FOREWARD  Being Bhagavan’s devotee nobody can be unhappy, this is our experience.
Whilst the wish to gain Ishwara is not resolutely strong and for so long as you are in the spin of many desires, then in the manner of a kite you shall fly - turned about, twisted around not knowing indeed where.
Many threads of desire are gathered. Possessed of desire for Bhagavan, make ready a thick rope and enable escape beyond the bhavakuupa (birth-well).
If you have gone and done any erroneous action then right here you should pray - 'Bhagavan!' Our own faculties do not have the ability to give pardon, in future do not the like again. But do not do this wrong action again and also worship Bhagavan too. The benevolence of Bhagavan is strong but it is not a transaction to sin.
In [determining] wrong action and meritous action the Shastra is indeed the measure. We have the ability to act in accordance with Shastra to perform right action but by not observing the restrictions of Shastra error is done.
You will avoid ruin if you are set in motion with the support of Veda Shastra.
Therefore people are unhappy who do not have an ishta (beloved). Without having an ishta all people are being orphaned.
2 You who desire to be made to possess strength then come into the shelter of the omnipotent Bhagavan.
Always refrain from bad company.
Have blind faith in Paramatma. Perform traditional rites and fear doing sin.
Do not get the mind excessively involved in your employment if you desire peace.
In worldly existence nobody desires the mind. Health and wealth are all that are needed.
In the present meet with happiness and in the future also be radiant, precisely in this way do the work. Only do work which accords to the Shastras.
The rules of the Shastra will be for deciding what we do in the world, so that we will make both this and the other world bright.
The human being has got the beautiful form of body as a boat to get across to the other shore of the bhavasaagara (ocean of birth). Be careful not to sink anywhere and drop into a whirlpool of desire.
3 Whilst working for a living utmost care should be taken to work with a clear mind.
Bhagavan is generous to the needy, not generous to the miserable, those needy who come and take refuge in [Bhagavan] have their desires fulfilled.
Poor are you who are altogether without a basis, who anywhere in the material world are not being supported, who are attached to the worldly existence, whose mind is not connected to anything [spiritual], who has through sound, touch, appearance, smell etc become altogether attached to worldly pleasures and whose existence is not supported by anyone else. That life can said to be genuinely poor and baseless.
At whatever time the son becomes unwell then there is a request made to the father for healing to be done - such is not the method. Actually the father cannot [bear] to see our son ill, of his own accord indeed without [the son] saying anything is effort made to remove the ailment. It is this very method which [applies] to those that go to Bhagavan. Whoever are pulling favour of Bhagavan one time, for them indeed without prayer everything is done. This perception is true that on no occasion can there be suffering for Bhagavan’s devotee.
Like the little drops of water that drip from a cracked earthenware pitcher the moments of the life are passing. From right now become careful.
Right here heed that it is the mind's belief in worldly existence which gives difficulty. Bow to the direction of That Paramatma.
4 If you cannot be alone then be in the company of good people.
Don't give up the stomach for righteousness.
Be reminded about the stomach (capacity for good action) but also [be aware] that righteousness will go with you beyond.
You are yourself a part of the absolute bliss consciousness of the Almighty but out of ignorance don't make the mistake of going here and there in the manner of childless dogs wagging the tails, taking pleasure in worldliness pushes a return experience.
5 [Section] 1 [Veda Shastras & gaining the form of Bhagavan]
Indeed the limitations of the processes of both protection and salvation are clearly lasting.
Neglect those restrictions and if in your behaviour you have come to intemperance then salvation is spoiled as well.
In truth the way to salvation is by behaving within suitable limitations.
For want of satsang (company of the pious and hearing of the Truth) the mind is not inclined towards Bhagavan.
In satsang the swaroop of Bhagavan is sensed.
However many days there are to live, cause them to be lived in peace. It is to no purpose to be self-pitying: since this is the destiny, more than that cannot be got. That much only will be got. Satisfactorily pass this life, return for the sake of being more troubled.
Drop the dispute about whether [God] has a form or is incorporeal, That which is formless, the very same exists having a form.
6 Upon a completely still calm ocean appears the shape of a wave. That shapeless is taking a form - actually in neither of them is there a difference. Bhagavan is shapeless and also has form. Worship in which you believe to go beyond the ocean of worldly existence. Happiness is not to found in the superficial, happiness comes from faith. The time in this worldly existence is very precious thing.
Happiness does not come from appearance, by faith become happy.
Time is more precious than any other thing in material life.
Instruction in religious teaching is indispensable for improvement and making a place in the region of the mind relating to force of habit.
Don't set desire on anything then the chance of loss will not come.
Delay is from one's own side to be ready to get Bhagavan’s benediction.
Give a place in the mind for Paramatma’s eternal everlasting form of bliss.
In the mind always remember Bhagavan and also don't transgress the restrictions, [then] in this very place you are a mahatma (great soul).
7 The swaroop (appearance) of Bhagavan is [gained] by means of satsang, he is kind to devotees and the feeling of [Bhagavan’s] omnipotence is not felt if the mind has not become fit for the ishta (beloved). Therefore make an effort to find time and do satsang.
[If] you want Paramatma then make [yourself] religious.
Belief in God is indeed to trust in what is enjoined by Holy Scriptures [concerning] virtue and vice.
Whilst you do not trust in the Veda Shastra then you can't have faith in Paramatma’s swaroop and if you don't have trust then what will you base you decision about the swaroop upon.
Until that time you have belief you won't be able to have a true darshan (sight) of Paramatma.
Trust in that which is taught by the Vedic Scriptures about virtue and vice.
Dharma (righteousness) do and let go of adharma (unrighteousness).
One's own religion and religious work is really a staircase to reach close to Bhagavan.
8 Having had [only] little desire for worldly existence grow in love for Paramatma.
In the man who by sadhana surrenders the life of pleasure the understanding of the ishta occurs. In order to gain the pleasures of wealth, a wife and a son etc a man has to decide to make an effort. This is the method to get the knowledge of Paramatma’s swaroop (form), that personal exercise is done to gain Paramatma. But for this reason become strong in practice and from Shastra and gurus will come belief of the pleasure of benefitting from Paramatma and you will meet with shanti (peace).
Go and prepare before going on a journey.
Desire, anger, arrogance, greed and ignorance right here are our true enemies. In practice there are many enemies made, turn out those enemies within. Gain mastery over them and in this very place will real victory be.
Suppress our internal enemies and then in our outer dealings no enemy will be born.
The kingdom is to be set free of enemies if the world wants to experience pleasure and peace always. Therefore the one that builds or directs must gain victory over the kingdom's internal enemies.
9 He who with a strong heart carefully reflects about transitory worldly existence, mastery is gained over the very same internal enemy [which desires worldly existence].
That man to whom worldly affairs have come to be very transitory does not act out of greed and ignorance; because he knows that those who act out of greed and ignorance today automatically fade/decay tomorrow; therefore the consequence of greed and ignorance are useless remorse and disquiet. For this reason therefore greed and ignorance in the inner self do not begin to sprout. Truly he goes to destroy their seed.
In the manner that if one pulls off one leg of a bedstead leaving the other three if in a similar way one subjugates one's internal enemies the remainder then become loosened.
Strongly consider together the transitoriness of the mundane existence. Actually, from doing just that, desires will then be limited desires.
Having little earthly desires become attached to the Lord.
Do not be minding the business of the world without mindfulness of the ishta in you.
In worldly existence be like the leaf of the lotus which stays on the water remaining separate from it.
10 The inner enemy is really the impediment, the subjugation of the outer enemy of the person is one mere project.
With equanimity look at all things as being similar.
Very impartially understand that the delusory worldly existence is an illusion. Also understand that the truth of Paramatma is real.
In the illusion of mundane existence be a person who has a feeling for truth, in the business of being a person with knowledge of the ishta sometimes too you cannot be impartial.
You can be dispassionate if you are determined always to behold the soul.
Who for moksha or the gaining of Paramatma has laboured, he is said to go to salvation.
Appreciate all the world as ones own family be influenced by the pleasing 'atmavatsarvabhuteshu' (Treat everyone as if they were yourself); this whole world is really the gross body of Paramatma; understand that you remain free from envy, malice etc and everyone can be a fortunate soul and work for the complete spiritual knowledge.
If you will be drowned in your appetite for earthly pleasures then you cannot gain the high state.
From pleasure gained that really is the 'arth' wealth. The gain to one another of transient earthly pleasures are [only] self-interested and for those who wish to attain a permanent form of happiness the 'param' (best) 'arth' (wealth) is said to be 'parmarth' (salvation).
11 Actually the ishta defends from anishtom (calamities).
People are unhappy because they do not have any ishta.
Make proper use of the time.
The human being has the beautiful form of body as a boat to get to the other side of the ocean of samsara (earthly existence). This boat is not always in our control. Until control is gained then go and make an effort to get assistance to cross the ocean of experiences.
Make good use of our power until then.
If the proper use is not made of the time here then when the warrant order will come to relinquish (the life) then you will be turned to weep without support from any of the four directions. At that time there will not be anyone to help, and this is also a certainty that there is a fixed time and there will not be one minute more; the boat will leave from one's hand and again you will not understand when in the sea of rebirth you will be plunged, the horrible torture of the endurance the birth and death will occur.
12 [Section] 2 [Materiality]
Your progress and welfare is not connected with financial wealth; for this reason possess Lakshmipati (the god Vishnu, wife of Lakshmi, goddess of wealth) Bhagavan and give thought to Lakshmi.
However much development there is of materialism, worldliness, that much further away will be happiness and peace.
The argument of materialism, that peace is to be found in the world, is fundamentally disproved.
Not by uncontrolled intellectualism but from an exposition of holy text happiness will be [found].
Today materialistic arguments are strongly violating discussion of spiritual texts and intellectual debate is being put before the teachings of the Shastra.
In materialism happiness is merely [being] mimicked and therefore in India sometimes a measure of support for happiness and peace has gone. Here (in India) spiritual discourse is not always exactly excellent.
Revelation of perfect boundless infinite pleasure without beginning is Paramatma indeed.
13 In wood Agni (fire) is pervading everywhere but someone cannot unsteady the understanding of the invisible. From that little desire Agni might take disrespect.
Paramatma is pervading everywhere in the animate and the inanimate, only from this knowledge of that which is beyond the sight - trouble may not altogether disappear.
By the direct appearance of Paramatma through the way of prayer it is possible for all troubles to disappear and to derive very great bliss.
From only learning of the list [of what to do] nobody can be made wealthy. Until mining work is done according to the list wealth is not gained.
The Vedas and Shastras are similar to a list for the gain of Paramatma. According to the injunction of the Vedic Shastras, do japa (the silent repetition of a Mantra) dhyana (meditation) etc, for mining the treasure is truly the way to discover Paramatma.
Indeed by connecting knowledge and wisdom will happiness and peace be gained.
Moreover by regular favourable conduct, happiness and peace are granted even to the unreligious.
From the good conduct of each and every individual the growth of mutual love in society can be established in peace and orderliness.
14 The characteristics of a land of righteousness are that the land or community desires to advantage every single person. These then also give peace and happiness for those who are unreligious.
[But] that country which grows more materialistic, in them quarrel and constant restlessness become the new phase.
For others who experience happiness and peace it is but a mere glimpse of peace. We accept that our real purpose is to give knowledge of the existence of happiness.
When there is a shadow on the happiness then only so much ananda (bliss) becomes experienced and then you cannot become connected with the theory of gaining the blissful form of Paramatma’s blissful soul, of being possessed of limitless bliss.
The pleasure that we experience from acquiring things of the world, that is really only transitory but because of this comes a state of disunity, a time of greater suffering.
The transitory connection with happiness and the pain of loss lasting a long time besides, why hold on to materialism?
Therefore India should not be influenced by the countries of the world that have become crazy for materialism, resort to the real giver of happiness and peace, the happiness which belongs to spirituality.
