Prasnottara English For Amazon

Prasnottara Ratna Malika
The Precious Necklace

of Questions and Answers
by Shankara Bhagavatpada
Translations and commentaries compiled
by Parama Karuna Devi

new revised edition (2016)
published by
Jagannatha Vallabha Vedic Research Center

Copyright © 2016 Parama Karuna Devi
All rights reserved.
ISBN-13: 978-1533340627
ISBN-10: 1533340625
Jagannatha Vallabha Vedic Research Center
phone: +91 94373 00906
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Puri 752002 Orissa

Verse 1
Who will not adorn himself with this precious necklace of questions and
answers, by memorizing it for constant remembrance, since it is the best
means to obtain all visible and invisible successes in life!
The poetic image of the precious necklace of gems (ratna-mala) is meant to illustrate
the wonderful qualities of this collection of questions and answers. These teachings
are compared to valuable gems for their richness and value, brilliance and
inalterability, and also for the beneficial influence on the life of those who will
honor them by keeping the constantly close to their hearts.
In fact, gems possess beneficial qualities which will neutralize the bad influences of
planets and bring well-being, beauty and splendor, health and happiness to those
who wear them. Similarly, the questions and answers in this collection are a great
source of benefits (artha), valuable and useful things, both visible and invisible
(drishta-adrishta). The visible benefits are immediate and material and refer to the
better quality of life in this world, while those which are described as invisible are
the future and spiritual blessings which derive from personal growth and gradual
realization of the reality of life.
Knowledge can be obtained in two ways — by ascending method and by

descending method — but undoubtedly the best way consists in listening from a
realized soul and asking sincere questions, and then carefully meditating on the
answers. In Vedic culture a great emphasis is given to the transmission of
knowledge through aural reception, as this implies a direct relationship with the
teacher and therefore a greater effectiveness in the learning process because of the
immediate verification of the proper understanding in the student. Also Bhagavad-
gita, the most important and accessible text on the philosophy of sanatana-dharma,
recommends to search the truth by asking many comprehensive questions
(pariprasnena) from those who have a clear vision of reality (tattva-darsinah).
Another important word in this opening verse is sadhana, which indicates a regular
practice, meant to develop spiritual life. Spiritual knowledge is never only
theoretical or academic, because without a sincere and dedicated spiritual practice it
is not possible to understand it. Therefore Bhagavad gita (4.34) also recommends a
sincere attitude of service to the teacher, and the process of initiation into spiritual
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practice: tad viddhi pranipatena pariprasnena sevaya, upadekshyanti te jñanam jñaninas tattva-
darsinah, “You must study this knowledge by approaching a master through
submissive inquiries and rendering service to him. Those who see the Truth will
initiate you into Knowledge.”
Regular study, if possible by memorization, is a very important practice to

