rule



 

Canto 6

Bhajahû Re Mana

 


 

Chapter 16: King Citraketu Meets the Supreme Lord

(1) The son of Vyâsa said: 'The devarishi oh King, then brought the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] before the mind's eye of the lamenting relatives and addressed him. (2) S'rî Nârada said: 'Oh living soul, all good fortune to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed. (3) To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures of life in accepting the award of your father's royal throne.'

(4) The individual soul said: 'In which of all those births wherein I because of my karma have been wandering among the gods, the animals and the human beings, were these people here my father and mother? (5) In the course of time eventually all people become each other's friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones [compare B.G. 3: 27]. (6) Just as means of exchange like gold pass from one person to the other, the same way the individual soul passes through different species of life by different fathers [see also B.G. 2: 22]. (7) One always sees that the ties one has in human society with matters [like money or the other sex] are temporary; as long as one relates to it one claims ownership. (8) So too the eternal, individual soul identifies himself in a certain birth with his body for as long as he is situated in it, even though he actually has no specific material identity. (9) This living entity is [factually] eternal, imperishable and most subtle, it constitutes the self-effulgence of all the different embodiments, the master who manifests himself as this material world by means of the gunas [see also 4.29: 29]. (10) It is not of like and dislike or of mine and thine. It is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29]. (11) The [original] soul is not of the happiness and harm resulting from fruitive actions; perfectly neutral residing in the heart he is the Lord overseeing cause and effect [B.G. 2: 47].'

(12) The son of Vyâsa continued: 'Thus having spoken the living soul went away. His relatives, astonished [about what he had said], Krishna saves from the oceanthen cut the bond of their affection for him and gave up their lamentation. (13) The difficult to forsake affection that leads to lamentation, illusion, fear and distress, was by the family of the son given up when they with the performance of the proper rites removed the body. (14) Oh King Parîkchit, those who had killed the child were, bereft of their bodily luster, very ashamed of having murdered the boy. Remembering what the brahmin [Angirâ] had stated, they performed according to the directions of the priests at the river the Yamunâ the atonement for having killed the baby. (15) Citraketu, spiritually awakened by the words of the two brahmin souls, thus emerged liberated from the dark well of his familial attachment the way an elephant emerges from a mud pool. (16) After taking a bath in the Yamunâ as was prescribed and piously performing oblations of water while controlling his mind and senses with gravity, he offered the two sons of Brahmâ his obeisances.

(17) Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, next, as he had promised, disclosed the following knowledge [of the Lord in the form of a prayer]. (18-19) 'Oh my Lord, my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate upon Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss who is the Self of delight and peace whose vision is turned away from the dual world. (20) The waves of the material ocean calm down by the realization of Your personal bliss. My reverences unto the Supreme Controller of the Senses; my respects for You whose expansions are unlimited. (21) May He, the One without a second who, being completely spiritual, cannot be expressed in words, be caught in a form or be comprehended by the mind, may He who is transcendental to cause and effect, protect us. (22) The way all pottery is created from earth, consisting of earth and returning to earth, everything is born from Him, existing by Him and vanishing in Him. Him, the Supreme Brahman [the Absolute Truth] I offer my obeisances. (23) I bow before Him who, having expanded outside and inside as vast as the sky, by the mind, the intelligence, the senses and the life airs cannot be touched or known. (24) The body, the senses, the life air, the mind and intelligence are all parts that are penetrated [by the supporting, connecting and ruling principle of Brahman]; they, just like iron that [cannot be forged if it] is not heated, without that support cannot engage in activities and acquire the status of a[n independent] seer. (25) My obeisances unto You my Lord, oh Supreme Personality, most perfect Supersoul and master of all mystic powers whose feet are embraced and caressed by the multitude of lotus bud hands of the topmost devotees. All my respects for You who are situated in the highest position.'

(26) S'rî S'uka said: 'After Nârada had imparted the knowledge to this fully surrendered devotee, he together with Angirâ left for the abode of Brahmâ oh King. (27) Citraketu then chanted with great concentration and only drinking water, for one week the prayer that was communicated by Nârada. (28) Strictly keeping to the instructions he, by carefully practicing these prayers, after these seven days and nights achieved the mastery of the Vidyâdharas ['the ones founded in knowledge'] oh ruler of man. (29) By dint of that spiritual exercise for his mind he, having found the enlightened course, thus in a few days only reached the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25]. (30) He saw Him, his Master and Controller, with His smiling lotus face, reddish eyes and skin as fair as a white lotus. Clad in blue silk and with a glittering helmet, armlets, a belt and bangles, He was situated in the midst of His most perfect devotees. (31) The sight of Him destroyed all his sins so that he, contented and pure at heart, could approach Him like a full-blown bhakta. Moved from within by love he with tears in his eyes and his hairs standing on end, offered the Original Personality of God his obeisances. (32) He at the lotus feet of the Lord of the Verses, wetted that resting place with his tear drops over and over and was, because his voice was choked by his love, for a long time unable to utter a single letter of the alphabet and offer prayers. (33) By intelligently controlling his mind and the senses that are led by the external world, this king recovered his speech and then addressed the personification of devotional service and the scriptures, the teacher of all.