15 On occasion when an alligator seizes an elephant, the elephant is completely without assistance, there is no-one seen there to help. Renounce dependence on the worldly existence, that is the time when you have become altogether needy to call out to Bhagavan; "Bhagavan - who is merciful to the needy" - thus introducing your own pitifulness.
Draupadi became pitiable at the time of the seizing of the cloth (of her sari). Nobody was coming to her rescue, in her helpless plight she called out 'Dinadayalu Bhagavan' (Merciful-to-the-needy Bhagavan), Bhagavan showed compassion on her.
Until whatever time attachment to the worldly existence is not abandoned you cannot become a recipient to receive the charity of Merciful-to-the-needy Bhagavan. Paramatma is the only one to support those who are living in plight.
The needy one, is a reflection of the unbounded Paramatma. And for devotees occurs the unlimitedness of the unlimited Bhagavan because of the promise! "ye yathaa maaM prapadhyante taaMstathaiva bhajaamyaham." (Gita 4:11) Bhagavan says that however you worship Bhagavan then in that way you will be served.
In truth if some worldly people have been tardy in their worship of Bhagavan then do not talk [about that tardiness] because that time none can have [again], in this time remain worshipping - woman, finances, son, friend, adversary etc are all remembered, recollect only the worship.
16 Paramatma makes the blind not blind. That Almighty is, who knows all actions. Their sight which nobody [else] could save.
So don't suppose that this work of ours is not known by anybody. In whose power is the taking of all right and wrong doing's, your every inner and outer intention is known.
Whoever is on the true path adhering to the worship of Bhagavan, definitely cannot do wickedness.
One's own ishta who is infinite sees everywhere and see this very place.
Vishnu, Shankara, Devi, Surya and Ganesh are beings who are not just a little great. We are capable of utterly good fortune from becoming a devotee of all.
In the manner that we worship Bhagavan like that we will experience peace and happiness.
To the best of your ability obtain a japa Mantra and by practicing sin is destroyed.
17 If the mind has the desire then constantly do a suitable method of dhyana (meditation) - little by little do some practice. Seated on the support of paper you cannot go to the other side of the ocean. Having love of worldly things is having paper support. That [water] will go up to the neck and the seated person will be immersed into the water.
If you desire to be made good then be with good people.
If you desire not to be made bad then avoid the contact of bad people.
18 [Section] 3 [Dharma]
If you desire then [first] consider. Viswamitra (a guru to Rama) absorbed himself in the presence of Bhagavan [to fulfil his] desire for having the power acquired by religious austerities, in spite of this he [also] did devotions [to Brahma] for he was impatient for [the knowledge of] Brahman -
One's own very time is squandered as a human being [if one is] entrapped in worldly desire; [for] in the end the limitation is in this very place - "[From] a huge hollowed mound emerges a small mouse".
You should gain understanding from learned scholars of the Vedas and Shastras about how to worship properly.
Don't dispense with the habit of discernment. If a diamond has to be got also be suspicious that [the stone] might also be of no use, being glass. But also do not trust the feeling that there is sugar when there is sand.
Apply the mind in mundane existence; but only so much as salvation is not spoiled.
It is inevitable that one has to make arrangement for food and clothing but hoping that increased happiness will come from increase in food and clothing, this expectation is done in error.
Food and clothing is connected with the gross body, one is in a subtle body. Therefore by giving attachment wholly to the accumulation of food, clothing or plenty of material articles you cannot find happiness and peace.
19 If to any will come the command of the prana danda (breath stick - punishment of death) then there will be terrible unrest and anxiety in the mind. What can love of the body or the enjoyment of material goods through the senses of sound, touch, image, taste, scent etc do to remove the anxiety? Undoubtedly the subtle body is the place of anxiety. And until whatever time the subtle body is treated, the anxiety cannot be erased until then.
Any worldly person cannot go with anything therefore be not be troubled by any possession here.
We go with the consequence of the actions that we have done - "karmaanugo gachchati jiiva ekaH" (Going with its karmas the soul goes alone). Therefore do virtuous karma so that the journey beyond will be good.
Perform virtuous action but even if misfortune comes, by Paramatma become indifferent and [the effect of] that which one has done will go.
However much you come to know of the sinful actions of others, together with that perplexity know of one's own defective actions, then make a god out of the human being.
Go and accept some instruction in religious conduct then become happy.
20 If you are disrespectful then right away consider suitable action for filthy vicious dishonour, having done this disgrace become desirous that no offence has been taken from your speech.
If you behave righteously [towards others] the very same people will give the same [treatment back to you] as well.
Strengthen the mind but do not have complete trust in the mind. Avoid useless conjecture - this is an opportunity to avoid confusion to the mind. Those whose minds are similar to sand, the yoga of Paramatma gives cement, their minds become so hardened that even things which might create very great temptation do not swerve their mind any more.
Mind then is a wall of sand, little drops of water move slowly. Taking to this worship which is a little similar to the yoga of adding cement [to form concrete] then you become very strong.
In Bhagavan’s name there is very great shakti but if that shakti is gone then desire will come. In fire is the strength to turn everything into ash; but if the fire is feeble then even fine drops of ghee (clarified butter) can extinguish it.
21 The strength of a tree certainly lies in the bija (seed) yet one elephant can take a load of tens of millions of seeds; but if one pip is planted in an excellent field and is continuously looked after then it will grow to become great and to that [tree] you can chain many elephants.
Possessed of the name of Bhagavan is actually [to plant] the bija (seed) in an excellent field for it to be assembled with green foliage, filled with flowers and to become fruit-bearing. Casting it in fallow land it becomes destroyed. One should make one's inner self to be an excellent field. One's own occupation should be suited to the caste to which one belongs; one's inner self should untainted by such work and be able to attain to Bhagavan.
Those who have become recluses - detached from the worldly existence - should stay away from both jada maya and chaitanya maya.
'Jada maya' is wealth, paisa, rupees, dignity, honour etc and 'chaitanya maya' is woman.
Wherever maya is, similar is making. We do not blame ourselves or praise; only set oneself apart from that.
If you are not detached then you will falter in your steps and fall.
To remain a recluse, separate from jada and chaitanya maya, you should practice the fostering of rigid indifference.
22 Goddesses (ladies) should not go near any sadhu who lives alone. News and information, understand from mixing in the society of good people - actually go with one's husband, son or anyone who looks after you. Right here is the rule.
Dharma is not according to taste. That which the Shastras command, that is Dharma.
Having done one's duty [in life] then understanding death is also a blessing, another Dharma is which from owning becomes [one's] downfall [i.e. adharma].
Paisas and rupees to the sannyasi, paan (betel leaf) and tobacco to the brahmachari and to give protection to a thief - to the one who gives there is also to be hell.
Understand both your own Dharma (duty) and that of others. Foster an understanding of one's own Dharma and understanding another's duty, refrain from that.
From learned men or mahatmas become compliant with the Veda Shastras, understanding the relationship of one's own duty [with the Dharma of others]. If you do not automatically accept the Veda Shastra enquire from them [learned men or mahatmas] the way for yourself then right away they can sift [the scriptures].
- The neighbour puts the head in the drain -
The twice-born (Brahmans, Kshatriyas and Vaishyas) should regularly do snana (ablution), japa (repetition of a Mantra), homa (sacrifice), archana puja (worship) and bali (oblation).
Shankar (Shiva), Vishnu (Rama, Krishna), Surya, Ganesha and Devi (goddess) - from these five gods all that abundantly lovely occurs, you should regularly do japa of their Mantra.
23 From the act of japa [the effects of] sins are destroyed. 'japato naasti paatakam' (Sins are eliminated by reciting the name of God).
Understand from any experienced sadguru (good tutor) the Mantra and meditation method of your [favourite] ishta; you will surely soon become attached to regular ishta Mantra japa.
There is no doubt that siddhi (realisation) comes from doing japa.
'japaat siddhirjapaat siddhirnasaMshayaH' (japa, siddhi japa, siddhi from japa there is no doubt).
When you let go of worldly existence then you become alone and you really do the work of Dharma. Therefore for further dutiful work make a good friend [Paramatma].
Indifference is a very big astra (weapon). Anybody uttering unpleasantness or being disrespectful in any way then be indifferent to him, that is to say; withdraw one's own thought from his direction.
Whenever anybody is contemptuous then this action [of your indifference] will become distress for him. If you have given indifference and not even given heed to his direction, then he is unsuccessful in the fantasy [accusations]. He is defeated right there.
24 Don't even consider collecting wealth acquired unjustly.
Never think of doing harm.
Take heed not to commit any paapa (sin, crime or wickedness).
Don't make any unpleasant cutting remarks.
25 [Section] 4 [Senses]
You are affected by those that you mix with and take on their qualities regardless whether they are good or bad. If companionship is not good then consider it is not unlikely that the existence will sink down.
If you don't go to an opening to beat the snakes how else will they die? The sickness (anxiety) of the suksha sharir (subtle body) caused by past action is connected with the sthula sharir (gross body), get to know the upachaara (way of offering) for how else will you get peace?
You should make a path from this world to the next.
Don't be attached to the world of anxiety, to accumulating material possessions.
If the highly blissful form of Paramatma has not been gained then this is the reason that troubles cannot disappear.
Somebody is loving then it is not (obligatory) for oneself to do anything for them.
In the ways that you avoid a thorn, then like that altogether refrain from the worldly pleasures of sound, touch, shape, taste, scent etc, anything that is perceived by the senses.
Put the rules from above (the Scriptures) before acting according to the world of desire, and from within receive Bhagavan’s name.
26 Wherever you are, whatever you do, actually do it as worship of Bhagavan. Have true attachment for Paramatma and feigned attachment for the material world for you might not be able to make your life fruitful then you would have regrets.
Relinquish appetite for worldly pleasures and apply the mind to Paramatma.
You shall apply the mind to Paramatma then you will experience shanti (peace) and santosha (contentment) and there will be all kinds of benefit.
As long as the individual's mind does not engage in upachaara (offering) then the nastiness in the mind will affect the subtle body and cause ashanti (anxiety) and until such time [as upachaara is made] the anxiety will not go and any talk of peace will be just talk.
By going against the established rules of pranayama or by not fostering the correct way of pranayama, there are going to be many kinds of disorders. Indeed, consider carefully before starting the practice of pranayama.
In this world and the next all upward progress of the mind truly lasts. If the mind is pure then everywhere advancement will be and if the mind is impure then you will grow to be an absurd human being falling by the wayside. Clear mind is love from Paramatma. From the growth of love for Paramatma, desire for worldly pleasure becomes distaste (for worldliness), and ascent of reason exists.
27 It is a good man who is always determined to make improvement.
The impure mind runs in the direction of worldly pleasure. Attachment to the fruits of worldly pleasure are trouble and ruination.
Of a clear mind, with no feelings for unlawful conduct (contrary to Dharma), neglect of religious observances, wicked, sinful conduct, depraved behaviour etc, tendencies towards destructive behaviour, deficiency in morality - true discernment, truthfulness, tenderness etc are excellent indications of a divine nature, constantly experience peace and happiness in the world.
Who so labours in accordance with the Shastras his work is sacred and such work comes into existence as world advancement and is the bestower of moksha (final liberation).
Don't do labour that is contrary to the Shastras, escape from wickedness and in this very place progress in a holy manner.
The mundane existence is so very self-interested that if a human being of hide comes together with desire, then the skin is caused to be filled, be warned.
In this there is not a shadow of doubt that when people's self-interest has become perfect it is upon this account all measure of respect and affection are shown.
28 [Section] 5 [Dharma and Fate]
To go the way of Paramatma is to assist worldly business, therefore don't be clumsy in the business. Perform your business matters in complete accordance with the rules.
All have to endure their fate, even the wise also have to undergo [fate]. Therefore whether you face prosperity or adversity, you should endure it with courage understanding it to be your own [fate].
