Text 1
S'rî S'uka said: 'By contemplating the Supreme Self [of the Universal Form] from which one generated [like Lord Brahmâ did] one, by thus finding satisfaction [with the Original Person], regains the remembrance that was lost. With one's vision thus cleared the intelligence then operates as before so that one can get one's life in order.S'rî S'uka said: 'Soon, the soul from its birth, meditating the Universal Form regains its lost memories in thus finding peace with the Lord, whereafter, with a cleared vision, it can rebuild its life the way it was before. (Vedabase)Text 2
One's [spiritual] adherence to the sounds of the [impersonal] Absolute Truth makes the intelligence, because of the many terms [associated with it], ponder over incoherent ideas because of which one, without ever finding joy, wanders around in illusory realities - and the different desires belonging to them -, as if one is dreaming.For certain the adherence to the spiritual makes the intelligence, because of its many names, ponder over meaningless ideas in which one wanders around in realities of illusion and its different desires without ever enjoying, as if one is dreaming. (Vedabase)Text 3
With the practical insight that he otherwise would be engaged in [useless] troublesome work, an intelligent attentive person fixed in his attention to achieve perfection [in meditation], must therefore only minimally, not more than necessary, abide by imaginary [non-spiritual] purposes.Therefore the enlightened person in the world of names should restrict himself to the bare necessities without being mad of desire, intelligently being fixed [on the Universal Form] in order to be successful. He should arrive at the practical insight that otherwise he would endeavor for the sake of hard work only.Text 4
What is the need for endeavoring for a bed when you can lie on the ground; why would you strive for a pillow when you have your arms; why should you endeavor for utensils if you can eat with your hands and why would you worry about clothing when the trees are there [with their bark]?What is the need of a bed, when one can lie on the ground; what is the need of a pillow when one has his arms; why should one use utensils if one can eat with one's hands and with the cover of trees, what is the use of clothing?Text 5
Are there no rags lying in the street, is there no giving in charity; do the trees not offer their alms maintaining others; have the rivers dried up; are the caves closed; has the Almighty Lord given up on protecting the surrendered soul? Why would a learned man then have to speak to the liking of those who are led by wealth?Aren't there rags lying on the road, isn't there giving in charity; don't the trees offer their alms maintaining others; have the rivers dried up; are the caves closed; did the Almighty Lord give up His protecting the surrendered soul? Then why should a learned man flatter the ones intoxicated by wealth?Text 6
When one thus with the matter of Him, the most cherished, eternal, One Supersoul fully present in one's heart, is detached from the world, one must be of worship for Him, the Fortunate One, the permanent gain by which for certain the cause of one's material bondage is put to an end.Thus will for certain with the worship of the in one's heart so dearly cherished goal of the Supersoul perfect in itself, in detachment from the world for the sake of Him, the Eternal and Unlimited Supreme Lord, give the highest and lasting gain in which the cause of material bondage no doubt will find its end.Text 7
Who else but the materialists would with neglecting the transcendental thoughts take to the non-permanent of material denominations because of which they, who constitute the general mass of the people that is controlled by the misery of the reactions of its fruitive labor, see themselves as fallen into the river of suffering?Who else but the materialists would by neglecting the transcendental thoughts take to the non-permanent of names and see themselves, the general mass of the people, fallen into the river of suffering being overtaken by the misery that is the consequence of their own work?Text 8
Others see in the meditation upon Him within their own body the Personality of Godhead residing in the region of the heart measuring eight inches, having four arms, carrying the lotus, the wheel of the chariot, the conch shell and the club.Others see in the meditation on Him within their own body in the region of the heart the Personality of God residing there measuring eight inches in the notion of Him as having four arms, carrying the lotus, the wheel of the chariot, the conchshell and the club.Text 9
With His mouth expressing happiness, His eyes wide open like a lotus, His clothes yellowish like a Kadamba flower, bedecked with jewels and with golden ornaments studded with precious stones, He wears a glowing headdress with earrings.With His mouth expressing happiness, His eyes wide spread like a lotus, His clothes yellowish like a Kadamba flower bedecked with jewels and with golden ornaments studded with precious stones, He wears a glowing headdress with earrings.Text 10
His feet are positioned on the whorl of the lotus hearts of the great mystics. On His chest He wears the beautifully engraved Kaustubha jewel and around His neck He has a fresh flower garland spreading its beauty.His feet are on the whorl of the lotus hearts of the great mystics. On His chest He wears the beautifully engraved Kaustubha jewel and around His neck He has a fresh flower garland spreading its beauty.Text 11