(34) Citraketu said: 'Oh Unconquerable One, You are conquered by those who are of self-control. You give Yourself in utter compassion to those devotees, who as surrendered souls were conquered by You and always sing Your glories with minds free from desire. (35) Supposing their separate existence the creators of this universe who are [only] a part of a part of You, in vain compete with each other for Your dominion that consists of the creation, maintenance and dissolution of this cosmic manifestation, oh Supreme Lord. (36) Without Yourself having a beginning, an in between or an end, You from the smallest material unit to the complete of the universal manifestation have Your existence in the beginning, in the end and in between; that which is constant in the beginning and in the end is there also in the middle of the existence of all. (37) This egg shaped universe consisting of the seven layers of the earth element and the rest, each of which measures the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the millions of such universes that exist in the cosmos. Therefore You are [called] unlimited. (38) Eager to enjoy like animals, man worships only parts of You [the demigods] but not the Supreme of You, oh Controller. The benedictions they bring are finished when their end is reached, just as it is with politicians [B.G. 7: 20-23, S.B. 2.3: 10]. (39) Maya or Krishna? A mind ruled by lust [the lesser god] does, just like fried seed, not lead to growth and healing in You oh Supreme One. But in the full knowledge of Your Supreme Self a person is not affected by the network of the modes and the duality of their material qualities [compare B.G. 4: 9]. (40) They who on the path of liberation are of worship were conquered by You, oh Unconquerable One, when You [as their teacher] spoke about the process of devotional service. They are the faultless ones who do not crave for material happiness, they are the great sages satisfied from within [see also 1.2: 6]. (41) Engaged a different way [in demigod worship] one lacks in consciousness and arrives in human society thus at the 'I' and 'mine' and the 'me' and 'you' [of the false ego]. In approaches other than Yours one is as a result of the deviating vision impure in one's conduct, time bound and full of adharma [compare B.G. 18: 66]. (42) In what sense is it beneficial for oneself, for others, or for whatever purpose to be turned against oneself [one's own body] or against others in one's religiosity? Such a practice of human self-betrayal raises Your anger, torments one's fellow man and contravenes the dharma [see B.G. 16: 17, 17: 19 and S.B. 1.2: 8]. (43) Your view defining the process of devotional service is free from inconsistencies. They who following that course are equal towards all living beings whether they move or not move, is certainly a civilized person [an Âryan]. (44) This absence of internal conflict in You oh my Lord, puts an end to the sins of anyone who sees You [Your devotees and Your book] before his eyes. Only but once hearing Your name forthwith delivers even the lowest among man from the misery of material existence. (45) Seeing You now here before us oh Supreme Lord, has removed the contaminations from our mind. Why would it be different from what the great rishi of enlightenment [Nârada], Your devotee has said? (46) O Unlimited one, You as the Supersoul of all the world, know everything that each living entity does out here. What we know compares to the light of fireflies relative to the sun of You as our teacher of transcendence. (47) All obeisances unto You oh Lordship of the persistence, the ending and creation of the universe. The position of You as the transcendental swan, the ascetic of the highest order, is beyond the ken of those who unify in a false notion, a material notion of independence. (48) The senses gathering knowledge perceive in pursuance of Your perception and they who endeavor to rule the universe do so to the example of Your endeavoring. Let there be my obeisances unto You, the Supreme Lord with the thousands of hoods, by whom the gigantic universe You carry on a single hood, appears [as insignificant as] a mustard seed.'

