rule



 

 

Canto 9

Jaya Râdhâ Mâdhava 1

 


   
Chapter 9: The Dynasty of Ams'umân

(1) S'rî S'uka said: 'Ams'umân for a long time doing penance with a desire to bring down the Ganges, was unsuccessful and died in due course of time. (2) His son Dilîpa did just like his father not succeed and was also defeated by time. Thereafter Dilîpa's son Bhagîratha performed severe austerities. (3) The goddess [mother Ganga] appeared to him and said: 'I am very pleased with you and will answer your prayers.' With that being said seeing his purpose served [that the Ganges would wash away the ashes, see 9.8: 28] the king bowed down.

(4) [Mother Ganga proceeded:] 'Who can sustain the force of my waves when I descend upon this earth? Oh master of men, not being sustained I will split her open and land in Rasâtala [the lower worlds]! (5) There is another reason I cannot move towards the earth. Please consider this oh King: when I have to wash away the sins of the people who purify themselves with my water, to whom should I turn with those sins?'

(6) S'rî Bhagîratha said: 'The saintly forsakers of the world who are peaceful and expert in the regulative principles and purify all the world, will take away the sinfulness you thus accumulate because they, as they bathe in your water, carry within themselves the Vanquisher of all Sins, the Lord [see also 1.13: 10 and 6.1: 15]. (7) The god of destruction, Rudra, will sustain your force, for he is of all the embodied beings the Self in which [or with which], like with the threads of a piece of cloth, the entire length and width of the universe is interwoven [*].'

(8) After this was said, the ruler propitiated the godhead with his penances. This did not take very long. Very soon oh King, Lord S'iva became satisfied with him [with Bhagîratha **]. (9) 'So be it', Lord S'iva said who is always auspicious to all. Having been addressed by the king he then with great attention took upon him the burden of the Ganges water that is pure because of Vishnu's feet [see also 5.17]. (10) He Bhagîratha, the saintly king, brought her who could purify the entire universe to the place where the bodies of his forefathers were reduced to ashes. (11) Leading the way in a chariot moving at the speed of the wind, he was followed by her. She thus blessed all the countries [they passed through] until she flowed over the burned sons of Sagara. (12) Even though the sons of Sagara were condemned for having offended a brahmin, they by her water just touching their remains went to heaven.  (13) If Sagara's sons whose bodies burned to ashes went to heaven after they came in touch with [the Ganges], then what would her effect be upon those who determined in vows with faith and devotion worship that goddess? (14) That what was described here is not such a great miracle because the water of the Ganges which originates from the feet of Anantadeva [the 'Eternal Godhead'] puts an end to a worldly existence. (15) Saintly people who by their faith have minds that follow the path of goodness [Vishnu], find purification despite the difficulty to escape from the three modes of nature. They attain the divine Self immediately.

(16-17) From the loins of Bhagîratha a son was born named S'ruta, from him there was Nâbha - different from the one I mentioned before [see 5.3] - and from Nâbha Sindhudvîpa was born from whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. He received from Nala knowledge about the art of training horses in exchange for gambling secrets. Ritûparna had a son called Sarvakâma. (18) From him there was Sudâsa whose son [Saudâsa] ascended the throne as the husband of Damayantî. He was also known, so one says, as Mitrasaha and Kalmâshapâda. Because of his [bad] karma he had no children. One day he was cursed by Vasishthha to become a man-eater [a Râkshasa].'

(19) The king said: 'Please tell me, if it is not a secret, for what reason the spiritual master cursed this great soul Saudâsa. That is what I would like to know.'

