[KALKI]

(1) Sûta said: "Vidura* as he was traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya, and since he by that knowledge was sufficiently acquainted with everything to be known, he returned to the city of Hastinâpura. (2) After all the questions that Vidura put before Maitreya in his presence an undivided devotion unto Govinda had grown in him and he refrained from further questioning.


(3-4) Arriving in Hastinâpura he, oh brahmins, was welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons. (5) Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances. In their affection they emotionally shed tears because of the anxiety and grief they had felt because of the separation. King Yudhishthhira offered him a seat and then arranged for a reception.

(7) After he was fed sumptuously, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody. He said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson? (9) How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet?


(10) Devotees like your goodness are converted into holy places themselves, oh powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (11) Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?'

(12) Thus being questioned by the king he properly described, discussing one subject after the other, all he had experienced, but did not mention the destruction of the dynasty.


(13) Because he did not want to upset them he was as graceful not to expound on this in fact so unpalatable and unbearable aspect of mankind's behavior. (14) The sage, who was treated like a god, thus resided for a few days with them so that he could mean something to his eldest brother and all would be happy. (15) Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones**.

(16) Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom that he had retrieved and enjoyed together with his politically gifted brothers a life of great wealth. (17) But Time, insurmountable and imperceptible in its being, surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs. (18) Vidura who knew this said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear has taken the lead in your life. (19) In this material world there is no help of anyone or anything to escape from this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time.

(20) Inevitably overtaken by the pull of time a person must, just like that, give up this life as dear as it is to everyone, not to mention the wealth and such he has acquired. (21) With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home.

(22) You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (23) Alas, how powerful the living being its attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew]. (24) How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom? (25) Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment. (26) Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly.


(27) Anyone in this world who, by his own understanding or having it learned from others, arrives at consciousness when he has awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first-class human being. (28) Therefore, please leave for the north without letting your relatives know where you are heading for; hereafter soon the time will arrive of a general diminishing of the qualities of men [Kali-yuga].'


(29) Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, broke determined with the strong family ties and left in that direction which was set for the path of liberation. (30) He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimacy of a good beating.

(31) Returning to the palace he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay his respects to the elderly. But he couldn't find his two uncles or aunt Gândhârî.


(32) Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle? (33) Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, distressed in a mind of doubt about my offenses drowned himself together with his wife in the Ganges? (34) After the downfall of my father King Pându they were the well-wishers who protected us all who were still small children - where have my uncles gone from here?' "

(35) Sûta said: "Sañjaya, who worried in the love for his master couldn't find him, was upset about the separation and could, being too aggrieved, not speak a word in reply. (36) Thinking about the feet of his master he with his hands wiped the tears from his face and tried to regain his composure to answer King Yudhishthhira.


(37) Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have led me by the nose.' (38) At that moment the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had got up from their seats to welcome him properly by offering him their obeisances, the king said: (39) 'Oh Supreme One, I do not know in which direction my uncles and my ascetic aunt who is so aggrieved about the loss of her sons, have left. (40) Just like a captain on a ship in the great ocean you are the Lord to guide us to the other side.'

Thus being addressed the divine personality Nârada, the greatest among the wise philosophers of the eternal, began to speak:


(41) 'Oh King, never lament for whatever reason, for you are controlled by the Supreme Lord. All living beings and their leaders in this world perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses us again. (42) The way a cow is tied by a rope through the nose, one is likewise tied by the hymns and precepts of the Veda so as to follow according the demands of the Supreme.


(43) The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again. (44) Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation; one is only of that state because one is emotionally involved or has lost one's mind. (45) Therefore, oh King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you. (46) How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake?

(47) Those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings]. Living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones and thus one living being feeds on the other. (48) Therefore only have eyes for the outer form of Him who by the power of illusion appears as a diversity; He, oh King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as the object as well as the subject of the different living beings.


(49) That Unborn One, the Father of Creation, has, oh King, at present descended in this world in a form of [the all-devouring] Time in order to eliminate all the enemies of the enlightened. (50) The Lord did for the enlightened souls what had to be done and is now awaiting the rest. You Pândavas must observe in the same way and wait for as long as He is present in this world.