(49)
S'rî S'ukadeva said: 'Oh best of the Kurus, the Supreme Lord Ananta Deva very pleased about thus being worshiped by Citraketu the king of the Vidyâdharas, then replied. (50) The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer that Nârada and Angirâ have disclosed to you, you now have attained perfection oh King. (51) I as the Supersoul of all, as the cause of the manifestation, have expanded in different forms and exist in both the eternal forms of the spiritual sound vibrations and the Supreme Brahman [compare  B.G. 7: 4-5]. (52) The living entity expanded into the world and the world expanded within the living entity. These two [the world and the living entity] are pervaded by Me as also made by Me [compare B.G. 9: 4]. (53-54) A person sleeping sees in his dream the entire world within himself, but upon awaking he finds himself lying down somewhere. Likewise one must consider the different states of consciousness and conditions of life of the living entities as manifestations of the illusory potency of the Self, knowing which one should always remember their Supreme Creator and Witness [see bhajan Radha Krishna Bol]. (55) Know Me as that [all-pervading] Soul, as the Supreme Spirit free from the modes of matter by whom the sleeping [bewildered] person at that time is able to recognize what belongs to the dream and what to his happiness. (56) When the person remembers [himself, his spirit soul, his va, as the one] joining both the states of consciousness of being asleep and being awake, he may reach beyond that spiritual knowledge and arrive at the Supreme Brahman [the knowing principle] that is transcendental. (57) The living entity having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, because of which it wanders from one body to the next, from one death to another. (58) Achieving in this world a human birth offers one the chance to arrive at self-realization with the [support of this] spiritual knowledge and wisdom, but they who fail to pick up that knowledge will never find peace and happiness. (59) Thinking of the trouble of toiling in this world and then achieving the opposite of what was intended - and then remembering how one is freed from fear by ridding oneself of one's desire for material things, one should, thus knowing better, desist from that [karmic] desire. (60) Husband and wife [being materially motivated] perform activities for the sake of their happiness and to be free from misery, but these actions have no effect because they do not put an end to the [material] happiness and distress [that follow one another, see also B.G. 2: 14, 4: 20, 9: 31]. (61-62) Those who consider themselves very smart but realize this way the opposite of what they wanted, find it extremely difficult to understand [too 'subtle' or hard to grasp] what it means to be of progress with the soul and [as a soul] to exist apart from the three states [of unconsciousness, sleep and waking]. Someone who personally experienced it or has understood it from listening to others, should, now he by dint of his own power of judgment in spiritual knowledge and wisdom has freed himself from materialism, with the resulting full satisfaction, become My devotee [*]. (63) The realization of the insight of this qualitative notion of the oneness of the [individual] soul and the transcendence [of the Lord], constitutes - all things considered - the ultimate goal of life for capable and intelligent human beings who unite in [bhakti-]yoga. (64) If you with faith, not concluding differently, accept these words of Mine oh King, you will soon find your perfection in the full [awareness] of spiritual knowledge and its wisdom [its practical application].'

(65) S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had assured Citraketu, He, Lord Hari, the Soul of All, disappeared from sight.'
 

 

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Third revised edition, loaded January 9, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Vyâsa said: 'The devarishi oh King, then brought the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] before the mind's eye of the lamenting relatives and addressed him. 
The son of Vyâsa said: 'Then brought the Devarshi, o King, the deceased son of the king [who was called Harshasoka, or 'jubilation and lamentation'] into the vision of the lamenting relatives there and spoke he. (Vedabase)

 

Text 2

S'rî Nârada said: 'Oh living soul, all good fortune to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed.

S'rî Nârada said: 'O living soul, all good to you, behold your mother, father, friends and relatives who because of you are greatly distressed of lamentation. (Vedabase)

 

Text 3

To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures of life in accepting the award of your father's royal throne.'

To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures, accepting from your father the award of the royal throne. (Vedabase)

  

Text 4

The individual soul said: 'In which of all those births wherein I because of my karma have been wandering among the gods, the animals and the human beings, were these people here my father and mother?

The individual soul said: 'In which of all those births, wherein I from my karma have been wandering among the godly, the animals and the humans, were these my fathers and mothers? (Vedabase)

 

Text 5

In the course of time eventually all people become each other's friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones [compare B.G. 3: 27].

Over time do all indeed of all become each others friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones [compare B.G. 3.27]. (Vedabase)

 

Text 6

Just as means of exchange like gold pass from one person to the other, the same way the individual soul passes through different species of life by different fathers [see also B.G. 2: 22].

Just as means of exchange like gold pass from one to the other person, passes the same way the living entity by different fathers through different species of life [see also B.G. 2.22]. (Vedabase)

 

Text 7

One always sees that the ties one has in human society with matters [like money or the other sex] are temporary; as long as one relates to it one claims ownership.

Of the eternal position there is thus seen the temporary of relationships in human society for as long as one in a relationship belongs to someone else for a certain time. (Vedabase)


Text 8

So too the eternal, individual soul identifies himself in a certain birth with his body for as long as he is situated in it, even though he actually has no specific material identity.

