Vyasadev
Praneetha
The Mad Bhagavatam
Canto 3a
3.31.1
jantur dehopapattaye
puḿso retaḥ-kaṇāśrayaḥ
(1) The Supreme Lord said: 'Because of its karma the living entity as
ordained by God through the particle of semen of a man enters the womb of a
woman in order to dwell there for obtaining a body.
3.31.2
daśāhena tu karkandhūḥ
(2) On the first night the sperm and ovum
mix, at the fifth night there is a bubble and in about ten days it is
thereafter like a plum, lump of flesh or an egg.
3.31.3
(3) Within a month a head appears and
within two months limbs like arms and feet form. The nails, [the beginnings of]
hair, bones, skin, reproductive organs and the apertures appear within three
months.
3.31.4
(4) In about four months the seven
ingredients separate [body-fluids and other elements], in five months feelings
like hunger and thirst occur and in six months the fetus starts to move around
at the right in the amnion [males at the right, females at the left so one
says].
3.31.5
mātur jagdhānna-pānādyair
edhad-dhātur asammate
(5) From the
nutrition taken from the mother the body of the fetus grows as it stays in that
impossible hollow whereabout stool and urine form a breeding place for germs.
3.31.6
kṛmibhiḥ kṣata-sarvāńgaḥ
saukumāryāt pratikṣaṇam
tatratyaiḥ kṣudhitair muhuḥ
(6) All the time aching for food, it is,
being so tender, affected by infestations ['worms'] and thus all over its body
has to suffer a great deal residing there, moment after moment lapsing into
unconsciousness.
3.31.7
rūkṣāmlādibhir ulbaṇaiḥ
mātṛ-bhuktair upaspṛṣṭaḥ
sarvāńgotthita-vedanaḥ
(7) The living being because of the
excessive bitterness, heat, pungency, saltiness, dryness, the sour etc. of the
food taken by the mother, is affected in every limb and thus feels pain.
3.31.8
ulbena saḿvṛtas tasminn
(8) Enclosed by the amnion in that place
surrounded by the intestines it lies with a bent neck and back arched with its head
in its belly.
3.31.9
akalpaḥ svāńga-ceṣṭāyāḿ
(9)
Like a bird in a cage with no freedom of movement, it [the soul] still remembers
- when it is lucky - what has happened in all its hundreds of births.
Remembering such a long history it may sigh over them, for what peace of mind
can it then achieve?
3.31.10
ārabhya saptamān māsāl
naikatrāste sūti-vātair
(10) From the seventh month on it is
endowed with consciousness, but at the same time pushed down by the pressure of
the womb where it cannot stay, just like the worm stemming from the same belly.
3.31.11
nāthamāna ṛṣir bhītaḥ
vācā yenodare 'rpitaḥ
(11) The fearful living entity bound to its seven constituents [nails, skin, fat, flesh, blood, bone, marrow], then in its disgust, with folded hands and words of prayer, appeals to the Lord who placed him in that womb.
3.31.12
jantur uvāca
tasyopasannam avituḿ jagad
icchayātta-
yenedṛśī gatir adarśy asato'nurūpā
(12) The human
soul says: 'May He protect me who protects the entire universe and who with
assuming His different forms walks the earth with His lotus feet. Let me
take refuge in that shelter that will take my fears away, in Him who decided
that I deserved this untrue condition.
3.31.13
(13) I, the pure soul covered by the
grossness of matter which consists of the elements, the senses and the mind,
have because of my being bound to activities, fallen into this delusional state
[mâyâ]. Let me offer my obeisances so that I may hold on to the
completely pure Changeless One of unlimited knowledge who resides in the heart
of the repentant one.
3.31.14
cchanno 'yathendriya-guṇārtha-cid-ātmako 'ham
(14) I am, contrary to what it should be, [as
a spiritual soul] separated by the covering of this material body that is made
of the five elements and based upon senses, material preferences [gunas],
interests and cognitions, and so I offer my obeisances to You, the Supreme
Person transcendental to material nature and its living entities, whose glories
are not obscured by such a material body.
