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2024-04-20, 9:41 AM |
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Chapter
15: Nârada's
Instructions
on
Vegetarian
Sharing,
Irreligion,
Healing,
Yoga
and
Advaita
(1) S'rî Nârada said:
'Some of the twice-born souls are
devoted to fruitive labor, some are engaged in austerities oh
ruler of man, some excel in Vedic study while others exercise
rhetoric, some also unify [their consciousness] in spiritual knowledge
[in
bhakti- and jñâna-yoga]. (2) A
person desiring liberation should donate the result of his sacrifices
to someone devoted to spiritual knowledge
[usually a brahmin or a jñânî]. If it
happens that such a
person cannot be found, one should donate to others according to their
merit. (3) Offering
to
the
demigods
one
should
feed
two
of
them
and
offering
to
the
forefathers
three
of
them
should
be
fed,
or else in any case at least one should be
nourished. One must not involve a great number of them, despite of
having the means for it. (4) In case one entrusts the sacrificing
in faith [the s'raddha
ceremony] to a greater number of them and their [accompanying]
relatives, things will not work out
perfectly as for the most suitable time and place, the paraphernalia,
the person to receive the honor and the method applied. (5) When
the
sacred
food,
that
was
obtained
by
offering
it
at
the
proper
time
and
place
with
love
and
devotion
to
the
deity of the Lord, is given to the person who deserves
the honor, such a practice will be a source of everlasting welfare [see
also B.G. 3: 10].
(6) In offering
[sanctified] food to the godly ones, the saints, the forefathers, the
living beings in
general, oneself and one's family members, one should consider them all
as being part of the Original Personality of God. (7) Someone who knows the dharmic
principles should never offer meat [fish or eggs] during the
ceremonies of belief, nor should he in his normal life be a meat eater.
One derives
the greatest satisfaction from the [vegetarian] food of the sages and
not so much from food [obtained] by [needless] violence against animals. (8) For
persons desiring true righteousness there is no religion higher than
this: to forsake in one's mind, words and
actions all violence against other living beings.
(9) Persons
who by fixing themselves on the true self [in samyama] are free from
material desires, know very well the purpose of the sacrifices.
Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal
sacrifices]
have karmic consequences. (10) Living
beings
seeing
a
sacrificer,
become
afraid
when
a
creature
is
to
be
sacrificed.
They
think:
'This
ignorant,
unfriendly
person
most
certainly will very soon kill us!' (11) He who knows what dharma means [see also B.G. 18: 66] is therefore supposed to
perform, day after day, with satisfaction, his regular and occasional
duties with the
food that is given by God, the [vegetarian]
food of the sages. (12) A knower of dharma speaks of five branches of
adharma that as kinds of unrighteousness must be given up: vidharma,
paradharma,
upadharma, âbhâsa and chala-dharma. (13) Vidharma
should be [understood
as] that what constitutes an objection or a detriment to dharma [to
righteousness, naturalness or religiousness, the original purpose of
one's duty]. Paradharma is the encouragement to engage in duties
strange to one's own, upadharma is the way of a pretender of
dutifulness, a hypocrite and chala refers to feigning the duty
with word jugglery. (14) Âbhâsa is that what
persons self-willed, obstinately do in defiance of their spiritual
department [their âs'rama, their civil status]. Why
would acting in line with the regulations for one's natural duty not
bring peace? (15) In
religious matters one should not endeavor for the purpose of one's
livelihood [that is to say: expect no income from religious activities,
see B.G. 2: 47 and 18: 9],
nor should one being poor strive for possessions. The desirelessness of someone
free from such
endeavoring is like that of the python [see 7.13:
11] that lives
effortlessly. (16) Where
would he, who
driven by lust and greed runs from pillar to post for the sake of riches, find the happiness typical of the contented
person
who not
endeavoring for his maintenance is happy from within? (17) For
an ever contented mind
every path followed is equally auspicious, just like it is with a
person
who with shoes on his feet has nothing to fear from pebbles and thorns. (18) Oh
King, why would an innerly contented person not live happily on just a
little bit of water when
he because of the ado with his genitals and tongue becomes a man who is
not better than a household dog? (19) An
educated
but
discontented
man
will
because
of
his
restlessness
see
how
the
strength
of
his
senses,
his
education,
austerity, fame and spiritual insight will gradually dwindle and
vanish. (20) With someone who is hungry and
thirsty desires find their end [upon eating], one is relieved of anger
once it is expressed in a certain way but a person
will not get over his greed when he delights in conquering all the
directions of the globe [see also B.G. 16: 21]. (21) Oh
King, many scholars with a lot of knowledge, many counselors and many
political leaders, landed in
hell simply because of lacking in [spiritual] contentment.