Thus being from a certain birth is the living entity eternal, as long as he does not identify himself with the body in which he may reside for so long and from the reality of which he has a sense of self. (Vedabase)


Text 9

This living entity is [factually] eternal, imperishable and most subtle, it constitutes the self-effulgence of all the different embodiments, the master who manifests himself as this material world by means of the gunas [see also 4.29: 29].

It is eternal, imperishable and of the subtle; it is the selfaware of the different embodiments obtained by the different modes of the divine of nature, appearing as its own master in this material world. (Vedabase)
  

Text 10

 It is not of like and dislike or of mine and thine. It is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29].

To the living entity there is really no one dear or not dear, nor is there anything his own or of someone else; in other words he is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9.29]. (Vedabase)

 

Text 11

The [original] soul is not of the happiness and harm resulting from fruitive actions; perfectly neutral residing in the heart he is the Lord overseeing cause and effect [B.G. 2: 47].'

To the soul is happiness nor distress acceptable nor the fruit of labor; like the perfect neutral he resides within as the controller overseeing cause and effect [B.G. 2.47].' (Vedabase)


Text 12

The son of Vyâsa continued: 'Thus having spoken the living soul went away. His relatives, astonished [about what he had said], then cut the bond of their affection for him and gave up their lamentation.

The son of Vyâsa continued: 'Speaking this way went the living entity away to the acute astonishment of his relatives, who gave up their lamentation by their breaking the shackles of the bond of affection. (Vedabase)

 

Text 13

The difficult to forsake affection that leads to lamentation, illusion, fear and distress, was by the family of the son given up when they with the performance of the proper rites removed the body.

When the family of the son removed the body gave they up, performing the proper rites, the lingering affection, lamentation and illusion causing the fear and distress. (Vedabase)

 

Text 14

Oh King Parîkchit, those who had killed the child were, bereft of their bodily luster, very ashamed of having murdered the boy. Remembering what the brahmin [Angirâ] had stated, they performed according to the directions of the priests at the river the Yamunâ the atonement for having killed the baby.

Those who had killed the child being very ashamed of having murdered the boy did, bereft of their bodily luster, as was prescribed by the brahmins perform at the river the Yamunâ the atonement for having killed the baby, o Parîkchit, remembering what the twice born had stated. (Vedabase)

 

Text 15   

Citraketu, spiritually awakened by the words of the two brahmin souls, thus emerged liberated from the dark well of his familial attachment the way an elephant emerges from a mud pool.

Citraketu, fully aware of the spiritual purport of the sayings of the twice-born, came thus out of the dark well of the attachment to his family like an elephant coming out of a muddy pool. (Vedabase)


Text 16

After taking a bath in the Yamunâ as was prescribed and piously performing oblations of water while controlling his mind and senses with gravity, he offered the two sons of Brahmâ his obeisances.

Taking a bath in the Yamunâ as was prescribed and piously performing oblations of water with gravity controlling his mind and senses, offered he the two sons of Brahmâ his obeisances. (Vedabase)

 

Text 17

Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, next, as he had promised, disclosed the following knowledge [of the Lord in the form of a prayer].

Following disclosed Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control with himself, this knowledge [this mantra, this prayer] as promised. (Vedabase)

 

Text 18-19

'Oh my Lord, my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate upon Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss who is the Self of delight and peace whose vision is turned away from the dual world.

'O my Lord my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate upon Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the Ego, see also S.B. 4.24:35-37]. All my respects unto the full manifestation of wisdom, the embodiment of supreme bliss Who is the self-effulgent True of the Self of peace with His vision turned away from the duality. (Vedabase)

   

Text 20

The waves of the material ocean calm down by the realization of Your personal bliss. My reverences unto the Supreme Controller of the Senses; my respects for You whose expansions are unlimited.

By the realization of Your personal bliss are the waves of the material ocean overcome. My reverences unto that Controller of the Senses so Supreme; my respects for You whose expansions are unlimited. (Vedabase)

 

Text 21

May He, the One without a second who, being completely spiritual, cannot be expressed in words, be caught in a form or be comprehended by the mind, may He who is transcendental to cause and effect, protect us.

When words cease to serve is He, the One without a second, with the mind of no denomination or form and totally spiritual; may He, the one above truth and untruth, mercifully protect us. (Vedabase)


Text 22

The way all pottery is created from earth, consisting of earth and returning to earth, everything is born from Him, existing by Him and vanishing in Him. Him, the Supreme Brahman [the Absolute Truth] I offer my obeisances.