3.31.15
(15) By the deluding quality of Your outer
appearance this body that by the modes and its karma is bound to wander on the
path of repeated birth and death, has to suffer considerably with a spoilt
memory. May again this entity realize Your true nature. How else would one find
Your divine mercy?
3.31.16
(16) What else
but Your divinity, that as a partial representation [the Paramâtmâ] dwells in
as well the animate as the inanimate, would give us the knowledge of the
threefold of Time, of past, present and future? In order to be freed from the
threefold misery [as caused by oneself, nature and others] we as individual
souls engaged on the path of fruitive activities have to surrender to that
divinity.
3.31.17
(17) Embodied within the abdomen of another body, having fallen into a
pool of blood, stool and urine and strongly scorched by gastric fire, this
[individual soul with its] body desiring to leave that place, counts his months
when it as a miser will be released o Lord.
3.31.18
(18) You granted me, [not even] ten months old o Lord, [the
light of] Your incomparable, supreme mercy. What else can I do but to pray in
return with folded hands in gratitude for that incomparable and unique grace of
You who are the refuge of the fallen ones?
3.31.19
(19) This living being can, from its
bondage to the seven layers of matter [3.29: 40-45], only understand what is
agreeable and disagreeable, but by You endowed with another body of
self-control within myself, I am really able to recognize inside of me You, the
original person who constitutes the inner guidance, as residing within my heart
as well as outside of me.
3.31.20
(20) O Almighty One, even though I who has to
live with all the miseries outside of this abdomen, rather not depart from here
to land in that pitfall, I [just as everyone] who enters this world at once
will be captured by Your mâyâ and be entangled in the false
identification [of the ego] that is fundamental to the eternal cycle of birth
and death.
3.31.21
(21) Therefore I
will, well-disposed to the soul no longer being agitated, deliver myself
quickly again from that darkness, by placing the feet of Lord Vishnu in my
heart and thus spare me this fate of having to enter so many wombs.'
3.31.22
3.31.22
(22) Kapila said: 'Thus desiring from within the womb, the [almost] ten months old living entity extols the Lord at the time of being pushed downwards by the pressure of labor to take birth.
3.31.23
tenāvasṛṣṭaḥ sahasā
(23) Because of that pressure the child
with its head turned downwards suddenly, with great difficulty and bereft of
all memory, comes out breathless.
3.31.24
patito bhuvy asṛń-miśraḥ
(24) Like a worm falling down to earth it
smeared with blood moves its limbs and cries loudly now it has lost the wisdom
in reaching the opposite [material] position.
3.31.25
(25) Being maintained by its folks who do
not understand what it wants it, not being able to refuse, has fallen into
circumstances it didn't desire.
3.31.26
neśaḥ kaṇḍūyane 'ńgānām
āsanotthāna-ceṣṭane
(26) Laying down in fouled linen [dirty
diapers etc.] the child is pestered by germs [suffering rashes on its body] it
cannot scratch away from its limbs, for it is not able to sit, stand or move
around.
3.31.27
maśakā matkuṇādayaḥ
(27) Flies, mosquitos, bugs and other
creatures bite the baby its tender skin and being just like vermin pestered by
other vermin, it, deprived of wisdom, cries.
3.31.28
alabdhābhīpsito 'jñānād
(28) This way undergoing infancy in distress
and even in its childhood out of its ignorance not achieving what it wants, it
gets angry and sad.
3.31.29
kāmiṣv antāya cātmanaḥ
(29) As a lusty person being destructive towards other lusty people it
with the pride of its developing body, because of that anger, then develops
enmity at the cost of the soul.
3.31.30
(30) The embodied soul in ignorance
holding on to non-permanent things then constantly reasons from the physical
reality made of the five elements and thus thinks foolishly in terms of 'I' and
'mine'.
3.31.31
(31) Engaged in actions in the service of
the body he because of his bondage to the dark motives of fruitive labor is
followed by trouble [consisting of the so-called kles'as] and time and
again moves in the direction of yet another birth in the material world.
3.31.32
śiśnodara-kṛtodyamaiḥ
āsthito ramate jantus
(32) When he on the materialistic path
again [only] is interested in human association for the sake of the pleasure of
his genitals and his stomach, the living entity lands in darkness as before.