assimilate teachings, because it makes the teachings an important part of our life as
we dedicate a lot of our time and energy to them.
Verse 2
O Lord! What should we accept?
The words of the Preceptor.
The word bhagavan indicates a person who possesses perfection (bhaga) and is
generally used for a divine or great personality. According to Parasara Muni, this
perfection is manifested in six forms: wisdom or knowledge, beauty or splendor,
richness or opulence, fame, power and renunciation. The sincere student must
respect and serve the genuine Guru as the direct representative of God. Bhagavata
Purana (11.17.27) says, acaryam mam vijaniyan navamanyeta karhicit, na artya-
buddhyasuyeta sarva-deva-mayo guruh, “One should understand that the acharya is not
different from Bhagavan as he represents him; one should never disrespect the
genuine spiritual master at any time by considering him an ordinary human being.
One should never be envious or inimical towards a genuine spiritual master,
because he is the representative of all the Devas.”
In Vedic culture, the relationship with the genuine teacher (guru) is extremely
important. In order to progress in theoretical and practical knowledge, it is essential
to be blessed by the enlightened guidance of an expert and able person, who can
guide and support us along the slippery path of life. The word guru literally means
“heavy”, “solid”, and gives the picture of a person who possesses great knowledge
and experience, which give great weight and solidity to his words and teachings.
Vacham refers to the word: teachings and orders. One who does not give the due
respect to the teacher’s words consisting in following his orders will never be able
to learn anything. Another meaning of vacham refers to the mantras, the meditation
formulas transmitted by the master to the disciple at the moment of initiation,
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which are an essential part of the spiritual practice of all followers of Vedas. Mantras
should be properly received from a realized teacher, otherwise they will not have
the same effect — therefore it is very important to listen carefully to the master
when he speaks mantras and instructions.
What should we give up?
Actions which should not be done.
The word akaryam specifically indicates “that which must not be done” and refers
to all the things which are not recommended by the guru or by the scriptures. There
are many negative activities which bring bad results: among them, consumption of
non-vegetarian foods, consumption of intoxicants, immoral behavior and all acts
that are contrary to the principles of dharma (ethical religion). All this must be given
up, otherwise our attempts in spiritual progress and knowledge will be futile.
Who is a Preceptor?
One who has personally realized the truth and who is always acting for the
benefit of the disciple.
There are many misconceptions and prejudices on the idea of the preceptor, master
or teacher (guru), often created by cultural and social expectations. Actually, a guru is
not qualified by academic titles, by the caste or family in which he was born, by a
specific gender or race, by the dress he wears or by his belonging to a specific social
order or even by a hierarchical position in a religious institution. The real definition
of guru is given in this verse by Shankara Acharya himself: someone who has
directly and deeply realized the truth he teaches (tattva) and acts always in a selfless
way, simply for the benefit of the disciple (sishya hitaya), is a real guru, not others.
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Parama Karuna Devi
The word adhigata is very similar to a word used in Buddhist philosophy to define
an enlightened soul, tathagata (“one who has reached the destination”).
Verse 3
What should the wise hasten to do?
To end the cycle of birth and death.
Vidusha or vidvan is “someone who knows”, that is a person who has obtained
knowledge and has been able to reach wisdom through it. A person who possesses
knowledge has a supreme duty to perform: cutting the cycle of repeated births and
deaths created by material conditionings, and fighting against ignorance, attachment
and illusion.
The word samsara is very important because it illustrates the vicious circle of births
and deaths: all those who are born will have to die, and those who die without
having reached full freedom from conditionings will be forced to take another
birth. Many people think that birth is a happy event and death is a tragedy, but in
the light of knowledge we can see that birth in a material body entails several years
of sufferings and difficulties, while death is often a liberation from pain. But as long
as we continue to desire what exists on the material platform, we will have to take
birth again and again innumerable times, going through endless sufferings, like a
prisoner who is moved from one cell to another without ever being able to get out
of jail. How to get released from this prison?
What is the seed of the tree of liberation?
Proper knowledge, applied through action.
Liberation (moksha) is compared here to a tree, a solid and living plant that grows
from a seed, sprouts and takes roots, growing and becoming stronger and stronger
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until it gives fruits. One who wants to obtain liberation must therefore search for
knowledge with a sincere heart, applying it always through personal experience and
practice (kriya, “what must be done”).
Another meaning of this verse implies that knowledge is acquired through direct
experience, by performing those actions that are right and necessary, by completing
and overcoming them just as different courses of academic studies must be
attended practically and then completed through examinations, tests and discussion
of a doctorate thesis. The same principle applies in life and in the acquisition of the
knowledge that takes us to freedom from material conditionings and illusion; only
in this way we shall be able to attain a solid and genuine detachment.
Verse 4
What is the most beneficial thing?
Dharma
The word dharma has a very deep meaning, and cannot be translated with a simple
English word. It derives from the root dhr, that means "sustaining", with reference
to those actions that sustain or support the universal community and the individual
in his/ her evolution. In simple language, dharma can be defined as "doing the right
thing".
The Upanishads state: dharmasya tattva nihita guhaya, “the essence and significance of
dharma is subtle and hidden.” Often dharma is translated with “religion” or “duty”,
sometimes with “righteousness”, “virtue”, or “justice”, because it contains all these
meanings. Actually, dharma refers to the inherent quality of the subject, through
which perfection is attained, and perfection itself as complete harmony with all
others aspects of existence in the material and spiritual universes. In this sense,
dharma is also tattva and satya, Reality itself, at the same time the means and the end.
Now, just like the word atma (“self”) can be interpreted in various ways according
to the level of identification of the subject (it can therefore be applied to the body,
to the mind or to the soul, who is the real self), the word dharma can also be applied
at different levels.
If we consider the social position of a person, dharma indicates the social obligation
of performing one's specific professional duties, that are “religious” in regard to the
social position for various groups of people: intellectuals and teachers,
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administrators and soldiers, entrepreneurs and merchants, laborers and servants, in