The fruitfulness of human existence lies in gaining Bhagavan, not in the completion of any earthly task.
Burn accumulated actions with the fire of knowledge, courageously experience the pleasure or pain of destiny, and offer up your actions to Bhagavan. Having acted in this manner know that you will be liberated from the bondage resulting from one's deeds.
The worship of Bhagavan is the most important thing to do in life. Also it is of benefit to know that by the worship of the Deity one's own Dharma (duty or religion) is tended.
Live one's own existence by fixed rules and follow them.
The freedom to live by one's own Dharma (duty or religion) that is happiness but by freely resorting to living the Dharma of another is to fall into decline.
29 Sit in a place alone without one's mother, daughter or sister - since [in company] the senses quickly become prevalent, learned ones are likewise given to becoming unsettled [in such company].
If you deny Dharma then first understand what this denial is. Without any understanding, to deny [the need for Dharma] is not just outright ignorance but it is also uncivilised.
To acquire wisdom and strength about solving problems related to country, era, age, and environment, one should take advantage of the instruction of a guru by becoming a shishya (student).
Rise at daybreak and first do pranam (salutation) to the earth, then do pranam to mother, then do pranam to father, then to guru or religious instructor do pranam, if they are not close then do pranam to their picture, and if their is no picture of them then do mental pranam to their memory.
If you have faith in Bhagavan, Bhagavan is quickly pleased with him who doesn't make demands.
[If you] desire to experience the worldly experiences of pleasure and pain then undergo [them] according to the rules of Shastras.
For the genuine seeker it is not good to be attached to anything in the material existence. Also not remaining desirous of anything. One remains attached in the effort of gaining one's own ishta.
The real reason that people are indifferent to their Dharma is that people now-a-days are sorrowful and restless. All people should be applying themselves to looking after their own Dharma then right now will be applying themselves to the experience of happiness and peace
30 Don't let go of the stomach (capacity) for Dharma (good action).
Folk should speak of the government but not with discussion that is contrary to the meaning of Dharma.
By untrue speech are the fruits of Yagya (religious sacrifice) destroyed, by behaving arrogantly are the fruits of tapas (penance) destroyed, and it is said that for scorning a Brahman the effects of a lifetime of charitable behaviour goes to be destroyed.
How do we know the our mind has become pure? We should understand that our mind is pure when no vikara (disorder) can be born in the mind. You should understand the mind has become pure when you do not desire to scorn or be antagonistic.
By worshipping Bhagavan [but] doing falsehood, theft, treacherousness, reviling others, fraud etc you will not be saved but will become [like] an elephant bathing. The elephant cleans the body then again flings dust and dirt over itself.
Make use of the aushadhi (herb or medicine) then avoid having an unwholesome diet and you will take complete advantage. Take satsang (meeting with the good) and then refrain from the evil company. Worship and do puja to Bhagavan then whoever you understand to be bad [company] keep your distance from.
31 [Section] 6 [Business of living]
Repay the price in accordance with the negotiation. In worldly business lasting only a very short time apply your body and your wealth. The mind is a lasting thing always remaining with you and even existing with you in the other (next) world. Therefore to this [mind] make a link to something permanent.
Attract the most permanent thing in this world of animate and inanimate existence, verily Paramatma is; rejoin the mind's connection with That.
If the mind becomes satisfied with wealth or is satisfied with a wife or son then why will it go elsewhere? The mind seldom sustains [interest] in any one thing. From this is clear that it is good that the mind does not get attached to anyone or anything in the world. The mind goes to get a good appreciation of anything but after a little while shifts on.
In the mundane existence nobody desires your mind and the mind is not satisfied with anything worldly.
The mind is not suitable for the world and the world is not suitable for the mind.
Whenever the mind goes to attain Paramatma then it becomes calm then does not desire anything from anywhere. From this it is understood that Paramatma is indeed suited to the mind and nothing else is.
32 Remember that the same mind which is without desire for the mundane existence comes to desire it will be caused to reach near to Paramatma. Therefore in the bazaar of samsaara (mundane existence) and with wealth do your job and to the direction of Paramatma apply your mind then samsara's business will also proceed and the way of parmarth (highest wealth, salvation) will also become clear.
Using a good method to find a satguru then of his words it is necessary to appreciate the mula Mantra (means 'root Mantra' - mula Mantra can also mean 'essence of advice'). Afterwards your welfare will be improved.
An unsteady mind, faith [that is coming and going] like the play of ducks and drakes, and by unmaniliness how can there be Parmarth (the highest attainment, salvation) or even fulfilment of self-interested desires?
If you wish to be a faithful spiritual seeker and destroy all worldliness then don't be unsteady be immeasurably strong, you should grow accomplished at being very tolerant.
The guru has told of the path that you must really have that much resolute faith and you will be undisturbed by the activity of the chitta vrittris (activities of the mind).
Neglecting all friendly righteous action and omnipotent Bhagavan, who can experience happiness and peace?
[If] we let go of the religious aspect of existence, we are suffering unrest, dissatisfaction and many other problems.
33 Beloved friends and relatives etc are needed in order to fulfil the necessities of one's life, the mind does not need anybody. With body and resources accomplish the necessities, with the mind think of Paramatma.
A beloved friend or relative desires you to help in their business don't give help only say that you have a great need for your mind; then they will straightaway say 'You ought to put your mind to one side then help complete our needs'. In the material world nobody desires your mind. Here, all are only customers for your body and wealth. To embrace others you do injustice to the mind. Apply intelligence only when needed, without enjoyment of something suited to one's abilities one's business skills cannot go anywhere.
You are a clever person if you get remission from the material existence, you are a clever person who understands that in this place you should apply your body and your wealth.
Whilst the mind remains inclined towards doubt then its energy continues to be scattered and does not achieve a good kind of sadhana.
Whilst the person is not frightened of doing wicked deeds and is not inclined to holy deeds then they will have an accurate perception of happiness and peace.
34 Until a person is familiar with [the difference between] sin and virtue, not locked in the company of those who are wanton and wicked, however much the power of government doesn't want this they are given to create a department to repress [such behaviour].
Tens of millions of rupees are spent on the prison and police departments but they are not lessening the need for jails.
Until the difference between sin and virtue is explained to young boys, and they are caused to know the effects - that from virtue comes happiness and from sin comes suffering - until then they will not be freed from keeping wicked company.
Religious instruction is indeed the way that boys can sense the difference between paapa (sin) and punya (virtue).
The effects of unrighteous instruction are that people do not hesitate in behaving in a depraved or wicked way.
Thinking of Paramatma is the principal task of the mind and setting it to vyavahara (business) is the secondary task then [in] both hands will be ladhdu (sweetmeats).
In order to fulfil your employment it is not necessary for the mind to become entrapped completely.
With a little assistance from the mind you can do your business.
35 He is a miser who is in the habit of using his mind just to make money, thinking principally of Paramatma is the way, make a habit of doing this.
The soul is working the karma of its lives, the habit of doing this work is very old, therefore a little help is needed to assist the mind at the beginning, the method is like giving a railway wagon a push with the engine and the wagon soon goes away at a furious pace.
This statement is indispensible that it is necessary to divide the use of the mind into that which is of primary and of secondary importance, for the mind the thinking of Paramatma is most important and some co-operation of the mind is also needed to deal with the subordinate aspect of dealing with business matters.
In running a business firstly apply your body and resources, and secondarily apply the aspect of the mind.
When the mind is applied principally to Paramatma then Paramatma’s kindness is gained. Paramatma is omnipotent, a little of His kindness can give a soul complete happiness.
In the Veda Shastra Bhagavan made this vow which is authentically proven that 'I manage the business of whoever is reflecting my endless being' but also bhaktis (devotees) authentically prove this promise.
36 Remove the poverty of one's own mind, eat foliage and don't have the stomach (capacity) for wickedness.
A Brahman who promotes the Hindu Samaaj (community) is similar to an engine. Today the understanding is spoken that the reason the train has stopped is because of the engine. Others too have spoilt the way but if Brahmanas are also in a dream they should not consider talking about the calamity of one's own religion.
Don't be mistaken, those maharishis of old dwelt in grass huts and ate the fruits and flowers of the woodlands. But Raja Chakravarti also ate of that [dust] shaken from their feet.
Have endless devotion in one's own ishtadeva (one's chosen deity), without darshan of the ishta there is endless difficulty.
All-powerful Bhagavan’s promise is that:-
ananyaashchintayanto maaM
ye janaa paryupaasate.
teshhaaM nityaabhiyuktaanaaM
yogakshemaM vahaamyaham..
(Gita 9:22)
That is to say that for the person who worships me with unbounded feeling, I make arrangements for their yoga - acquisition of needed items - and kshema - preserve their belongings.
37 When Almighty Bhagavan is ready to accept the burden of running of one's life's business then isn't cheating salvation by attaching one's mind to business exceedingly stupid and ignorant?
When Bhagavan has made this promise then afterwards with the mind attached to Bhagavan there is really no question of how then will the business proceed. When the mind will be connected with Bhagavan then gaining the requisites of living in abundance will occur, right here devotees of Bhagavan have also experienced this doctrine of Upanishad and Gita.
38 [Section] 7 [Salvation]
Get away from sinners and think of Paramatma then both this world and the next will be prepared.
Sins are destroyed by bathing in the Ganga river, this is not Ganga's kripa (forgiveness) but is only nature that those who immerse themselves have their sin destroyed. If a vaidhya (physician) gives aushadhi (herb or drug) to an ill person this his kripa (pity) is not necessary. If a religious guru goes to different places and to the populace introduces them to the path of virtue, to instruct in religious matters then their kripa (kindness) is not really necessary.
Make both this world and the next world. It is not prudent to hold on to the world that is seen and be sad in relationship to the next world. It is foolish to meet with contentment in the present and to make a gloomy future is an altogether foolish tendency.
Wealth to him who has gone in the direction of parmarth (salvation) regards that to be really wealth (parama artha highest wealth).
Edit anartha (misfortune). adharmacharana (immoral behaviour) is really a form of adharma (unrighteousness).
39 Dharma (virtue) is the protector of the state.
To neglect Dharma is a massive mistake.
Always give thought to the purity of food.
Right now go make arrangement for the other world.
Indeed by protection of the rules of Dharma salvation is possible.
A person should remain careful of not doing such actions as will result in the accumulation of sin and will damage the next world.
It appears that to be happy right now materials are accumulated which make for future suffering then this [life] will belong to a business wharf. Work done according to the Shastras will not be like this.
It appears that others wealth and others woman are necessary in order to realise pleasure, [but this] grasping is not suitable as the Shastras tell that from this comes sin and the next world is spoiled.
Do business, but in such a way that the best is also made for the next world.
Collect wealth, but in such a way that the artha (wealth), is not be contrary to Parmarth (Parmarth is salvation, parama artha is highest wealth). If it hinders Parmarth, [then] from that collection will not come artha (wealth) but anartha (great loss).
40 If you have earned then right here will be the wealth but together with the earnings [any] sin will also go with you and alone you will suffer the effects - therefore do work that makes for happiness but not that which creates hell.
Who realizes happiness but does not create hell, that is to say that the clever person does not go in the direction of hell, that is Dharma.
To do the work of Dharma is punya (holy) but from the work of adharma comes paapa (wickedness).
The fruit of virtue is happiness and the fruit of paapa is to be suffering.
To settle which work is good karma and what brings sinful karma, act upon the Shastra.
Shastra Trikalagya (The Sacred knowledge of past, present & future) is the maharishis' perception according to the Vedas.
According to the Shastras it is possible to do action to gain happiness in this world and the next.
Bhagavan Shri Krishna clearly said in the Gita:-
yaH shaastrvidhi mutsR^ijya,
vartate kaamakaarataH.
na sa siddhi mavaapnoti,
na sukhaM na paraaN^gatima.. (Gita 16:23)
41 tasmaachchhastraM pramaaNante,
kaaryaakaaryovyavasthitau..
