Vyasadev Praneetha
Sree Madbhagavatam
Canto -2 (Skandah)
Chapter
-1
2.1.1
śrī-śuka uvāca
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ
.1.invocation: O my
Lord, the all-pervading Personality of Godhead, I offer my respectful
obeisances unto You.
1.1: Śrī Śukadeva Gosvāmī said:
My dear King, your question is glorious because it is very beneficial to all
kinds of people. The answer to this question is the prime subject matter for
hearing, and it is approved by all transcendentalists.
2.1.2
śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
.1.2: Those persons who
are materially engrossed, being blind to the knowledge of ultimate truth, leave
many subject matters for hearing in human society, O Emperor.
2.1.3
nidrayā hriyate naktaṁ
vyavāyena ca vā vayaḥ
divā cārthehayā rājan
kuṭumba-bharaṇena vā
vyavāyena ca vā vayaḥ
divā cārthehayā rājan
kuṭumba-bharaṇena vā
1.3: The lifetime of such an
envious householder is passed at night either in sleeping or in sex indulgence,
and in the daytime either in making money or maintaining family members.
2.1.4
dehāpatya-kalatrādiṣv
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
.1.4: Persons devoid of ātma-tattva do not
inquire into the problems of life, being too attached to the fallible soldiers
like the body, children and wife. Although sufficiently experienced, they still
do not see their inevitable destruction.
2.1.5
tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam
.1.5: O descendant of King Bharata, one who desires to be free from all
miseries must hear about, glorify and also remember the Personality of Godhead,
who is the Supersoul, the controller and the savior from all miseries.
2.1.6
etāvān sāṅkhya-yogābhyāṁ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
1.6: The highest perfection of
human life, achieved either by complete knowledge of matter and spirit, by
practice of mystic powers, or by perfect discharge of occupational duty, is to
remember the Personality of Godhead at the end of life.
2.1.7
prāyeṇa
munayo rājan
nivṛttā vidhi-ṣedhataḥ
nairguṇya-sthā ramante sma
guṇānukathane hareḥ
nivṛttā vidhi-ṣedhataḥ
nairguṇya-sthā ramante sma
guṇānukathane hareḥ
1.7: O King Parīkṣit, mainly the topmost
transcendentalists, who are above the regulative principles and restrictions,
take pleasure in describing the glories of the Lord.
2.1.8
idaṁ
bhāgavataṁ nāma
purāṇaṁ brahma-sammitam
adhītavān dvāparādau
pitur dvaipāyanād aham
purāṇaṁ brahma-sammitam
adhītavān dvāparādau
pitur dvaipāyanād aham
1.8: At the end of the Dvāpara-yuga, I studied
this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas,
from my father, Śrīla Dvaipāyana Vyāsadeva.
2.1.9
pariniṣṭhito
'pi nairguṇya
uttama-śloka-līlayā
gṛhīta-cetā rājarṣe
ākhyānaṁ yad adhītavān
uttama-śloka-līlayā
gṛhīta-cetā rājarṣe
ākhyānaṁ yad adhītavān
1.9: O saintly King, I was
certainly situated perfectly in transcendence, yet I was still attracted by the
delineation of the pastimes of the Lord, who is described by enlightened
verses.’
2.1.10
tad ahaṁ
te 'bhidhāsyāmi
mahā-pauruṣiko bhavān
yasya śraddadhatām āśu
syān mukunde matiḥ satī
mahā-pauruṣiko bhavān
yasya śraddadhatām āśu
syān mukunde matiḥ satī
1.10: That very Śrīmad-Bhāgavatam I shall recite before you because
you are the most sincere devotee of Lord Kṛṣṇa. One who
gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the
Supreme Lord, the giver of salvation.
2.1.11
etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam
1.11: O King, constant chanting of
the holy name of the Lord after the ways of the great authorities is the
doubtless and fearless way of success for all, including those who are free
from all material desires, those who are desirous of all material enjoyment,
and also those who are self-satisfied by dint of transcendental knowledge.
2.1.12
kiṁ
pramattasya bahubhiḥ
parokṣair hāyanair iha
varaṁ muhūrtaṁ viditaṁ
ghaṭate śreyase yataḥ
parokṣair hāyanair iha
varaṁ muhūrtaṁ viditaṁ
ghaṭate śreyase yataḥ
1.12: What is the value of a
prolonged life which is wasted, inexperienced by years in this world? Better a
moment of full consciousness, because that gives one a start in searching after
his supreme interest.
2.1.13
khaṭvāṅgo nāma rājarṣir
jñātveyattām ihāyuṣaḥ
muhūrtāt sarvam utsṛjya
gatavān abhayaṁ harim
jñātveyattām ihāyuṣaḥ
muhūrtāt sarvam utsṛjya
gatavān abhayaṁ harim
1.13: The saintly King Khaṭvāńga, after being informed that the
duration of his life would be only a moment more, at once freed himself from
all material activities and took shelter of the supreme safety, the Personality
of Godhead.