In Whom this all and from Whom this all stands, dissolves and is born like things of clay that are made from earth; unto Him, the Supreme Cause, my reverential homage. (Vedabase)

 

Text 23

I bow before Him who, having expanded outside and inside as vast as the sky, by the mind, the intelligence, the senses and the life airs cannot be touched or known.

Whom the mind, the intelligence, the senses and the life airs cannot touch, nor know outside and inside; He who has expanded as vast as the sky, unto Him I am bowed. (Vedabase)

 

Text 24

The body, the senses, the life air, the mind and intelligence are all parts that are penetrated [by the supporting, connecting and ruling principle of Brahman]; they, just like iron that [cannot be forged if it] is not heated, without that support cannot engage in activities and acquire the status of a[n independent] seer.

The body, the senses, the life air, the mind and intelligence are all shouldered by the Ruling Principle; they, just like iron that not heated by fire does not burn, do not move in different activities unless in the condition of having achieved the Name in question. (Vedabase)

 

Text 25

My obeisances unto You my Lord, oh Supreme Personality, most perfect Supersoul and master of all mystic powers whose feet are embraced and caressed by the multitude of lotus bud hands of the topmost devotees. All my respects for You who are situated in the highest position.'

My obeisances unto You my Lord, o Supreme Personality, most Perfect Supersoul and Master of all Mystic power Whose feet are served by the multitude of lotus bud hands of the all the best devotees; unto You, situated in the highest abode, my respects.' (Vedabase)

 

Text 26

S'rî S'uka said: 'After Nârada had imparted the knowledge to this fully surrendered devotee, he together with Angirâ left for the abode of Brahmâ oh King.

S'rî S'uka said: 'Nârada unto this devotee of full surrender imparting the knowledge then left with Angirâ for the abode belonging to Brahmâ, o Lordship. (Vedabase)

 

Text 27

Citraketu then chanted with great concentration and only drinking water, for one week the prayer that was communicated by Nârada.

Citraketu consequently, only drinking water, with great concentration put himself uninterrupted for one week to the knowledge as was communicated by Nârada. (Vedabase)

 

Text 28

Strictly keeping to the instructions he, by carefully practicing these prayers, after these seven days and nights achieved the mastery of the Vidyâdharas ['the ones founded in knowledge'] oh ruler of man.

Not deviating from the instructions achieved he, by these prayers carefully practiced, at the end of seven days and nights the mastery of the vidyâdhara's ['the ones founded in knowledge'] o ruler of man. (Vedabase)

 

Text 29

By dint of that spiritual exercise for his mind he, having found the enlightened course, thus in a few days only reached the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25].

After that by the spiritual knowing within a few days having found the enlightenment for his way of thinking, went he to the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25]. (Vedabase)

 

Text 30

He saw Him, his Master and Controller, with His smiling lotus face, reddish eyes and skin as fair as a white lotus. Clad in blue silk and with a glittering helmet, armlets, a belt and bangles, He was situated in the midst of His most perfect devotees.

He saw Him, his Master and Controller, with His smiling lotusface and reddish eyes, as white as a lotusleaf, wearing blue silk, a glittering helmet, armlets, a belt and bangles situated in the midst of His most perfect devotees. (Vedabase)

 

Text 31

The sight of Him destroyed all his sins so that he, contented and pure at heart, could approach Him like a full-blown bhakta. Moved from within by love he with tears in his eyes and his hairs standing on end, offered the Original Personality of God his obeisances.

The sight of Him destroyed all his sins so that he healthy and pure at heart like a saint could face Him in a devotional mood with tears in his eyes and his hairs standing on end and offer the Original Person of God his obeisances. (Vedabase)

 

Text 32

He at the lotus feet of the Lord of the Verses, wetted that resting place with his tear drops over and over and was, because his voice was choked by his love, for a long time unable to utter a single letter of the alphabet and offer prayers.

He at the lotusfeet of the Lord of the Verses, wetted with his tear drops that resting place over and over and choked up out of love was he for a long time indeed unable to utter a single letter of the alphabet to offer Him prayers. (Vedabase)

 

Text 33

By intelligently controlling his mind and the senses that are led by the external world, this king recovered his speech and then addressed the personification of devotional service and the scriptures, the teacher of all.

Next recovering his speech in controlling his mind with intelligence spoke this one king to the personification of devotional service and the scriptures, to the teacher of all regulating the wanderings of all the senses to the external. (Vedabase)

 

Text 34

Citraketu said: 'Oh Unconquerable One, You are conquered by those who are of self-control. You give Yourself in utter compassion to those devotees, who as surrendered souls were conquered by You and always sing Your glories with minds free from desire.

