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    08 Chapter 8

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    Parth Karavadra

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    © All Rights Reserved
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    of 34
    y . GEETOPANISHAD 330 ID Not comfase © j Chapter Fight ~ (OR) CHECKING OWLy — Myce Text No. 1 we Transiation Arjuna enquired: 0 my Lord, O Supreme Person, what is Brahman? What. are fruitive activities? What ts this material manifestation? ‘And wnat are the demigods? Kindly explain to me. Purport ea In this ygbh Poaptery Lord Krishna answers,different questions, peginnifig With, Whet 18 Brahman?°The Lord also explains Xarmayoga, devotional strvice prntetinixuetnetate seneaxigitein toca principles, and devotional service in its pure form. The srimaa BhagHatam ex- plains that the Supreme absolute Truth 18 known eS Brahinany Paramatma, and Bhagavarls The iiving entity, the individual soul, 1s #x also called Brahman or spirits Arjuna also enquires about Atma, which refers to bodys soul and minds Acéording to the Vedic ttektmnargaxt dictionary, Atma refers'to the tilnd, soulsanit body, and senses also.//Arjuna has addressed thé Supreme Lord as Purushot tan which means that he west os simp Bing ott as westions note? friend but to the Suprehe Pét antes of ‘odngadp anaySEabai tots perfectly well intorned, Shove re ~o received from nok RL ah ails qubshonn Obs wipe erent suph uehaet 4s the material manifesta- tion" of the it gigentic universal forms of 6f this bodily form? What to is the maniféstation of the demigods, who are entrusted in different materiel affalre by the Suprene Lord through Mx gency of of Brahma? ot, Text No. 2 8/2 GEETOPANISHAD 331 Translation How does this Lord of sacrifice live in the body, and in which part does He live, 0 Madhusudana? And how can.those engaged in de- votforial service know You at the time of death? The Lord of sacrifice accepts Indra and Vishnu. Vishnu is the Head of the frimal demigods, including Brahma and Shivaf\ and Indra is the head of k® the administrative demigods, By the Yoga per- formancés both india and Vishnu are worshiped. But Arjuna's enquiry 4s: who 4a actually the Lord of Zajnas sacrifice, and how is it that the Lord of Yajna is residing within the body of the living entity? Fagetn, Arjuna addresses the Lord as Madhusudan, becausé Krishna is the Killer pf the Madhu demon. Actually, the questions which have arisen in the mind of Arjyna regarding these six items should not have been theres Thése doubts are like demons, and Krishna is expert in killing demons, Therefore he is addressing Krishna as Madhusudana, so that Krishna can kill the doubts that arise in the mind of Arjuna. Whatever we do will be tested at the time of death, and go Ar- june is very anxious to know of those who are constantly engaged in Krishna Cons¢iousness: What should be their position at that final moment? At the time of death all body functions become tmex dislocated and the inind is not in proper condition, Thus disturbed by the bodily situations one cannot even remember the Supreme Lords A great devotee, Maharaj Kulashekary used to pray as follows: "My dear Lords just now I so 8/3 GEETOPANISHAD 333 or spirits Brahe Méatis the living entity, and Parambrahman 1s the & Suprémé Pefdofiallty of Godhead. The living entity's constitutional position 1s different from the position he takés in the material Worl4s In the material world, in matertal consclousness, his nature 4g to lord it over the material Nature; but when he is in spiritual nature he is in Krishna Conselousnéss, A living entity 1s to be understood as puré when he 1s Krishna consciots, But when the living entity ie in material donsciousnessy then he has to take atfferent kinds of bodiés in this world, and that 4s called Karma, or varied