2.1.14
tavāpy etarhi kauravya
saptāhaṁ jīvitāvadhiḥ
upakalpaya tat sarvaṁ
tāvad yat sāmparāyikam
saptāhaṁ jīvitāvadhiḥ
upakalpaya tat sarvaṁ
tāvad yat sāmparāyikam
1.14: Mahārāja Parīkṣit, now your duration of life is limited
to seven more days, so during this time you can perform all those rituals which
are needed for the best purpose of your next life.
2.1.15
anta-kāle tu puruṣa
āgate gata-sādhvasaḥ
chindyād asaṅga-śastreṇa
spṛhāṁ dehe 'nu ye ca tam
āgate gata-sādhvasaḥ
chindyād asaṅga-śastreṇa
spṛhāṁ dehe 'nu ye ca tam
1.15: At the last stage of one's
life, one should be bold enough not to be afraid of death. But one must cut off
all attachment to the material body and everything pertaining to it and all
desires thereof.
2.1.16
gṛhāt
pravrajito dhīraḥ
puṇya-tīrtha-jalāplutaḥ
śucau vivikta āsīno
vidhivat kalpitāsane
puṇya-tīrtha-jalāplutaḥ
śucau vivikta āsīno
vidhivat kalpitāsane
1.16: One should leave home and
practice self-control. In a sacred place he should bathe regularly and sit down
in a lonely place duly sanctified.
2.1.17
abhyasen manasā śuddhaṁ
trivṛd-brahmākṣaraṁ param
mano yacchej jita-śvāso
brahma-bījam avismaran
trivṛd-brahmākṣaraṁ param
mano yacchej jita-śvāso
brahma-bījam avismaran
1.17: After sitting in the above
manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the
mind so as not to forget the transcendental seed.
2.1.18
niyacched viṣayebhyo
'kṣān
manasā buddhi-sārathiḥ
manaḥ karmabhir ākṣiptaṁ
śubhārthe dhārayed dhiyā
manasā buddhi-sārathiḥ
manaḥ karmabhir ākṣiptaṁ
śubhārthe dhārayed dhiyā
1.18: Gradually, as the mind
becomes progressively spiritualized, withdraw it from sense activities, and by
intelligence the senses will be controlled. The mind too absorbed in material
activities can be engaged in the service of the Personality of Godhead and
become fixed in full transcendental consciousness.
2.1.19
tatraikāvayavaṁ
dhyāyed
avyucchinnena cetasā
mano nirviṣayaṁ yuktvā
tataḥ kiñcana na smaret
padaṁ tat paramaṁ viṣṇor
mano yatra prasīdati
avyucchinnena cetasā
mano nirviṣayaṁ yuktvā
tataḥ kiñcana na smaret
padaṁ tat paramaṁ viṣṇor
mano yatra prasīdati
1.19: Thereafter, you should
meditate upon the limbs of Viṣṇu, one after
another, without being deviated from the conception of the complete body. Thus
the mind becomes free from all sense objects. There should be no other thing to
be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind
becomes completely reconciled in Him only.
2.1.20
rajas-tamobhyām ākṣiptaṁ
vimūḍhaṁ mana ātmanaḥ
yacched dhāraṇayā dhīro
hanti yā tat-kṛtaṁ malam
vimūḍhaṁ mana ātmanaḥ
yacched dhāraṇayā dhīro
hanti yā tat-kṛtaṁ malam
1.20: One's mind is always agitated
by the passionate mode of material nature and bewildered by the ignorant mode
of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing
the dirty things created by them.
2.1.21
yasyāṁ
sandhāryamāṇāyāṁ
yogino bhakti-lakṣaṇaḥ
āśu sampadyate yoga
āśrayaṁ bhadram īkṣataḥ
yogino bhakti-lakṣaṇaḥ
āśu sampadyate yoga
āśrayaṁ bhadram īkṣataḥ
1.21: O King, by this system of
remembrance and by being fixed in the habit of seeing the all-good personal
conception of the Lord, one can very soon attain devotional service to the
Lord, under His direct shelter.
2.1.22
rājovāca
yathā sandhāryate brahman
dhāraṇā yatra sammatā
yādṛśī vā hared āśu
puruṣasya mano-malam
yathā sandhāryate brahman
dhāraṇā yatra sammatā
yādṛśī vā hared āśu
puruṣasya mano-malam
1.22: The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how
and where the mind has to be applied and how the conception can be fixed so
that the dirty things in a person's mind can be removed.