3.31.33
śamo damo bhagaś ceti
(33) For associated thus he loses his
sense of truth, purity, compassion and gravity, his spiritual intelligence,
prosperity, modesty and his good name, as also his mercy, the control over his
mind and senses and his fortune.
3.31.34
khaṇḍitātmasv asādhuṣu
(34) One should not seek association with
coarse and immoral fools bereft of self-realization who like pitiable dogs
dance to the tune of the ladies.
3.31.35
na tathāsya bhaven moho
bandhaś cānya-prasańgataḥ
(35) Nothing in the world makes a man as
infatuated and dependent as the association with a man who is attached to women
or with a fellowship of men fond of women.
3.31.36
rohid-bhūtāḿ so 'nvadhāvad
(36) The father of man [Brahmâ] bewildered
at the sight of his own daughter as a stag shamelessly ran after her when he
saw her in the form of a deer [compare 3.12: 28].
3.31.37
yoṣin-mayyeha māyayā
(37) Except for sage Nârâyana, among all
the living entities born from Brahmâ there is not a single man whose
intelligence is not distracted by mâyâ in the form of a woman.
3.31.38
(38) Behold the strength of My mâyâ in the shape of a woman that even makes the conquerors of the world follow closely behind her by the mere movement of an eyebrow.
3.31.39
(39) One who aspires to reach the
culmination of yoga should never develop worldly attachment to a [young,
attractive] woman; they say that to someone who arrived at self-realization in
My service, thus associating with her is the gateway to hell.
3.31.40
yopayāti śanair māyā
(40) The woman created by God is as an
overgrown well [one falls into when one is inattentive], she represents the
slowly encroaching mâyâ, the illusory power of the material world which
one must regard as death to the soul.
3.31.41
man-māyām ṛṣabhāyatīm
(41) She who from being attached to women [in his previous life]
became a woman, due to illusion in regard of My mâyâ thinks that aiming
at the form of a man [her husband] will bring her wealth, progeny and a house.
3.31.42
paty-apatya-gṛhātmakam
daivopasāditaḿ mṛtyuḿ
(42) She [on her turn] should consider His
mâyâ consisting of her husband, children and house, as death brought
about by the authority of God alike the call of a hunter [*].
3.31.43
(43) Because the person incessantly
delights in working for the fruit of his actions, the embodied individual soul
wanders from one world to the other.
3.31.44
jīvo hy asyānugo deho
āvirbhāvas tu sambhavaḥ
(44) Thus he gets a suitable body composed
of the material elements, the senses and the mind. When that comes to an end it
is called death but when it manifests one speaks of birth.
3.31.45-46
dravyopalabdhi-sthānasya
dravyekṣāyogyatā yadā
yathākṣṇor dravyāvayava-
darśanāyogyatā yadā
tadaiva cakṣuṣo draṣṭur
draṣṭṛtvāyogyatānayoḥ
(45-46) When one [staring in meditation] cannot perceive the fixed
position of an object that implies the death of one's sense perception, and
when one regards the body as being oneself that implies one's birth [in a material
sense]. He who perceives cannot at the same time regard an object as well as
the witness of the perception himself, just as the eyes aren't capable either
to see at once all the different parts of a single object.
3.31.47
(47)
One must not be horrified about death, one must not stingily cherish poverty
nor be concerned about any material gain; when one understands the true nature
of the living being one should on this planet move about steadfast and free
from attachment.
3.31.48
(48) When one relegates one's body to this
world composed of mâyâ one
should, endowed with the right vision, move around therein in detachment basing
oneself upon reason in being connected in the science of the [three forms of]
yoga.'
*: Compare this passage to
the verse in the Bhakti-rasâmrita-sindhu 1.2: 255 that allows association of
the sexes in a devotional setting: 'Man and woman should live together as householders
relating to Krishna, only for the purpose of discharging duties in the service
of Krishna. Engage the children, engage the wife and engage the husband, all in
Krishna conscious duties, and then all these bodily or material attachments
will disappear. Since the mediating medium is Krishna, the consciousness is
pure, and there is no possibility of degradation at any time.' (Rûpa Gosvâmî
in: Bhakti-rasâmrita-sindhu 1.2: 255.)
