> > 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 Twenty-three: The Song of the Avantî Brâhmana.

> > TEXT 1

> > s'rî-bâdarâyanir uvâca

> > sa evam âs'amsita uddhavena

> > bhâgavata-mukhyena dâs'ârha-mukhyah

> > sabhâjayan bhritya-vaco mukundas

> > tam âbabhâshe s'ravanîya-vîryah

> > s'rî-bâdarâyanih uvâca - S'rî S'ukadeva Gosvâmî said; sah - He; evam - thus; âs'amsitah - respectfully requested; uddhavena - by Uddhava; bhâgavata - of the devotees; mukhyena - by the greatest; dâs'ârha - of the dynasty of Dâs'ârha (the Yadus); mukhyah - the chief; sabhâjayan - praising; bhritya - of His servant; vacah - the words; mukundah - Lord Mukunda, Krishna; tam - to him; âbabhâshe - began to speak; s'ravanîya - most worthy of hearing about; vîryah - whose omnipotency.

> > TRANSLATION

> > S'ukadeva Gosvâmî said - Lord Mukunda, the chief of the Dâs'ârhas, having thus been respectfully requested by the best of His devotees, S'rî Uddhava, first acknowledged the fitness of his servant's statements. Then the Lord, whose glorious exploits are most worthy of being heard, began to reply to him.

> > ******

> > TEXT 2

> > s'rî-bhagavân uvâca

> > bârhaspatya sa nâsty atra

> > sâdhur vai durjaneritaih

> > duraktair bhinnam âtmânam

> > yah samâdhâtum îs'varah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; bârhaspatya - O disciple of Brihaspati; sah - he; na asti - there is not; atra - in this world; sâdhuh - a saintly person; vai - indeed; durjana - by uncivilized men; îritaih - used; duruktaih - by insulting words; bhinnam - disturbed; âtmânam - his mind; yah - who; samâdhâtum - to compose; îs'varah - is capable.

> > TRANSLATION

> > Lord S'rî Krishna said - O disciple of Brihaspati, there is virtually no saintly man in this world capable of resettling his own mind after it has been disturbed by the insulting words of uncivilized men.

> > PURPORT

> > In the modern age there is widespread propaganda ridiculing the path of spiritual realization, and thus even saintly devotees are disturbed to see the progress of human society being obstructed. Still, a devotee of the Lord must tolerate any personal insult, though he cannot tolerate offense against the Lord Himself or the Lord's pure devotee.

> > ******

> > SB 11.23.3

> > TEXT 3

> > na tathâ tapyate viddhah

> > pumân bânais tu marma-gaih

> > yathâ tudanti marma-sthâ

> > hy asatâm parusheshavah

> > na - not; tathâ - in the same way; tapyate - is caused pain; viddhah - pierced; pumân - a person; bânaih - by arrows; tu - however; marma-gaih - going to the heart; yathâ - as; tudanti - prick; marma-sthâh - attaching within the heart; hi - indeed; asatâm - of evil persons; parusha - harsh (words); ishavah - the arrows.

> > TRANSLATION

> > Sharp arrows which pierce one's chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.

> > ******

> > TEXT 4

> > kathayanti mahat punyam

> > itihâsam ihoddhava

> > tam aham varnayishyâmi

> > nibodha su-samâhitah

> > kathayanti - they tell; mahat - greatly; punyam - pious; itihâsam - story; iha - in this regard; uddhava - My dear Uddhava; tam - that; aham - I; varnayishyâmi - will describe; nibodha - please listen; su-samâhitah - with careful attention.

> > TRANSLATION

> > My dear Uddhava, in this regard a most pious story is told, and I shall now describe it to you. Please listen with careful attention.

> > ******

> > TEXT 5

> > kenacid bhikshunâ gîtam

> > paribhûtena durjanaih

> > smaratâ dhriti-yuktena

> > vipâkam nija-karmanâm

> > kenacit - by a certain; bhikshunâ - sannyâsî; gîtam - sung; paribhûtena - who was insulted; durjanaih - by impious persons; smaratâ - remembering; dhriti-yuktena - fixing his resolution; vipâkam - the consequences; nija-karmanâm - of his own past activities.

> > TRANSLATION

> > Once a certain sannyâsî was insulted in many ways by impious men. However, with determination he remembered that he was suffering the fruit of his own previous karma. I will narrate to you his story and that which he spoke.

> > ******

> > TEXT 6

> > avantishu dvijah kas'cid

> > âsîd âdhyatamah s'riyâ

> > vârtâ-vrittih kadaryas tu

> > kâmî lubdho 'ti-kopanah

> > avantishu - in the Avantî country; dvijah - brâhmana; kas'cit - a certain; âsît - there was; âdhya-tamah - very rich; s'riyâ - with opulences; vârtâ - by business; vrittih - earning his livelihood; kadaryah - miserly; tu - but; kâmî - lusty; lubdhak - greedy; ati-kopanah - very prone to anger.

> > TRANSLATION

> > In the country of Avantî there once lived a certain brâhmana who was very rich and gifted with all opulences, and who was engaged in the occupation of commerce. But he was a miserly person - lusty, greedy and very prone to anger.

> > ******

> > TEXT 7

> > jn'âtayo 'tithayas tasya

> > vân-mâtrenâpi nârcitâh

> > s'ûnyâvasatha âtmâpi

> > kâle kâmair anarcitah

> > jn'âtayah - the relatives; atithayah - and guests; tasya - his; vâk-mâtrena api - even by words; na arcitâh - were not shown respect; s'ûnya-avasathe - in his home deprived of religiosity and sense gratification; âtmâ - himself; api - even; kâle - at the suitable times; kâmaih - with sensory enjoyment; anarcitah - not gratified.

> > TRANSLATION

> > In his home, devoid of religiosity and lawful sense gratification, the family members and guests were never properly respected, even with words. He would not even allow sufficient gratification for his own body at the suitable times.

> > ******

> > TEXT 8

> > duhs'îlasya kadaryasya

> > druhyante putra-bândhavâh

> > dârâ duhitaro bhrityâ

> > vishannâ nâcaran priyam

> > duhs'îlasya - having a bad character; kadaryasya - toward the miser; druhyante - they developed enmity; putra - his sons; bândhavâh - and in-laws; dârâh - his wife; duhitarah - his daughters; bhrityâh - the servants; visannâh - disgusted; na âcaran - they did not act; priyam - affectionately.

