> > 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-one: Lord Krishna's Explanation of the Vedic Path

> > TEXT 1

> > s'rî-bhagavân uvâca

> > ya etân mat-patho hitvâ

> > bhakti-jn'âna-kriyâtmakân

> > kshudrân kâmâms' calaih prânair

> > jushantah samsaranti te

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; ye - those who; etân - these; mat-pathah - means for achieving Me; hitvâ - giving up; bhakti - devotional service; jn'âna - analytic philosophy; kriyâ - regulated work; âtmakân - consisting of; kshudrân - insignificant; kâmân - sense gratification; calaih - by the flickering; prânaih - senses; jushantah - cultivating; samsaranti - undergo material existence; te - they.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Those who give up these methods for achieving Me, which consist of devotional service, analytic philosophy and regulated execution of prescribed duties, and instead, being moved by the material senses, cultivate insignificant sense gratification, certainly undergo the continual cycle of material existence.

> > ******

> > TEXT 2

> > sve sve 'dhikâre yâ nisthhâ

> > sa gunah parikîrtitah

> > viparyayas tu doshah syâd

> > ubhayor esha nis'cayah

> > sve sve - each in his own; adhikâre - position; yâ - such; nisthhâ - steadiness; sah - this; gunah - piety; parikîrtitah - is declared to be; viparyayah - the opposite; tu - indeed; doshah - impiety; syât - is; ubhayoh - of the two; eshah - this; nis'cayah - the definite conclusion.

> > TRANSLATION

> > Steadiness in one's own position is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained.

> > ******

> > TEXT 3

> > s'uddhy-as'uddhî vidhîyete

> > samâneshv api vastushu

> > dravyasya vicikitsârtham

> > guna-doshau s'ubhâs'ubhau

> > dharmârtham vyavahârârtham

> > yâtrârtham iti cânagha

> > s'uddhi - purity; as'uddhî - and impurity; vidhîyete - are established; samâneshu - of the same category; api - indeed; vastushu - among objects; dravyasya - of a particular object; vicikitsâ - evaluation; artham - for the purpose of; guna-doshau - good and bad qualities; s'ubha-as'ubhau - auspicious and inauspicious; dharma-artham - for the purpose of religious activities; vyavahâra-artham - for the purpose of ordinary dealings; yâtrâ-artham - for one's physical survival; iti - thus; ca - also; anagha - O sinless one.

> > TRANSLATION

> > O sinless Uddhava, in order to understand what is proper in life one must evaluate a given object within its particular category. Thus, in analyzing religious principles one must consider purity and impurity. Similarly, in one's ordinary dealings one must distinguish between good and bad, and to insure one's physical survival one must recognize that which is auspicious and inauspicious.

> > ******

> > TEXT 4

> > dars'ito 'yam mayâcâro

> > dharmam udvahatâm dhuram

> > dars'itah - revealed; ayam - this; mayâ - by Me; âcârah - way of life; dharmam - religious principles; udvahatâm - for those who are bearing; dhuram - the burden.

> > TRANSLATION

> > I have revealed this way of life for those bearing the burden of mundane religious principles.

> > ******

> > TEXT 5

> > bhûmy-ambv-agny-anilâkâs'â

> > bhûtânâm pan'ca-dhâtavah

> > â-brahma-sthâvarâdînâm

> > s'ârîrâ âtma-samyutâh

> > bhûmi - earth; ambu - water; agni - fire; anila - air; âkâs'âh - sky or ether; bhûtânâm - of all conditioned souls; pan'ca - the five; dhâtavah - basic elements; â-brahma - from Lord Brahmâ; sthâvara-âdînâm - down to the nonmoving creatures; s'ârîrâh - used for the construction of the material bodies; âtma - to the Supreme Soul; samyutâh - equally related.

> > TRANSLATION

> > Earth, water, fire, air and ether are the five basic elements that constitute the bodies of all conditioned souls, from Lord Brahmâ himself down to the nonmoving creatures. These elements all emanate from the one Personality of Godhead.

> > ******

> > TEXT 6

> > vedena nâma-rûpâni

> > vishamâni sameshv api

> > dhâtushûddhava kalpyanta

> > eteshâm svârtha-siddhaye

> > vedena - by Vedic literature; nâma - names; rûpâni - and forms; vishamâni - different; sameshu - which are equal; api - indeed; dhâtushu - in (material bodies composed of) the five elements; uddhava - My dear Uddhava; kalpyante - are conceived of; eteshâm - of them, the living entities; sva-artha - of self-interest; siddhaye - for the achievement.