(20-21) S'rî S'uka said: 'In the past Saudâsa one day wandered around and killed a Râkshasa, but he let his brother go. This brother wanted to avenge him. With evil intentions posing as the king's cook he presented his spiritual master [Vasishthha], who came to dinner, the flesh of a human being that he had cooked. (22) The mighty master checking his food, immediately found it unfit for consumption and most angrily cursed the king with: 'Because of this you will become a man-eater!' (23-24) When the sage discovered that the Râkshasa was to blame, he for twelve years performed penance [for having unjustly cursed the king]. Saudâsa had taken a palmful of water in order to curse his guru, but his wife Madayantî prevented it. He then spilled the water that was potent with the [s'apa] mantra over his legs whereupon the king saw that all directions, the sky and the surface of the earth were teeming with living beings. (25) After he had developed the propensities of a Râkshasa he obtained a black spot on his leg [because of which he was known as Kalmâshapâda]. Living in the forest he [once] saw a brahmin couple having sexual intercourse. (26-27) Because he was hungry he seized the brahmin whereupon his wife said: 'You must be very unhappy, poor and hungry indeed, but a Râkshasa you are not! You are actually a great warrior from the Ikshvâku dynasty, the husband of Madayantî. Oh hero, it does not become you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled. (28) Oh King, this human body is there to serve the completeness of the Supreme Being. Thus seen, the killing of him oh hero, would equal the destruction of all that virtue! (29) This man is a brâhmana well versed in the Veda who austere, of good behavior and endowed with all good qualities wants to worship the Absolute Truth, the Supreme Personality who because of His attributes is known as the true Self in the heart of all living beings. (30) How can he, this brahmin and best of all sages, deserve it to be killed by you with your knowledge of the dharma, by you who are the best of all saintly kings oh master of the state? It is like a father killing his son! (31) He is a saint free from sin, a speaker of the Absolute Truth. How can you who are appreciated in the highest circles have the heart to kill him? That is tantamount to killing an unborn child or a cow. (32) I am mortified, I cannot live without him for a second. If you want to eat him, then eat me instead.'

(33) While she was pleading and lamenting this pitiably as a woman missing her protector, he, Saudâsa, condemned by the curse, devoured him like a tiger does its prey. (34) The moment the wife of the brâhmana, the chaste woman, saw that the man who was about to impregnate her was eaten by the Râkshasa, she cried loudly from the depth of her heart and pronounced angrily a curse against the king. (35) 'Because you have devoured the husband of a woman aching for intercourse, you oh sinner, will suffer the curse of also finding death when you try to impregnate a woman, you traitor of civilization!'

(36) After this way cursing Mitrasaha ['indulgent toward friends' or Saudâsa] she, being devoted to be with her husband, found her destination by stepping into the fire that burned the bones of her husband. (37) When Saudâsa twelve years later was released [from the curse of Vasishthha] and tried to make love to his wife, he was checked by the queen who reminded him of the curse of the brâhmanî. (38) Thus he henceforward had to forget about being physically happy with his wife and, as ordained by fate, therefore remained childless. Vasishthha then got the permission to beget a child in Madayantî, his wife. (39) She not delivering carried the child for seven years in her womb.  [With Vasishthha] striking her abdomen with a stone, a son was born who for that reason was called As'maka ['by a stone']. (40) From As'maka Bâlika was born. This child was protected [against Lord Paras'urâma] by a human shield consisting of women and was named thereafter [Nârîkavaca]. When there were no rulers anymore [because Lord Paras'urâma had killed them all] he became known as Mûlaka ['the root of'], the progenitor of the kshatriyas. (41) From Bâlika there was a son named Das'aratha, his son was Aidavidi and from him there was king Vis'vasaha who fathered Khathvânga who became emperor. (42-43) On the request of the demigods he most fiercely killed the Daityas in battle after which he, coming home and knowing that he had only a second to live longer, fixed his mind by praying: 'Neither the earth, my kingdom nor my dearest wife, neither my sons and daughters nor my opulence or life are as worshipable to me as the members of the brahmin community who enjoy the respect of my family [***]. (44) Not even as a child I was attracted or enjoying that what goes against the dharma, nor did I at any time consider anything [or anybody] else as more substantial than the Lord Hailed in the Scriptures, Uttamas'loka. (45) The demigods granted me the boon that I could have whatever I wanted, but that claim over the three worlds I could not accept. All that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9: 34]. (46) The godly ones are with their senses and minds distracted [by the modes] and do not know the Dearmost Eternal One of the Soul who always resides in their hearts. What then is to be expected of others [see B.G. 18: 55]? (47) Let me therefore surrender myself to Him the One Soul who created the universe, and in loving service give up my attachment to matters brought about by the so very powerful material modes, matters that are like Ghandarva towns [or castles in the air].'