> > TRANSLATION

> > Since he was so hardhearted and miserly, his sons, in-laws, wife, daughters and servants began to feel inimical toward him. Becoming disgusted, they would never treat him with affection.

> > ******

> > TEXT 9

> > tasyaivam yaksha-vittasya

> > cyutasyobhaya-lokatah

> > dharma-kâma-vihînasya

> > cukrudhuh pan'ca-bhâginah

> > tasya - at him; evam - in this way; yaksha-vittasya - who simply kept his wealth without spending it, like the Yakshas, who guard the treasury of Kuvera; cyutasya - who was deprived; ubhaya - of both; lokatah - worlds (this life and the next); dharma - religiosity; kâma - and sense gratification; vihînasya - lacking; cakrudhuh - they became angry; pan'ca-bhâginah - the deities of the five prescribed household sacrifices.

> > TRANSLATION

> > In this way the presiding deities of the five family sacrifices became angry at the briâhmana, who, being niggardly, guarded his wealth like a Yaksha, who had no good destination either in this world or the next, and who was totally deprived of religiosity and sense enjoyment.

> > ******

> > TEXT 10

> > tad-avadhyâna-visrasta-

> > punya-skandhasya bhûri-da

> > artho 'py agacchan nidhanam

> > bahv-âyâsa-paris'ramah

> > tat - of them; avadhyâna - because of his neglect; visrasta - depleted; punya - of piety; skandhasya - whose portion; bhûri-da - O magnanimous Uddhava; arthah - the wealth; api - indeed; agacchat nidhanam - became lost; bahu - much; âyâsa - of endeavor; paris'ramah - which consisted only of the labor.

> > TRANSLATION

> > O magnanimous Uddhava, by his neglect of these demigods he depleted his stock of piety and all his wealth. The accumulation of his repeated exhaustive endeavors was totally lost.

> > ******

> > TEXT 11

> > jn'âtyo jagrihuh kin'cit

> > kin'cid dasyava uddhava

> > daivatah kâlatah kin'cid

> > brahma-bandhor nri-pârthivât

> > jn'âtayah - the relatives; jagrihuh - took away; kin'cit - some; kin'cit - some; dasyavah - thieves; uddhava - O Uddhava; daivatah - by providence; kâlatah - by time; kin'cit - some; brahma-bandhoh - of the so-called brâhmana; nri - by common men; pârthivât - and by elevated government officials.

> > TRANSLATION

> > Some of the wealth of this so-called brâhmana was taken away by his relatives, My dear Uddhava, some by thieves, some by the whims of providence, some by the effects of time, some by ordinary men and some by government authorities.

> > ******

> > TEXT 12

> > sa evam dravine nasthe

> > dharma-kâma-vivarjitah

> > upekshitas' ca sva-janais'

> > cintâm âpa duratyayâm

> > sah - he; evam - thus; dravine - when his property; nasthe - was lost; dharma - religiosity; kâma - and sense enjoyment; vivarjitah - devoid of; upekshitah - neglected; ca - and; sva-janaih - by his family members; cintâm - anxiety; âpa - he obtained; duratyayâm - insurmountable.

> > TRANSLATION

> > Finally, when his property was completely lost, he who never engaged in religiosity or sense enjoyment became ignored by his family members. Thus he began to feel unbearable anxiety.

> > ******

> > TEXT 13

> > tasyaivam dhyâyato dîrgham

> > nastha-râyas tapasvinah

> > khidyato bâshpa-kanthhasya

> > nirvedah su-mahân abhût

> > tasya - of him; evam - thus; dhyâyatah - thinking; dîrgham - for a long time; nastha-râyah - his wealth lost; tapasvinah - experiencing agony; khidyatah - lamenting; bâshpa-kanthhasya - his throat choked with tears; nirvedah - a sense of renunciation; su-mahân - very great; abhût - arose.

> > TRANSLATION

> > Having lost all his wealth, he felt great pain and lamentation. His throat choked up with tears, and he meditated for a long time on his fortune. Then a powerful feeling of renunciation came over him.

> > ******

> > TEXT 14

> > sa câhedam aho kastham

> > vrithâtmâ me 'nutâpitah

> > na dharmâya na kâmâya

> > yasyârthâyâsa îdris'ah

> > sah - he; ca - and; aha - spoke; idam - this; aho - alas; kastham - the painful misfortune; vrithâ - vainly; âtmâ - the self; me - my; anutâpitah - distressed; na - not; dharmâya - for religiosity; na - nor; kâmâya - for sense gratification; yasya - whose; artha - for wealth; âyâsah - labor; îdris'ah - such as this.

> > TRANSLATION

> > The brâhmana spoke as follows - O what great misfortune! I have simply tormented myself uselessly, struggling so hard for money that was not even intended for religiosity or material enjoyment.

> > ******

> > TEXT 15

> > prâyenâthâh kadaryânâm

> > na sukhâya kadâcana

> > iha câtmopatâpâya

> > mritasya narakâya ca

> > prâyena - generally; arthâh - items of wealth; kadaryânâm - of those who are misers; na - do not; sukhâya - lead to happiness; kadâcana - at any time; iha - in this life; ca - both; âtma - of himself; upatâpâya - result in the torment; mritasya - and of him when he has died; narakâya - in the attainment of hell; ca - and.

> > TRANSLATION

> > Generally, the wealth of misers never allows them any happiness. In this life it causes their self-torment, and when they die it sends them to hell.

> > ******

> > TEXT 16

> > yas'o yas'asvinâm s'uddham

> > s'lâghyâ ye guninâm gunâh

> > lobhah sv-alpo 'pi tân hanti

> > s'vitro rûpam ivepsitam

> > yas'ah - the fame; yas'asvinâm - of those who are famous; s'uddham - pure; s'lâghyâh - praiseworthy; ye - which; guninâm - of those endowed with good qualities; gunâh - the qualities; lobhah - greed; su-alpah - a little; api - even; tân - these; hanti - destroys; s'vitrah - white leprosy; rûpam - physical beauty; iva - just as; îpsitam - enchanting.

> > TRANSLATION

> > Whatever pure fame is possessed by the famous and whatever praiseworthy qualities are found in the virtuous are destroyed by even a small amount of greed, just as one's attractive physical beauty is ruined by a trace of white leprosy.