Canto 3a
3.32.1
(1) Kapila said: 'Well then,
the person living at home doing the duties of a householder, enjoys again and
again the advantages of sense gratification, economic benefits and religious
activities.
3.32.2
pitṝḿś ca śraddhayānvitaḥ
(2) Moreover he in his
faithful worship of the gods and the forefathers with sacrificial ceremonies
[called pravritti-dharma], infatuated by lust has turned his face away
from emancipating in devotional service to the Supreme Lord [for the sake of
what one calls nivritti-dharma].
3.32.3
tac-chraddhayākrānta-matiḥ
(3) Overcome by a mind of belief being vowed to those forefathers and
demigods, the person who thus by drinking soma [a beverage drunk by the
sacrificing brahmin] left this world in respect of the lunar order [of his
sacrifices], will again return [see also B.G. 8: 25].
3.32.4
(4) When Lord Hari lies
Himself down on the snake bed of Ananta S'esha those worlds of the attached
householders find their end.
3.32.5
niḥsańgā nyasta-karmāṇaḥ
(5) Those intelligent ones [though] who in the performance of
their personal duties did not take advantage for the sake of sense
gratification and material benefits, but rather free from material attachment
gave up on their fruitive activities, will find the perfection of peace because
their consciousness was purified.
3.32.6
nirmamā nirahańkṛtāḥ
(6) When one without fail
[in nivritti-dharma] is righteously engaged for the sake of the
detachment of forsaking claims of property and egoism, one is in the
performance of one's personal duties completely purified by the goodness of
consciousness.
3.32.7
parāvareśaḿ prakṛtim
(7) By following the path of enlightenment
they approach the Original Personality of God, the cause of the manifestation
and dissolution of the world who is reflected in the faces of all as the
Controller of the spiritual and material worlds.
3.32.8
(8) Until the end of the long time period of
two parârdhas in which the life of Brahmâ himself finds its conclusion
[see 3.11], they dwell in the transcendental world immersed in thoughts about
the Supreme One.
3.32.9
kṣmāmbho-'nalānila-viyan-mana-indriyārtha-
bhūtādibhiḥ parivṛtaḿ pratisañjihīrṣuḥ
(9) After
having experienced for the time of two parârdhas the natural self [of
creation] consisting of the three modes, the Lord of the Beyond [Brahmâ]
desiring to dissolve the material covering composed of earth, water, fire,
ether, mind, senses, objects, ego and so on, at that time enters the changeless
spiritual sky.
3.32.10
(10) The yogis who did not
forsake the responsibility for their bodies in controlling their breath and
mind, after having spent such a long period of time with Lord Brahmâ, enter
thus detached together with him the Original Person, the embodiment of
happiness who is the oldest, primary reality of the spirit.
3.32.11
śrutānubhāvaḿ śaraṇaḿ
(11) Dear mother, therefore take by devotional
service to the shelter of Him you now heard about, He who resides in each his
lotus heart.
3.32.12-15
yogeśvaraiḥ kumārādyaiḥ
siddhair yoga-pravartakaiḥ
bheda-dṛṣṭyābhimānena
niḥsańgenāpi karmaṇā
kartṛtvāt saguṇaḿ brahma
puruṣaḿ puruṣarṣabham
kāleneśvara-mūrtinā
(12-15) [But remember
that] even Brahmâ, the Creator of the mobile and immobile manifestations who is
the source of Vedic wisdom, as also the sages and the
masters of yoga, the Kumâras and the other perfected ones and original thinkers
of yoga who attained the original Person of the Absolute Truth, the first one
of all the souls, by dint of their detached, egoless actions, despite of their
independent vision and all their spiritual qualities, again take birth to
assume their positions when this manifestation of the Lord is recreated through
the operation of time and the three modes. And that is also true for all others
who enjoyed the divine opulence that resulted from their pious deeds, they also
return when the interaction of the modes again takes place.