the system of varnas. If we consider the family position and lifestyle (ashrama), there
is a different definition of dharma for a married man, for a woman, for those who
are in the orders of brahmacarya or sannyasa and so on. At the cultural level, dharma
refers to the different religious traditions followed by one’s group and community.
All this still remains on a social level, which is temporary, subject to change just like
one’s position, from one life to another and even in this same lifetime. However,
there is an eternal dharma, a sanatana dharma, that never changes in different time or
circumstances, and which consists in living the essence of religion — something we
can call also “virtue”, “religiousness” or “dedication to the Supreme”.
This is always the right thing to do for anyone, the most beneficial thing. In any
social, religious, familiar or cultural position we find ourselves, the foundations of
dharma are always the same, and allow the universal community (honored as the
Body of the Godhead, the virat rupa) to function in harmony and progress towards
a general progress generating benefits to the entire universe (visva kalyana).
Anything which is contrary to these principles is defined as adharma (contrary to
dharma).
The Manu-smriti explains that dharma is manifested in 10 forms: satyam

(truthfulness), dhriti (courage), kshama (tolerance and patience), dama (self-control),
asteya (avoidance of stealing and cheating), indriya-nigraha (control of the senses), dhi
(intelligence or meditation), vidya (knowledge acquired through study), akrodha
(freedom from anger), saucam (internal and external cleanliness). Other Vedic
scriptures summarize dharma in four basic principles: satyam (truthfulness), daya
(compassion), saucam (cleanliness) and tapas (austerity).
Who is clean and pure in this world?
One who has a clean and pure mind.
Cleanliness or purity is one of the fundamental pillars of personal progress and

religious practice. A person who is contaminated or dirty will tend to contaminate
others, therefore the Vedas recommend to avoid contact with such people,
especially if we want to progress on the path of spiritual realization.
Asat-sanga is one of the worst diseases, that comes from lack of spiritual hygiene,
because dirtiness and contamination cover our faculty of proper perception and
perpetuate our illusory beliefs, obstructing our true vision. For this reasons the
Vedas recommend that contaminated things or people should not be allowed to
come in contact with objects, places or persons closely connected with religion,
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rituals and meditation. Those who have no faith in religious life or live in a way
which is contrary to its principles should not be admitted in the most sacred areas
of religion, otherwise they will contaminate the general atmosphere by creating
difficulties to those who try to elevate themselves spiritually.
The problem is, however, how to determine who is pure and who is not. Many
people think that purity can be judged from a particular type of physical body, from
the social or familiar position (varna or ashrama), from the caste of birth or past
experiences or similar considerations, but Shankara Acharya reveals here that this is
not the real point: the purity of a person can be judged only from the purity of
mind, from intentions, desires and mental habits. Only by knowing this can we
judge the purity of a person, otherwise we will lack in correct discrimination.
Who is wise and learned?
An intelligent person with power of discrimination.
The word pandita or panda is widely used in Indian culture to define a “wise man”, a
learned and respectable person who knows the scriptures and therefore can teach
and guide people on the path of spiritual progress and ritual ceremonies. In this
sense, a pandita is the guide and teacher of society.
Due to illusion, conditioned living beings see themselves and others according to
material terms pertaining to the body, categorizing people according to birth in a
specific family (jati). According to Bhagavad gita the actual position of each person
should be evaluated according to the level of individual awareness and
consciousness, externally determined by qualities and activities demonstrated in
practice (chatur varnyam maya sristam guna karma vibhagasah, Bhagavad gita, 4.13). The
Vedas explain that there are four major natural categories in society: brahmanas
(teachers and priests), kshatriyas (government and administration people), vaisyas
(entrepreneurs of all kinds), and sudras (laborers who only have manual abilities).
According to the Vedas, a religious teacher is also called pandita (wise), vipra
(learned), dvija (twice born, a person who has received the spiritual birth of
initiation), and brahmana (brahma-jana, a person who knows Brahman, spirit, and
lives according to spiritual awareness).
These qualities are confirmed in Bhagavad gita (5.18) in their practical application:
vidya-vinaya-sampanne brahmane gavi hastini, suni caiva sva-pake ca panditah sama-darsinah,
“the wise who possess real knowledge see with equal vision a brahmana, a cow, an
elephant, a dog and a chandala (dog-eater).”
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The “discriminating intelligence” described in this verse of Prasnottara Ratna Malika