(51) Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge. (52) The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches.

(53) By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from the dependency he had with his family. (54) With the help of sitting postures, breath-control and turning one's mind inward away from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance.

(55) By allowing his self to merge in the wisdom and the wisdom to merge with the pure witness, he has united with the Absolute [brahman], the reservoir of pure being, the same way the air within a pot merges with the space outside of it. (56) With his breaking with the effects of the operation of the natural modes, his senses and mind will no longer be fed and come to a stop when he, no longer hindered in renouncing all his duties, sits concentrating his mind without moving a limb. (57) I expect that he will quit his body five days from now, oh King, and will allow it to turn to ashes. (58) While she outside observes the body of her husband being [mystically set] afire along with his cottage, his chaste wife fully conscious will follow him in the fire. (59) Vidura, witnessing that wonderful incident, oh son of the Kuru dynasty, will, with mixed feelings of delight and grief, leave that place to embark on an inspiring pilgrimage.' (60) After thus having addressed the king Nârada, along with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions at heart, thereupon gave up all his lamentation."




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Text 1

Sûta said: "Vidura[*] as he was traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya, and since he by that knowledge was sufficiently acquainted with everything to be known, he returned to the city of Hastinâpura.

Sûta said: " Vidura [a younger brother of Dhritarâshthra, born as a s'ûdra - a laborer, because of being conceived by Vyâsa from a maidservant of the mother of Pându] while traveling to different places of pilgrimage, received knowledge of the destination of the self from the great sage Maitreya and turning back to the city of Hastinâpura by that knowledge he was sufficiently acquainted with everything knowable. (Vedabase)


Text 2

After all the questions that Vidura put before Maitreya in his presence an undivided devotion unto Govinda had grown in him and he refrained from further questioning.

For that knowledge Vidura in the presence of Maitreya had grown one in devotion to Govinda by which he had retired from regarding further questioning the sage. (Vedabase)


Text 3-4

Arriving in Hastinâpura he, oh brahmins, was welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons.

Arriving there, he was welcomed by Yudhishthhira with his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kunti, Gândhârî, Draupadî - o learned ones - Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas, and other ladies with their sons. (Vedabase)


Text 5

Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances.

They went towards him in great delight as if life had returned to their bodies, approaching him with due respect with embraces and obeisances. (Vedabase)


Text 6

In their affection they emotionally shed tears because of the anxiety and grief they had felt because of the separation. King Yudhishthhira offered him a seat and then arranged for a reception.

In their affection they emotionally shed tears because of the anxiety and grief they had felt from the separation. King Yudhishthhira then arranged for a reception getting him seated. (Vedabase)


Text 7

After he was fed sumptuously, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody.

After being fed sumptuously, having rested and being seated comfortably, the king from his gentle nature meekly began to speak to him with all of the others listening. (Vedabase)


Text 8

He said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson?

He said: 'Do you remember how we, being educated under your wings, along with our mother were released from various calamities like poisoning and arson? (Vedabase)


Text 9

How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet?

By which means of your good self did you maintain your livelihood traveling the surface of the earth and at what holy places of pilgrimage did you serve here on this planet? (Vedabase)


Text 10

Devotees like your goodness are converted into holy places themselves, oh powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage.

Devotees like your goodness are converted into holy places themselves, o powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (Vedabase)


Text 11

Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?'

O my uncle, can you tell us from seeing or hearing about our friends and well-wishers, if the descendants of Yadu, who are rapt in the service of Krishna, are all happy in their respective abodes? (Vedabase)


Text 12

Thus being questioned by the king he properly described, discussing one subject after the other, all he had experienced, but did not mention the destruction of the dynasty.

Thus being asked by the king, he properly described all that he had experienced one after another, without mentioning the destruction of the dynasty. (Vedabase)


Text 13

Because he did not want to upset them he was as graceful not to expound on this in fact so unpalatable and unbearable aspect of mankind's behavior.

Unable to see them distressed he compassionately did not expound on this in fact unpalatable and unbearable appearance of mankind its own ways. (Vedabase)


Text 14

The sage, who was treated like a god, thus resided for a few days with them so that he could mean something to his eldest brother and all would be happy.