2.1.23
śrī-śuka uvāca
jitāsano jita-śvāso
jita-saṅgo jitendriyaḥ
sthūle bhagavato rūpe
manaḥ sandhārayed dhiyā
jitāsano jita-śvāso
jita-saṅgo jitendriyaḥ
sthūle bhagavato rūpe
manaḥ sandhārayed dhiyā
1.23: Śukadeva Gosvāmī answered: One should control
the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses
and with intelligence apply the mind to the gross potencies of the Lord [called
the virāṭ-rūpa].
2.1.24
viśeṣas
tasya deho 'yaṁ
sthaviṣṭhaś ca sthavīyasām
yatredaṁ vyajyate viśvaṁ
bhūtaṁ bhavyaṁ bhavac ca sat
sthaviṣṭhaś ca sthavīyasām
yatredaṁ vyajyate viśvaṁ
bhūtaṁ bhavyaṁ bhavac ca sat
1.24: This gigantic manifestation
of the phenomenal material world as a whole is the personal body of the
Absolute Truth, wherein the universal resultant past, present and future of
material time is experienced.
2.1.25
aṇḍa-kośe
śarīre 'smin
saptāvaraṇa-saṁyute
vairājaḥ puruṣo yo 'sau
bhagavān dhāraṇāśrayaḥ
saptāvaraṇa-saṁyute
vairājaḥ puruṣo yo 'sau
bhagavān dhāraṇāśrayaḥ
1.25: The gigantic universal form
of the Personality of Godhead, within the body of the universal shell, which is
covered by sevenfold material elements, is the subject for the virāṭ conception.
2.1.26
pātālam etasya hi pāda-mūlaṁ
paṭhanti pārṣṇi-prapade rasātalam
mahātalaṁ viśva-sṛjo 'tha gulphau
talātalaṁ vai puruṣasya jaṅghe
paṭhanti pārṣṇi-prapade rasātalam
mahātalaṁ viśva-sṛjo 'tha gulphau
talātalaṁ vai puruṣasya jaṅghe
1.26: Persons who have realized it
have studied that the planets known as Pātāla constitute
the bottoms of the feet of the universal Lord, and the heels and the toes are
the Rasātala planets. The ankles are the Mahātala
planets, and His shanks constitute the Talātala planets.
2.1.27
dve jānunī sutalaṁ
viśva-mūrter
ūru-dvayaṁ vitalaṁ cātalaṁ ca
mahītalaṁ taj-jaghanaṁ mahīpate
nabhastalaṁ nābhi-saro gṛṇanti
ūru-dvayaṁ vitalaṁ cātalaṁ ca
mahītalaṁ taj-jaghanaṁ mahīpate
nabhastalaṁ nābhi-saro gṛṇanti
1.27: The knees of the universal
form are the planetary system of the name Sutala, and the two
thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and
outer space is the depression of His navel.
2.1.28
uraḥ-sthalaṁ jyotir-anīkam asya
grīvā mahar vadanaṁ vai jano 'sya
tapo varāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ
grīvā mahar vadanaṁ vai jano 'sya
tapo varāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ
1.28: The chest of the Original
Personality of the gigantic form is the luminary planetary system, His neck is
the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary
syste m, known as Satyaloka, is the head of He who has one thousand heads.
2.1.29
indrādayo bāhava āhur usrāḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ
nāsatya-dasrau paramasya nāse
ghrāṇo 'sya gandho mukham agnir iddhaḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ
nāsatya-dasrau paramasya nāse
ghrāṇo 'sya gandho mukham agnir iddhaḥ
1.29: His arms are the demigods
headed by Indra, the ten directional sides are His
ears, and physical sound is His sense of hearing. His nostrils are the two
Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the
blazing fire.
2.1.30
dyaur akṣiṇī cakṣur
abhūt pataṅgaḥ
pakṣmāṇi viṣṇor ahanī ubhe ca
tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam
āpo 'sya tālū rasa eva jihvā
pakṣmāṇi viṣṇor ahanī ubhe ca
tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam
āpo 'sya tālū rasa eva jihvā
1.30: The sphere of outer space
constitutes His eyepits, and the eyeball is the sun as the power of seeing. His
eyelids are both the day and night, and in the movements of His eyebrows, the Brahmā and similar supreme personalities
reside. His palate is the director of water, Varuṇa, and the juice or essence of everything
is His tongue.
2.1.31
chandāṁsy
anantasya śiro gṛṇanti
daṁṣṭrā yamaḥ sneha-kalā dvijāni
hāso janonmāda-karī ca māyā
duranta-sargo yad-apāṅga-mokṣaḥ
daṁṣṭrā yamaḥ sneha-kalā dvijāni
hāso janonmāda-karī ca māyā
duranta-sargo yad-apāṅga-mokṣaḥ
1.31: They say that the Vedic hymns
are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of
affection is His set of teeth, and the most alluring illusory material energy
is His smile. This great ocean of material creation is but the casting of His
glance over us.
