CANTO 11:
General History
Chapter 1 The Curse Upon the Yadu Dynasty
Chapter 2 Mahârâja Nimi Meets the Nine Yogendras
Chapter 3 Liberation from Mâyâ and Karma Knowing and Worshiping the Lord
Chapter 4 The Activities of Nara-Nârâyana and the other Avatâras described
Chapter 5 Nârada Concludes His Teachings to Vasudeva
Chapter 6 Retirement on the Advise of Brahmâ and Uddhava Addressed in Private
Chapter 7 Krishna Speaks about the Avadhûta's Masters and the Pigeon so Attached
Chapter 8 What One Learns from Nature and the Story of Pingalâ
Chapter 9 Detachment from All that Is Material
Chapter 10 The Soul Free, The Soul Bound
Chapter 11 Bondage and Liberation Explained and the Saintly Person His Devotional Service
Chapter 12 The Confidential Secret Beyond Renunciation and Knowledge
Chapter 13 The Hamsa-avatâra Answers the Questions of the Sons of Brahmâ
Chapter 14 The Devotional Coherence of the Methods and the Meditation on Vishnu
Chapter 15 Mystical Perfection: the Siddhis
Chapter 16 The Lord's Opulence
Chapter 17 The Varnâs'rama System and the Boat of Bhakti: the Students and the Householders
Chapter 18 The Varnâs'rama System: the Withdrawn and the Renounced
Chapter 19 The Perfection of Spiritual Knowledge
Chapter 20 Trikânda Yoga: Bhakti Surpasses Knowledge and Detachment
Chapter 21 On Distinguishing between Good and Bad
Chapter 22 Prakriti and Purusha: Nature and the Enjoyer
Chapter 23 Forbearance: the Song of the Avantî Brâhmana
Chapter 24 Analytic Knowledge, Sânkhya, Summarized
Chapter 25 The Three Modes of Nature and Beyond
Chapter 26 The Song of Purûravâ
Chapter 27 On Respecting the Form of God
Chapter 28 Jñâna Yoga or the Denomination and the Real
Chapter 29 Bhakti Yoga: the Most Auspicious way to Conquer Death
Chapter 30 The Disappearance of the Yadu-dynasty
Chapter 31 The Ascension of Lord Krishna
The Curse Upon the Yadu Dynasty
(1) S'rî S'uka said: 'After Lord Krishna surrounded by the Yadus together with Râma realized the elimination of the daityas and reduced the burden of the earth, rose very soon a conflict [among the Yadus]. (2) The Supreme Lord, relieving the earth of its burden by killing all the kings that assembled to confront on opposite sides, made the ones who time and again were driven mad by the duplicitous gambling, the insults, the grabbing by the hair [of Draupadî] and the other transgressions of their enemies, the immediate cause [of the dynastic struggle, see also Yayâti and 10.49 & 10.68]. (3) The Unfathomable Lord weighed the elimination of the earth her burden of royal armies by the Yadus, who were protected by His arms: 'One indeed may say the earth's burden is gone, but I think it's not gone; because of the Yadu-dynasty the intolerable alas remains [see also 4.16: 13]. (4) Of these ones never frustrated in their control who by all means took shelter of Me, there most certainly will never be defeat from another cause; inspiring a quarrel within the Yadu-dynasty like fire in a bamboo-grove, shall I achieve [My purpose:] My abode of peace [see also 3.3: 14 and 8.8: 37].'
(5) Thus making up His mind, o King, withdrew the Controller, the Almighty One whose every desire comes to pass, His family by manifesting a curse from the learned. (6-7) By His own form, the beauty of all the worlds, delivering the eyes of men, by His words delivering the minds of all who remembered them and by His feet delivering the actions of those who saw them, was the Lord, who thus having been of attraction attained His own position, certain that the people indeed being ignorant, with on earth the spreading of His glories in the best of verses, with ease would reach through [the hearing and chanting of] them [see also 7.5.23-24].'
(8) The King said: 'How did this curse come about of the learned ones against the Vrishnis, who totally absorbed in Krishna, always charitable and respectful with the brahmins were serving the elders? (9) What caused the rise of that serious curse, what was its nature, o purest of the twice-born; please tell me how there, with those who shared the same soul [of Krishna], could be this discord?'
(10) The son of Vyâsa said: 'Carrying a body that was the amalgamation of all things beautiful, on earth performing the most auspicious activities and all-satisfied enjoying His life residing in His abode [of Dvârakâ], wanted He, so greatly sung, to destroy His dynasty; the only thing left to do. (11-12) Having performed fruitive rituals bestowing piety stayed the sages Vis'vâmitra, Asita, Kanva, Durvâsâ, Bhrigu, Angirâ, Kas'yapa, Vâmadeva, Atri, Vasishthha, along with Nârada and others, [once] in the house of the lord of the Yadus [Vasudeva]. Bid farewell by Him, the Soul of Time of whom chanting about most auspiciously for the whole world the impurities of Kali-yuga are taken away, they went to Pindâraka [a site of pilgrimage]. (13-15) The young boys of the Yadu dynasty playing [there] approached them with Sâmba the son of Jâmbavati [see also 10.68] dressed up in woman's clothes. Taking hold of their feet they, feigning humility, impudently asked: 'This black-eyed pregnant woman wishing for a son, o learned ones, too embarrassed to ask it herself, is asking you whether you, with your vision never clouded, can tell if she'll give birth to a son or not?'
(16) The sages thus tricked said angered to the boys, o King: 'For you, o fools, she'll give birth to a mace which will destroy the dynasty!'.
(17) They, greatly terrified to hear that, hastily uncovered the belly of Sâmba wherein they indeed found a club made of iron. (18) 'What have we done, what will the family say of us so very unfortunate?' and thus overwhelmed speaking took they the club en went they home. (19) Bringing it consequently into the assembly with the beauty of their faces faded, informed they the king [Ugrasena] in the presence of all Yadus. (20) Amazed to see the club hearing about the infallible curse of the learned, o King, became the inhabitants of Dvârakâ distraught with fear. (21) Having that club ground to bits threw Âhuka [Ugrasena], the Yadu king, them together with the iron left over from the club into the water of the ocean. (22) Some fish swallowed the lump while the bits being carried by the waves from that place washed on shore to grow there into sharp canes [called eraka]. (23) The fish in the ocean was together with others caught in a net by a fisherman. The piece of iron contained in the fish's stomach was fixed by a hunter [called Jarâ] on an arrow [as an arrowhead]. (24) The Supreme Lord quite capable knowing the meaning of everything, didn't want to make things different though and was, exhibiting His form of Time, glad to sanction the curse of the learned.
Mahârâja Nimi Meets the Nine Yogendras
(1) S'rî S'uka said: 'Greatly eager to be of worship for Krishna, o best of the Kurus, dwelled Nârada frequently in Dvârakâ the capital protected by the arms of Govinda [see also 6.5: 43 & 10.69]. (2) Who indeed possessing senses being faced with death on all sides, o King, wouldn't be of worship for the lotusfeet of Mukunda worshipable to the best of the immortals? (3) One day said Vasudeva the following to the deva-rishi, who had arrived at his house and was respectfully greeted, worshiped with paraphernalia and comfortably seated. (4) S'rî Vasudeva said: 'O great lord, the coming of your good self is, as of all those on the path of Uttamas'loka present for the most wretched, as the coming of a good father being there to the benefit of all embodied souls. (5) What the gods do, results in as well the misery as the happiness of the living beings, but what saints like you do who accepted the Infallible One as their very soul, results in happiness only [see also 1.2: 25-26, 3.25: 21]. (6) The way one worships the demigods will the gods the same way be of respect in return; like with a shadow are they the attendants of karma, whereas the saints are the ones taking care of the fallen [see also B.G. 3: 12, 4: 12, 7.20-23]. (7) O brahmin, nevertheless I inquire with you about the dharma of relating to the Supreme Lord, hearing of which with faith the one destined to die is freed from all fear [compare 10.2: 30-33]. (8) I indeed a long time ago on earth being bewildered by the Lord His mâyâ, in want of a child and not going for liberation, worshiped Ananta, the Lord Awarding Liberation [see also 10.3: 32-45 and 4.1: 20]. (9) O you true to the vow, please instruct us, so that because of you we for sure and with ease even, may find liberation from this world full of dangers frightening everywhere.'
(10) S'rî S'uka said: 'O king, thus questioned by the intelligent Vasudeva spoke the deva-rishi, who by the qualities was reminded of the Lord, pleased to him. (11) S'rî Nârada said: 'This asking of you about the bhâgavata-dharma is the correct approach, o best of the Sâtvatas, since it purifies the entire universe. (12) Heard about, chanted in response, meditated upon, accepted with faith or praised when performed by others, purifies the pure devotional service immediately even those averse to the gods and the universe. (13) Today you brought to my mind the Supreme Lord, the Personality of Godhead Nârâyana [see also 10.87: 5] about whom chanting and hearing one becomes supremely blissful and pious. (14) Concerning this matter is as an example given this ancient history of a conversation of the sons of Rishabha with the king of Videha who was a broad-minded soul. (15) The son of Svâyambhuva Manu named Priyavrata had one named Âgnîdhra; from him there was Nâbhi and his son is remembered as Rishabhadeva [see also 5.1-5]. (16) He appearing in this world with the desire to teach the process of attaining liberation, is considered a plenary expansion of Vâsudeva; of Him there were one hundred sons who perfectly observed the Vedas. (17) Of them was indeed [see 5.7] the eldest one Bharata completely devoted to Nârâyana; it is by his name that this wonderful part of the earth is famed as Bhârata-varsha [or India]. (18) He at the end of all pleasures rejecting this earthly existence left home and achieved in worship of Lord Hari His destination practicing austerities in three births. (19) Nine of His [Rishabha's] sons were the masters of complete sovereignty over the nine separate areas [nava-dvîpa] of this subcontinent while eighty-one others were twice born brahmins to initiate the path of [karma-kânda] fruitive vedic sacrifices [see 5.2: 19-21]. (20-21) The nine remaining sons, Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana, were sages indeed engaged in explaining the Absolute Truth; learned in the spiritual science thus of great effort wandered they dressed by the wind [naked]. (22) They [called the nava-yogendras] wandering the earth saw the entire universe, consisting of the gross and the subtle, as a form of the Supreme Lord non-different from the Self [see also 1.5: 20 and B.G. 13: 14 & 15: 7]. (23) Unimpeded moving at will to the worlds of the godly, the perfected, the ones ruled, the heavenly singers, the treasure keepers, the [common] humans, the ones of superpower and the serpentine, travel they freely whatever realm of the sages, the angels, the ghostly followers of S'iva, the scientists, the twice born ones or the cows they desire. (24) Once in Ajanâbha [name of India before Bharata] approached they the soma-sacrifice of the great soul of Nimi [see also 9.13] which was carried out to the wishes of the seers. (25) Seeing those pure devotees in their brilliance rivaling the sun, o King, stood the performer of the sacrifice, the brahmins, everyone, nay even the fires, in respect. (26) The ruler of Videha [Nimi], recognizing them as devotees of Nârâyana satisfied seated them and performed full worship as they deserved. (27) With humility bowing down to the nine of them who just like the sons of Brahmâ [see 4.22: 6] glowed by their own effulgence, proceeded the king, all in transcendental rapture, to question them. (28) S'rî Videha [Nimi] said: 'I consider you to be direct associates of the Supreme Lord, the enemy of Madhu, indeed to be servants of Vishnu that move about for the purification of all the worlds. (29) I think that to achieve the association of those dear to the Lord of Vaikunthha is even more difficult as it is for embodied beings to achieve the human body that any moment can be lost [see also B.G. 8: 16 & 16: 19-20]. (30) Therefore I'm asking you, o sinless ones, what the supreme good is in this material ocean where to have but a second the association of the truthful is the greatest treasure for human beings. (31) Please speak about the science of devotional service as far as we'd be capable to follow; by it being satisfied will He, the Unborn Lord, give even Himself to the one who took shelter.'