He resided thus for a few days being treated with the amenities befitting a god, doing good to the eldest brother and this way bringing happiness to all the others. (Vedabase)


Text 15

Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones [**].

As long as Vidura played the part of a s'ûdra [a working class man], because of a 100-year curse of the sage Mandûka Muni [who under his responS'ibility was treated unjustly], Aryamâ [a son of Aditi and Kas'yapa, officiating for Yamarâja, the Lord of punishment, of whom Vidura was the s'ûdra incarnation] administered punishment as was suitable for the sinful ones. (Vedabase)


Text 16

Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom that he had retrieved and enjoyed together with his politically gifted brothers a life of great wealth.

By his seeing the grandson of the dynasty being suitable for ruling over the paternal kingdom together with his capable co-administering brothers, they enjoyed life in uncommon opulence. (Vedabase)


Text 17

But Time, insurmountable and imperceptible in its being, surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs.

Insurmountable, imperceptible eternal Time supremely surpasses all those who are mad and engrossed in their thoughts of attachment to family affairs. (Vedabase)


Text 18

Vidura who knew this said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear has taken the lead in your life.

Vidura, knowing this well, said to Dhritarâshthra: 'O King, please withdraw yourself from here without delay, just see how fear has taken over. (Vedabase)


Text 19

In this material world there is no help of anyone or anything to escape from this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time.

In this material world there is no remedy of any measure or anyone as that fear concerns the Supreme Lord of eternal Time who arrives for all of us. (Vedabase)


Text 20

Inevitably overtaken by the pull of time a person must, just like that, give up this life as dear as it is to everyone, not to mention the wealth and such he has acquired.

When a person has to give up life dear as it is to everyone, because it is certainly overtaken by the pull of this time - then what to think of the other things he has acquired? (Vedabase)


Text 21

With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home.

With your father, brother, well-wishers and sons all dead, your life expended and your body invalid of old age, you live in another man's home. (Vedabase)


Text 22

You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus.

You have been blind from the beginning, don't hear so well, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (Vedabase)


Text 23

Alas, how powerful the living being its attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew].

Alas, how powerful are the hopes of living beings for life, eating just like a household-dog the remnants of food given to you by Bhîma [a Pândava brother]. (Vedabase)


Text 24

How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom?

Subsisting on the grace of those whom you tried to set afire, poison and whose wife you insulted usurping their kingdom, is not necessary. (Vedabase)


Text 25

Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment.

In spite of your unwillingness, you, who desires to live, will see this miserly body dwindle and deteriorate like an old garment. (Vedabase)


Text 26

Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly.

Those who should give up this body are said to be undisturbed if they leave for an unknown destination once they are without the proper use of their bodies and have grown indifferent because of being freed from all obligations. (Vedabase)


Text 27

Anyone in this world who, by his own understanding or having it learned from others, arrives at consciousness when he has awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first-class human being.

Anyone who in this world by his own understanding or by hearing from others awakens from his material attachment and leaves home taken by the consciousness of the Lord in his heart, is certainly a first class human being. (Vedabase)


Text 28

Therefore, please leave for the north without letting your relatives know where you are heading for; hereafter soon the time will arrive of a general diminishing of the qualities of men [Kali-yuga].'

Therefore, please go away heading for the north, without letting your relatives know where you are going to, as soon after this the time will come of the general diminishing of the qualities of men.' (Vedabase)


Text 29

Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, broke determined with the strong family ties and left in that direction which was set for the path of liberation.

Thus the old king of the Ajamîdha family, urged by the wisdom of his younger brother Vidura, by his steadfastness broke with the strong network of familial affection and left in the [northern] direction set for the path of liberation. (Vedabase)


Text 30

He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimacy of a good beating.

He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalaya's - the place that is the delight for those who took up the staff of renunciation, like fighters accepting the legitimate of a good beating. (Vedabase)


Text 31

Returning to the palace he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay his respects to the elderly. But he couldn't find his two uncles or aunt Gândhârî.