2.1.32
vrīḍottarauṣṭho 'dhara eva lobho
dharmaḥ stano 'dharma-patho 'sya pṛṣṭham
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo 'sthi-saṅghāḥ
dharmaḥ stano 'dharma-patho 'sya pṛṣṭham
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo 'sthi-saṅghāḥ
1.32: Modesty is the upper portion
of His lips, hankering is His chin, religion is the breast of the Lord, and
irreligion is His back. Brahmājī, who generates all living beings in the
material world, is His genitals, and the Mitrā-varuṇas are
His two testicles. The ocean is His waist, and the hills and mountains are the
stacks of His bones.
2.1.33
nadyo 'sya nāḍyo
'tha tanū-ruhāṇi
mahī-ruhā viśva-tanor nṛpendra
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ
mahī-ruhā viśva-tanor nṛpendra
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ
1.33: O King, the rivers are the
veins of the gigantic body, the trees are the hairs of His body, and the
omnipotent air is His breath. The passing ages are His movements, and His
activities are the reactions of the three modes of material nature.
2.1.34
īśasya keśān vidur ambuvāhān
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ
avyaktam āhur hṛdayaṁ manaś ca
sa candramāḥ sarva-vikāra-kośaḥ
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ
avyaktam āhur hṛdayaṁ manaś ca
sa candramāḥ sarva-vikāra-kośaḥ
1.34: O best amongst the Kurus, the
clouds which carry water are the hairs on His head, the terminations of days or
nights are His dress, and the supreme cause of material creation is His
intelligence. His mind is the moon, the reservoir of all changes.
2.1.35
vijñāna-śaktiṁ
mahim āmananti
sarvātmano 'ntaḥ-karaṇaṁ giritram
aśvāśvatary-uṣṭra-gajā nakhāni
sarve mṛgāḥ paśavaḥ śroṇi-deśe
sarvātmano 'ntaḥ-karaṇaṁ giritram
aśvāśvatary-uṣṭra-gajā nakhāni
sarve mṛgāḥ paśavaḥ śroṇi-deśe
1.35: The principle of matter [mahat-tattva] is the
consciousness of the omnipresent Lord, as asserted by the experts, and
Rudradeva is His ego. The horse, mule, camel and
elephant are His nails, and wild animals and all quadrupeds are situated in the
belt zone of the Lord.
2.1.36
vayāṁsi
tad-vyākaraṇaṁ vicitraṁ
manur manīṣā manujo nivāsaḥ
gandharva-vidyādhara-cāraṇāpsaraḥ
svara-smṛtīr asurānīka-vīryaḥ
manur manīṣā manujo nivāsaḥ
gandharva-vidyādhara-cāraṇāpsaraḥ
svara-smṛtīr asurānīka-vīryaḥ
1.36: Varieties of birds
are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard
intelligence, and humanity is His residence. The celestial species of human
beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent
His musical rhythm, and the demoniac soldiers are representations of His
wonderful prowess.
2.1.37
brahmānanaṁ
kṣatra-bhujo mahātmā
viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ
nānābhidhābhījya-gaṇopapanno
dravyātmakaḥ karma vitāna-yogaḥ
viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ
nānābhidhābhījya-gaṇopapanno
dravyātmakaḥ karma vitāna-yogaḥ
1.37: The virāṭ-puruṣa's face is
the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and
the śūdras are under the protection of His feet. All the worshipable demigods
are also overtaken by Him, and it is the duty of everyone to perform sacrifices
with feasible goods to appease the Lord.
2.1.38
iyān asāv īśvara-vigrahasya
yaḥ sanniveśaḥ kathito mayā te
sandhāryate 'smin vapuṣi sthaviṣṭhe
manaḥ sva-buddhyā na yato 'sti kiñcit
yaḥ sanniveśaḥ kathito mayā te
sandhāryate 'smin vapuṣi sthaviṣṭhe
manaḥ sva-buddhyā na yato 'sti kiñcit
1.38: I have thus
explained to you the gross material gigantic conception of the Personality of
Godhead. One who seriously desires liberation concentrates his mind on this
form of the Lord, because there is nothing more than this in the material
world.
2.1.39
sa sarva-dhī-vṛtty-anubhūta-sarva
ātmā yathā svapna-janekṣitaikaḥ
taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ
ātmā yathā svapna-janekṣitaikaḥ
taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ
1.39: One should concentrate his
mind upon the Supreme Personality of Godhead, who alone distributes Himself in
so many manifestations just as ordinary persons create thousands of
manifestations in dreams. One must concentrate the mind on Him, the only
all-blissful Absolute Truth. Otherwise one will be misled and will cause his
own degradation.