3.32.16
karmasu śraddhayānvitāḥ
kurvanty apratiṣiddhāni
(16) They whose minds in this world are addicted to fruitive activities engage with conviction in their prescribed duties in attachment to the result of their labor and do that time and again.
3.32.17
kāmātmāno 'jitendriyāḥ
gṛheṣv abhiratāśayāḥ
(17) Fully engaged in their households
they engage in the worship of their forefathers and, being driven by passion,
have minds that aspiring for gratification are full of anxieties and senses
they cannot control.
3.32.18
kathāyāḿ kathanīyoru-
(18) Those [trai-vargika] persons
dedicated to the three civil virtues [of economy, sense gratification and
religious service] are not interested in the pastimes of Lord Hari, the killer
of the demon Madhu, whose transcendental excellence is so worthy of being
described.
3.32.19
(19) Having given up on
the nectar of the stories about the Infallible One, they repelled by God rather
listen to the stories of materialism, and in that respect they are just like
stool eating hogs.
3.32.20
dakṣiṇena pathāryamṇaḥ
(20) When the sun goes through the south, they after their cremation along with their families again take birth in the world of their forefathers in order to perform their fruitive activities to the [bitter] end [compare B.G. 8: 25].
3.32.21
sadyo vibhraḿśitodayāḥ
(21) When they have exhausted the merit of their pious deeds,
they directly by divine arrangement fall down from their elevated position to
return to this planet, o virtuous one [compare B.G. 9: 21].
3.32.22
bhajanīya-padāmbujam
(22) Worship therefore with all your heart the Supreme One of your refuge by whose feet devotional service is connected with good qualities.
3.32.23
janayaty āśu vairāgyaḿ
(23) The discharge of devotional service unto
Vâsudeva the Supreme Personality of Godhead, will very soon result in the
detachment and spiritual knowledge that lead to self-realization.
3.32.24
sameṣv indriya-vṛttibhiḥ
(24) When the mind of the
devotee in every circumstance is equipoised to the activity of the senses, it
thus makes no distinction between like and dislike.
3.32.25
sa tadaivātmanātmānaḿ
heyopādeya-rahitam
(25) He who then because of the detached
mindfulness of his soul is of an equal vision, is free from likes and dislikes
and sees himself elevated to the transcendental position.
3.32.26
paramātmeśvaraḥ pumān
dṛśy-ādibhiḥ pṛthag
bhāvair
(26) Even though the
Supreme Personality constitutes the unique completeness of transcendental knowledge,
He in philosophical research and other processes of understanding is
differently perceived as the Spirit of the Absolute [Brahman], the Supersoul
[Paramâtmâ] and the Lord personally present [Bhagavân, see also S.B. 1.2: 11].
3.32.27
samagreṇeha yoginaḥ
yujyate 'bhimato hy artho
(27) The only purpose for
a yogi to realize in this world is to achieve by the practice of yoga complete
detachment from everything.
3.32.28
(28)
For someone averse to the knowledge of spirituality the Absolute Truth beyond
the modes appears as a relativity of forms that can be perceived through the
senses [but is] misconceived in all kinds of [speculative] considerations.
3.32.29
(29) [But] just as from
the mahat-tattva with the three modes and the five elements, the
material body of the living entity was formed with its individual
consciousness, eleven senses [the five senses of action and perception,
including the mind] and false ego, also the universe was formed out of the
cosmic egg of all universes [and may thus be concluded that no essential difference
exists between the local covering of the individual soul and the gigantic
universal covering of the Supersoul; or briefly stated, that the universe must
be seen as a person].
3.32.30
yogābhyāsena nityaśaḥ
samāhitātmā niḥsańgo
(30) With faith and
devotion ever being steadfast in yoga he understands this whose mind is fixed
in the detachment of disassociating oneself from material involvement.
3.32.31
yenānubuddhyate tattvaḿ
(31) Thus My respectful mother, I have described this spiritual knowledge that reveals the vision of the Absolute Truth by which the reality of the material and personal aspect [prakriti and purusha] is understood.
3.32.32
nairguṇyo bhakti-lakṣaṇaḥ
dvayor apy eka evārtho
bhagavac-chabda-lakṣaṇaḥ
(32) By means of both jñâna-yoga
[the yoga of spiritual knowledge] and the freedom from the modes that is
directed towards Me and is called bhakti, - rather than by each of them
alone - the purpose is achieved that is denoted by the word Bhagavân.
