rule


 

Canto 7

S'rî Krishna Caitanya

 

 

Chapter 14: The Supreme of the Householder's Life

(1) S'rî Yudhishthhira said: 'Can you please explain to me how householders [grihasthas] like me not conversant with the goal of life, also easily may achieve this position of liberation in accord with the scriptures oh devarishi.'

(2)
Nârada Muni said: 'Oh King someone who maintains a household should honor the great devotees [or sages] by properly engaging in activities in service of the visible form of Vâsudeva [the avatâra]. (3-4) When one according to time [on 'sundays'], in the company of others completely being relieved of material [karmic] activities, hears the nectar of the narrations about the Lord His avatâras, one will by such good company being separated from the physical association with one's wife and children, gradually be freed from one's desires [and pride] like awakening from a dream  [see also 5.5: 1 and B.G. 18: 54]. (5) As long as he is dedicated to earning his living, he should, being knowledgeable about the physical affair of his family life, therein [thus on 'sundays' being devoted] not be attached, even though he appears to be so. That is the way for him to be a human being in human society. (6) Without being selfish he should [try to] have peace with, sympathize with, or even be pleased with whatever his relatives, parents, children, brothers, friends and others might say or wish. (7) [To meet this demand] the intelligent person must utilize everything that is created by the Infallible One and was obtained without effort: all the things that are divine [like fruits], all that is obtained from the earth [like minerals] and all that is won by chance [donations, cast-offs]. (8) The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to makes one a thief deserving punishment. (9) Deer, camels, asses, monkeys, mice, snakes, birds and flies one should consider as one's children. How little difference is there between these animals and children? (10) On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma] a person, notwithstanding his concerns about his household, should obtain only as much as the grace of God would provide according to time and circumstance [see also 4.8: 54]. (11) Up to the dog, the fallen soul and the outcast, one should divide what is necessary according to the need. Even one's wife so close to one's heart, should be shared so that she can be there [as a mother] for all the people [e.g. for one's guests]. (12) One may give up the claim of owning her, a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master. Thus one may conquer Him who cannot be conquered [but by sacrifice]. (13) What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether? (14) That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up all their claims of proprietorship for the sake of the soul. It is [not about acquiring possessions, it is] about achieving the position of the great ones. (15) With the means that someone naturally acquired with his dutiful engagements, he must next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for himself, separately be of worship for the Original Person present in everyone's heart. (16) The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29]. (17) Oh King, the Supreme Lord, the enjoyer of all sacrifices is not worshiped by the offerings of ghee in the mouth of the fire as much as he is by offerings to the mouths of the scholars [see also 3.16: 8]. (18) Be therefore according to your ability of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.

(19)
During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born ones with sufficient wealth should offer oblations to the forefathers and also make offerings to their relatives during the month Bhâdra [August-September] if they can afford it. (20-23) One is also advised to perform one's ceremonies at the solstices when the sun moves to the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [12.3 degrees of arc] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra. (24) It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*]. (25) At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes with whatever that is given in respect of the Supreme Lord, the twice-born ones managing the deities, the forefathers, the godly ones, the human beings in general and all other living beings, a permanent benefit. (26) Oh King, the purification rituals that serve the interest of [having days with] the wife, the children and oneself as also the interest of having funerals, memorial days and days for doing fruitive labor must be performed at the [natural] times [relative to sun and moon] meant for them.

(27-28)
Let me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy. (29) Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas. (30-33) Lakes as Pushkara and celebrated places that harbor the saints like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.

(34)
Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14]. (35) The sons of Brahmâ as also others faithful to the truth [at Yudhishthhira's Râjasûya sacrifice] oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped. (36) The countless souls populating the entire universe are like a giant tree and because He is the root of that tree the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root]. (37) He, as the Original Person [the Purusha] lies down among the ones created, in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61]. (38) Oh King, the Lord is present in them in different degrees so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15]. (39) When the scholars saw how since Tretâ-yuga there was mutual disrespect in human society oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52]. (40) Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence shown in contempt of the person yields no results [only loving the person will, see also 3.29: 25 and B.G. 18: 68 & 69]. (41) Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies with his austerity, education and satisfaction the Vedic knowledge of Hari, the Supreme Personality. (42) The brahmins are [in the eyes] of Him, Lord Krishna who is the life and soul of the universe oh King, the most important and worshipable persons, for they sanctify by the dust [the grace] of their feet all the three worlds.'