(22) Lusts are defeated by
determination,
anger is overcome by forsaking the object of one's desire, for greed
to disappear one must consider the fact that possessions make one
possessed
and fear is overcome by contemplating the principles [the reality, the
truth]. (23) Deliberation [on spiritual
matters] is the cure for lamentation and illusion, false pride is cured
by service to a great soul, silence defeats the obstacles on the path
of yoga and violence [evil, hostility] is overcome by giving up sense
gratification
[see also B.G. 4: 10]. (24) With
compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by
systematic meditation in yoga
one can end one's own [karmic] suffering. Sleep one can conquer by practicing goodness. (25) By serving the spiritual master with devotion one can
easily
in the mode of goodness conquer all these [symptoms] of being attached
in passion, in ignorance and in goodness also. (26) The
guru
who
is
the
light
on
the
path
must
be
considered
the
Supreme
Lord
in
person
and
he who
considers him and what he heard from him as mortal and time-bound is
like an
elephant that has bathed [and thereafter takes a dust bath]. (27) He
[the teacher] who is the Supreme Lord in person, the ruler over the
original cause of matter [pradhâna,
the primal ether] who is the original person as also the Lord of Yoga
whose feet are sought by the masters of yoga, is by the common man
taken for a normal human being [see also B.G. 9: 11]! (28) One has wasted one's time when all the
prescribed activities and observances, designed for the definite
subjugation of the six departments [of the five senses and the mind],
have not lead to the ultimate goal: the connectedness in yoga [of
the individual consciousness with Him].
(29) Just as occupational duties performed with the
interest of acquiring an
income do not serve the interest of yoga, do also traditional public
works of piety that are performed by a materialistic person, not
contribute [to the necessary unification of consciousness. Compare B.G.
2:
42-44]. (30) He
who wants to conquer his mind must alone and in a solitary place,
without
the dependence of an attached company [like a family] as a
renounced person live on charity and eat little. (31) In a
clean, leveled place oh
King, he must arrange for a seat and steadily, comfortably and
equanimously
sit down, keep his body straight and thus practice the Pranava
[see 1.2: 11 and B.G. 8: 11-14 and 6: 11-12]. (32-33) He should arrest the incoming and
outgoing air by stopping his exhalation and inhalation and that very
moment give
up all desires that occupy his mind. While staring at the tip of his
nose he must turn the mind, that wanders here and there, away from
whatever.
A learned yogi should
from the core of his
heart step by step put an end to
the mind that was defeated by lust. (34) Persevering
like
this
the
practitioner, [with his mind] like a fire that extinguishes
without fuel, will soon succeed
in attaining the pure state [nirvâna]. (35) Not
being drawn away by the various
desires the mind becomes calm and peaceful in all its movements. [One
will then be] of a
consciousness that is touched by the happiness of the transcendental
platform, a position from which one factually can never separate oneself
[see also B.G. 5: 17].
(36) When someone first leaves behind his home to
wander around and then again returns to live from the field of the
threefold practice
of materially oriented [economic, religious and sense-oriented]
activities, such a shameless
mendicant may be compared to someone who eats his own vomit [a vântâs'î]. (37) They
who first consider their body
as something separate from the soul, as something mortal meant for
stool, worms and ashes, and then again glorify that body and identify
themselves with it, are useless
fools. (38-39) For
householders
to
forsake their duties, for celibates to give up on vows, for withdrawn
persons to submit themselves as a servant of the common man and for
renunciates to hanker
after the senses, is for all the âs'ramas a
most
abominable form of behavior in which one cheats the spiritual order. One should be indifferent about those
who are thus bewildered by the external energy of the Lord, they are
pitiful. (40) Once
one
has
understood
what
the
soul
[and
the
Supersoul]
entails,
once
one
from
the
beyond
has
cleansed
one's
consciousness
with spiritual knowledge, what is there left to hanker
for, why would one still be a
slave of the
body that one maintains? (41) One
says
that
the
body
is
the
chariot,
that
the
senses
are
the
horses,
that
the
mind
-
the
master of the senses - is there as the reins, that the
sense objects constitute the paths followed, that intelligence [reason]
is the
charioteer and that consciousness [goodness, character] is the great
bond created by the Lord. (42) The
spokes of the
wheel [see also 7.9: 21] are the ten airs in the body [called prâna, apâna,
samâna, vyâna, udâna, nâga, kûrma,
krikala, devadatta and dhanañjaya], the inside and outside of the wheels are
religion and irreligion, the one being driven is the individual self
that is
falsely identified, the Pranava is the bow and the individual soul is
the
arrow, but final beatitude is the target. (43-44) Attachment and aversion, greed
and lamentation, illusion, fear, madness, false prestige, insult,
fault-finding and deception, violence and jealousy, unrest,
bewilderment, hunger and sleep are one's enemies; these and others
are the consequence of passion and ignorance but sometimes
they sprout from [being attached to] the mode of goodness. (45) As
long as one has
this human form, that as a chariot with all its subordinate parts
depends on one's control, one
must, being of service at the
lotus feet of the
most venerable ones, hold on to the, by the strength of the Infallible
One, sharpened sword of knowledge until the enemy is defeated. When one
thus
found satisfaction in one's transcendental bliss, this body can be
given up. (46) Not
doing so being
inattentive and motivated for what is untrue, the senses that act as
the horses
will lead the charioteer on the road of desire. There the driver falls into the
hands of rogues, the sense objects [who rule with vishaya,
eating,
sleeping
and
mating] because of whom he, together with the horses and the rest, will
land in the dark, blind well of
material existence and suffer the great fear of death. (47) To be
inclined
towards or to cease from material engagement [pravritti and
nivritti], are the two types of activities mentioned in the Vedas [4.4:
20]. Being materially
inclined
one keeps returning [to a worldly existence], but ceasing one enjoys
the
nectar of eternity [see also B.G. 16: 7].