Canto -2
Chapter 2: The Lord in the Heart
2.2.1
śrī-śuka uvāca
evaṁ purā dhāraṇayātma-yonir
naṣṭāṁ smṛtiṁ pratyavarudhya tuṣṭāt
tathā sasarjedam amogha-dṛṣṭir
yathāpyayāt prāg vyavasāya-buddhiḥ
evaṁ purā dhāraṇayātma-yonir
naṣṭāṁ smṛtiṁ pratyavarudhya tuṣṭāt
tathā sasarjedam amogha-dṛṣṭir
yathāpyayāt prāg vyavasāya-buddhiḥ
(1) S'rî S'uka said:
'Generated from the Supersoul [alike Lord Brahmâ] someone in contemplation [of
the Universal Form] recovers, by thus finding satisfaction [with the
Lord], the lost remembrance of his prior existence. Thereafter he [the
individual soul] with a cleared vision having arrived at intelligence can
rebuild his life the way it was before.
2.2.2
śābdasya hi brahmaṇa
eṣa panthā
yan nāmabhir dhyāyati dhīr apārthaiḥ
paribhramaṁs tatra na vindate 'rthān
māyāmaye vāsanayā śayānaḥ
yan nāmabhir dhyāyati dhīr apārthaiḥ
paribhramaṁs tatra na vindate 'rthān
māyāmaye vāsanayā śayānaḥ
(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 realities of illusion -
and the different desires belonging to them - as if one is dreaming.
2.2.3
ataḥ kavir
nāmasu yāvad arthaḥ
syād apramatto vyavasāya-buddhiḥ
siddhe 'nyathārthe na yateta tatra
pariśramaṁ tatra samīkṣamāṇaḥ
syād apramatto vyavasāya-buddhiḥ
siddhe 'nyathārthe na yateta tatra
pariśramaṁ tatra samīkṣamāṇaḥ
(3) For
that reason an intelligent person fixed in his attention [upon the Universal
Form] in order to find perfection must only minimally, according the necessity
abide by denominations [forms and other material interests] without ever being
mad after them. He should be of the practical insight that he otherwise would
engage himself for [nothing but] hard work.
2.2.4
satyāṁ kṣitau kiṁ
kaśipoḥ prayāsair
bāhau svasiddhe hy upabarhaṇaiḥ kim
saty añjalau kiṁ purudhānna-pātryā
dig-valkalādau sati kiṁ dukūlaiḥ
bāhau svasiddhe hy upabarhaṇaiḥ kim
saty añjalau kiṁ purudhānna-pātryā
dig-valkalādau sati kiṁ dukūlaiḥ
(4) What
is the need of a bed, when one can lie on the ground; what is the need of a
pillow when one has one's 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?
2.2.5
cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ
naivāṅghripāḥ para-bhṛtaḥ sarito 'py aśuṣyan
ruddhā guhāḥ kim ajito 'vati nopasannān
kasmād bhajanti kavayo dhana-durmadāndhān
naivāṅghripāḥ para-bhṛtaḥ sarito 'py aśuṣyan
ruddhā guhāḥ kim ajito 'vati nopasannān
kasmād bhajanti kavayo dhana-durmadāndhān
(5) Aren't
there rags lying in the street, isn't there giving in charity; don't the trees
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?
2.2.6
evaṁ
sva-citte svata eva siddha
ātmā priyo 'rtho bhagavān anantaḥ
taṁ nirvṛto niyatārtho bhajeta
saṁsāra-hetūparamaś ca yatra
ātmā priyo 'rtho bhagavān anantaḥ
taṁ nirvṛto niyatārtho bhajeta
saṁsāra-hetūparamaś ca yatra
(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.
2.2.7
kas tāṁ tv
anādṛtya parānucintām
ṛte paśūn asatīṁ nāma kuryāt
paśyañ janaṁ patitaṁ vaitaraṇyāṁ
sva-karmajān paritāpāñ juṣāṇam
ṛte paśūn asatīṁ nāma kuryāt
paśyañ janaṁ patitaṁ vaitaraṇyāṁ
sva-karmajān paritāpāñ juṣāṇam
(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 it's fruitive
labor, see themselves as fallen into the river of suffering?
2.2.8
kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti
(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.
2.2.9
prasanna-vaktraṁ
nalināyatekṣaṇaṁ
kadamba-kiñjalka-piśaṅga-vāsasam
lasan-mahā-ratna-hiraṇmayāṅgadaṁ
sphuran-mahā-ratna-kirīṭa-kuṇḍalam
kadamba-kiñjalka-piśaṅga-vāsasam
lasan-mahā-ratna-hiraṇmayāṅgadaṁ
sphuran-mahā-ratna-kirīṭa-kuṇḍalam
(9) 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.