> > TRANSLATION

> > My dear Uddhava, although all material bodies are composed of the same five elements and are thus equal, the Vedic literatures conceive of different names and forms in relation to such bodies so that the living entities may achieve their goal of life.

> > ******

> > TEXT 7

> > des'a-kâlâdi-bhâvânâm

> > vastûnâm mama sattama

> > guna-doshau vidhîyete

> > niyamârtham hi karmanâm

> > des'a - of space; kâla - time; âdi - and so on; bhâvânâm - of such states of existence; vastûnâm - of things; mama - by Me; sat-tama - O most saintly Uddhava; guna-doshau - piety and sin; vidhîyete - are established; niyama-artham - for the restriction; hi - certainly; karmanâm - of fruitive activities.

> > TRANSLATION

> > O saintly Uddhava, in order to restrict materialistic activities, I have established that which is proper and improper among all material things, including time, space and all physical objects.

> > ******

> > TEXT 8

> > akrishna-sâro des'ânâm

> > abrahmanyo 'sucir bhavet

> > krishna-sâro 'py asauvîra-

> > kîkathâsamskriterinam

> > akrishna-sârah - without spotted antelopes; des'ânâm - among places; abrahmanyah - where there is no devotion to the brâhmanas; as'ucih - contaminated; bhavet - is; krishna-sârah - possessing spotted antelopes; api - even; asauvîra - without saintly cultured men; kîkatha - (a place of low-class men, such as) the state of Gayâ; asamskrita - where people do not practice cleanliness or purificatory ceremonies; îranam - where the land is barren.

> > TRANSLATION

> > Among places, those bereft of the spotted antelope, those devoid of devotion to the brâhmanas, those possessing spotted antelopes but bereft of respectable men, provinces like Kîkatha and places where cleanliness and purificatory rites are neglected, where meat-eaters are prominent or where the earth is barren, are all considered to be contaminated lands.

> > ******

> > TEXT 9

> > karmanyo gunavân kâlo

> > dravyatah svata eva vâ

> > yato nivartate karma

> > sa dosho 'karmakah smritah

> > karmanyah - suitable for executing one's prescribed duty; gunavân - pure; kâlah - time; dravyatah - by achievement of auspicious objects; svatah - by its own nature; eva - indeed; vâ - or; yatah - due to which (time); nivartate - is impeded; karma - one's duty; sah - this (time); doshah - impure; akarmakah - inappropriate for working properly; smritah - is considered.

> > TRANSLATION

> > A specific time is considered pure when it is appropriate, either by its own nature or through achievement of suitable paraphernalia, for the performance of one's prescribed duty. That time which impedes the performance of one's duty is considered impure.

> > ******

> > TEXT 10

> > dravyasya s'uddhy-as'uddhî ca

> > dravyena vacanena ca

> > samskârenâtha kâlena

> > mahatvâlpatayâtha vâ

> > dravyasya - of an object; s'uddhi - purity; as'uddhî - or impurity; ca - and; dravyena - by another object; vacanena - by speech; ca - and; samskârena - by ritual performance; atha - or else; kâlena - by time; mahatva-alpatayâ - by greatness or smallness; atha vâ - or else.

> > TRANSLATION

> > An object's purity or impurity is established by application of another object, by words, by rituals, by the effects of time or according to relative magnitude.

> > ******

> > TEXT 11

> > s'aktyâs'aktyâtha vâ buddhyâ

> > samriddhyâ ca yad âtmane

> > agham kurvanti hi yathâ

> > des'âvasthânusâratah

> > s'aktyâ - by relative potency; as'aktyâ - impotence; atha vâ - or; buddhyâ - in terms of understanding; samriddhyâ - opulence; ca - and; yat - which; âtmane - to oneself; agham - sinful reaction; kurvanti - cause; hi - indeed; yathâ - in actuality; des'a - place; avasthâ - or one's condition; anusâratah - in accordance with.

> > TRANSLATION

> > Impure things may or may not impose sinful reactions upon a person, depending on that person's strength or weakness, intelligence, wealth, location and physical condition.