With a decorative wrap around His waist, valuable finger rings, ringing leglets, bangles, oiled spotless bluish, curly hair and His beautiful, smiling face He looks very pleasing.With a decorative wrap around His waist, valuable finger rings, ringing leglets, bangles, oiled spotless bluish, curling hair and His beautiful, smiling face He looks very pleasing.Text 12
His magnanimous pastimes and the glowing glances of His expression are indicative of the extensive benedictions of this particular transcendental form of the Lord one should focus upon as long as the mind can be fixed on it for the purpose of one's meditation.His magnanimous pastimes and the glowing glances of His expression are indicative for the extensive benedictions of this particular transcendental form of the Lord one should focus on as long as the mind can be fixed on it for one's meditation.Text 13
One should meditate upon the limbs one by one, starting from the feet up, until one sees His smiling face, and thus gradually taking control over the mind one departs in one's meditation for higher and higher spheres and purifies that way the intelligence.One by one, one should meditate the limbs, from the feet up, until one sees the smiling of His face, and thus gradually taking control over the mind one leaves in meditation for higher and higher spheres and purifies that way the intelligence.Text 14
As long as the materialist has not developed devotional service to this form of the Lord who is the seer of the mundane and transcendental worlds, he must, when he is finished with his prescribed duties, with proper attention remember the Universal Form of the Original Person.As long as the materialist does not develop devotional service to this form of the Lord, the seer of the mundane and transcendental worlds, he should, at the end of his prescribed duties, remember the Universal Form of the Original Person with proper attention.Text 15
Whenever one desires to give up one's body oh King, one should as a sage, without being disturbed, comfortably seated and with one's thinking unperturbed by matters of time and place, in control of the life air restrain the senses with the help of the mind.Whenever one desires to give up one's body, o King, one should as a sage without being disturbed, comfortably seated with one's thinking unperturbed by matters of time and place, control the senses by the mind in conquering the breath of life.Text 16
Regulating the mind by the power of one's pure intelligence in relation to the original witness within [the 'knower of the field'], one should merge with this self. That self should be confined to the fully satisfied Supersoul and thus putting an end to all activities, one will attain full bliss.The mind, by its own pure intelligence, should, by regulating itself to the living being with all of it, merge with the self, while that self should be locked to the fully satisfied Supersoul so that it thus, ending all other activities, may attain the full bliss.Text 17
Therein one will not find the supremacy of time that for sure controls the godly who direct the worldly creatures with their demigods, nor will one find there mundane goodness, passion or ignorance or any material change or causality of nature at large.Therein one will not find the supremacy of time that for sure controls the godly who direct the worldly creatures with their demigods, nor will one find there mundane goodness, passion or ignorance, nor any material change or causality of intelligence or nature.Text 18
Knowing what and what not relates to the divine of the transcendental position, they who wish to avoid what is godless, completely give up the perplexities [of arguing to time and place], and place thereto in purely at Him directed good-will every moment His worshipable lotus feet in their heart.Knowing what and what not relates to the divine of the supreme situation, those desiring to avoid the godless give up the perplexities [of arguing to time and place] completely in the absolute of the good will taking the worshipable lotus feet in their heart at every moment.Text 19
The sage familiar with the science of properly regulating the force [of the senses] in service of the purpose of life, should retire in the following way: he must block his arse ['air-hole'] with his heel and direct the life air upward through the six primary places [navel, plexus, heart, throat, eyebrows and top of the skull] and thus overcome the state of material inertia.Through insight the philosopher thus should retire, familiar with the science of properly regulating the energy for the purpose of life, by blocking the arse ['air-hole'] with one's heel and directing the life air upward through the six primary places [navel, plexus, heart, throat, eyebrows and top of the skull] and thus put an end to the material desire.Text 20
The meditator should, with the strength of his vision of wisdom, gradually direct the life breath from the navel to the plexus [the 'heart'] and from there to the chest from where he should bring it slowly into his throat and thus extinguish his material desires.The soaring force should gradually be directed from the navel to the plexus [the 'heart'] onwards to the chest from where the meditator intelligently should search out the meditative by bringing it slowly into the throat.Text 21