3.32.33
yathendriyaiḥ pṛthag-dvārair
artho bahu-guṇāśrayaḥ
eko nāneyate tadvad
(33) Just as one and the same object
having many qualities is differently perceived by the senses, similarly the one
and only Lord of All Fortune is seen differently depending the different paths
described in the scriptures.
3.32.34-36
kriyayā kratubhir dānais
ātmendriya-jayenāpi
yogena vividhāńgena
dharmeṇobhaya-cihnena
ātma-tattvāvabodhena
(34-36) Through material
actions, sacrifices, charity, austerities, study of the scriptures,
philosophical research, subduing the mind and senses, as also through
renunciation and forsaking profit-minded labor, practicing the different types
of yoga, doing devotional service and fulfilling one's individual duties - in
case of an active life as well as a contemplative life [pravritti- and nivritti-dharma]
-, one will with consequent detachment and knowledge of the science of
self-realization, perceive the Supreme Lord in His true nature: as being
present in the material world as well as in transcendence [saguna and nirguna].
3.32.37
kālasya cāvyakta-gater
yo 'ntardhāvati jantuṣu
(37) I explained to you
the four divisions of identity [svarûpa] in devotional service [in
combination with the modes and their transcendence *], as also the
imperceptible action of time [the conditioning] that drives the living
entities.
3.32.38
jīvasya saḿsṛtīr bahvīr
(38) For the living entity My dear
mother, there are many ways of engaging in material action in ignorance [about
one's original identity]. They are all the result of working for a material
outcome [karma], and he who gets entangled in it has therefore lost his way.
3.32.39
3.32.39
naitat khalāyopadiśen
nāvinītāya karhicit
(39) This what I said is not meant for instructing the wicked ones and the ones of bad conduct, nor to be told to obstinate and offensive people or to anyone who only in name does his duty.
3.32.40
na lolupāyopadiśen
(40) One mustn't tell this
to greedy persons and neither to someone attached to hearth and home, nor to
those who are not devoted to Me or detest My devotees.
3.32.41
vinītāyānasūyave
śuśrūṣābhiratāya ca
(41) It is meant for the
faithful, the devotees, the respectful, those not spiteful towards anyone, the
friendly eager to render their services conscientiously.
3.32.42
(42) Tell this to those
who with a peaceful mind developed detachment for what's outside of them, to
those who are not envious, who are clean and to whom I am the dearest of the
dear.
3.32.43
yo vābhidhatte mac-cittaḥ
(43) O mother, he who but once with faith
heard about this or repeats this for himself in being fixed on Me [doing japa],
will certainly attain My heaven.'
* The four identities with the modes and their transcendence are known as the game of order the human being plays in his identifications of according to the four classes [varna], four statuses [âs'rama], the three modes [guna] and the eight levels of transcendence [ashthânga] functioning with a certain degree of experience.
* The four identities with the modes and their transcendence are known as the game of order the human being plays in his identifications of according to the four classes [varna], four statuses [âs'rama], the three modes [guna] and the eight levels of transcendence [ashthânga] functioning with a certain degree of experience.
Canto 3a
maitreya uvāca
(1) Maitreya said: 'After
the dear wife of Kardama, the mother named Devahûti, thus had listened to the
words of Lord Kapila, she, being freed from the veil of ignorance and having
offered Him her obeisances, recited prayers to the author in the matter of the
fundamental [Sânkhya-yoga] truths that constitute the foundation of liberation.
3.33.2
devahūtir uvāca
(2) Devahûti said: 'One
says that the Unborn One [Brahmâ] who was born from the lotus flower
[sprouting] from Your abdomen, meditated upon Your body lying in the water that
is the source of the stream of the modes of nature and the seed pervading all
that is manifest of the material elements, the senses, the sense-objects and
the mind.