does not contradict the “equal vision” described by Bhagavad gita; rather it further
defines it in a specific way, allowing the sage to relate with different living beings
with compassion and respect but at the same time with intelligence, by engaging
each and every one according to their natural qualities and activities (guna and
karma) on the material platform (temporary dharma) and to their eternal position
(sanatana-dharma).
What is poison?
Disrespecting the Preceptors.
Even on the level of common activities, a student who disrespects his teachers,
does not listen to them carefully and does not follow their instructions, or
transgresses their orders, has very little chances to progress and obtain real
knowledge. The guru always acts for the benefit of the disciple, but no scripture
orders him to insist in giving instructions and teachings to those who demonstrate
no interest in listening respectfully and sincerely: for this reason, a lack of respect
for the teacher will automatically bring about the loss of opportunity for progress.
Bhagavad gita recommends to approach the Preceptor in a very respectful manner,

to serve him humbly and sincerely (tad viddhi pranipatena pariprasnena sevaya) to
increase one's chances to obtain his blessings and knowledge. The guru should even
be worshiped as the personification of knowledge and the representative of
Godhead (gurur brahma gurur vishnuh guru devo mahesvarah, guru sakshat parabraham
tasmai sri gurave namah) and considered as our real friend, parent and master.
It is also said: dhyana mulam guror murtih, puja mulam guroh pada, mantra mulam guror
vakya, moksha mulam guroh kripa, “the image of the Preceptor is the root of
meditation, the lotus feet of the Preceptor are the root of ritual worship, the word
of the Preceptor is the root of the mantra, and the kindness and compassion of the
Preceptor are the root of liberation”.
Verse 5
What is the essence of material life?
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This is something on which we must meditate many times.
The word samsara is not easy to understand, because it constitutes the very
foundation of the doctrine of spiritual liberation. When we speak of liberation, the
first question is: “liberation from what?” Every living being aspires for happiness,
knowledge and eternity, and on the material platform we are constantly baffled in
this search by various kinds of sufferings, ignorance and impermanence of our own
body and of everything else around us. Naturally this contrast causes a deep
frustration, similar to the feelings of a prisoner who would like to do many things
and to find happiness, but is constantly restrained.
The Vedas teach that the root of such frustration is the illusion of duality, the
mistaken identification with the material body and objects. As long as we remain in
material illusion, our own identification and the objects of our attachments will
continue to generate suffering, ignorance and impermanence. Unfortunately, due to
his attachment to what is temporary, a conditioned soul is constantly running after
the mirage of material happiness, and at the end of the time allotted to this material
body, he is forced to take a new birth to continue his mad race.
This cycle of births and deaths is called samsara, the wheel of material life, and can
be compared to the shackles that keep a prisoner bound even when he is dragged
from cell to cell. How to break free from the cycle of repeated births and deaths?
If we do not understand deeply and clearly the essence or cause of our

imprisonment, it is impossible to attain liberation: the key to open our shackles
must be earned through knowledge — and this requires constant and repeated
meditation.
By meditating again and again we will constantly remember the goal of our work
towards liberation and at the same time we will be able to understand better and
better the meaning of spiritual knowledge. In fact, knowledge grows on the
foundations (or roots) of previous knowledge, becoming wider and higher, and in
this process we become able to see and understand different explanations of the
same issue, explanations which will be more complex and complete.
What is most desirable for human beings?
A life dedicated to the benefit of oneself and others.
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Parama Karuna Devi
This verse expands the explanation of the meaning of liberation by applying it to