(32) S'rî Nârada said: 'They, the greatest of the great, thus by Nimi questioned, o Vasudeva, in return with reverence spoke affectionately to the king in the company of the priests and the members of the sacrificial assembly. (33) S'rî Kavi said: 'I consider that with one's intelligence being constantly disturbed in this world in thinking the temporal [body] to be the true self, the state of truly not having to fear from any side is found with the worship of the lotusfeet of the Infallible One, as therein all fear ceases [see 3.9: 6 and e.g. B.G. 2: 56, 2: 71, 4: 10, 12: 13-14]. (34) The proper means are discussed by the Supreme Lord and known as the bhâgavata dharma by which people wrestling with their intelligence easily may realize the Supreme Soul. (35) A man accepting that, o King, is never bewildered and will, not even closing his eyes while running, come to trip or fall in this [see also the catuh-s'loki of B.G. 10: 8-11 and verse 5: 17]. (36) Whatever one does following one's own nature with the body, speech, mind, senses, with the intelligence or the purified consciousness, should one all offer to the Supreme thinking: 'This is for Nârâyana' ['nârâyanâya iti', compare B.G. 3: 9 and 9: 27]. (37) For the one who led by the illusory energy, forgetful of God, turned away in misidentification will fear rise because of being absorbed in things second to the Lord; for that reason should an intelligent person, regarding his guru as his Lord and Soul [see B.G. also 4: 34], worship Him, the Lord fully with unalloyed devotion [see also 1.5: 12 and B.G. 7: 14, 15: 7]. (38) By the intelligence of the dual experience indeed as in a dream seeing things manifest or perceiving desires that are not present in the reality, should an intelligent person therefore bring the mind under control that of the material activities is committed with positive and negative desires, and thus be fearless [see also B.G. 6: 35]. (39) Hearing of the all-auspicious appearances and activities of Him with the Wheel in His Hand [see 1.9: 37] of which the relating names are chanted in this world, should one, without the material association [of a wife, home and children] singing, freely, unashamed move in all directions. (40) Thus vowed develops one by chanting His own, so very dear, holy name, the attachment of a mind dissolved with laughing and crying loudly and getting agitated like a madman in singing and dancing without concerns about outsiders [*]. (41) Ether, air, fire, water, earth and the luminaries, all living beings, the directions, the trees and other immovable beings, the rivers and oceans and whatever that might exist in the Supreme Lord's body of creation, one should bow to considering nothing to be separate [**]. (42) Devotion, direct perception of the Supreme Lord and detachment from everything else, are the three at the same time occurring for the one in the process of taking shelter, the same way as for the one engaged in eating, satisfaction occurs with the nourishment and the reduction of hunger. (43) For the devotee who thus is worshiping the feet of Acyuta will devotion, detachment and knowledge of the Supreme Lord manifest, o king Nimi, whereupon he then directly will attain the transcendental peace [see also B.G. 2: 71 ].'
(44) The king said: 'Please tell me next about the devotee of the Fortunate One; what are his duties, what is his nature, how does he behave among men, what does he say and by which symptoms is he dear to the Lord?'
(45) S'rî Havir said: 'He is the most advanced one of devotion to the Lord [an uttama adhikâri] who sees this Soul, this basic principle of all existence, in all objects [of matter and spirit] ànd is able to be of devotional service to the Supreme Spirit Soul seeing all beings [as existing with-]in the [gigantic universal body of the] Supreme Lord [see also B.G. 6: 29 & 30]. (46) He second to that, on the middle platform [the madhyama], is of love to the Supreme Lord, of friendship to the persons of advancement, of mercy to the neophytes and of disregard to the envious ones [see also 4.24: 57, 7.9: 43, B.G. 4: 8 & 15: 7 and ***]. (47) He who certain of worship to the Lord faithfully engages with the deity [the mûrti] but is not so towards the devotees nor towards the people in general, is a materialistic devotee [a prâkrita or a beginner, a kanishthha, see also B.G. 7: 20 and 3.29: 24-25 7.14: 40 ]. (48) Even though he with his senses accepts the sense-objects is he who, hating nor rejoicing, sees this universe as the deluding material energy of Vishnu, indeed a first-class devotee [see also B.G. 5: 3]. (49) He who by the birth, decay, hunger, fear and thirst of the body, the life air, the mind and the intelligence is not bewildered; he who is not bewildered by the inescapable features of a material life by keeping the Lord in mind [see also 6.2: 14], is the foremost devotee [see also B.G. 2: 56-57]. (50) In the mind of the one who dwells in Vâsudeva only is there no chance that the lust [see B.G. 3: 37-43] or the karmic craving for results [see also B.G. 6: 4] will develop; such a one verily is a first class devotee. (51) He is dear to the Lord who is not attached in the egotistical sentiment of a bodily concept of being of a good birth, of meritorious acts, a certain varnâs'râma statusorientation or a certain faction or race [see B.G. 2: 71 & 12: 13]. (52) With whom there is not the dual thinking of 'mine' and 'thine' about one's property or one's body; such a one, being equal and peaceful with all living beings, is for true the best of devotees [see B.G. 13: 28-31 & 14: 22-25]. (53) He who not for the sake of the opulences of the three worlds, not even for a moment, half a second or a split of a second, moves away from the lotusfeet of the Supreme Lord, which are sought by the godly and others of whom - undisturbed in their remembrance - the Unconquerable One is their very soul, is the topmost vaishnava [see also 18: 66]. (54) How can of the toes of the feet of the Supreme Lord that are so great in their heroism, of the moonshine of the jewel-like nails that takes away the pain in the hearts, again with those who are of worship that pain be of any effect; just as the burning heat of the sun can be of no effect when the moon has risen [see also 10.14: 58]. (55) He never leaves the heart of those - to be called the foremost devotee - who but accidentally directly [by His names] called for the Lord who, bound by the ropes of love, destroys the sins however much they heaped up [see also B.G. 4: 36].'
Footnotes:
*: S'rî Caitanya Mahâprabhu also emphasized this by quoting: 'harer nâma harer nâma harer nâmaiva kevalam kalau nâsty eva nâsty eva nâsty eva gatir anyathâ [Adi 17.21]': 'In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress but the holy name, the holy name, the holy name of the Lord.' Also S'rîla Bhaktisiddhânta Sarasvatî Thhâkura recommends to this that one studies the following verse: 'parivadatu jano yathâ tathâ vâ nanu mukharo na vayam vicârayâmah hari-rasa-madirâ-madâti-mattâ bhuvi viluthhâmo nathâmo nirvis'âmah': 'Let the garrulous populace say whatever they like; we shall pay them no regard. Thoroughly maddened by the ecstasy of the intoxicating beverage of love for Krishna, we shall enjoy life running about, rolling on the ground and dancing in ecstasy.' (Padyâvalî 73) This is what defines Krishna-consiousness.
**: S'rîla Bhaktisiddhânta Sarasvatî Thhâkura has warned us that if we do not see everything as a manifestation of the Supreme Personality of Godhead, we shall become victims of phalgu-vairâgya, or immature renunciation.
***: The Paramparâ adds here: 'S'rîla Bhaktisiddhânta Sarasvatî Thhâkura has given a nice explanation of the difference between arcana and bhajana. Arcana refers to the platform of sâdhana-bhakti, in which one serves the Lord to carry out the rules and regulations of the process. One who has achieved the shelter of the Lord's holy name and is totally engaged in the attempt to serve the Lord should be considered to be on the platform of bhajana, even though his external activities may sometimes be less strict than those of the neophyte engaged in arcana. This apparent lack of strictness, however, refers to laxity not in the basic principles of sane behavior and renunciation of sense gratification, but rather in the details of Vaishnava ceremonies.'
*4: Nimi, the King of Videha, asked, so helps us the paramparâ, the following nine questions of the nine Yogendras, the saintly sons of Rishabha. (1) What is the highest good? (Chapter Two, verse 30); (2) What are the religious principles (dharma), natural proclivities (svabhâva), behavior (âcâra), speech (vâkya) and outward symptoms (lakshana) of a bhâgavata, a Vaishnava devotee of the Lord? (2.44); (3) What is the external energy of Vishnu, the Supreme Lord? (3.1); (4) How can one become dissociated from this mâyâ? (3.17); (5) What is the true identity of Brahman? (3.34); (6) What are the three types of karma, namely karma based on the enjoyment of the fruits of work, karma offered to the Supreme Lord, and naishkarmya? (3.41); (7) What are the various pastimes of the various incarnations of God? (4.1); (8) What is the aim or destination of one who is against the Supreme Lord and devoid of bhakti (in other words, a nondevotee)? (5.1); and (9) What are the respective colors, forms and names of the four yugâvatâras, the four incarnations of the Supreme Lord who appear in the four ages, and what is the process of worshiping each of Them? (5.19).
The transcendental answers to these inquiries were given by the great devotees Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana. These nine paramahamsas answered the nine questions, each in turn, in the following verses - (1) 2.33-43; (2)2.45-55; (3) 3.3-16; (4) 3.18-33; (5) 3.35-40; (6) 3.43-55; (7) 4.2-23; (8) 5.2-18; and (9) 5.20-42.
Liberation from Mâyâ and Karma Knowing and Worshiping the Lord
(1) The honorable king [Nimi] said: 'My lords, please tell us, we wish to understand of the Supreme Lord Vishnu the illusory potency [or mâyâ, see also 11.2: 48], which is bewildering even the great mystics. (2) Cherishing the nectar of your words on the topics of Hari, am I, a mortal tormented by the misery of samsâra, not yet satiated with it being the antidote for that pain.'
(3) S'rî Antarîksha said: 'By the elements of the greater creation evolved [conditioned] the Soul of All Creation, the creatures high and low [see B.G. 13: 22 & 14: 18], o mighty armed one, so that for the Original One His own [parts and parcels] there was the [choice of] accomplishing by sense-gratification and by self-realization [see also 10.87: 2]. (4) Having entered the living beings thus created by the five gross elements and dividing Himself as the one [witness, the spirit, the mind] to the ten [senses of perception and action], engages He them with the modes. (5) The living being, enlivened by the Supreme Soul, as the master [see also B.G. 15: 8], by the modes enjoying with the modes thus getting entangled in this, thinks the created body to be his essence [compare 11.2: 37]. (6) By the organs of action to his desires performing fruitive activities, does the proprietor of the body reap the various fruits of labor, wandering through the world in happiness and other emotions [see B.G. 2.62]. (7) This way by his karma getting to destinations involving a lot of things that are not so good, experiences the living being helplessly birth and death until the great deluge. (8) When the dissolution of the material elements is at hand withdraws the [Lord in the form of] Time Without a Beginning or an End, the manifest universe consisting of the gross objects and subtle modes [back] into the unmanifest [see also 3.29: 40-45, 3.26: 51]. (9) Most assuredly will there be a terrible drought on the earth lasting for a hundred years during which the accumulated heat of the sun will seriously scorch the three worlds. (10) Beginning from the lower regions [Pâtâla], will the fire from the mouth of Sankarshana with its flames shooting upwards, driven by the winds, burn all directions. (11) Great masses of clouds will rain for a hundred years with torrents massive as elephant trunks because of which the universe will submerge. (12) The Original Personality of the Universal Form then relinquishing the universe [as His body], o King, enters the subtle unmanifest, just like a fire that ran out of fuel [see also B.G. 8: 19, 3.32: 12-15]. (13) The earth by the wind deprived of its aroma changes back into water and the water by the same process deprived of its taste becomes fire [again, see *]. (14) Fire, by darkness deprived of its form, inevitably turns into air and the air, by the ether losing its touch, dissolves into the sky, while the sky by the Supreme Soul of Time no longer being tangible merges into the ego [of not-knowing]. (15) The senses, the mind and the intelligence along with the gods [representing the emotions], o King, enter into the ego-element and the I-awareness along with all its guna-qualities merges into the Supreme Self [see also 3.6 and 3.26: 21-48]. (16) With us thus having described this illusory energy consisting of three qualities, this agent of creation, maintenance and dissolution of the Supreme Lord, what more would you like to hear?'