> > ******

> > TEXT 17

> > arthasya sâdhane siddhe

> > utkarshe rakshane vyaye

> > nâs'opabhoga âyâsas

> > trâsas' cintâ bhramo nrinâm

> > arthaysa - of wealth; sâdhane - in the earning; siddhe - in the attainment; utkarshe - in the increasing; rakshane - in the protecting; vyaye - in the expending; nâs'a - in the loss; upabhoge - and in the enjoyment; âyâsah - labor; trâsah - fear; cintâ - anxiety; bhramah - confusion; nrinâm - for men.

> > TRANSLATION

> > In the earning, attainment, increase, protection, expense, loss and enjoyment of wealth, all men experience great labor, fear, anxiety and delusion.

> > ******

> > TEXTS 18 - 19

> > steyam himsânritam dambhah

> > kâmah krodhah smayo madah

> > bhedo vairam avis'vâsah

> > samspardhâ vyasanâni ca

> > ete pan'cadas'ânarthâ

> > hy artha-mûlâ matâ nrinâm

> > tasmâd anartham arthâkhyam

> > s'reyo-'rthî dûratas tyajet

> > steyam - theft; himsâ - violence; anritam - lying; dambhah - duplicity; kâmah - lust; krodhah - anger; smayah - perplexity; madah - pride; bhedah - disagreement; vairam - enmity; avis'vâsah - lack of faith; samspardhâ - rivalry; vyasanâni - the dangers (coming from women, gambling and intoxication); ca - and;

> > ete - these; pan'cadas'a - fifteen; anarthâh - unwanted things; hi - indeed; artha-mûlâh - based on wealth; matâh - are known; nrinâm - by men; tasmât - therefore; anartham - that which is undesirable; artha-âkhyam - wealth, spoken of as if desirable; s'reyah-arthî - one who desires the ultimate benefit of life; dûratah - at a great distance; tyajet - should leave.

> > TRANSLATION

> > Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. Although these qualities are undesirable, men falsely ascribe value to them. One desiring to achieve the real benefit of life should therefore remain aloof from undesirable material wealth.

> > ******

> > TEXT 20

> > bhidyante bhrâtaro dârâh

> > pitarah suhridas tathâ

> > ekâsnigdhâh kâkininâ

> > sadyah sarve 'rayah kritâh

> > bhidyante - they break off; bhrâtarah - the brothers; dârâh - wife; pitarah - parents; suhridah - friends; tathâ - and; eka - as if one; âsnigdhâh - very dear; kâkininâ - by a small coin; sadyah - immediately; sarve - all of them; arayah - enemies; kritâh - made.

> > TRANSLATION

> > Even a man's brothers, wife, parents and friends united with him in love will immediately break off their affectionate relationships and become enemies over a single coin.

> > ******

> > TEXT 21

> > arthenâlpîyasâ hy ete

> > samrabdhâ dîpta-manyavah

> > tyajanty âs'u spridho ghnanti

> > sahasotsrijya sauhridam

> > arthena - by wealth; alpîyasâ - insignificant; hi - even; ete - they; samrabdhâh - agitated; dîpta - inflamed; manyavah - their anger; tyajanti - they give up; âs'u - very quickly; spridhah - becoming quarrelsome; ghnanti - they destroy; sahasâ - quickly; utsrijya - rejecting; sauhridam - goodwill.

> > TRANSLATION

> > For even a small amount of money these relatives and friends become very agitated and their anger is inflamed. Acting as rivals, they quickly give up all sentiments of goodwill and will reject one at a moment's notice, even to the point of committing murder.

> > ******

> > TEXT 22

> > labdhvâ janmâmara-prârthyam

> > mânushyam tad dvijâgryatâm

> > tad anâdritya ye svârtham

> > ghnanti yânty as'ubhâm gatim

> > labdhvâ - having attained; janma - the birth; amara - by the demigods; prârthyam - prayed for; mânushyam - human; tat - and in that; dvija-âgryatâm - the status of being the best of the twice-born; tat - that; anâdritya - not appreciating; ye - those who; sva-artham - their own best interest; ghnanti - destroy; yânti - they go; as'ubhâm - to an inauspicious; gatim - destination.

> > TRANSLATION

> > Those who obtain human life, which is prayed for even by the demigods, and in that human birth become situated as first-class brâhmanas, are extremely fortunate. If they disregard this important opportunity, they are certainly killing their own self-interest and thus achieve a most unfortunate end.

> > ******

> > TEXT 23

> > svargâpavargayor dvâram

> > prâpya lokam imam pumân

> > dravine ko 'nushajjeta

> > martyo 'narthasya dhâmani

> > svarga - of heaven; apavargayoh - and liberation; dvâram - the gateway; prâpya - achieving; lokam - the human life; imam - this; pumân - a person; dravine - to property; kah - who; anushajjeta - will become attached; martyah - prone to death; anarthasya - of worthlessness; dhâmani - in the realm.

> > TRANSLATION

> > What mortal man, having achieved this human life, which is the very gateway to both heaven and liberation, would willingly become attached to that abode of worthlessness, material property?

> > ******

> > TEXT 24

> > devarshi-pitri-bhûtâni

> > jn'âtîn bandhûms' ca bhâginah

> > asamvibhajya câtmânam

> > yaksha-vittah pataty adhah

> > deva - the demigods; rishi - sages; pitri - departed forefathers; bhûtâni - and living entities in general; jn'âtîn - one's immediate relatives; bandhûn - extended family; ca - and; bhâginah - to the shareholders; asamvibhajya - not distributing; ca - and; âtmânam - to oneself; yaksha-vittah - whose wealth is simply like that of a Yaksha; patati - he falls; adhah - down.

> > TRANSLATION

> > One who fails to distribute his wealth to the proper shareholders - the demigods, sages, forefathers and ordinary living entities, as well as his immediate relatives, in-laws and own self - is maintaining his wealth simply like a Yaksha and will fall down.

> > ******

> > TEXT 25

> > vyarthayârthehayâ vittam

> > pramattasya vayo balam

> > kus'alâ yena sidhyanti

> > jarathhah kim nu sâdhaye

> > vyarthayâ - useless; artha - for wealth; îhayâ - by the endeavor; vittam - money; pramattasya - of the maddened; vayah - youth; balam - strength; kus'alâh - those who are discriminating; yena - by means of which; sidhyanti - become perfect; jarathhah - an old man; kim - what; nu - indeed; sâdhaye - can I achieve.