The seer who is of detachment should, in order to attain the Supreme, by blocking the seven outlets [the ears, the eyes, the nostrils and the mouth], from between the eyebrows enter the domain of the head to remain there for a while ('half an hour') for the sake of the ever fresh eternality.From between the eyebrows the seer should, blocking the outlet of the seven centers and maintaining to the fearless, independent of sense enjoyment, for a while ('half an hour'), enter the domain of the head and give up for the sake of the Supreme.Text 22
If one, however, fosters a desire, oh King, to lord over what one calls the realm of enjoyment of the gods in the sky, or wishes to rule the world of the gunas [the modes of nature] using the eight mystic powers [the eight siddhis or perfections], one inevitably has to count with the mind and the senses associated therewith.If however one maintains a desire, o King, to lord over, what one calls, the place of enjoyment of the gods in the sky, or with the eight mystic powers, [the eight siddhis] in the world of the guna's [modes of nature] one will surely have to take it up with the mind and the senses that come along with it also.Text 23
One says that the great transcendentalists in the realm of the subtle body, because of their knowledge, austerity, yoga and absorption are able to move freely within and without the three worlds, while those who do their work based upon material motives never attain such progress.One says of the destination of the great transcendentalists who reside within and without of the three worlds, that they exist from within the air of the subtle body, while those who do their work materially motivated never attain to the progress to which those in the absorption of yoga achieve in the austerity of devotional service.Text 24
In the control of the divinity of fire [Vais'vânara, or with regular sacrifice and meditation] one attains by following the path of [the sushumnâ, the channel of balancing] thebreath, the illuminating pure Spirit of the Absolute [Brahmaloka, the place of the Creator], whereupon being freed from impurities going upwards one [in respect of the cyclic order of the luminaries] reaches the [galactic cakra order of the] Lord, oh King, called S'is'umâra [meaning: dolphin, to the form of the Milky Way, galactic time].In the control of the divinity of fire one reaches, following the movements in the sky, through the gracious passage of breath [the sushumnâ], the pure spirit [Brahmaloka, place of the Creator] that is illuminating and washing off the contaminations, after which one reaching upward attains to the circle [the cakra, the wheel], o King, called S'is'umâra [meaning: dolphin, to the form of the Milky Way, galactic time]. (Vedabase)Text 25
Passing beyond that navel of the universe, the pivot, the center of spin of the Maintainer [Vishnu], only the individual living being who got purified by the realization of his smallness [the yogi], reaches the place worshiped by those who know the Absolute Spirit. The self-realized souls enjoy their stay there for the time of a kalpa [a day of Brahmâ].Passing beyond that navel of the universe, the pivot of the Maintainer [Vishnu], is by the single living entity purified by the realization of his smallness, the place reached worshipable to those transcedentally situated, where the self-realized souls enjoy for the time of a kalpa [a day of Brahmâ].Text 26
Thereupon he who from the bed of Vishnu [Ananta] sees how the universe is burning to ashes because of the fire from His mouth, will leave that place for the supreme abode that lasts for two parârdhas [the two halves of the life of Brahmâ] and is the home of the purified souls of elevation.Thereupon, will he, who sees from the bed of Vishnu [Ananta] the universe burning to ashes by the fire of His mouth, be gone from that place to the supreme abode [of Brahmâ] that, home to the purified souls of elevation, lasts for two parârdhas [the two halves of the life of Brahmâ].Text 27
There one will never find bereavement or old age, death, pain or anxieties, save that one sometimes has feelings of compassion when one sees the ignorant who are subjected to the hard to overcome misery of the repetition of birth and death.There one will never find bereavement or old age, death, pain or anxieties, save that one sometimes has feelings of compassion, seeing how the ignorant are subjected to the hard to vercome misery of the repetition of birth and death.Text 28
After surpassing the forms of water and fire and thus having reached that pure self free from fear, one thus having attained the effulgent atmosphere, in due course of time by the self its air reaches the ethereal self, the true greatness of one's soul.Without doubt from that pure self one attains, surpassing the forms of water and fire, to the effulgent atmosphere where, in due course of time, the self by its air attains to the ethereal, the real greatness of the soul.Text 29
By scents having the smell, by the palate having the taste, by the eye having visions, by physical contact being in touch and finally by sound vibrations experiencing the quality of the ether, the yogi by dint of the activity of the senses also attains [the more subtle sphere].By smelling scents, by the taste of the palate, by the seeing of forms and being in touch through physical contact, and, as it were, through aural reception attaining to the identification with the ethereal, the yogi by the senses also attains to material actions.
