> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 11: 'General History'

> > *******

> > Chapter Eighteen: Description of Varnâs'rama-dharma

> > TEXT 1

> > s'rî-bhagavân uvâca

> > vanam vivikshuh putreshu

> > bhâryâm nyasya sahaiva vâ

> > vana eva vasec chântas

> > tritîyam bhâgam âyushah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; vanam - the forest; vivikshuh - desiring to enter; putreshu - among the sons; bhâryâm - wife; nyasya - entrusting; saha - together with; eva - indeed; vâ - or; vane - in the forest; eva - certainly; vaset - one should dwell; s'ântah - with a peaceful mind; tritîyam - the third; bhâgam - division; âyushah - of life.

> > TRANSLATION

> > The Supreme Personality of Godhead said - One who desires to adopt the third order of life, vânaprastha, should enter the forest with a peaceful mind, leaving his wife with his mature sons, or else taking her along with him.

> > ******

> > TEXT 2

> > kanda-mûla-phalair vanyair

> > medhyair vrittim prakalpayet

> > vasîta valkalam vâsas

> > trina-parnâjinâni vâ

> > kanda - with bulbs; mûla - roots; phalaih - and fruits; vanyaih - growing in the forest; medhyaih - pure; vrittim - sustenance; prakalpayet - one should arrange; vasîta - one should put on; valkalam - tree bark; vâsah - as clothes; trina - grass; parna - leaves; ajinâni - animal skins; vâ - or.

> > TRANSLATION

> > Having adopted the vânaprastha order of life, one should arrange one's sustenance by eating uncontaminated bulbs, roots and fruits that grow in the forest. One may dress oneself with tree bark, grass, leaves or animal skins.

> > ******

> > TEXT 3

> > kes'a-roma-nakha-s'mas'ru-

> > malâni bibhriyâd datah

> > na dhâved apsu majjeta

> > tri kâlam sthandile-s'ayah

> > kes'a - hair on the head; roma - bodily hair; nakha - fingernails and toenails; s'mas'ru - facial hair; malâni - bodily waste products; bibhriyât - one should tolerate; datah - the teeth; na dhâvet - should not clean; apsu - in water; majjeta - should bathe; tri-kâlam - three times a day; sthandile - on the earth; s'ayah - lying down.

> > TRANSLATION

> > The vânaprastha should not groom the hair on his head, body or face, should not manicure his nails, should not pass stool and urine at irregular times and should not make a special endeavor for dental hygiene. He should be content to take bath in water three times daily and should sleep on the ground.

> > ******

> > TEXT 4

> > grîshme tapyeta pan'câgnîn

> > varshâsv âsâra-shâd jale

> > âkantha-magnah s'is'ira

> > evam vrittas tapas' caret

> > grîshme - in the summer; tapyeta - one should accept as austerity; pan'ca-agnîn - five fires (the overhead sun and fires burning on four sides); varshâsu - during the rainy season; âsâra - torrents of rain; shâth - tolerating; jale - in water; â-kanthha - up to the neck; magnah - submerged; s'is'ire - in the coldest part of winter; evam - thus; vrittah - engaged; tapah - penance; caret - one should execute.

> > TRANSLATION

> > Thus engaged as a vânaprastha, one should execute penance during the hottest summer days by subjecting oneself to burning fires on four sides and the blazing sun overhead; during the rainy season one should remain outside, subjecting oneself to torrents of rain; and in the freezing winter one should remain submerged in water up to one's neck.

> > ******

> > TEXT 5

> > agni-pakvam samas'nîyât

> > kâla-pakvam athâpi vâ

> > ulûkhalâs'ma-kuththo vâ

> > dantolûkhala eva vâ

> > agni - by fire; pakvam - made ready to eat; samas'nîyât - one should eat; kâla - by time; pakvam - right for eating; atha - else; api - indeed; vâ - or; ulûkhala - with grinding mortar; as'ma - and stone; kuththah - pulverized, ground up; vâ - or; danta - using the teeth; ulûkhalah - as a grinding mortar; eva - indeed; vâ - or, alternatively.

> > TRANSLATION

> > One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by time. One may grind one's food with mortar and stone or with one's own teeth.

> > ******

> > TEXT 6

> > svayam san'cinuyât sarvam

> > âtmano vritti-kâranam

> > des'a-kâla-balâbhijn'o

> > nâdadîtânyadâhritam

> > svayam - himself; san'cinuyât - should gather; sarvam - everything; âtmanah - his own; vritti - sustenance; kâranam - facilitating; des'a - the particular place; kâla - the time; bala - and one's strength; abhijn'ah - understanding pragmatically; na âdadîta - should not take; anyadâ - for another time; âhritam - provisions.

> > TRANSLATION

> > The vânaprastha should personally collect whatever he requires for his bodily maintenance, carefully considering the time, place and his own capacity. He should never collect provisions for the future.

