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2024-03-29, 12:56 PM |
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Chapter 2:
Mahârâja
Nimi Meets the Nine Yogendras
(1)
S'rî
S'uka said: 'Most eager to be of worship for Krishna, o best of
the Kurus, dwelled Nârada frequently in
Dvârakâ, the capital protected by the arms of
Govinda [see also 6.5:
43 &
10.69].
(2)
Who indeed who has senses and is faced with death coming from
all sides, o King, wouldn't be of worship for the lotus feet of
Mukunda who is so worshipable for even the best of the
immortals? (3)
One day said Vasudeva the following to the deva-rishi
who came over to his house and was respectfully greeted,
worshiped with paraphernalia and comfortably seated.
(4)
S'rî Vasudeva said: 'O great lord, the visit of your good
self, of you who are there just as well for the misers as for
all on the path of Uttamas'loka,
is as the visit of a good father because you appear for the
benefit of all embodied souls. (5)
What the gods do, results in as well the misery as the
happiness of the living beings, but what saints like you do who
accepted the Infallible One as their very soul, results in
happiness only [see also 1.2:
25-26,
3.25:
21].
(6)
The gods who behave like one's shadow, care for their
worshippers according the karma one has and the obeisances one
makes, but the saints are of mercy for the fallen souls
[irrespective their actions. See also B.G. 3:
12, 4:
12, 7:
20-23].
(7)
O brahmin, [even though you maybe didn't think of
instructing me,] nevertheless do I ask you what would be
the best thing to do in order to please the Supreme Lord. To
hear about Him with faith is for those who are destined to die
the way to be freed from all fear [compare 10.2:
30-33].
(8)
A long time ago [in a previous life], when I worshipped
Ananta, the Lord Awarding Liberation, desired I, bewildered by
His mâyâ, to beget a child in this world and
forgot I about my liberation [see also 10.3:
32-45 and
4.1:
20].
(9)
O you true to the vow, please instruct us therefore, so that we
by your mercy without much trouble may find liberation from
this world that so full of dangers frightens us at every
step.'
(10)
S'rî
S'uka said: 'O king, thus questioned by the intelligent
Vasudeva was the deva-rishi pleased to speak to him
because his qualities reminded him of the Lord.
(11)
S'rî Nârada said: 'The question you asked about the
bhâgavata-dharma
is the correct one, o best of the Sâtvatas, for the
entire universe is purified by that dharma. (12)
By hearing or talking about it, by meditating upon it,
accepting it with reverence or appreciating it when it is done
by others, purifies this righteous respect of the truth
immediately even those who are averse to the gods and the
entire world. (13)
Today you brought to my mind the Supreme Lord, the Personality
of Godhead Nârâyana [see also 10.87:
5] about whom
chanting and hearing one becomes supremely blissful and pious.
(14)
To shed light on this matter is often the example related of
the ancient history of a conversation between the sons of
Rishabha and the king of Videha who was a broad-minded soul.
(15)
The son of Svâyambhuva Manu named Priyavrata had a son
named Âgnîdhra; from him there was Nâbhi and
his son is remembered as Rishabhadeva [see also
5.3].
(16)
He appearing in this world with the desire to teach the process
of attaining liberation, is considered a plenary expansion of
Vâsudeva. Of Him there were one hundred sons who
perfectly observed the Vedas. (17)
Of them was the eldest one, Bharata [see 5.7],
completely devoted to Nârâyana. It is by his name
that this wonderful part of the world is honored with the name
Bhârata-varsha [or India]. (18)
When his earthly pleasures ended and he consequently rejected a
material life, left he his home behind and achieved he in three
consecutive births in worship of Lord Hari His destination by
practicing austerities. (19)
Nine of His [Rishabha's] sons were fully sovereign
masters over the nine separate areas
[nava-dvîpa] of this subcontinent while
eighty-one other sons were twice-born brahmins who opened the
path of [karma-kânda]
fruitive vedic sacrifices [see 5.2:
19-21].
(20-21)
The nine remaining sons, Kavi, Havir, Antarîksha,
Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa
and Karabhâjana were sages engaged in explaining the
Absolute Truth. Because of their scholarship in the science of
spirituality were they greatly motivated and wandered they
around dressed by the wind only [naked].
