Personality of Godhead, by what knowledge, what education, there is the awareness of Him.

With your [you and your sons the Pracetās] altogether having covered the face of the world with the kus'a grass pointing eastward [see 4.24: 10], do you take great pride in all the killing [of the sacrificial animals] and do you think of yourself as being very important, but you do not know what work to perform, what labor would be satisfying that Supreme Personality of God, the reality by which one finds the guidance that brings sense. (Vedabase)

 

Text 50

The Supreme Lord Himself is the Supersoul of all who accepted a material body; He is the controller of material nature. His feet form the shelter by which all men in this world find their fortune.

The Supreme Personality is Himself the Supersoul of all who adopted a material appearance; He is the controller of the material nature; His feet form the shelter from which all men in this world find their fortune. (Vedabase)

  

Text 51

He indeed is the one loved most, the Subtle One from whom there is not the slightest fear. He alone is in full knowledge. Only the person who has learned this, is the spiritual master not different from the Lord.'

He to whom the Supreme Soul is the most dear, to whom the One from whom one has not even the smallest fear comes first, is thus someone who surely is educated; he who is thus formed is a spiritual master as good as the Lord.' (Vedabase)


Text 52

Nārada said: 'I have thus far answered your questions, oh man of wisdom. Now listen to the established opinion about a confidential subject I am going to confide to you.

Nārada said: 'Thus I am sure to have answered your questions, o man of wisdom, now listen to the perfect realization that I am going to confide to you. (Vedabase)

 

Text 53

[Think of] a deer safely with its doe grazing grass in a field of flowers. Undisturbed doing his business he has in his ears the charming song of bumblebees, but he is not quite aware that in front of him there are tigers eager to kill and that behind him there is a hunter looking for a chance to pierce him with arrows.

Think of a deer safely grazing grass in a field of flowers. It is attached in its being united with its wife. In its ears it has the charm of the song of bumblebees, but it is negligent of the fact that in front of it there are tigers living at the cost of others and that behind there is a hunter that threatens to pierce the deer with arrows. (Vedabase)

 

Text 54

The flowers work just like a woman who with her sweet scent of flowers suggests the safety of a household existence as being the result of an innocent desire for sensual pleasures such as plucking flowers. Thus one fulfills one's desires [like the deer] in always being absorbed in thoughts of sex with the wife and pleasures to the tongue. The sound of the different bumblebees, that is so very attractive to the ears, compares to the most attractive talks of the wife in the first place and also to those of the children that occupy one's mind completely. The tigers in front of him are together alike all the moments of the days and nights that, in enjoying one's household, unnoticed take away one's life span. And from behind there is the hunter taking care not to be seen while crouching upon him like the superintendent of death by whose arrow one's heart is pierced in this world. You should see yourself in this as the one whose heart is pierced, oh King.

The flowers are just like women in general to which the sweet aroma of the flowers is like the shelter of a household life that is most salient for the fragmentary nature of its sense gratification. One thus has, beginning with one's wife and always absorbed in thoughts of one's appetite for sex, one's desires fulfilled. The gentle sounds of the lots of bumblebees that are so very attractive to its ears are alike the talks one hears from others starting with the wife again. The group of tigers in front of it are like all the moments of the days and nights that, unnoticed in one's enjoying the household, take away one's span of life. And from the back sure not to be seen follows behind the hunter, the superintendent of death whose arrow in this world pierces one's heart. You should in this see yourself as the one whose heart is pierced, o King. (Vedabase)


Text 55

Place yourself in the consciousness of the grazing deer and give up the fixation upon what you cherish in your heart. Give up that notion and those stories of a household life, so abominably filled with sexual concerns, and go, gradually getting detached, exclusively for the shelter of all liberated souls.'

Think of yourselves in the consciousness of that deer in action and give it up to be fixed in what you attend to in your heart. Give up that idea of a household life that is so abominably full of sexual concerns and go only for the swanlike shelter [of the self-realized], gradually becoming detached.' (Vedabase)

 

Text 56

The king said: ‘Oh brahmin, having heard this powerful tale and considered it, I must say that the honorable gentlemen [my teachers], did not know this, for if they did, then why did they not explain it to me?