> > ******

> > TEXT 7

> > vanyais' caru-purodâs'air

> > nirvapet kâla-coditân

> > na tu s'rautena pas'unâ

> > mâm yajeta vanâs'ramî

> > vanyaih - obtained in the forest; caru - with oblations of rice, barley and dâl beans; purodâs'aih - and sacrificial cakes prepared with wild rice; nirvapet - one should offer; kâla-coditân - ritualistic sacrifices, such as âgrayana, offered according to seasons (âgrayana is the offering of the first fruits that appear after the rainy season); na - never; tu - indeed; s'rautena - mentioned in the Vedas; pas'unâ - with animal sacrifice; mâm - Me; yajeta - may worship; vana-âs'ramî - one who has gone to the forest, taking the vânaprastha order of life.

> > TRANSLATION

> > One who has accepted the vânaprastha order of life should perform seasonal sacrifices by offering oblations of caru and sacrificial cakes prepared from rice and other grains found in the forest. The vânaprastha, however, may never offer animal sacrifices to Me, even those sacrifices mentioned in the Vedas.

> > ******

> > TEXT 8

> > agnihotram ca dars'as' ca

> > paurnamâsas' ca pûrva-vat

> > câturmâsyâni ca muner

> > âmnâtâni ca naigamaih

> > agni-hotram - the fire sacrifice; ca - also; dars'ah - the sacrifice performed on the new moon day; ca - also; paurna-mâsah - full moon sacrifice; ca - also; pûrva-vat - as previously, in the grihastha-âs'rama; câtuh-mâsyâni - the vows and sacrifices of câturmâsya; ca - also; muneh - of the vânaprastha; âmnâtâni - enjoined; ca - also; naigamaih - by expert knowers of the Vedas.

> > TRANSLATION

> > The vânaprastha should perform the agnihotra, dars'a and paurnamâsa sacrifices, as he did while in the grihastha-âs'rama. He should also perform the vows and sacrifices of câturmâsya, since all of these rituals are enjoined for the vânaprastha-âs'rama by expert knowers of the Vedas.

> > ******

> > TEXT 9

> > evam cîrnena tapasâ

> > munir dhamani-santatah

> > mâm tapo-mayam ârâdhya

> > rishi-lokâd upaiti mâm

> > evam - thus; cîrnena - by the practice; tapasâ - of austerity; munih - the saintly vânaprastha; dhamani-santatah - emaciated so much that the veins are visible throughout his body; mâm - Me; tapah-mayam - the goal of all penance; ârâdhya - worshiping; rshi-lokât - beyond Mahârloka; upaiti - achieves; mâm - Me.

> > TRANSLATION

> > The saintly vânaprastha, practicing severe penances and accepting only the bare necessities of life, becomes so emaciated that he appears to be mere skin and bones. Thus worshiping Me through severe penances, he goes to the Maharloka planet and then directly achieves Me.

> > ******

> > TEXT 10

> > yas tv etat kricchratas' cîrnam

> > tapo nihs'reyasam mahat

> > kâmâyâlpîyase yun'jyâd

> > bâlis'ah ko 'paras tatah

> > yah - one who; tu - indeed; etat - this; kricchratah - with great penance; cîrnam - for a long time; tapah - austerity; nihs'reyasam - awarding ultimate liberation; mahat - glorious; kâmâya - for sense gratification; alpîyase - insignificant; yun'jyât - practices; bâlis'ah - such a fool; kah - who; aparah - else; tatah - besides him.

> > TRANSLATION

> > One who with long endeavor executes this painful but exalted penance, which awards ultimate liberation, simply to achieve insignificant sense gratification must be considered the greatest fool.

> > ******

> > TEXT 11

> > yadâsau niyame 'kalpo

> > jarayâ jâta-vepathuh

> > âtmany agnîn samâropya

> > mac-citto 'gnim samâvis'et

> > yadâ - when; asau - the saintly vânaprastha; niyame - in his prescribed duties; akalpah - unable to carry on; jarayâ - due to old age; jâta - arisen; vepathuh - trembling of the body; âtmani - within his heart; agnîn - the sacrificial fires; samâropya - placing; mat-cittah - his mind fixed in Me; agnim - the fire; samâvis'et - should enter.

> > TRANSLATION

> > If the vânaprastha is overtaken by old age and because of his trembling body is no longer able to execute his prescribed duties, he should place the sacrificial fire within his heart by meditation. Then, fixing his mind on Me, he should enter into the fire and give up his body.

> > ******

> > TEXT 12

> > yadâ karma-vipâkeshu

> > lokeshu nirayâtmasu

> > virâgo jâyate samyan

> > nyastâgnih pravrajet tatah

> > yadâ - when; karma - by fruitive activities; vipâkeshu - in all that which is obtained; lokeshu - including promotion to all the planets of the universe up to Brahmaloka; niraya-âtmasu - planets that are actually hellish, being material; virâgah - detachment; jâyate - is born; samyak - completely; nyasta - giving up; agnih - the sacrificial fire of vânaprastha; pravrajet - one should take sannyâsa; tatah - at that point.