(48-49) Systematically being of
violence [with the sacrificing of animals] with all kinds of fire
sacrifices
that require so many things, are actions filled with desire and
cause anxiety. To be directed towards
dars'a,
pûrnamâsa, câturmâsya, pas'uh, soma and
other ritualistic ceremonies is called pravritti. Even so the
fire sacrifices and the distribution of the offerings [huta, prahuta]
as
also
the
for
the
sake
of
the
public
constructing
of
temples,
resting
houses
and
gardens
and
the digging of wells and distribution of food and water, are to
be
recognized as forms of pravritti
engagement. (50-51) The fine substances [of the sacrifice] result in the smoke [that is associated
with] the divinity of the night, the dark
half of the month, the sun going through the south and the new moon
[compare B.G. 8: 25]. By this divinity [one finds] the food
grains
that
are
the
seeds
of
the
vegetation
on
the
earth's
surface
oh
ruler
of
the
earth.
Thus
called into existence by the father [of Time]
they [by feeding us through the
sacrifices] lead to one after
the other birth, to
the again and again, regular assuming of
a physical form to be present in this world [see also B.G. 9: 21]. (52) [But]
a twice-born soul [a brahmin] who from his conception till his funeral
is purified by means of different rites, offers by the light of spiritual knowledge his engagement in sacrifices into the [fire
of his] sensual apparatus [and is thus of nivritti actions]. (53) Merging
the
senses
with
the
mind
-
that
is
infected
by
words
that
move
in waves of material
predilection - he restricts the words to the collection of their
constituent elements,
the letters. Those elements are then restricted to the AUM of the
Pranava, which is restricted to a point [the bindu, a point
between the eyes], this he withdraws in his sound reflection [the
nâdi]
which
he
sacrifices into his life air [prâna] that he merges
with the complete of the Lord [in brahman]. (54) [In nivritti progressing
with] the fire, the sun, the day, the end of the day, the bright half
of the month, the full moon, the passage of the sun through the north
and the Independent Ruler [Brahmâ], he who is of discernment and
who
moves from the gross realm to the subtle destination, arrives in
regular order at the
transcendental state of intelligence, the soul [turya, the original state of
consciousness]. (55) Repeatedly
being
born
again in following
what one calls the path of God
[this nivritti process],
he who endeavors for self-realization
and
desires
the
peace
of
the
soul,
will not return once he has found his position in the true self [see also B.G. 8: 16]. (56) He
who on this in the Vedas recommended path of the ancestors and the
gods, keeps his eyes focussed on the scriptures, is versed and will not
get
bewildered, despite of being a material person.
(57) Being
present inside and outside and always there for all living beings from
the
beginning
till
the
end,
this
Lord
transcendental
to
the
gross
of
matter,
is personally found in this world as the
knowledge and the known, as the expression and the expressed and as the
darkness and the light. (58) Despite
of
being rejected as a real
form, a mere reflection [of a
form in the mirror] is nevertheless accepted as being real. The same
way one accepts the [substance of
the] purpose [of life as real] even though that is difficult to prove
from speculations
on one's sensual input. (59) One
is
neither
the
reflected
image
of
the
objects
of
sense
perception
that
consist
of the earth element and
such, nor is one a combination or transformation of these elements.