> > ******

> > TEXT 12

> > dhânya-dârv-asthi-tantûnâm

> > rasa-taijasa-carmanâm

> > kâla-vâyv-agni-mrit-toyaih

> > pârthivânâm yutâyutaih

> > dhânya - of grains; dâru - of wood (in the form of both ordinary objects and sacred utensils); asthi - bone (such as elephant tusks); tantûnâm - and thread; rasa - of liquids (oil, ghee, etc.); taijasa - fiery objects (gold, etc.); carmanâm - and skins; kâla - by time; vâyu - by air; agni - by fire; mrit - by earth; toyaih - and by water; pârthivânâm - (also) of earthen objects (such as chariot wheels, mud, pots, bricks, etc.); yuta - in combination; ayutaih - or separately.

> > TRANSLATION

> > Various objects such as grains, wooden utensils, things made of bone, thread, liquids, objects derived from fire, skins and earthy objects are all purified by time, by the wind, by fire, by earth and by water, either separately or in combination.

> > ******

> > TEXT 13

> > amedhya-liptam yad yena

> > gandha-lepam vyapohati

> > bhajate prakritim tasya

> > tac chaucam tâvad ishyate

> > amedhya - by something impure; liptam - touched; yat - that thing which; yena - by which; gandha - the bad smell; lepam - and the impure covering; vyapohati - gives up; bhajate - the contaminated object again assumes; prakritim - its original nature; tasya - of that object; tat - that application; s'aucam - purification; tâvat - to that extent; ishyate - is considered.

> > TRANSLATION

> > A particular purifying agent is considered appropriate when its application removes the bad odor or dirty covering of some contaminated object and makes it resume its original nature.

> > ******

> > TEXT 14

> > snâna-dâna-tapo-'vasthâ-

> > vîrya-samskâra-karmabhih

> > mat-smrityâ câtmanah s'aucam

> > s'uddhah karmâcared dvijah

> > snâna - by bathing; dâna - charity; tapah - austerity; avasthâ - by virtue of one's age; vîrya - potency; samskâra - execution of ritual purification; karmabhih - and prescribed duties; mat-smrityâ - by remembrance of Me; ca - also; âtmanah - of the self; s'aucam - cleanliness; s'uddhah - pure; karma - activity; âcaret - he should perform; dvijah - a twice-born man.

> > TRANSLATION

> > The self can be cleansed by bathing, charity, austerity, age, personal strength, purificatory rituals, prescribed duties and, above all, by remembrance of Me. The brâhmana and other twice-born men should be duly purified before performing their specific activities.

> > ******

> > TEXT 15

> > mantrasya ca parijn'ânam

> > karma-s'uddhir mad-arpanam

> > dharmah sampadyate shadbhir

> > adharmas tu viparyayah

> > mantrasya - (the purification) of a mantra; ca - and; parijn'ânam - correct knowledge; karma - of work; s'uddhih - the purification; mat-arpanam - offering unto Me; dharmah - religiousness; sampadyate - is achieved; shadbhih - by the six (purification of place, time, substance, the doer, the mantras and the work); adharmah - irreligiosity; tu - but; viparyayah - otherwise.

> > TRANSLATION

> > A mantra is purified when chanted with proper knowledge, and one's work is purified when offered to Me. Thus by purification of the place, time, substance, doer, mantras and work, one becomes religious, and by negligence of these six items one is considered irreligious.

> > ******

> > TEXT 16

> > kvacid guno 'pi doshah syâd

> > dosho 'pi vidhinâ gunah

> > guna-doshârtha-niyamas

> > tad-bhidâm eva bâdhate

> > kvacit - sometimes; gunah - piety; api - even; doshah - sin; syât - becomes; doshah - sin; api - also; vidhinâ - on the strength of Vedic injunction; gunah - piety; guna-dosha - to piety and sin; artha - regarding; niyamah - restrictive regulation; tat - of them; bhidâm - the distinction; eva - actually; bâdhate - undoes.

> > TRANSLATION

> > Sometimes piety becomes sin, and sometimes what is ordinarily sin becomes piety on the strength of Vedic injunctions. Such special rules in effect eradicate the clear distinction between piety and sin.

> > ******

> > TEXT 17

> > samâna-karmâcaranam

> > patitânâm na pâtakam

> > autpattiko gunah sango

> > na s'ayânah pataty adhah

> > samâna - equal; karma - of work; âcaranam - the performance; patitânâm - for those who are fallen; na - is not; pâtakam - a cause of falldown; autpattikah - dictated by one's nature; gunah - becomes a good quality; sangah - material association; na - does not; s'ayânah - one who is lying down; patati - fall; adhah - further down.

> > TRANSLATION

> > The same activities that would degrade an elevated person do not cause falldown for those who are already fallen. Indeed, one who is lying on the ground cannot possibly fall further. The material association that is dictated by one's own nature is considered a good quality.

> > ******

> > TEXT 18

> > yato yato nivarteta

> > vimucyeta tatas tatah

> > esha dharmo nrinâm kshemah

> > s'oka-moha-bhayâpahah

> > yatah yatah - from whatever; nivarteta - one desists; vimucyeta - he becomes liberated; tatah tatah - from that; eshah - this; dharmah - the system of religion; nrinâm - for humans; kshemah - the path of auspiciousness; s'oka - suffering; moha - delusion; bhaya - and fear; apahah - which takes away.

> > TRANSLATION

> > By refraining from a particular sinful or materialistic activity, one becomes freed from its bondage. Such renunciation is the basis of religious and auspicious life for human beings and drives away all suffering, illusion and fear.

> > ******

> > TEXT 19

> > vishayeshu gunâdhyâsât

> > pumsah sangas tato bhavet

> > sangât tatra bhavet kâmah

> > kâmâd eva kalir nrinâm

> > vishayeshu - in material objects of sense gratification; guna-adhyâsât - because of presuming them to be good; pumsah - of a person; sangah - attachment; tatah - from that presumption; bhavet - comes into being; sangât - from that material association; tatra - thus; bhavet - arises; kâmah - lust; kâmât - from lust; eva - also; kalih - quarrel; nrinâm - among men.

> > TRANSLATION

> > One who accepts material sense objects as desirable certainly becomes attached to them. From such attachment lust arises, and this lust creates quarrel among men.

> > ******

> > TEXT 20

> > kaler durvishahah krodhas

> > tamas tam anuvartate

> > tamasâ grasyate pumsas'

> > cetanâ vyâpinî drutam

> > kaleh - from quarrel; durvishahah - intolerable; krodhah - anger; tamah - ignorance; tam - that anger; anuvartate - follows; tamasâ - by ignorance; grasyate - is seized; pumsah - of a man; cetanâ - the consciousness; vyâpinî - broad; drutam - swiftly.

> > TRANSLATION

> > From quarrel arises intolerable anger, followed by the darkness of ignorance. This ignorance quickly overtakes a man's broad intelligence.

> > ******

> > TEXT 21

> > tayâ virahitah sâdho

> > jantuh s'ûnyâya kalpate

> > tato 'sya svârtha-vibhrams'o

> > mûrcchitasya mritasya ca

> > tayâ - of that intelligence; virahitah - deprived; sâdho - O saintly Uddhava; jantuh - a living creature; s'ûnyâya - practically void; kalpate - becomes; tatah - consequently; asya - his; sva-artha - from the goals of life; vibhrams'ah - downfall; mûrcchitasya - of him who has become like dull matter; mritasya - virtually dead; ca - and.

> > TRANSLATION

> > O saintly Uddhava, a person bereft of real intelligence is considered to have lost everything. Deviated from the actual purpose of his life, he becomes dull, just like a dead person.

> > ******

> > TEXT 22

> > vishayâbhinives'ena

> > nâtmânam veda nâparam

> > vriksha jîvikayâ jîvan

> > vyartham bhastreva yah s'vasan

> > vishaya - in sense gratification; abhinives'ena - by overabsorption; na - not; âtmânam - himself; veda - knows; na - nor; aparam - another; vriksha - of a tree; jîvakayâ - by the life-style; jîvan - living; vyartham - in vain; bhastrâ iva - just like a bellows; yah - who; s'vasan - is breathing.

> > TRANSLATION

> > Because of absorption in sense gratification, one cannot recognize himself or others. Living uselessly in ignorance like a tree, one is merely breathing just like a bellows.

> > ******

> > TEXT 23

> > phala-s'rutir iyam nËnâm

> > na s'reyo rocanam param

> > s'reyo-vivakshayâ proktam

> > yathâ bhaishajya-rocanam

> > phala-s'rutih - the statements of scripture promising rewards; iyam - these; nrînâm - for men; na - are not; s'reyah - the highest good; rocanam - enticement; param - merely; s'reyah - the ultimate good; vivakshayâ - with the idea of saying; proktam - spoken; yathâ - just as; bhaishajya - for taking medicine; rocanam - inducement.

> > TRANSLATION

> > Those statements of scripture promising fruitive rewards do not prescribe the ultimate good for men hut are merely enticements for executing beneficial religious duties, like promises of candy spoken to induce a child to take beneficial medicine.

> > ******

> > TEXT 24

> > utpattyaiva hi kâmeshu

> > prâneshu sva-janeshu ca

> > âsakta-manaso martyâ

> > âtmano 'nartha-hetushu

> > utpattyâ eva - simply by birth; hi - indeed; kâmeshu - in objects of selfish desires; prâneshu - in vital functions (such as one's duration of life, sense activities, physical strength and sexual potency); sva-janeshu - in his family members; ca - and; âsakta-manasah - having become attached within the mind; martyâh - mortal human beings; âtmanah - of their real self; anartha - of defeating the purpose; hetushu - which are the causes.

> > TRANSLATION

> > Simply by material birth, human beings become attached within their minds to personal sense gratification, long duration of life, sense activities, bodily strength, sexual potency and friends and family. Their minds are thus absorbed in that which defeats their actual self-interest.

> > ******

> > TEXT 25

> > natân avidushah svârtham

> > bhrâmyato vrijinâdhvani

> > katham yun'jyât punas teshu

> > tâms tamo vis'ato budhah

> > natân - submissive; avidushah - ignorant; sva-artham - of their own interest; bhrâmyatah - wandering; vrijina - of danger; adhvani - upon the path; katham - for what purpose; yun'jyât - would cause to engage; punah - further; teshu - in those (modes of sense gratification); tân - them; tamah - darkness; vis'atah - who are entering; budhah - the intelligent (Vedic authority).

> > TRANSLATION

> > Those ignorant of their real self-interest are wandering on the path of material existence, gradually heading toward darkness. Why would the Vedas further encourage them in sense gratification if they, although foolish, submissively pay heed to Vedic injunctions?

> > ******

> > TEXT 26

> > evam vyavasitam kecid

> > avijn'âya kubuddhayah

> > phala-s'rutim kusumitâm

> > na veda-jn'â vadanti hi

> > evam - in this way; vyavasitam - the actual conclusion; kecit - some people; avijn'âya - not understanding; ku-buddhayah - having perverted intelligence; phala-s'rutim - the scriptural statements promising material rewards; kusumitâm - flowery; na - do not; veda-jn'âh - those in full knowledge of the Vedas; vadanti - speak; hi - indeed.

> > TRANSLATION

> > Persons with perverted intelligence do not understand this actual purpose of Vedic knowledge and instead propagate as the highest Vedic truth the flowery statements of the Vedas that promise material rewards. Those in actual knowledge of the Vedas never speak in that way.

> > ******

> > TEXT 27

> > kâminah kripanâ lubdhâh

> > pushpeshu phala-buddhayah

> > agni-mugdhâ dhûma-tântâh

> > svam lokam na vidanti te

> > kâminah - lusty persons; kripanâh - miserly; lubdhâh - greedy; pushpeshu - flowers; phala-buddhayah - thinking to be the ultimate fruits; agni - by fire; mugdhâh - bewildered; dhûma-tântâh - suffocating from smoke; svam - their own; lokam - identity; na vidanti - do not recognize; te - they.

> > TRANSLATION

> > Those who are full of lust, avarice and greed mistake mere flowers to be the actual fruit of life. Bewildered by the glare of fire and suffocated by its smoke, they cannot recognize their own true identity.

> > ******

> > TEXT 28

> > na te mâm anga jânanti

> > hridi-stham ya idam yatah

> > uktha-s'astrâ hy asu-tripo

> > yathâ nîhâra-cakshushah

> > na - do not; te - they; mâm - Me; anga - My dear Uddhava; jânanti - know; hridi-stham - seated within the heart; yah - who is; idam - this created universe; yatah - from whom it comes; uktha-s'astrâh - who consider Vedic ritual activities to be praiseworthy, or else, for whom their own ritualistic performances are like the weapon that kills the sacrificial animal; hi - indeed; asu-tripah - interested only in sense gratification; yathâ - just as; nîhâra - in fog; cakshushah - those whose eyes.

> > TRANSLATION

> > My dear Uddhava, persons dedicated to sense gratification obtained through honoring the Vedic rituals cannot understand that I am situated in everyone's heart and that the entire universe is nondifferent from Me and emanates from Me. Indeed, they are just like persons whose eyes are covered by fog.

> > ******

> > TEXTS 29 - 30

> > te me matam avijn'âya

> > paroksham vishayâtmakâh

> > himsâyâm yadi râgah syâd

> > yajn'a eva na codanâ

> > himsâ-vihârâ hy âlabdhaih

> > pas'ubhih sva-sukhecchayâ

> > yajante devatâ yajn'aih

> > pitri-bhûta-patîn khalâh

> > te - they; me - My; matam - conclusion; avijn'âya - without understanding; paroksham - confidential; vishaya-âtmakâh - absorbed in sense gratification; himsâyâm - to violence; yadi - if; râgah - attachment; syât - may be; yajn'e - in the sacrificial prescriptions; eva - certainly; na - there is not; codanâ - encouragement;

> > himsâ-vihârâh - those who take pleasure in violence; hi - indeed; âlabdhaih - which have been slaughtered; pas'ubhih - by means of the animals; sva-sukha - for their own happiness; icchayâ - with the desire; yajante - they worship; devatâh - the demigods; yajn'aih - by sacrificial rituals; pitri - the forefathers; bhûta-patîn - and the leaders among the ghostly spirits; khalâh - cruel persons.

> > TRANSLATION

> > Those who are sworn to sense gratification cannot understand the confidential conclusion of Vedic knowledge as explained by Me. Taking pleasure in violence, they cruelly slaughter innocent animals in sacrifice for their own sense gratification and thus worship demigods, forefathers and leaders among ghostly creatures. Such passion for violence, however, is never encouraged within the process of Vedic sacrifice.

> > ******

> > TEXT 31

> > svapnopamam amum lokam

> > asantam s'ravana-priyam

> > âs'isho hridi sankalpya

> > tyajanty arthân yathâ vanik

> > svapna - a dream; upamam - equal to; amum - that; lokam - world (after death); asantam - unreal; s'ravana-priyam - only enchanting to hear about; âs'ishah - mundane achievements in this life; hridi - in their hearts; sankalpya - imagining; tyajanti - they give up; arthân - their wealth; yathâ - like; vanik - a businessman.

> > TRANSLATION

> > Just as a foolish businessman gives up his real wealth in useless business speculation, foolish persons give up all that is actually valuable in life and instead pursue promotion to material heaven, which although pleasing to hear about is actually unreal, like a dream. Such bewildered persons imagine within their hearts that they will achieve all material blessings.

> > ******

> > TEXT 32

> > rajah-sattva-tamo-nisthhâ

> > rajah-sattva-tamo-jushah

> > upâsata indra-mukhyân

> > devâdîn na yathaiva mâm

> > rajah - in the mode of passion; sattva - goodness; tamah - or ignorance; nisthhâh - established; rajah - passion; sattva - goodness; tamah - or ignorance; jushah - who manifest; upâsate - they worship; indra-mukhyân - headed by Lord Indra; deva-âdîn - the demigods and other deities; na - but not; yathâ eva - in the proper way; mâm - Me.

> > TRANSLATION

> > Those established in material passion, goodness and ignorance worship the particular demigods and other deities, headed by Indra, who manifest the same modes of passion, goodness or ignorance. They fail, however, to properly worship Me.

> > ******

> > TEXTS 33 - 34

> > isthveha devatâ yajn'air

> > gatvâ ramsyâmahe divi

> > tasyânta iha bhûyâsma

> > mahâ-s'âlâ mahâ-kulâh

> > evam pushpitayâ vâcâ

> > vyâkshipta-manasâm nrinâm

> > mâninâm câti-lubdhânâm

> > mad-vârtâpi na rocate

> > isthvâ - offering sacrifice; iha - in this world; devatâh - to the demigods; yajn'aih - by our sacrifices; gatvâ - going; ramsyâmahe - we shall enjoy; divi - in heaven; tasya - of that enjoyment; ante - at the end; iha - on this earth; bhûyâsmah - we shall become; mahâ-s'âlâh - great householders; mahâ-kulâh - members of aristocratic families;

> > evam - thus; pushpitayâ - by the flowery; vâcâ - words; vyâkshipta-manasâm - for those whose minds are bewildered; nrinâm - men; mâninâm - very proud; ca - and; ati-lubdhânâm - extremely greedy; mad-vârtâ - topics about Me; api - even; na rocate - have no attraction.

> > TRANSLATION

> > The worshipers of demigods think, 'We shall worship the demigods in this life, and by our sacrifices we shall go to heaven and enjoy there. When that enjoyment is finished we shall return to this world and take birth as great householders in aristocratic families.' Being excessively proud and greedy, such persons are bewildered by the flowery words of the Vedas. They are not attracted to topics about Me, the Supreme Lord.

> > ******

> > TEXT 35

> > vedâ brahmâtma-vishayâs

> > tri-kânda-vishayâ ime

> > paroksha-vâdâ rishayah

> > paroksham mama ca priyam

> > vedâh - the Vedas; brahma-âtma - the understanding that the soul is pure spirit; vishayâh - having as their subject matter; tri-kânda-vishayâh - divided into three sections (which represent fruitive work, worship of demigods and realization of the Absolute Truth); ime - these; paroksha-vâdâh - speaking esoterically; rishayah - the Vedic authorities; paroksham - indirect explanation; mama - to Me; ca - also; priyam - dear.

> > TRANSLATION

> > The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions.

> > ******

> > TEXT 36

> > s'abda-brahma su-durbodham

> > prânendriya-mano-mayam

> > ananta-pâram gambhîram

> > durvigâhyam samudra-vat

> > s'abda-brahma - the transcendental sound of the Vedas; su-durbodham - extremely difficult to comprehend; prâna - of the vital air; indriya - senses; manah - and mind; mayam - manifesting on the different levels; ananta-pâram - without limit; gambhîram - deep; durvigâhyam - unfathomable; samudra-vat - like the ocean.

> > TRANSLATION

> > The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prâna, senses and mind. This Vedic sound is unlimited, very deep and unfathomable, just like the ocean.

> > ******

> > TEXT 37

> > mayopabrimhitam bhûmnâ

> > brahmanânanta-s'aktinâ

> > bhûteshu ghosha-rûpena

> > viseshûrneva lakshyate

> > mayâ - by Me; upabrimhitam - established; bhûmnâ - by the unlimited; brahmanâ - the changeless Absolute; ananta-s'aktinâ - whose potencies have no end; bhûteshu - within the living beings; ghosha-rûpena - in the form of subtle sound, the omkâra; viseshu - in the subtle fibrous covering of a lotus stalk; ûrnâ - one thread; iva - as; lakshyate - appears.

> > TRANSLATION

> > As the unlimited, unchanging and omnipotent Personality of Godhead dwelling within all living beings, I personally establish the Vedic sound vibration in the form of omkâra within all living entities. It is thus perceived subtly, just like a single strand of fiber on a lotus stalk.

> > ******

> > TEXTS 38 - 40

> > yathornanâbhir hridayâd

> > ûrnâm udvamate mukhât

> > âkâs'âd ghoshavân prâno

> > manasâ spars'a-rûpinâ

> > chando-mayo 'mrita-mayah

> > sahasra-padavîm prabhuh

> > omkârâd vyan'jita-spars'a-

> > svaroshmântastha-bhûshitâm

> > vicitra-bhâshâ-vitatâm

> > chandobhis' catur-uttaraih

> > ananta-pârâm brihatîm

> > srijaty âkshipate svayam

> > yathâ - just as; ûrna-nâbhih - a spider; hridayât - from its heart; ûrnâm - its web; udvamate - emits; mukhât - through its mouth; âkâs'ât - from the ether; ghosha-vân - manifesting sound vibration; prânah - the Lord in the form of the original life air; manasâ - by means of the primeval mind; spars'a-rûpinâ - which exhibits the forms of the different phonemes of the alphabet, beginning with the spars'a letters;

> > chandah-mayah - comprising all the sacred Vedic meters; amrita-mayah - full of transcendental pleasure; sahasra-padavîm - which branches out in thousands of directions; prabhuh - the Supreme Personality of Godhead; omkârât - from the subtle vibration omkâra; vyan'jita - expanded; spars'a - with the consonant stops; svara - vowels; ushma - sibilants; anta-stha - and semivowels; bhûshitâm - decorated;

> > vicitra - variegated; bhâshâ - by verbal expressions; vitatâm - elaborated; chandobhih - along with the metrical arrangements; catuh-uttaraih - each having four syllables more than the previous; ananta-pârâm - limitless; brihatîm - the great expanse of Vedic literature; srijati - He creates; âkshipate - and withdraws; svayam - Himself.

