Part 5

105. The personal soul dwells in the heart. It is as subtle as an atom; it is all thought; it has the faculty of knowledge; it is ascertained to be constantly pervading the whole body (i.e. the three corporeal envelopes kâra.na, sûkshma, and sthûla) by its power of perception; it is characterized by indivisibility and the like.

106. The external world (Mâyâ) is identical with the energizing power of K.rish.na. It is composed of the three Gu.nas; it is darkness; it is to be understood as the cause of the soul's having such ideas in regard to the body, and the things relating to the body, as are conveyed by the expressions I, mine, and the like.

107. He who abides in the living personal soul in the character of an internal monitor, as the personal soul dwells in the heart, he is to be considered as the Self-existent Supreme Being, the Rewarder of all actions.

108. That Being, known by various names--such as the glorious K.rish.na, Param Brahma, Bhagavân, Purushottama.h--the cause of all manifestations, is to be adored by us as our one chosen deity.

109. He, together with Râdhâ, should be regarded as the Supreme Lord, under the name of Râdhâ-K.rish.na. With Rukmi.nî and Ramâ he is known as Lakshmî-Nârâya.na.

110. When joined with Arjuna, he is known by the name of Nara-Nârâya.na; when associated with Bala-bhadra ( = Bala-râma), or any other divine personage, he is called Ramâ-K.rish.na and so on.

111. Those devoted (female companions of the god) Râdhâ and his other (consorts) are in some places represented at his side. In other places (their images do not appear, because) they are supposed to be one with his body and he with theirs.

112. On no account let it be supposed that difference in forms makes any difference in the identity of the deity. For the two-armed K.rish.na may exhibit himself with four arms (or eight, or a thousand, or any number of arms).

113. Towards him alone ought all faith and worship (bhakti) to be directed by every human being on earth in every possible manner. Nothing else, except such (faith), is able to procure salvation.

114. The best result of the virtues of those who possess good qualities is faith in K.rish.na and association with holy men; without these, even persons who know (the Šâstras) go downwards (towards a lower state).

115. Meditation should be directed towards K.rish.na, his incarnations and their images, but not towards living men, nor (inferior) gods, etc., nor devotees, nor (even) those who (merely) have knowledge of Brahma.

116. Having perceived, by abstract meditation, that the Spirit or Self is distinct from its three bodies (viz. the gross, subtle and causal bodies), and that it is a portion of the one Spirit of the Universe (Brahma), every man ought to worship K.rish.na by means of that (self) at all times.

117. The tenth book of the Bhâgavata-Purâ.na should be listened to reverentially, and learned men should read it daily or (if frequent reading is impossible, at least) once a year.

118. The repetition (of the Bhâgavata), as well as of the thousand names of Vish.nu, etc., should be performed as far as possible in a pure place (such as the precincts of a temple); for (such repetition) causes the accomplishment of desired objects.

119. On the occurrence of any disaster caused by the elements (such as a flood or fire), or when any human calamity or sickness takes place, a man should be wholly occupied in striving to preserve himself and other people and in nothing else.

120. Religious usages, business transactions and penances, should be adapted to country, time, age, property, rank and ability.

121. The (philosophical) doctrine approved by me is the Višish.tâdvaita (of Râmânuja) [Footnote: This verse proves that in their philosophical ideas the Svâmi-Nârâya.na sect are followers of the Râmânuja sect. Compare verse 100.], and the desired heavenly abode is Goloka. There to worship K.rish.na, and be united with him as the Supreme Soul of the Universe, is to be considered salvation (Mukti).

122. These that have been specified are the general duties, applicable to all my followers, whether male or female. Now I am about to enumerate the special duties.

123. The two sons of my elder and younger brothers (viz. Ayodhyâ-prasâda and Raghu-vîra) ought never to impart instruction to any women except their nearest relations.

124. They ought never to touch or converse with any women in any place whatever. Cruelty should never be shown towards any person. A deposit belonging to another should never be taken charge of.

125. In business matters no one should stand security for any other person. In passing through a time of distress it is right to ask for alms, but debts should not be contracted.

126. One should not sell corn bestowed by one's own disciples; having given away old corn, new corn is to be bought. That is not called a sale.

127. On the fourth day of the light-half of the month Bhâdra, the worship of Ga.neša should be performed, and on the fourteenth of the dark-half of švina, Hanumân should be worshipped.

128. Those two sons (of my brothers, viz. Ayodhyâ-prasâda and Raghu-vîra), who have been appointed as spiritual guides to guard the religious interests of my followers, should initiate all desirous of obtaining salvation (in the use of the mantra of K.rish.na).

129. They should cause each of their disciples to continue steadfast in his own appointed duty. Honour should be paid to holy men, and the sacred Šâstras should be reverently repeated.

130. Worship of Lakshmî-Nârâya.na, and other forms of K.rish.na that have been set up and consecrated by me in the great temples, should be performed with the proper ceremonies.

131. Any one who may come to the temple of K.rish.na to ask for a gift of food (cooked or uncooked) should be received with respect, and food given to him according to ability.

132. Having established a school for giving instruction, some learned Brâhman should be appointed over it. True knowledge should be promoted throughout the world, for that is an act of great merit.