> > TRANSLATION

> > Discriminating persons are able to utilize their money, youth and strength to achieve perfection. But I have feverishly squandered these in the useless endeavor for further wealth. Now that I am an old man, what can I achieve?

> > ******

> > TEXT 26

> > kasmât sanklis'yate vidvân

> > vyarthayârthehayâsakrit

> > kasyacin mâyayâ nûnam

> > loko 'yam su-vimohitah

> > kasmât - why; sanklis'yate - suffers; vidvân - one who is wise; vyarthayâ - vain; artha-îhayâ - in the pursuit of wealth; asakrit - constantly; kasyacit - of someone; mâyayâ - by the illusory potency; nûnam - certainly; lokah - the world; ayam - this; su-vimohitah - very much bewildered.

> > TRANSLATION

> > Why must an intelligent man suffer by his constant vain efforts to get wealth? Indeed, this whole world is most bewildered by someone's illusory potency.

> > ******

> > TEXT 27

> > kim dhanair dhana-dair vâ kim

> > kâmair vâ kâma-dair uta

> > mrityunâ grasyamânasya

> > karmabhir vota janma-daih

> > kim - of what use; dhanaih - are different kinds of wealth; dhana-daih - the givers of wealth; vâ - or; kim - what is the use; kâmaih - of the objects of sense gratification; vâ - or; kâma-daih - those who give such sense gratification; uta - or; mrityunâ - by death; grasyamânasya - for one who is being seized; karmabhih - by fruitive activities; vâ uta - or else; janma-daih - which give him his next birth.

> > TRANSLATION

> > For one who is in the grips of death, what is the use of wealth or those who offer it, sense gratification or those who offer it, or, for that matter, any type of fruitive activity, which simply causes one to again take birth in the material world?

> > ******

> > TEXT 28

> > nûnam me bhagavâms tusthah

> > sarva-deva-mayo harih

> > yena nîto das'âm etâm

> > nirvedas' câtmanah plavah

> > nûnam - certainly; me - with Me; bhagavân - the Supreme Personality of Godhead; tusthah - is satisfied; sarva-deva-mayah - who comprises all the demigods; harih - Lord Vishnu; yena - by whom; nîtah - I have been brought; das'âm - to the condition; etâm - this; nirvedah - detachment; ca - and; âtmanah - of the self; plavah - the boat (to carry me over the ocean of material suffering).

> > TRANSLATION

> > The Supreme Personality of Godhead, Lord Hari, who contains within Himself all the demigods, must be satisfied with me. Indeed, He has brought me to this suffering condition and forced me to experience detachment, which is the boat to carry me over this ocean of material life.

> > ******

> > TEXT 29

> > so 'ham kâlâvas'eshena

> > s'oshayishye 'ngam âtmanah

> > apramatto 'khila-svârthe

> > yadi syât siddha âtmani

> > sah aham - I; kâla-avas'eshena - with whatever time remains; s'oshayishye - shall reduce to the minimum; angam - this body; âtmanah - my; apramattah - unbewildered; akhila - entire; sva-arthe - in the real self-interest; yadi - if; syât - there remains any (time); siddhah - satisfied; âtmani - within myself.

> > TRANSLATION

> > If there is any time remaining in my life, I will perform austerities and force my body to subsist on the bare necessities. Without further confusion I shall pursue that which constitutes my entire self-interest in life, and I shall remain satisfied within the self.

> > ******

> > TEXT 30

> > tatra mâm anumoderan

> > devâs tri-bhuvanes'varâh

> > muhûrtena brahma-lokam

> > khathvângah samasâdhayat

> > tatra - in this regard; mâm - with me; anumoderan - may they kindly be pleased; devâh - the demigods; tri-bhuvana - of the three worlds; îs'varâh - the controllers; muhûrtena - in a single moment; brahmalokam - the spiritual world; khathvânga - King Khathvânga; samasâdhayat - achieved.

> > TRANSLATION

> > Thus may the presiding demigods of these three worlds kindly show their mercy upon me. Indeed, Mahârâja Khathvânga was able to achieve the spiritual world in a single moment.

> > ******

> > TEXT 31

> > s'rî-bhagavân uvâca

> > ity abhipretya manasâ

> > hy âvantyo dvija-sattamah

> > unmucya hridaya-granthîn

> > s'ânto bhikshur abhûn munih

> > s'rî-bhagavân uvâca - the Supreme Lord said; iti - thus; abhipretya - concluding; manasâ - within his mind; hi - indeed; âvantyah - of the district of Avantî; dvija-sat-tamah - now the most pious brâhmana; unmucya - untying; hridaya - in his heart; granthîn - the knots (of desire); s'ântah - peaceful; bhikshuh - a mendicant sannyâsî; abhût - he became; munih - silent.

> > TRANSLATION

> > Lord S'rî Krishna continued - His mind thus determined, that most excellent Avantî brâhmana was able to untie the knots of desire within his heart. He then assumed the role of a peaceful and silent sannyâsî mendicant.

> > ******

> > TEXT 32

> > sa cacâra mahîm etâm

> > samyatâtmendriyânilah

> > bhikshârtham nagara-grâmân

> > asango 'lakshito 'vis'at

> > sah - he; cacâra - wandered; mahîm - the earth; etâm - this; samyata - controlled; âtma - his consciousness; indriya - senses; anilah - and vital air; bhikshâ-artham - for the purpose of taking charity; nagara - the cities; grâmân - and villages; asangah - without any association; alakshitah - not making himself prominent, thus unrecognized; avis'at - he entered.

> > TRANSLATION

> > He wandered about the earth, keeping his intelligence, senses and life air under control. To beg charity he traveled alone to various cities and villages. He did not advertise his advanced spiritual position and thus was not recognized by others.

> > ******

> > TEXT 33

> > tam vai pravayasam bhikshum

> > avadhûtam asaj-janâh

> > dristhvâ paryabhavan bhadra

> > bahvîbhih paribhûtibhih

> > tam - him; vai - indeed; pravayasam - old; bhikshum - the beggar; avadhûtam - unclean; asat - low-class; janâh - persons; dristhvâ - seeing; paryabhavan - dishonored; bhadra - O kind Uddhava; bahvîbhih - with many; paribhûtibhih - insults

> > TRANSLATION

> > O kind Uddhava, seeing him as an old, dirty beggar, rowdy persons would dishonor him with many insults.