(48) Thus determined by an intelligence firmly in the grip of Nârâyana, he gave up all his ignorant, on different matters founded, love and thus got situated in his original position of loving service [his so-called svarûpa]. (49) That what is known as the Supreme Brahman that defies all description, is not something impersonal or empty as one might think. It is the Supreme Lord Vâsudeva about whom the devotees are singing [see also 1.2: 11].'
 

 

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Third revised edition, loaded January 3, 2013.
 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'Ams'umân for a long time doing penance with a desire to bring down the Ganges, was unsuccessful and died in due course of time.
S'rî S'uka said: 'Ams'umân for a long time doing penance with a desire to bring the Ganges down was unsuccessful and then died in due course of time. (Vedabase)

 

Text 2

His son Dilîpa did just like his father not succeed and was also defeated by time. Thereafter Dilîpa's son Bhagîratha performed severe austerities.

His son Dilîpa, like his father, couldn't do so either and also died a victim of time. Next was his son Bhagîratha in his penance of the greatest austerity. (Vedabase)

 

Text 3

The goddess [mother Ganga] appeared to him and said: 'I am very pleased with you and will answer your prayers.' With that being said seeing his purpose served [that the Ganges would wash away the ashes, see 9.8: 28] the king bowed down.

Unto him the goddess [of mother Gangâ] appeared who said: 'Very pleased as I am will I answer your prayers', and thus addressed seeing his wishes granted [that the Ganges would wash away the ashes, see 9.8:28] bowed that ruler of man respectfully. (Vedabase)

 

Text 4

[Mother Ganga proceeded:] 'Who can sustain the force of my waves when I descend upon this earth? Oh master of men, not being sustained I will split her open and land in Rasâtala [the lower worlds]!

[Mother Gangâ said:] 'What person indeed can sustain the force of the waves with me falling down upon this earth? Without him I'd split open its surface, o master of men, and head for the lower worlds! (Vedabase)


Text 5

There is another reason I cannot move towards the earth. Please consider this oh King: when I have to wash away the sins of the people who purify themselves with my water, to whom should I turn with those sins?'

Moreover, I can't head for the earth as - please take this into account o King - of the people cleansing themselves with my water I will have to wash away the sinfulness.'(Vedabase)

   

Text 6

S'rî Bhagîratha said: 'The saintly forsakers of the world who are peaceful and expert in the regulative principles and purify all the world, will take away the sinfulness you thus accumulate because they, as they bathe in your water, carry within themselves the Vanquisher of all Sins, the Lord [see also 1.13: 10 and 6.1: 15].

S'rî Bhagîratha said: 'The saintly forsakers of the world who peaceful and expert to the rules deliver all, will take the sinfulness of you away, as bathing in your water they carry within them the Defeat of all Sin, the Lord [see also 1.13: 10 and 6.1: 15]. (Vedabase)

 

Text 7

The god of destruction, Rudra, will sustain your force, for he is of all the embodied beings the Self in which [or with which], like with the threads of a piece of cloth, the entire length and width of the universe is interwoven [*].'

The god of destruction, Rudra, will sustain your force as he of the embodied beings indeed is the Supersoul in whom all the universe long and wide is situated as threads in cloth [*].' (Vedabase)


Text 8

After this was said, the ruler propitiated the godhead with his penances. This did not take very long. Very soon oh King, Lord S'iva became satisfied with him [with Bhagîratha **].
After this was said was he, the ruler, of penance with Lord S'iva; not wasting any time propitiated he the All-auspicious One so that the lordship indeed soon was satisfied, o King [**]. (Vedabase)

 

Text 9

'So be it', Lord S'iva said who is always auspicious to all. Having been addressed by the king he then with great attention took upon him the burden of the Ganges water that is pure because of Vishnu's feet [see also 5.17]. 