> > TRANSLATION

> > If the vânaprastha, understanding that even promotion to Brahmaloka is a miserable situation, develops complete detachment from all possible results of fruitive activities, then he may take the sannyâsa order of life.

> > ******

> > TEXT 13

> > isthvâ yathopades'am mâm

> > dattvâ sarva-svam ritvije

> > agnîn sva-prâna âves'ya

> > nirapekshah parivrajet

> > isthvâ - having worshiped; yathâ - according to; upades'am - scriptural injunctions; mâm - Me; dattvâ - having given; sarva-svam - all one possesses; ritvije - to the priest; agnîn - the sacrificial fire; sva-prâne - within oneself; âves'ya - placing; nirapekshah - without attachment; parivrajet - one should take sannyâsa and set off.

> > TRANSLATION

> > Having worshiped Me according to scriptural injunctions and having given all one's property to the sacrificial priest, one should place the fire sacrifice within oneself. Thus, with the mind completely detached, one should enter the sannyâsa order of life.

> > ******

> > TEXT 14

> > viprasya vai sannyasato

> > devâ dârâdi-rûpinah

> > vighnân kurvanty ayam hy asmân

> > âkramya samiyât param

> > viprasya - of the saintly person; vai - indeed; sannyasatah - taking sannyâsa; devâh - the demigods; dâra-âdi-rûpinah - appearing in the form of his wife or other women and attractive objects; vighnân - stumbling blocks; kurvanti - create; ayam - the sannyâsî; hi - indeed; asmân - them, the demigods; âkramya - surpassing; samiyât - should go; param - back home, back to Godhead.

> > TRANSLATION

> > 'This man taking sannyâsa is going to surpass us and go back home, back to Godhead.' Thus thinking, the demigods create stumbling blocks on the path of the sannyâsî by appearing before him in the shape of his former wife or other women and attractive objects. But the sannyâsî should pay the demigods and their manifestations no heed.

> > ******

> > TEXT 15

> > bibhriyâc cen munir vâsah

> > kaupînâcchâdanam param

> > tyaktam na danda-pâtrâbhyâm

> > anyat kin'cid anâpadi

> > bibhriyât - would wear; cet - if; munih - the sannyâsî; vâsah - clothes; kaupîna - the thick belt and underwear worn by saintly persons; âcchâdanam - covering; param - other; tyaktam - given up; na - never; danda - besides his staff; pâtrâbhyâm - and waterpot; anyat - else; kin'cit - anything; anâpadi - when there is no emergency.

> > TRANSLATION

> > If the sannyâsî desires to wear something besides a mere kaupîna, he may use another cloth around his waist and hips to cover the kaupîna. Otherwise, if there is no emergency, he should not accept anything besides his danda and waterpot.

> > ******

> > TEXT 16

> > dristhi-pûtam nyaset pâdam

> > vastra-pûtam pibej jalam

> > satya-pûtâm vaded vâcam

> > manah-pûtam samâcaret

> > dristhi - by the sight; pûtam - ascertained as pure; nyaset - he should place; pâdam - his foot; vastra - by his cloth; pûtam - filtered; pibet - he should drink; jalam - water; satya - by truthfulness; pûtâm - pure; vadet - he should speak; vâcam - words; manah - ascertained by the mind; pûtam - to be pure; samâcaret - he should perform.

> > TRANSLATION

> > A saintly person should step or place his foot on the ground only after verifying with his eyes that there are no living creatures, such as insects, who might be injured by his foot. He should drink water only after filtering it through a portion of his cloth, and he should speak only words that possess the purity of truth. Similarly, he should perform only those activities his mind has carefully ascertained to be pure.

> > ******

> > TEXT 17

> > maunânîhânilâyâmâ

> > dandâ vâg-deha-cetasâm

> > na hy ete yasya santy anga

> > venubhir na bhaved yatih

> > mauna - avoiding useless speech; anîha - giving up fruitive activities; anila-âyâmâh - controlling the breathing process; dandâh - strict disciplines; vâk - of the voice; deha - of the body; cetasâm - of the mind; na - not; hi - indeed; ete - these disciplines; yasya - of whom; santi - exist; anga - My dear Uddhava; venubhih - by bamboo rods; na - never; bhavet - is; yatih - a real sannyâsî.

> > TRANSLATION

> > One who has not accepted the three internal disciplines of avoiding useless speech, avoiding useless activities and controlling the life air can never be considered a sannyâsî merely because of his carrying bamboo rods.

> > ******

> > TEXT 18

> > bhikshâm caturshu varneshu

> > vigarhyân varjayams' caret

> > saptâgârân asank˙ptâms

> > tushyel labdhena tâvatâ

> > bhikshâm - charity obtained by begging; caturshu - among the four; varneshu - occupational divisions of society; vigarhyân - abominable, impure; varjayan - rejecting; caret - one should approach; sapta - seven; âgârân - houses; asank˙ptân - without calculation or desire; tushyet - one should be satisfied; labdhena - with that obtained; tâvatâ - with just that amount.