> > ******

> > TEXT 34

> > kecit tri-venum jagrihur

> > eke pâtram kamandalum

> > pîthham caike 'ksha-sûtram ca

> > kanthâm cîrâni kecana

> > pradâya ca punas tâni

> > dars'itâny âdadur muneh

> > kecit - some of them; tri-venum - his sannyâsî triple staff; jagrihuh - they took away; eke - some; pâtram - his begging bowl; kamandalum - waterpot; pîthham - seat; ca - and; eke - some; aksha-sûtram - chanting beads; ca - and; kanthâm - rags; cîrâni - torn; kecana - some of them; pradâya - offering back; ca - and; punah - again; tâni - they; dars'itâni - which were being shown; âdaduh - they took away; muneh - of the sage.

> > TRANSLATION

> > Some of these persons would take away his sannyâsî rod, and some the waterpot which he was using as a begging bowl. Some took his deerskin seat, some his chanting beads, and some would steal his torn, ragged clothing. Displaying these things before him, they would pretend to offer them back but would then hide them again.

> > ******

> > TEXT 35

> > annam ca bhaikshya-sampannam

> > bhun'jânasya sarit-tathe

> > mûtrayanti ca pâpisthhâh

> > sthhîvanty asya ca mûrdhani

> > annam - food; ca - and; bhaikshya - by his begging; sampannam - acquired; bhun'jânasya - of him who was about to partake; sarit - of a river; tathe - on the shore; mûtrayanti - they urinate upon; ca - and; pâpisthhâh - most sinful persons; sthhîvanti - they spit; asya - his; ca - and; mûrdhani - on his head.

> > TRANSLATION

> > When he was sitting on the bank of a river about to partake of the food that he had collected by his begging, such sinful rascals would come and pass urine on it, and they would dare to spit on his head.

> > ******

> > TEXT 36

> > yata-vâcam vâcayanti

> > tâdayanti na vakti cet

> > tarjayanty apare vâgbhih

> > steno 'yam iti vâdinah

> > badhnanti rajjvâ tam kecid

> > badhyatâm badhyatâm iti

> > yata-vâcam - who had taken a vow of silence; vâcayanti - they try to make speak; tâdayanti - they beat; na vakti - he does not speak; cet - if; tarjayanti - they cajole; apare - others; vâgbhih - with their words; stenah - thief; ayam - this person; iti - thus; vâdinah - saying; badhnanti - they bind up; rajjvâ - with rope; tam - him; kecit - some; badhyatâm badhyatâm - 'Bind him up! Bind him up!î; iti - thus saying.

> > TRANSLATION

> > Although he had taken a vow of silence, they would try to make him speak, and if he did not speak they would beat him with sticks. Others would chastise him, saying, 'This man is just a thief.' And others would bind him up with rope, shouting, 'Tie him up! Tie him up!î

> > ******

> > TEXT 37

> > kshipanty eke 'vajânanta

> > esha dharma-dhvajah s'athhah

> > kshîna-vitta imâm vrittim

> > agrahît sva-janojjhitah

> > kshipanti - they criticize; eke - some; avajânantah - committing insults; eshah - this person; dharma-dhvajah - a religious hypocrite; s'athhah - a cheater; kshîna-vittah - having lost his wealth; imâm - this; vrittim - occupation; agrahît - has taken; sva-jana - by his family; ujjhitah - turned out.

> > TRANSLATION

> > They would criticize and insult him, saying, 'This man is just a hypocrite and a cheat. He makes a business of religion simply because he lost all his wealth and his family threw him out.'

> > ******

> > TEXTS 38 - 39

> > aho esha mahâ-sâro

> > dhritimân giri-râd iva

> > maunena sâdhayaty artham

> > baka-vad dridha-nis'cayah

> > ity eke vihasanty enam

> > eke durvâtayanti ca

> > tam babandhur nirurudhur

> > yathâ krîdanakam dvijam

> > aho - just see; eshah - this person; mahâ-sârah - very powerful; dhritimân - steadfast; giri-râth - the Himalaya Mountains; iva - just like; maunena - with his vow of silence; sâdhayati - he is striving; artham - for his goal; baka-vat - just like a duck; dridha - firm; nis'cayah - his determination;

> > iti - thus speaking; eke - some; vihasanti - ridicule; enam - him; eke - some; durvâtayanti - pass foul air; ca - and; tam - him; babandhuh - they bound in chains; nirurudhuh - kept captive; yathâ - as; krîdanakam - a pet animal; dvijam - that brâhmana.

> > TRANSLATION

> > Some would ridicule him by saying, 'Just see this greatly powerful sage! He is as steadfast as the Himalaya Mountains. By practice of silence he strives for his goal with great determination, just like a duck.' Other persons would pass foul air upon him, and sometimes others would bind this twice-born brâhmana in chains and keep him captive like a pet animal.

> > ******

> > TEXT 40

> > evam sa bhautikam duhkham

> > daivikam daihikam ca yat

> > bhoktavyam âtmano distham

> > prâptam prâptam abudhyata

> > evam - thus; sah - he; bhautikam - due to other living entities; duhkham - suffering; daivikam - due to higher powers; daihikam - due to his own body; ca - and; yat - whatever; bhoktavyam - destined to be suffered; âtmanah - his own; distham - allotted by destiny; prâptam prâptam - whatever was received; abudhyata - he understood.

> > TRANSLATION

> > The brâhmana understood that all his suffering - from other living beings, from the higher forces of nature and from his own body - was unavoidable, being allotted to him by providence.

> > ******

> > TEXT 41

> > paribhûta imâm gâthâm

> > agâyata narâdhamaih

> > pâtayadbhih sva dharma-stho

> > dhritim âsthâya sâttvikîm

> > paribhûtah - insulted; imâm - this; gâthâm - song; agâyata - he sang; nara-adhamaih - by low-class men; pâtayadbhih - who were trying to make him fall down; sva-dharma - in his own duty; sthah - remaining firm; dhritim - his resolution; âsthâya - fixing; sâttvikîm - in the mode of goodness.

> > TRANSLATION

> > Even while being insulted by these low-class men who were trying to effect his downfall, he remained steady in his spiritual duties. Fixing his resolution in the mode of goodness, he began to chant the following song.