GYaatvaa shaastravidhaanoktaM,
karma kartu mihaarhasi.. (Gita 16:24)
That is to say that whoever contravenes the knowledge of the Shastras doing work according to free-will, that which is pleasing to the mind, they will not meet with complete success not meet with happiness nor final beatitude - moksha - be really gained. Therefore for resolving which work is suitable and which work is unsuitable, you should accept the authority of the Shastra. Know the laws of Shastra as to which work is suitable.
'satvaatsaMjaayate GYaanaM' (Gita14:17) <From purity arises knowledge>
Paramatma is shining everywhere, but is not perceived without the eye. Therefore it is necessary to make the eye. Paramatma’s eye of discrimination is made from one's own religious conduct and by worship of Bhagavan.
According to the Shastras, performing karma is not difficult, [but] without understanding [this] people are accepting a weight of difficulty. Restrain from the way of bad and good desires and from the fruits of those actions performed from auspicious desires give the fruits to God and at the same moment get freedom from the wheel of the coming and going of transmigration.
42 Apply the memory, first of what is to be damaged and to that to be made but the spoiling of the end is not to be made - such effort should be made that the end is not spoilt. Renowned indeed is 'anta mati so gati' <you proceed [according] to the thought at the end [of your life]>
Of the established truth:-
yaM yaM vaapi smranbhaavaM,
tyajatyante kalevarama.
taM tameveti kaunteya,
sadaa sad.hbhaava bhaavitaH.. (Gita8:6)
In the end as the body is relinquished, whatever feeling there is for any living being, that is coinciding to the following birth. Abandoning the body at the end, emancipation of the jiva comes from the greatest emotion, therefore Bhagavan said:-
'tasmaat sarveshhu kaaleshhu maamanusmarayuddha cha' (Gita 8:7)
<Therefore at all times remember Me only and fight.>
Here the meaning of 'yuddha' (fight, conflict, battle) is to perform one's own religious duties. Do one's work and constantly remember Paramatma. With the body do the arranged work and with the mind think of Paramatma. Word done in this way will both be the making of this world and preparation for the next one.
Refrain from wickedness, but only being righteous is not enough. Happiness is to be righteous and to grow in faith for Bhagavan, at the same time.
The Shastras doctrine is that, the one who speaks ill [of another] takes a share of the paapa (sin) of the one they speak ill about.
43 Don't speak ill of anyone and whoever speaks ill of you, understand him to be a benefactor of your salvation, that speaking ill of oneself is to take one's wickedness upon himself.
Don't do ninda (speaking ill, blaming, scorning) and if you are spoken ill of, understand him to be well-wishing one's own salvation, that speaking of you, he takes your sins on himself.
Do not transmit suffering to others, don't associate with wicked people, and do not violate the way of swadharma (one's duty), having gained a little wealth too - understand a lot. Right here is the Indian method of acquiring wealth.
From wealth business can go but you cannot buy moksha (redemption). For moksha you must fall to reach self-realisation. Be heedful not to get any sin from earning wealth.
Amassing wealth from forbidden means then the wealth will be coming here but the guilt of the doing will go with you and consequently you will suffer hell's torture alone.
If of one's own accord one is immersed in desire then how can you be liberated from desire? Secure a guru and from [doing] that any earthly desires will no longer be.
You want to be happy then secure to the best happiness - Paramatma.
Have the determination never to leave any work unfinished. Have few worldly desires and make one strong desire to meet with Bhagavan.
44 Make effort in arranging worldly business. Get satisfaction in doing that - if not, do not be troubled.
From the outside do the business and from within expand love in Paramatma.
Warrant of death, is like a warrant of arrest, one moment extra leisure you will not encounter. Right now make preparation for the future.
Cherish the Dharma of the caste to which you belong and worship Bhagavan.
Little by little do constant practice of worship of Bhagavan. Drop by drop an earthenware water pot is filled.
The beauty of the material world is like abuse of the house your father-in-law, Abuse is indeed abuse but you have taken good feeling in that. There is no beauty in the material world but for the sake of it a quantity of beauty is gone.
In the manner that a father of his own accord gives all kinds of protection to his son; the son does not request the prevention of suffering, in this way one's ishta protects us form all manner [of suffering]. From him we don't request.
An ishta strengthens then anishta (calamnity) will not happen.
Do ceaseless sacrifice of vaishva deva (world god).
45 Remember Bhagavan [whilst] doing all kinds of activities. Put your trust that nothing [of adharma] will go with you.
The human being has acquired a boat in the shape of a body to cross to the other side of the bhavasagara (sea of birth). Thus go and cross over to the other side of the sea.
So you will eat such the mind is made.
Having earned from arranged means you will eat food then the mind's thinking stays clear.
Earning a living from unlawful schemes and you will eat, then the mind will be more filthy and [lead to] greater neglect of religious observances and sinful living.
Do satsang (take company of the pious) but from evil company escape besides.
Anywhere any desire for wicked sinful behaviour occurs then this is the way, to go in the latrine [lavatory] - had the desire and got out of the way - it is not necessary to refrain more than that.
There is no antagonism between gyana (understanding) and bhakti (faith/belief).
Bhagavan is everywhere in the world, this resolute belief you are really to know is gyana and to know their swarup (form), their service and puja is indeed bhakti.
Do worship of any god then from them don't [make any] demand. The one who asks does not get to own. This is enough to do, go and make them your own.
46 Don't consider anybody to be one's enemy. In case someone behaves in a hostile manner then understand it to be the way our wicked actions are coming [back]. Right here is the vehicle carrying the weight of our sinful karmas. This really is the rising the fruits of our sinful karmas coming near us. Who brings the fruits of our actions, it is not proper to assume ill-will from him.
The strength of a country's custom is for advancement and religious instruction in the country is indispensible for the advancement of every land.
Without spiritual instruction the senses are greedy and you are creating company of those without discernment.
It is certain that young lads should be caused to be acquainted with the doctrines of darshana and Dharma, on account that a happy land, peace and great prosperity can exist.
Possess Lakshmipati (the god Vishnu, husband of Lakshmi) then afterwards Lakshmi (goddess of wealth) inclines towards you. Remember this that in case you do not possess Bhagavan and act as if you worship Lakshmi (wealth) then Bhagavan will be dissatisfied and [if] Bhagavan is not satisfied then Lakshmi also cannot satisfy you. So if that is your situation then your mind will also become defiled.
47 [Section] 8 [Behaviour Towards Others]
According to the way you wish others to behave, do such business with others.
Whoever sees himself in all living being, can be said to be seeing. The same is in the possession of the eye of truth.
When anybody has abused you or said cutting words then you are distressed, in the same way whoever you speak harsh words to with will also be suffering.
Reflect thus, don't use such speech as you don't like others using to you.
However much there are different beliefs and opinions, all are waves on the eternal sea. When a wave comes up from the sea then do not collect any rubbish, indeed collecting rubbish is indeed the method of one given to collecting rubbish and sweepings.
In the tradition of Puranas (old tales of Hindu mythology) there is clear mention of the downfall of tapaswiyom (ascetics), the gist of them is not about scorn or blame; only that the topic is mentioned for future offspring to be attentive that, [if] the sadhaka (one devoted to spiritual practise) desires to understand that from any sort of anger etc is the sadhakas' downfall.
48 Without knowing this aspect of becoming ruined then how can a plan to avoid such downfall be made?
People tell old stories of great mahatmas (great souls); but mahatmas have not fallen, it is sadhakas (seekers) who fall. A pandit is not [just] a successful student. Whoever is on the path can mislead and cause to miss the way but having reached a sign there is no question of falling down. Unless a seed has been roasted a sprout appears, then siddhas (saints) can take a tumble.
In all circumstances apply the mind in Paramatma. Don't consider the day for worship has gone and just now not doing any. Don't doubt the worship of Bhagavan, that sometimes it will go to no purpose.
Doing all usual work also be remembering Paramatma, Bhagavan’s bhajan (worship) is most important in life.
[If] you will be constantly worshipping Bhagavan then also in the anta samaya (final time) will be remembering Bhagavan, Bhagavan [Krishna] tells:-
antokaale cha maameva
samaranmuktvaa kalevaram. (Gita 8:5)
<And whosoever, leaving the body, goes forth remembering Me alone.>
yaH prayaati tyajandehaM
sa yaati paramaaM gatim.. (Gita 8:13)
<he who departs, leaving the body, attains to the Supreme Goal.>
Whoever you call indeed comes near to you. If to Bhagavan you will call then it cannot be that he will not come.
49 To understand the arrangement to call, you shall call then there is no uncertainty that Paramatma will necessarily come near.
The nature of the mind is to be attached. Having become connected to anything perceived by the senses then to that it becomes attached. He will have been connected to Bhagavan and got a taste for Bhagavan’s celestial form, then to that he will cling. Therefore the mind should apply itself to worship of Bhagavan.
Go practice. [For] the mind to go away - take flight, you are not thereof - escape beyond.
The method to join the mind to Paramatma is; japa of Bhagavan’s Mantra, and dhyana (contemplation / meditation) of swaroop (form of Bhagavan).
'tajjapastadartha bhaavanam' (Patanjali's yoga-darshanam I 28)
<that japa [is] for that purpose effecting>
Shiva, Vishnu, Shakti, Surya, Ganesha are actually all forms of Bhagavan, do japa of the names of any of these too and do dhyana (contemplation / meditation) of the swarup (form) of that fit Mantra - right here is the method of Bhagavan’s bhajana (worship).
[If] only japa will do then the mind will flit here and there. By doing dhyana (contemplation / meditation) the mind shuts [down] therefore you should set in motion both japa and dhyana together.
50 For climbing aloft it is necessary to acquire the aid of stairs. Forsaking steps nobody can go [up]. The staircase for meeting the ishta is by way of the guru's instruction.
[If] any juice drops from a stick of sugar-cane then it is washed in water and we trust that the sweet water will go, then how will this be? Throw in the water to extract the sugar-cane juice. If you wish that it will go the desire will be completed by this arrangement.
Any discussion of spiritual knowledge gives unsubstantial deception, minds are not structured in words. Only, the sadhana is not being accomplished but is delayed. The sadhaka (seeker) should be cautious not to make mistakes in order progress further.
In the manner that you are satisfied by a few mouthfuls of meal, the feeling of hunger disappears, so if one constantly practises in own sadhana perception grows further.
Every day keep this instruction of the holy task of dhyana more and more, and sin less.
Wickedness of a person is a blemish of the subtle body.
51 In the manner in which the sweeper daily goes to clean the dirt in the house, like that for cleaning the filth of wickedness from the inner self we are instructed to do evening vandana (obeisance) etc and nitya karma (sacred daily duties).
Who have completed the yagyopavita (investiture with the sacred thread), without fail should constantly do evening vandana. Who has done Mantra-japa of the ishta after evening vandana [obtains] special reward.
A student cannot determine the syllabus for himself but then studying the volumes of one's own mind cannot make you a pandit.
A sadhaka (seeker) cannot construct one's own method of worship and if one picks a method of how to worship out of books then this worship may not be efficacious.
Close to siddha (completion) is the sadhaka who becomes siddhi.
It is written:-
'chhaayaa bhuutau vased gurau' <he should live in the shadow of the guru>
A disciple who practices yoga close to the guru thus should constantly stay in his shadow.
Having escaped the obstacles of guru-shishya (relationship of guru and student) he also experiences support of his sadhana and the further enhancing of the path making it free of from trouble.
52 The sadguru is the one that is possessed of learning and knowledge, one who knows the secret of the Veda Shastras and has finished his sadhana for the meeting of Bhagavan.
One characteristic mark of the sadguru is this also that every desire of the material world does not remain. From sadguru can be gained information of the ways to proceed with faith and trust to achieve success.