Text 30
After he thus at the mental level in relation to the gross and subtle has reached a neutral point of I-awareness, he in the mode of goodness surpasses that realization of himself that is subject to change [the ego] and progresses, by stopping the operation of the natural modes, towards the reality of perfect wisdom.In the mode of goodness he surpasses the change to the material form by neutralizing the gross and subtle senses, seeing by that progress the wisdom of true reality [self-realization] coming along in that complete suspension of the [operating] material modes.
Text 31
By that purification towards the self of the Supersoul, the person attains the peace, satisfaction and natural delight of being freed from all impurities. He who attains this destination of devotion certainly will never again get attracted to this material world, my dearest [Parîkchit].The person by that purification to the self of the Supersoul attains to the rest, satisfaction and natural delight of being freed from all contaminations. He who attains to this destination of devotion for sure will never become attracted to this material world again, my dearest [Parîkchit]. (Vedabase)
Text 32
The [two direct and indirect] paths that I described to you, oh protector of man, is as your Majesty requested in proper accord with the Vedas. It is also in full agreement with the eternal truth as formerly explained by Lord Vâsudeva to Lord Brahmâ who had satisfied Him in worship.All that I described to you, o protector of man, is according to the Vedas as your Majesty properly requested for, and it is also verily in accord with the eternal truth as it definitely was heard in the pure of the spirit to the satisfaction of the worshiped Supreme Lord Vâsudeva.
Text 33
For those who in this life wander around in the material universe, there is for sure no way of attaining more auspicious than the [direct] path by which one arrives at the devotional service [bhakti-yoga] of the Supreme Personality Lord Vâsudeva.For those wandering in this life in the material universe, is there for sure nothing more auspicious as a means of attaining than that at which is aimed in the devotional service [bhakti-yoga] towards the Supreme Personality Lord Vâsudeva.
Text 34
The great personality [Vyâsadeva] studied the Vedas three times in total and scrutinously, with scholarly attention examining them he ascertained that someone is optimally focussed when he is attracted to the soul.The great personality [Vyâsadeva] studied the Vedas three times, and scrutinizingly examining with scholarly attention, he ascertained that one's mind is properly fixed in being attracted to the soul.
Text 35
The Supreme Personality can be perceived in all living beings as the actual nature of that soul, as the Lord who by the intelligence of the seer is recognized by inference from different signs and effects.The Supreme Personality can be perceived in all living beings as the actual nature of that soul; as the Lord who is discerned by the intelligence of the seer in different signs and suppositions.
Text 36
Therefore every human soul, oh King, must wherever he is and whenever he exists, hear about, glorify and remember the Lord as the Supreme Personality of the human being.Therefore must every human soul, o King, wherever and whenever hear about, glorify and remember the Lord, the Supreme Personality.
Text 37
They who fill their ears with the narrations about the Supreme Lord most dear to the devotees and drink from that nectar, will find their, by material pleasure contaminated, state of mind purified and return to the presence of His lotus feet.'
Those who drink the nectar filling their ears with the narrations about the Supreme Lord, the dearest to the devotees, will purify their material enjoyment, the polluted aim of life, and go back to the feet that reside near the lotus.'