(17) The honorable king said: 'O great sage, please tell how persons dull of intelligence with ease may overcome this material energy of the Lord, so unsurpassable to those who are not self-controlled.'
(18) S'rî Prabuddha said: 'Of people living as husband and wife one should see that the endeavoring in fruitive activities, in order to lessen the distress and to gain in happiness, leads to opposite results. (19) What happiness is gained with the unsteadiness of one's home, children, relatives and domestic animals and with the hard to acquire wealth, that constantly being in pain for, brings the death of the soul? (20) One should understand that the next world [heaven or 'a higher planet'] this way settled from fruitive action is impermanent and is characterized by ruination from [the rivalry of] equals and superiors [B.G. 8: 16], just as it is with moving in higher circles [in this world]. (21) Therefore should one, being inquisitive about the highest good, take shelter of a spiritual master who resides in the supreme tranquility of the Absolute Truth and is well versed in the brahminical word [see e.g. 5.5: 10-13, 7.11: 13, 7.12: 1-16, 7.15: 25-26, 10.86: 57 & B.G. 4: 34]. (22) There, with the guru as one's soul and deity, should one learn the bhâgavata dharma [see 11.2: 34] by which, without deceit being faithfully of service, the Supreme Soul, the Lord bestowing His own Self, can be satisfied [**]. (23) To begin with should the mind in every way be of detachment and should one thus, as is suitable, with mercy, friendship and reverence for all living beings be of association with the saintly [compare 11.2: 46]. (24) One should be of [inner and outer] cleanliness, penance, tolerance and silence; scriptural study, simplicity, celibacy, nonviolence and of equanimity when confronted with the duality [see also yama & niyama and B.G. 12: 13-20]. (25) In solitude without a fixed residence, wearing rags left over, and satisfied with anything, should one with the Controller constantly envisioned, meditate for the True Self Omnipresent [see also 2.2: 5, 7.13: 1-10]. (26) With faith in the scripture related to the Supreme Lord and not blaspheming other scriptures, should one with respect for the truth, being of strict control with the mind, one's speech and one's activities, be of inner peace and sense control as well [see also B.G. 15: 15]. (27-28) Hearing, chanting and meditating the pastimes and transcendental qualities of the Lord, of whose incarnations the activities are all wonderful, must one do everything for His sake. With whatever worship one performs, of whatever charity, penance, japa, piety, one is, must one that, including whatever one holds dear, one's wife, one's sons, home and very life air, do as an offering unto the Supreme [see also B.G. 9: 27]. (29) With the service rendered ànd to both [the moving and nonmoving] and to the humans, ànd to the ones fixed in the saintly and to the greatest, should one thus be of friendship and service to the people who accept Krishna as the Lord of their soul. (30) In mutual discussion, in mutual attraction and in mutual satisfaction, is there, through the glories of the Lord, in the mutual cessation of material activities, the purification of [the relating to] the soul [see also 3: 38]. (31) Remembering and reminding one another is one by the bhakti unto the Lord who puts an end to the chain of sins, awakened and has one of the devotion a body agitated with ecstasy [see also 11.2: 40]. (32) Sometimes one cries by the thought of Acyuta, sometimes one laughs, takes great pleasure and speaks, acts wondrously, dances and sings and sometimes is one, imitating the Unborn One getting silent, freed from distress and attains one the Supreme [see also 10.35]. (33) Thus learning the bhâgavata dharma and by the resulting bhakti completely being devoted to Nârâyana, crosses one easily over the mâyâ so difficult to overcome [see also 1.1: 2].'
(34) The honorable king [Nimi] said: 'Please, all of you expert knowers of the spiritual, be so kind as to describe to us the transcendental situation of the Supersoul of the Absolute Truth associated with the name of Nârâyana [see also 1.2: 11].'
(35) S'rî Pippalâyana said: 'Please o King, know the Supreme [Personality of Godhead] to be that: the Causeless Cause of the creation, maintenance and destruction of this universe, which in wakefulness, in the dream state and in deep sleep, as well as external to them exists and by which the bodies, the senses, the life airs and the minds being enlivened act. (36) This can by mind, speech, sight, intelligence, life air nor the senses be covered, just as a fire cannot by its own sparks; not even the vedic word may express it as it denies that of the Supreme Self - without which the scriptural restrictions would have no ultimate purpose - could be but by evidence of indirect expression [compare 10.87]. (37) In the beginning being One became the goodness, passion and ignorance known as the threefold, that with the power to act, the power of consciousness and the ego awareness thus is called the individual living being [the jîva] assuming the forms of spiritual knowledge [the gods], the actions [the senses] and the fruits [of good and bad results]; thus is it, possessing great varieties of energy, the Supreme Brahman alone that is manifest beyond both the gross and the subtle [forms it assumes, see also mahat-tattva, pradhâna, 4.29: 79, B.G. 10: 42, 13: 13 & 7: 14]. (38) This Soul, never born, never dying, grows nor decays; it is the knower of the times of living of the beings subject to change, and that Soul, indeed constantly everywhere never disappearing, is pure consciousness indeed just like the [one] life air [prâna] within is, by the force of the senses getting imagined as being divided [see also B.G. 2: 23-30 and ***]. (39) [With beings] from eggs, from embryos, from plants and from the indistinct of moisture follows the vital air the individual soul [see also linga] indeed from one [life form] to another; just as there, apart from the mode of thinking when the senses and the ego are all merged in deep sleep, is the unchanging [of the eternal self] with the subsequent remembrance [upon awakening see B.G. 2: 22]. (40) When one desires the feet of the One With the Lotus-navel is the dirt of the heart, sprouting from the fruitive action to the modes of nature, cleansed away by the power of bhakti and is, fully purified, directly the truth of the soul realized, just as one with one's naked eye can see the sunshine [B.G: 2: 55 & 6: 20-23 and nyâyika].'
(41) The honorable king said: 'Please explain to us the karma yoga by which being refined a person in this life quickly gets rid of his fruitive actions and, freed from karmic reactions, enjoys the transcendental [see also B.G. 1-6 or 3.5]. (42) In front of my father [Ikshvâku see also 9.6: 4] I asked the sages [the kumâras] a similar question in the past, but the sons of Brahmâ didn't answer, please, for that reason, speak about it.'
(43) S'rî Âvirhotra replied: 'Karma, akarma and vikarma are, because they originating from the Controller not being worldly, are subject matter understood though the Vedas, something about which even the great scholars are confused [see also B.G. 4.16-17 and 4.29: 26-27]. (44) In covert terms do the Vedas, guiding the childlike to be freed from the karma, indeed prescribe material activities just as one prescribes a medicine [see also B.G. 3: 26, see 5.5: 17 , 10.24: 17-18]. (45) The one, who not having subdued his senses, ignorantly not performs what the Vedas prescribe, achieves, by his irreligion going against the duty, death upon death [see also B.G. 3.8, 16: 23-24, 17: 5-6, 18: 7]. (46) Certainly will one, to what the Vedas prescribe without attachment performing and offering to the Supreme Controller, achieve the perfection that for stimulating the interest is formulated in terms of fruitive results [karma-kânda & B.G. 4.17-23]. (47) One who swiftly wants to cut through the knot [of attachment] in the heart should worship Lord Kes'ava and as well study the divinity as described in the supplementary vedic literatures [the tantras, see also B.G. 12: 6-7]. (48) Having obtained the mercy [the initiation] of the teacher of example who shows him what is handed down by tradition, should the devotee be of worship for the Supreme Personality in the particular form of his preference [see also B.G. 3: 35, 7: 20]. (49) Clean in front of it seated controlling the breath and so on [see ashthânga-yoga] should he, purifying the body invoking the protection in renunciation, worship the Lord [assigning parts of his body to Him by marking with mantras, see also B.G. 5: 27-28 and 6.8: 4-6]. (50-51) With whatever ingredients available preparing oneself in the mind and heart, the deity and all thereto, the items to be offered, the ground and sprinkling the place to sit, should one, getting ready the water for the sacrifice, with concentration put the deity in its proper place having drawn sacred marks on its heart and other parts and with the appropriate mantra be of worship [4*]. (52-53) Worshiping each particular deity and its limbs, special features [like His cakra], and associates [like the pañca-tattva] with its own mantras [like e.g. the S'is'umâra-mantra or the Ambaris'a prayers for the cakra mentioned in 5.23: 8 and 9.5], with water for its feet, scented water to welcome, fine clothing, ornaments, fragrances, necklaces, unbroken barleycorns [for applying tilaka] and with garlands, incense, lamps and such offerings in all respects completing the worship as enjoined, should one honoring by prayer bow down to the Lord. (54) Absorbing oneself in that [as a servant and not falsely identifying himself] should one thus meditating fully be of worship for the mûrti of the Lord and, taking the remnants on one's head, put Him respectfully in His proper place. (55) He who thus worships the Controller, the Supreme Soul, present in the fire, the sun, the water and so on, as also in the guest and in one's own heart [see also 2.2: 8], becomes without delay liberated indeed.
Footnotes:
*: When a quality is removed, an element becomes nondifferent from the element originated earlier in the evolution of the universe and thus merges, changes, dissolves into it: thus the annihilation of the universe takes place.
** S'rîla Rûpa Gosvâmî formulated four preliminary requisites for advancement in this: '[1] Accepting the shelter of the lotus feet of a bona fide spiritual master, [2] becoming initiated by the spiritual master and learning how to discharge devotional service from him, [3] obeying the orders of the spiritual master with faith and devotion, and [4] following in the footsteps of great âcâryas [teachers] under the direction of the spiritual master.' (Bhakti-rasâmrita-sindhu 1.2.74)
*** S'rîla Madhvâcârya quotes to this, from the Moksha-dharma section of Vyâsadeva's Mahâbhârata, the Lord saying:
aham hi
jîva-samjño vai
mayi jîvah sanâtanah
maivam tvayânumantavyam
dristho jîvo mayeti ha
aham s'reyo vidhâsyâmi
yathâdhikâram îs'varah
'The living entity, known as jîva, is not different from Me, for he is My expansion. Thus the living entity is eternal, as I am, and always exists within Me. But you should not artificially think, 'Now I have seen the soul.' Rather, I, as the Supreme Personality of Godhead, will bestow this benediction upon you when you are actually qualified.'
*4 Just as each prâkrita, impersonalist, materialistic devotee is worshiping the Lord in His form of Time with pragmatically perverted or unleaped clocks and weekdivisions [see the Order of Time and kâla for correcting on this] as the deity of preference with mantras like 'be on time' and 'time is money', so does classical bhakti with the kanishthha or beginning personalist devotee more truthfully to the vedic authority arrange for also the personal form of the Lord in the form of a deity worshiping with 'om namo bhagavate vâsudevâya' [4.8: 54] , the gâyatrî, the mahâmantra and other mantras. In all these cases should be remembered what Vyâsa in 11.2: 47 says on mûrti-worship in general.
The Activities of Nara-Nârâyana and the other Avatâras described
(1) The honorable king [Nimi] said: 'Please tell us of the activities of each of these appearances of His own assumed, by which the Lord performed, is performing and will perform in this world [see also 2.7].'
(2) S'rî Drumila said: 'Indeed, he who tries to enumerate the unlimited transcendental qualities of the Unlimited One is certainly a person with the intelligence of a child; somehow may one in time count the particles of dust of the earth, but not so the qualities of the Reservoir of all Potencies [see also 10.14: 7, 10.51: 38]. (3) When the Original Personality of Godhead Nârâyana entered into His plenary expansion, the from Himself generated body of the universe created out of the five material elements, became He thus known as the purusha [see also 1.3:1]. (4) Within this elaborate three-world body of His is He to the embodied beings, of His senses being both the senses of action and perception, by His nature being the spiritual knowledge and from His tradition being the strength and ability, the prime mover [the original doer ànd non-doer] who by the goodness and the other qualities is of creation, destruction and maintenance [see B.G. 3: 27, 13: 30 and S.B. 6.17: 19, 3.26: 7, 3.27: 2, 3.32: 12-15, 10.46: 41, 10.83: 3]. (5) In the beginning became He in the passion of creating this universe the One commanding the hundreds [of sages: Lord Brahmâ]; in the maintenance as the protector of dharma of the twice-born He became Vishnu, the Lord of Sacrifice and for the annihilation in the mode of ignorance He became Rudra [Lord S'iva]; thus is He the Original Person always of creation, maintenance and destruction among the created beings [see also 2.10: 41-46, 4.29: 79, 4.30: 23].