'So be it', said Lord S'iva ever auspicious to all, thus having been addressed by the king, and with great attention sustained he the Ganges pure of washing from Vishnu His toes [see also 5.17]. (Vedabase)

 

Text 10

He Bhagîratha, the saintly king, brought her who could purify the entire universe to the place where the bodies of his forefathers were reduced to ashes.

He Bhagîratha, the saintly king, brought her who could deliver the whole universe to the place where the ashes laid of the bodies of his forefathers. (Vedabase)

 

Text 11

Leading the way in a chariot moving at the speed of the wind, he was followed by her. She thus blessed all the countries [they passed through] until she flowed over the burned sons of Sagara.

Leading the way, driving a chariot at the speed of the wind, was he followed by her sanctifying all the countries and flowed she over the burnt sons of Sagara. (Vedabase)

 

Text 12

Even though the sons of Sagara were condemned for having offended a brahmin, they by her water just touching their remains went to heaven. 

Even though the sons of Sagara were condemned for offending a brahmin, could the simple touch of her water with their remains only, make them reach the divine. (Vedabase)

 

Text 13

If Sagara's sons whose bodies burned to ashes went to heaven after they came in touch with [the Ganges], then what would her effect be upon those who determined in vows with faith and devotion worship that goddess?

If Sagara's sons whose bodies burnt to ashes went to heaven after contacting [the Ganges], then how would that be with those determined in vows who with faith and devotion worship the goddess? (Vedabase)

 

Text 14

That what was described here is not such a great miracle because the water of the Ganges which originates from the feet of Anantadeva [the 'Eternal Godhead'] puts an end to a worldly existence.

That which herewith is described of her water is not such a supreme wonder indeed as emanating from the Lotus feet of the Eternal One it is capable of cutting the bondage. (Vedabase)


Text 15

Saintly people who by their faith have minds that follow the path of goodness [Vishnu], find purification despite the difficulty to escape from the three modes of nature. They attain the divine Self immediately.

Saintly people who in faith with their minds are of full attention, are purified despite the difficulty to give it up with the three modes of nature; by them is the spiritual quality of the Supreme immediately achieved. (Vedabase)

 

Text 16-17

From the loins of Bhagîratha a son was born named S'ruta, from him there was Nâbha - different from the one I mentioned before [see 5.3] - and from Nâbha Sindhudvîpa was born from whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. He received from Nala knowledge about the art of training horses in exchange for gambling secrets. Ritûparna had a son called Sarvakâma.

From Bhagîratha was a son born named S'ruta, of him there was Nâbha - different from the one I before described [see 5.3] - and from Nâbha was born Sindhudvîpa of whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. From Nala he received the art of training horses in exchange for secrets of gambling. Ritûparna had a son named Sarvakâma. (Vedabase)

  

Text 18

From him there was Sudâsa whose son [Saudâsa] ascended the throne as the husband of Damayantî. He was also known, so one says, as Mitrasaha and Kalmâshapâda. Because of his [bad] karma he had no children. One day he was cursed by Vasishthha to become a man-eater [a Râkshasa].'

From him there was Sudâsa whose son [Saudâsa] as the husband of Damayantî ascended the throne and also was known, so one says, as Mitrasaha and Kalmâshapâda. He, because of sin without a son, once got cursed by Vasishthha to become a man-eater [a râkshasa]. (Vedabase)

 

Text 19

The king said: 'Please tell me, if it is not a secret, for what reason the spiritual master cursed this great soul Saudâsa. That is what I would like to know.'