the free choice of accepting a birth or life (janma) to work for the benefit of oneself
and others. Manushya janma is a real blessing and not a sentence for forced labor,
and it becomes a great opportunity for liberation if we dedicate our work to the real
benefit of all beings, including ourselves.
Many people think that in consecrating one’s life to the benefit of others we should
neglect ourselves, or that it is much more desirable and profitable to work for one’s
own benefit instead of caring for others, but this verse clearly states that the welfare
of others should be kept on the same level as our own personal welfare or benefit.
This vision frees us from duality and is founded on a deep understanding of the
spiritual nature of all beings: the spiritual welfare of one is the spiritual welfare of
all, because there is no conflict of interests on the level of Brahman (the supreme
and absolute Spirit). Active and caring work for the spiritual benefit of oneself and
others is a valuable opportunity offered by life in a human body, and we should not
underestimate or waste it away in the name of detachment and renunciation.
Often people think that in order to become free from illusion and attachment it is
necessary and sufficient to retire from the world, from relationships and
professional work, but this is not a fact: a person who spends his days in idleness
and indifference for the sufferings of others, in the name of religion and
renunciation, is actually wasting a valuable opportunity and disrespecting the
teachings of the great Preceptors.
Verse 6
What generates delusion, like liquor?
Attachment.
After recommending active and caring work for the benefit of oneself and others,
we must clarify the nature of the needed work and the ways in which it must be
executed. The word madira indicates an intoxicating substance, like liquor or opium,
that creates confusion and madness, covering intelligence and vision and
preventing the inebriated person from understanding things, working properly and
keeping the right direction.
One who calculates his own benefit and the benefit of others on the basis of
material attachment to the sense objects (money, property, social position, control
over others, prestige and other material benefits) is confused like a drunkard, who
does not even know who he is, where he stands and what he is doing, therefore he
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cannot execute a good work or get benefit from the opportunities that are in front
of him.
It is important here to distinguish attachment from affection and love, sometimes

also defined with the same term, sneha. While love is a sincere desire to work for
the benefit of one’s object of affection (sva-para-hitaya, as the previous verse
recommends), attachment entails trying to use others for one’s own pleasure and
material personal advantage, seeing them as sense objects and personal properties
we can use and exploit. Love that is free from attachment produces liberation,
happiness and real benefit for everyone, while attachment in the name of love
creates illusion and suffering for everyone.
Who are the thieves?
The sense objects.
A thief is one who takes something from the lawful owner without giving anything
in exchange. When our energies, our time, our intelligence and our opportunities
are absorbed by our sense objects, we do not get any lasting benefit; thus we should
rather dedicate all our resources to work for the true spiritual benefit of ourselves
and others. Another definition of “thief” includes cheaters, those who make
promises and will never keep them. Thus sense objects are also cheaters because in
spite of all their nice promises of pleasure and satisfaction they cannot give more
than flimsy feelings which bring about joy and sorrow at the same time.
Vedic scriptures list the sense objects as rupa (form), sabda (sound), rasa (taste),
gandha (smell), sparsa (touch). We should not mistake the sense objects with the
objects in themselves, that have no responsibility in the creation of our problems:
nice-looking things or bodies, music, good food, sweet smelling flowers and soft
and smooth things exist on a separate level from our perception and desire, and
must be respected and even utilized for a higher purpose, without attachment to
our personal pleasure.
What is the plant of birth?
Thirst for pleasure.
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A valli is a creeper, a plant that grows by leaning on a tree or some other solid
support. Birth and rebirth, or the ties with the cycle of material life, grow by leaning
on real existence, which is eternal. Due to illusion and thirst for material pleasure,
the conditioned living being is constantly searching material contact with sense
objects, something that requires a material body — hence the automatic result of
repeated births.
This vine of birth is watered and nurtured by habits: in this sense the word trishna is
particularly meaningful, as physiologically speaking any needs, like thirst, hunger
and addictions dramatically grow when we indulge in their pleasure without
control. For example, if we develop the habit of drinking a lot, we will gradually
need more and more drinks; if we eat salty foods for their taste, our craving for salt
will become excessive, forcing us to consume too much salt. Our body actually
needs much less, and our health is also damaged by excessive consumption of salt.
The same applies to allopathic medicines such as painkillers and other similar drugs
that easily give addiction. By cutting or uprooting this craving, which is
inexhaustible and always growing from itself, it is possible to eliminate the need for
a new birth, with all its entailed sufferings.
Who is the enemy?
The only enemy is idleness.
Anudyoga literally means “not being engaged”. To better clarify the concept of
renunciation to cravings and thirst of pleasure, that could bring any people to
indifference and idleness, we need to explain how dangerously destructive is the
idea of simply abstaining from action. For a materialistic person who will work only
to get a personal selfish benefit, the idea of giving up the craving for pleasure and
material acquisitions will naturally mean giving up all activities and living without
responsibilities and engagements, in a sort of perennial vacation, thus becoming a
parasite for society.
Real renunciation, however, is quite different, and consists in sincerely engaging in