Citraketu said: 'O Unconquerable One who art conquered by people of recollection; to those devotees who with their surrendered souls were won by You and always sing Your glories with minds free from desire, You give Yourself in utter compassion. (Vedabase)

 

Text 35

Supposing their separate existence the creators of this universe who are [only] a part of a part of You, in vain compete with each other for Your dominion that consists of the creation, maintenance and dissolution of this cosmic manifestation, oh Supreme Lord.

To Your opulences that for true, o Supreme One, are of the creation, maintenance and dissolution of this cosmic manifestation, are the creators of this creation parts of parts of You who in that in vain rival with one another from false conceptions of separateness. (Vedabase)

 

Text 36

Without Yourself having a beginning, an in between or an end, You from the smallest material unit to the complete of the universal manifestation have Your existence in the beginning, in the end and in between; that which is constant in the beginning and in the end is there also in the middle of the existence of all.

From the smallest atom to the biggest of manifestation do You exist from the beginning to the end and in between; yet You are being without these three without a beginning or an end and are You of all permanence of existence in between certainly also [latent] there as its absence. (Vedabase)

 

Text 37

This egg shaped universe consisting of the seven layers of the earth element and the rest, each of which measures the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the millions of such universes that exist in the cosmos. Therefore You are [called] unlimited.

This material world, this eggshaped universe consisting of the seven coverings [of the five elements earth, water, fire air and ether, the total energy and false ego] of which each is the tenfold of the preceding one, sinks into nothing with the millions of such universes and for this reason You are Unlimited. (Vedabase)

 

Text 38

Eager to enjoy like animals, man worships only parts of You [the demigods] but not the Supreme of You, oh Controller. The benedictions they bring are finished when their end is reached, just as it is with politicians [B.G. 7: 20-23, S.B. 2.3: 10].

Eager to enjoy like animals worships man only parts [demigods] but not the Supreme of You, o Controller; the benedictions of them are finished at their end just as it is with politicians [B.G. 7.2o-23 S.B. 2.3.10]. (Vedabase)

 

Text 39

A mind ruled by lust [the lesser god] does, just like fried seed, not lead to growth and healing in You oh Supreme One. But in the full knowledge of Your Supreme Self a person is not affected by the network of the modes and the duality of their material qualities [compare B.G. 4: 9].

They who desire gratification do, just as fried seeds, not flourish in You o Supreme One; but in the full of Your spiritual knowledge is a person not affected by the network of the modes and the duality of their material qualities [compare: B.G. 4.9]. (Vedabase)

 

Text 40

They who on the path of liberation are of worship were conquered by You, oh Unconquerable One, when You [as their teacher] spoke about the process of devotional service. They are the faultless ones who do not crave for material happiness, they are the great sages satisfied from within [see also 1.2: 6].

They were conquered by Your Lordship, O unconquerable One, when You addressed them about the dharma of being devoted to You. The faultless who do not crave for material happiness, they who are great sages happy within, are the ones of worship on the path of liberation [see also 1.2:6]. (Vedabase)


Text 41

Engaged a different way [in demigod worship] one lacks in consciousness and arrives in human society thus at the 'I' and 'mine' and the 'me' and 'you' [of the false ego]. In approaches other than Yours one is as a result of the deviating vision impure in one's conduct, time bound and full of adharma [compare B.G. 18: 66].

Unequal does one lack in consciousness and does one among the people thus have the 'I and Mine' and the 'Me and You'; in other approaches is by the unequal vision resulting the conduct indeed impure, temporary and full of unrighteousness [compare B.G. 18.66]. (Vedabase)


Text 42

In what sense is it beneficial for oneself, for others, or for whatever purpose to be turned against oneself [one's own body] or against others in one's religiosity? Such a practice of human self-betrayal raises Your anger, torments one's fellow man and contravenes the dharma [see B.G. 16: 17, 17: 19 and S.B. 1.2: 8].

In what sense is it beneficial for oneself and others or what purpose would it serve to be of envy with the Supreme and with others with a religious system? That practice of biting on oneself raises Your wrath and gives pain to others and disloyal to the scriptures it is too [see B.G. 16:17 and S.B. 1.2:8]. (Vedabase)

 

Text 43

Your view defining the process of devotional service is free from inconsistencies. They who following that course are equal towards all living beings whether they move or not move, is certainly a civilized person [an Âryan].