The king said: 'O greatest brahmin, considering that what I heard you speak about, I must say I had no clue; why is it so that my preceptors, if they understood it, didn't tell me about this? (Vedabase)

 

Text 57

But my doubts about them, oh brahmin, you have cleared as you spoke. Even the greatest sages free from [such] sensual activities, may lack in awareness.

But my doubts about this, o brahmin, you have cleared so doing. Even the experienced are indeed bewildered about things not concerning the activities of the senses. (Vedabase)

 

Text 58

Someone who forsakes his body in order to enjoy another body in a next life, has to face the consequences of the karma he built up in this life.

A person giving up his body to enjoy another one in a next life, has to face the consequences of the profit-minded work he initiated in this life. (Vedabase)

 

Text 59

One thus knows the statement of the Vedic experts that says: of everything that one in this life does, one does not directly see the consequences.'

Thus one hears the thesis of the learned which says that, of whatever one is all so sure about to do in life, one doesn't immediately see and know the consequence.' (Vedabase)

 

Text 60

Nārada said: 'From the karma a person engages in, the consequences are to be faced in a next life, because [having died, being in one's unembodied state] nothing changes in that what belongs to him: his proof of character [the subtle body or linga] and his mind about it stay the same.

Nārada said: 'From the karma a person takes up is the consequence to be faced in a next life, because to that what is his own, his proof of character [the subtle body or linga] and mind about it, nothing has changed. (Vedabase)

 

Text 61

The way a person, lying in bed and breathing, letting go [of the gross body in a dream] in his mind has to experience the actions he [in the waking state] was engaged in, the same way he will fare in a similar or another [animal] body [or  another world he is reincarnated in after his death].

The way a person, lying in bed and breathing, letting go [dreaming] in the mind has to experience the actions he was engaged in, so too he fares in another similar body or in another kind of embodiment [being reincarnated as a dog or hog maybe]. (Vedabase)

 

Text 62

Whatever all this 'mine' of the mind might entail in acceptance of an 'I', is by the living being taken along as the workload he acquired and by that karma he again enters a material existence.

Whatever all this 'my' of the mind might be in acceptance of an 'I', does the entity take along with him as the workload achieved by which it again enters the material existence. (Vedabase)

 

Text 63

The way one derives a state of mind from one's sensual experiences and from what one does [in response to them], one is likewise mentally characterized by propensities that are the result of physical actions one engaged in in a previous life.

The way one derives a state mind from one's sensual experiences and one's actions thereto, is one likewise mentally characterized by propensities as a consequence of the actions of a body in a previous life. (Vedabase)

 

Text 64

Sometimes arbitrary forms pop up before one's mind's eye and that may happen without ever having heard, seen or experienced those images before.

Sometimes pop up before one's mind's eye forms of whatever nature; that may happen at any moment with those images without ever having been heard, seen or experienced before. (Vedabase)

 

Text 65

Oh King, please accept from me when I tell you that to a living being, confronted with a proof of life that this way rises in the body, not a single thing can manifest itself in the mind which has not been tried, experienced or understood before.

Therefore o King believe me when I tell you that to a living being, with its proof of life produced in a previous body, not a single thing is able to manifest in the mind which hasn't been tried, experienced or understood before. (Vedabase)


Text 66

The mind of a man is indicative of the forms he has accepted in the past and will accept - I wish you all the best -  in a future birth, as also whether he will not take birth again.

For sure does the mind of a man indicate what forms he had in the past as well as, wishing you all the best, what birth he will next take and thus with certainty also what he will not be born into. (Vedabase)

 

Text 67

That what someone has done in another time or at another place can [thus] be derived from the images one sometimes has in the mind of things one in this life has not seen or heard about before.

According the vision one at times has in the mind, of things never seen and heard of in this life, can one's action depending the place and time [in the past and future] be understood. (Vedabase)


Text 68

Everything that is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up  in - and vanish again from - the heart; every human being is endowed with a mind [filled with past impressions].