> > ******

> > TEXT 42

> > dvija uvâca

> > nâyam jano me sukha-duhkha-hetur

> > na devatâtmâ graha-karma-kâlâh

> > manah param kâranam âmananti

> > samsâra-cakram parivartayed yat

> > dvijah uvâca - the brâhmana said; na - not; ayam - these; janah - people; me - my; sukha - of happiness; duhkha - and distress; hetuh - the cause; na - nor; devatâ - the demigods; âtmâ - my own body; graha - the controlling planets; karma - my past work; kâlâh - or time; manah - the mind; param - rather only; kâranam - the cause; âmananti - is called by standard authorities; samsâra - of material life; cakram - the cycle; parivartayet - causes to rotate; yat - which.

> > TRANSLATION

> > The brâhmana said - These people are not the cause of my happiness and distress. Neither are the demigods, my own body, the planets, my past work, or time. Rather, it is the mind alone that causes happiness and distress and perpetuates the rotation of material life.

> > ******

> > TEXT 43

> > mano gunân vai srijate balîyas

> > tatas' ca karmâni vilakshanâni

> > s'uklâni krishnâny atha lohitâni

> > tebhyah sa-varnâh sritayo bhavanti

> > manah - the mind; gunân - the activities of the modes of nature; vai - indeed; srijate - manifests; balîyah - very strong; tatah - by those qualities; ca - and; karmâni - material activities; vilakshanâni - of different varieties; s'uklâni - white (in the mode of goodness); krishnâni - black (in the mode of ignorance); atha - and; lohitâni - red (in the mode of passion); tebhyah - from those activities; sa-varnâh - having the same corresponding colors; sritayah - created conditions; bhavanti - arise.

> > TRANSLATION

> > The powerful mind actuates the functions of the material modes, from which evolve the different kinds of material activities in the modes of goodness, ignorance and passion. From the activities in each of these modes develop the corresponding statuses of life.

> > ******

> > TEXT 44

> > anîha âtmâ manasâ samîhatâ

> > hiran-mayo mat-sakha udvicasthe

> > manah sva-lingam parigrihya kâmân

> > jushan nibaddho guna-sangato 'sau

> > anîhah - not endeavoring; âtmâ - the Supreme Soul; manasâ - along with the mind; samîhatâ - which is struggling; hiran-mayah - exhibiting transcendental enlightenment; mat-sakhah - my friend; udvicasthe - looks down from above; manah - the mind; sva-lingam - which projects the image of the material world upon him (the soul); parigrihya - embracing; kâmân - objects of desire; jushan - engaging with; nibaddhah - becomes bound; guna-sangatah - because of association with the modes of nature; asau - that infinitesimal spirit soul.

> > TRANSLATION

> > Although present along with the struggling mind within the material body, the Supersoul is not endeavoring, because He is already endowed with transcendental enlightenment. Acting as my friend, He simply witnesses from His transcendental position. I, the infinitesimal spirit soul, on the other hand, have embraced this mind, which is the mirror reflecting the image of the material world. Thus I have become engaged in enjoying objects of desire and am entangled due to contact with the modes of nature.

> > ******

> > TEXT 45

> > dânam sva-dharmo niyamo yamas' ca

> > s'rutam ca karmâni ca sad-vratâni

> > sarve mano-nigraha-lakshanântâh

> > paro hi yogo manasah samâdhih

> > dânam - giving of charity; sva-dharmah - carrying out one's prescribed duties; niyamah - the regulations of day-to-day life; yamah - the major regulations of spiritual practice; ca - and; s'rutam - listening to scripture; ca - and; karmâni - pious work; ca - and; sat - pure; vratâni - vows; sarve - all; manah-nigrahah - the subduing of the mind; lakshana - consisting of; antâh - their aim; parah - supreme; hi - indeed; yogah - transcendental knowledge; manasah - of the mind; samâdhih - meditation on the Supreme in trance.

> > TRANSLATION

> > Charity, prescribed duties, observance of major and minor regulative principles, hearing from scripture, pious works and purifying vows all have as their final aim the subduing of the mind. Indeed, concentration of the mind on the Supreme is the highest yoga.

> > ******

> > TEXT 46

> > samâhitam yasya manah pras'ântam

> > dânâdibhih kim vada tasya krityam

> > asamyatam yasya mano vinas'yad

> > dânâdibhis' ced aparam kim ebhih

> > samâhitam - perfectly fixed; yasya - whose; manah - mind; pras'ântam - pacified; dâna-âdibhih - by charity and the other processes; kim - what; vada - please tell; tasya - of those processes; krityam - use; asamyatam - uncontrolled; yasya - whose; manah - mind; vinas'yat - dissolving; dâna-âdibhih - by these processes of charity and so on; cet - if; aparam - further; kim - what use; ebhih - of these.

> > TRANSLATION

> > If one's mind is perfectly fixed and pacified, then tell me what need does one have to perform ritualistic charity and other pious rituals? And if one's mind remains uncontrolled, lost in ignorance, then of what use are these engagements for him?

> > ******

> > TEXT 47

> > mano-vas'e 'nye hy abhavan sma devâ

> > manas' ca nânyasya vas'am sameti

> > bhîshmo hi devah sahasah sahîyân

> > yun'jyâd vas'e tam sa hi deva-devah

> > manah - of the mind; vas'e - under the control; anye - others; hi - indeed; abhavan - have become; sma - in the past; devâh - the senses (represented by their presiding deities); manah - the mind; ca - and; na - never; anyasya - of another; vas'am - under the control; sameti - comes; bhîshmah - fearsome; hi - indeed; devah - the godlike power; sahasah - than the strongest; sahîyân - stronger; yun'jyât - can fix; vas'e - under control; tam - that mind; sah - such a person; hi - indeed; deva-devah - the master of all the senses.

> > TRANSLATION

> > All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. He is stronger than the strongest, and his godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes the master of all the senses.

> > ******

> > TEXT 48

> > tam durjayam s'atrum asahya-vegam

> > arun-tudam tan na vijitya kecit

> > kurvanty asad-vigraham atra martyair

> > mitrâny udâsîna-ripûn vimûdhâh

> > tam - that; durjayam - difficult to conquer; s'atrum - enemy; asahya - intolerable; vegam - whose urges; arum-tudam - capable of tormenting the heart; tat - therefore; na vijitya - failing to conquer over; kecit - some people; kurvanti - they create; asat - useless; vigraham - quarrel; atra - in this world; martyaih - with mortal living beings; mitrâni - friends; udâsîna - indifferent persons; ripûn - and rivals; vimûdhâh - completely bewildered.

> > TRANSLATION

> > Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and who torments the heart, many people are completely bewildered and create useless quarrel with others. Thus they conclude that other people are either their friends, their enemies or parties indifferent to them.