Your outlook in relation to the dharma of Your instructions and activities is declared to be infallible; following that making no distinctions between the nonmoving and moving living beings is one certainly of the civilized [the Aryans]. (Vedabase)

 

Text 44

This absence of internal conflict in You oh my Lord, puts an end to the sins of anyone who sees You [Your devotees and Your book] before his eyes. Only but once hearing Your name forthwith delivers even the lowest among man from the misery of material existence.

Hasn't it, o my Lord, come to be so that by the sight of You all the sins of all human beings are annihilated and that by the hearing of your Name at once even the lowest of man is delivered from the entanglement of material existence? (Vedabase)

 

Text 45

Seeing You now here before us oh Supreme Lord, has removed the contaminations from our mind. Why would it be different from what the great rishi of enlightenment [Nârada], Your devotee has said?

Thus o Supreme Lord, have at present seeing You before my eyes the contaminations been wiped out, how otherwise could it be as was spoken by the great rishi of enlightenment [Nârada], Your devotee? (Vedabase)

 

Text 46

O Unlimited one, You as the Supersoul of all the world, know everything that each living entity does out here. What we know compares to the light of fireflies relative to the sun of You as our teacher of transcendence.

Well known, o Unlimited one, are You, as the Supersoul of all the world, with everything that is done by all who live here. What can one realize by the fireflies if one has a sun as the teacher of transcendence like You? (Vedabase)

 

Text 47

All obeisances unto You oh Lordship of the persistence, the ending and creation of the universe. The position of You as the transcendental swan, the ascetic of the highest order, is beyond the ken of those who unify in a false notion, a material notion of independence.

All obeisances unto You, o Lordship of the existence, ending and creation of the universe; Your position is beyond the scrutiny of the ones unified in matter by false concepts of having an independent existence unto the pure of transcendence. (Vedabase)

 

Text 48

The senses gathering knowledge perceive in pursuance of Your perception and they who endeavor to rule the universe do so to the example of Your endeavoring. Let there be my obeisances unto You, the Supreme Lord with the thousands of hoods by whom the gigantic universe You carry on a single hood, appears [as insignificant as] a mustard seed.'

It is after Your endeavoring that indeed the directors of the creation also endeavor; it is after your perceiving that all of the acknowledging senses perceive; it is of You keeping it on Your hood that the huge universe becomes like a mustard seed; may all the respect be there for You, the Supreme Lord with the Thousands of Hoods.' (Vedabase)


Text 49

S'rî S'ukadeva said: 'Oh best of the Kurus, the Supreme Lord Ananta Deva very pleased about thus being worshiped by Citraketu the king of the Vidyâdharas, then replied.

S'rî S'ukadeva said: 'O best of the Kuru's, the Supreme Lord Ananta Deva, being worshiped this way then answered him, Citraketu, being very pleased with the King of the vidyâdhara's. (Vedabase)

 

Text 50

The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer that Nârada and Angirâ have disclosed to you, you now have attained perfection oh King.

The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer that Nârada and Angirâ have told to you about, have you now been perfected, o King. (Vedabase)

 

Text 51

I as the Supersoul of all, as the cause of the manifestation, have expanded in different forms and exist in both the eternal forms of the spiritual sound vibrations and the Supreme Brahman [compare B.G. 7: 4-5].

I as the Supersoul of all, as the cause of the manifestation, indeed expanded in different forms and exist in both the eternal forms of spiritual sound vibrations and the Supreme Brahman [compare B.G. 7:4-5]. (Vedabase)

 

Text 52

The living entity expanded into the world and the world expanded within the living entity. These two [the world and the living entity] are pervaded by Me as also made by Me [compare B.G. 9: 4].

The living entity expanded into the world as also did the world spread within the living entity and both are they, being created, pervaded by Me and are the two of them also present in Me. (Vedabase)

 

Text 53-54

A person sleeping sees in his dream the entire world within himself, but upon awaking he finds himself lying down somewhere. Likewise one must consider the different states of consciousness and conditions of life of the living entities as manifestations of the illusory potency of the Self, knowing which one should always remember their Supreme Creator and Witness [see bhajan Radha Krishna Bol].

Like a person asleep who dreaming sees the whole world within himself, but on awaking sees himself lying down somewhere, are likewise the living entities their different states of consciousness and conditions of life exhibitions of the illusory potency of the Self, knowing which one should always remember the Supreme Creator and Witness to them [see bhajan Radha Krishna Bol Bol]. (Vedabase)

 

Text 55

Know Me as that [all-pervading] Soul, as the Supreme Spirit free from the modes of matter by whom the sleeping [bewildered] person at that time is able to recognize what belongs to the dream and what to his happiness.