(6) As Nara-Nârâyana, the best of sages perfectly peaceful, was He born from Mûrti the daughter of Daksha and wife of Dharma [*]; characterized by the cessation of all material work did, even living today, He, whose feet are being served by the greatest of sages, speak about and perform the work [actually] to be done [see B.G. 9: 27 and also 2.7: 6, 4.1: 49-57, 5.19: 9]. (7) Lord Indra afraid thinking 'He wants to usurp my kingdom', engaged Cupid who going to Badarikâs'rama with his associates the Apsaras, with his arrows, the glances of the women and the gentle breeze of spring, not knowing His greatness, attempted to pierce Him. (8) The Original Godhead understanding the offense committed by Indra, spoke free from pride laughingly to those who were trembling: 'Please fear not, o mighty Madana [Lord of Love], o god of the wind and wives of the demigods, please accept these gifts from Us, do not leave this âs'rama empty'.
(9) O god of men [Nimi], when the Giver of Fearlessness had spoken this way, bowed the gods ashamed to Him, begging with their heads down for compassion saying: 'O Almighty, this is not surprising for You, the Supreme One Unchanging to whose feet in great numbers bow down the ones sober and self-satisfied [see also 1.7: 10]. (10) To those serving You, who going beyond their own abode try to reach Yours, there are many disturbances created by the godly, but the other devotee, who in sacrifices bringing offers gives them their shares, there is no such thing as he with You, the Protector, places his foot over the head of the disturbance [see also 9.4: 9 and 10.2: 33]. (11) Some persons having crossed the limitless oceans of ourselves of the lust of the tongue and the genitals, the winds, the hunger and the thirst to the three qualities of time [summer winter and spring-autumn], do, fallen under the sway of an anger leading nowhere having drown in the hoofprint of a cow, caste aside their difficult to execute penances as being without any good purpose [see B.G. 17: 5-6: also 6.1: 16 and compare 5.8: 23 and 10.12: 12].'
(12) With them thus offering praise manifested He before their eyes [a host of] women most wonderful in appearance, who all nicely decorated performed reverential service to the Almighty One [see also 2.7: 6]. (13) They, the followers of the godly, seeing these women were, bewildered by the magnificence of the women that were as beautiful as the goddess of fortune, defeated in their opulence. (14) To them who had bowed down said the Lord of All Lords with a faint smile: 'Please choose any of these ladies suitable as an ornament of heaven.'
(15) Vibrating 'om' to that, offered those servants of the demigods to Him their obeisances and returned they, placing Urvas'î, the best of the Apsaras, in front of them, to heaven. (16) Bowing down to Lord Indra in his assembly told they him, as the residents of the three heavens were listening, about the strength of Nârâyana, at which he fell in perplexity. (17) Acyuta in the form of the [transcendental] swan speaking about selfrealization, Dattâtreya, the Kumâras and Rishabha, is the father, the Supreme Lord Vishnu who for the welfare of all the world by His expansions descends into this world [B.G. 14: 4]; by Him, the killer of Madhu, were in his horse-incarnation [Hayagrîva] the original texts of the Veda's brought back. (18) In His fish-incarnation [Matsya] were Vaivasvata Manu [Satyavrata], the planet earth, and the herbs protected; in His boar-incarnation [Varâha] delivering the earth from the waters, was de demoniac son [Hiranyâksha] of Diti killed; as a tortoise [Kurma] He held the mountain when the nectar was being churned upon His back and [as Vishnu] He freed the king of the elephants [Gajendra] who surrendered in distress of the crocodile. (19) He delivered from [a laughing] Indra the ascetic sages [the Vâlakhilyas] who offering prayers had fallen [into the water of a cow's hoofprint]; He delivered Indra from the darkness of having killed Vritrâsura; He delivered the wives of the demigods imprisoned in the asura palace [by Bhaumâsura]; as Nrisimhadeva He killed Hiranyakas'ipu, the asura-king, in order to bring the saintly devotees fearlessness. (20) For the sake of the godfearing He killed the daitya leaders in the battle between the gods and the demons [see 8.10], by His various appearances [the ams'a-avatâras] during the reign of each Manu He protects all the worlds and as Lord Vâmana took He with the excuse of charity the earth away from Bali giving her to the sons of Aditi. (21) As Lord Paras'urâma ridding the earth of the members of the warrior class, destroyed the fire of Him descending from Bhrigu, twenty-seven times the dynasty of Haihaya; as the husband of Sîtâ [Râmacandra] subduing the ocean killed He Ten-head [Râvana] along with the soldiers of Lankâ - with recounting the glories of Him always victorious, is the contamination of the entire world destroyed. (22) The Unborn Lord [as Krishna] taking His birth in the Yadu-dynasty, will, in order to diminish the burden of the earth, perform deeds even difficult for the godly; as [the Buddha] will He by speculative arguments bewilder the ones unfit to perform the vedic sacrifices and at the end of Kali-yuga will He [as Lord Kalki] put an end to all the low-class rulers. (23) Of the so very glorious Lord of the Living Being [Jagadîs'vara] described, o mighty-armed one, there are innumerable appearances and activities just like these.
Footnote:
*: According to the Matsya Purâna (3.10), Dharma, the father of Nara-Nârâyana Rishi, was born from the right breast of Brahmâ and later married thirteen of the daughters of Prajâpati Daksha.
Nârada Concludes His Teachings to Vasudeva
(1) The honorable king [Nimi] said: 'O you perfect in the knowledge of the soul, what is the destination of those who, as good as never worshiping the Supreme Personality of Hari [see also 11.3: *4], with their lusts not at peace are out of control with themselves?'
(2) S'rî Camasa said: 'From the face, arms, thighs and feet of the Original Person were by the modes of nature [in different combinations *] the four spiritual orders [or âs'ramas] and vocations [or varnas] headed by the brahmins generated [see also B.G. 4: 13]. (3) Any member of them who, not of worship, has a low opinion of the Original Person who is directly the excel of their soul and Supreme Controller, will, having strayed from his position, fall down [see B.G. 16: 23]. (4) There are many people far removed from the talks about the Destroyer [of the sin; the Lord] and never think of the glories of the Infallible One; they, for that matter just women [compare 5.17: 15] and s'ûdras and such, are the ones deserving the mercy of personalities like you. (5) Then again do even the intellectuals, the nobles or the traders, [by initiation] being allowed to approach the Lord His lotus feet, get bewildered in being committed to [all kinds of] philosophies [see also 5.6: 11, B.G. 2: 42-43]. (6) Ignorant about the karma and arrogant do blockheads, thinking themselves very learned, enchanted with sweet words speak in flattering entreaties by which they get bewildered [see also B.G. 9: 3]. (7) Full of passion and perverted in their desires are they angry like snakes, deceitful and conceited and do they sinful make fun of those dear to Acyuta. (8) As worshipers of women they speak amongst each other in their homes encouraging and worshiping sex as the very best thing; without any regard for the distribution of food and gifts in gratitude [to the spiritual leaders and their following], they think of their own livelihood only and kill they, ignorant of the consequences, the animals [see also B.G. 16]. (9) With their intelligence blinded by the pride based on their opulence, special abilities, lineage, education, renunciation, beauty, strength and performance of rituals, do they hardhearted deride the saintly dear to the Lord along with the Controller Himself [see also e.g.: 1.8: 26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19, 8.22: 26 also B.G. 2.42-43]. (10) The Soul of the most worshipable Controller just like the sky eternally situated in all embodied beings, is the Ultimate Controller glorified by the Vedas, but the unintelligent don't take heed; they rather go on discussing the topics of their whimsical pleasures. (11) The indulgence in sex and the taking of meat and alcohol indeed always found in the conditioned living being are verily by no command of scripture endorsed; what in regard of these is prescribed for [respectively] the marriage, the sacrifice and the ritual use of wine, is there to the end of their cessation [see also 1.17: 38-39]. (12) Of all wealth [to be acquired] is religiosity the only fruit from which indeed there is the knowledge along with the wisdom and the subsequent liberation; they so successful in their homes do not realize the insurmountable power of death over their bodies [see also 3.30: 7, 7.6: 8, 4.29: 52-55 but also: 4.22: 10]. (13) It is enjoined that wine should be taken by smelling it and that likewise an animal should be killed as prescribed and not in wanton violence [with wide-scale animal slaughter]; the same way is sex there for begetting children and not for the sensual pleasure [on itself] [B.G. 7-11]; this most pure, their own proper duty, do they [the unintelligent] not understand [see also 7.15]. (14) Those who have no knowledge of these facts very impious presumptuously considering themselves saintly, do harm to innocently trusting animals; upon leaving their bodies will those animals eat them [compare 5.26: 11-13 and 4.25: 7-8]. (15) Envying their own True Self, their Lord and Controller living in the bodies of others, do they, fixed in their affection on their own mortal frame and all its relations, fall down. (16) Those who [thus] have not achieved the emancipation [of moksha] but, dedicated to the three goals of pious living [the ritual, an income and regulated desires], did transcend the gross foolishness, are, not reflecting for a moment, [nevertheless] factually killing themselves [see also the purushârthas 10.2: 32]. (17) These selfmurderers missing the peace, in their ignorance think to know but do, failing to perform their duty, suffer the destruction of all their hopes and dreams by time. (18) Those who turned their face away from Vâsudeva enter, as arranged by the illusory energy of the Supreme Soul, without them wanting it, the darkness, letting alone their homes, children, friends and wives.'
(19) The honorable king said; 'In what time did the Supreme Lord have what color and what form and by what names and what processes is He worshiped; please speak about it in our presence.'