53 [Section] 9 [The Path to Jeevan Mukti]
For the siddhi (accomplishment) of work a reasonable effort is required, siddhi (success) will not be by only wishing.
[If] you want happiness and peace then the way of happiness and peace - you must possess. It is impossible to gain peace and happiness from a mere desire.
That method for connecting, from that very method will you be connected.
[If] you want shanti (peace) then - make a diagnosis, what is the cause of ashanti (unrest) and where is a place of peace.
Both shanti and ashanti exist in the subtle body.
If the mind is made comfortable then whether in favourable or unfavourable surroundings always it can be similar, then always you can have the perception of shanti (peace).
All are merciful to him on whom Rama is merciful.
[If] people support Bhagavan then afterwards also there will not occur a need for support.
54 [If] one ordinary raja (king) is kind all the people of the kingdom are helped. Those who bow in the direction of the Almighty Omnipotent Paramatma, all people go to have a favourable world and natural energies as well as help from him.
Bhagavan has promised that:- For my own devotees I am completing all their work.
Nowadays there is trust put in ordinary people but on the words of the appearance of the All-knowing, Omnipotent Blissful Soul there is not trust. Become devoted to God and trust the promise of Bhagavan then in this world and the next world everywhere will be constantly happy.
According to injuctions of the Shastra deeds and experiences on the paths to moksha may be helpful - and japa and tapa which is contrary to the Shastra is also an obstacle to moksha.
The devotee of Bhagavan cannot suffer.
Before expressing contempt for relative bow in the direction of Bhagavan.
The life of the devotee of Bhagavan can never be sorrowful. This is our experience.
55 Living in dense jungles we did experience Bhagavan’s omniscience and omnipotence. Wherever there is someone who is not deluded by the mundane there for Bhagavan’s devotees all requisite arrangements are also made.
Bhagavan is completely capable [of ensuring that] their devotees anywhere in the three worlds (heaven, earth and the lower regions) will remain blissful. If the omnipotent is good to the devotees how would they be able to experience sorrow.
One's own reverence, belief and trust is a door to the infinite, it is necessary one time to gain Bhagavan’s kripa (grace), then afterwards Bhagavan is searching to see everything, it is not necessary to make a request from them.
Information of the means to happiness and peace Bhagavan Shri Krishna said in Gita - that according to the Shastras from doing actions can happiness and peace be gained:-
yaH shaastra vidhi sutsR^ijya -
vartate kaama kaarataH.
na sa siddhi mavaapnoti
na sukhaM na paraaMgatiM.. (Gita 16:23)
<He who, having set aside the rules of the scriptures, acts impulsively out of desire, does not attain perfection, nor happiness nor the Supreme Goal.>
If ashanti (unrest) comes in the mind you should do upachara (service) if you are to rid [yourself] of the effects upon the mind.
56 For purification of the mind the instruction of the Shastras should be implemented. Essential for the purity of the mind is:-
(1) Purity of food is to be given consideration.
(2) Regular fortuitous action according to one's own suitable profession is to be done.
(3) [Be] honest, non-violent, charitable and all things divine, decrease habitual traits in life.
(4) Do satsang.
(5) Avoid evil company.
(6) Regularly worship Bhagavan, perform puja, constantly reflect, at least certainly sometimes.
Having heard something in satsang, reflect upon that. Sit and reflect on the words in your mind and having sat thinking of the talk, desire [that] in your business/behaviour.
Take time in reflecting on Bhagavan’s naam (name), roop (appearance) and leelas (plays). The likeness of the prema (love) of Bhagavan will grow; "by means of prema (love) I become clear".
Remembering Ishvara again and again is clearly a very powerful step on the staircase to 'the end', applying himself in remembering again and again, the sadhaka's primary task the serious job of meditation is really samadhi. With practice the 'long carpet' of samadhi progresses to be the natural condition of jeevan mukti (freed from bondage of human life). And in this condition 'yatra yatra manoyaati tatra - tatra
57 samaadhayaH'. Wherever the mind goes it experiences samadhi. Indeed here is the state of the highest degree of subjective [experience].
Brahmans should not be lovers of Lakshmi (wealth).
From labour contrary to Shastra is ruination. Good conduct is indeed possible by conduct in accordance with the Shastras.
The value of a human body has not been gained until whatever time God is gained, until then it a life of good hope.
There cannot be a standard of morality whilst you do not trust in the existence of Bhagavan.
58 [Section] 10 [Happiness and our Surroundings]
For the desire of happiness you attempt to enlist the support of raja, rich man, governor, minister etc; they do not understand and themselves stay troubled and cannot do something specific. Who is himself sorrowful, what can he do for another to cause happiness?
Firstly then, put the trust on one's own destiny; but if there is any real desire for assistance then obtain the assistance of the Omnipotent.
If there is any desire to please, then please Omnipotent Paramatma, whose grace once given, then in future know that you will be fully satisfied and fearless. Fully satisfied, that is to say that, from that there will be no need to ask anything at anytime.
Whoever made the sun, the moon, the planets etc, who made the atom, who is also possessed of unthinkable measure of strength, remember him the Omnipotent Param (Supreme) Father then there will never come a moment of trouble.
'They had come to pray to Hari (Vishnu), attaching the otan (appliance for cleaning cotton) to the cotton-plant'. In mother's womb was this declaration; He Paramatma (Oh God)! By any means [get] let outside from this terrible hell. Actually to [get] let outside you shall have done dhyana, bhajana and puja. But to [have] come outside then
59 you have forgotten Bhagavan and gone in the wheel of the sound, touch, shape, taste, smell etc of samsara (material world). The whole time remember that you will undergo the suffering of the very same hell of the mother's womb. So do something so that again this condition does not come then this is good.
The ishta (beloved) does not make people to remain being ground by the mill-stone of suffering and poverty. In the manner that the father does not sometimes make the child an orphan, without his being asked it is the father's natural condition to prevent difficulties for the son, so indeed the ishta also constantly protects his own devotee.
For the method of upasana (worship) the guru should be asked. Mostly people study books, and in the beginning see great value of upasana. Months of upasana but when it does not yield any effects for somebody then they give up their upasana and sometimes also lose their faith. In connection of sadhana you should not make this mistake, mostly undesired [result] from unprescibed sadhanas, you should not begin any sadhana without understanding from the guru.
From understanding what is favourable to Maayapati (Lakshmi's husband - Vishnu) arrange oneself as a favourable vessel of all the energies of the strength of maaya (Lakshmi).
60 So then, a person is free, according to one's intelligence can one understand - that suitable work one does, one's company and land can be improved but doing improper work you may fall in the pit of ruin and your companions and land may also be blemished. Understand well what is proper and what is improper [through] the door of Shastras.
According to our karma so indeed will be the fruits we will meet with, from sowing the seeds of the acacia tree you will not get mango fruits, you will be pierced by thorns.
The human being is ignorant, to him he has no information of what lies even one moment ahead, therefore in order to determine what is proper and what is not, man's own intelligence cannot do. Indeed in order to settle what is proper and what is not he gains this [information] from the Shastras. Intelligence in conformity with the Veda Shastras can indeed be considerable. Anybody's independent mind is of no value.
The Veda Shastra does not change but human beings change their minds from moment to moment. [From] the standpoint of science the reason mans mind is productive is because it constantly shifts. On the basis of theories of change life will be driven is deception, really deception. Divine eternal Veda and Shastras in comformity with and in support of the Vedas, [in that] one can truely go to resolve what is proper and what is improper. According to the Shastras man is really a vehicle set going on the road of existence until he can reach the goal.
61 In the hands of the chiefs of teaching establishments lies the peace and happiness of natives. The teaching resembles the countries head organisation.
Teaching should be be of method so the heads of children are to prepared in favourable surroundings, so that the mental balance is not spoiled by unfavourable surroundings. On becoming thus the country can experience permanent happiness and peace.
The world of surrounding will be made or be damaged according to destiny. About surroundings it is difficult to fix a rule and follow it. But the instruction is to make one's mind able to [see] all surroundings as similar. When for this reason the mind is not excessively entrapped, to bow again to Paramatma.
Be knowing that everything of the material world is destroyed. Sunderance from these is certain, understand this loss to be fixed, thereof is the promise of the gain of lasting happiness and peace, and making effort day and night for profit is ignorance indeed.
At the rising of the sun there is more light and on the rising of the moon there is coolness, acquired without demand. From discussion about understanding how to uncover Paramatma a natural form of happiness and peace is gained.
62 We are very near to Paramatma, but are tormented by kaam (desire), krodha (anger), moha (ignorance), lobha (greed) etc, therefore we do not obtain sight of him. The soul and Brahman are separated by a curtain which is destoyed in four steps - (1) Satsang (good company) (2) letting go of longings (3) consideration of spiritual knowledge (4) pranayama (breathing exercise) - From amongst these seize a good method then your desire will be fulfilled. From Dharma-less teaching Bharat (India) is becoming totally destroyed.
Be careful not to let the mind and senses be inclined towards forbidden sensual pleasure.
Always be awake to one's own reasoning. Don't make the mistake of suffering the effects of sin. Always on the basis of the sacred Shastras make an end to paapa (sin).
Do meritous action, refrain from sin and don't get trapped excessively in thinking about business, stick to Paramatma. All day long crushing sand and not one drop of oil can be gained. Months having stirred water, but at no time does butter appear. There are prescribed rules as to what result comes from any particular action. In materialism there cannot be any experience of peace, not in materiality. Hoping for the support of materialism in obtaining happiness is like crushing sand to find oil or stirring water to make butter.
63 Having got a body it is a boat to get us to the other side of the ocean of worldly existence, this boat does not always stay in your possession. Whilst it is in your possession, then make an effort to find a way to the other side of the sea of rebirth.
Whilst this body is in your possession then make good use of it. If this time has not been valued then when the time comes to let go of [the body] then you will be without support you will be turned about weeping in all directions. There will be nobody to help you at that time, and there will not be one extra minute of leisure; the boat will go from one's hand and you will not know when again you will return to the material world, without support you will be floundering in the sea of rebirth suffering the horrible torment of birth and death.
Do the arranged work with the body, and don't do actions that are forbidden.
Apply the mind to good contemplation and avoid thinking of those that one understands to be bad.
The mind is the way to consider truth and by means of the body foster morality.
Stop the way of excess of the senses.
64 [Section] 11 [Guru and God]
Those who have no guru should make prepare. There is a celebrated proverb - you ought to drink strained water, know the success of the guru.
We relate knowledge that to know the way of the Shastra is a form of Paramatma and perceive the appearance of Paramatma, accept wisdom. Possessed of knowledge, wise is one who has thoroughly studied the Vedas, indeed a great personage possessing knowledge of the immortal self is suitable to make a guru.
That time that is passing will never return again.
Without a guru the sadhana is not fruitful.
Search for an experienced guru.
After this manner act so that in the end you do not fall to regretting.
Accept responsibility for causing the good health of all, the view of the authors of the AyurVeda Shastra - Charaka and Sushruta - is to stay with the feeling of Dharma - resembling nature, natural - and when the feeling of adharma increases then irregularity of nature occurs, that is to say that the three gunas (qualities) become uneven, from that occurs quarrelling amongst companions, malice, deluge, drought, famine, and various illnesses, ways of anxiety and suffering grow.
65 Worship to Bhagavan to become unbounded then the wretchedness and many lifetimes will become distant, in life happiness and peace will be experienced and from here you will proceed and will stay blissful, therefore remove the mind from the world and possess Ishwara.
Verily you live your life on a wave sleepy of ignorance your own true identity to comprehend.
By doing satsang freedom from ignorance comes.
The rose from contact with the earth of the flower-bed produces a similar scent. People that are base and licentiousness, if they are having satsang with mahatmas then slowly, slowly in them is awakened reasoning and devotion to God as well. On being awake to reasoning and faith the veil of ignorance of maya is removed.