(22)
They [called the nava-yogendras] wandering the
earth saw the entire universe, consisting of the gross and the
subtle, as one and the same form of the Supreme Lord and as
non-different from the Self [see also 1.5:
20 and B.G.
13:
14 &
15:
7].
(23)
Unimpeded moving at will go they wherever they like and travel
they thus freely the worlds of the godly, the perfected, the
subjected, the heavenly singers, the treasure keepers, the
[common] humans, the ones of superpower and the
serpentine and visit they the sages, the angels, the ghostly
followers of S'iva, the scientists, the twice-born ones and the
cows. (24)
Once in Ajanâbha [name of India before Bharata]
arrived they during the soma-sacrifice of the great soul of
Nimi [see also 9.13]
that was carried out to the wishes of the seers.
(25)
Seeing those pure devotees in their brilliance rivaling the
sun, o King, rose the performer of the sacrifice, the brahmins,
everyone, nay even the fires, up in respect. (26)
The ruler of Videha [Nimi], recognizing them as
devotees of Nârâyana glad about it seated them and
was of all the respect they deserved. (27)
With humility bowing down to the nine of them who were as
resplendent in their lustre as the sons of Brahmâ
[see 4.22:
6] proceeded the
king, immersed in transcendental rapture, to question them.
(28)
S'rî Videha [Nimi] said: 'I consider you to be
direct associates of the Supreme Lord, the enemy of Madhu, as
servants of Vishnu traveling around for the sake of purifying
all the worlds. (29)
I think that to achieve the association of those dear to the
Lord of Vaikunthha is as difficult as it is for embodied beings
to achieve a human body that any moment can be lost [see
also B.G. 8:
16 &
16:
19-20].
(30)
Therefore I'm asking you, o sinless ones, what the supreme good
would be in this material ocean where for human beings to have
but for a second the association of the truthful is the
greatest treasure. (31)
Please speak about the science of devotional service if you
deem us qualified enough to hear about it; satisfied by it will
He, the Unborn Lord, even give Himself to the one who took
shelter.'
(32)
S'rî
Nârada said: 'They, the greatest of the great thus by
Nimi questioned, o Vasudeva, spoke on their turn with reverence
affectionately to the king in the company of the priests and
the members of the sacrificial assembly. (33)
S'rî Kavi said: 'In my view is by someone who in his
intelligence is constantly disturbed in this world because he
takes the temporal [body] for the true self, the state
of truly not having to fear from any side found when he
worships the lotus feet of the Infallible One, because all fear
ceases in that state [see 3.9:
6 and e.g. B.G.
2:
56, 2:
71, 4:
10, 12:
13-14].
(34)
The proper means are discussed by the Supreme Lord and known as
the bhâgavata
dharma by which
people wrestling with their intelligence easily may realize the
Supreme Soul. (35)
A man accepting that o King, is never bewildered and will never
come to trip or fall in this, not even closing his eyes while
running [see also the catuh-s'loki
of B.G. 10:
8-11 and verse
5:
17].
(36)
Whatever one following one's own nature does with the body,
speech, mind, senses, intelligence or the purified
consciousness, should all be offered to the Supreme with the
thought: 'This is for Nârâyana'
['nârâyanâya iti', compare
B.G.
3: 9 and
9:
27].
(37)
For the ones who led by the illusory energy and forgetful about
God, turned away in falsely identifying themselves [with
the body] will fear rise because of one's being absorbed in
matters second to the Lord. For that reason should an
intelligent person be fully and purely devoted to Him, the Lord
and consider his spiritual master as his Lord and Soul [see
B.G. also 4:
34, 1.5:
12 and B.G.
7:
14, 15:
7].
(38)
By the intelligence of the dual experience may one, as in a
dream, be seeing things manifest themselves or notice desires
that are unreal. For that reason should an intelligent person
bring the mind under control that referring to material
activities is committed to positive and negative desires, and
thus be fearless [see also B.G. 6:
35].
(39)
Hearing of the all-auspicious appearances and activities of Him
with the Wheel in His Hand [see 1.9:
37] Whose
associated names are chanted in this world, should one singing
without the material association [of a wife, home and
children], free and unashamed move in all directions.