Each thing that by all embodied beings endowed with a mind is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up [in the mind] and vanish again. (Vedabase)

 

Text 69

With the Fortunate One constantly at one's side, abiding by a spirit of pure goodness [free from passion and ignorance], the world around oneself [the so-called 'here and now' that with all those impressions can be] like with the dark appearance of the [new] moon [also called Rahu with an eclipse], thus being connected will manifest itself [crystal clear].

Being singleminded of goodness in devotion to the Fortunate One, stands one constantly at His side [though], like one still has a moon even though it is eclipsed, and becomes, thus connected [in relation to the obscure of matter], the splendor of this world manifest. (Vedabase)


Text 70

A person is separated from this consciousness, that is thus free from 'I' and 'mine', for as long as the eternal indweller [in the form of the subtle body of life signs, impressions or propensities, the linga] forms a distinct structure of material qualities consisting of intelligence, mind, senses and sense objects.

This thereto not 'I' and 'mine' of the consciousness is separate from the person as long as the eternal indweller [in the form of the subtle body] forms a distinct structure of material qualities of intelligence, mind, senses and sense objects. (Vedabase)


Text 71

In deep sleep, when one faints or in great shock, one's breath is arrested while the knowledge and thought of having an 'I' stops, and that also happens when one has a high fever or when one dies.

In deep sleep, when one faints or is in great shock with the arrest of one's breathing one does not think of an 'I'; nor is there such a notion when one has a high fever or when one dies. (Vedabase)

 

Text 72

Just like one with a new moon cannot see the moon itself, the linga, the self of typical life signs [the subtle body or the ego], cannot be observed of a young person in the womb and during [early] childhood because of the immaturity of the eleven [of the senses and the mind].

Also in the womb and during one's childhood is, because of immaturity, the ego [subtle body] in the form of the ten senses and the mind not witnessed by that youngster, just like the moon isn't when it is new. (Vedabase)


Text 73

Just as unwanted things in a dream have to run their own course [until one awakens], also for a soul contemplating sense enjoyment, the wandering around in the material world will not cease, in spite of the sense objects not constituting a fixed reality [***].

Sure enough does, with the sense objects not known by the mind, the material universe not cease to exist when a living being is meditating them in a dream as an appearance of unwanted things. (Vedabase)


Text 74

The individual soul [the jīva] is understood as a combination of the life force with the, in sixteen expanded and by the three modes of nature ruled, typical self of life signs, the linga [expanded to the five objects of the senses, the five working and knowing senses and the mind].

The conditioned [individual] soul is understood as the combination of the life force with the in sixteen expanded proof of life [the linga] of the five forms [the five objects of the senses, the five working and knowing senses and the mind] under the influence of the three modes. (Vedabase)


Text 75

With this [linga] the person acquires material bodies and gives them up again, and thus being materially covered, finds enjoyment, lamentation, fear, misery and happiness [compare B.G. 2: 13].

Being so does the person, acquiring material bodies and giving them up again, by the gross of the form, find as well enjoyment, lamentation, fear, misery as happiness [compare B.G. 2: 13]. (Vedabase)

 

Text 76-77

Just like a caterpillar does not disappear when it has to forsake its body [to become a butterfly], a human being does not vanish, for as long as he identifies himself with the material body he had, when he dies after the termination of his material activities. Because the mind [transported by the linga] is the ruler of man, it is the cause of the [continued] material existence of all the embodiments created.

Like with a caterpillar, that does not leave finding its end when it even has to give up its identification with the body [to become a butterfly], does a man not get another mind by the termination of his fruitive activities, for the mind is the ruler of man, the cause of the material existence of all living beings. (Vedabase)

 

Text 78

When one thinking of results always [to the point of death] continues with one's actions for the sake of sense enjoyment, one is by the illusion of those actions karmically bound to a[n other] physical body [see B.G. 3: 9].

When one thinks of the pleasures enjoyed by the senses, are, with the continuation of material affairs, the activities performed always subject to the illusion of being bound in karma of the material body [see B.G. 3: 9]. (Vedabase)

 

Text 79

In order to counteract that, therefore with all your heart and soul engage in the devotional service unto the Lord and consider therewith the cosmic manifestation as being controlled by Him from whom there is maintenance, creation and annihilation [see footnote 2].