2.2.10
unnidra-hṛt-paṅkaja-karṇikālaye
yogeśvarāsthāpita-pāda-pallavam
śrī-lakṣaṇaṁ kaustubha-ratna-kandharam
amlāna-lakṣmyā vana-mālayācitam
yogeśvarāsthāpita-pāda-pallavam
śrī-lakṣaṇaṁ kaustubha-ratna-kandharam
amlāna-lakṣmyā vana-mālayācitam
(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.
2.2.11
vibhūṣitaṁ mekhalayāṅgulīyakair
mahā-dhanair nūpura-kaṅkaṇādibhiḥ
snigdhāmalākuñcita-nīla-kuntalair
virocamānānana-hāsa-peśalam
mahā-dhanair nūpura-kaṅkaṇādibhiḥ
snigdhāmalākuñcita-nīla-kuntalair
virocamānānana-hāsa-peśalam
(11) 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.
2.2.12
adīna-līlā-hasitekṣaṇollasad-
bhrū-bhaṅga-saṁsūcita-bhūry-anugraham
īkṣeta cintāmayam enam īśvaraṁ
yāvan mano dhāraṇayāvatiṣṭhate
bhrū-bhaṅga-saṁsūcita-bhūry-anugraham
īkṣeta cintāmayam enam īśvaraṁ
yāvan mano dhāraṇayāvatiṣṭhate
(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.
2.2.13
ekaikaśo 'ṅgāni
dhiyānubhāvayet
pādādi yāvad dhasitaṁ gadābhṛtaḥ
jitaṁ jitaṁ sthānam apohya dhārayet
paraṁ paraṁ śuddhyati dhīr yathā yathā
pādādi yāvad dhasitaṁ gadābhṛtaḥ
jitaṁ jitaṁ sthānam apohya dhārayet
paraṁ paraṁ śuddhyati dhīr yathā yathā
(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.
2.2.14
yāvan na jāyeta parāvare 'smin
viśveśvare draṣṭari bhakti-yogaḥ
tāvat sthavīyaḥ puruṣasya rūpaṁ
kriyāvasāne prayataḥ smareta
viśveśvare draṣṭari bhakti-yogaḥ
tāvat sthavīyaḥ puruṣasya rūpaṁ
kriyāvasāne prayataḥ smareta
(14) As long as the materialist has not developed
devotional service for 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.
2.2.15
sthiraṁ
sukhaṁ cāsanam āsthito yatir
yadā jihāsur imam aṅga lokam
kāle ca deśe ca mano na sajjayet
prāṇān niyacchen manasā jitāsuḥ
yadā jihāsur imam aṅga lokam
kāle ca deśe ca mano na sajjayet
prāṇān niyacchen manasā jitāsuḥ
(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.
2.2.16
manaḥ
sva-buddhyāmalayā niyamya
kṣetra-jña etāṁ ninayet tam ātmani
ātmānam ātmany avarudhya dhīro
labdhopaśāntir virameta kṛtyāt
kṣetra-jña etāṁ ninayet tam ātmani
ātmānam ātmany avarudhya dhīro
labdhopaśāntir virameta kṛtyāt
(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.
2.2.17
na yatra kālo 'nimiṣāṁ paraḥ
prabhuḥ
kuto nu devā jagatāṁ ya īśire
na yatra sattvaṁ na rajas tamaś ca
na vai vikāro na mahān pradhānam
kuto nu devā jagatāṁ ya īśire
na yatra sattvaṁ na rajas tamaś ca
na vai vikāro na mahān pradhānam
(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, nor any material change or
causality of nature at large.
2.2.18
paraṁ padaṁ vaiṣṇavam
āmananti tad
yan neti netīty atad utsisṛkṣavaḥ
visṛjya daurātmyam ananya-sauhṛdā
hṛdopaguhyārha-padaṁ pade pade
yan neti netīty atad utsisṛkṣavaḥ
visṛjya daurātmyam ananya-sauhṛdā
hṛdopaguhyārha-padaṁ pade pade
(18) Knowing what and what not relates to the
divine of the transcendental position, they who wish to avoid the godless
completely give up the perplexities [of arguing to time and place], and place
thereto in the absolute of goodwill every moment the worshipable lotus feet in
their heart.
2.2.19
itthaṁ
munis tūparamed vyavasthito
vijñāna-dṛg-vīrya-surandhitāśayaḥ
sva-pārṣṇināpīḍya gudaṁ tato 'nilaṁ
sthāneṣu ṣaṭsūnnamayej jita-klamaḥ
vijñāna-dṛg-vīrya-surandhitāśayaḥ
sva-pārṣṇināpīḍya gudaṁ tato 'nilaṁ
sthāneṣu ṣaṭsūnnamayej jita-klamaḥ
(19) The
sage familiar with the science of properly regulating the force [of the senses]
in service of the purpose of life, should retire 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.