 

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Third revised edition, loaded April 27, 2012.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Yudhishthhira said: 'Can you please explain to me how householders [grihasthas] like me not conversant with the goal of life, also easily may achieve this position of liberation in accord with the scriptures oh devarishi.'
'S'rî Yudhishthhira said: 'Please explain to me how householders [grihasta's], like me in ignorance of the goal of life, also without difficulty can achieve this position of liberation according the scripture, o deva-rishi.' (Vedabase)

 

Text 2

Nârada Muni said: 'Oh King someone who maintains a household should honor the great devotees [or sages] by properly engaging in activities in service of the visible form of Vâsudeva [the avatâra].

Nârada Muni replied: 'Staying at home o King, one should perform activities as prescribed by guru and sastra, in dedication unto the great devotees worshiping Vâsudeva directly. (Vedabase)

 

Text 3-4

When one according to time [on 'sundays'], in the company of others completely being relieved of material [karmic] activities, hears the nectar of the narrations about the Lord His avatâras, one will by such good company being separated from the physical association with one's wife and children, gradually be freed from one's desires [and pride] like awakening from a dream  [see also 5.5: 1 and B.G. 18: 54].

Always faithfully to the right time hearing the nectar of the narrations about the avatâra's of the Lord, being surrounded by people and relieved of all material activities, should one with such good association gradually free oneself from one's attachment to wife and children and thus, personally set apart, awaken as from a dream [see also 5.5: 1 and B.G. 18: 54]. (Vedabase)


Text 5

As long as he is dedicated to earning his living, he should, being knowledgeable about the physical affair of his family life, therein [thus on 'sundays' being devoted] not be attached, even though he appears to be so. That is the way for him to be a human being in human society.

With the body and the family of as much endeavor in making a living as is needed, should one in this form of life in the human society depict the learned one as not being as attached as he seems to be. (Vedabase)

 

Text 6

Without being selfish he should [try to] have peace with, sympathize with or even be pleased with whatever his relatives, parents, children, brothers, friends and others might say or wish.

Whatever the relatives, the parents, the children, one's brothers and friends or whomever else may suggest to do, to whatever they wish, he should consent without being all too serious. (Vedabase)

 

Text 7

[To meet this demand] the intelligent person must utilize everything that is created by the Infallible One and was obtained without effort: all the things that are divine [like fruits], all that is obtained from the earth [like minerals] and all that is won by chance [donations, cast-offs].

For this must the intelligent person utilize all that is obtained of itself: all the things which are given by God [like fruits], all that one gets from the earth [like minerals] and all that is won by chance [donations, finds]; they are all very much the same produced by the Infallible One. (Vedabase)

   

Text 8

The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to makes one a thief deserving punishment.

The stomach one may fill as much as needed and not more, as claiming more than that indeed would make one who thus appropriates a thief deserving punishment. (Vedabase)

 

Text 9

Deer, camels, asses, monkeys, mice, snakes, birds and flies one should consider as one's children. How little difference is there between these animals and children?

Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [to that] see as one's own children; how little difference is there between those animals and them? (Vedabase)

 

Text 10

On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma] a person, notwithstanding his concerns about his household, should obtain only as much as the grace of God would provide according to time and circumstance [see also 4.8: 54].

On the threefold path [of dharma, artha and kâma] not overly zealous [in ugra-karma] should a person, although concerned about his household, obtain only as much as the grace of God according to the time and circumstance would provide [see also 4.8: 54]. (Vedabase)

 

Text 11

Up to the dog, the fallen soul and the outcast, one should divide that what is necessary according to the need. Even one's wife so close to one's heart, should be shared so that she can be there [as a mother] for all the people [e.g. for one's guests].

Up to the dog, the fallen one and the outcast, should the necessities be divided to the need; even one's own wife, so close to oneself, should be shared so that she can be there [as a mother] for all the people [e.g. the guests in one's house and so on]. (Vedabase)

 

Text 12

One may give up the claim of owning her, a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master. Thus one may conquer Him who cannot be conquered [but by sacrifice].