éfeation by the force of material consciolisnesss In Vedie iiterature the living entity is cal@ed diva Atman as well as Brahitan, but he is never called Parambrahman, The living entity somiebimes bédomes merged into the dark material Nature and ddantifies hitseif as one with that material Nature; and sometimes he identiftes hifself with that superior or spiritual nature, There- fora, the Living entity is sometimes called marginal énergy of the Supfené Lord, When he 4s 4n spiritual nature he 1s in his consti- tational position, but when in material Nature he has the mtf desire to £8#@ be lofd bver that Nature, According to his identification w4e either with the matériel or spiritual nature, he gets a dif~ férent typé of bodys In the material Nature there are 8,400,000 types of bodys but in the spiritual nature he has got one body. me matebiel nature is sometines manifésted as animal, sometimes as beast and birds, and these different changes of body are calaed Katitas In the material world he pérforms different x sac- fitices Galied by the nate Yajna and theréby he attains the material 8/3 GEETOPANISHAD 334 heavenly planets and there he enjoys thé facilitiés available in a heavenly planet. at the end of such activities he again comés into the world on the darth in the form of a man. This process is called karma and is ve¥y nicely tetrth described, By offerigg sacrifices by the sacrificial method in the Vedie literature the sacrificial alter is considered thé heavenly planet, the cloud and the earth and the man and & the woman, thé 5 kinds of fire and the offering are considered faith, and then by this process the living entity is described ad traveling downttard from after .77777?7??the moon planét, and thé raitis and the grains, and the sémina, In this way by interaction of 5 kinds of offering and 5 kinds of fire the process of karma is described in the Vedic literature: The sub- stance of this # sacrificial process is that the living entity in the material world offers such sacrifices for attaining different kinds of heavenly planets and as a result of such sacrifice he yéaches thé destiny of different planetary systems and when the aséént of his pious activities 1s finished he is again fallen down in this earth in the form of rain and the rains take the form of grains, thé grains-are eaten by.man and it 1s transformed into sefiina, this semina is again impregnated into woman, and again the living entity comes to his human form to act on the material world, and agein he performs that sacrifice and again he is pro~ motéd to the heavenly kingdoms In this way he 1s coming and going, suffering the material pains perpetually, The Krishna Consetous pérson avoids.all.the details of laborious sacrifictal method, taked directly to Krishna Consciousness and there~ w3 GEETOPANISHAD 335 by prepares himself for going back to Godhead, back to Homey. Im- pérsonalist commentators on The Bhagavad Gita most unreasonably assume that Brahman takes the form of jiva in the material world and they refer in this connection to the 7th verse of the 15th Chapter of Bhagavad Gita: But this is not very intelligently referred to becatise we find in the 15th Chapter; 7th verse of Bhagavad Gita that the 1 ¥41ng entitkes are eternally parts and parcel of the Supreme Lords so they can fall down in this material world, but the Supretié Lord of Whott they are part and parcel never falls dow. This assumption that théSupreme Brahman assumés thé form of jiva is not accepted by the intelligent class of commentators: In the Vedic iterature we find two kinds of Brahman, the Parambrahman and the ordinary Brahman, The living entity 1s the ordinary Brahman and the Supreme Lord 1a the Parambrahman. Text No. 4 ‘Tratislation Phe physical Nature is knoim to be endlessly mutable, The uni- versé is the gtit#i® cosmic Form of the Supreme Lords