Srimad Bhagvata Mahapurana Book 11 Chapter 14:1-13

Book 11: Chapter 14

Srimad Bhagvata Mahapurana: Book 11: Chapter 14: Verses 1-13

Uddhava submitted : Exponents of Veda speak of many a course of discipline leading to final beatitude, 0 Krsna ! Does their improtance vary according to the choice of the striver or does prominence attach to (only) one (of them)? The discipline of Devotion-by recourse to which the mind, having shaken off attachment for all (others), gets fixed on You-has been declared by You as independent of other disciplines, my Master ! The glorious Lord replied : In course of time this word (of Mine), bearing the name of Veda, in which stands described the course of conduct helping one to fix one's mind on Me, disappeared during Pralaya (the period of final dissolution). At the beginning of (the next) creation (however) it was delivered by Me to Brahma. (3) By Brahma, again, it was taught to his eldest son, (Swayambhuva) Manu; and the seven great seers associated with the creation of the universe, Bhrgu and others, received it from (Swayambhuva) Manu. From them, the fathers (of creation), their progeny, the gods, the Danavas and the Guhyakas (Yaksas), human beings, Siddhas and Gandharvas, including Vidyadharas and Caranas as well as men* of the other Dwipas (divisions of the terrestrial globe other than Jambudwipa), ' Being proof against fatigue,sweat and foul smell, they are so akin to the gods that when seen they give rise to a doubt in the mind of the looker-on whether they are gods or earthly beings. Hence they are referred to in the above verse as Kinnaras* Nagas,Raksasas, Kirhpurusasf and others received it. Diverse are the natural tendencies of the aforementioned, born as they are of (varied proportions of) Rajas, Sattva and Tamas, due to which created beings and their thoughts (too) differ; and in conformity with their nature indeed diverse interpretations of the Vedas flow from (the mouths of) them all. In this way what with diversity of disposition and what with the oral teaching imparted from father to son the minds of some men get perverted, while others embrace heretic views. With their judgment clouded by My deluding potency, O jewel among men, people speak of different ways to attain blessedness according to their own past Karma and taste. (Some (viz., the advocates of Karma-Mimamsa) declare it to be Dharma (religious merit); others (the poets) call it renown; (still) others (such as Vatsyayana) name it as sexual enjoyment; some (the advocates of Yoga) designate it as truthfulness, control of the senses and mind-control. Others (such as politicians) speak of wealth and power as their well-known end (and the policies of conciliation etc., as the means to that end). Advocates of renunciation declare it as renunciation, while hedonists call it sensuous enjoyment. Some call it Yajna (worship of gods); while others speak of it as austerity, liberality, sacred vows, observances and the five forms of self-abnegation. The rewards of these are indeed such as have a beginning and an end, fruits as they are of (human) endeavour. They bring sorrow in their train, culminate in ignorance, afford trivial delight and are attended with grief (even while they are being enjoyed). How could that happiness fall to the lot of those who have set their mind on sensedelights-the happiness which is enjoyed with Me as his self, 0 noble one, by him who has fixed his mind on Me and expects no gratification from any (other) source ? All the (four) quarters are full of joy to him who has nothing to call his own, has (fully) subdued his senses and mind, (nay,) whose mind is equipoised (free from likes and dislikes) and fully gratified with Me.



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