(40)
Thus vowed develops one by chanting His so very dear, holy
name, the attachment of a mind dissolved in laughing and crying
loudly and in getting exited like a madman to which one dances
and sings unconcerned about what others think of it
[*].
(41)
Ether, air, fire, water, earth and the luminaries, all living
beings, the directions, the trees and other immovable beings,
the rivers and oceans and whatever that might exist in the
Supreme Lord's body of creation, one should bow to considering
nothing to be separate [**].
(42)
Devotion, experiencing the presence of the Supreme Lord and
detachment from everything else, are the three
[characteristics] at the same time occurring with
someone engaged in the process of taking shelter, about the way
things are with someone engaged in eating who experiences
satisfaction with the nourishment and the reduction of hunger.
(43)
For the devotee who thus is worshiping the feet of Acyuta will
devotion, detachment and knowledge of the Supreme Lord
manifest, o king Nimi, whereupon he then directly will attain
the transcendental peace [see B.G. 2:
71].'
(44)
The
king said: 'Please tell me next about the devotee of the
Fortunate One; what are his duties, what is his nature, how
does he behave among men, what does he say and by which
symptoms is he dear to the Lord?'
(45)
S'rî
Havir said: 'He is the most advanced one of devotion to the
Lord [an uttama
adhikârî]
who sees this Soul, this basic principle of all existence, in
all forms of existence [of matter and spirit]
ànd at the same time is able to be of devotional service
to the Supreme Spirit Soul departing from the point of view
that all forms of existence are situated within the
[gigantic universal body of the] Supreme Lord [see
also B.G. 6:
29 & 30].
(46)
In the previous phase, on the middle platform, is he [the
madhyama] of love for the Supreme Lord, of
friendship with persons of advancement, of mercy to the
neophytes and disregards he the envious ones [see also
4.24:
57, 7.9:
43, B.G.
4:
8 &
15:
7 and
***].
(47)
He who in his worship for the Lord faithfully engages with the
deity [the mûrti]
but is not that respectful towards the devotees nor towards the
people in general, is a materialistic devotee [a
prâkrita or a beginner, a kanishthha, see
also B.G. 7:
20 and
3.29:
24-25 &
7.14:
40].
(48)
He who in spite of the engagement of his senses with the
objects of the senses hates nor rejoices and sees this universe
as the deluding material energy of Vishnu is indeed a
first-class devotee [see also B.G.
5: 3].
(49)
He who by the birth, decay, hunger, fear and thirst of the
body, the life air, the mind and the intelligence is not
bewildered, he who is not bewildered by the inescapable
features of a material life because he keeps the Lord in mind
[see also 6.2:
14], is the
foremost devotee [see also B.G. 2:
56-57].
(50)
In the mind of the one who dwells in Vâsudeva only is
there no chance that the lust [see B.G. 3:
37-43] or the
karmic craving for results [see also B.G. 6:
4] will develop;
such a one verily is a first class devotee. (51)
He is dear to the Lord who is not attached in the egotistical
sentiment of a bodily concept of existence in the sense of
being of a good birth, of meritorious acts, a certain
varnâs'râma
status orientation or a certain faction or race [see B.G.
2:
71 &
12:
13-14].
(52)
He who is not of a dualistic mind of 'mine' and 'thine' about
property and the body, someone who is equal to and peaceful
with all living beings, is truly the best of devotees [see
B.G. 13:
28-31 &
14:
22-25].
(53)
He who not tempted by the opulence found in the three worlds,
not even for a moment, half a second or a split of a second,
moves away from the lotus feet of the Supreme Lord that are the
refuge of the godly and others for whom - undisturbed in their
remembrance - the Unconquerable One is their very soul, is the
topmost Vaishnava
[see also 18:
66].
(54)
Again: how can of the toes of the feet of the Supreme Lord, the
feet of all those great heroic acts, how can of the moonshine
of the jewel-like nails that takes away the pain in the hearts,
there for the ones who are of worship be any pain of
importance? Can the burning heat of the sun be of any effect
when the moon has risen [see also 10.14:
58]?
(55)
He never leaves the heart of the one whom one calls His
foremost devotee, however accidentally that devotee directly
called for Him [by means of His names], He who, bound
by the ropes of love, destroys the sins however much they
heaped up [see also B.G. 4:
36 and
*4
].'
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