Therefore counteract that by engaging in devotional service unto the Lord with all that is in you, seeing the cosmic manifestation as being under the control of the One from whom one has maintenance, creation and annihilation. [see footnote 2]. (Vedabase)

 

Text 80

Maitreya said: 'After Nārada, the most powerful, pure and leading devotee had explained to him the position of the two swans [of the individual soul and the Supreme Soul who is the Lord], he took leave and departed for the abode of the perfected souls [Siddhaloka].

Maitreya said: 'After the most powerful, chief devotee Nārada had expounded on the position of the Pure and the life about it, left he him [the king] behind to depart for the world of the perfected [Siddhaloka]. (Vedabase)

 

Text 81

Upon leaving orders for his sons to protect the common people, Prācīnabarhi, the wise king, then left for practicing austerities in the spiritual resort of Kapila [at Gangā-sāgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33].

Prācīnabarhi, the wise king, after leaving orders that his sons should protect the common people, then departed for the spiritual resort of Kapila for his austerities [at Gangā-sāgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33]. (Vedabase)

 

Text 82

There, with a one-pointed mind living soberly at the lotus feet of Govinda, he, continuously worshiping Him, by his devotion managed to free himself from his attachments and attain sameness with the One Reality.

There, with a one-pointed mind living sober at the lotus feet of Govinda he, continuously chanting, freed himself from his attachments, by his devotion achieving sameness in the Reality. (Vedabase)

 

Text 83

Oh sinless one, anyone who listens to or recounts this authoritative, spiritual discourse as narrated by Nārada, will be delivered from the physical concept of life [from his linga].

O spotless one, anyone who hears or might describe this authoritative spiritual discourse as narrated by Nārada, will be delivered from the bodily concept of life. (Vedabase)

 

Text 84

Received from the mouth of the chief of the great sages, this story, being uttered, will purify anyone's heart, for it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and, freed from all bondage, as a liberated soul, no longer wander around in this material world.

It, taken from the mouth of the chief divinity of wisdom, will, once uttered, purify the heart of anyone, as it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and, freed from all bondage, being liberated no longer wander around in this material world. (Vedabase)

 

Text 85

This wonderful spiritual mystery [this allegory] you have now heard from me, about a person [Purańjana] who took shelter of his wife, puts an end to all doubts about [the matter of having a] life after death.'

The wonderful and spiritual of this mystery you heard about from me, and which is about a person [Purańjana] who took shelter of his wife, puts an end to all doubts about a life after death.' (Vedabase)

 

*: According to Vijayadhvaja Tīrtha, a renown commentator of the Bhāgavatam belonging to the Madhvācārya-sampradāya, the two following verses appear after verse 45 of this chapter. "What now would the difference be between animals and human beings when the intelligence of all depends on the animalistic maintenance of the body? After so many births having attained a human life out here the individual spiritual soul will become prominent when one, on the path of spiritual knowledge, has broken with that physicality, when one has given up the incorrect perception of being a gross or subtle body. (Vedabase)"

 **: According to Vijayadhvaja Tīrtha, who belongs to the Madhvācārya-sampradāya the two following verses appear after verse 79. "Being of devotion unto Krishna, of mercy towards others and of perfect knowledge of the True Self, liberation from being bound to a material life will be the consequence. The great secret of it all is that the material existence of what we [will] see and do not see [anymore] all dissolves, just like when one sleeps; in other words, everything that happened in the past, happens in the present and is going to happen in the future, is but a dream." (Vedabase)

***: The first two lines of this verse are repeated from the first two lines in verse 35.

  

 

 

 

 

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 first image titled: 'Tree of life" is a Dakhani miniature painting depicting animals and humans in the branches of a tree.
Source:
Copyright: © 1996-2004 Kamat's potpourri. All Rights Reserved.
The second image is titled: 'Reļncarnatie' and is © of
Wim Kuenen. Used with permission.
Production:
Filognostic Association of The Order of Time


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations