> > Srimad Bhagavatam - Canto 7
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 7: "The Science of God"

> > *****

> > Chapter Fifteen: Instructions for Civilized Human Beings

> > *****

> > TEXT 1

> > srî-nârada uvâca

> > karma-nisthâ dvijâh kecit

> > tapo-nisthâ nrpâpare

> > svâdhyâye 'nye pravacane

> > kecana jnâna-yogayoh

> > srî-nâradah uvâca--Nârada Muni said; karma-nisthâh--attached to ritualistic ceremonies (according to one's social status as a brâhmana, ksatriya, vaisya or sûdra); dvi-jâh--the twice-born (especially the brâhmanas); kecit--some; tapah-nisthâh--very much attached to austerities and penances; nrpa--O King; apare--others; svâdhyâye--in studying Vedic literature; anye--others; pravacane--delivering speeches on Vedic literature; kecana--some; jnâna-yogayoh--in culturing knowledge and practicing bhakti-yoga.

> > TRANSLATION

> > Narada Muni continued: My dear King, some brahmanas are very much attached to fruitive activities, some are attached to austerities and penances, and still others study the Vedic literature, whereas some, although very few, cultivate knowledge and practice different yogas, especially bhakti-yoga.

> > *****

> > TEXT 2

> > jnâna-nisthâya deyâni

> > kavyâny ânantyam icchatâ

> > daive ca tad-abhâve syâd

> > itarebhyo yathârhatah

> > jnâna-nisthâya--to the impersonalist or the transcendentalist desiring to merge into the Supreme; deyâni--to be given in charity; kavyâni--ingredients offered to the forefathers as oblations; ânantyam--liberation from material bondage; icchatâ--by a person desiring; daive--the ingredients to be offered to the demigods; ca--also; tat-abhâve--in the absence of such advanced transcendentalists; syât--it should be done; itarebhyah--to others (namely, those addicted to fruitive activities); yathâ-arhatah--comparatively or with discrimination.

> > TRANSLATION

> > A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism [jnana-nistha]. In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities [karma-kanda].

> > *****

> > TEXT 3

> > dvau daive pitr-kârye trîn

> > ekaikam ubhayatra vâ

> > bhojayet susamrddho 'pi

> > srâddhe kuryân na vistaram

> > dvau--two; daive--during the period when oblations are offered to the demigods; pitr-kârye--in the srâddha ceremony, in which oblations are offered to the forefathers; trin--three; eka--one; ekam--one; ubhayatra--for both occasions; vâ--either; bhojayet--one should feed; su-samrddhah api--even though one is very rich; srâddhe--when offering oblations to the forefathers; kuryât--one should do; na--not; vistaram--very expensive arrangements.

> > TRANSLATION

> > During the period for offering oblations to the demigods, one should invite only two brahmanas, and while offering oblations to the forefathers, one may invite three brahmanas. Or, in either case, only one brahmana will suffice. Even though one is very opulent, he should not endeavor to invite more brahmanas or make various expensive arrangements on those occasions.

> > *****

> > TEXT 4

> > desa-kâlocita-sraddhâ

> > dravya-pâtrârhanâni ca

> > samyag bhavanti naitâni

> > vistarât sva-janârpanât

> > desa--place; kâla--time; ucita--proper; sraddhâ--respect; dravya--ingredients; pâtra--a suitable person; arhanâni--paraphernalia for worship; ca--and; samyak--proper; bhavanti--are; na--not; etâni--all these; vistarât--due to expansion; sva-jana-arpanât--or due to inviting relatives.

> > TRANSLATION

> > If one arranges to feed many brahmanas or relatives during the sraddha ceremony, there will be discrepancies in the time, place, respectability and ingredients, the person to be worshiped, and the method of offering worship.

> > *****

> > TEXT 5

> > dese kâle ca samprâpte

> > muny-annam hari-daivatam

> > sraddhayâ vidhivat pâtre

> > nyastam kâmadhug aksayam

> > dese--in a proper place, namely a holy place of pilgrimage; kâle--at an auspicious time; ca--also; samprâpte--when available; muni-annam--foodstuffs prepared with ghee and suitable to be eaten by great saintly persons; hari-daivatam--unto the Supreme Personality of Godhead, Hari; sraddhayâ--with love and affection; vidhi-vat--according to the directions of the spiritual master and the sâstras; pâtre--unto the suitable person; nyastam--if it is so offered; kâmadhuk--becomes a source of prosperity; aksayam--everlasting.

> > TRANSLATION

> > When one gets the opportunity of a suitable auspicious time and place, one should, with love, offer food prepared with ghee to the Deity of the Supreme Personality of Godhead and then offer the prasada to a suitable person--a Vaisnava or brahmana. This will be the cause of everlasting prosperity.

> > *****

> > TEXT 6

> > devarsi-pitr-bhûtebhya

> > âtmane sva-janâya ca

> > annam samvibhajan pasyet

> > sarvam tat purusâtmakam

> > deva--unto the demigods; rsi--saintly persons; pitr--forefathers; bhutebhyah--the living entities in general; atmane--relatives; sva-janaya--family members and friends; ca--and; annam--foodstuff (prasada); samvibhajan--offering; pasyet--one should see; sarvam--all; tat--them; purusa-atmakam--related to the Supreme Personality of Godhead.

> > TRANSLATION

> > One should offer prasada to the demigods, the saintly persons, one's forefathers, the people in general, one's family members, one's relatives and one's friends, seeing them all as devotees of the Supreme Personality of Godhead.

> > *****

> > TEXT 7

> > na dadyâd âmisam srâddhe

> > na câdyâd dharma-tattvavit

> > muny-annaih syât parâ prîtir

> > yathâ na pasu-himsayâ

> > na--never; dadyât--should offer; âmisam--meat, fish, eggs and so on; srâddhe--in the performance of the srâddha ceremony; na--nor; ca--also; adyât--one should eat personally; dharma-tattva-vit--one who is actually learned in regard to religious activities; muni-annaih--by preparations made with ghee for saintly persons; syât--should be; parâ--first-class; prîtih--satisfaction; yathâ--for the forefathers and the Supreme Personality of Godhead; na--not; pasu-himsayâ--by killing animals unnecessarily.

> > TRANSLATION

> > A person fully aware of religious principles should never offer anything like meat, eggs or fish in the sraddha ceremony, and even if one is a ksatriya, he himself should not eat such things. When suitable food prepared with ghee is offered to saintly persons, the function is pleasing to the forefathers and the Supreme Lord, who are never pleased when animals are killed in the name of sacrifice.

> > *****

> > TEXT 8

> > naitâdrsah paro dharmo

> > nrnâm sad-dharmam icchatâm

> > nyâso dandasya bhûtesu

> > mano-vâk-kâyajasya yah

> > na--never; etâdrsah--like this; parah--a supreme or superior; dharmah--religion; nrnâm--of persons; sat-dharmam--superior religion; icchatâm--being desirous of; nyâsah--giving up; dandasya--causing trouble because of envy; bhûtesu--unto the living entities; manah--in terms of the mind; vâk--words; kâya-jasya--and body; yah--which.

> > TRANSLATION

> > Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.

> > *****

> > TEXT 9

> > eke karmamayân yajnân

> > jnânino yajna-vittamâh

> > âtma-samyamane 'nîhâ

> > juhvati jnâna-dîpite

> > eke--some; karma-mayân--resulting in a reaction (such as the killing of animals); yajnân--sacrifices; jnâninah--persons advanced in knowledge; yajna-vit-tamâh--who know perfectly well the purpose of sacrifice; âtma-samyamane--by self-control; anîhâh--who are without material desires; juhvati--execute sacrifice; jnâna-dîpite--enlightened in perfect knowledge.

> > TRANSLATION

> > Because of an awakening of spiritual knowledge, those who are intelligent in regard to sacrifice, who are actually aware of religious principles and who are free from material desires, control the self in the fire of spiritual knowledge, or knowledge of the Absolute Truth. They may give up the process of ritualistic ceremonies.

> > *****

> > TEXT 10

> > dravya-yajnair yaksyamânam

> > drstvâ bhûtâni bibhyati

> > esa mâkaruno hanyâd

> > ataj-jno hy asu-trp dhruvam

> > dravya-yajnaih--with animals and other eatable things; yaksyamânam--the person engaged in such sacrifices; drstvâ--by seeing; bhûtâni--the living entities (animals); bibhyati--become afraid; esah--this person (the performer of sacrifice); mâ--us; akarunah--who is inhumane and merciless; hanyât--will kill; a-tat-jnah--most ignorant; hi--indeed; asu-trp--who is most satisfied by killing others; dhruvam--certainly.

> > TRANSLATION

> > Upon seeing the person engaged in performing the sacrifice, animals meant to be sacrificed are extremely afraid, thinking, "This merciless performer of sacrifices, being ignorant of the purpose of sacrifice and being most satisfied by killing others, will surely kill us."

> > *****

> > TEXT 11

> > tasmâd daivopapannena

> > muny-annenâpi dharmavit

> > santusto 'har ahah kuryân

> > nitya-naimittikîh kriyâh

> > tasmât--therefore; daiva-upapannena--obtainable very easily by the grace of the Lord; muni-annena--with food (prepared in ghee and offered to the Supreme Lord); api--indeed; dharma-vit--one who is actually advanced in religious principles; santustah--very happily; ahah ahah--day after day; kuryât--one should perform; nitya-naimittikîh--regular and occasional; kriyâh--duties.

> > TRANSLATION

> > Therefore, day by day, one who is actually aware of religious principles and is not heinously envious of poor animals should happily perform daily sacrifices and those for certain occasions with whatever food is available easily by the grace of the Lord.

> > *****

> > TEXT 12

> > vidharmah para-dharmas ca

> > âbhâsa upamâ chalah

> > adharma-sâkhâh pancemâ

> > dharma-jno 'dharmavat tyajet

> > vidharmah--irreligion; para-dharmah--religious principles practiced by others; ca--and; âbhâsah--pretentious religious principles; upamâ--principles that appear religious but are not; chalah--a cheating religion; adharma-sâkhâh--which are different branches of irreligion; panca--five; imâh--these; dharma-jnah--one who is aware of religious principles; adharma-vat--accepting them as irreligious; tyajet--should give up.

> > TRANSLATION

> > There are five branches of irreligion, appropriately known as irreligion [vidharma], religious principles for which one is unfit [para-dharma], pretentious religion [abhasa], analogical religion [upadharma] and cheating religion [chala-dharma]. One who is aware of real religious life must abandon these five as irreligious.

> > *****

> > TEXT 13

> > dharma-bâdho vidharmah syât

> > para-dharmo 'nya-coditah

> > upadharmas tu pâkhando

> > dambho vâ sabda-bhic chalah

> > dharma-bâdhah--obstructs the execution of one's own religious principles; vidharmah--against the principles of religion; syât--should be; para-dharmah--imitating religious systems for which one is unfit; anya-coditah--which is introduced by someone else; upadharmah--concocted religious principles; tu--indeed; pâkhandah--by one who is against the principles of Vedas, standard scriptures; dambhah--who is falsely proud; vâ--or; sabda-bhit--by word jugglery; chalah--a cheating religious system.

> > TRANSLATION

> > Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para-dharma. A new type of religion created by one who is falsely proud and who opposes the principles of the Vedas is called upadharma. And interpretation by one's jugglery of words is called chala-dharma..

> > *****

> > TEXT 14

> > yas tv icchayâ krtah pumbhir

> > âbhâso hy âsramât prthak

> > sva-bhâva-vihito dharmah

> > kasya nestah prasântaye

> > yah--that which; tu--indeed; icchayâ--whimsically; krtah--conducted; pumbhih--by persons; âbhâsah--dim reflection; hi--indeed; âsramât--from one's own order of life; prthak--different; sva-bhâva--according to one's own nature; vihitah--regulated; dharmah--religious principle; kasya--in what respect; na--not; istah--capable; prasântaye--for relieving all kinds of distress.

> > TRANSLATION

> > A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called abhasa [a dim reflection or false similarity]. But if one performs the prescribed duties for his particular asrama or varna, why are they not sufficient to mitigate all material distresses?

> > *****

> > TEXT 15

> > dharmârtham api neheta

> > yâtrârtham vâdhano dhanam

> > anîhânîhamânasya

> > mahâher iva vrttidâ

> > dharma-artham--in religion or economic development; api--indeed; na--not; iheta--should try to obtain; yâtrâ-artham--just to maintain the body and soul together; vâ--either; adhanah--one who has no wealth; dhanam--money; anîhâ--the desirelessness; anîhamânasya--of a person who does not endeavor even to earn his livelihood; mahâ-aheh--the great serpent known as the python; iva--like; vrtti-dâ--which obtains its livelihood without endeavor.

> > TRANSLATION

> > Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist. Just as a great python, although lying in one place, not endeavoring for its livelihood, gets the food it needs to maintain body and soul, one who is desireless also obtains his livelihood without endeavor.

> > *****

> > TEXT 16

> > santustasya nirîasya

> > svâtmârâmasya yat sukham

> > kutas tat kâma-lobhena

> > dhâvato 'rthehayâ disah

> > santustasya--of one who is fully satisfied in Krsna consciousness; nirîhasya--who does not endeavor for his livelihood; sva--own; âtma-ârâmasya--who is self-satisfied; yat--that; sukham--happiness; kutah--where; tat--such happiness; kâma-lobhena--impelled by lust and greed; dhâvatah--of one who is wandering here and there; artha-îhayâ--with a desire for accumulating wealth; disah--in all directions.

> > TRANSLATION

> > One who is content and satisfied and who links his activities with the Supreme Personality of Godhead residing in everyone's heart enjoys transcendental happiness without endeavoring for his livelihood. Where is such happiness for a materialistic man who is impelled by lust and greed and who therefore wanders in all directions with a desire to accumulate wealth?

> > *****

> > TEXT 17

> > sadâ santusta-manasah

> > sarvâh sivamayâ disah

> > sarkarâ-kantakâdibhyo

> > yathopânat-padah sivam

> > sadâ--always; santusta-manasah--for a person who is self-satisfied; sarvâh--everything; siva-mayâh--auspicious; disah--in all directions; sarkarâ--from pebbles; kantaka-âdibhyah--and thorns, etc.; yathâ--as; upânat-padah--for a person who has suitable shoes; sivam--there is no danger (auspicious).

> > TRANSLATION

> > For a person who has suitable shoes on his feet, there is no danger even when he walks on pebbles and thorns. For him, everything is auspicious. Similarly, for one who is always self-satisfied there is no distress; indeed, he feels happiness everywhere.

> > *****

> > TEXT 18

> > santustah kena vâ râjan

> > na vartetâpi vârinâ

> > aupasthya-jaihvya-kârpanyâd

> > grha-pâlâyate janah

> > santustah--a person who is always self-satisfied; kena--why; vâ--or; râjan--O King; na--not; varteta--should live (happily); api--even; vârinâ--by drinking water; aupasthya--due to the genitals; jaihvya--and the tongue; kârpanyât--because of a wretched or miserly condition; grha-pâlâyate--he becomes exactly like a household dog; janah--such a person.

> > TRANSLATION

> > My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.

> > *****

> > TEXT 19

> > asantustasya viprasya

> > tejo vidyâ tapo yasah

> > sravantîndriya-laulyena

> > jnânam caivâvakîryate

> > asantustasya--of one who is not self-satisfied; viprasya--of such a brâhmana; tejah--strength; vidyâ--education; tapah--austerity; yasah--fame; sravanti--dwindle; indriya--of the senses; laulyena--because of greed; jnânam--knowledge; ca--and; eva--certainly; avakîryate--gradually vanishes.

> > TRANSLATION

> > Because of greed for the sake of the senses, the spiritual strength, education, austerity and reputation of a devotee or brahmana who is not self-satisfied dwindle, and his knowledge gradually vanishes.

> > *****

> > TEXT 20

> > kâmasyântam hi ksut-trdbhyâm

> > krodhasyaitat phalodayât

> > jano yâti na lobhasya

> > jitvâ bhuktvâ diso bhuvah

> > kâmasya--of the desire for sense gratification or the urgent needs of the body; antam--end; hi--indeed; ksut-trdbhyâm--by one who is very hungry or thirsty; krodhasya--of anger; etat--this; phala-udayât--by venting chastisement and its reaction; janah--a person; yâti--crosses over; na--not; lobhasya--greed; jitvâ--conquering; bhuktvâ--enjoying; disah--all directions; bhuvah--of the globe.

> > TRANSLATION

> > The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

> > *****

> > TEXT 21

> > panditâ bahavo râjan

> > bahu-jnâh samsaya-cchidah

> > sadasas patayo 'py eke

> > asantosât patanty adhah

> > panditâh--very learned scholars; bahavah--many; râjan--O King (Yudhisthira); bahu-jnâh--persons with varied experience; samsaya-cchidah--expert in legal advice; sadasah patayah--persons eligible to become presidents of learned assemblies; api--even; eke--by one disqualification; asantosât--simply by dissatisfaction or greed; patanti--fall down; adhah--into hellish conditions of life.

> > TRANSLATION

> > O King Yudhisthira, many persons with varied experience, many legal advisers, many learned scholars and many persons eligible to become presidents of learned assemblies fall down into hellish life because of not being satisfied with their positions.

> > *****

> > TEXT 22

> > asankalpâj jayet kâmam

> > krodham kâma-vivarjanât

> > arthânartheksayâ lobham

> > bhayam tattvâvamarsanât

> > asankalpât--by determination; jayet--one should conquer; kâmam--lusty desire; krodham--anger; kâma-vivarjanât--by giving up the objective of sense desire; artha--accumulation of wealth; anartha--a cause of trouble; îksayâ--by considering; lobham--greed; bhayam--fear; tattva--the truth; avamarsanât--by considering.

> > TRANSLATION

> > By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

> > *****

> > TEXT 23

> > ânvîksikyâ soka-mohau

> > dambham mahad-upâsayâ

> > yogântarâyân maunena

> > himsâm kâmâdy-anîhayâ

> > ânvîksikyâ--by deliberation upon material and spiritual subject matters; soka--lamentation; mohau--and illusion; dambham--false pride; mahat--a Vaisnava; upâsayâ--by serving; yoga-antarâyân--obstacles on the path of yoga; maunena--by silence; himsâm--envy; kâma-âdi--for sense gratification; anîhayâ--without endeavor.

> > TRANSLATION

> > By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.

> > *****

> > TEXT 24

> > krpayâ bhûtajam duhkham

> > daivam jahyât samâdhinâ

> > âtmajam yoga-vîryena

> > nidrâm sattva-nisevayâ

> > krpayâ--by being merciful to all other living entities; bhûta-jam--because of other living entities; duhkham--suffering; daivam--sufferings imposed by providence; jahyât--one should give up; samâdhinâ--by trance or meditation; âtma-jam--sufferings due to the body and mind; yoga-vîryena--by practicing hatha-yoga, prânâyâma and so forth; nidrâm--sleeping; sattva-nisevayâ--by developing brahminical qualifications or the mode of goodness.

> > TRANSLATION

> > By good behavior and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing hatha-yoga, pranayama and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.

> > *****

> > TEXT 25

> > rajas tamas ca sattvena

> > sattvam copasamena ca

> > etat sarvam gurau bhaktyâ

> > puruso hy anjasâ jayet

> > rajah tamah--the modes of passion and ignorance; ca--and; sattvena--by developing the mode of goodness; sattvam--the mode of goodness; ca--also; upasamena--by giving up attachment; ca--and; etat--these; sarvam--all; gurau--unto the spiritual master; bhaktyâ--by rendering service in devotion; purusah--a person; hi--indeed; anjasâ--easily; jayet--can conquer.

> > TRANSLATION

> > One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of suddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.

> > *****

> > TEXT 26

> > yasya sâksâd bhagavati

> > jnâna-dîpa-prade gurau

> > martyâsad-dhîh srutam tasya

> > sarvam kunjara-saucavat

> > yasya--one who; sâksât--directly; bhagavati--the Supreme Personality of Godhead; jnâna-dîpa-prade--who enlightens with the torch of knowledge; gurau--unto the spiritual master; martya-asat-dhîh--considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; srutam--Vedic knowledge; tasya--for him; sarvam--everything; kunjara-sauca-vat--like the bath of an elephant in a lake.

> > TRANSLATION

> > The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

> > *****

> > TEXT 27

> > esa vai bhagavân sâksât

> > pradhâna-purusesvarah

> > yogesvarair vimrgyânghrir

> > loko yam manyate naram

> > esah--this; vai--indeed; bhagavân--Supreme Personality of Godhead; sâksât--directly; pradhâna--the chief cause of the material nature; purusa--of all living entities or of the purusâvatâra, Lord Visnu; îsvarah--the supreme controller; yoga-îsvaraih--by great saintly persons, yogîs; vimrgya-anghrih--Lord Krsna's lotus feet, which are sought; lokah--people in general; yam--Him; manyate--consider; naram--a human being.

> > TRANSLATION

> > The Supreme Personality of Godhead, Lord Krsna, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyasa. Nonetheless, there are fools who consider Lord Krsna an ordinary human being.

> > *****

> > TEXT 28

> > sad-varga-samyamaikântâh

> > sarvâ niyama-codanâh

> > tad-antâ yadi no yogân

> > âvaheyuh sramâvahâh

> > sat-varga--the six elements, namely the five working senses and the mind; samyama-ekântâh--the ultimate aim of subjugating; sarvâh--all such activities; niyama-codanâh--the regulative principles further meant for controlling the senses and mind; tat-antâh--the ultimate goal of such activities; yadi--if; no--not; yogân--the positive link with the Supreme; âvaheyuh--did lead to; srama-âvahâh--a waste of time and labor.

> > TRANSLATION

> > Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

> > *****

> > TEXT 29

> > yathâ vârtâdayo hy arthâ

> > yogasyârtham na bibhrati

> > anarthâya bhaveyuh sma

> > pûrtam istam tathâsatah

> > yathâ--as; vârtâ-âdayah--activities like occupational or professional duties; hi--certainly; arthâh--income (from such occupational duties); yogasya--of mystic power for self-realization; artham--benefit; na--not; bibhrati--help; anarthâya--without value (binding one to repeated birth and death); bhaveyuh--they are; sma--at all times; pûrtam istam--ritualistic Vedic ceremonies; tathâ--similarly; asatah--of a materialistic nondevotee.

> > TRANSLATION

> > As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead.

> > *****

> > TEXT 30

> > yas citta-vijaye yattah

> > syân nihsango 'parigrahah

> > eko vivikta-sarano

> > bhiksur bhaiksya-mitâsanah

> > yah--one who; citta-vijaye--conquering the mind; yattah--is engaged; syât--must be; nihsangah--without contaminated association; aparigrahah--without being dependent (on the family); ekah--alone; vivikta-saranah--taking shelter of a solitary place; bhiksuh--a renounced person; bhaiksya--by begging alms just to maintain the body; mita-asanah--frugal in eating.

> > TRANSLATION

> > One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.

> > *****

> > TEXT 31

> > dese sucau same râjan

> > samsthâpyâsanam âtmanah

> > sthiram sukham samam tasminn

> > âsîtarjv-anga om iti

> > dese--in a place; sucau--very sacred; same--level; râjan--O King; samsthâpya--placing; âsanam--on the seat; âtmanah--one's self; sthiram--very steady; sukham--comfortably; samam--equipoised; tasmin--on that sitting place; âsîta--one should sit down; rju-angah--the body perpendicularly straight; om--The Vedic mantra pranava; iti--in this way.

> > TRANSLATION

> > My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic pranava.

> > *****

> > TEXTS 32-33

> > prânâpânau sannirundhyât

> > pûra-kumbhaka-recakaih

> > yâvan manas tyajet kâmân

> > sva-nâsâgra-nirîksanah

> > yato yato nihsarati

> > manah kâma-hatam bhramat

> > tatas tata upâhrtya

> > hrdi rundhyâc chanair budhah

> > prâna--incoming breath; apânau--outgoing breath; sannirundhyât--should stop; pûra-kumbhaka-recakaih--by inhaling, exhaling and holding, which are technically known as pûraka, kumbhaka and recaka; yâvat--so long; manah--the mind; tyajet--should give up; kâmân--all material desires; sva--one's own; nâsa-agra--the tip of the nose; nirîksanah--looking at;

> > yatah yatah--from whatever and wherever; nihsarati--withdraws; manah--the mind; kâma-hatam--being defeated by lusty desires; bhramat--wandering; tatah tatah--from here and there; upâhrtya--after bringing it back; hrdi--within the core of the heart; rundhyât--should arrest (the mind); sanaih--gradually, by practice; budhah--a learned yogî.

> > TRANSLATION

> > While continuously staring at the tip of the nose, a learned yogi practices the breathing exercises through the technical means known as puraka, kumbhaka and recaka--controlling inhalation and exhalation and then stopping them both. In this way the yogi restricts his mind from material attachments and gives up all mental desires. As soon as the mind, being defeated by lusty desires, drifts toward feelings of sense gratification, the yogi should immediately bring it back and arrest it within the core of his heart.

> > *****

> > TEXT 34

> > evam abhyasyatas cittam

> > kâlenâlpîyasâ yateh

> > anisam tasya nirvânam

> > yâty anindhana-vahnivat

> > evam--in this way; abhyasyatah--of the person practicing this yoga system; cittam--the heart; kâlena--in due course of time; alpîyasâ--very shortly; yateh--of the person practicing yoga; anisam--without cessation; tasya--of him; nirvânam--purification from all material contamination; yâti--reaches; anindhana--without flame or smoke; vahnivat--like a fire.

> > TRANSLATION

> > When the yogi regularly practices in this way, in a short time his heart becomes fixed and free from disturbance, like a fire without flames or smoke.

> > *****

> > TEXT 35

> > kâmâdibhir anâviddham

> > prasântâkhila-vrtti yat

> > cittam brahma-sukha-sprstam

> > naivottistheta karhicit

> > kâmâ-âdibhih--by various lusty desires; anâviddham--unaffected; prasânta--calm and peaceful; akhila-vrtti--in every respect, or in all activities; yat--that which; cittam--consciousness; brahma-sukha-sprstam--being situated on the transcendental platform in eternal bliss; na--not; eva--indeed; uttistheta--can come out; karhicit--at any time.

> > TRANSLATION

> > When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities.

> > *****

> > TEXT 36

> > yah pravrajya grhât pûrvam

> > tri-vargâvapanât punah

> > yadi seveta tân bhiksuh

> > sa vai vântâsy apatrapah

> > yah--one who; pravrajya--being finished for good and leaving for the forest (being situated in transcendental bliss); grhât--from home; pûrvam--at first; tri-varga--the three principles of religion, economic development and sense gratification; âvapanât--from the field in which they are sown; punah--again; yadi--if; seveta--should accept; tân--materialistic activities; bhiksuh--a person who has accepted the sannyâsa order; sah--that person; vai--indeed; vânta-âsî--one who eats his own vomit; apatrapah--without shame.

> > TRANSLATION

> > One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life--namely religion, economic development and sense gratification. One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person.

> > *****

> > TEXT 37

> > yaih sva-dehah smrto 'nâtmâ

> > martyo vit-krmi-bhasmavat

> > ta enam âtmasât krtvâ

> > slâghayanti hy asattamâh

> > yaih--by sannyâsîs who; sva-dehah--own body; smrtah--consider; anâtmâ--different from the soul; martyah--subjected to death; vit--becoming stool; krmi--worms; bhasma-vat--or ashes; te--such persons; enam--this body; âtmasât krtvâ--again identifying with the self; slâghayanti--glorify as very important; hi--indeed; asat-tamâh--the greatest rascals.

> > TRANSLATION

> > Sannyasis who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.

> > *****

> > TEXTS 38-39

> > grhasthasya kriyâ-tyâgo

> > vrata-tyâgo vatorapi

> > tapasvino grâma-sevâ

> > bhiksor indriya-lolatâ

> > âsramâpasadâ hy ete

> > khalv âsrama-vidambanâh

> > deva-mâyâ-vimûdhâms tân

> > upeksetânukampayâ

> > grhasthasya--for a person situated in householder life; kriyâ-tyâgah--to give up the duty of a householder; vrata-tyâgah--to give up vows and austerity; vatoh--for a brahmacârî; api--also; tapasvinah--for a vânaprastha, one who has adopted a life of austerities; grâma-sevâ--to live in a village and serve the people therein; bhiksoh--for a sannyâsî who lived by begging alms; indriya-lolatâ--addicted to sense enjoyment; âsrama--of the spiritual orders of life; apasadâh--the most abominable; hi--indeed; ete--all these; khalu--indeed; âsrama-vidambanâh--imitating and therefore cheating the different spiritual orders; deva-mâyâ-vimûdhân--who are bewildered by the external energy of the Supreme Lord; tân--them; upekseta--one should reject and not accept as genuine; anukampayâ--or by compassion (teach them real life).

> > TRANSLATION

> > It is abominable for a person living in the grhastha-asrama to give up the regulative principles, for a brahmacari not to follow the brahmacari vows while living under the care of the guru, for a vanaprastha to live in the village and engage in so-called social activities, or for a sannyasi to be addicted to sense gratification. One who acts in this way is to be considered the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position.

> > *****

> > TEXT 40

> > âtmânam ced vijânîyât

> > param jnâna-dhutâsayah

> > kim icchan kasya vâ hetor

> > deham pusnâti lampatah

> > âtmânam--the soul and the Supersoul; cet--if; vijânîyât--can understand; param--who are transcendental, beyond this material world; jnâna--by knowledge; dhuta-âsayah--one who has cleansed his consciousness; kim--what; icchan--desiring material comforts; kasya--for whom; vâ--or; hetoh--for what reason; deham--the material body; pusnâti--he maintains; lampatah--being unlawfully addicted to sense gratification.

> > TRANSLATION

> > The human form of body is meant for understanding the self and the Supreme Self, the Supreme Personality of Godhead, both of whom are transcendentally situated. If both of them can be understood when one is purified by advanced knowledge, for what reason and for whom does a foolish, greedy person maintain the body for sense gratification?

> > *****

> > TEXT 41

> > âhuh sarîram ratham indriyâni

> > hayân abhîsûn mana indriyesam

> > vartmâni mâtrâ dhisanâm ca sûtam

> > sattvam brhad bandhuram îsa-srstam

> > âhuh--it is said; sarîram--the body; ratham--the chariot; indriyâni--the senses; hayân--the horses; abhîsûn--the reins; manah--the mind; indriya--of the senses; îsam--the master; vartmâni--the destinations; mâtrâh--the sense objects; dhisanâm--the intelligence; ca--and; sûtam--the chariot driver; sattvam--consciousness; brhat--great; bandhuram--bondage; îsa--by the Supreme Personality of Godhead; srstam--created.

> > TRANSLATION

> > Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.

> > *****

> > TEXT 42

> > aksam dasa-prânam adharma-dharmau

> > cakre 'bhimânam rathinam ca jîam

> > dhanur hi tasya pranavam pathanti

> > saram tu jîvam param eva laksyam

> > aksam--the spokes (on the chariot wheel); dasa--ten; prânam--the ten kinds of air flowing within the body; adharma--irreligion; dharmau--religion (two sides of the wheel, up and down); cakre--in the wheel; abhimânam--false identification; rathinam--the charioteer or master of the body; ca--also; jîvam--the living entity; dhanuh--the bow; hi--indeed; tasya--his; pranavam--the Vedic mantra omkâra; pathanti--it is said; saram--an arrow; tu--but; jîvam--the living entity; param--the Supreme Lord; eva--indeed; laksyam--the target.

> > TRANSLATION

> > The ten kinds of air acting within the body are compared to the spokes of the chariot's wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic mantra pranava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.

> > *****

> > TEXTS 43-44

> > râgo dvesas ca lobhas ca

> > soka-mohau bhayam madah

> > mâno 'vamâno 'sûyâ ca

> > mâyâ himsâ ca matsarah

> > rajah pramâdah ksun-nidrâ

> > satravas tv evam âdayah

> > rajas-tamah-prakrtayah

> > sattva-prakrtayah kvacit

> > râgah--attachment; dvesah--hostility; ca--also; lobhah--greed; ca--also; soka--lamentation; mohau--illusion; bhayam--fear; madah--madness; mânah--false prestige; avamânah--insult; asûyâ--finding fault with others; ca--also; mâyâ--deception; himsâ--envy; ca--also; matsarah--intolerance; rajah--passion; pramâdah--bewilderment; ksut--hunger; nidrâ--sleep; satravah--enemies; tu--indeed; evam âdayah--even other such conceptions of life; rajah-tamah--because of the conception of passion and ignorance; prakrtayah--causes; sattva--because of the conception of goodness; prakrtayah--causes; kvacit--sometimes.

> > TRANSLATION

> > In the conditioned stage, one's conceptions of life are sometimes polluted by passion and ignorance, which are exhibited by attachment, hostility, greed, lamentation, illusion, fear, madness, false prestige, insults, fault-finding, deception, envy, intolerance, passion, bewilderment, hunger and sleep. All of these are enemies. Sometimes one's conceptions are also polluted by goodness.

> > *****

> > TEXT 45

> > yâvan nr-kâya-ratham âtma-vasopakalpam

> > dhatte garistha-caranârcanayâ nisâtam

> > jnânâsim acyuta-balo dadhad asta-satruh

> > svânanda-tusta upasânta idam vijahyât

> > yâvat--as long as; nr-kâya--this human form of body; ratham--considered to be a chariot; âtma-vasa--dependent upon one's own control; upakalpam--in which there are many other subordinate parts; dhatte--one possesses; garistha-carana--the lotus feet of the superiors (namely the spiritual master and his predecessors); arcanayâ--by serving; nisâtam--sharpened; jnâna-asim--the sword or weapon of knowledge; acyuta-balah--by the transcendental strength of Krsna; dadhat--holding; asta-satruh--until the enemy is defeated; sva-ânanda-tustah--being fully self-satisfied by transcendental bliss; upasântah--the consciousness being cleansed of all material contamination; idam--this body; vijahyât--one should give up.

> > TRANSLATION

> > As long as one has to accept a material body, with its different parts and paraphernalia, which are not fully under one's control, one must have the lotus feet of his superiors, namely his spiritual master and the spiritual master's predecessors. By their mercy, one can sharpen the sword of knowledge, and with the power of the Supreme Personality of Godhead's mercy one must then conquer the enemies mentioned above. In this way, the devotee should be able to merge into his own transcendental bliss, and then he may give up his body and resume his spiritual identity.

> > *****

> > TEXT 46

> > nocet pramattam asad-indriya-vâji-sûtâ

> > nîtvotpatham visaya-dasyusu niksipanti

> > te dasyavah sahaya-sûtam amum tamo 'ndhe

> > samsâra-kûpa uru-mrtyu-bhaye ksipanti

> > nocet--if we do not follow the instructions of Acyuta, Krsna, and do not take shelter of Balarâma; pramattam--careless, inattentive; asat--which are always prone to material consciousness; indriya--the senses; vâji--acting as the horses; sûtâh--the chariot driver (intelligence); nîtvâ--bringing; utpatham--to the roadway of material desire; visaya--the sense objects; dasyusu--in the hands of the plunderers; niksipanti--throw; te--those; dasyavah--plunderers; sa--with; haya-sûtam--the horses and chariot driver; amum--all of them; tamah--dark; andhe--blind; samsâra-kûpe--into the well of material existence; uru--great; mrtyu-bhaye--fear of death; ksipanti--throw.

> > TRANSLATION

> > Otherwise, if one does not take shelter of Acyuta and Baladeva, then the senses, acting as the horses, and the intelligence, acting as the driver, both being prone to material contamination, inattentively bring the body, which acts as the chariot, to the path of sense gratification. When one is thus attracted again by the rogues of visaya--eating, sleeping and mating--the horses and chariot driver are thrown into the blinding dark well of material existence, and one is again put into a dangerous and extremely fearful situation of repeated birth and death.

> > *****

> > TEXT 47

> > pravrttam ca nivrttam ca

> > dvi-vidham karma vaidikam

> > âvartate pravrttena

> > nivrttenâsnute 'mrtam

> > pravrttam--inclination for material enjoyment; ca--and; nivrttam--cessation of material enjoyment; ca--and; dvi-vidham--these two varieties; karma--of activities; vaidikam--recommended in the Vedas; âvartate--one travels up and down through the cycle of samsâra; pravrttena--by an inclination for enjoying material activities; nivrttena--but by ceasing such activities; asnute--one enjoys; amrtam--eternal life.

> > TRANSLATION

> > According to the Vedas, there are two kinds of activities--pravrtti and nivrtti. Pravrtti activities involve raising oneself from a lower to a higher condition of materialistic life, whereas nivrtti means the cessation of material desire. Through pravrtti activities one suffers from material entanglement, but by nivrtti activities one is purified and becomes fit to enjoy eternal, blissful life.

> > *****

> > TEXTS 48-49

> > himsram dravyamayam kâmyam

> > agni-hotrâdy-asântidam

> > darsas ca pûrnamâsas ca

> > câturmâsyam pasuh sutah

> > etad istam pravrttâkhyam

> > hutam prahutam eva ca

> > pûrtam surâlayârâma-

> > kûpâjîvyâdi-laksanam

> > himsram--a system of killing and sacrificing animals; dravya-mayam--requiring much paraphernalia; kâmyam--full of unlimited material desires; agni-hotra-âdi--ritualistic ceremonies such as the agni-hotra-yajna; asânti-dam--causing anxieties; darsah--the darsa ritualistic ceremony; ca--and; pûrnamâsah--the pûrnamâsa ritualistic ceremony; ca--also; câturmâsyam--observing four months of regulative principles; pasuh--the ceremony of sacrificing animals or pasu-yajna; sutah--the soma-yajna; etat--of all this; istam--the goal; pravrtta-âkhyam--known as material attachment; hutam--Vaisvadeva, an incarnation of the Supreme Personality of Godhead; prahutam--a ceremony called Baliharana; eva--indeed; ca--also; pûrtam--for the benefit of the public; sura-âlaya--constructing temples for demigods; ârâma--resting houses and gardens; kûpa--digging wells; âjîvya-âdi--activities like distributing food and water; laksanam--symptoms.

> > TRANSLATION

> > The ritualistic ceremonies and sacrifices known as agni-hotra-yajna, darsa-yajna, purnamasa-yajna, caturmasya-yajna, pasu-yajna and soma-yajna are all symptomized by the killing of animals and the burning of many valuables, especially food grains, all for the fulfillment of material desires and the creation of anxiety. Performing such sacrifices, worshiping Vaisvadeva, and performing the ceremony of Baliharana, which all supposedly constitute the goal of life, as well as constructing temples for demigods, building resting houses and gardens, digging wells for the distribution of water, establishing booths for the distribution of food, and performing activities for public welfare--these are all symptomized by attachment to material desires.

> > *****

> > TEXTS 50-51

> > dravya-sûksma-vipâkas ca

> > dhûmo râtrir apaksayah

> > ayanam daksinam somo

> > darsa osadhi-vîrudhah

> > annam reta iti ksmesa

> > pitr-yânam punar-bhavah

> > ekaikasyenânupûrvam

> > bhûtvâ bhûtveha jâyate

> > dravya-sûksma-vipâkah--the paraphernalia offered as oblations in the fire, such as food grains mixed with ghee; ca--and; dhûmah--turned to smoke, or the demigod in charge of smoke; râtrih--the demigod in charge of night; apaksayah--in the dark fortnight of the moon; ayanam--the demigod in charge of the passing of the sun; daksinam--in the southern zone; somah--the moon; darsah--returning; osadhi--plant life (on the surface of the earth); vîrudhah--vegetation in general (the birth of lamentation); annam--food grains; retah--semen; iti--in this way; ksma-îsa--O King Yudhisthira, lord of the earth; pitr-yânam--the way of taking birth from the father's semen; punah-bhavah--again and again; eka-ekasyena--one after another; anupûrvam--successively, according to the gradation; bhûtvâ--taking birth; bhûtvâ--again taking birth; iha--in this material world; jâyate--one exists in the materialistic way of life.

> > TRANSLATION

> > My dear King Yudhisthira, when oblations of ghee and food grains like barley and sesame are offered in sacrifice, they turn into celestial smoke, which carries one to successively higher planetary systems like the kingdoms of Dhuma, Ratri, Krsnapaksa, Daksinam and ultimately the moon. Then, however, the performers of sacrifice descend again to earth to become herbs, creepers, vegetables and food grains. These are eaten by different living entities and turned to semen, which is injected into female bodies. Thus one takes birth again and again.

> > *****

> > TEXT 52

> > nisekâdi-smasânântaih

> > samskâraih samskrto dvijah

> > indriyesu kriyâ-yajnân

> > jnâna-dîpesu juhvati

> > niseka-âdi--the beginning of life (the purificatory process of garbhâdhâna, performed when the father begets a child by discharging semen into the womb of the mother); smasâna-antaih--and at death, when the body is put into a crematorium and burnt to ashes; samskâraih--by such purificatory processes; samskrtah--purified; dvijah--a twice-born brâhmana; indriyesu--into the senses; kriyâ-yajnân--activities and sacrifices (which elevate one to a higher planetary system); jnâna-dîpesu--by enlightenment in real knowledge; juhvati--offers.

> > TRANSLATION

> > A twice-born brahmana [dvija] gains his life by the grace of his parents through the process of purification known as garbhadhana. There are also other processes of purification, until the end of life, when the funeral ceremony [antyesti-kriya] is performed. Thus in due course a qualified brahmana becomes uninterested in materialistic activities and sacrifices, but he offers the sensual sacrifices, in full knowledge, into the working senses, which are illuminated by the fire of knowledge.

> > *****

> > TEXT 53

> > indriyâni manasy ûrmau

> > vâci vaikârikam manah

> > vâcam varna-samâmnâye

> > tam omkâre svare nyaset

> > omkâram bindau nâde tam

> > tam tu prâne mahaty amum

> > indriyâni--the senses (acting and knowledge-gathering); manasi--in the mind; ûrmau--in the waves of acceptance and rejection; vâci--in the words; vaikârikam--infected by changes; manah--the mind; vâcam--the words; varna-samâmnâye--in the aggregate of all alphabets; tam--that (aggregate of all alphabets); omkâre--in the concise form of omkâra; svare--in the vibration; nyaset--one should give up; omkâram--the concise sound vibration; bindau--in the point of omkâra; nâde--in the sound vibration; tam--that; tam--that (sound vibration); tu--indeed; prâne--in the life air; mahati--unto the Supreme; amum--the living entity.

> > TRANSLATION

> > The mind is always agitated by waves of acceptance and rejection. Therefore all the activities of the senses should be offered into the mind, which should be offered into one's words. Then one's words should be offered into the aggregate of all alphabets, which should be offered into the concise form omkara. Omkara should be offered into the point bindu, bindu into the vibration of sound, and that vibration into the life air. Then the living entity, who is all that remains, should be placed in Brahman, the Supreme. This is the process of sacrifice.

> > *****

> > TEXT 54

> > agnih sûryo divâ prâhnah

> > suklo râkottaram sva-rât

> > visvo 'tha taijasah prâjnas

> > turya âtmâ samanvayât

> > agnih--fire; sûryah--sun; divâ--day; prâhnah--the end of the day; suklah--the bright fortnight of the moon; râka--the full moon at the end of the sukla-paksa; uttaram--the period when the sun passes to the north; sva-rât--the Supreme Brahman or Lord Brahmâ; visvah--gross designation; atha--Brahmaloka, the ultimate in material enjoyment; taijasah--subtle designation; prâjnah--the witness in the causal designation; turyah--transcendental; âtmâ--the soul; samanvayât--as a natural consequence.

> > TRANSLATION

> > On his path of ascent, the progressive living entity enters the different worlds of fire, the sun, the day, the end of the day, the bright fortnight, the full moon, and the passing of the sun in the north, along with their presiding demigods. When he enters Brahmaloka, he enjoys life for many millions of years, and finally his material designation comes to an end. He then comes to a subtle designation, from which he attains the causal designation, witnessing all previous states. Upon the annihilation of this causal state, he attains his pure state, in which he identifies with the Supersoul. In this way the living entity becomes transcendental.

> > *****

> > TEXT 55

> > deva-yânam idam prâhur

> > bhûtvâ bhûtvânupûrvasah

> > âtma-yâjy upasântâtmâ

> > hy âtma-stho na nivartate

> > deva-yânam--the process of elevation known as deva-yâna; idam--on this (path); prâhuh--it is said; bhûtvâ bhûtvâ--having repeated birth; anupûrvasah--consecutively; âtma-yâjî--one who is eager for self-realization; upasânta-âtmâ--completely free from all material desires; hi--indeed; âtma-sthah--situated in his own self; na--not; nivartate--does return.

> > TRANSLATION

> > This gradual process of elevation for self-realization is meant for those who are truly aware of the Absolute Truth. After repeated birth on this path, which is known as deva-yana, one attains these consecutive stages. One who is completely free from all material desires, being situated in the self, need not traverse the path of repeated birth and death.

> > *****

> > TEXT 56

> > ya ete pitr-devânâm

> > ayane veda-nirmite

> > sâstrena caksusâ veda

> > jana-stho 'pi na muhyati

> > yah--one who; ete--on this path (as recommended above); pitr-devânâm--known as pitr-yâna and deva-yâna; ayane--on this path; veda-nirmite--recommended in the Vedas; sâstrena--by regular study of the scriptures; caksusâ--by enlightened eyes; veda--is fully aware; jana-sthah--a person situated in a material body; api--even though; na--never; muhyati--is bewildered.

> > TRANSLATION

> > Even though situated in a material body, one who is fully aware of the paths known as pitr-yana and deva-yana, and who thus opens his eyes in terms of Vedic knowledge, is never bewildered in this material world.

> > *****

> > TEXT 57

> > âdâv ante janânâm sad

> > bahir antah parâvaram

> > jnânam jneyam vaco vâcyam

> > tamo jyotis tv ayam svayam

> > âdau--in the beginning; ante--at the end; janânâm--of all living entities; sat--always existing; bahih--externally; antah--internally; para--transcendental; avaram--material; jnânam--knowledge; jneyam--the objective; vacah--expression; vâcyam--the ultimate object; tamah--darkness; jyotih--light; tu--indeed; ayam--this one (the Supreme Lord); svayam--Himself.

> > TRANSLATION

> > He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything.

> > *****

> > TEXT 58

> > âbâdhito 'pi hy âbhâso

> > yathâ vastutayâ smrtah

> > durghatatvâd aindriyakam

> > tadvad artha-vikalpitam

> > âbâdhitah--rejected; api--although; hi--certainly; âbhâsah--a reflection; yathâ--as; vastutayâ--a form of reality; smrtah--accepted; durghatatvât--because of being very difficult to prove the reality; aindriyakam--knowledge derived from the senses; tadvat--similarly; artha--reality; vikalpitam--speculated or doubtful.

> > TRANSLATION

> > Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.

> > *****

> > TEXT 59

> > ksity-âdînâm ihârthânâm

> > châyâ na katamâpi hi

> > na sanghâto vikâro 'pi

> > na prthan nânvito mrsâ

> > ksiti-âdînâm--of the five elements, beginning with the earth; iha--in this world; arthânâm--of those five elements; châyâ--shadow; na--neither; katamâ--which of them; api--indeed; hi--certainly; na--nor; sanghâtah--combination; vikârah--transformation; api--although; na prthak--nor separated; na anvitah--nor inherent in; mrsâ--all these theories are without substance.

> > TRANSLATION

> > In this world there are five elements--namely earth, water, fire, air and ether--but the body is not a reflection of them, nor a combination or transformation of them. Because the body and its ingredients are neither distinct nor amalgamated, all such theories are insubstantial.

> > *****

> > TEXT 60

> > dhâtavo 'vayavitvâc ca

> > tan-mâtrâvayavair vinâ

> > na syur hy asaty avayaviny

> > asann avayavo 'ntatah

> > dhâtavah--the five elements; avayavitvât--being the cause of the bodily conception; ca--and; tat-mâtra--the sense objects (sound, taste, touch, etc.); avayavaih--the subtle parts; vinâ--without; na--not; syuh--can exist; hi--indeed; asati--unreal; avayavini--in the formation of the body; asan--not existing; avayavah--the part of the body; antatah--at the end.

> > TRANSLATION

> > Because the body is formed of the five elements, it cannot exist without the subtle sense objects. Therefore, since the body is false, the sense objects are also naturally false or temporary.

> > *****

> > TEXT 61

> > syât sâdrsya-bhramas tâvad

> > vikalpe sati vastunah

> > jâgrat-svâpau yathâ svapne

> > tathâ vidhi-nisedhatâ

> > syât--it so becomes; sâdrsya--similarity; bhramah--mistake; tâvat--as long as; vikalpe--in separation; sati--the part; vastunah--from the substance; jâgrat--waking; svâpau--sleeping; yathâ--as; svapne--in a dream; tathâ--similarly; vidhi-nisedhatâ--the regulative principles, consisting of injunctions and prohibitions.

> > TRANSLATION

> > When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming, one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions, are recommended.

> > *****

> > TEXT 62

> > bhâvâdvaitam kriyâdvaitam

> > dravyâdvaitam tathâtmanah

> > vartayan svânubhûtyeha

> > trîn svapnân dhunute munih

> > bhâva-advaitam--oneness in one's conception of life; kriyâ-advaitam--oneness in activities; dravya-advaitam--oneness in different paraphernalia; tathâ--as well as; âtmanah--of the soul; vartayan--considering; sva--one's own; anubhûtyâ--according to realization; iha--in this material world; trîn--the three; svapnân--living conditions (wakefulness, dreaming and sleep); dhunute--gives up; munih--the philosopher or speculator.

> > TRANSLATION

> > After considering the oneness of existence, activity and paraphernalia and after realizing the self to be different from all actions and reactions, the mental speculator [muni], according to his own realization, gives up the three states of wakefulness, dreaming and sleep.

> > PURPORT

> > The three words bhavadvaita, kriyadvaita and dravyadvaita are explained in the following verses. However, one has to give up all the nonduality of philosophical life in the material world and come to the actual life of reality in the spiritual world in order to attain perfection.

> > *****

> > TEXT 63

> > kârya-kârana-vastv-aikya-

> > darsanam pata-tantuvat

> > avastutvâd vikalpasya

> > bhâvâdvaitam tad ucyate

> > kârya--the result or effect; kârana--the cause; vastu--substance; aikya--oneness; darsanam--observation; pata--the cloth; tantu--the thread; vat--like; avastutvât--because of being ultimately unreality; vikalpasya--of differentiation; bhâva-advaitam--the conception of oneness; tat ucyate--that is called.

> > TRANSLATION

> > When one understands that result and cause are one and that duality is ultimately unreal, like the idea that the threads of a cloth are different from the cloth itself, one reaches the conception of oneness called bhavadvaita.

> > *****

> > TEXT 64

> > yad brahmani pare sâksât

> > sarva-karma-samarpanam

> > mano-vâk-tanubhih pârtha

> > kriyâdvaitam tad ucyate

> > yat--that which; brahmani--in the Supreme Brahman; pare--transcendental; sâksât--directly; sarva--of all; karma--activities; samarpanam--dedication; manah--by the mind; vâk--the words; tanubhih--and the body; pârtha--O Mahârâja Yudhisthira; kriyâ-advaitam--oneness in activities; tat ucyate--it is called.

> > TRANSLATION

> > My dear Yudhisthira [Partha], when all the activities one performs with his mind, words and body are dedicated directly to the service of the Supreme Personality of Godhead, one reaches oneness of activities, called kriyadvaita.

> > *****

> > TEXT 65

> > âtma-jâyâ-sutâdînâm

> > anyesâm sarva-dehinâm

> > yat svârtha-kâmayor aikyam

> > dravyâdvaitam tad ucyate

> > âtma--of one's self; jâyâ--wife; suta-âdînâm--and children; anyesâm--of one's relatives, etc.; sarva-dehinâm--of all other living entities; yat--whatever; sva-artha-kâmayoh--of one's ultimate goal and benefit; aikyam--oneness; dravya-advaitam--oneness of interest; tat ucyate--it is called.

> > TRANSLATION

> > When the ultimate goal and interest of one's self, one's wife, one's children, one's relatives and all other embodied living beings is one, this is called dravyadvaita, or oneness of interest.

> > *****

> > TEXT 66

> > yad yasya vânisiddham syâd

> > yena yatra yato nrpa

> > sa teneheta kâryâni

> > naro nânyair anâpadi

> > yat--whatever; yasya--of a man; vâ--either; anisiddham--not forbidden; syât--it is so; yena--by which means; yatra--in place and time; yatah--from which; nrpa--O King; sah--such a person; tena--by such a process; îheta--should perform; kâryâni--prescribed activities; narah--a person; na--not; anyaih--by other ways; anâpadi--in the absence of danger.

> > TRANSLATION

> > In normal conditions, in the absence of danger, O King Yudhisthira, a man should perform his prescribed activities according to his status of life with the things, endeavors, process and living place that are not forbidden for him, and not by any other means.

> > *****

> > TEXT 67

> > etair anyais ca vedoktair

> > vartamânah sva-karmabhih

> > grhe 'py asya gatim yâyâd

> > râjams tad-bhakti-bhân narah

> > etaih--by these ways; anyaih--by other ways; ca--and; veda-uktaih--as directed in the Vedic literatures; vartamânah--abiding; sva-karmabhih--by one's occupational duties; grhe api--even at home; asya--of Lord Krsna; gatim--destination; yâyât--can reach; râjan--O King; tat-bhakti-bhâk--who renders devotional service unto the Supreme Personality of Godhead; narah--any person.

> > TRANSLATION

> > O King, one should perform his occupational duties according to these instructions, as well as other instructions given in the Vedic literature, just to remain a devotee of Lord Krsna. Thus, even while at home, one will be able to reach the destination.

> > *****

> > TEXT 68

> > yathâ hi yûyam nrpa-deva dustyajâd

> > âpad-ganâd uttaratâtmanah prabhoh

> > yat-pâda-pankeruha-sevayâ bhavân

> > ahârasîn nirjita-dig-gajah kratûn

> > yathâ--as; hi--indeed; yûyam--all of you (Pândavas); nrpa-deva--O lord of the kings, human beings and demigods; dustyajât--insurmountable; âpat--dangerous conditions; ganât--from all; uttarata--escaped; âtmanah--own; prabhoh--of the Lord; yat-pâda-pankeruha--whose lotus feet; sevayâ--by serving; bhavân--yourself; ahârasît--performed; nirjita--defeating; dik-gajah--the most powerful enemies, who were like elephants; kratûn--ritualistic ceremonies.

> > TRANSLATION

> > O King Yudhisthira, because of your service to the Supreme Lord, all of you Pandavas defeated the greatest dangers posed by numerous kings and demigods. By serving the lotus feet of Krsna, you conquered great enemies, who were like elephants, and thus you collected ingredients for sacrifice. By His grace, may you be delivered from material involvement.

> > *****

> > TEXT 69

> > aham purâbhavam kascid

> > gandharva upabarhanah

> > nâmnâtîte mahâ-kalpe

> > gandharvânâm susammatah

> > aham--I myself; purâ--formerly; abhavam--existed as; kascit gandharvah--one of the denizens of Gandharvaloka; upabarhanah--Upabarhana; nâmnâ--by the name; atîte--long, long ago; mahâ-kalpe--in a life of Brahmâ, which is known as a mahâ-kalpa; gandharvânâm--among the Gandharvas; su-sammatah--a very respectable person.

> > TRANSLATION

> > Long, long ago, in another maha-kalpa [millennium of Brahma], I existed as the Gandharva known as Upabarhana. I was very respected by the other Gandharvas.

> > *****

> > TEXT 70

> > rûpa-pesala-mâdhurya-

> > saugandhya-priya-darsanah

> > strînâm priyatamo nityam

> > mattah sva-pura-lampatah

> > rûpa--beauty; pesala--formation of the body; mâdhurya--attractiveness; saugandhya--very fragrant, being decorated with various flower garlands and sandalwood pulp; priya-darsanah--very beautiful to see; strînâm--of the women; priya-tamah--naturally attracted; nityam--daily; mattah--proud like a madman; sva-pura--in his own city; lampatah--very much attached to women because of lusty desires.

> > TRANSLATION

> > I had a beautiful face and a pleasing, attractive bodily structure. Decorated with flower garlands and sandalwood pulp, I was most pleasing to the women of my city. Thus I was bewildered, always feeling lusty desires.

> > *****

> > TEXT 71

> > ekadâ deva-satre tu

> > gandharvâpsarasâm ganâh

> > upahuta visva-srgbhir

> > hari-gathopagayane

> > ekadâ--once upon a time; deva-satre--in an assembly of the demigods; tu--indeed; gandharva--of the inhabitants of Gandharvaloka; apsarasâm--and the inhabitants of Apsaroloka; ganâh--all; upahûtâh--were invited; visva-srgbhih--by the great demigods known as the prajâpatis; hari-gâtha-upagâyane--on an occasion of kîrtana for glorifying the Supreme Lord.

> > TRANSLATION

> > Once there was a sankirtana festival to glorify the Supreme Lord in an assembly of the demigods, and the Gandharvas and Apsaras were invited by the prajapatis to take part in it.

> > *****

> > TEXT 72

> > aham ca gâyams tad-vidvân

> > strîbhih parivrto gatah

> > jnâtvâ visva-srjas tan me

> > helanam sepur ojasâ

> > yâhi tvam sûdratâm âsu

> > nasta-srîh krta-helanah

> > aham--I myself; ca--and; gâyan--singing the glories of other demigods rather than those of the Lord; tat-vidvân--knowing very well the art of singing; strîbhih--by women; parivrtah--being surrounded; gatah--went there; jnâtvâ--knowing well; visva-srjah--the prajâpatis, to whom the management of universal affairs was entrusted; tat--the attitude of my singing; me--my; helanam--negligence; sepuh--cursed; ojasâ--with great force; yâhi--become; tvam--you; sûdratâm--a sûdra; âsu--immediately; nasta--devoid of; srîh--beauty; krta-helanah--because of transgressing the etiquette.

> > TRANSLATION

> > Narada Muni continued: Being invited to that festival, I also joined, and, surrounded by women, I began musically singing the glories of the demigods. Because of this, the prajapatis, the great demigods in charge of the affairs of the universe, forcefully cursed me with these words: "Because you have committed an offense, may you immediately become a sudra, devoid of beauty."

> > *****

> > TEXT 73

> > tâvad dâsyâm aham jajne

> > tatrâpi brahma-vâdinâm

> > susrûsayânusangena

> > prâpto 'ham brahma-putratâm

> > tâvat--since being cursed; dâsyâm--in the womb of a maidservant; aham--I; jajne--took birth; tatrâpi--although (being a sûdra); brahma-vâdinâm--unto persons well conversant with the Vedic knowledge; susrûsayâ--by rendering service; anusangena--simultaneously; prâptah--obtained; aham--I; brahma-putratâm--a birth as the son of Lord Brahmâ (in this life).

> > TRANSLATION

> > Although I took birth as a sudra from the womb of a maidservant, I engaged in the service of Vaisnavas who were well-versed in Vedic knowledge. Consequently, in this life I got the opportunity to take birth as the son of Lord Brahma.

> > *****

> > TEXT 74

> > dharmas te grha-medhîyo

> > varnitah pâpa-nâsanah

> > grhastho yena padavîm

> > anjasâ nyâsinâm iyât

> > dharmah--that religious process; te--to you; grha-medhîyah--although attached to household life; varnitah--explained (by me); pâpa-nâsanah--the destruction of sinful reactions; grhasthah--a person in household life; yena--by which; padavîm--the position; anjasâ--very easily; nyâsinâm--of those in the renounced order of life; iyât--can obtain.

> > TRANSLATION

> > The process of chanting the holy name of the Lord is so powerful that by this chanting even householders [grhasthas] can very easily gain the ultimate result achieved by persons in the renounced order. Maharaja Yudhisthira, I have now explained to you that process of religion.

> > *****

> > TEXT 75

> > yûyam nr-loke bata bhûri-bhâgâ

> > lokam punânâ munayo 'bhiyanti

> > yesâm grhân âvasatîti sâksâd

> > gûdham param brahma manusya-lingam

> > yûyam--all of you Pândavas; nr-loke--in this material world; bata--indeed; bhûri-bhâgâh--extremely fortunate; lokam--all the planets of the universe; punânâh--who can purify; munayah--great saintly persons; abhiyanti--come to visit (just like ordinary persons); yesâm--of whom; grhân--the house of the Pândavas; âvasati--resides; iti--thus; sâksât--directly; gûdham--very confidential; param--transcendental; brahma--the Parabrahman, Krsna; manusya-lingam--as if an ordinary human being.

> > TRANSLATION

> > My dear Maharaja Yudhisthira, you Pandavas are so very fortunate in this world that many, many great saints, who can purify all the planets of the universe, come to your house just like ordinary visitors. Furthermore, the Supreme Personality of Godhead, Krsna, is living confidentially with you in your house, just like your brother.

> > *****

> > TEXT 76

> > sa vâ ayam brahma mahad-vimrgya-

> > kaivalya-nirvâna-sukhânubhûtih

> > priyah suhrd vah khalu mâtuleya

> > âtmârhanîyo vidhi-krd gurus ca

> > sah--that Supreme Personality of Godhead; vâ--either; ayam--Krsna; brahma--the Supreme Brahman; mahat-vimrgya--sought by great, great saintly persons (devotees of Krsna); kaivalya-nirvâna-sukha--of liberation and transcendental bliss; anubhûtih--for the realization; priyah--very dear; suhrt--the well-wisher; vah--of all of you Pândavas; khalu--famous as; mâtuleyah--the son of your maternal uncle; âtmâ--heart and soul; arhanîyah--the most worshipable person; vidhi-krt--giving direction; guruh--your spiritual master; ca--and.

> > TRANSLATION

> > How wonderful it is that the Supreme Personality of Godhead, the Parabrahman, Krsna, who is sought by great, great sages for the sake of liberation and transcendental bliss, is acting as your best well-wisher, your friend, your cousin, your heart and soul, your worshipable director, and your spiritual master.

> > *****

> > TEXT 77

> > na yasya sâksâd bhava-padmajâdibhî

> > rûpam dhiyâ vastutayopavarnitam

> > maunena bhaktyopasamena pûjitah

> > prasîdatâm esa sa sâtvatâm patih

> > na--not; yasya--of whom (Lord Srî Krsna); sâksât--directly; bhava--by Lord Siva; padma-ja-âdibhih--Lord Brahmâ and others; rûpam--the form; dhiyâ--by meditation; vastutayâ--factually; upavarnitam--could be explained; maunena--by silence; bhaktyâ--by devotional service; upasamena--by finishing all material activities; pûjitah--one who is so worshiped; prasîdatâm--may be pleased with us; esah--this; sah--the same Personality of Godhead; sâtvatâm--of the devotees; patih--who is the maintainer, master and guide.

> > TRANSLATION

> > Present here now is the same Supreme Personality of Godhead whose true form cannot be understood even by such great personalities as Lord Brahma and Lord Siva. He is realized by devotees because of their unflinching surrender. May that same Personality of Godhead, who is the maintainer of His devotees and who is worshiped by silence, by devotional service and by cessation of material activities, be pleased with us.

> > *****

> > TEXT 78

> > srî-suka uvâca

> > iti devarsinâ proktam

> > nisamya bharatarsabhah

> > pûjayâm âsa suprîtah

> > krsnam ca prema-vihvalah

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; deva-rsinâ--by the great saint (Nârada Muni); proktam--described; nisamya--hearing; bharata-rsabhah--the best of the descendants in Bharata Mahârâja's dynasty, namely Mahârâja Yudhisthira; pûjayâm âsa--worshiped; su-prîtah--being extremely pleased; krsnam--unto Lord Krsna; ca--also; prema-vihvalah--in the ecstasy of love of Krsna.

> > TRANSLATION

> > Sri Sukadeva Gosvami said: Maharaja Yudhisthira, the best member of the Bharata dynasty, thus learned everything from the descriptions of Narada Muni. After hearing these instructions, he felt great pleasure from within his heart, and in great ecstasy, love and affection, he worshiped Lord Krsna.

> > *****

> > TEXT 79

> > krsna-pârthâv upâmantrya

> > pûjitah prayayau munih

> > srutvâ krsnam param brahma

> > pârthah parama-vismitah

> > krsna--Lord Krsna; pârthau--and Mahârâja Yudhisthira; upâmantrya--bidding farewell; pûjitah--being worshiped by them; prayayau--left (that place); munih--Nârada Muni; srutvâ--after hearing; krsnam--about Krsna; param brahma--as the Supreme Personality of Godhead; pârthah--Mahârâja Yudhisthira; parama-vismitah--became most amazed.

> > TRANSLATION

> > Narada Muni, being worshiped by Krsna and Maharaja Yudhisthira, bade them farewell and went away. Yudhisthira Maharaja, having heard that Krsna, his cousin, is the Supreme Personality of Godhead, was struck with wonder.

> > *****

> > TEXT 80

> > iti dâksâyanînâm te

> > prthag vamsâh prakîrtitâh

> > devâsura-manusyâdyâ

> > lokâ yatra carâcarâh

> > iti--thus; dâksâyanînâm--of the daughters of Mahârâja Daksa, like Aditi and Diti; te--to you; prthak--separately; vamsâh--the dynasties; prakîrtitâh--described (by me); deva--the demigods; asura--demons; manusya--and human beings; âdyâh--and so on; lokâh--all the planets within the universe; yatra--wherein; cara-acarâh--moving and nonmoving living entities.

> > TRANSLATION

> > On all the planets within this universe, the varieties of living entities, moving and nonmoving, including the demigods, demons and human beings, were all generated from the daughters of Maharaja Daksa. I have now described them and their different dynasties.

> > END OF THE SEVENTH CANTO

> > Back to the running text