(20) S'rî Karabhâjana replied: 'In these [yugas] named Krita [or Satya], Tretâ, Dvâpara and Kali is the Lord, having different complexions [see also 10.26: 16], names and forms, similarly by various processes worshiped. (21) In Satyâ-yuga is He white having four arms, matted locks, a tree bark garment, a black deerskin, a sacred thread, aksha-seed prayer beads and carries He a rod and a waterpot. (22) The human beings then are peaceful, free from envy, kind to all, equipoised and by austerity as well as by mind and sense control of worship for the Lord. (23) Thus is He variously celebrated as Hamsa ['the Swan'], Suparna ['Beautiful Wings'], Vaikunthha ['the Lord of the Kingdom of Heaven'], Dharma ['the Maintainer of the Religion'], Yoges'vara ['the Controller of the Yoga', Amala ['the Immaculate One'], Îs'vara ['the Supreme Controller'], Purusha ['the Original Person'], Avyakta ['the One Unmanifest'] and Paramâtmâ ['the Supersoul']. (24) In Tretâ-yuga has He a red complexion, four arms, wears He three belts [to the initiations for the first three varnas], has He golden locks and has He, as the personification of the three Vedas, the sacrificial laddles [**] and such as His symbols. (25) Then do those human beings who as seekers of the Absolute Truth are fixed in religiosity worship Him, Hari, the Godhead within all the Gods, with the rituals of sacrifice of the three Vedas [see also 1.16: 20]. (26) In Tretâ-yuga the Lord is glorified by the names of Vishnu ['the All-pervading One'], Yajña ['the Lord of sacrifice'], Pris'nigarbha [the son of Pris'ni, 10.3: 32], Sarvadeva ['God of of All Gods'], Urukrama ['He of Transcendental Feats'], Vrishâkapi [the Memorable One Rewarding Who Dispels the Distress'], Jayanta ['the All-victorious'] and Urugâya ['the Most Glorified']. (27) In Dvâpara-yuga is the Supreme Lord gray blue, wears He yellow garments and carries He His implements [the disc, club, lotus and conch] together with the bodily marks of the S'rîvatsa and so on and His ornaments [like the peacock feather and the kaustubha gem]. (28) In that age, o King, do the mortals who want to gain knowledge of the Supreme worship Him, the Original Personality playing the role of a great king, according the Vedas and Tantra's [like e.g. in 1.10: 16-18 and 10: 74: 17-24 and ***] with: (29-30) 'Our obeisances for Sankarshana, Pradyumna, Aniruddha and You, Vâsudeva; You Nârâyana Rishi, the Original One and Supreme Personality of Godhead, the Greater Soul, the Controller of the Creation, the Very Form of the Universe and the True Self of all Living Beings [see catur-vyûha].' (31) O King, thus they praise in Dvâpara-yuga the Lord of the Universe; please hear in which manner one to the scriptural regulations also is of worship in Kali-yuga [see also 7.9: 38]. (32) The intelligent [then] do worship [Him who] with a bright [not-dark or golden] luster along with [His] associates, servitors, weapons and attendants, by the sacrifice of mainly congregational chanting [is] praising [speaks, spreads or is colored by] Krishna with: (33) 'O Supreme Personality Your feet, always to meditate upon, destroying the humiliation following the material influence, amply rewarding the true desire of the soul, the abode and the place of pilgrimage to which S'iva and Brahmâ bow down, the most worthy shelter relieving the distress of Your servants, the boat for the ocean of birth and death, I do offer my homage. (34) To the words of a brahmin [like Akrûra, S'rî Advaita or John the Babtist], as the Most Religious One abandoning the so hard to forsake opulence of S'rî anxiously desired by the godly, went He [as Râma, Krishna, the Buddha, as Jesus, as Caitanya etc.], of mercy for the ones caught in the animal nature, to the distant land [India, the wilderness, the forest, the desert, into sannyas] running after His desired object [His mission, His dharma, His presence as the Lord of the devotees]; to the lotus feet of You o Supreme Personality, I offer my homage. [4*]' (35) Thus is the Supreme Lord Hari, the Controller of All Felicity, to His names and forms as befitting each yuga worshiped by the people of that age, o King. (36) The faithful ones [of spiritual progress] knowing of the value, praise the age of Kali pointing out it's essence that by [mere] congregational chanting as good as all one's goals are attained. (37) Indeed, for the embodied wandering around in this universe, there is no greater gain than this [sankîrtana] from which one obtains the Supreme Peace and of which the cycle of birth and death is broken [see also 2.1: 11, 3.33: 7, 8.23: 16 and 8.23 *]. (38-40) The inhabitants of Satyâ- and the other yugas, o King, want to take birth in Kali-yuga as in that time for sure, o great monarch, the devotees dedicated to Nârâyana are found left and right; especially in great numbers in the provinces of South India where those human beings who drink of the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî, o lord of men, for the most part are pure-hearted devotees of the Supreme Lord Vâsudeva. (41) O King, a person who, giving up the material duties, with his whole being approached the shelter of Mukunda, the One Affording Shelter, is not the servant nor the debtor of the gods, the sages, the ordinary living beings, of friends and relatives or of the forefathers [see also B.G. 3: 9]. (42) Rooted at His feet engaged in worship and so being dear to Lord Hari, the Supreme Controller who with the forsaking of the inclination towards others has entered the heart, are whatever irregular acts that somehow occurred all removed [see 8.23: 16 and B.G. 9: 22, 9: 30, 18: 56].'
(43) S'rî Nârada said: 'In this manner having heard about the science of devotional service felt the master of Mithilâ satisfied indeed and offered he next together with the priests the sagacious sons of Jayantî [the yogendras 5.4; 8] worship. (44) Then, as all present were watching, disappeared the ones of perfection. The king, faithfully following this dharma, achieved the supreme destination. (45) You [Vasudeva], o most fortunate soul, will also, endowed with faith in these principles of devotional service that you heard of, being free from all material association go to the Supreme. (46) The earth became filled indeed by the glories of the two of you being husband and wife, because the Supreme Lord, the Controller Hari assumed the position of your son. (47) For Krishna manifesting the love of seeing, embracing and conversing, taking rest, sitting and eating with a son, have the hearts of the two of you become purified. (48) Kings like S'is'upâla, Paundraka and S'âlva who with envy sporting upon His movements, glances and so on, thus meditating fixed their minds upon Him lying down, sitting etc., have achieved a position at the same level, so what to speak of those who were favorably minded [see mukti and also Jaya & Vijaya]? (49) Do not impose on Krishna, the Supreme Soul and Controller of All, the idea of being your son; by His power of illusion He appeared as a normal human being concealing His opulence as the Supreme One Infallible [see also B.G. 4: 6]. (50) Of Him who descended in order to kill the asura members of the noble class burdening the earth and to award liberation, has the fame spread wide in the world [see also B.G. 4: 7].'
(51) S'rî S'uka said: 'Having heard this were the greatly fortunate Vasudeva and Devakî most amazed and gave they up the folly they had with themselves. (52) He who one-pointed of attention meditates upon this pious historical account, will in this very life clean off the contamination and achieve the spiritual perfection.
Footnotes:
*: With the Rik-samhitâ (8.4: 19), the S'ukla-yajur Veda (34: 11) and the Atharva Veda (19: 66) all saying 'The brâhmana appeared as His face, the king as His arms, the vais'ya as His thighs, and the s'ûdra was born from His feet' are, according to S'rîdhara Svâmî, the brâhmins considered to be born of the mode of goodness, the kshatriyas of a combination of goodness and passion, the vais'yas of a combination of passion and ignorance and the s'ûdras of the mode of ignorance.
**: Mentioned here are the vikankata wooden sruk and the khadira wooden sruvâ that serves the sruk for pouring ghee into the fire.
***: The paramparâ, as to remind us of the degradation of devotion through the yugas [see also 1.16: 20] elucidates: 'The inhabitants of Satya-yuga were described as s'ântâh, nirvairâh, suhridah and samâh, or peaceful, free from envy, the well-wishers of every living entity, and fixed on the spiritual platform beyond the modes of material nature. Similarly the inhabitants of Tretâ-yuga were described as dharmishthhâh and brahma-vâdinah, or thoroughly religious, and expert followers of the Vedic injunctions. In the present verse, the inhabitants of Dvâpara-yuga are said to be simply jijñâsavah, desiring to know the Absolute Truth. Otherwise they are described as martyâh, or subject to the weakness of mortal beings.' One after the other age is one thus worshiping by meditation, sacrifices, temple worship and congregational chanting.
4*: The paramparâ adds to this: 'Corroborating the explanation of this verse, the followers of Caitanya Mahâprabhu also worship Him in His six-armed form of shad-bhuja. Two arms carry the waterpot and danda of the sannyâsî Caitanya Mahâprabhu, two arms carry the flute of Lord Krishna, and two arms carry the bow and arrow of S'rî Râmacandra. This shad-bhuja form is the actual purport of this verse of the S'rîmad-Bhâgavatam'.
Retirement on the Advise of Brahmâ and Uddhava Addressed in Private
(1) S'rî S'uka said: 'Then [after Nârada had left] did lord Brahmâ surrounded by his sons, the gods and the lords of man, arrive [in Dvârakâ] together with lord Bhava [S'iva], for all living beings the controller favorable, who was accompanied by a host of ghostly beings. (2-4) Indra the powerful controller and his gods [the maruts], the sons of Aditi, the good of clarity [the Vasus], the protectors of the health [the As'vins], the artists [the Ribhus], the descendants of Angirâ, the expansions of S'iva [the Rudras], the gods of the intellect [the Vis'vedevas], and the gods of commerce [the Sâdhyas], and other demigods; the singers and dancing girls of heaven [Ghandharvas and Apsaras], the ones of excel [the nâgas], the perfected [Siddhas] and the venerable [Câranas], the treasure keepers [Guhyakas], the seers [the Rishis], the forefathers [Pitas] as also the scientists [Vidyâdharas] and the ones of special talents [the Kinnaras] all together arrived in Dvârakâ eager to see Krishna, the Supreme Lord eradicating the impurities of all places who by His transcendental form enchanting the entire human society spread His fame through all the worlds. (5) In that resplendent city rich in a great abundance saw they with their hungry eyes Lord Krishna so wonderful to behold.
(6) With covering Him, the best of the Yadus, with flower garlands brought from the gardens of heaven praised they Him, the Lord of the Living Being, expressing themselves in ideas and words of charm. (7) The gods said: 'We with our intelligence, senses, vital air, mind and words do bow down to Your lotusfeet, o Lord, which are meditated upon within the heart by those united in the love of striving for liberation from the great bondage of karmic reactions. (8) You, by the material energy made up of the three modes, protect and destroy with the inconceivable of Yourself the manifestation, but situated within the modes of that material nature are You by these modes not entangled in karmic activities at all, o You Unconquerable One, since You, the Unimpeded and Unimpeachable One, are always absorbed in Your happiness [see also B.G. 3.22]. (9) O Worshipable One, the purification of those persons who have a contaminated consciousness is by incantations, obeying the injunctions, studying the s'âstras, charity, penances and rituals not as effected as by the faithful listening to the greatest of those situated in goodness who are fully matured in the transcendental glories of You [see also 4.29: 36-38]. (10) May there for us be the lotus feet, the fire annihilating our inauspicious mentality which by the sages desiring the real benefit is carried in hearts appeased, which by the truthful of self-control is carried for gaining a likewise opulence; it is of worshiping three times a day the inciting of You [the catur-vyûha] that one reaches beyond the heavens [see also 11.5: 34]. (11) They are meditated upon by the ones who, having folded their hands, take the ghee into the fire of sacrifice by the [nirukta] process of understanding the three Veda's; they are meditated upon by the yogapracticioners who, inquisitive about Your [yoga-]mâyâ, are united in realizing the True Self and [even more] perfectly are they worshiped by the most elevated of the devotees [see uttama and 11.2: 45-47 ]. (12) S'rî, Your Lordship's consort, does with the withered flower garland of You, o Almighty One, in this feel as competitive as a jealous co-wife because You accept our offering as being properly brought [see also B.G. 9: 26]; may there always be the lotusfeet, the fire of the destruction of our impure desires! (13) Your feet with three mighty steps falling [with the water of the Ganges] in each of the three worlds [see 8.20] and as a flag adorning a pole creating fear and fearlessness among the asuras and the godly their respective armies, are there to the saintly for the attainment of heaven and for the envious there for just the opposite, o Most Powerful One; may these feet, o Supreme Lord, purify us, who are worshiping You, from our sins. (14) As oxen bound through the nose do Brahmâ and all the other embodied beings exist, struggling among each other under the control of the Time; may the lotus feet of You, the Supreme Personality in the beyond of both the material nature ànd the individual person, for us spread the transcendental fortune [compare 1.13: 42, 6.3: 12]. (15) You are the cause of this creation, maintenance and annihilation, the cause of the unseen, the individual soul and the greater of the manifest reality; You, this same personality, are said to be the controlling factor of time appearing as a wheel in three, who, as the Time uninterrupted in its flow effecting the diminution of everything, is the Supreme Personality [*]. (16) The masculine [of Mahâvishnu] from You [as the Time] acquiring the potential seed of this creation, impregnates the greater of matter of which He, whose semen is never wasted, joined with that same nature generated from the Self, like an ordinary fetus is produced brought forth the golden primeval egg of the universe endowed with its [seven, see kosha] outer layers. (17) You are therefore of everything mobile and stationary the original Controller, for even though You o Master of Each His Senses engaging with the sense objects Yourself are never touched by them, are others, on their own account being of control, in fear because of these objects who, raised from the transformation of the modes of that material nature, did accumulate [see also B.G. 16: 23-24]. (18) The sixteen thousand [of Your wives] so enchanting in the moments of their displays of feeling as they with their eyebrows, smiles and glances launched the arrows of Cupid, were with their messages and advances of conjugal love, by all their devices not able to perplex Your senses [see also 1.11: 36]. (19) The full rivers of Your nectarean topics and the rivers flowing from bathing Your feet are able to destroy all contamination of the three worlds; it is of the hearing with the ears to the tradition and the being in physical contact taking to [the waters of] Your feet that those who strive for purification approach to associate with these two aims of pilgrimage of You.'