and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being: The physical Naturé is tonstantiy changing. Material bodies generaliy pass through six stages: they are born, they grow, re+ DRAG VAD COTTA ovartm € verse & adbibkmtam-tho pysical “eanefesta Krarc-constant bhiwah \natere tion dy chase ing purrsas-the universal aa vs CA Fintvatan= Ipatrctar 11 da tents Ue form Be se adbiyajno -the Supet7soul:. “tharia TyiMrtsbrn eve Seertat Tesch Byte aohe= boty dohabhitor. = of thd or hadie @ yare= the Syne sun and nosny ts eAlLed( © ee 68° YT tha Sony Lord rancre anc ctod ap the ore orsovl, in thi liedrt of bvety exbotted-person ts ( ) : = RRDOT ° Tho vysleol naturatublei 2 canstantty ebaertor J at Lea. gym hans, bee nmaepetey $ changing nrsdessess nacoly binth, rrocth, starine Sam sora bin, y dwindling, end then vaniabtore Thin prgingd voters fa gedine somo byprotie ( aahibhe tam ). Recuase tt M¥s ts crated ata, eariatn rain’ ond th tt ob be an hilated atc cortain point, the coneaption of the witys ral fare nf tha ups 7LOrd, including all the domtes end thetr different manera nant ¢ ara ealind (ahtdalvators So far this body ts concerned ate ‘ndtytylanel sovl thin auroral whose mlensry PAPRRAN rope entation af tora Sa Un exdtad pararartea or ( Doan he tertteantad thine te pe Tes adbiyepnos “Sby cord ava La pastionteri: to pretont Meonrna ter er ne Hae " the Tare «rans to say that the ( Dts not atgfaront toe evpersonl or the SEG bang Meee tad nested ofene with the deatttaaay ons oe tho witness of the antivittes At the t ataty, a thexfare la te the oe of ble inataienl cpt, the tectete rouree of A'S aptnsomreas af anneetonens « unl soul as he want s to do the supersord.cives bh, onmiactes tty sat et osreas be 6 ALI theos Afferent wanrefastations of the ne, Lard phy netitivitios atortod to the ware and svpreys uorly all knavlolege autor tee eaores somked Jevade esp on vbo Le Ssttrdtedin full Rasy and te onpogee in the bes thslord, the ripantle unviersal form of thehord caller ( die a tereq700 BUAGAYAD GBSTA euirty 1, Verso & ranestoatabion adhtirttar. the.nysteal “saro constantly bhevah patren wr ret chang tug: en ahigatyatan*. aariys Jno ne 7 tera ho ashanhrtar - vere nonat for conte platlon by tho n oshytes or berinners thy bertnner echo want to St aenefaition ag the sattt ate on tha vp. canst approach Ue cups bra the we arprersorl ier of “ot, “ho neophyte ts therfore etyisd ko thin: varsle fers ers ruse whose lors nore considera’ the Lower nia bosy te constéered as the sun and rary aud uber had ta eanet tors; in thts vay the nysteal way ef the or plaatray SupsLOrd is calle? ( dor ¢ de Dar £6 antekale- at the ond of lifes = also ran = unto vo ova~certatrly sraran= reresberint was gutting salevaren= the body yoh = be who sa ~ fo naebhave = Hy nature ¥ tle ach eves str-thove is atra -aantees 7 TRATSLAT ION inpona tho avits bts boty at the end of bis Live yer he ne he inttatns 2 and there “s uo bdeubt about it. lm etotely ny nati pura this verso tho trnto‘anes of F.U. Is tress'd. anyene cho mete be Poste coratindh ho ts at cues trensforew foo the traneesrcenta), natire Supa forse Tig VPs Lord is the purest of the pures therfors x prrast of the rray ihe voris marcy o Repaborones of Kec. cannot bo ? tor rarson ube Ler ateo: the “ate thats Therforethe iL.u. ishoyld b2 pra’ t never priett is ats to aehiwe bem Innings Rereborin: proces: oft es cnttial 4£ anyone vw. suceas of the one ef bis Lives Therfor the taba liantra Hare cr'rhne obec should be enbastes constonly witiert any steppeges Lord /cahin © ye hes us ( : ). Owe shorld bo as tolorant “s the tree ecsne thora ants firs person who 's chastine Misre “rishns tt nay be se ar Imseaty stil. teloreting shnaste. all thes» tv peidinets one shovl? en'onue ares ‘ 3 so that at the ond of bts Tf he ow hays the full agvet pa of yan-yor= whatever te oleo vyver = nature aty aviteh straran-refierths ante - at de end ‘nlevaren= this body tav-tan = sintlar nval = carta Day kaunteya ~ 0 4= son of “ent, a7o= alvnss todbhovanhbay! tab= tad- donth WAR bbavae stot= of boing bbe Ltbere shardap Anyone who quits hts bo Ss omrtae of beine, bis nent ho at fans that partien}a noth sof sriytor b Leile . yeeros ala my Tha porneass of chart c eaats vat va ah eho eritt body Ls oxplained in thte vorsos tt is not that a pore-n catitine bos at the ftte end of bts Life thintiny of K+ attotus the trease niowtal witnrse Imt of cr ati tes alga bb y if he thinks obbes eine not of of thetup Lords race ntrtae of Wine “re his next Lifes thok teeth nied point ho attains t yoANL of vse eu to erate this state of showld he pated vary earafet kha tind at the ond of ovr 11fe. veoope many inskuncss tn ble x that ow greatest persen=ity, ( ) beeatiso he wos th a foor at the aant ral iLife ofa dor. ond of hts Isfo, Pie noxt Life vas twaenfer od into Altheurh he det] nok foreat ts pb ashivittos, stl be abt to attain the do yo of Ader, Tha sktiae of vin ab cht of lifa is exanted by a manson as bo thinks of fo durin the corres of hia Uifes ty other orig this 11° ts the process of ereat's of ry next Lifes if T contimus ny presoit Life in the ro modes of roninnge ane a1 uars thin't of fi. thn it is possible to rsnber ie ak the endo f my Jifes That will halp me for boing transferred to the natry> of “. termsesdontallys It 1s clearly states here ( dar thine Lee of thit partiowlar nat ra. Tr off or uerits tho chanting of Here “rishna. etes “4s the suporsost proccss of cet thie atetae of ory tetas ak toarthte he + ene ae 1ifo8 7 Ser og tarsat <= therfore fn opeegn ception . name: nte He sore nena eee on thins yrabpa--also ftcht en “ry sevato Ho arvita-- surrender rano= Hire Indabtiee wnt teares ran --unto Ho ovate= os azersayah= beyond any tovbt TATSTATT TF on should aluaye thtnts of Va te the of Arjuna, thorfors, the sara bles vow shove ecanti ne your vroagrtt wey LL your cettyition wil’ be @tvatalied in MY intelligences Morythine sken3@ ba aloys mrored + wilh be that at the ead yor ull attain it Lhonts oy preeng SN Of NLM, MRAVES bo Awa tg vary potne se Fer eli Th's in-trvet enrared in moterial cetivttians "he rd fann not car thet ona shore bis pronerthed cutvles or an ararestes Me ean contin: b Weg hte of hs nba ine or bts altoted enararanante at the save t Ware Frishnas THis Wil) eraate the scatter for beth: fran feo torirablons end the mint hater oles suk Uy eraered in “ey tf ds cart ain veh sorsans eens NERD tl ba tenasferre? to the, | 1p wich J, out a: abhyasay~ = pratice — yopgamr:tonacchaine onoerod ty + otitiontan cotacnes by mint an? Mitel] tpenes tat pitas narenat--the Mprone purusen --Porso nity of Ahad dtyyacsetronce nat pane Sa ti--achtevas partha--9 the son of Prfkay dome or thi ixt 9 overysting puranan--the olfinat —anrsasttara -=tho ewnt]yller — anor--of the aton eplyannareearaltor thon annanapstann)= was hinting yaherone who sarva-vaq-of evarythine Ahatenn sen naint-ner ac inttza--ineone fovalhs runan-~forn naity Rave= iLewrinated Like the sun tamasah--of the derimess — narastate~ tranreondental TRASLAT ION Qe shovld thin: of the SFG ason e ube Knows overhthine vho ts the «1a est, who ts the e troller, who $s the svallor tha rhthe emallest, whe ‘a the natntatnor cf overth ney wa is beyond any yaterial esncantion, tneanetwmbL: tong Tes the aeny and flo is alvays a person Like X.rishna andoma He ts Ur ani lie ts boron d this mateila-ature, transcendental om'n 93 RT nm Cire Tho process of thin'tng ef tho BPG is mentioned in thts vor-cs and forerosot thing istmoti*naa that Io 1s not irrevs nal or voids Tebedy red'tiate on avythins inrersnal er voids That Is a very trowbinrnes Joh, Nay this process of thtn'sing of “s ta very easy and it in Sastyclys athe statted in the Rhavavate The first and foremsct thine ts that "oe 4s pernsa dvet Lire we thin of /fona and Krishna Hare Krishan otes so olthor yeu thin’: of Pera athis 2 or Wrishna and how is he that is’ described jn this va-se of PB. savin io La ser? of God as it is doserihed that the Sup Tord teous pack vroce ont and fvture therforelie nkows everythine and Ne ts the oldest rerconaT thy becans: s the orfénin of everythings evrrthing ts here out im , therfare Uc is the oldest, ¢nd althourh aolest ite 1s the Srprere Contoller, Contolis nd Tats*cutor for the bencfit ofhumsn socictys Just like "s vo ts instmetine the 3.0, for the humsn socletys Ho ts smaller than the svallests The Mvine entity 18 tho sarmlest one t&M* 10,000 th part the tip of tho ahir Imt still the Lord 1s so powarful ineonetavably that le enters into the heart of the se-mtoles t p parttels, therfors He is snaller than tha smiliorsts THAGAVAD “CBeta Chapter& verse 10 prayanaiale- at the tire of manasa by the mind 2 death « calena. without being bbktyanin ful1 devotion yukto--encfred doviated yogabalena ~~ by the power of cai--also ‘ Vae= certainly yora\ 4 bhruvor between the two eyo- madhye-in pranan-th® or: avecyarestablishing FS san aimcomplote'ly sa--ho tam-that paran-~transcendental purusam--fersonality of Godhead upaiti-sachteves Atvyan-=in the spirLtval ttngdor TRATSLATION At the time of death one who fixes up his life air in betweon the two oro- brows and in futl devoition enagages himself in renenbering the Tuperne Lordy he certainly achte-ves the SPO after deaths PUROROT In this verse it is clearly ststaed that the time of death the mind bf rst be fixed up in devotion to the SpGy and those who are are practices di n rosa for then it fs recommended aththat thoy shpuld bring out the alr? of tn bo- tuesn the eveybroswhicl h is called (agnadocoaw) The process of (satojacay) yoga practice is suggested hore tut for a puro devoteo who does not oven prace tice this satajacaw yoga still becaue ho ts alvars evgarged tn k.0. ant thinizine of the SFG he can remember at the time of death the SUP by the Graces That ts explaine’ in verso Ibe The varticular use of the word yogabalena is signifiicant in this verso, h- eouso withut practice of yoga, either St satajeay yoga or bhaktL yora nohoa: ean cone to rhis state ob being at the tine of deathy A121 of a sudden nobody on» remerbor 4 especially ati the timo of deaths the SiG unless he has had nrevinvs Practice in the yoga syatem, especially bhakti yoga sysytems The state of con- diton at the time of death is very much procar! us so one should practice hefare the point the deaths The t rascoudental sitivautrio n by practices of yoras Toxt 11, yad- that which aksaram-tho. comm ation of vedavido -tho pars nm letters Ha conversant ‘theca: vadanti. say visanti ~-enters yad--that ubtch yatayo grat sages vitaragah--tn the renounced oryad-~that which order of life iechanto--desring brahnacaryaneoitbaey caranti--practsees that tat -unto you te padan--sitivaution sargrahena~-conpleta¢ly pravaksyo---I shall explain TRANSLATION utter Onkaar Learnodporsons who ? OM and great sages in renonnced order enters into Braham desirng such perfection of life, one pracices the 1ifs of enltboay and this process I rabll explain to you as the enans of attian ing solvattons PURUPONT Lord Shri Ks has recommended Arjuna ¢ practice of vera (satijacav) to put the air of life betrweon the two eoybrovs-, talzing it for accnetance that Arjuna might not be knowing the process how to practice satoJacay yore Jord is trying to explain as far as possinble the porcess 1" the foltowine vordss Ho says that Brahana alth-ugh one without second stil2 ho bas rot differnt manef-stations and festures escreslly for the irpersonnalists the we'tshanang the combination of lettors Oniara is also Brahanas At the sano tine the tmpevrnm al Trahana where the nreonce orde of soes enter that 1s potn> exnlsined. In tho Vedic systen of kvowloldge tho students from the very hoginntne {s taught babout this Prham a okshura omkarr and the wlt'mara fmpors-no)1 Brhona by praertoes of celibacys A stuvent is rezonmondad to Live with thes s in real apltitual waster completely in celtbacys That hoy ng, thses tuo kinds of tr ahara featur sa This pracirics of Mrha ajaja ashram for the stu- dent is very essternial for the student irvery essential for advacone ‘n spir- i’ual life but at the presont moment such brahoracharjaja life 1s not ataall possiblestA fho social cons triction of the worldhas chanrod so much that there is no mora chaner of practicing brahamach-rja from the beginntnr of student life aifes Altover the vorl= thore ara so many frsitint ions for aiffo mnt ao~ parte nts of i -ovlnldges Unforatimelis. there ‘sno sush r-enpntsod tnstt to ‘uticn whore students can be cd cated tn the brhanachara pronetiles 0” 1Ito Without practeing this brabmachJa asvancerert in spiritual life is very ale- fleult, Therfore Lord Ghat tanaya has annonce @ accoradoine the ser’ntisd t= tha’ Juent* n fot this age « In thts age of Kalijrga no process of reali: Supreme is possible in this are except tha one which $2 practoow br elyntinr the holy name of Lord X, Hare Krishna ete, Necarso the str-eerts aro net ot ented & the stric t pricinetples of leading a life of eaodihagye Fhergers to practico de anseeT no other preegss will bo posible in this ago. All enverinn pracelte by chon the Holy Nane op God is recommonded by because there tsveoe ing TEXT 12 fi sarvadvarani~all the doors of the saramya =controlling rano--mind pte the heart nirvdbya--confined cae- algo murdbny--onthe head adhaya ~=f£ixed tranah--soul pranan-the Jife air asthtto--sitvated yoradh —the yogic situart ton TRATSATTON t Nogadh tho yogic situatuion 1s called detachment from all sensral ev n-age- Zand the heart and ment ané closing all deers of sensg and fixing the mi xing Neing the air of life on the top of thebehady thisits c-12 a yorte” stbrabt: PURUPTRT The toga practice recommended herin the frist thing 1s that ono har to elor> nrectico the doors of all sose enjoynonts This practice ts called(pradyba ) or vitheray- tinge the sonses on the sense objects The specially the sense arcans aquirine cnowlolige Just Like eyersy.oras nosey tongie, touch, this shovld be F111" eons trolled and thor should not be allowed to onegacd in tho gratiifteation 'f the sonses objects. and in this vay the mind te situatted fied tn the hearé and the air of tife is raised to the ton of tho honde In the sixth chpaty this either of thsos planotss ToXT We nanyacotah==without eax deviation satatam-~always yoennyone ani, Krishna snarati--renonbers nityasnh--repularly tasya--ho ts van--T am stlabhah--vory easy to achieve partha-<0 +he son of Prttha ntiya--regualrly yuktasya--engepred yoginab--the devoter TRAUSLATION inyone who is alvays w'thout any deviation remembering me Kriabna for Lam easy to be obtianed y 0 the s on of Prithay befaus thoy ave constantly managed in devoti nal services PURORT Of the In thisverse espoctally about the bhakti yoga of the unalloyed devo SPG described about there thier fin al dostinati-ns Provotsous verses thero aro four kinds of different devoters li.ke tho distressed, the inquisitive, thes? who want some anterial profit and the philophers. A different process of 1’bore fen from this material vprld entannolement , they have desertbed i vthe Kara Yoga andnanona Yoga and Hatha Yoga systems, But at the same tine with such yora pricles bhaikt! 1s also adeds Put tn ths verse particularly puro bha'stt yoga without -any mixture of Jnana and Imowlridle y kar ay and hathas Ture oh A pure devotes does not even desir-to be propmoted in the haav-nl: plonots ong Upton. ' yora is(anandachita)s Thedevotee fons not desire anyhtinn or to be one with Mrhamajoti or elevated salvation or liberntio from. the matert~ entangl-y cnte A pure cerotee odes nit desire anything. From the chadtina thas tor {fa the pure devotee 1s called niscom, which means hehas no desire Sor hir solf Interest. Ferfect peace is r conmeiicd for the pure devotes, Any oAns Tot for any one clsePerfect devotes his no other desire than pleasing the SfGsthoreas a jnoma or karra yora or hatha yoga they ahve thier pers onal interests. sso hee the Lore of tho pure devotes Ie syays that anyone who ts wnflinchinzly do voted unto ne tho 9 PGP y for bim I ar always very oasy to pbe achioved, So any Pure devotes vho ts aluyas 1n davtolinal sorvice in cither of the differnt feat + of Krishans Krishna emans that ho abs pot 1ifferent plen-ry expansions, And 7if- Be ete arent Ancerantins, dust Like Romaysvseeceeesees SO 1h 1s the choice of the devotee to fix up bis mind in servine in rendering treisotentontal Lovins servicg so ony one of these tre-anseanasntal forms of the Supr ne ord se fe him, for such ptre dovoten there ts no trovbls an’ as cna has to effen ts & practtes of hatha yoray Jnana and any other for: of Mak poy is yer sinels ane pures and easy to performs The pepinnin= 1s only ehanbtar Nara ete, So the Lord is very Neraiful gorerally but as we hove atranay ex Taine? ong Wh on ve utthont any devtattion ther are always onrero’ tn Me fev be s him in vorines 3 atts LOrd te very mush inelineds The lord hew Sno snd ts stated in the Vedas now who ts CuLLy serie ne enaraged tn dovntiansd sorvico of the Slips Tore ba can mntottan? kha sy ort it steatated Im the “.C,a7s0 thet Dottar “erur: the Tord cives him suffient intelligence so that ultirabloy the avekoy VA Stetotto aehiava the 8G in his sp’ tituay ttee cen and abodes no s Nauithont any devioiten aie ith ut tho pure devotes is that He alway here is no Imparinent consolation of consdierat jon of the tivn or placce for a pure dovetee wherever br is, “ov sum? of thai evotees they aro cousite thet a devete> shovlé reamin nt Yindaban or at any such o7nee hore advent of 4 ths Tord was man-fested, but a pure devote», be can ro sin ovryvhe 2 an? on) nnd be can create the atroshare of Yindsban br bis devoti nal servieos ‘the words Satatung and nigdusba ore always regvalely ovre y day that 4: wonbione hy-ea that is the spoesfte fren ton of a pure ovebas ad rarteehersr thone are the wvalifictations af ° purrs devotes ors fox alwlazs § pinking of Ke str hin the Lord is vory hoppiszy abtatnable than anyoths: proves s of yore Much Thatizte Yorios ere ar in erally of 5 different typess They aro calted shanto bhalsta, enraged sevet tonal overomeda! iu UG. ar any other vid fe seri ture. service in neutrality, dsabso b'a’:ta, enagged jr ovticnol service as servanty shako bhal:ta, onraged as friond, bashlo bhakta, onageged as parent, ond nai Ja bhatta, on 2 an congugal Lover of the Si Lords In either of the sterosy Te ntonly cH honk on: dae sons an either of thy stages a pure cevster viottion snrared in tha brane andqatal eloytay aeryies af the oy Jor, therfor for bin the herd fe vory happil: and oselsd abtte DI2y4¢ A Porton cannot forrot the Supe Jor? for a romenty ond sinMinlrly The § G “rtsina eon Not forcet bie pur Gavote> evenfar o motonty This in the atvrtere of bree stag C4 and chenting Hare trishna otes Me process is Coserbes in doatil. Biut as ve have olrady discussed, this preerice of thisage 1s.not practices, Therfroc yogaharenem ox tho best pro- coss of fixing un the mind 1s %sGs Tf ono te able to tx bhts wind ty Ty ale wra s constanly in deveftinal scrviee Lt fs very easy for bin to roreratn antre ed alvars without any devt tt fons Tr a3 sarraaarani, somyanya mano aum= On the corbi-attosty ckaksaram-the letters Drohara brahna-cabsonte vyaharan- vibrating nantley krishna antsnaran--resonbering yab--anyone —prayatt--lives tyajan--quitting