2.2.20
nābhyāṁ
sthitaṁ hṛdy adhiropya tasmād
udāna-gatyorasi taṁ nayen muniḥ
tato 'nusandhāya dhiyā manasvī
sva-tālu-mūlaṁ śanakair nayeta
udāna-gatyorasi taṁ nayen muniḥ
tato 'nusandhāya dhiyā manasvī
sva-tālu-mūlaṁ śanakair nayeta
(20) The
soaring force the meditator should gradually direct from the navel to the
plexus [the 'heart'] and from there to the chest from where he should bring it
slowly into his throat. This he should intelligently figure out by
meditation.
2.2.21
tasmād bhruvor antaram unnayeta
niruddha-saptāyatano 'napekṣaḥ
sthitvā muhūrtārdham akuṇṭha-dṛṣṭir
nirbhidya mūrdhan visṛjet paraṁ gataḥ
niruddha-saptāyatano 'napekṣaḥ
sthitvā muhūrtārdham akuṇṭha-dṛṣṭir
nirbhidya mūrdhan visṛjet paraṁ gataḥ
(21) From
between the eyebrows the seer who is of detachment in order to attain the
Supreme should, by blocking the outlet of the seven centers, enter the domain
of the head in order to maintain there for a while ('half an hour') independent
of sense enjoyment for the sake of tirelessness and eternality.
2.2.22
yadi prayāsyan nṛpa
pārameṣṭhyaṁ
vaihāyasānām uta yad vihāram
aṣṭādhipatyaṁ guṇa-sannivāye
sahaiva gacchen manasendriyaiś ca
vaihāyasānām uta yad vihāram
aṣṭādhipatyaṁ guṇa-sannivāye
sahaiva gacchen manasendriyaiś ca
(22) If one however maintains a desire oh King, to lord over what one calls the place of enjoyment of the gods in the sky, or has the desire to manage the world of the gunas [the modes of nature] with the use of the eight mystic powers [the eight siddhis or perfections], one inevitably has to count with the mind and the senses associated with such a desire.
2.2.23
yogeśvarāṇāṁ gatim āhur antar-
bahis-tri-lokyāḥ pavanāntar-ātmanām
na karmabhis tāṁ gatim āpnuvanti
vidyā-tapo-yoga-samādhi-bhājām
bahis-tri-lokyāḥ pavanāntar-ātmanām
na karmabhis tāṁ gatim āpnuvanti
vidyā-tapo-yoga-samādhi-bhājām
(23) One
says about the course of the great transcendentalists that they, departing from
the realm of the subtle body, freely move within and without the three worlds,
while those who do their work based upon a material motive never attain to the
progress that is achieved by those who in the austerity of their
devotional service are absorbed in yoga.
2.2.24
vaiśvānaraṁ
yāti vihāyasā gataḥ
suṣumṇayā brahma-pathena śociṣā
vidhūta-kalko 'tha harer udastāt
prayāti cakraṁ nṛpa śaiśumāram
suṣumṇayā brahma-pathena śociṣā
vidhūta-kalko 'tha harer udastāt
prayāti cakraṁ nṛpa śaiśumāram
(24) In the control of the divinity of fire [Vais'vânara, or with regular sacrifice and meditation] one reaches through the gracious passage of [the sushumnâ, the channel of balancing the] breath, provided one follows the movements in the sky [the cakra order], the pure spirit [Brahmaloka, the place of the Creator] that enlightens and washes away the contaminations. Directed upwards one then reaches the circle [the cakra, the wheel] oh King, called S'is'umâra [meaning: dolphin, to the form of the Milky Way, galactic time].
2.2.25
tad viśva-nābhiṁ
tv ativartya viṣṇor
aṇīyasā virajenātmanaikaḥ
namaskṛtaṁ brahma-vidām upaiti
kalpāyuṣo yad vibudhā ramante
aṇīyasā virajenātmanaikaḥ
namaskṛtaṁ brahma-vidām upaiti
kalpāyuṣo yad vibudhā ramante
(25)
Passing beyond that navel of the universe, the pivot, the center of spin of the
Maintainer [Vishnu], by the individual living being that was purified by the
realization of his smallness, the place is reached that is worshipable for
those who are transcendentally situated. There the self-realized souls enjoy
for the time of a kalpa [a day of Brahmâ].
2.2.26
atho anantasya mukhānalena
dandahyamānaṁ sa nirīkṣya viśvam
niryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ
yad dvai-parārdhyaṁ tad u pārameṣṭhyam
dandahyamānaṁ sa nirīkṣya viśvam
niryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ
yad dvai-parārdhyaṁ tad u pārameṣṭhyam
(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 [of Brahmâ]
which lasts for two parârdhas [the two halves of the life of Brahmâ] and
is the home of the purified souls of elevation.