action while remaining detached from the desire of enjoying its fruits. Those who
have not reached this level yet will progress by working for the benefit of
themselves and others, but those who simply indulge in laziness will not get
anything, thus wasting the precious opportunity offered by a human birth.
In ordinary life for a human being there are no enemies — persons, events,
ignorance or bad qualities — that cannot be neutralized by one's careful and sincere
work, but idleness is the only real enemy who constantly plunders and destroys our
life, our happiness, our assets and our progress.
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Verse 7
What is the origin of fear in this world?
Death.
The fear of death is present in all living beings, who instinctively react by fighting
for survival at any cost. For a human being, death is the final test of life, that will
decide his next destination. For those who do not believe in the permanence of the
soul, death takes even a more sinister meaning, as it implies the dissolution of
being, a sort of non-existence, the loss of everything we believe we possess,
including our own identity. In order to conquer the fear of death it is not sufficient
to avoid thinking about our own mortality as materialistic people often do; we
should rather try to understand the nature of real existence (sat), which is eternity,
knowledge and happiness. Bhagavad gita (2.17) explains that the spirit pervading the
body is imperishable and indestructible (avinasi tu tad viddhi yena sarvam idam tatam,
vinasa avyayasyasya na kascit kartum arhati). What is eternal and real (brahma satya) can
never cease to exist.
Those who identify with the body are overwhelmed by panic at the idea of losing it,
while one who has deeply understood his own spiritual nature (aham brahasmi) is not
bound by material laws and has no need to fear death. Bhagavad gita (2.13) teaches:
dehino ‘smin yatha dehe kaumaram yauvanam jara, tatha dehantara-praptir dhiras tatra na
muhyati, “A wise man is not confused at the moment of death, because he knows
that death is not different from the natural passage from childhood to youth to old
age”.
While passing through childhood to youth to old age we must undergo a change of
body, although much more gradual, and if we apply this knowledge at the moment
of death we will be free from fear. Bhagavad gita (2.22) offers another easy example:
giving up old and torn clothes to wear new ones, vasamsi jirnani yatha vihaya navani
grihnati naro ‘parani, tatha sarirani vihaya jirnany anyani samyati navani dehi. In itself, the
death of the physical body does not even imply a cessation of personality, which,
still tied to the material platform, brings back the living entity to take a new birth by
developing another body to continue his travel on the reincarnation cycle.
Who is afflicted by another form of blindness?
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Someone who is attached.
Spiritual blindness is much worse than material blindness, that did not prevent
great sages and saints of different ages to attain full realization. One who is led by
attachment and sense of possession cannot see anything else, is not aware of his
benefit or others’ benefit, and is not able to act in a proper way.
Who is heroic?
One who does not fall ill because of the arrow-like glances of lusty women.
The word sura means “hero”, and indicates a man of great strength and
determination. Facing external enemies is much easier than facing internal enemies
like lust, that easily ignites when coming in touch with similar qualities in the
environment around us. According to the physical principle of resonance, when an
object vibrates at a certain frequency (like a diapason) it causes similar vibrations in
other surrounding objects that have its same nature.
Thus a person who is afflicted by carnal desires creates waves of lust that strike
those who are nearby like arrows, awakening similar vibrations. In particular,
glances can transmit feelings and thoughts very well and can reveal a person’s inner
states of mind, inspiring similar desires and emotions. A man who is not shaken by
such an attack and remains steady in his duty without falling down or “becoming
ill” with debilitating hankerings is certainly a strong and brave hero, and deserves
glory and victory.
Due to the biology of body and mind, normally a man is attracted by the female
form, just like a woman is attracted by the male form; therefore it is necessary to
regulate contacts between men and women according to superior principles that
can help everyone to progress in spiritual life. Relationships and contacts that are
not based on sincere work for the benefit of oneself and others (sva-para hitaya) are
as dangerous as a battlefield where sharp and pointed arrows are shot, but the
spiritual warrior sticks to his principles and struggles to upkeep dharma in society, in
spite of all kinds of attacks coming from materialistic people.
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Verse 8
What should be listened to like nectar?
Good teachings.
The beautiful poetic image of this verse prompts us to receive the teachings of
good and saintly people with respect and care. Karna means “ears” and añjali means
“with folded hands”. One who comes forward to receive something with folded
hands shows respect and attention, and a desire to receive as much as possible. We
should therefore use our hearing power (our ears) with an attitude of prayer and
attention to absorb the nectar of good teachings.
The word amritam literally means “nectar of immortality”, the elixir which prevents
all diseases and gives eternal life. As long as we drink this nectar we do not need to
fear death or decay: in the same way, as long as we listen respectfully and eagerly to
the teachings of good and saintly people, we do not need to fear death and
degradation. Sat indicates that teachings should be of spiritual nature or at least
good nature, truthful and beneficial for everyone.
What is the root of greatness?
What is defined as not asking for personal favors.
The second verse of Prasnottara Ratna Malika said: ko guruh? sishya hitaya udyatah
satata, “Who is guru? One who always acts for the benefit of the disciple.”
This verse stresses the same concept, by explaining that gurutayam, the greatness of
a realized person, a guru, consists in acting in a selfless way, free from all personal
motivations. For a great and powerful personality it would be very easy to take
advantage of one’s elevated position to get personal benefits, but those who are
swept away from the right path by the winds of personal profit are certainly not
guru, “heavy, solid”, but rather laghu, “light, superficial”: they have no roots and