One might give up the claim of owning her for which one was ready to kill oneself or others or abandon one's parents or spiritual master, so that one indeed may conquer Him who cannot be conquered [but by sacrifice]. (Vedabase)

 

Text 13

What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether?

For the insects, to stool and of ashes is in the end this attachment, this insignificant material vehicle; of what value is that attraction for the wife's body relative to the soul that is as all-pervading as the sky? (Vedabase)


Text 14

That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up all their claims of proprietorship for the sake of the soul. It is [not about acquiring possessions, it is] about achieving the position of the great ones.

What the Lord gives, what sacrifice brings, should in the end be considered the means of one's livelihood. All proprietorship is given up by those who are wise; it is the position of the great in this that one should achieve. (Vedabase)


Text 15

With the means that someone naturally acquired with his dutiful engagements, he must next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for himself, separately be of worship for the Original Person present in everyone's heart.

In respect of the gods, the sages, unto mankind and the living beings, the forefathers and unto oneself should one, making a living, daily, with the natural subsistence, honor the Original Person separately. (Vedabase)

Text 16

The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29 ].

When one of oneself becomes fully controlled by everything that is one's own, should one with all paraphernalia to the book and the principle be of worship, sacrificing in the fire [see B.G. 4: 24-29]. (Vedabase)

 

Text 17

Oh King, the Supreme Lord, the enjoyer of all sacrifices is not worshiped by the offerings of ghee in the mouth of the fire as much as he is by offerings to the mouths of the scholars [see also 3.16: 8].

O King, the Supreme Lord, the enjoyer of all sacrifices is not as much worshiped by the offering of ghee in the mouth of the fire as by offerings to the mouths of the learned [see also 3.16: 8]. (Vedabase)

 

Text 18

Be therefore according to your ability of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.

Therefore through the brahmins and demigods, mortals and other living beings, with all those, be of worship, according your ability offering all the wanted to the knower of the field [the Lord, see B.G. 13.3] that the spiritually learned are after. (Vedabase)

 

Text 19

During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born ones with sufficient wealth should offer oblations to the forefathers and also make offerings to their relatives during the month Bhâdra [August-September] if they can afford it.

During [for instance] the dark fortnight of the month Âsvina (October-November) and the month Bhâdra (August-September) should the twice-born offer oblations to the forefathers as far as they can afford it and to their relatives provided they have the riches. (Vedabase)

 

Text 20-23

One is also advised to perform one's ceremonies at the solstices when the sun moves to the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [12.3 degrees of arc] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra.

Also at the solstices when the sun moves to the south and north or enters Aries or Capricorn, in the yoga named Vyatîpâta, on the days covering three lunar days [tithi's] and on days of solar eclipses and new moons as well as on the twelfth day and the constellation [nakshatra] of sravana; also on the Aksaya-trtîyâ day, on the ninth lunar day of the bright fortnight of the month of Kârtika, on the four ashthakâs [the eigthdays] in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Mâgha, during the conjunction of Maghâ-nakshatra and the full-moon day, on the days when the moon is completely full, or not quite completely full when these days are conjoined with the nakshatras from which the names of certain months are derived. On the twelfth lunar days in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ as also on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra, one may perform. (Vedabase)

  

Text 24

It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*].

It is from these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved; on those days one should perform all kinds of ceremonies and thus in all seasons have for a human being auspiciousness, success and longevity [see the full calendar of order for setting days to natural events]. (Vedabase)

 

Text 25

At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes with whatever that is given in respect of the Supreme Lord, the twice-born ones managing the deities, the forefathers, the godly ones, the human beings in general and all other living beings, a permanent benefit.

At all these natural times taking a holy bath, doing japa [the vedic rosary], performing fire sacrifices and keeping to vows, is whatever one offers the Supreme Lord, the twiceborn of the deities, the forefathers, the godly, the human beings in general and all other living beings indeed a definite good deed. (Vedabase)

 

Text 26

Oh King, the purification rituals that serve the interest of [having days with] the wife, the children and oneself as also the interest of having funerals, memorial days and days for doing fruitive labor must be performed at the [natural] times [relative to sun and moon] meant for them.

O King, the times of the purification rituals serve the interest of the wife, the children and oneself also for having funerals, memorial days and [setting days apart for] doing fruitive labor. (Vedabase)

   

Text 27-28

Let me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy.