> > ******

> > TEXT 49

> > deham mano-mâtram imam grihîtvâ

> > mamâham ity andha-dhiyo manushyâh

> > esho 'ham anyo 'yam iti bhramena

> > duranta-pâre tamasi bhramanti

> > deham - the material body; manah-mâtram - coming simply from the mind; imam - this; grihîtvâ - having accepted; mama - mine; aham - I; iti - thus; andha - blinded; dhiyah - their intelligence; manushyâh - human beings; eshah - this; aham - I am; anyah - someone else; ayam - this is; iti - thus; bhramena - by the illusion; duranta-pâre - unsurpassable; tamasi - within the darkness; bhramanti - they wander.

> > TRANSLATION

> > Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of 'I' and 'mine.' Because of their illusion of 'this is I, but that is someone else,' they wander in endless darkness.

> > ******

> > TEXT 50

> > janas tu hetuh sukha-duhkhayos' cet

> > kim âtmanas' câtra hi bhaumayos tat

> > jihvâm kvacit sandas'ati sva-dadbhis

> > tad-vedanâyâm katamâya kupyet

> > janah - these people; tu - but; hetuh - the cause; sukha-duhkhayoh - of my happiness and distress; cet - if; kim - what; âtmanah - for the self; ca - and; atra - in this conception; hi - indeed; bhaumayoh - they pertain to the material bodies; tat - that (status of being the performer and the sufferer); jihvâm - the tongue; kvacit - sometimes; sandas'ati - is bitten; sva - by one's own; dadbhih - teeth; tat - of that; vedanâyâm - in the distress; katamâya - with whom; kupyet - can one get angry.

> > TRANSLATION

> > If you say that these people are the cause of my happiness and distress, then where is the place of the soul in such a conception? This happiness and distress pertain not to the soul but to the interactions of material bodies. If someone bites his tongue with his own teeth, at whom can he become angry in his suffering?

> > ******

> > TEXT 51

> > duhkhasya hetur yadi devatâs tu

> > kim âtmanas tatra vikârayos tat

> > yad angam angena nihanyate kvacit

> > krudhyeta kasmai purushah sva-dehe

> > duhkhasya - of suffering; hetuh - the cause; yadi - if; devatâh - the demigods (who rule over the different senses within the body); tu - but; kim - what; âtmanah - for the soul; tatra - in that connection; vikârayoh - which pertain to the transformable (senses and their deities); tat - that (acting and being acted upon); yat - when; angam - a limb; angena - by another limb; nihanyate - is hurt; kvacit - ever; krudhyeta - should become angry; kasmai - at whom; purushah - the living entity; sva-dehe - within his own body.

> > TRANSLATION

> > If you say that the demigods who rule the bodily senses cause suffering, still, how can such suffering apply to the spirit soul? This acting and being acted upon are merely interactions of the changeable senses and their presiding deities. When one limb of the body attacks another, with whom can the person in that body be angry?

> > ******

> > TEXT 52

> > âtmâ yadi syât sukha-duhkha-hetuh

> > kim anyatas tatra nija-svabhâvah

> > na hy âtmano 'nyad yadi tan mrishâ syât

> > krudhyeta kasmân na sukham na duhkham

> > âtmâ - the soul himself; yadi - if; syât - should be; sukha-duhkha - of happiness and distress; hetuh - the cause; kim - what; anyatah - other; tatra - in that theory; nija - his own; svabhâvah - nature; na - not; hi - indeed; âtmanah - than the soul; anyat - anything separate; yadi - if; tat - that; mrishâ - false; syât - would be; krudhyeta - one can become angry; kasmât - at whom; na - there is no; sukham - happiness; na - nor; duhkham - misery.

> > TRANSLATION

> > If the soul himself were the cause of happiness and distress, then we could not blame others, since happiness and distress would be simply the nature of the soul. According to this theory, nothing except the soul actually exists, and if we were to perceive something besides the soul, that would be illusion. Therefore, since happiness and distress do not actually exist in this concept, why become angry at oneself or others?

> > ******

> > TEXT 53

> > grahâ nimittam sukha-duhkhayos' cet

> > kim âtmano 'jasya janasya te vai

> > grahair grahasyaiva vadanti pîdâm

> > krudhyeta kasmai purushas tato 'nyah

> > grahâh - the controlling planets; nimittam - the immediate cause; sukha-duhkhayoh - of happiness and distress; cet - if; kim - what; âtmanah - for the soul; ajasya - who is unborn; janasya - of that which is born; te - those planets; vai - indeed; grahaih - by other planets; grahasya - of a planet; eva - only; vadanti - (expert astrologers) say; pîdâm - suffering; krudhyeta - should become angry; kasmai - at whom; purushah - the living entity; tatah - from that material body; anyah - distinct.

> > TRANSLATION

> > And if we examine the hypothesis that the planets are the immediate cause of suffering and happiness, then also where is the relationship with the soul, who is eternal? After all, the effect of the planets applies only to things that have taken birth. Expert astrologers have moreover explained how the planets are only causing pain to each other. Therefore, since the living entity is distinct from these planets and from the material body, against whom should he vent his anger?

> > ******

> > TEXT 54

> > karmâstu hetuh sukha-duhkhayos' cet

> > kim âtmanas tad dhi jadâjadatve

> > dehas tv acit purusho 'yam suparnah

> > krudhyeta kasmai na hi karma mûlam

> > karma - one's fruitive activities; astu - hypothetically granted; hetuh - the cause; sukha-duhkhayoh - of happiness and distress; cet - if; kim - what; âtmanah - for the soul; tat - that karma; hi - certainly; jada-ajadatve - in being both material and not material; dehah - the body; tu - on the one hand; acit - not living; purushah - the person; ayam - this; su-parnah - endowed with living consciousness; krudhyeta - one should become angry; kasmai - at whom; na - are not; hi - certainly; karma - fruitive activities; mûlam - the root cause.

> > TRANSLATION

> > If we assume that fruitive work is the cause of happiness and distress, we still are not dealing with the soul. The idea of material work arises when there is a spiritual actor who is conscious and a material body that undergoes the transformation of happiness and distress as a reaction to such work. Since the body has no life, it cannot be the actual recipient of happiness and distress, nor can the soul, who is ultimately completely spiritual and aloof from the material body. Since karma thus has no ultimate basis in either the body or the soul, at whom can one become angry?