Even
though one has no existence separate from them, to consider oneself
[and the soul] a part of them is also a false notion [see also B.G. 18: 16]. (60) The body consisting of the five
elements cannot exist without
the sense-objects belonging to it. The untrue is found in the fixed form of a body
which, just like that what belongs to it, in the end
turns out to be a temporary appearance. (61) It compares to the same confusion - and
likewise breaking away from the regulative
principles - as one has in a dream: as long as one in one's sleep is
separated by that dream from the substance of the waking state, one is
led astray by that part [of existence]. (62) A wise soul rejects from his
self-realization and his chosen unity of thought content, actions and matter in this world, the three forms [of
ignorance
associated with it as being three forms] of sleep [compare 1.18: 26 and B.G. 6: 16]. (63) One
speaks
of
oneness of thought
content [called bhâvâdvaita] when one thinks of cause and effect [as being
part of one and the same reality], similar to the warp and woof of a piece of cloth. Considering them separately
is then recognized as constituting the unreal [see
also B.G. 18: 16]. (64) One speaks of oneness in actions
[called kriyâdvaita]
when
one in all the activities of one's mind, words and body directly is
devoted to the transcendence of the absolute spirit [Brahman] oh
Yudhishthhira [compare B.G. 9.27]. (65) One speaks of oneness in a material
sense [dravyâdvaita]
when the ultimate goal and desired situation of oneself, one's wife
and children, other people or whatever
living beings is one and the same [this is also called the 'golden
rule']. (66) Oh
king, a person should perform his duties according
to his [varnâs'rama] position in society, engaging
with the means, the place and the time that are not [scripturally]
forbidden and he should not follow any other course unless there is an
emergency [see also 7.11: 17 en B.G. 3: 35]. (67) Any human being who with respect
for these and other principles described in the Vedic literatures is of
devotional service in following the example and thereto abides by his
occupational
duties, can even staying at home reach His heavenly kingdom oh King
[see also B.G. 9: 32]. (68) It is
the way
all of you [Pândavas], oh lord
of kings, escaped from all that insurmountable danger. By serving the
feet of your Master [Krishna] you managed to perform the rituals
successfully and defeated the strongest elephants [the burden of
unrighteous kings].
(69) I myself
a long, long time
ago, in a former mahâkalpa [in another epoch of
Brahmâ], existed as a denizen of heaven named Upabarhana and was
most respected among the Gandharvas. (70) I had a beautiful body and
was most attractive, smelled nicely, was decorated and captivating to
the eye. Always attracted to the women I was in the excitement of my
desires a debauchee [though]. (71) Once
there was a
gathering of the gods and to the occasion of glorifying the Lord in
song and dance, all the
Ghandarvas and Apsaras were invited by the rulers of the universe [the
Prajâpatis]. (72) I also,
as an expert in
singing [the glories of the divine life], went there surrounded by
women. But learning about my attitude the divine rulers of the
universe cursed me with great force for my dalliance: 'May
you acting contrary to good
manners, as from now become a s'ûdra bereft of the
beauty!' (73) Thereupon
having taken birth from a maidservant, I
nevertheless obtained a life as a
son of Brahmâ because I that time could render
service to spiritual propounders
[Vaishnavas, see also 1.5:
23-31]. (74) I
have explained to you the dharma by which an attached householder can
conquer sin and quickly attain
the position of the renounced order. (75) You
[Pândavas]
are
so
very
lucky
that
in
this
world
all
the
saints
come
to visit your place because in your home,
most
confidentially, the Supreme Brahman in person can be found in the form
of a normal human being [Krishna, see also 7.10: 48]. (76) He
is
the
One
Brahman
sought
by
the
great
ones
in
order
to
realize their liberation and bliss
of
heaven. He, your renown cousin
[Lord Krishna] is the beloved
well-wisher, the most worshipable
person, the heart and soul and the [original] guru of instruction on
the regulative principles of all of you [the vidhi;
see also 7.10: 48 and 49]. (77) His
form, beyond the purview
of Lord S'iva, Lord Brahmâ and the others [see also B.G. 7: 26], can
factually be understood by meditation, by silence, by
bhakti and by putting an
end to all material association. May the One Lord, this same
personality,
this guru of instruction and object of devotion of the devotees, be
pleased with us.'
(78) S'rî S'uka said: '[King Yudhishthhira] the
best of the Bhârata dynasty, in utter glee because of hearing the
descriptions of the devarishi, was caught in the ecstasy of
love and worshiped both him and Lord Krishna. (79) After
the
reverence
he
had
received
from
Lord
Krishna
and
from
Yudhishthhira
-
who as the son of
Prithâ [see family tree] was utterly amazed about the fact that
Krishna was the
Parabrahman, the Supreme of the Spirit - the muni bade them
farewell
and
left. (80) Thus
I
gave
a
description
of
the
different
dynasties
of
the
daughters
of
Daksha, in which all the worlds
and their moving and non-moving living beings consisting of gods,
demons, human beings and so on, came
about.'
Thus
the
seventh
Canto
of
the
S'rîmad
Bhâgavatam
ends named: The Science of God.
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