The king said: 'Please tell me, if it is not a secret, what the reason was for the curse of the spiritual master against Saudâsa, this great soul? That I would like to know.' (Vedabase)

 

Text 20-21

S'rî S'uka said: 'In the past Saudâsa one day wandered around and killed a Râkshasa, but he let his brother go. This brother wanted to avenge him. With evil intentions posing as the king's cook he presented his spiritual master [Vasishthha], who came to dinner, the flesh of a human being that he had cooked.

S'rî S'uka said: 'Saudâsa sometimes went out to hunt and had in the past killed a râkshasa, but the brother that he let go, thereafter pursued him in revenge. With evil intentions he posed as the king's cook and presented his spiritual master who came to dine at his home, the flesh of a human being he had cooked. (Vedabase)

 

 Text 22

The mighty master checking his food, immediately found it unfit for consumption and most angrily cursed the king with: 'Because of this you will become a man-eater!'

Checking his food found the mighty master it from his inner sense unfit for consumption and cursed he the king very angry with: 'For this you'll become a man-eater indeed!'. (Vedabase)

 

Text 23-24

When the sage discovered that the Râkshasa was to blame, he for twelve years performed penance [for having unjustly cursed the king]. Saudâsa had taken a palmful of water in order to curse his guru, but his wife Madayantî prevented it. He then spilled the water that was potent with the [s'apa] mantra over his legs whereupon the king saw that all directions, the sky and the surface of the earth were teeming with living beings.

Finding out that the râkshasa was to blame performed he, to atone, for twelve years a penance. Saudâsa though had taken a palmful of water in order to curse his guru, but his wife Madayantî forbade it. He spilled the water potent of the [s'apa-] mantra over his legs after which that lord of man in all directions in the sky everywhere could see the surface of the earth teeming with life. (Vedabase)

  

Text 25

After he had developed the propensities of a Râkshasa he obtained a black spot on his leg [because of which he was known as Kalmâshapâda]. Living in the forest he [once] saw a brahmin couple having sexual intercourse.

He acquired the propensities of a wild man and acquired a black spot on his leg [for which he was known as Kalmâshapâda]. Living in the forest saw he [once] a brahmin couple at the moment they had sexual intercourse. (Vedabase)

    

Text 26-27

Because he was hungry he seized the brahmin whereupon his wife said: 'You must be very unhappy, poor and hungry indeed, but a Râkshasa you are not! You are actually a great warrior from the Ikshvâku dynasty, the husband of Madayantî. Oh hero, it does not become you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled.

Suffering from hunger caught he the brahmin but his wife said: 'You must be very unhappy, poor and hungry, but a râkshasa you're not; in fact you're a great warrior from the Ikshvâku-dynasty, the husband of Madayantî, o hero, it is nothing for you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled. (Vedabase)

 

Text 28

Oh King, this human body is there to serve the completeness of the Supreme Being. Thus seen, the killing of him oh hero, would equal the destruction of all that virtue!

O King, this human body does good to the Complete of the Living Being and so would, so to say, the killing of him, o hero, be the killing of all good chances! (Vedabase)

 

Text 29

This man is a brâhmana well versed in the Veda who austere, of good behavior and endowed with all good qualities wants to worship the Absolute Truth, the Supreme Personality who because of His attributes is known as the true Self in the heart of all living beings.

He here is a brâhmana well-versed in the Veda, who austere, of good behavior and endowed with all good qualities is determined to honor the Brahmân, the Supreme Personality known as the Living Soul of all beings above whom He's the quality. (Vedabase)

  

Text 30

How can he, this brahmin and best of all sages, deserve it to be killed by you with your knowledge of the dharma, by you who are the best of all saintly kings oh master of the state? It is like a father killing his son!

He, this brahmin and best of all sages, how can he, like it is with a son with his father, from you the best of all saintly kings, with your awareness of the religion o power of the state, deserve it to be killed? (Vedabase)

 

Text 31

He is a saint free from sin, a speaker of the Absolute Truth. How can you who are appreciated in the highest circles have the heart to kill him? That is tantamount to killing an unborn child or a cow.