> > TRANSLATION

> > Rejecting those houses that are polluted and untouchable, one should approach without previous calculation seven houses and be satisfied with that which is obtained there by begging. According to necessity, one may approach each of the four occupational orders of society.

> > ******

> > TEXT 19

> > bahir jalâs'ayam gatvâ

> > tatropaspris'ya vâg-yatah

> > vibhajya pâvitam s'esham

> > bhun'jîtâs'esham âhritam

> > bahih - outside of urban areas, in a secluded place; jala - of water; âs'ayam - to a reservoir; gatvâ - going; tatra - there; upaspris'ya - being purified by contact with water; vâk-yatah - without speaking; vibhajya - duly distributing; pâvitam - purified; s'esham - remnants; bhun'jîta - one should eat; as'esham - completely; âhritam - gathered by begging.

> > TRANSLATION

> > Taking the food gathered through begging, one should leave the populated areas and go to a reservoir of water in a secluded place. There, having taken a bath and washed one's hands thoroughly, one should distribute portions of the food to others who may request it. One should do this without speaking. Then, having thoroughly cleansed the remnants, one should eat everything on one's plate, leaving nothing for future consumption.

> > ******

> > TEXT 20

> > ekas' caren mahîm etâm

> > nihsangah samyatendriyah

> > âtma-krîda âtma-rata

> > âtma-vân sama-dars'anah

> > ekah - alone; caret - one should move about; mahîm - the earth; etâm - this; nihsangah - without any material attachment; samyata-indriyah - completely controlling the senses; âtma-krîdah - enthusiastic by realization of the Supersoul; âtma-ratah - completely satisfied in spiritual understanding; âtma-vân - steady on the spiritual platform; sama-dars'anah - with equal vision everywhere.

> > TRANSLATION

> > Without any material attachment, with senses fully controlled, remaining enthusiastic, and satisfied in realization of the Supreme Lord and his own self, the saintly person should travel about the earth alone. Having equal vision everywhere, he should be steady on the spiritual platform.

> > ******

> > TEXT 21

> > vivikta-kshema-s'arano

> > mad-bhâva-vimalâs'ayah

> > âtmânam cintayed ekam

> > abhedena mayâ munih

> > vivikta - solitary; kshema - safe; s'aranah - his dwelling; mat - in Me; bhâva - by constant thought; vimala - purified; âs'ayah - his consciousness; âtmânam - on the soul; cintayet - he should concentrate; ekam - alone; abhedena - not different; mayâ - from Me; munih - the sage.

> > TRANSLATION

> > Dwelling in a safe and solitary place, his mind purified by constant thought of Me, the sage should concentrate on the soul alone, realizing it to be nondifferent from Me.

> > ******

> > TEXT 22

> > anvîkshetâtmano bandham

> > moksham ca jn'âna-nisthhayâ

> > bandha indriya-vikshepo

> > moksha eshâm ca samyamah

> > anvîksheta - one should see by careful study; âtmanah - of the soul; bandham - the bondage; moksham - the liberation; ca - also; jn'âna - in knowledge; nisthhayâ - by steadiness; bandhah - bondage; indriya - of the senses; vikshepah - deviation to sense gratification; mokshah - liberation; eshâm - of these senses; ca - and; samyamah - complete control.

> > TRANSLATION

> > By steady knowledge a sage should clearly ascertain the nature of the soul's bondage and liberation. Bondage occurs when the senses are deviated to sense gratification, and complete control of the senses constitutes liberation.

> > ******

> > TEXT 23

> > tasmân niyamya shad-vargam

> > mad-bhâvena caren munih

> > viraktah kshudra-kâmebhyo

> > labdhvâtmani sukham mahat

> > tasmât - therefore; niyamya - completely controlling; shath-vargam - the six senses (sight, hearing, smell, touch, taste and the mind); mat-bhâvena - by consciousness of Me; caret - should live; munih - the sage; viraktah - detached; kshudra - insignificant; kâmebhyah - from sense gratification; labdhvâ - having experienced; âtmani - in the self; sukham - happiness; mahat - great.

> > TRANSLATION

> > Therefore, completely controlling the five senses and the mind by Krishna consciousness, a sage, having experienced spiritual bliss within the self, should live detached from insignificant material sense gratification.

> > ******

> > TEXT 24

> > pura-grâma-vrajân sârthân

> > bhikshârtham pravis'ams' caret

> > punya-des'a-saric-chaila-

> > vanâs'rama-vatîm mahîm

> > pura - cities; grâma - towns; vrajân - and pasturing grounds; sa-arthân - those working for bodily maintenance; bhikshâ-artham - for begging alms; pravis'an - entering; caret - he should travel; punya - pure; des'a - places; sarit - with rivers; s'aila - mountains; vana - and forests; âs'rama-vatîm - possessing such residential places; mahîm - the earth.