Returning to the palace, he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts to the learned ones, wanted to pay respects to the elderly, but did not find his two uncles or aunt Gândhârî. (Vedabase)


Text 32

Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle?

Anxious, he turned to Sañjaya the son of Gâvalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], saying: 'Where is our old and blind uncle? (Vedabase)


Text 33

Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, distressed in a mind of doubt about my offenses drowned himself together with his wife in the Ganges?

Where is my well-wisher Vidura and mother Gândhârî who was in grief of losing her offspring? Has the old king, ungrateful to me of having lost his sons, in a doubtful mind of my offenses, drowned himself with his wife in the Ganges in his distress? (Vedabase)


Text 34

After the downfall of my father King Pându they were the well-wishers who protected us all who were still small children - where have my uncles gone from here?' "

After the fall down of my father King Pându, they were the well-wishers of all of us small children protecting us - where have my uncles gone from here? (Vedabase)


Text 35

Sûta said: "Sañjaya, who worried in the love for his master couldn't find him, was upset about the separation and could, being too aggrieved, not speak a word in reply.

Sûta said: "Sañjaya anxious out of compassion and distressed in separation of not seeing his master, could, being too aggrieved, not reply. (Vedabase)


Text 36

Thinking about the feet of his master he with his hands wiped the tears from his face and tried to regain his composure to answer King Yudhishthhira.

Wiping the tears of his face with his hands and regaining his mind with intelligence he began to reply King Yudhishthhira while thinking of the feet of his master. (Vedabase)


Text 37

Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have led me by the nose.'

Sañjaya said: 'I do not know of the determination of your uncles or Gândhârî, o descendant of the Kuru dynasty - o great King, I've been cheated by those great souls.' (Vedabase)


Text 38

At that moment the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had got up from their seats to welcome him properly by offering him their obeisances, the king said:

At that time the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had gotten up from their seats and had offered him their due obeisances, thus receiving the sage properly, the king said: (Vedabase)


Text 39

'Oh Supreme One, I do not know in which direction my uncles and my ascetic aunt who is so aggrieved about the loss of her sons, have left.

'O Supreme One, I do not know whereto my uncles and my ascetic aunt so aggrieved of the loss of her sons, have left for from here. (Vedabase)


Text 40

Just like a captain on a ship in the great ocean you are the Lord to guide us to the other side.' Thus being addressed the divine personality Nârada, the greatest among the wise philosophers of the eternal, began to speak:

Like the captain on a ship in the extensive ocean you are the Lord to direct us to the other side.' Thus addressed the divine personality Nârada, greatest among the wise philosophers of the eternal, began to speak: (Vedabase)


Text 41

'Oh King, never lament for whatever reason, for you are controlled by the Supreme Lord. All living beings and their leaders in this world perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses us again.

'O King, never lament for whatever reason, as you are under the control of the Supreme Lord. All living beings and their leaders in this world therefore do carry on worship for their protection. He is the one who brings all together and also disperses them. (Vedabase)


Text 42

The way a cow is tied by a rope through the nose, one is likewise tied by the hymns and precepts of the Veda so as to follow according the demands of the Supreme.

The way a cow is strung by a rope through the nose, likewise one is conditioned by the hymns and precepts of the Veda to carry on with the orders of control of the caring Lord. (Vedabase)


Text 43

The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again.

As playthings that are brought together and set apart again at will in this world, does, just to have them play their part, the will of the caring Lord so also for certain direct the human beings. (Vedabase)


Text 44

Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation; one is only of that state because one is emotionally involved or has lost one's mind.

Whether you think of the absolute impersonal truth or of persons as a non-reality or of both as such, in all circumstances, never give in to lamentation out of affection or otherwise out of bewilderment. (Vedabase)


Text 45

Therefore, oh King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you.

Therefore, o King, give up your anxiety due to the ignorance of the self, [all the while] thinking how these helpless poor creatures would be able to survive without you. (Vedabase)


Text 46

How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake?

How can this body and mind made up of the five elements [fire, water, air, earth and ether] that is under the control of time, action and the material modes of nature [kâla, karma and guna's] protect others when it is as well bitten by that snake as all others? (Vedabase)


Text 47

Those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings]. Living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones and thus one living being feeds on the other.