He's a saint free from sin, a speaker of Absolute Truth; how can you of your good self appreciated in the highest circles, think of killing him: that would be like killing an embryo or a cow! (Vedabase)

 

Text 32

I am mortified, I cannot live without him for a second. If you want to eat him, then eat me instead.'

Without him I can't live for even a moment and am I as a dead body; if you want to take him for food then eat me instead.' (Vedabase)

 

Text 33

While she was pleading and lamenting this pitiably as a woman missing her protector, he, Saudâsa, condemned by the curse, devoured him like a tiger does its prey.

With the wife, this way pleading so pitiably and lamenting as a woman bereft of her man, devoured he, Saudâsa, condemned by the curse, him like a tiger does with its prey. (Vedabase)

 

Text 34

The moment the wife of the brâhmana, the chaste woman, saw that the man who was about to impregnate her was eaten by the Râkshasa, she cried loudly from the depth of her heart and pronounced angrily a curse against the king.

The brâhmana wife, the chaste woman, upon seeing how the man, who was about to impregnate her, by the râkshasa was eaten, cried loudly from her deepest being and pronounced angered a curse against the king. (Vedabase)

 

Text 35

'Because you have devoured the husband of a woman aching for intercourse, you oh sinner, will suffer the curse of also finding death when you try to impregnate a woman, you traitor of civilization!'

'Because you've devoured the husband of a woman in pain for intercourse will you, o sinner, suffer the curse of also finding death when you try to discharge semen, o traitor of civilization!' (Vedabase)

 

Text 36

After this way cursing Mitrasaha ['indulgent toward friends' or Saudâsa] she, being devoted to be with her husband, found her destination by stepping into the fire that burned the bones of her husband.

After this way cursing Mitrasaha ['indulgent toward friends' or Saudâsa] found she, inclined to stay with him, her destination stepping into the fire ablaze with the bones of her husband. (Vedabase)

 

Text 37

When Saudâsa twelve years later was released [from the curse of Vasishthha] and tried to make love to his wife, he was checked by the queen who reminded him of the curse of the brâhmanî.

When after twelve years Saudâsa was released [from the curse of Vasishthha] and tried to have sex with his wife was he checked by the queen who reminded him of the curse of the brâhmanî. (Vedabase)

 

Text 38

Thus he henceforward had to forget about being physically happy with his wife and, as ordained by fate, therefore remained childless. Vasishthha then got the permission to beget a child in Madayantî, his wife.

Thus had he henceforward to forsake it to be happy with his wife and remained he by destiny sonless. Vasishthha then was permitted to beget a child in Madayantî, his wife. (Vedabase)

 

Text 39

She not delivering carried the child for seven years in her womb.  [With Vasishthha] striking her abdomen with a stone, a son was born who for that reason was called As'maka ['by a stone'].

She verily bore the child for seven years in her womb not delivering, but with her abdomen struck by a stone was there a son from her who therefore was called As'maka ['of us']. (Vedabase)

 

Text 40

From As'maka Bâlika was born. This child was protected [against Lord Paras'urâma] by a human shield consisting of women and was named thereafter [Nârîkavaca]. When there were no rulers anymore [because Lord Paras'urâma had killed them all] he became known as Mûlaka ['the root of'], the progenitor of the kshatriyas.

From As'maka was Bâlika born. This child was protected by a human shied consisting of women and named thereafter [as 'Nârîkavaca']. When there were no rulers around anymore [as Lord Paras'urâma had killed them all] became he Mûlaka ['springing from'], the progenitor of the kshatriyas. (Vedabase)

 

Text 41

From Bâlika there was a son named Das'aratha, his son was Aidavidi and from him there was king Vis'vasaha who fathered Khathvânga who became emperor.

From Bâlika there was a son named Das'aratha, his son was Aidavidi and from him was there the famous king Vis'vasaha who for his son had Khathvânga who became emperor. (Vedabase)

 

Text 42-43

On the request of the demigods he most fiercely killed the Daityas in battle after which he, coming home and knowing that he had only a second to live longer, fixed his mind by praying: 'Neither the earth, my kingdom nor my dearest wife, neither my sons and daughters nor my opulence or life are as worshipable to me as the members of the brahmin community who enjoy the respect of my family  [***].