From clouds then clear water rains upon the earth and touching [the earth] actually becomes dirty. In the womb the soul promises to worship Bhagavan but emanating outside it becomes smeared in maya.
Whoever applies his mind to the All-governing Almighty Father Paramatma, for him there is going to be no peril. All protection [comes] to those who defend [him], who can injure them?
66 Who is possessed of the name of Rama drinking the amrit (nectar), no manner of suffering and disease can come to him.
From faith and trust together with a sincere heart, once people take the name of Bhagavan then they can be on the other side of the sea of birth, to get out of the way of worldly suffering and wretchedness then is a well known statement.
Have certainty that the worshipper of Bhagavan can never be sorrowful. Belonging to Bhagavan truely grieving cannot be.
67 [Section] 12 [Guru]
Make no mistake that one day you are certainly to go from here.....! When you will not stay then don't let love grow for here. Proceed doing only behaving properly in business.
Go and live on desire and deception, but do not cheat anyone. [If] you will live on deception then also your destiny will not be fulfilled. [If] you cheat anyone then your intelligence will be spoiled, you will remain here in anxiety and the other world (life) will also be spoiled.
The effect of satsang (good company) does not quickly drop, as much as kusang (bad company). Be careful to refrain from evil company.
If until now you have been doing sin, in spite of this from today now go and be careful. Commence doing puja to eternal Bhagavan then previous wickedness will slowly, slowly be destroyed and the mind will become clear; refrain also from any further wickedness.
[If] you desire to be made strong then come take shelter in the Omnipotent.
68 Don't suppose that our actions to anybody are not known. That All-knowing in whose hand is a records of all satkarma (virtuous actions) and dushkarma (wickedness) and knows inside and out your every word.
In the manner that you will worship Bhagavan, like that you will be experiencing peace and happiness. From the mere listing of someone's schooling cannot make anybody wealthy, not until the list according to the mining work done is procured. The Veda and Shastra are similar to a list for gaining Paramatma; and according to the command of Veda Shastra, japa, dhyana etc are the ways to dig for the treasure of Paramatma.
The consequence of knowledge and wisdom is that truly you will gain permanent happiness and peace.
Without bringing scriptural theories into one's own conduct is only verbal knowledge similar to 'totaa raTanta' (parrot memorizing).
So for the purpose of one's own earthly purpose don't cling to doing sin.
Bring out the word(s) in this way, do not attack anyone.
Do some work, consider properly.
On the senses, fix a rule and follow it.
69 If a lover (of Bhagavan) has gone to in the jungle, then to the one ensnared there, no deficiency of things will be. The one who lives self restrained at home is entitled in thinking that this is the same as as living in a tapovana (a forest in which ascetics perform religious austerities).
The mind has a right to be alone, then one is in possession of the separate senses, really the incumbrance becomes erased.
Having a mind is like being a driver [with] five organs of senses for knowledge and five organs of action, ten motor cars. The driver who sits in the motor car proceeds in the same car, the remaining [cars] stand idle. The driver has the right to desire when that motor car moves. The driver in accepting command himself is in command of ten cars to come and go. 'ekahi saadhai, saba sadhai' <one accomplished, all finished>
Do not mistake the dazzling effects on the eyes of the mundane existence, that day is coming when verily you will go away.
[If] it is impossible to be separate from the world. Staying in the world you should acquire a knowledge of the swaruupa (form of the Self).
The world has been built by a conjuror designed with delusory wealth. Nobody wishes to rise up and see that it has been made by a kind of conjuror, don't make a contract between yourself and worldly delusory transitory things.
70 In doing business do not assume him to be dishonest; don't make a place in the mind for this.
In the material world there is nothing obstructing, the divine nature is not obstructing - it is one's own relationship having been made that is obstructing. Therefore don't make a fanciful world.
Any thing you wish for then arrange for the means of acquiring that.
Don't waste time, a costly life in return for insignificant success.
The entire collection of siddhi obstructs ones own best welfare, the road to gaining God.
When the sadhaka is come to the possession of siddhis it is certain that the way of sadhana is well, and that it is progressing.
Whose sadhana has not become obstructed and who is doing sadhana but siddhis have not come to him should understand thereof that there is deficiency somewhere in the method of sadhana.
Anger etc are really the internal enemies to the desire of gaining pure happiness. From the restraint by way of arranging your behaviour and the study of God, is the experience of satvika (pure) happiness.
71 Householders should subjugate their senses, because near them, that which is perceived by the senses exists as baggage. Anything agreeable to the Shastra is indeed useful for householders to practice subjugation of the senses.
Similarly you should take an impartial guru - who gives advice according to the Veda Shastras.
The wish of the guru wish is for the shishya (disciple) to cross to the other side of the bhavasagara (pool of birth).
The worshipper should worship his own ishtadeva (divine Adored One, god) endlessly.
Take an ishta (beloved) and see him everywhere.
There is not a place where your ishta is not.
Until the unbounded feeling of the likeness of the ishta has not been made then darshan of the ishta will be difficult.
Twice-born become sannyasi. It is the obligation of a twice-born that if a twice-born has become fallen it is imperative to do determined religious duty to him.
For removing any sickness aushadhi (herb or medicine) and pathya (diet), both are indispensible. For destroying the disease which makes the mind unsteady, abhyasa (practice) is the aushadhi and vairagya (freedom from worldly worldly desires) is the pathya.
72 Abyasa is application of the mind to one's own ishtadeva (beloved divine, god). Thinking of ishta, dhyana (meditation) on them, talking about the connection with them, remaining thinking continuously about them is swarup (form of Self) of abhyasa.
tatkathanaM tachchintanaM,
anyonyaM tatprabodhanam.
etadeka paratvaMcha,
brahmaabhyaasaM chaturvidhaaH..
(Panchadasi 7:106)
< Speaking only about That, thinking deeply only about That,
awakening each other by mutual conversation
and depending entirely on That with no interest in anything else,
this is Brahmabhyasa (meditation on Brahman).>
Be thinking of them (ishta).
From previous failing due to perception of sense objects you should remember to meditate on Bhagavan.
Take the aushadhi (medicine) but go and eat an unwholesome diet then what will be the advantage? Meditation, thinking and recital of Bhagavan then is useful aushadhi and neglect of religious observances, sinful conduct, wickedness etc conduct forbidden by law desire of sensual experience, this is the way of unwholesome diet.
Indifference to anything perceived by the senses is vairagya (freedom from worldly desires).
When the mind becomes attached to the ishta then afterwards returns vairagya (freedom from worldly desires). Therefore we right here are saying that it is necessary that we are made a lover (a bhakti, a devotee). That is to say that it is indispensible that love of the likeness of the ishta is gained.
Never lapse in bringing recollection of the ishta to the mind, this is exactly the sign of love. The love will grow in the ishta then naturally you will come to have an absence of desire or passion in the world.
73 If you haven't love in an ishta and you are attached to being a viragi (averse to worldly pleasure) then you will indeed suffer ashanti (anxiety).
For disciplining the mind firstly make an effort and afterwards collect wealth.
Cause to be done the method of samskara (mental impressions) at the garbhadhana (ceremony of conception of progeny), and remaining samskara also on time should duly occur.
dhyana (meditate) of the clear intelligence of the progeny, if from the beginning you haven't put (dhyana) then in future you will regret indeed. As you will sow the seeds, so will you reap.
In the condition of the mind is the greatness of a mahatma (great soul). Wherever you have been living, alter the flow of the mind, think less about samsara (worldly existence) and increase thinking of Paramatma.
Primarilly think really of Paramatma.
Do the business of the material world but make this a certainty that no to chintya (reflect) is achintya (unthinkable). [If] achintya (unthinkable) is, then the value of chintya (reflection) has gone therefore you are not having the experience of peace and happiness.
Cherish the prana (breath) and become attached to Paramatma. If you save the breaths for worldly work and experience of worldliness alone then actually that is to blow as the blacksmith's bellows.
74 [Section] 13 [Behaviour]
With all human beings behaviour is really the best wealth.
For the characterless the saying goes - 'yato bhrashhTaH tato bhrashhTah' <from where is fallen from there is fallen> In the world he who has become fallen he gets misfortune also in the next world.
From the best instruction is created the best behaviour.
The sense of what is proper, what is improper to be done, cause to be done only [according to] the Dharma-Shastra. The people who [learn} the way of Dharma-less instruction are not perceiving what is proper to be done, arbitrariness is growing and the country's customs are becoming degraded.
Dharma is to instruct right here, what work is done by whom and about the reward for oneself and what is advantageous for the society.
Proper understanding of one's own Dharma is not brought about by arbitrariness and becoming characterless.
The effects of Dharma-less instruction are indeed [that] this intelligence probably becomes destroyed, [if] you will do wickedness then hell's torture will befall you. Right here is evidently the reason of people experience the sensory pleasure that is the baggage of sadhana, indeed all understanding is attached to wealth.
75 From Dharma-less instruction the country's customs are becoming weakened.
So, do not collect riches - who does this will have anxiety in this life and hell in the next world.
To become happy only amass legally acquired wealth.
All rupees and paisa he is going to leave right here.
The manner of collection should be that which can gain for you happiness and peace. Nowhere in our work should the rupee become the giver of suffering and anxiety.
Unrighteousness, untruth and improper conduct, wickedness etc scheming ways that are forbidden by law, wealth earned in this way becomes the effect of unhappiness and anxiety.
Who earns wealth by way of supporting truth and Dharma experiences happiness and peace. Therefore if you desire happiness and peace then in earning wealth be a supporter of truth and Dharma.
Who, in order to fulfill his own desires does not consider truth and untruth, justice and injustice, and also does not think of the consequences, thus improper conduct is the way of people in society, extending to depraved behaviour.
Until whatever time the distinction between virtue and vice exists, from then he dreads doing wickedness and work in a virtuous spirit. But when he
76 has no sense of Dharma then [decisions are] upon one's own intelligence not on accepting to fix up a rule and follow it.
Slipping from the instructions of all-friendly Veda Shastra, becoming a slave to the senses, improper conduct of transitory pleasures of the senses, doing depraved behaviour etc is making one's future gloomy. Right here one's own hands are scattering thorns on the path.
Whilst a human being does not [live] by means of his own religion and will not have a sense of good conduct then with a hundred thousand schemes you cannot go and stop the spread of depraved behaviour.
The rishi has constructed the limits of Indian customs of living.
To native westerners be proud of your own civilisation, supporting Dharma do not be deceived by their asuri (demoniacal) dazzling effects of light on the eyes.
If at day-break and dusk with head bent you worship with reverence the feet of mother, father and elderly people and do abhivadana, that is to say pranam (salutation) and if one is constantly considering the service of aged people, ones longevity, learning, reputation and stamina grow.
Look for dosha (defect) in yourself, not in others, then you will be happy.
77 Indeed a human being of good moral character and conduct can experience peace in this world and the next.
To him whose behaviour is fallen remains without peace in the world, for the next world, what talk of peace thereof?
Who seeks in himself - there is a residue of badness. Make an effort if you are to remove that.
Scorn respect and disrespect.
To hear news stories from characterless people, is like taking satsang in which you hear the Gita of Lord Krishna from the mouth of a prostitute. To drink Gangajala (water of the River Ganga) take from the clear current of water, should you come to Gangajala from the gutter then there is no method to drink.
If the preacher is of good moral character and conduct then listen to him talk. It is silly to go in only characterless sounds of [all] raaga-raagini (musical modes), this is to give help in producing characterless[ness].
If the worship of Bhagavan is done conduct should be the best. If characterless is, then [he] is not a worshipper of Bhagavan; for deceiving people from outside [he] exhibits a haava-bhaava (dalliance of feeling) of bhakti (worship). Thus, be saved on one's own accord from fraudulent people, and save simple innocent religious folk too.