2.2.27
na yatra śoko na jarā na mṛtyur
nārtir na codvega ṛte kutaścit
yac cit tato 'daḥ kṛpayānidaṁ-vidāṁ
duranta-duḥkha-prabhavānudarśanāt
nārtir na codvega ṛte kutaścit
yac cit tato 'daḥ kṛpayānidaṁ-vidāṁ
duranta-duḥkha-prabhavānudarśanāt
(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.
2.2.28
tato viśeṣaṁ pratipadya nirbhayas
tenātmanāpo 'nala-mūrtir atvaran
jyotirmayo vāyum upetya kāle
vāyv-ātmanā khaṁ bṛhad ātma-liṅgam
tenātmanāpo 'nala-mūrtir atvaran
jyotirmayo vāyum upetya kāle
vāyv-ātmanā khaṁ bṛhad ātma-liṅgam
(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.
2.2.29
ghrāṇena
gandhaṁ rasanena vai rasaṁ
rūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva
śrotreṇa copetya nabho-guṇatvaṁ
prāṇena cākūtim upaiti yogī
rūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva
śrotreṇa copetya nabho-guṇatvaṁ
prāṇena cākūtim upaiti yogī
(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].
2.2.30
sa bhūta-sūkṣmendriya-sannikarṣaṁ
manomayaṁ devamayaṁ vikāryam
saṁsādya gatyā saha tena yāti
vijñāna-tattvaṁ guṇa-sannirodham
manomayaṁ devamayaṁ vikāryam
saṁsādya gatyā saha tena yāti
vijñāna-tattvaṁ guṇa-sannirodham
(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]. Consequently he
along with the material modes completely suspended progresses towards the
reality of perfect wisdom.
2.2.31
tenātmanātmānam upaiti śāntam
ānandam ānandamayo 'vasāne
etāṁ gatiṁ bhāgavatīṁ gato yaḥ
sa vai punar neha viṣajjate 'ṅga
ānandam ānandamayo 'vasāne
etāṁ gatiṁ bhāgavatīṁ gato yaḥ
sa vai punar neha viṣajjate 'ṅga
(31) By
that purification towards the self of the Supersoul the person attains the
peace, 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].
2.2.32
ete sṛtī
te nṛpa veda-gīte
tvayābhipṛṣṭe ca sanātane ca
ye vai purā brahmaṇa āha tuṣṭa
ārādhito bhagavān vāsudevaḥ
tvayābhipṛṣṭe ca sanātane ca
ye vai purā brahmaṇa āha tuṣṭa
ārādhito bhagavān vāsudevaḥ
(32) All 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 it before by Lord Vâsudeva was explained to Lord Brahmâ who had satisfied Him in worship.
2.2.33
na hy ato 'nyaḥ
śivaḥ panthā
viśataḥ saṁsṛtāv iha
vāsudeve bhagavati
bhakti-yogo yato bhavet
viśataḥ saṁsṛtāv iha
vāsudeve bhagavati
bhakti-yogo yato bhavet
(33) For those who in this life wander in the
material universe, there is for sure no way of attaining more auspicious than
the path by which one arrives at the devotional service [bhakti-yoga] of the
Supreme Personality Lord Vâsudeva.
2.2.34
bhagavān brahma kārtsnyena
trir anvīkṣya manīṣayā
tad adhyavasyat kūṭa-stho
ratir ātman yato bhavet
trir anvīkṣya manīṣayā
tad adhyavasyat kūṭa-stho
ratir ātman yato bhavet
(34) The
great personality [Vyâsadeva] studied the Vedas three times in total and
scrutinously, with scholarly attention examining them he ascertained that one's
mind is properly fixed when one is attracted to the soul.
2.2.35
bhagavān sarva-bhūteṣu
lakṣitaḥ svātmanā hariḥ
dṛśyair buddhy-ādibhir draṣṭā
lakṣaṇair anumāpakaiḥ
lakṣitaḥ svātmanā hariḥ
dṛśyair buddhy-ādibhir draṣṭā
lakṣaṇair anumāpakaiḥ
(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.
2.2.36
tasmāt sarvātmanā rājan
hariḥ sarvatra sarvadā
śrotavyaḥ kīrtitavyaś ca
smartavyo bhagavān nṛṇām
hariḥ sarvatra sarvadā
śrotavyaḥ kīrtitavyaś ca
smartavyo bhagavān nṛṇām
(36) Therefore every human soul must oh King,
wherever he is and whenever he exists, hear about, glorify and remember the
Lord, the Supreme Personality.
2.2.37
pibanti ye bhagavata ātmanaḥ satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam
(37) They
who, filling their ears with the narrations about the Supreme Lord most dear to
the devotees, drink from the nectar will find their by material pleasure
contaminated state of mind purified and return to the feet residing near the
lotus.'
( My humble salutations to the lotus feet of Swamy jis, scholars and knowledge seekers for the collection)
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