> > TRANSLATION

> > The sage should travel in sanctified places, by flowing rivers and within the solitude of mountains and forests. He should enter the cities, towns and pasturing grounds and approach ordinary working men only to beg his bare sustenance.

> > ******

> > TEXT 25

> > vânaprasthâs'rama-padeshv

> > abhîkshnam bhaikshyam âcaret

> > samsidhyaty âs'v asammohah

> > s'uddha-sattvah s'ilândhasâ

> > vânaprastha-âs'rama - of the vânaprastha order of life; padeshu - in the position; abhîkshnam - always; bhaikshyam - begging; âcaret - one should perform; samsidhyati - one becomes spiritually perfect; âs'u - quickly; asammohah - free from illusion; s'uddha - purified; sattvah - existence; s'îla - obtained by begging or gleaning; andhasâ - by food.

> > TRANSLATION

> > One in the vânaprastha order of life should always practice taking charity from others, for one is thereby freed from illusion and quickly becomes perfect in spiritual life. Indeed, one who subsists on food grains obtained in such u humble manner purifies his existence.

> > ******

> > TEXT 26

> > naitad vastutayâ pas'yed

> > dris'yamânam vinas'yati

> > asakta-citto viramed

> > ihâmutra-cikîrshitât

> > na - never; etat - this; vastutayâ - as ultimate reality; pas'yet - one should see; dris'yamânam - being observed by direct experience; vinas'yati - is destroyed; asakta - without attachment; cittah - whose consciousness; viramet - one should be detached; iha - in this world; amutra - and in one's future life; cikîrshitât - from activities performed for material advancement.

> > TRANSLATION

> > One should never see as ultimate reality those material things which obviously will perish. With consciousness free from material attachment, one should retire from all activities meant for material progress in this life and the next.

> > ******

> > TEXT 27

> > yad etad âtmani jagan

> > mano-vâk-prâna-samhatam

> > sarvam mâyeti tarkena

> > sva-sthas tyaktvâ na tat smaret

> > yat - which; etat - this; âtmani - in the Supreme Lord; jagat - universe; manah - of the mind; vâk - speech; prâna - and life air; samhatam - formed; sarvam - all; mâyâ - material illusion; iti - thus; tarkena - by logic; sva-sthah - fixed in the self; tyaktvâ - giving up; na - never; tat - that; smaret - one should remember.

> > TRANSLATION

> > One should logically consider the universe, which is situated within the Lord, and one's own material body, which is composed of mind, speech and life air, to be ultimately products of the Lord's illusory energy. Thus situated in the self, one should give up one's faith in these things and should never again make them the object of one's meditation.

> > ******

> > TEXT 28

> > jn'âna-nisthho virakto vâ

> > mad-bhakto vânapekshakah

> > sa-lingân âs'ramâms tyaktvâ

> > cared avidhi-gocarah

> > jn'âna - to philosophical knowledge; nisthhah - dedicated; viraktah - detached from external manifestations; va - either; mat-bhaktah - My devotee; vâ - or; anapekshakah - not desiring even liberation; sa-lingân - with their rituals and external regulations; âs'ramân - the duties pertaining to particular statuses of life; tyaktvâ - giving up; caret - one should conduct oneself; avidhi-gocarah - beyond the range of rules and regulations.

> > TRANSLATION

> > A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee who is detached even from desire for liberation - both neglect those duties based on external rituals or paraphernalia. Thus their conduct is beyond the range of rules and regulations.

> > ******

> > TEXT 29

> > budho bâlaka-vat krîdet

> > kus'alo jada-vac caret

> > vaded unmatta-vad vidvân

> > go-caryâm naigamas' caret

> > budhah - although intelligent; bâlaka-vat - like a child (oblivious to honor and dishonor); krîdet - he should enjoy life; kus'alah - although expert; jada-vat - like a stunted person; caret - he should act; vadet - he should speak; unmatta-vat - like an insane person; vidvân - although most learned; go-caryâm - unrestricted behavior; naigamah - although expert in Vedic injunctions; caret - he should perform.

> > TRANSLATION

> > Although most wise, the paramahamsa should enjoy life like a child, oblivious to honor and dishonor; although most expert, he should behave like a stunted, incompetent person; although most learned, he should speak like an insane person; and although a scholar learned in Vedic regulations, he should behave in an unrestricted manner.

> > ******

> > TEXT 30

> > veda-vâda-rato na syân

> > na pâshandî na haitukah

> > s'ushka-vâda-vivâde na

> > kan'cit paksham samâs'rayet

> > veda-vâda - in the karma-kânda section of the Vedas; ratah - engaged; na - never; syât - should be; na - nor; pâshandî - atheistic, acting against Vedic injunctions; na - nor; haitukah - a mere logician or skeptic; s'ushka-vâda - of useless topics; vivâde - in arguments; na - never; kan'cit - any; paksham - side; samâs'rayet - should take.