78 To be full of strength revere the lives of the departed, to be weak, to be disrespectful is to be always weak.
Having got the body of a human being, labour to make it powerful.
You will think fault of another then there will not be any advantage, you will enter in your mind to reverse shortcomings of another.
So, do work little by little for one's own protection. Not having considered one's own protection is such as you will fly when a gale will come.
Invariably think of an evening how many qualities came in the day and how many faults [were] discharged. One looks at one's own faults then again slowly, slowly your faults will be discharged.
Of faults in a relationship firstly think of oneself; consider the talk of another the destroyer of one's self. Firstly protect yourself, afterwards think of the other.
You remember the maharishis of old who were strong doing everything in the material world. In them of old was really given the ability to create another [world], today from four directions we are becoming surrounded with suffering and anxiety. You have lost the treasure in your own home, then you thump the doors, then suffering occurs.
79 If a tiger goes about amongst a flock of sheep, and accepts that happilly, then how much talk of dishonour there will be.
If an Indian forgets his own ancient spirituality and lapses into affluence bringing misery, and measures happiness and satisfaction in taking the acquisition of the outward sound, touch, form, taste, smell etc of material stuff, then how much is this their great downfall.
For making one strong, take the actions tried and prescribed by one's ancestors.
Come into the shelter of the Almighty Omnipotent and develop one's own spiritual strength.
Gain possession of the Almighty living being, at the same moment in truth can one become strong and the very same permanent energy and power will have.
Today of a certainty also you can see the present, past and future, and have mastery over the elements, all the energies of the universe can be favourable to yourself.
Your birth has been in Bharat (India). In you are placed limitless energies. Make an effort to uncover them and becoming strong, hold your head up high.
The worshipper of Bhagavan - in time also is to command.
80 Who can be victorious over a devotee of God?
From scorn comes no improvement; it is useless to make him your enemy -- indeed it is folly to sow the seeds for having thorns stuck in one's own feet.
In the Shastras it is written that those who are abusive, those who scorn are seizing wickedness. How much good is this great folly then, if anybody does sin and we scorn them, then we are collecting their wickedness. In this [way] others are not corrected and we are injured, why do you desire to do so?
On whom the grace of Bhagavan goes, on him the strength of Bhagavan - maayaa (Lakshmi, prosperity) - of [maayaa] is also remaining graced.
With maayaa (Lakshmi) the worshipper does not desire a relationship with anybody and does not desire the energies of maayaa; he then is drowned in thinking truly of beloved Bhagavan. The energies of (Lakshmi) appear in the form of prosperity and success, the worshippers wishes are constantly fulfilled and is protected from all manner of things.
The worshipper becomes beloved of the Omnipotent. Everything goes comfortably. The Shastra is right here authentically proven and devotees indeed tell this too.
81 The devotee of God is invincible. There is no way of defeating him nor can anyone gain mastery over him.
Here then is a Dharmashala (dwelling place for pilgrims); it is not proper for the mind to get very involved, go with the normal desire and put one's sight on the yatra (travel & pilgrimage) ahead. It is actually folly to get oneself very involved in the arrangements of the Dharmashala.
In four days of life much hava-bhava (welcome, hospitality) is not good.
[note: three days is usually the maximum stay in a Dharmashala]
Whilst the breath is moving, pass the time doing worship of Bhagavan.
If business has been intruding in the mind then you will roll time after time in this wheel of eighty-four [hundred-thousand births]. Therefore do work with great alertness.
Very trapped in the mind with business then in the end you will be remembering business. In the end if I have come to remembering business then again birth I will take.
That which the entire life the mind has been connected with, the very same will come to the memory. If you are contemplating a female then at the time to die he will remember and to die will become a female. If you are considering a son then to die he will become a son.
82 Desiring emancipation in the material world then proceed in business carefully, protect the mind wherever it may be.
How much effort do people put into gaining wealth and other worldly things - day and night are giving, but that Bhagavan from whom everything comes to be gained naturally and easily, for that attempt is not made. How much is desired indiscriminately!!
From this is great surprise and what can be the [reason] for not giving dhyana (meditation, consideration) in the direction of Omnipotent Bhagavan is the cause of happiness and peace, troubling day and night for empty worldly things.
Neglecting Bhagavan, busying oneself for the acquisition of other things then the one who will be gaining something cannot be getting satisfaction.
Who desires to catch the shadow then catches hold of the original form. If he lets go of the form and wishes to take hold of the shadow then the hand is attached to nothing. If you desire this kind of worldly happiness then also worship Bhagavan. By worshipping Bhagavan you will be gaining worldly happiness and sowing the seeds for peace in the next world. With all precious things there is a time, who applies that time in worship of Bhagavan, thereof many times the cost together with interest payment is going to be.
Who has come therefore will go, it is not for any to stay here.
83 The death warrant is a warrant of arrest, there is no scope for appeal for you; quickly all is to be dropped and let go; wherever you are, there you will be falling.
Every time you go from here have your bedding ready packed not knowing when the warrant will come, if from the first you will be ready then there will be no suffering when it is time to go.
Who stays ready to let go of mundane existence at any time, never will be wickedness from him.
Wicked sinful conduct is indeed making a mistake to the next world.
If you are always remembering that one day you must truly go and let go of everything, then afterwards you will not be an untruthful person and will not behave contrary to the law.
Do not do such work that you will fall to repenting later.
In the mundane existence nothing is impossible for a human being.
You labour and labour in that which is reasonable and legal, then which such work cannot be accomplished?
Wherever labour is, [in] the same [place] is productivity.
84 To be sufficient before commencing powerful labour take rest. Therefore one's work is labour by an arranged method.
If on doing labour you do not meet with success somewhere then also you should not assume that you are incapable of the work.
Nothing is beyond one's reach, this may be the load of oxen which is known to be beyond the ability of a nanny goat but a camel is not unable. One has a weak desire for any exertion that one is incapable of due to lack of energy or strength, but for a strong labourer nothing is impossible in the mundane existence.
85 [Section] 14
Whilst you do not perceive the falsehood of mundane existence, until then it is impossible to have vairagya (freedom from worldly desires) from the experience of pleasures and pains.
Free from any wish pray to Bhagavan and by means of consideration keep away from mental affliction and malice. Seeing your faith Bhagavan of his own free-will will give kindness.
From Bhagavan’s kripa (grace) your ignorance becomes distant [and] resolute love will be born in you. Whilst the mind remains restless for the experiences of pleasure or pain then undergo the arranged bhogon (experiences of pleasure of pain) [whilst] cherishing the Dharma of the grihastha (householder).
If you consider happiness in a woman then be satisfied in one's own wife, do not run [after] a sight in another direction.
Wealth is indispensible for managing business, then together with morality acquire wealth.
Have a suitable income for one's own eating, drinking and clothing then there will never be anxiety.
86 Not giving any annoyance, having acquired wealth by good honest endeavour, use it properly. From this will be clear thinking and the mind will be in peace.
However much you have been preserving a virtuous conduct meet good people and associate with mahatmas. Indeed a righteous individual can be the happiness of others.
Cherishing one's own Dharma is one such thing that all the surroundings can be in happiness. Whatever varnashrama (caste) you are, if you protect your Dharma then the happiness of the all will continue. He who in his own life time will be experiencing peace then in the next world too he will have emancipation.
According to the Veda Shastras the occupation here is a characteristic, [that if] by this present world, the individual and the community meet with happiness and peace then in the next world there will be emancipation also.
Who is in that caste, right there look to protect and strengthen one's own Dharma - will surely be experiencing happiness and peace.
People who do some protection of the Dharma, people who do some bhajana (worship), puja and thinking the in future the same will give as well and be a supporter of, also will be gaining happiness and peace in the material world.
87 Indeed there are advantages in the worship of Bhagavan - look, regularly worshipping daily, you will be spontaneously experiencing. If upon some daily upasana (worship) there is no progress in peace and satisfaction then understand that there is some kind of confusion in the method of upasana.
Indeed for doing upasana (worship) take a guru who accepts Veda Shastra and is experienced in the way of upasana.
Certainly take some time doing regular worship of Bhagavan.
Indeed, don't be all the time thinking about roti (bread) and clothing. In twenty-four hours, little by little, certainly even only ten, twenty minutes engage in bhajan and puja of Bhagavan.
Understand this of all work, even until twenty, fifty years, on this account for as long as life is, from all this is given no arrangement of some work in future.
Go a little like this so that when you proceed from here, then don't go with an empty hand.
Accept that others are similar to oneself.
Be alert for this statement, don't come to any harm.
88 At no time consider giving pain from your direction by what you say. Wherever you can, do goodness to others.
Life is four days, in this so do goodness to others wherever you can. And if you cannot do goodness then little by little of badness don't do.
[If] any damage has been done to ones way, then sin will occur upon oneself.
Do pious action wherever you can, from that the balance of merit will be heavy.
The more merit that will exist then this world, the next world, everywhere will be of ananda (bliss).
You have been living a life of materialism made difficult, only attached to the stomach and the progress of work and desires.
Day and night attached to thinking about filling the stomach and attached in undergoing a belly full of sensual enjoyments and completing the life in talking about about these [pursuits] man's existence is a horrible perversion.
People doing sin in sacred places is a great catastrophe.
Veda Shastra is the command of Bhagavan. If you desire happiness and peace then your task is to cherish his command.
89 The bhara (load) of the work of cherishing and supporting is upon Iswara, therefore we call him Vishwambhara (Vishwa=universe). By going in his shelter troubles will be got rid of.
According to the Veda Shastra labour is to make life really superb.
The condition is indeed to be shaped and is completed by happiness, trouble etc.
Thugs who dress in the clothes of hermits greatly protect true sadhus, in the manner that thorns protect the rose.
In the land of Bharat (India) the parampara (lineage) of sadgurus (genuine gurus) has sometimes been interrupted. The means is not in the eyes of the one who is distinguishing, if Ishwar would come face to face with you, even then you may not have any happiness.
90 [Section] 15 [Devotion, ritual and pranayama]
Assume that Bhagavan is everywhere then afterwards you will not do any bad karma, therefore to Paramatma have wide acceptance, become of good moral character and conduct. Bring spirituality into one's own conduct, make one's own sentiments uncorrupt and do business favourable to one's Dharma then the conscience will be spotless. From the sanctity of the conscience growing your resolve will be strengthened, work will become very much stronger and also certainty in Paramatma will grow. From growth of certainty in Paramatma every kind of auspiciousness will be. Therefore indeed after this manner, possess the way, every kind of auspiciousness will be, to make in this world and the next.
Paramatma is all-knowing - He knows of all karmas, therefore do not do any sin. Don't consider that any of our actions is not known. To whom you give the effects of your actions, who is judge even without evidence knows everything. If there is anything to fear then fear from sin, don't do any bad karma.
Who sees himself as similar to all beings can be said to see. Of the very same material is the possessor of the eye.
When someone gives abuse of cutting words to you then this is a kind of hardship to you, to whom you make cutting remarks will also suffer, reflect that you don't make any such remarks that
91 you do not wish to hear by way of others. The way you wish to be treated in business, indeed do such business with others.
Don't ever do ninda (scorn, slander). From speaking ill of someone then no improvement will be, to no purpose you make him an adversary to yourself.
It is written in the Shastra that the one who censors others is seizing the sin of the one who sins. How great a folly is the sin, then [if] anybody else censures he is collecting sins to himself. Wherein there is no improvement in the other there is injury to oneself, why do you do such action?
Whilst the river has not met with the sea then the stones and the hills are being dashed together. After meeting in the ocean it is not bashing anyone. The kind of life of encountering mental agonies and encountering calamities occurs until Paramatma is not met with. The way to meet Paramatma, Bhagavan Shri Krishna himself pointed out:-
tasmaat sarvedhu kaaleshhu maamanusmara yudhya cha. (Gita 8:7)
<'Therefore at all times remember Me only and fight>'
That is to say always come and go, rise, sit, sleep / manifest, be connected with undertaking one's own Dharma and proceed remembering me.