> > TRANSLATION

> > Just as a spider brings forth from its heart its web and emits it through its mouth, the Supreme Personality of Godhead manifests Himself as the reverberating primeval vital air, comprising all sacred Vedic meters and full of transcendental pleasure. Thus the Lord, from the ethereal sky of His heart, creates the great and limitless Vedic sound by the agency of His mind, which conceives of variegated sounds such as the spars'as. The Vedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable om - the consonants, vowels, sibilants and semivowels. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself.

> > ******

> > TEXT 41

> > gâyatry ushnig anusthup ca

> > brihatî panktir eva ca

> > tristhub jagaty aticchando

> > hy atyasthy-atijagad-virâth

> > gâyatrî ushnik anusthup ca - known as Gâyatrî, Ushnik and Anusthup; brihatî panktih - Brihatî and Pankti; eva ca - also; tristhup jagatî aticchandah - Tristhup, Jagatî and Aticchanda; hi - indeed; atyasthi-atijagat-virâth - Atyasthi, Atijagatî and Ativirâth.

> > TRANSLATION

> > The Vedic meters are Gâyatrî, Ushnik, Anusthup, Brihatî, Pankti, Tristhup, Jagatî, Aticchanda, Atyasthi, Atijagatî and Ativirâth.

> > ******

> > TEXT 42

> > kim vidhatte kim âcasthe

> > kim anûdya vikalpayet

> > ity asyâ hridayam loke

> > nânyo mad veda kas'cana

> > kim - what; vidhatte - enjoins (in the ritualistic karma-kânda); kim - what; âcasthe - indicates (as the object of worship in the devatâ-kânda); kim - what; anûdya - describing in different aspects; vikalpayet - raises the possibility of alternatives (in the jn'âna-kânda); iti - thus; asyâh - of Vedic literature; hridayam - the heart, or confidential purpose; loke - in this world; na - does not; anyah - other; mat - than Me; veda - know; kas'cana - anyone.

> > TRANSLATION

> > In the entire world no one but Me actually understands the confidential purpose of Vedic knowledge. Thus people do not know what the Vedas are actually prescribing in the ritualistic injunctions of karma-kânda, or what object is actually being indicated in the formulas of worship found in the upâsanâ-kânda, or that which is elaborately discussed through various hypotheses in the jn'âna-kânda section of the Vedas.

> > ******

> > TEXT 43

> > mâm vidhatte 'bhidhatte mâm

> > vikalpyâpohyate tv aham

> > etâvân sarva-vedârthah

> > s'abda âsthâya mâm bhidâm

> > mâyâ-mâtram anûdyânte

> > pratishidhya prasîdati

> > mâm - Me; vidhatte - enjoins in sacrifice; abhidhatte - designates as the object of worship; mâm - Me; vikalpya - presented as alternate hypothesis; apohyate - am refuted; tu - also; aham - I; etâvân - thus; sarva-veda - of all the Vedas; arthah - the meaning; s'abdah - the transcendental sound vibration; âsthâya - establishing; mâm - Me; bhidâm - material duality; mâyâ-mâtram - as simply illusion; anûdya - describing elaborately in different aspects; ante - ultimately; pratishidhya - negating; prasîdati - becomes satisfied.

> > TRANSLATION

> > I am the ritualistic sacrifice enjoined by the Vedas, and I am the worshipable Deity. It is I who am presented as various philosophical hypotheses, and it is I alone who am then refuted by philosophical analysis. The transcendental sound vibration thus establishes Me as the essential meaning of all Vedic knowledge. The Vedas, elaborately analyzing all material duality as nothing but My illusory potency, ultimately completely negate this duality and achieve their own satisfaction.

> > Back to the running text