they are easily destroyed.
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Parama Karuna Devi
A genuine spiritual preceptor never asks for personal favors, otherwise his personal
motivations will denounce his lack of real qualifications. The only business in the
life of a spiritual preceptor should be constantly, carefully and expertly acting for
the benefit of his disciples and of society at large. A disciple can offer anything and
everything to his teacher if prompted to do so by his own affection and gratitude,
but a teacher who materially depends on his followers or disciples, expecting to
receive material benefits from them, has failed in his mission.
Verse 9
What is difficult to understand?
The activities of women.
The word gahana means “deep, difficult to understand”. The activities of women
are particularly difficult to understand for the male mentality because they are often
based on the emotional component of human personality more than on rationality.
Conventionally one who has a female body will tend to develop the creative and
emotional hemisphere of the brain, while one who has a male body will tend to
develop rationality and mechanistic and philosophical thought. The human brain is
composed by two hemispheres, presiding one over rational activities (as
mathematics, philosophy etc.) and the other over emotional activities (as creativity,
beauty and so on); this is confirmed also by the science of yoga that speaks about
two parallel energy currents, the female and the male, which must be harmonized
to reach the “mystical marriage” of yoga.
Who is intelligent?
One who is not confused by them.
Usually women are not inclined to discipline and austerity, therefore they are not
required to take up a renounced life. Those persons who are born in a female body
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but have a strong inclination to austerity and renunciation, spiritual knowledge and
religious life are not considered “women” by Vedic civilization, but rather yoginis
and sadhvis and are respected as such.
Women who live in family, only taking care of the house, husband, children and
relatives, tend to develop a mentality centered on bodily identification under the
social pressure and expectations of materialistic people, but this is contrary to
spiritual progress — both for these women and for their family members. The
allurement of bodily relationships, the idea of being lord and master of one’s house
and family, and the pleasures of conjugal life stimulate the male’s ego, attracting it
towards an illusory whirlpool of false identifications and expectations, and
throwing him into the “dark well of family life”.
Therefore the Vedic scriptures recommend that husband and wife should enter the
vanaprastha ashrama as soon as they reach the age of 50 (panchasa urdhvam vanam
vrajet), when their children are grown up and capable of continuing the religious and
social traditions of the family. Prahlada teaches in Bhagavata Purana (7.5.5): hitvatma-
patam griham andha-kupa vanam gato yad dharim asrayeta. “One should go to the forest
and take shelter of Hari, leaving the dark well of asat-grahat, the temporary
identification where he has fallen due to the illusory nature of material family life.”
An intelligent person will not allow him/ herself to be confused by material games
and remains well aware of his/ her own nature and of the nature of everything
around him/ her, keeping his/ her concentration on his/ her prescribed duty
without losing him/ herself in what is temporary and simply based on emotions.
What is unhappiness?
Inability to get satisfaction.
The word duhkha means “lack of happiness” or “suffering”, while asantosa means
“being unable to get satisfaction”. Tusti, satisfaction, should be searched in the self,
because there is no limit to the mind’s material desires: the more we have, the more
we want, until we become crazy for the megalomaniac craving of possessing or
dominating the entire world.
A materialist will never be able to attain satisfaction, because the pleasures offered
by sense objects are temporary and illusory, and very expensive. Joy and sorrow are
both relative and temporary, therefore we must learn to tolerate both by happily
accepting whatever destiny sends us and using it in the best possible way. A person
who learns to become satisfied with a simple life, striving to raise his consciousness
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Parama Karuna Devi
level, attains peace and happiness even in this life, otherwise there is no hope of
permanent happiness.
What is cause for dishonor?
Asking for favors from low class people.
When we ask for a favor from a degraded person we risk getting manipulated and
blackmailed in the future. Searching for help from bad people could see easy and
comfortable, because such people are always keen to show their own greatness and
power and obtain fame and popularity (as well as personal profit), but there is
always a hidden price, because we will get caught in their game thereby losing our
freedom and honor. And on top of that, we are very likely to become exploited and
trapped in a degrading situation. Real dishonor does not amount to being poor or
being persecuted and slandered by envious and wicked people, but to choosing to
depend on those who have a petty, mean and wicked mind.
Verse 10
What is life?
That which is immaculate.
Life in itself is a great gift and constitutes the pure existence we can utilize in a
perfect way by dedicating our time and energies to good activities. Problems and
sufferings are created by our own conception of life: when we purify our vision, we
become able to see the spotless splendor of existence in itself, which is nothing less
than the eternal manifestation of the Supreme Brahman.
What is dullness?
20
Not repeating or practicing what we have learned.
When we invest time and efforts to learn something, it would be normal to apply
such knowledge to our practical life. Knowledge given to a fool is like a seed sown
in a barren field, which will give no fruit, but we should not blame the seed, rather
we should know that it is the dull and rocky field that is not able to receive it
properly. Jada also means “stone”, and “dull matter”.
Mere theoretical knowledge is not going to help us. For example, if we have learned
aham brahmasmi and tat tvam asi, but we continue to maintain a gross bodily
identification for ourselves and for others and to behave on the materialistic
platform, our learning is useless and superficial.
Who is awakened?
One who is able to discriminate.
A proper understanding of the meaning of intelligence and lack of intelligence is a