3.33.3
sargādy anīho 'vitathābhisandhir
(3) As that single person of the universe who
through the interaction of the modes divided the creation and all of that, You
stand firm on the basis of Your heroism. You thereto with distinguishing
Yourself as the infallible non-doer make the difference as the Lord of all
living beings whose thousands of energies are inconceivable.
3.33.4
(4) How can it be that You as that same person
took birth from my abdomen o my Lord, You whose powers are inconceivable and in
whose belly this universe has its place, o You who as a baby licking Your
toe all alone lay Yourself down on the leaf of a banyan tree at the end of
the millennium?
3.33.5
yathāvatārās tava sūkarādayas
tathāyam apy ātma-pathopalabdhaye
(5) You have assumed this body to counter
sinful activities o my Lord and provide instructions for devotional service.
Just as with Your incarnations as the boar incarnation and others, You are
there also as this one in order to reveal the path of self-realization.
3.33.6
(6) With You even someone of the lowest birth
is at any moment with hearing the chanting of Your name, offering obeisances to
You or even by simply remembering You, immediately enabled to perform the Vedic
rituals, and how would it be if they would see You face to face o Fortunate
One!
3.33.7
(7) O how blessed
and hence worshipable is he who has Your holy name on his tongue, even when
he's but cooking for himself alone. For Your sake the ones of spiritual
education [the Aryans] who studied the Vedas and have accepted Your holy name,
perform austerities, execute fire sacrifices and take a bath in the sacred
rivers.
3.33.8
(8) I offer You my obeisances, You the
Highest Spirit, the Supreme Personality, Lord Vishnu carrying the name of
Kapila, He who is the source of the Vedas, to whom I turned inwards to listen,
whom I perceived in my mind, meditated upon and by whose potency the influence
of the modes vanished.'
3.33.9
maitreya uvāca
vācāviklavayety āha
(9) Maitreya said: 'The Supreme Lord carrying the name of Kapila thus being praised full of love for His mother replied with words of gravity.
3.33.10
mārgeṇānena mātas te
susevyenoditena me
acirād avarotsyasi
(10) Lord Kapila said: 'By
following this easy to execute path I instructed to you My dear mother, you
very soon will attain the supreme goal. ‘
3.33.11
(11) You may rest assured
that with this instruction of Mine that is followed by the transcendentalists,
you shall reach Me free from fear, while [the cycle of birth and] death is what
is attained by the ones not conversant with this.'
3.33.12
maitreya uvāca
kapilo 'numato yayau
(12) Maitreya said: 'After this instruction the venerable Supreme Lord of the path of self-realization, Kapila, the teacher of the Absolute Truth took permission from His mother and left.
3.33.13
(13) The
way her son had told her in His instruction on yoga, she in that abode
[Kardama's palace], that with its wealth of flowers was the jewel of the
Sarasvatî river, fixed her attention to be connected in the science of uniting
consciousness.
3.33.14
abhīkṣṇāvagāha-kapiśān
jaṭilān kuṭilālakān
(14) As she bathed
regularly, her curly matted hair turned gray and her body, clad in old
garments, got thin because of the severe austerities.
3.33.15
tapo-yoga-vijṛmbhitam
prārthyaḿ vaimānikair api
(15) By the austerity of his yoga Kardama Muni, the progenitor
of mankind, had developed his unequaled home with all its paraphernalia, which
was even envied by the denizens of heaven.
3.33.16
susparśāstaraṇāni ca
(16) The ivory beds white as the foam of milk had gold filigree
covers and the chairs and benches were made of gold and had cushions soft to
the touch.
3.33.17
(17) The walls were of
pure marble inlaid with valuable emeralds and lamps shone with the same jewels
the women decorated themselves with.
3.33.18
gṛhodyānaḿ kusumitai
(18) The garden of the
house was beautiful with its flowers and fruits, many trees with pairs of
singing birds and the humming of intoxicated bees.
3.33.19
vibudhānucarā jaguḥ
kardamenopalālitam
(19) When she entered the
pond fragrant with lotuses, the heavenly associates sang to her about the great
care of Kardama.
3.33.20
apy ākhaṇḍala-yoṣitām
putra-viśleṣaṇāturā
(20) [But] leaving that most desirable garden that was even envied by the wives of Indra, she had a sorry look on her face because she was afflicted by her being separated from her son.