thie body dchanesH tis body na vati-~ achteves paramatime- Suprene rabin -destination SRATSALT VOI After being situmted in this yora orocess practica and vibroting the «M4, vhich is called vedewmtdontash, the Suptore eombinatinn of Jettors « Ons who ks of the Suns Lord Perosnality of Cotgead avd tins he quits hts body and eor- tinaly he roaches the spltitun?. planote FuReRt here ist ts clearly ststaed that ‘mkar y the onbination of leltors on Prahama and Lord Ks is not diferrent, Tha shortcut name of ©. ts On, but one who alwyas chants Ilare Krishna etes ther is nn d'fforeres botvoan Mf AR 4 Mather it is claer 1y recomended frot bis age so any person who “ints th's body at the end of this life y catnianting It-are Krishna ctes, cortatnly ha ro eny one of then aches the sp-ritual planets and entert&s into them accoroding to bis rote of practices Simtlarly those who are dovotors of the ‘ups Lorf te y thoy onter atto the Xs planet of GolakaYindaban whereas those who are inperson 1‘ sits thoy remain dn the Brharajoti, wt those who ero personaliits thore are rar other innunberable pl nots inthe spiriutal sky and the o aro differmtir st uated as the Viernta planets know asteses fo one who quits his body in thsis situation, bo enters into the spltirval 'inr~ fh elu 1EX1_NO_15 * OO ¢ ENGLISH SYNUNYNS Man-unte He, Gerto-aciieving, Buner=again, Jonmqu- birth, Tukarlom- place of wiseries; Asasa kum- temporary, No-nevers - Mavotmana-tue, great souls, Sensidee-perfettion, Peraman-ultinate, : ree og * dainsidiion Great Manatmas who were yogis in devotion, they efter, achieving he never épss'vakk' to’ thie! Tédporary full of miseries matertol world becouse: they: pattadne the. highest. | pekfection . . a Pl ' PURPORT: (8 1 Condénttatég yal, étigaged, tb, ‘tne, ‘suitene’: ‘hors: nality of “odheod, Sri Krena, ‘is the practical symptom ef devutional service. lers: ns who engage tneir-mind-10 such:p.woy: giving up all-nopes:in the matter of practising a and “hilosphical discussi ns, euch perwons take only to’ pure ‘davoticiki vide. “ihe materfai world is full of miseries “the miseries of birth death'.v1@ se and die-nses. It is aiso tumyorory, natufolay whb gods: to. tlie planet of Ktsna loka, golo-e vrindoban, there he achteves tie .ighestperfectiony faturally he does not wish to cone back ta. (nis..siserable pidée.|liis.plenet. ie described in the vedic literature s' Avokia or Kara. Keraman kanteen, It, 1s inexplicable and it is beyujd our Adterial visiod ‘but it! is the nighest goal-y at destinotion-foF uFéat :nowl who “are krown! 48! Mahatma they receive transcendental wessaze from the renlised devotees and thus gradually develop devotional service): Krane Gonsetdusaesai ahd become so ruen absorbed. inthe, transeenadn tat Joyidg service cUhat they do not ‘desire ¢ ony eleGation in any of the material Planet neither they want any tronsfeftétice 8" any! BHLRILGGL piindt:* fief dunk ony Krena. and Krena's ossoctation nvtuing-elses~‘Inat ‘1s :€uehightsl perfection of Lite. This. verse Géy-apebl Pleorry btbededw Ge ‘Cie pérécial devotees of the Suprem Lord, Krsna, Pers ns in Krsna c nscivusness achieve the vighest rerfection 0” tife,.tn ote mopday :they:de, the, supem nov is. Manes eS ae TEXT NU 16 hrc BNULLSH | SYNUNY3i6 , -, 7 aut Farabrahma-up to th hig Joka plaiet, Gonén- 4e¢ép planctary syetems, loka and planets Funapé ‘again y Avotine- returning, Arjuna‘O Arguna,:Man-unto Me ;‘Upeta-arrivings Tu-birth, Cantiing=0 Fhe son of kuntiy! Fila juria-rebiFin, Néshevét; Nridotee-takes to, ‘TRANSLATION 2 Beginning wA4h. from the highest plonet in, the, materiel, world down to the Lowedi-plonet.ailofthem.are also place.ot miseries where repected bith WHY "duth ‘eddes place.” BAF HE 'whd atlains to the Krsna loka o the son of Kunti, fe never:takés birth ogain. 4 yen’

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