Those without hands are of those with hands, without legs one is of the four-legged, the weak are of the powerful and one living being is the subsistence for the other. (Vedabase)


Text 48

Therefore only have eyes for the outer form of Him who by the power of illusion appears as a diversity; He, oh King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as the object as well as the subject of the different living beings.

Therefore look only at this outer form of the Supreme Personality, o King, who is one without a second and the Supersoul who by His energies manifests qualitatively alike Himself within and without, although He appears to be different. (Vedabase)


Text 49

That Unborn One, the Father of Creation, has, oh King, at present descended in this world in a form of [the all-devouring] Time in order to eliminate all the enemies of the enlightened.

That Unborn One, the Father of Creation, has, o King at present descended in this world in a form of time, in order to eliminate all those who are against His will. (Vedabase)


Text 50

The Lord did for the enlightened souls what had to be done and is now awaiting the rest. You Pândavas must observe in the same way and wait for as long as He is present in this world.


For the godly has been performed what needed to be done and the rest is awaited - till that time all of you may observe and wait for Him as long as He is in this world.' (Vedabase)


Text 51

Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge.

'Dhritarâshthra, his brother Vidura and his wife Gândhârî have gone to the southern side of the Himalaya's where sages take shelter. (Vedabase)


Text 52

The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches.

The place is known as Saptasrota [seven sources] as the sacred Ganges there sprouted to the satisfaction of the respective wise from seven currents into seven branches. (Vedabase)


Text 53

By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from the dependency he had with his family.

By bathing regularly there, sacrificing in the fire according the regulative principles and fasting with water only, Dhritarâshthra has the senses and mind completely controlled and is thus freed from His family concerns. (Vedabase)


Text 54

With the help of sitting postures, breath-control and turning one's mind inward away from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance.

From sitting postures, breath-control and turning inward from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance. (Vedabase)


Text 55

By allowing his self to merge in the wisdom and the wisdom to merge with the pure witness, he has united with the Absolute [brahman], the reservoir of pure being, the same way the air within a pot merges with the space outside of it.

Perfectly fixing his intelligence in the wisdom of the living being and merging in the reservoir of the pure spirit of the Supreme [Brahman], he, from his clouded vision, will rise to the spiritual sky. (Vedabase)


Text 56

With his breaking with the effects of the operation of the natural modes, his senses and mind will no longer be fed and come to a stop when he, no longer hindered in renouncing all his duties, sits concentrating his mind without moving a limb.

With the ending of the material modes and the suspension of their effects, his senses and mind will stop from being fed while sitting immovably fixed, never being hindered in renunciation from all duties. (Vedabase)


Text 57

I expect that he will quit his body five days from now oh King, and will allow it to turn to ashes.

Probably he will quit his body five days from today, o King, and will turn to ashes. (Vedabase)


Text 58

While she outside observes the body of her husband being [mystically set] afire along with his cottage, his chaste wife fully conscious will follow him in the fire.

While outside observing the body of her husband being [mystically set] afire along with his cottage, the chaste lady will follow him in full consciousness. (Vedabase)


Text 59

Vidura, witnessing that wonderful incident, oh son of the Kuru-dynasty, will, with mixed feelings of delight and grief, leave that place to embark on an inspiring pilgrimage.'

Vidura, witnessing that wonderful incident, o son of the Kuru-dynasty, will, affected by delight and grief, leave from that place on an enlivening pilgrimage. (Vedabase)


Text 60

After thus having addressed the king Nârada, along with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions at heart, thereupon gave up all his lamentation."


After thus having addressed the king, Nârada took out into space along with his stringed instrument. Yudhishthhira, keeping his instructions in his heart, then gave up all lamentations." (Vedabase)


*: Vidura is a younger brother of Dhritarâshthra. He was born as a s'ûdra, a laborer, because of being conceived by Vyâsa from a maidservant of the mother of Pându.
**: Aryamâ was a son of Aditi and Kas'yapa officiating for Yamarâja the Lord of punishment. Vidura is considered the s'ûdra incarnation of Yamarâja.