Just know Me as Him, the pervader, the Supreme Spirit apart from the material condition by whom a sleeping man knows what is of the dream and what would be his happiness then. (Vedabase)

 

Text 56

When the person remembers [himself, his spirit soul, his va, as the one] joining both the states of consciousness of being asleep and being awake, he may reach beyond that spiritual knowledge and arrive at the Supreme Brahman [the knowing principle] that is transcendental.

By the person remembering both states of consciousness of dreaming and sleeping may be reached, extending through from the beyond, that spiritual knowledge of Brahman that is transcendental. (Vedabase)

 

Text 57

The living entity having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, because of which it wanders from one body to the next, from one death to another.

The living entity having forgotten this spiritual of My position, leads from that a materially conditioned life in separation from the Supersoul of which it wanders from one body to the next, from one death to another death. (Vedabase)

 

Text 58

Achieving in this world a human birth offers one the chance to arrive at self-realization with the [support of this] spiritual knowledge and wisdom, but they who fail to pick up that knowledge will never find peace and happiness.

Achieving here a human birth has one of spiritual knowledge and wisdom the chance for selfrealization, but anyone who does not pick that up can never ever find any success in life. (Vedabase)

 

Text 59

Thinking of the trouble of toiling in this world and then achieving the opposite of what was intended, and then remembering how one is freed from fear by ridding oneself of one's desire for material things, one should, thus knowing better, desist from that [karmic] desire.

From remembering what a trouble it is to toil out here with achieving the opposite of what was desired and also in remembering the freedom from fear indeed when one is free from the desire after material things should one, knowing better, desist. (Vedabase)

 

Text 60

Husband and wife [being materially motivated] perform activities for the sake of their happiness and to be free from misery, but these actions have no effect because they do not put an end to the [material] happiness and distress [that follow one another, see also B.G. 2: 14, 4: 20, 9: 31].

For the sake of happiness and to be free from misery do man and wife perform activities which on themself are unsuccessful in finding cessation as they are the source of as well happiness as of distress. (Vedabase)

 

Text 61-62

Those who consider themselves very smart but realize this way the opposite of what they wanted, find it extremely difficult to understand [too 'subtle' or hard to grasp] what it means to be of progress with the soul and [as a soul] to exist apart from the three states [of unconsciousness, sleep and waking]. Someone who personally experienced it or has understood it from listening to others, should, now he by dint of his own power of judgment in spiritual knowledge and wisdom has freed himself from materialism, with the resulting full satisfaction, become My devotee [*].

Men who think themselves so smart but this way realize the opposite, find it extremely difficult to understand what it means to be of progress with the soul and to stand apart from the three states [of unconsciousness, sleep and waking]. Directly seen or understood from hearing about it, being freed from materialism by one's own power of judgment in spiritual knowledge and wisdom should a person, having found the full of satisfaction, become My devotee. (Vedabase)

 

Text 63

The realization of the insight of this qualitative notion of the oneness of the [individual] soul and the transcendence [of the Lord], constitutes - all things considered - the ultimate goal of life for capable and intelligent human beings who unite in [bhakti-]yoga.

For people of intelligence and ability is indeed, concerning the understanding of the oneness, the transcendental and the soul, by all means this much of yoga as the ultimate goal of life to be known. (Vedabase)

 

Text 64

If you with faith, not concluding differently, accept these words of Mine oh King, you will soon find your perfection in the full [awareness] of spiritual knowledge and its wisdom [its practical application].'

If with faith you accept these words of Mine, o King, without taking to other conclusions, will you in the full of spiritual knowledge and wisdom soon find your perfection.' (Vedabase)

 

Text 65

S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had assured Citraketu, He, Lord Hari, the Soul of All, disappeared from sight.'

S'rî S'uka said: 'The Supreme Lord, the Teacher of the Universe, assured thus Citraketu after which He, Lord Hari, the Soul of All, disappeared from before his eyes.' (Vedabase)

*: The verse says that one, with the full satisfaction that is found in the realization one's independence as a soul, should become His devotee. This is the natural consequence of the connectedness of the jîva with the Supersoul, the continuity of Him as the Original Person of all divine qualities. In denial of this necessity to acknowledge His integrity, the load of the responsibility associated with it will be too big to carry alone, so that one will lose this full satisfaction again. One then falls back into the false pride and division of the ego resulting from such a denial. In other words, without the Lord as your lightening rod, you will be struck by lightening.


 

 

 

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 two illustrations of Krishna saving us from the waves
and the choice between Him and the world of illusion are of B.K. Mitra.
Source.
Production: Filognostic Association of The Order of Time


    

  

 

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