In accord with that let me tell you about the truly most sacred place to engage in this: there where a follower of truth is available [a saint, a vaishnava, a guru], in a temple; there where the Supreme of the Lord and the association of the brahmins of austerity, education and mercy with each and every moving and nonmoving living entity of the entire universe is found. (Vedabase)

 

Text 29

Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas.

Wherever the form of the Supreme Lord is worshiped, that site is the all auspicious refuge, wherever it may be, like the Ganges or the other rivers also celebrated in the purânas. (Vedabase)


Text 30-33

Lakes as Pushkara and celebrated places that harbor the saints like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.

Lakes as Pushkara and celebrated places harboring the saints like Kurukshetra, Gayâ, Prayâg [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lanka], Prabhâsa, Dvârakâ, Benares, Mathurâ, at Pampâ, Bindu-sarovara, at Badarikâs'rama, Nandâ, the places of Sîtâ Devi and Lord Râma, like Citrakûta and o King, all such hillsides as Mahendra and Malaya - all of them are of the holiest; they and all the places where the Lord and His deities are worshiped [thus also outside of India] should indeed time and again be paid a visit by the one who desires the auspiciousness as it is there that of the persons the religious activities performed are a thousand times more effective. (Vedabase)

 

Text 34

Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14].

O controller of the earth, by the scholars proficient to the receptacle has it been decided that the one and only recipient in the world indeed is the Lord, in Him truly all that moves and not moves rests [see also 4.31:14]. (Vedabase)

 

Text 35

The sons of Brahmâ as also others faithful to the truth [at Yudhishthhira's Râjasûya sacrifice] oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped.

From among the most venerable saintly personalities of God did the sons of Brahmâ as also the other loyals of truth present [at Yudhishthhira's Râjasûya sacrifice], o King, decide that as the first to be worshiped of them all, Krishna was to be selected as the best. (Vedabase)

 

Text 36

The countless souls populating the entire universe are like a giant tree and because He is the root of that tree the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root].

The countless souls filling the entire universe are like a giant tree and because of Him being the root of that tree satisfies the worship of the Infallible One all living entities. (Vedabase)


Text 37

He, as the Original Person [the Purusha] lies down among the ones created, in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61].

He indeed is the Original Person lying down with the individual souls inhabiting their forms; the bodies of all those created beings, the humans, the non-humans, the saintly and the divine are His residence [see also B.G. 18.61 ]. (Vedabase)


Text 38

Oh King, the Lord is present in them in different degrees so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15].

To them indeed is He, depending on their level of understanding and manifest penance, the Supreme Lord more or less present, o King, and therefore the first and most important person of reception [compare B.G. 15: 15]. (Vedabase)

Text 39

When the scholars saw how since Tretâ-yuga there was mutual disrespect in human society oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52].

Witnessing how, from the beginning of Treta-yuga, among them the mutual respect in human society had turned negative o King, has by the scholars the worship of deities been introduced. [see also: 12.3: 52 *] (Vedabase)

 

Text 40

Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence shown in contempt of the person yields no results [only loving the person will, see also 3.29: 25 and B.G. 18: 68 & 69].

Thereafter does one with great faith and all requirements worship the deity of the Lord although that regular attendance does not do those negative people really much good [deities are for beginners, see also 3.29: 25, B.G. 18: 68 & 69]. (Vedabase)


Text 41

Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies with his austerity, education and satisfaction the Vedic knowledge of Hari, the Supreme Personality.

O best of kings, one should realize that the best person among the people is indeed the brahmin because he of his austerity, education and satisfaction embodies the vedic knowledge of the Supreme Personality of Hari. (Vedabase)

 

Text 42

The brahmins are [in the eyes] of Him, Lord Krishna who is the life and soul of the universe oh King, the most important and worshipable persons, for they sanctify by the dust [the grace] of their feet all the three worlds.'

It is namely by Him, by Lord Krishna the life and soul of the universe, o King, that the brahmins are sanctified; of the dust of their feet is there the most exalted of worship in the three worlds. (Vedabase)

 

*: see the full calendar of order for setting days to natural events.

 

 

 

 

 

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Production:
Filognostic Association of The Order of Time


  

 

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