> > TRANSLATION

> > A devotee should never engage in the fruitive rituals mentioned in the karma-kânda section of the Vedas, nor should he become atheistic, acting or speaking in opposition to Vedic injunctions. Similarly, he should never speak like a mere logician or skeptic or take any side whatsoever in useless arguments.

> > ******

> > TEXT 31

> > nodvijeta janâd dhîro

> > janam codvejayen na tu

> > ati-vâdâms titiksheta

> > nâvamanyeta kan'cana

> > deham uddis'ya pas'u-vad

> > vairam kuryân na kenacit

> > na - never; udvijeta - should be disturbed or frightened; janât - because of other people; dhîrah - a saintly person; janam - other people; ca - also; udvejayet - should-frighten or disturb; na - never; tu - indeed; ati-vâdân - insulting or harsh words; titiksheta - he should tolerate; na - never; avamanyeta - should belittle; kan'cana - anyone; deham - the body; uddis'ya - for the sake of; pas'u-vat - like an animal; vairam - hostility; kuryât - he should create; na - never; kenacit - with anyone.

> > TRANSLATION

> > A saintly person should never let others frighten or disturb him and, similarly, should never frighten or disturb other people. He should tolerate the insults of others and should never himself belittle anyone. He should never create hostility with anyone for the sake of the material body, for he would thus be no better than an animal.

> > ******

> > TEXT 32

> > eka eva paro hy âtmâ

> > bhûteshv âtmany avasthitah

> > yathendur uda-pâtreshu

> > bhûtâny ekâtmakâni ca

> > ekah - one; eva - indeed; parah - Supreme; hi - certainly; âtmâ - the Personality of Godhead; bhûteshu - within all bodies; âtmani - within the living entity; avasthitah - situated; yathâ - just as; induh - the moon; uda - of water; pâtreshu - in different reservoirs; bhûtâni - all material bodies; eka - of the one Supreme Lord; âtmakâni - composed of the energy; ca - also.

> > TRANSLATION

> > The one Supreme Lord is situated within all material bodies and within everyone's soul. Just as the moon is reflected in innumerable reservoirs of water, the Supreme Lord, although one, is present within everyone. Thus every material body is ultimately composed of the energy of the one Supreme Lord.

> > ******

> > TEXT 33

> > alabdhvâ na vishîdeta

> > kâle kâle 's'anam kvacit

> > labdhvâ na hrishyed dhritimân

> > ubhayam daiva-tantritam

> > alabdhvâ - not obtaining; na - not; vishîdeta - he should be depressed; kâle kâle - at different times; as'anam - food; kvacit - whatever; labdhvâ - obtaining; na - not; hrishyet - should rejoice; dhriti-mân - fixed in determination; ubhayam - both (obtaining and not obtaining good food); daiva - of the supreme power of God; tantritam - under the control.

> > TRANSLATION

> > If at times one does not obtain proper food one should not be depressed, and when one obtains sumptuous food one should not rejoice. Being fixed in determination, one should understand both situations to be under the control of God.

> > ******

> > TEXT 34

> > âhârârtham samîheta

> > yuktam tat-prâna-dhâranam

> > tattvam vimris'yate tena

> > tad vijn'âya vimucyate

> > âhâra - to eat; artham - in order; samîheta - one should endeavor; yuktam - proper; tat - of the person; prâna - life force; dhâranam - sustaining; tattvam - spiritual truth; vimris'yate - is contemplated; tena - by that strength of the mind, senses and life air; tat - that truth; vijn'âya - understanding; vimucyate - one is liberated.

> > TRANSLATION

> > If required, one should endeavor to get sufficient foodstuffs, because it is always necessary and proper to maintain one's health. When the senses, mind and life air are fit, one can contemplate spiritual truth, and by understanding the truth one is liberated.

> > ******

> > TEXT 35

> > yadricchayopapannânnam

> > adyâc chresthham utâparam

> > tathâ vâsas tathâ s'ayyâm

> > prâptam prâptam bhajen munih

> > yadricchayâ - of its own accord; upapanna - acquired; annam - food; adyât - he should eat; s'resthham - first class; uta - or; aparam - low class; tathâ - similarly; vâsah - clothing; tathâ - similarly; s'ayyâm - bedding; prâptam prâptam - whatever is automatically obtained; bhajet - should accept; munih - the sage.

> > TRANSLATION

> > A sage should accept the food, clothing and bedding - be they of excellent or inferior quality - that come of their own accord.

> > ******

> > TEXT 36

> > s'aucam âcamanam snânam

> > na tu codanayâ caret

> > anyâms' ca niyamân' jn'ânî

> > yathâham lîlayes'varah

> > s'aucam - general cleanliness; âcamanam - purifying the hands with water; snânam - taking bath; na - not; tu - indeed; codanayâ - by force; caret - one should perform; anyân - other; ca - also; niyamân - regular duties; jn'ânî - one who has realized knowledge of Me; yathâ - just as; aham - I; lîlayâ - by My own desire; îs'varah - the Supreme Lord.