(20) The honorable son of Vyâsa [S'uka] said: 'Along with S'iva and the demigods thus praising Govinda, the Lord, offered he commanding the hundreds [Brahmâ], from his position in the sky, his obeisances. (21) S'rî Brahmâ said: 'You o Lord, o Unlimited Soul, by us for the sake of diminishing the burden of the earth being requested previously, have fulfilled that request as it was expressed. (22) Having established the principles of dharma among the pious and among the seekers of truth are it indeed the glories of You, thus by You disseminated in all directions, which remove the contamination of all worlds. (23) Descending in the Yadu-dynasty have You, for the benefit of the universe assuming a form, with magnanimous deeds performed incomparable activities. (24) O Lord, those saintly humans who in the age of Kali hear and chant about Your activities, will easily cross over the darkness [see also 10.14]. (25) O Supreme Personality, having descended in the Yadu-vams'a have one hundred and twenty-five autumns passed, o Master. (26-27) O You Foundation of Everything, for You there is no longer a duty to the godly, and the remaining part of the dynasty has virtually been annihilated by this curse of the brahmins [see 11.1]. Therefore we ask You, if You mind, to enter Your Supreme Abode, and please to continue with us, the protectors of all worlds and their inhabitants, to protect the servants of Vaikunthha [Lord Vishnu].'
(28) The Supreme Lord said: 'That what you've said is understood by Me, o controller of the demigods; to your favor has all the work been done to remove the burden of the earth. (29) This very Yadu-family has, threatening to devour the whole world in having expanded in its power, courage and opulence, been checked by Me just as an ocean is with a shore. (30) If I were to leave without withdrawing the vast dynasty of overly proud Yadus, would for that reason the whole world be destroyed by this flood. (31) Right now has because of the brahmins' curse the annihilation of the family begun; after that will I, o sinless Brahmâ, pay a visit to your abode.'
(32) S'rî S'uka said: 'Thus being addressed by the Lord of the World, fell the selfborn one down at His feet to offer Him his obeisances along with the different gods and returned the godhead to his abode. (33) Thereafter, when the Supreme Lord observed the development of serious disturbances in the city of Dvârakâ, spoke He to the assembled Yadu-elders. (34) The Supreme Lord said: 'These indeed very great disturbances rising here on all sides follow the curse that there of the brahmins was against our family; it is impossible to counteract. (35) We should not desire to live residing here, o venerable ones; let's not delay and this very day go to Prabhâsa, that so very holy place of piety [**]. (36) The king of the stars [the moon god] seized by consumption because of a curse of Daksha, once took a bath there and was immediately freed from the reaction to his sin and resumed the waxing with his phases. (37-38) We also bathing at that place to the satisfaction of the forefathers, feeding the godly and the worshipable ones of learning by offerings of foodstuffs of different tastes and as well distributing gifts with faith in them as suitable candidates of charity, will by our charity, as with boats over an ocean, get across the danger.'
(39) S'rî S'uka said: 'O child of the Kurus, the Yâdavas, thus by the Fortunate One instructed, having made up their minds yoked their horses to their chariots to head for the holy site. (40-41) O King, Uddhava [see also 3.2 and 10.46 & 47], as an ever faithful follower of Krishna hearing that what by the Lord had been said, approached, observing the fearful evil omens [see also 1.14: 2-5], in private the one Controller of the Controllers of All the Living Universe and, at His feet bowing down his head, addressed Him with folded hands. (42) S'rî Uddhava said: 'O Lord and God of Gods, o Master of Yoga, o Piety by Hearing and Singing, withdrawing this family from this world, do You say that, although as the all-pervading benevolent Controller being capable of revoking the curse of the learned ones, You're unable to do so! (43) I'm not even capable to tolerate for half a moment to give up on Your lotusfeet, o Kes'ava; please take me to Your abode as well o Master [see also 3.29: 13]. (44) Your pastimes supremely auspicious, o Krishna, are nectar for the ears of men; once they have the taste will people relinquish their desires for other things. (45) How can we, the devotees of You, the dearmost Self, in our lying down, sitting, walking, standing, bathing, recreating and eating and such, ever abandon You? (46) Eating the food remnants and adorned with the garlands, fragrances, garments and ornaments already enjoyed by You, will we, Your servants, for sure conquer the illusory energy. (47) The but in air clad sinless members of the renounced order who as sages of strict observance keep their seed going upwards, go to the abode known as brahman [see ûrdhva retah and also 10.2: 32]. (48-49) We on the other hand, o Greatest of Yogîs, wandering in this world on the paths of fruitive labor will, along with Your devotees, cross over the hard to conquer darkness by discussing the topics with which we remember and glorify Your deeds, words, movements, broad smiles, glances and amorous sports in imitation of the human world.'
(50) S'rî S'uka said: 'This way being requested, o King, spoke the Supreme Lord, the son of Devakî, in private at length to the dear servant Uddhava.'
Footnotes:
*: Time in three can be regarded as the three types of seasons, summer winter and spring/autumn or as the three to the order, the cakra, of the sun, moon and the stars or the past, the present and the future and as the time of nature, culture and the psychological experience [see also tri-kâlika, 5.22: 2, time-quotes and B.G. 10.30 & 33, 11: 32].
**: Prabhâsa is a famous holy place located near the Veraval railway station, within the region of Junagarah. At the base of the same pippala tree under which Lord Krishna was reported to have reposed there is now a temple. One mile away from the tree, on the seashore, is the Vîra-prabhañjana Mathha, and it is said that from this point the hunter Jarâ fired the arrow which marked the end of His earthly presence [as described in the last two chapters of this Canto].
Krishna Speaks about the Avadhûta's Masters and the Pigeon so Attached
(1) The Supreme Lord said: 'That which you said to Me, o greatly fortunate one, for sure reflects My plan; as Brahmâ, Bhava and the leaders of the worlds, desire Me in My abode. (2) Certainly has by Me in full been accomplished here the purpose of the godly, for which I incarnated with my portion [Balarâma] as was prayed for by Lord Brahmâ. (3) This family finished by the curse will be destroyed in a mutual quarrel and on the seventh day for sure will the ocean inundate this city. (4) When, o virtuous one, this world, not to doubt by Me has been abandoned, will it itself overcome by Kali, very soon be bereft of piety [see also 1.16 & 17]. (5) You should not remain, be certain, in this world by Me abandoned, as in Kali's time the earth its people, will be stuck in sin My dearest. (6) You should factually forsaking all affection for your dearmost, with your mind fixed in Me fully, go to wander equalminded [see B.G. 6: 9, 6: 29, 14: 22-25]. (7) That which by the ear, the eye, the speech and all the rest, is accepted as this world, you should know as being timebound, illusory energy all imagined [see also 10.40: 25]. (8) A person not connected is confused in many meanings with that is right and this is wrong; that works, that not and that's defiant and has thus a dual mind of good and bad [B.G. 4: 16]. (9) Therefore with all sense controlled and mind connected see this world spread out within the Self and that Self in Me, the Lord Above. (10) With knowledge, wisdom fully endowed, is one with a self contented in apprehension with the Soul that for all embodied is the object of affection, and never hindered by setbacks. (11) Risen above the two of thinking bad what is forbidden and good what's not held back, doesn't one do as is expected just like being a young child [which is not improper]. (12) To all creatures a well-wisher that is peaceful, steady, and wise knowing the universe by Me pervaded, will one never indeed thus be the one destroyed again.'
(13) S'rî S'uka said: 'O King, by the Supreme Lord thus instructed bowed Uddhava, the exalted one of fortune eager to know the principle supreme, down to the Infallible One to offer his respects. (14) S'rî Uddhava said: 'O Lord of Yoga bestowing the union, o Soul that Yokes, o Source of the Mystical, for the benefit of me You spoke of renunciation as known by sannyâs. (15) This renunciation is difficult to perform my Lord, by those dedicated to material pleasure and sense gratification, especially if one's not devoted to You I think [compare B.G. 6.33-34]. (16) I, with my consciousness, am merged with the body and its relations as arranged by Your mâyâ and thus foolishly of 'I' and of 'mine'; therefore teach Me, so that Your dear servant may easily execute to the process You instructed. (17) Who else is there but You who of the Truth reveals Yourself for me personally; what other speaker than my Lord, the Supreme Soul, does qualify; not even among the ones that awakened do I see one; in their consciousness are they that are headed by Brahmâ, as souls embodied holding the external for substantial, all bewildered by Your mâyâ. (18) Therefore do I, with my mind, oh, on renouncement tormented in distress, for shelter approach You Nârâyana, Friend of Man; You the perfect, unlimited, omniscient Controller ever fresh in His abode of Vaikunthha.'
(19) The Supreme Lord said: 'In general do humans very well acquainted with the state of affairs in this world indeed deliver themselves by their own intelligence from the inauspicious disposition [of a wanton mind]. (20) In a way, is a person's soul indeed one's own guru as one by the direct perception and logic [of the soul] is capable of gaining the real benefit. (21) Thus can the ones wise of experience in reasoning with [bhakti-]yoga in their human existence clearly see Me directly manifest as fully endowed with all My energies [see also Kapila]. (22) There are many types of bodies created with one, two, three, four or more legs legs or with none at all; of them is the human form the one most dear to Me [see also 3.29: 30, 6.4: 9]. (23) Therein situated does one by his faculties of perception, through apparent and indirectly ascertained symptoms, with logical deduction directly search for Me, the Supreme Controller beyond the grasp of sense perception [see also 2.2: 35, 2.9: 36]. (24) Concerning this is cited an ancient story of a conversation between an avadhûta and the o so mighty king Yadu.
(25) Yadu, well versed in the dharma, once observing a young brahmin mendicant wandering unafraid of anything, asked him questions [see also 7.13]. (26) S'rî Yadu said: 'From where did you acquire this extraordinary intelligence o brahmin, the way you, in full knowledge not being engaged in any work, are traveling the world just like a child? (27) For sure are people of religiosity, after an income, of sense gratification and in pursuit of knowledge, normally endeavoring for the purpose of opulence, a good name and a long life. (28) You however, capable, learned, experienced, handsome and eloquent as you are, are not a doer; you do not desire a thing, like a stupefied, maddened, ghostly creature. (29) Everyone is burning in the forest fire of lust and greed, but you, to be free from the fire standing in the Ganges like an elephant, do not burn at all. (30) Please o Brahmin do tell us inquiring what the cause is of the inner happiness of you who devoid of any material enjoyment art living all alone.'
(31) The Supreme Lord said: 'This way being asked and honored by the greatly fortunate and intelligent Yadu who of respect for the brahminical out of humility bowed his head, spoke the twice-born one. (32) The honorable brahmin said: 'By my intelligence taking shelter of many spiritual masters, o king, do I, having gained in intelligence from them, now liberated wander this world; please hear about them. (33-35) The earth, the air, the sky, the water, the fire, the moon; the sun, the pigeon, the python, the sea, the moth, the honeybee; the elephant, the honeythief, the deer, the fish, the prostitute [Pingalâ], the osprey; the child, the girl, the arrow-maker, the serpent, the spider and the wasp: these are my twenty-four spiritual masters o King; taking to the shelter of the lessons derived from their activities have I in this life learnt all about the Self. (36) Please listen o tiger among men as I explain to you, o son of Nâhusha [or Yayâti], how and what I so learned from each of them.
(37) From the earth have I learned the rule that he who is in knowledge should not deviate from the path and do keep steady, however he's being harassed by other living beings who in fact simply follow what's ordained by fate. (38) From the mountain [of earth] should one, as a disciple of the tree [see s'ikshâstaka-3] dedicated to others [see also 10.22: 31-35], be a saintly person who, devoting all his efforts for the sake of others, lives for the sole reason of that higher purpose [see also B.G. 17: 20-22].
(39) A sage should by the mere movements of his vital air be satisfied and not so much with things that please the senses, so that his spiritual knowing is not destroyed and his mind and speech are not distracted. (40) Like the wind should a yogî, as a soul of transcendence, not become entangled everywhere getting into contact with all sorts of qualities good and bad. (41) A yogî in this world having entered earthly bodies and assumed their characteristic qualities, does, well aware of himself, not entangle himself with those qualities just as the air doesn't with the different odors.