> > ******

> > TEXT 55

> > kâlas tu hetuh sukha-duhkhayos' cet

> > kim âtmanas tatra tad-âtmako 'sau

> > nâgner hi tâpo na himasya tat syât

> > krudhyeta kasmai na parasya dvandvam

> > kâlah - time; tu - but; hetuh - the cause; sukha-duhkhayoh - of happiness and distress; cet - if; kim - what; âtmanah - for the soul; tatra - in that idea; tat-âtmakah - based on time; asau - the soul; na - not; agneh - from fire; hi - indeed; tâpah - burning; na - not; himasya - of snow; tat - that; syât - becomes; krudhyeta - should become angry; kasmai - at whom; na - there is not; parasya - for the transcendental soul; dvandvam - duality.

> > TRANSLATION

> > If we accept time as the cause of happiness and distress, that experience still cannot apply to the spirit soul, since time is a manifestation of the Lord's spiritual potency and the living entities are also expansions of the Lord's spiritual potency manifesting through time. Certainly a fire does not burn its own flames or sparks, nor does the cold harm its own snowflakes or hail. In fact, the spirit soul is transcendental and beyond the experience of material happiness and distress. At whom, therefore, should one become angry?

> > ******

> > TEXT 56

> > na kenacit kvâpi kathan'canâsya

> > dvandvoparâgah paratah parasya

> > yathâhamah samsriti-rûpinah syâd

> > evam prabuddho na bibheti bhûtaih

> > na - there is not; kenacit - by the agency of anyone; kva api - anywhere; kathan'cana - by any means; asya - for him, the soul; dvandva - of the duality (of happiness and distress); uparâgah - the influence; paratah parasya - who is transcendental to material nature; yathâ - in the same way as; ahamah - for the false ego; samsriti - to material existence; rûpinah - which give shape; syât - arises; evam - thus; prabuddhah - one whose intelligence is awakened; na bibheti - does not fear; bhûtaih - on the basis of material creation.

> > TRANSLATION

> > The false ego gives shape to illusory material existence and thus experiences material happiness and distress. The spirit soul, however, is transcendental to material nature; he can never actually be affected by material happiness and distress in any place, under any circumstance or by the agency of any person. A person who understands this has nothing whatsoever to fear from the material creation.

> > ******

> > TEXT 57

> > etâm sa âsthâya parâtma-nisthhâm

> > adhyâsitâm pûrvatamair maharshibhih

> > aham tarishyâmi duranta-pâram

> > tamo mukundânghri-nishevayaiva

> > etâm - this; sah - such; âsthâya - becoming completely fixed in; para-âtma-nisthhâm - devotion to the Supreme Person, Krishna; adhyâsitâm - worshiped; pûrva-tamaih - by previous; mahâ-rishibhih - âcâryas; aham - I; tarishyâmi - shall cross over; duranta-pâram - the insurmountable; tamah - the ocean of nescience; mukunda-anghri - of the lotus feet of Mukunda; nishevayâ - by worship; eva - certainly.

> > TRANSLATION

> > I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous âcâryas, who were fixed in firm devotion to the Lord, Paramâtmâ, the Supreme Personality of Godhead.

> > ******

> > TEXT 58

> > s'rî-bhagavân uvâca

> > nirvidya nastha-dravine gata-klamah

> > pravrajya gâm paryathamâna ittham

> > nirâkrito 'sadbhir api sva-dharmâd

> > akampito 'mûm munir âha gâthâm

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; nirvidya - becoming detached; nastha-dravine - his wealth having been destroyed; gata-klamah - free from moroseness; pravrajya - leaving home; gâm - the earth; paryathamânah - traveling; ittham - in this way; nirâkritah - insulted; asadbhih - by rascals; api - even though; sva-dharmât - from his prescribed duties; akampitah - unswerved; amûm - this; munih - the sage; âha - spoke; gâthâm - song.

> > TRANSLATION

> > Lord S'rî Krishna said: Thus becoming detached upon the loss of his property, this sage gave up his moroseness. He left home, taking sannyâsa, and began to travel about the earth. Even when insulted by foolish rascals he remained unswerved from his duty and chanted this song.

> > ******

> > TEXT 59

> > sukha-duhkha-prado nânyah

> > purushasyâtma-vibhramah

> > mitrodâsîna-ripavah

> > samsâras tamasah kritah

> > sukha-duhkha-pradah - giver of happiness and distress; na - there is no; anyah - other; purushasya - of the soul; âtma - of the mind; vibhramah - bewilderment; mitra - friends; udâsîna - indifferent parties; ripavah - and enemies; samsârah - material life; tamasah - out of ignorance; kritah - created.

> > TRANSLATION

> > No other force besides his own mental confusion makes the soul experience happiness and distress. His perception of friends, neutral parties and enemies and the whole material life he builds around this perception are simply created out of ignorance.

> > ******

> > TEXT 60

> > tasmât sarvâtmanâ tâta

> > nigrihâna mano dhiyâ

> > mayy âves'itayâ yukta

> > etâvân yoga-sangrahah

> > tasmât - therefore; sarva-âtmanâ - in all respects; tâta - My dear Uddhava; nigrihâna - bring under control; manah - the mind; dhiyâ - with intelligence; mayi - in Me; âves'itayâ - which is absorbed; yuktah - linked up; etâvân - thus; yoga-sangrahah - the essence of spiritual practice.

> > TRANSLATION

> > My dear Uddhava, fixing your intelligence on Me, you should thus completely control the mind. This is the essence of the science of yoga.

> > ******

> > TEXT 61

> > ya etâm bhikshunâ gîtâm

> > brahma-nisthhâm samâhitah

> > dhârayan' chrâvayan' chrinvan

> > dvandvair naivâbhibhûyate

> > yah - whoever; etâm - this; bhikshunâ - by the sannyâsî; gîtâm - sung; brahma - knowledge of the Absolute; nisthhâm - based upon; samâhitah - with full attention; dhârayan - meditating; s'râvayan - causing others to hear; s'rinvan - himself hearing; dvandvaih - by dualities; na - never; eva - indeed; abhibhûyate - will become overwhelmed.

> > TRANSLATION

> > Anyone who listens to or recites to others this song of the sannyâsî, which presents scientific knowledge of the Absolute, and who thus meditates upon it with full attention, will never again be overwhelmed by the dualities of material happiness and distress.

> > Back to the running text