3.33.21
vanaḿ pravrajite patyāv
apatya-virahāturā
(21) With her husband having left for the
forest and her son separated from her she, despite of the truth she knew,
became as sad as a caring cow that lost her calf.
3.33.22
babhūvācirato vatsa
(22) Meditating upon
Him, her divine son Lord Kapiladeva, she very soon o dear Vidura, became
detached from her fine home.
3.33.23
(23) Meditating upon the
form of the Supreme Lord the way He instructed it, she kept as her object
of meditation the complete and the parts of the smiling face of her son in
mind.
3.33.24-25
yuktānuṣṭhāna-jātena
viśuddhena tadātmānam
svānubhūtyā tirobhūta-
(24-25) By performing her duties the proper
way on the basis of the knowledge of the Absolute Truth, she was continuously
engaged in devotional service and very strong in renunciation. Spiritually
purified in meditation upon the Great Soul whose face is seen everywhere, she
then saw how in her self-realization the symptoms of the modes of nature
disappeared.
3.33.26
brahmaṇy avasthita-matir
nivṛtta-jīvāpattitvāt
kṣīṇa-kleśāpta-nirvṛtiḥ
(26)
With her mind situated in Brahman and engaged in serving the Supreme Lord who
resides in all living beings, the material pangs of the unfortunate condition
of her soul disappeared and she attained transcendental bliss.
3.33.27
nityārūḍha-samādhitvāt
(27)
Situated in the eternal state of absorption she being freed from the modes no
longer was reminded of her material body, just as someone who awakened forgets
what he saw in a dream.
3.33.28
'py akṛśaś cādhy-asambhavāt
babhau malair avacchannaḥ
(28) Her body was
maintained by others [by her heavenly maidens] but because she suffered no
fears she didn't lose weight; with the impurities [of her luxury] she shone
just like a fire covered by smoke.
3.33.29
svāńgaḿ tapo-yogamayaḿ
(29) With her body engaged
in the austerity of yoga she under divine protection being absorbed in thoughts
about Vâsudeva, lost the awareness of her hair hanging loose or her clothes
being in disarray.
3.33.30
mārgeṇācirataḥ param
(30) She thus following the path as
instructed by Kapila, soon without fail in the spirit of the Absolute Truth of
the Supreme Soul achieved the cessation of her material existence and the
[abode of the] Supreme Lord.
3.33.31
3.33.31
tad vīrāsīt puṇyatamaḿ
(31) That most sacred place where she attained perfection o brave one, was known in the three worlds under the name of Siddhapada [the refuge of perfection].
3.33.32
(32) The material elements
of her mortal body that was relinquished by the practice of yoga became a river
that is the foremost of all rivers o gentle one, sought by all who desire
perfection for conferring that fulfillment.
3.33.33
(33) When Lord Kapila, the
great yogi and Supreme Lord, after taking leave of His mother left the
hermitage of His father, He headed in the northeastern direction.
3.33.34
munibhiś cāpsaro-gaṇaiḥ
dattārhaṇa-niketanaḥ
(34) He was extolled by
the Siddhas, the Cânaras, the Gandharvas, munis and Apsaras, and the
ocean offered Him oblations and a place to stay *.
3.33.35
sāńkhyācāryair abhiṣṭutaḥ
(35) There being worshiped by the teachers of
example who practice the Sânkhya yoga system, He remains permanently in
samâdhi to ensure the deliverance of [all the souls in] the three worlds.
3.33.36
(36) Dear sinless one,
this what I upon your request told you about Kapila and His conversation with
Devahûti, purifies [the one who hears about it].
3.33.37
upalabhate bhagavat-padāravindam
(37) Whoever listens to or
expounds on these confidential teachings of Kapila Muni about the union of the
soul and thus has set his mind to the Fortunate One who carries the banner of
Garuda, will attain the lotus feet of the Supreme Lord.'
* Known and still worshiped today as Gangâ-sâgara-tîrtha,
the place where the Ganges joins the ocean.
Thus the third Canto of the S'rîmad Bhâgavatam ends named: The Status
Quo.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )
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