Whose seat that is, on that should he sit. All things should be connected to their own place. To the ladies who wish to worship Bhagavan then do not sit doing worship and afterwards abandon the husbands. It is not proper to wander aimlessly in emotional agitation,
92 the work that should be done, go and proceed any day. Prudently you must take care of the work. That method which is favourable to the sadguru, to the ishta is happiness to be gained, this manner on staying favourable of the husband, on the woman is the grace of the devi (goddess), devataa (god) and Bhagavan also, and every kind of auspiciousness to be. Exactly here is the tried prescription of our Bharat (India) of old.
Hanuman Ji did many kinds of service, but had no desire for recompense. As to possessing a temperament of servitude, take Hanuman as an example. Free from any wish, this is exactly the form of bhakti (devotion), do the task for the reason of the ishta and do not implore any fruits for oneself.
Indeed labour that is in accordance with Shastra is holy and prosperity that is earthy increases and is the giver of moksha (salvation).
Do the work for the sake of love of the ishta. Pleasing ishta, this is the one desire to have. So it is not of benefit to go with one small metal pot of water and in prayer having gone attached to ask for work for a youngster, having gone for a woman of good disposition or progress in trade if the wealth is in decline. From this kind of worldly desire to be adoring the ishta then the ishta will also be confused. Since they are running away all distance from a beggar.
However much energy you have for work, that much is to be from labour. However much holiness can be from the extremity of bhavasaga (ocean of feeling), holiness without limit is not impossible to be. To any who thirsts of a seer of water, how can that be quenched by one chatamka (one sixteen of a seer) of water.
93 From studying religious books you surely become holy. The reader of Gita, Ramayana etc is given holiness but by reading alone one does not collect so much who gives limit to bhavasaga (sea of feeling).
People of self-interestedness [wishing] to be successful exhibit respect and interest of their peers. Bhagavan Adi Shankaracharya did say -
yaavat vittopaarjana saktaH
taavannija parivaaro raktaH.
pashchaaddhaavati jarjara dehe
vaartaa ko.api na pR^ichchhati gehe.. (Bhaja Govindham - verse 3)
That is to say that whilst you have the ability to earn wealth, then for this reason one's own kinsmen and relatives too are interested. Then when the state of old ages comes and the body becomes ragged and withered then no-one in the house will ask to speak with you.
Vashishtha, Vishvamitra, Bharadvaja, Atri, Angira, Jamadagni, etc all names of capable omniscient maharshis that you together take pride in. Their names are sensed with pride as they signify one's own race. But they were all strong and today their offspring are people who are being altogether powerless. Do you consider sometimes why you are in this poor condition? Today also one can walk on the road one's own ancestors, you can do sadhana [for] your own exaltation.
With the help of steps those people did gain Bhagavan and accomplished strength. By the support of the steps people will move then, then of a certainty the same siddhi [&] samadhi respectively will also be gained. Today too the bodies of you people are of their blood and the one who
94 shows the path is the same guru parampara (lineage) also that was formerly known. Only from one's own side is the deficiency.
In amassing wealth for progeny however much effort you people do, half the effort you will do if the intelligence is clear, then becomes a great advantage.
Clear thinking then also having less wealth the progeny can be experiencing happiness and peace but if thinking is corrupted then limitless dhana (wealth) remains dhaanya (a very small measure) also in desires which occur that cannot be fulfilled the progeny will undergo trouble and anxiety. Therefore firstly make an effort to purify the thinking, afterwards amass wealth.
Cause to be arranged the 'garbadhana samskara' (a Hindu ceremony relating to conception) and the remaining samskara ceremony should also be on time. To the twice-born varna (caste) the investiture with the sacred thread should cause to be done for one's own children in accordance with the law, the evening afterwards should certainly join in Gayatri (a RigVedic Mantra which is recited daily by the twice-born). Indeed by japa meditation of Bhagavan, impurities of the thinking become distant.
Meditate clear thinking to the progeny, if from the beginning you have not done then afterwards regrets will indeed remain. According to the seed you sow, so shall you reap.
Indeed a person of good moral character can experience peace. If the conduct is fallen then he does not remain in peace in this world and not in the next world. Don't see the defects of others, seek in oneself any similar badness that is remaining making an effort to remove that. Searching in oneself for faults to turn out, then happiness will be.
95 Do not think of any defects. From seeking defects in others one dirties one own inner self. It is no advantage for us to talk of sin and to think about it. As we are frightened of doing wickedness ourself then why make one's own mind evil thinking of the sins of another?
To be acting agreeably, first make the mind clear, for making the mind clear satsang, japa, puja, reading and thinking of God, so you are gone in useful practice of meaning of the Shastras.
By pranayama as well the activity of the mind becomes distant, the mind becomes pure. But in doing this common practice nobody should be at risk, if you are doing a special exercise then without the assistance of a good yogi, then in this way indeed remains more of a possibility of injury. From pranayama against the established rules several kinds of disorders are possible. Therefore one should engage in such practice thoughtfully.
For the purity of the mind, the purity of the diet is also very much requisite, you should indeed be in the proper kind of profession. Earning by ways that are forbidden by law, enjoyment of such wealth sullies the mind.
96 [Section] 16 [Gurus, statues and temples]
[The words] 'guru' and 'goru' sound only a little different. The guru sees to the happiness of the shishya (disciple) and the goru (cattle) are only connected with nourishment and comfort. If the guru sets a relationship to collect food, clothing and financial gifts from disciples, not making effort to dispel their defects and cannot offer any prospect of their salvation, they are not students of a guru, they are really goru (cattle). Certainly students should make arrangements for the fodder and water of one's own gurus, then certainly you will have to act, it is not bad to make arrangement for food and clothing: but one should receive one's own happiness from the way of a guru with all signs of knowledge. You should investigate the signs of an accomplished guru.
In the Shastra it is written that there are two marks of a guru: stotriyata (one who has thoroughly studied the Vedas) and brahmanishthata (one possessing knowledge of the immortal Self, Brahman) - "tadviGYaanaarthasa gurumevaabhigachchhet samitpaaNiH shrotriyaM brahmanishhTha" (Manduka Upanishad 1-1-12) Who expresses about salvation and of Brahman in words that can be understood, thus to go near a guru to to go to one who will be shrotriya (one who has thoroughly studied the Vedas) and brahmanishtha (one possessing knowledge of the immortal Self); because shrotriya, that is to say that the one who will understand Veda and Vedartha (divine knowledge) then can reconcile the student's doubts and [if] he will be brahmanishtha (realized) then can have a good feeling of hidden inference [of realisation].
A farmer is regarded as good that has a plough and ox and also has biija (seed) in the house for sowing; since it is proper that the place of uncultivated fallow land is ready on time for the act of sowing the biija (seeds). If there are no seeds in the house then make arrangement for biija [else] again the soil will be poor.
97 The kind of guru that has only studied the Vedas, then to the doubts of the student he only guesses at the answers, but cannot be very precise; because he does not have the knowledge of the truth. Therefore the fruitful guru is one who gives very precise answers to the doubts of the students, the guessing is at an end, this may be the best mark of knowledge. Therefore it has been said that the two principal signs of a guru are shrotriyata (one who has thoroughly studied the Vedas) and brahmansihthata (one possessing knowledge of the immortal Self).
Nowadays people are being made blind to Paramatma. Common worldly people escape seeing the vile karma and do not think to consider. The universal soul, the Almighty Bhagavan then is everywhere, looking to see all kinds of business every time; nobody can avoid their actions being seen. In reality therefore, if you desire to be made good then make the effort not to do any vile karma in their sight. In the sight of the worldly people continue to make good but do not deceive others, [by] silently doing vile karma, respectively deceiving oneself. From this people are falling horribly.
By the flow of one strong desire, many desires are self-controlled. The condition of the one who stops [desire] will be that much powerful, obstructing the flow will be a help to oneself.
If it is similar to longing for wealth, for a son, for beloved friend, for food and clothing, then how will you meet with Paramatma with such feeble longings? By [comparison] with a woman - wealth - son - beloved friend, Paramatma is very great; therefore for gaining Him you should produce longing of ten million [times more] excellent.
98 Apparently drinking the milk from the udder is the cause of the fondness for the attraction the whole body of the cow, this kind of feeling of devotion is widespread for those that are attracted gaining the energy centred in the idol of Paramatma. For bringing the divinity (divine power) of the image of the deva (deity) and thereof the way for the worshipper's happiness, four points are necessary;
(1) The image of the gods is to be exactly according to the description in the Shastras.
(2) Installation of the idol of a deity is to be done by the arrangements in the Shastra.
(3) According to rule, after the installation, by way of japa, reading, havana (oblation fire) etc there is to be puja of the god's murti (idol).
and
(4) In the place of the god, there are to be no business contrary to the Shastra nor actions contrary to the wishes of the creator. From as much as the rule of these four points is cherished one will be possessed of the god's divine energy, and the worshipper will be that much more happy, as much as these points are disregarded divine murtis are going to be quarrelsome [subjects].
The worshipper's own energy of penance, feeling and reverence are the different ways can increasingly sense the divine energy in the images of a god and one can gain the desired success this way.
Wherever idols of god are regularly reverenced, [with] puja, vandana etc, there auspiciousness always remains, happiness and advancement of wealth is and all kinds of progress are gained.
99 The installation of images in temples of a god is done through the lineage of twice-born, contaminating contact with persons of low caste admitted to the mandir (temple) causes murti (idol) and mandir to be defiled. Contained in the Shastra is the testimony that these sort of images are defiled, in them the divine energy decays and in these images abandoned by divinity, bhuta (ghost) and spirits of the dead go to be resident and in the place these ghosts of the dead live in and are worshopped in idols, earthquake-fire-wrath, disease, famine, destruction etc of the raja's subjects are to be harmed.
You should want a devout congregation and for the happiness of one and all arrangements should be made for the performance of re-consecration of images in occordance with the Shastra in the temples that have been defiled. From the worship of idols of deities that have been defiled is disadvantage and loss. But this certainly appears to defeat the rules of one's own deity's temples, also if the devout congregation remains silent then it will suffer the effects of this horrible wickedness.
By means of the lineage of the twice-born is established the right to do puja etc to the idols, to a person of low caste etc is not. This is not meant as any disrespect in the Shastra to the happiness of a person of a low caste and shudras. Simply recollecting the name of the Lord and from a little kirtan (devotional music), how many have gained final beatitude as verified in the Purananas. Besides, the conclusion of the Dharma Shastra is that the lineage of twice-born, prior to evening bathing, do japa, tapa (penance) that is ordained by the Shastras, and with the paraphenalia of puja do worship of the deity, this very same holiness is easily gained by a person of a low caste etc who merely does pranam (salutation) to the dome, spire and flag of the temple. This means for all happiness is told in the Dharma-Shastra. The scheme of the shepherd is straight and arduous.
100 To value the command of the Shastra one can be happy by behaving in accordance with the rights of one's entitlement. Doing just that which is agreeable, behaving willfully, by neglecting Veda-Shastra one will not be happy; therefore for one's own happiness one should be careful to do suitable work.
Do not fear death; because for certain one is to die one day. Be careful, however many moments a soul is living. Don't do anything that will cause remorse at the time of dying.
To die righteous is not the same as being born again. Absorbed in one's own religious practice the death of God's devotees is to be like this.
The question of cow protection is the existence of Hindu Dharma and the question of the protection of society. As long as more time is spent in neglect it is a destroyer of happiness. It is necessary that each householder defends cows and is engaging in protecting cows and the Indian government has a great obligation to make an effort for the betterment of the posterity of the cow.
Translated by Paul Mason (used with his permission - www.paulmason.info)
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