(42) In similarity with the sky present within the moving and nonmoving should a sage, unattached and to the Supersoul of the different contacts realizing that he himself is pure spirit, meditate upon the expansive as being undivided and all-pervading [see also B.G. 2: 24, 3: 15, 6: 29-30, 9: 6, 11: 17, 12: 3-4 and 13: 14]. (43) The same way as the ethereal sky is not touched by the winds that blow the clouds, is a person [in his real self] not affected by bodies consisting of fire, water and earth that to the modes of nature are set in motion by the Time.
(44) A sage, by nature a pure, softhearted, sweet and gentle place of pilgrimage to the humans, sanctifies, as water does, the one convening [the friend], by being seen, respectfully touched and being sung [see also sâkhya].
(45) Brilliant, glowing and unshakable by his austerity, eating to necessity, does the one connected in the soul, even if eating everything [thus going beyond necessity also], not get contaminated just like a fire doesn't. (46) Sometimes [like a fire thus] concealed, sometimes manifest devours he, worshipable by those desiring the highest, the offers brought from all sides, burning the previous and future misfortune [see also 10.81: 4 and B.G. 3: 13]. (47) The Almighty One as true or untrue [as god or beast] having entered this all created by His own energy, appears like fire in firewood assuming the identity of each.
(48) By the Time imperceptible in its grond of being are there, as with the moon, beginning with being born and ending with the cremation, the states of the body in its different phases; but none of these are of the soul [B.G. 2: 13, 2: 20]. (49) Time urging, speeding as a flood, with its constant birth and demise of the created that like the flames are to a fire, is, from the perspective of the soul, not to be seen though [*].
(50) A yogî accepting the material objects to his senses at the right time [to the cakra] gives them up; he doesn't get entangled in them just as the sun doesn't with its rays entering the waters [evaporating it and returning it again with the rains]. (51) The sun, that being reflected seems to have fallen apart, is in its original form not considered in terms of that diversity; likewise is also the soul, that to the dull-minded seems to have entered in reflections [of separate selves], of that position.
(52) No excessive affection or close association with anyone should ever take place, as indulging so one will undergo great distress, living by the day just like a pigeon [see also 7.2: 50-56]. (53) A certain pigeon in the forest having built its nest in a tree dwelt there for some years with a female pigeon as his companion. (54) As attached householders were they with their hearts in affection as by ropes tied together glance by glance, body by body and mind by mind. (55) Trusting together as a couple were they occupied with resting, sitting, walking, standing communicating, playing, eating and so on among the trees of the forest. (56) Whatever she would want, o King, that to her desire trying to please, did he, not in control with his senses, mercifully bring, even if it was difficult. (57) The chaste she-pigeon carrying her first pregnancy delivered, when the time had come, in the nest the eggs in the presence of her husband. (58) From them in due course were born, with tender limbs and feathers, the little ones produced by the inconceivable potencies of the Lord. (59) The couple most pleased nourished their progeny, compassionately in rapture listening to the awkward sounds of their chirping children. (60) By the fluffy wings of the little ones, their endearing chirping and their activities of jumping up to fly, became the parents joyful with them being so happy. (61) With their hearts bound together by affection nourished they completely bewildered by the illusory potency of Vishnu, their children, their offspring. (62) One day went the two heads of the family off for food for the children, wandering far away anxiously searching all around in the forest. (63) A certain hunter that happened to pass through the forest, seeing them [the young], having spread a net seized them as they moved about in the vicinity of their nest. (64) The he- and she-pigeon being gone, always eagerly engaged in the care of their children bringing food, came near their nest. (65) The female pigeon seeing the ones born from her, her children, trapped by the nest, rushed to them in utter distress crying out to them who were also also crying. (66) She, unrelenting, bound by affection became, looking after the captured children, foolminded of the mâyâ of the Unborn One forgetting herself, also trapped by the net. (67) The unfortunate male pigeon most wretchedly lamented over the capture of his children more dear to him than himself and his wife so much alike him: (68) 'Alas, just see the destruction of me unintelligent so little of merit, who [now] unfulfilled hasn't met the threefold purpose [the purushârthas] of the family life he ruined! (69) She who accepted me being suitable and faithful as her husband, has, saintly going to heaven along with her sons, left me behind with my home empty. (70) With me wretched in the empty nest with my wife and children dead, for what purpose should I want to live, miserably suffering a life in separation?' (71) With him distressed watching them indeed caught in the net in the grip of death, fell, even he stunned failing in intelligence, also into the net. (72) The ruthless hunter having achieved his purpose took the householder pigeon, the pigeon children and the pigeon wife with him and set off for his home.
(73) A family man not in peace with the soul taking pleasure in material dualities, must thus, like this bird being a miser in maintaining his family, suffer greatly with his relatives. (74) One who having achieved the human position, with the door of liberation wide open, in family affairs is attached like this bird; consider him having climbed high as fallen [see also 3.30, 3.32: 1-3, 4.28: 17 , 5.26: 35, 7.14, 7.15: 38-39,7.15: 67, 8.16: 9 and 10.69: 40].
Footnote:
*: This analytic method, of in this case returning to the subject of the fire after having introduced the next subject of the moon, is called simhâvalokana, or 'the lion's glance', by which one simultaneously proceeds forward and casts backward glances to see if anything has been overlooked.
What One Learns from Nature and the Story of Pingalâ
(1) The honorable brahmin said: 'Since the embodied in heaven and hell surely too, o King, derive from the senses happiness as well as unhappiness, should the one who knows therefore not desire that [sensual experience, see also B.G. 16: 16].
(2) Like a python uncommitted should one eat what is acquired accidentally, whether it is much or little, tasteless or pure delicious food [7.13: 37-38]. (3) For many days fasting should one abide when the food in waiting for the occasion doesn't come, just like the python eating what providence provides [7.15: 15]. (4) Strong, composed in sense and mind, carrying the body without fruitive action remains one peaceful and free from sleepiness; one shouldn't be of that [karmic] repeat, even though being in full command of the senses.
(5) A sage pleasing and grave, unfathomable, unlimited and unsurpassable [in his knowing] most surely is never disturbed like the calm waters of the ocean [see also B.G. 12: 15]. (6) Destitute or flourishing with the desirable, does a wise one, with Nârâyana as the One Supreme, swell nor dry up like the ocean doesn't with the rivers [being swollen or dried up, B.G. 2.70].
(7) Seeing a woman does one who didn't conquer his senses, enticed with that seductive illusory energy of God, blind fall down into the darkness, just like a moth falls into the fire. (8) Upon seeing the clothing, golden ornaments and so on of women as arranged by mâyâ, does a person of no discrimination aroused by lusty desires with the desire for sense-gratification no doubt, the way a moth is destroyed, find his intelligence ruined [B.G. 2.62-63].
(9) Eating little bits of food enough to keep the body alive should one being wise practice [social] security [nonviolence] with the householders and thus be of the occupation of a honeybee [5.5: 3, 7.2: 11-13, 7.12: 6. 7.14: 5, 7.15: 15 and B.G. 4: 21]. (10) An intelligent man should from the smallest as well as the biggest religious scriptures take the essence, just like a honey bee does with all the flowers big and small [11.7: 23, B.G. 15: 15]. (11) Not like the bee being a collector, should one with the belly as one's container and the hand as one's plate accept food in charity and not keep it for the night or the next day. (12) Nor what's meant for the night nor what's meant for tomorrow should a mendicant accept, as like with the collecting of a honeybee that collection is destroyed.
(13) A mendicant shouldn't touch a girl not even a one of wood or with his foot, since by the bodily contact one is captured like an elephant is captured with a she-elephant. (14) A man of wisdom should - death to himself - never chase a woman, as he'll be destroyed as an elephant [in competition] is by others superior in strength.
(15) He who personally enjoys and not gives away what with great difficulty was accumulated, will to the contrary see that also others being greedy will enjoy that, just like the honey is that's stolen from the one appreciating a wealth of it [the bee, see also 5.13: 10]. (16) Like the honeythief is the ascetic before all others, sure to enjoy from those sworn to a household existence, the blessings of fervently desired domestic opulences acquired with the greatest trouble [see e.g. 1.19: 39 and 7.14: 17].
(17) A devotee moving in the forest shouldn't ever listen to the worldly songs; one should learn it from the deer that was bound bewildered by the hunters song [see the bhajans]. (18) Taking pleasure in vulgar dancing, musical entertainment and such songs, fell Rishyas'ringa, the son of Mrigî , fully controlled as a plaything under the control of women [see * , 5.8 and 5.25: 11].
(19) Like a fish that bewildered in attraction to the taste indeed by the hooks reaches its death, is of a person most easily, disturbed by the tongue, the intelligence rendered useless. (20) The learned in restraint quickly conquer the material senses except however for the tongue, to which the taste increases with the fasting [see prasâdam-prayer]. (21) As long as the tongue is not conquered can of a human being, having conquered all the other senses, still not be said that he did conquer; but having the tongue conquered, he did conquer all [see also 8: 16 and B.G. 2: 59].
(22) In the past, in the city of Videha there was a prostitute called Pingalâ, now learn from me o son of Kings, the thing I learned from her. (23) She as a prostitute once at night, to get a customer into her house, stood outside in the doorway demonstrating her form of beauty. (24) The men with money she saw coming in that street, o best of men, did she, desiring the money, consider her lovers supposed to pay the price. (25-26) As they came and went thought she, living of selling her love: 'Maybe will another one carrying plenty approach me for love and give me a lot'; thus with vain hope disturbed in her sleep hanging in the doorway, walking down the street and turning back to the house it became midnight. (27) With her face drooping being morose of her desire for money, awakened in her anxiety a supreme detachment which brought her happiness. (28) Detachment is as sure as a sword to the binding network of hopes and desires; please listen to the song there was of her whose mind had turned against. (29) My best, for sure will he who didn't develop detachment never want to give up the bondage of the material body, just as a human being bereft of wisdom won't give up his sense of ownership, o King. (30) Pingalâ said: 'See the extend of the illusion of me, with a mind out of control, who's so foolish in the pursuit for being lusty with a poor lover. (31) Giving up on the pleasure of Him, the One That is Most Near and Dear, was I, this ignoramus, so most insignificantly of a service that, never taming the desire, brings misery, fear, distress, grief and illusion. (32) Oh how uselessly subjecting my soul to torture have I, busy as a prostitute - the most reprehensible of occupations - with my body desiring money and sexual pleasure, been selling out to womanizers who, greedy after me, are lamentable themselves. (33) What other woman besides me would devote herself to this house with nine doors which, constructed with the bones of a spine, the ribs, the hands and legs and covered by a skin and hair and nails, full of stool is dripping urine [compare B.G. 5:13 and 4.25-28]? (34) Of the residents of Videha am I the one that with the intelligence is really perplexed, as I am the one who most unchaste desires sense-pleasure with another man but Him Who Gives Us Soul, Acyuta. (35) The well-wisher that's absolutely the most dear, the Lord and Soul He is of all embodied; by paying the price of giving myself to Him, will I for sure enjoy like Ramâ. (36) How much actual happiness has the sensual pleasure and those men satisfying my senses provided; to have a wife and gods [even] has all, spread by time, a beginning and an end. (37) This one so desperate must therefore with some action of detachment from sense-gratification have pleased the Supreme Lord of Vishnu bringing the happiness rising in me! (38) With a woman really unfortunate wouldn't those miseries exist, these causes of detachment of which a person shaking of the bondage obtains [real] peace. (39) Giving up the vain hope in connection with the sexual intercourse am I now, accepting upon my head the great help offered by Him, coming for shelter to Him the Original Controller. (40) Contented in full faith with that living with whatever comes my way, will I enjoy life with that One only, the Self of Love and Happiness undoubted. (41) Fallen in the dark well of the material ocean with my vision stolen in the pleasing of the senses, who else but the Original Controller is capable of delivering the living being seized by the timeserpent [see also 10.34]? (42) When the self thus can behold the universe as seized by the timeserpent, becomes he, vigilant detached from all the matter, for sure his own protector.'