> > TRANSLATION

> > Just as I, the Supreme Lord, execute regulative duties by My own free will, similarly, one who has realized knowledge of Me should maintain general cleanliness, purify his hands with water, take bath and execute other regulative duties not by force but by his own free will.

> > ******

> > TEXT 37

> > na hi tasya vikalpâkhyâ

> > yâ ca mad-vîkshayâ hatâ

> > â-dehântât kvacit khyâtis

> > tatah sampadyate mayâ

> > na - not; hi - certainly; tasya - for the realized person; vikalpa - of something separate from Krishna; âkhyâ - perception; yâ - which perception; ca - also; mat - of Me; vîkshayâ - by realized knowledge; hatâ - is destroyed; â - until; deha - of the body; antât - the death; kvacit - sometimes; khyâtih - such perception; tatah - then; sampadyate - achieves equal opulences; mayâ - with Me.

> > TRANSLATION

> > A realized soul no longer sees anything as separate from Me, for his realized knowledge of Me has destroyed such illusory perception. Since the material body and mind were previously accustomed to this kind of perception, it may sometimes appear to recur; but at the time of death the self-realized soul achieves opulences equal to Mine.

> > ******

> > TEXT 38

> > duhkhodarkeshu kâmeshu

> > jâta-nirveda âtmavân

> > ajjn'âsita-mad-dharmo

> > munim gurum upavrajet

> > duhkha - unhappiness; udarkeshu - in that which brings as its future result; kâmeshu - in sense gratification; jâta - arisen; nirvedah - detachment; âtma-vân - desiring spiritual perfection in life; ajijn'âsita - one who has not seriously considered; mat - Me; dharmah - the process of obtaining; munim - a wise person; gurum - a spiritual master; upavrajet - he should approach.

> > TRANSLATION

> > One who is detached from sense gratification, knowing its result to be miserable, and who desires spiritual perfection, but who has not seriously analyzed the process for obtaining Me, should approach a bona fide and learned spiritual master.

> > ******

> > TEXT 39

> > tâvat paricared bhaktah

> > s'raddhâvân anasûyakah

> > yâvad brahma vijânîyân

> > mâm eva gurum âdritah

> > tâvat - that long; paricaret - should serve; bhaktah - the devotee; s'raddhâ-vân - with great faith; anasûyakah - being without envy; yâvat - until; brahma - spiritual knowledge; vijânîyât - he clearly realizes; mâm - Me; eva - indeed; gurum - the spiritual master; âdritah - with great respect.

> > TRANSLATION

> > Until a devotee has clearly realized spiritual knowledge, he should continue with great faith and respect and without envy to render personal service to the guru, who is nondifferent from Me.

> > ******

> > TEXTS 40 - 41

> > yas tv asamyata-shad-vargah

> > pracandendriya-sârathih

> > jn'âna-vairâgya-rahitas

> > tri-dandam upajîvati

> > surân âtmânam âtma-stham

> > nihnute mâm ca dharma-hâ

> > avipakva-kashâyo 'smâd

> > amushmâc ca vihîyate

> > yah - one who; tu - but; asamyata - having not controlled; shath - the six; vargah - items of contamination; pracanda - fierce; indriya - of the senses; sârathih - the driver, intelligence; jn'âna - of knowledge; vairâgya - and detachment; rahitah - bereft; tri-dandam - the sannyâsa order of life; upajîvati - utilizing for one's bodily maintenance;

> > surân - the worshipable demigods; âtmânam - his own self; âtma-stham - situated within himself; nihnute - denies; mâm - Me; ca - also; dharmahâ - ruining religious principles; avipakva - not yet dissolved; kashâyah - contamination; asmât - from this world; amushmât - from the next life; ca - also; vihîyate - he is lost, deviated.

> > TRANSLATION

> > One who has not controlled the six forms of illusion [lust, anger, greed, excitement, false pride and intoxication], whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyâsa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next.

> > ******

> > TEXT 42

> > bhikshor dharmah s'amo 'himsâ

> > tapa îkshâ vanaukasah

> > grihino bhûta-rakshejyâ

> > dvijasyâcârya-sevanam

> > bhikshoh - of a sannyâsî; dharmah - the main religious principle; s'amah - equanimity; ahimsâ - nonviolence; tapah - austerity; îkshâ - discrimination (between the body and the soul); vana - in the forest; okasah - of one dwelling, a vânaprastha; grihinah - of a householder; bhûta-rakshâ - offering shelter to all living entities; ijyâ - performance of sacrifice; dvi-jasya - of a brahmacârî; âcârya - the spiritual master; sevanam - serving.

> > TRANSLATION

> > The main religious duties of a sannyâsî are equanimity and nonviolence, whereas for the vânaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacârî is mainly engaged in serving the spiritual master.