He very fierce on the request of the godly killed the daityas in battle and coming home, knowing that he had only a second longer to live, fixed he his mind by praying: 'Nor the earth, my kingdom or my dearest wife; nor my sons and daughters, my opulence or life are as worshipable to me as are the godly of the brahmin community respected in my family [***]. (Vedabase)

 

Text 44

Not even as a child I was attracted or enjoying that what goes against the dharma, nor did I at any time consider anything [or anybody] else as more substantial than the Lord Hailed in the Scriptures, Uttamas'loka.

Not even as a child was I attracted or enjoying the irreligious, nor did I at any time see anything else but the Lord Hailed in the Scriptures, Uttamas'loka, as something substantial. (Vedabase)

 

Text 45

The demigods granted me the boon that I could have whatever I wanted, but that claim over the three worlds I could not accept. All that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9: 34].

By the godly I was granted the boon to have whatever I wanted but that claim over the three worlds I could not accept; all that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9:34]. (Vedabase)

 

Text 46

The godly ones are with their senses and minds distracted [by the modes] and do not know the Dearmost Eternal One of the Soul who always resides in their hearts. What then is to be expected of others [see B.G. 18: 55]?

If even they, the godly, in their senses and minds always are distraught not knowing the Dearmost Eternal One of the Soul residing in their hearts, what then to expect with others [see B.G. 18:55]? (Vedabase)

 

Text 47

Let me therefore surrender myself to Him the One Soul who created the universe, and in loving service give up my attachment to matters brought about by the so very powerful material modes, matters that are like Ghandarva towns [or castles in the air].'

Let me therefore in loving service give up the attachment to the modes of nature, the so powerful material control of mâyâ in manmade things which are like castles in the sky, and surrender myself unto Him, the One Soul who created the whole universe.' (Vedabase)

 

Text 48

Thus determined by an intelligence firmly in the grip of Nârâyana, he gave up all his ignorant, on different matters founded, love and thus got situated in his original position of loving service [his so-called svarûpa].

Thus intelligently with a firm resolve fully in the grip of Nârâyana, gave he up on all other concerns that are but ignorance and found he thereafter himself situated in his original position of loving service. (Vedabase)


Text 49

That what is known as the Supreme Brahman that defies all description, is not something impersonal or empty as one might think. It is the Supreme Lord Vâsudeva about whom the devotees are singing [see also 1.2: 11].

That which as such is known as the Supreme Brahmân defying all description is not something impersonal or void as one might think; it is the Supreme Lord Vâsudeva of whom the truthloving people indeed are singing [see also 1.2: 11].' (Vedabase)

 

 

*: S'rîla Prabhupâda quotes: Lord S'iva is described in the Brahma-samhitâ (5.45):

kshîram yathâ dadhi vikâra-vis'esha-yogât
sanjâyate na hi tatah prithag asti hetoh
yah s'ambhutâm api tathâ samupaiti kâryâd
govindam âdi-purusham tam aham bhajâmi

"Milk changes into yogurt when mixed with a yogurt culture, but actually yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord S'iva for the special purpose of material transactions. I offer my obeisances at Lord Govinda's lotus feet."

**: Lord S'iva is also called Âs'utosha: quickly pleased.

***: The Vaishnava daily expresses his respects for the brahminical culture in his offerings, by worshiping the Lord with this prayer:

namo brâhmanya-devâya
go brâhmana-hitâya ca
jagad-dhitâya krishnâya
govindâya namo namah

"I offer my respectful obeisances to the Supreme Absolute Truth, Krishna, who is the well-wisher of the cows and the brâhmanas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses." 

 

 

 

 

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 second painting on this page is by B.K. Mitra.
Production:
Filognostic Association of The Order of Time.


 

 

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