(43) The honorable brahmin said: 'Thus having decided to cut with the desperation caused by the desiring for lovers sat she down on her bed having found the inner peace. (44) The greatest unhappines for sure the desiring for, and the greatest happiness the non-expecting; that way having shun the hankering for lovers, Pingalâ slept happy.'
Footnote:
*: Rishyas'ringa, meaning 'deer-horn' to the deer that is musically attracted, was the young son of the sage Mrigî, intentionally brought up by his father in an atmosphere of complete innocence. Mrigî Rishi thought that if his son were never exposed to the sight of women he would always remain a perfect brahmacârî. But by chance the inhabitants of the neighboring kingdom, who were suffering from a long-term drought, received divine advice that rain would return to their kingdom only after the brâhmana named Rishyas'ringa stepped foot in it. Therefore they sent beautiful women to the hermitage of Mrigî to entice Rishyas'ringa and bring him back with them. Since Rishyas'ringa had never even heard about women, he easily fell for their trap [quoted from pp 11.8: 18].
Detachment from All that Is Material
(1) The honorable brahmin said: 'Attachment to whatever of the possessions held so very dear by man [house, wife, car etc.], sure leads to misery; whoever knows that will, being free from such attachment, thereupon achieve unlimited happiness.
(2) Having meat a large hawk [the osprey] was attacked by others very strong who were without prey; at that time giving up the meat he achieved happiness.
(3) I, like a child enjoying in the soul only, do wander out here; in me no honor or dishonor is found; sporting by the self is there not the anxiety of the one with a home and children. (4) Freed from anxiety there so are two types: the one retarded who ignorant as a child is merged in great happiness and the one who has achieved the One Supreme above the Modes of Nature.
(5) Once arrived at the house of a young girl that wished herself to be a wife and of whom all the relatives were gone to another place, a couple of men that she received with great hospitality. (6) Being alone did she, for her guests to eat, beat rice so that the conchshell bracelets on her forearms made a lot of noise. (7) She being shy ashamed of that [servant-] noise, thinking intelligently broke one by one the shell bracelets from her arms, leaving but two on each wrist. (8) Still was there of those two, with her husking the rice, the noise of course, so that, as she separated one from each of the two leaving one only, not a sound was heard. (9) Me wandering the places in search of the truth of the world, o subduer of the enemies, with my own eyes witnessed this girls' lesson. (10) In a place with many people will quarrels rise, even with two people alone conversing; for sure one should therefore live like the young girls' bracelet. (11) By detachment and a regulated practice [vairâgya and abhyâsa] should the mind be steadied, with care being fixed by having conquered one's breathing in sitting postures [see also B.G. 6: 10-15 and 6: 46-47]. (12) Having obtained permanence in that position, step by step giving up the contamination of karma, achieves that very mind nirvâna by the having grown strong in sattva forsaking of the fuel of rajas and tamas [to the fire of material existence, see also B.G. 6: 26 and 14: 6-8].
(13) At that time thus being fixed in the soul does one not know anything [to be] outside or inside, just as the arrowmaker being absorbed in the arrow didn't notice the king passing right next to him [see B.G. 7: 27-28].
(14) Moving alone without a fixed residence [also: temple] and being secretive not recognized in his actions does, being without companions, a sage speak very little. (15) Building a home leads, being idle [see B.G. 4: 18], to misery; also the snake having entered a home built by others prospers happily.
(16) The one Self, the one Supreme Controller without a second, who became the Foundation and Reservoir of All indeed, is Nârâyana, the God that in the beginning by His own potency created and by the portion of time at the end of the kalpa withdraws this universe within Himself. (17-18) When by His potency of the time factor the material powers of sattva and so on are being brought to equilibrium, exists the Original Personality, the purusha of the primary nature [pradhâna], who is the worshipable Controller of the gods and normal souls, in the purest experience of revelation denoted as kaivalya [beautitude], the full of bliss devoid of material relations [see also B.G. 7: 5]. (19) By the pure potency of His Self, His own energy composed of the three modes, manifests He, agitating with it [the Time] at the onset of creation, the plan of matter [the sûtra, the thread, the rule or direction of the mahat-tattva, see also 3.26: 19]. (20) To that [thread] manifesting as the cause of the three modes that create the different categories of the manifestation, so they say, is this universe, by which the living being undergoes his existence, strung and bound [see also B.G 7: 7]. (21) Just as the spider, expanding the thread from within himself, by his mouth with that thread enjoys [his meal] and eventually swallows that thread, does the same way the Supreme Controller operate.
(22) On whatever the conditioned soul fixes his mind, that particular state will, because of the full concentration of his intelligence, with the emotional impact of his envy or fear be reached. [see B.G. 8: 6]. (23) O king, a larva [or insect caught] meditating a wasp engaging nearby in its hive will, keeping to its own body, reach the same state of existence of that wasp.
(24) This is the knowledge in taking instruction from all these gurus, please hear from me what I have to say about the knowledge acquired in learning from one's own body, o King. (25) The body as my spiritual master of detachment and discrimination does - with it always suffering to the cause of the inevitable maintaining and the future destruction of its existence - even though I contemplate the truths of the world with it, belong to others any way; thus convinced I wander about without attachment. (26) The body nourishing all the categories of the wife, the children, the animals, the servants, the home and the relatives it tries to please, has, following the nature of the tree that drops its seed, falls and dies, at the time of its death expanded in having created this [other child] body of it, having accumulated wealth [for it] with great effort. (27) At the one side does the tongue at times thirsty distract the cherished body, at the other side do the genitals that, does the sense of touch that, does the belly that, do the ears lead elsewhere, does the smell go or are the eyes otherwise fickle going elsewhere; and so do the limbs like co-wives pull the head of the household in many directions. (28) With trees, venomous insects, mammals, birds, snakes and all these sorts having created material bodies in many varieties through the mâyâ of His own potency, did the Lord unsatisfied in His heart, create the human being with an intelligence suited to envision the Absolute Truth and achieved He happiness. (29) After many births having attained this human form so difficult to attain which, although not eternal, awards great value, should a sober person as long as he, subject to death, has not fallen [in his grave], without delay in this world endeavor for the ultimate liberation always possible in all conditions of sense-gratification.
(30) Thus [from all these twenty-four plus one masters] seeing it in the Soul do I, fully having developed detachment and wisdom, wander this earth freed from attachment and egotism. (31) For sure can the knowledge from one [such] teacher not be very solid or complete [therefore: 11.3: 21]; the Absolute Truth one without a second is by the sages no doubt glorified in many ways.'
(32) The Supreme Lord said: 'The brahmin of profound intelligence [in fact Lord Dattâtreya, see 2.7: 4 and **] thus having spoken to king Yadu, being properly honored by the king offering his obeisances, bid farewell and went away just as contented as he had come. (33) Having heard the words of the avadhûta became Yadu, the forefather of our ancestors, freed with a then equal consciousness.
Footnotes:
*: Considering verse 3.25: 34 stating that devotees do seek company to associate for Krishna, do the âcâryas after this verse say that that single mindedness for the Lord, not speculating as jnânis, is the same as being alone not to land in quarrels [see pp. 11.9: 10].
**: The paramparâ [pp. 11.9: 32] confirms: 'This verse [2.7: 4] mentions that Yadu was purified by contact with the lotus feet of Dattâtreya, and similarly the present verse states, vandito sv-arcito râjñâ - King Yadu worshiped the lotus feet of the brâhmana. Thus, according to S'rîla S'rîdhara Svâmî, the avadhûta brâhmana is the Personality of Godhead Himself, and this is confirmed by S'rîla Vis'vanâtha Cakravartî Thhâkura.'
The Soul Free, The Soul Bound
(1) The Supreme Lord said: 'A soul free from desire accepting the shelter of Me should, taking care in the personal duties to God I spoke of [see also in e.g. 10.60: 52 and B.G. 3: 35], practice the varnâs'rama system of society [B.G. 4: 13]. (2) A purified soul should see how of those embodied who self-centered keep the sensual for true, all endeavors are doomed to fail [see also B.G. 13: 32]. (3) What the meditator sees in the realm of sleep or in his fantasy is futile as much as it is varied in its nature; the same way is the intelligence in the separated self by the modal qualities quite useless [B.G. 2: 41 & B.G. 9.15]. (4) Dedicated to Me one should perform the work to be done for the detachment [nivritti] and give up on the activities in attachment [pravritti], as perfectly engaged in the search for the spiritual truth one shouldn't take heed of the injunctions of working for results [see 7.15: 47]. (5) The one devoted must always observe the major rules [the commandments, the vidhi] and the minor ones at times [the niyama], and be of service to the peaceful guru who, knowing My form, is not different from Me [see also: 7.14: 41-42]. (6) With humility, not considering oneself the doer, be industrious, non-possessive, fixed in friendship, do not haste, take interest being inquisitive and be free from spite and idle talk. (7) Remaining neutral to the wife, the children, the home, the land, one's folk and bank-account and such, should one see one's self-interest equally in all alike [see B.G. 5: 18].
(8) The soul is the seer self-enlightened differing from the body gross and subtle, just as the fire burning to illumine is relative to the firewood to burn [see also B.G. 2: 16-24]. (9) Within [the wood] having entered assuming its various qualities of being dormant, manifest, tiny and large, accepts the same way the entity transcendent the qualities to the body [see also 3.24: 6, 4.9: 7, 10.37: 10-11, 10.46: 36]. (10) That which with this body constructed by the modes is tied to that samsâra that for sure is of the Original Person [see B.G. 8: 4], is this entity alive cut loose by the knowledge of the Soul. (11) Therefore by cultivating knowledge of the Soul as situated in oneself [2.2 en B.G. 9: 5], should one, approaching pure in realizing the Supreme, gradually give up this concept of the material affair [as being a reality apart]. (12) The âcârya as considered the kindling wood below, with the disciple at the top and the instructions as the stick used in between, is the knowledge like the fire that brings happiness [compare 9.14: 44-46]. (13) This purest intelligence available from the experienced [the âcâryas], repels the illusion stemming from the gunas and is, completely burning up what's established by them, pacified itself as fire is without the fuel [see also 11.3: 12].
(14-16) If you thus think of the variegatedness of the performers of fruitive activities, of those enjoyers of happiness and distress; if you then think of the perpetual existence of the material world, the time, the traditional records and the soul; if you think of the original certainty of the actual situation of all material objects to which, by the difference of all the objects' their forms and changes, the knowledge was born; then, o Uddhava, [you must admit from merely that material vision * that] there are constantly the states of existence of being born [old age and disease] and so on, since any one embodied is in contact with a body [conditioned] by the different limbs [or divisions to the sun and moon, see 3.11 ] of time. (17) Of the performer who as the enjoyer therein furthermore is of fruitive activities, is clearly seen the lack of independence and the happiness and unhappiness; what value indeed can be derived not [really for the lasting happiness, see B.G. 9: 3 and 11.9: 1] being in control? (18) Sometimes is there with the embodied not even with the ones intelligent the happiness and likewise it is so with the unhappiness of the foolish; the egotism [of that] is completely vain [see also B.G. 2: 15 and 11.9: 4]. (19) Even if they know how to achieve the happiness and remove the distress, still do they not know the uniting of the consciousness [the yoga process], by which death will not exert its power [compare B.G. 10: 34]. (20) What certainty of happiness or lust provides a material object the person who, with death standing nearby giving no satisfaction, like someone condemned to be killed is led to the place of execution? (21) What we heard of [heaven] or have seen already [earth] is contaminated by rivalry, faultfinding, lapse and decay; just like with agriculture are there many obstacles shipping with the but fruitless desiring for [see also 11.3: 20]. (22) If one, in one's dharma not being affected by obstacles, is of an excellent performance, will even the status accomplished that way be gone [at last], so please hear this [see also B.G. 2: 14].
(23) Out here having worshiped the gods with sacrifices goes the performer to the heavenly worlds where he may enjoy like a god the celestial pleasures by him achieved [see B.G. 3: 11 and