> > ******

> > TEXT 43

> > brahmacaryam tapah s'aucam

> > santosho bhûta-sauhridam

> > grihasthasyâpy ritau gantuh

> > sarveshâm mad-upâsanam

> > brahma-caryam - celibacy; tapah - austerity; s'aucam - purity of mind without attachment or repulsion; santoshah - full satisfaction; bhûta - toward all living entities; sauhridam - friendship; grihasthasya - of the householder; api - also; ritau - at the proper time; gantuh - approaching his wife; sarveshâm - of all human beings; mat - of Me; upâsanam - worship.

> > TRANSLATION

> > A householder may approach his wife for sex only at the time prescribed for begetting children. Otherwise, the householder should practice celibacy, austerity, cleanliness of mind and body, satisfaction in his natural position, and friendship toward all living entities. Worship of Me is to be practiced by all human beings, regardless of social or occupational divisions.

> > ******

> > TEXT 44

> > iti mâm yah sva-dharmena

> > bhajen nityam ananya-bhâk

> > sarva-bhûteshu mad-bhâvo

> > mad-bhaktim vindate dridhâm

> > iti - thus; mâm - Me; yah - one who; sva-dharmena - by his prescribed duty; bhajet - worships; nityam - always; ananya-bhâk - with no other object of worship; sarva-bhûteshu - in all living entities; mat - of Me; bhâvah - being conscious; mat-bhaktim - devotional service unto Me; vindate - achieves; dridhâm - unflinching.

> > TRANSLATION

> > One who worships Me by his prescribed duty, having no other object of worship, and who remains conscious of Me as present in all living entities, achieves unflinching devotional service unto Me.

> > ******

> > TEXT 45

> > bhaktyoddhavânapâyinyâ

> > sarva-loka-mahes'varam

> > sarvotpatty-apyayam brahma

> > kâranam mopayâti sah

> > bhaktyâ - by loving service; uddhava - My dear Uddhava; anapâyinyâ - unfailing; sarva - of all; loka - worlds; mahâ-îs'varam - the Supreme Lord; sarva - of everything; utpatti - the cause of the creation; apyayam - and annihilation; brahma - the Absolute Truth; kâranam - the cause of the universe; mâ - to Me; upayâti - comes; sah - he.

> > TRANSLATION

> > My dear Uddhava, I am the Supreme Lord of all worlds, and I create and destroy this universe, being its ultimate cause. I am thus the Absolute Truth, and one who worships Me with unfailing devotional service comes to Me.

> > ******

> > TEXT 46

> > iti sva-dharma-nirnikta-

> > sattvo nirjn'âta-mad-gatih

> > jn'âna-vijn'âna-sampanno

> > na cirât samupaiti mâm

> > iti - thus; sva-dharma - by performing his prescribed duty; nirnikta - having purified; sattvah - his existence; nirjn'âta - completely understanding; mat-gatih - My supreme position; jn'âna - with knowledge of the scriptures; vijn'âna - and realized knowledge of the soul; sampannah - endowed; na cirât - in the near future; samupaiti - completely achieves; mâm - Me.

> > TRANSLATION

> > Thus, one who has purified his existence by execution of his prescribed duties, who fully understands My supreme position and who is endowed with scriptural and realized knowledge, very soon achieves Me.

> > ******

> > TEXT 47

> > varnâs'ramavatâm dharma

> > esha âcâra-lakshanah

> > sa eva mad-bhakti-yuto

> > nihs'reyasa-karah parah

> > varnâs'rama-vatâm - of the followers of the varnâs'rama system; dharmah - religious principle; eshah - this; âcâra - by proper behavior according to the authorized tradition; lakshanah - characterized; sah - this; eva - indeed; mat-bhakti - with devotional service to Me; yutah - conjoined; nihs'reyasa - the highest perfection of life; karah - giving; parah - supreme.

> > TRANSLATION

> > Those who are followers of this varnâs'rama system accept religious principles according to authorized traditions of proper conduct. When such varnâs'rama duties are dedicated to Me in loving service, they award the supreme perfection of life.

> > ******

> > TEXT 48

> > etat te 'bhihitam sâdho

> > bhavân pricchati yac ca mâm

> > yathâ sva-dharma-samyukto

> > bhakto mâm samiyât param

> > etat - this; te - unto you; abhihitam - described; sâdho - O saintly Uddhava; bhavân - you; pricchati - have asked; yat - which; ca - and; mâm - from Me; yathâ - the means by which; sva-dharma - in one's prescribed duty; samyuktah - perfectly engaged; bhaktah - being a devotee; mâm - to Me; samiyât - one may come; param - the Supreme.

> > TRANSLATION

> > My dear saintly Uddhava, I have now described to you, just as you inquired, the means by which My devotee, perfectly engaged in his prescribed duty, can come back to Me, the Supreme Personality of Godhead.

> > Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupâda to the Eleventh Canto, Eighteenth Chapter, of the S'rîmad-Bhâgavatam, entitled 'Description of Varnâs'rama-dharma.'

> > Back to the running text