crucial point to progress on the path of knowledge and liberation; therefore it is
important to further clarify this concept. Lack of intelligence is like deep sleep,
where a person is lost and does not remember who he is, where he is or what he
should do. Intelligence should help us to be well awake and attentive to life and
things, to be able to discriminate what is good from what is bad, what should be
done from what should not be done. One who thinks he is intelligent but cannot
distinguish between such things is actually dreaming in deep slumber.
What is sleep?
The stupidity of people.
If lack of intelligence and discrimination can be equated with slumber, we can say
that sleep is contagious and easily spreads in society when there are no attentive
persons that work to wake people up. Just like someone who is asleep cannot
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understand what is going on around him and often replies in irrational and
inconsistent ways to those who try to wake him up, the mass of people in general is
not very evolved and prefers to follow their own dreams or even nightmares rather
than listening to wake up calls. Besides, it is a very well known fact that sleeping
people do not like to be awakened and may react unpleasantly when someone tries
to wake them up, so usually giving good teachings and advice to fools can be a very
dangerous task.
Mudha is one who blindly trudges on a path that does not lead anywhere, panting
and sweating under a useless burden, and has no time to listen about the real
purpose of life. This definition also applies to those who carry a heavy burden of
scholarship without applying it in life: they are not different from a donkey that
carries a load of books.
Verse 11
What is temporary like water on a lotus leaf?
Youth, wealth, health and life.
This poetic image of a water droplet on the leaf of a lotus flower depicts the
flimsiness of our position in this world — at any moment it can roll and slide away
with the movements of the wind and with the ripples of the water surface. A mere
frog leaping nearby, and there!, our water droplet is gone. Therefore we should not
wait for our old age to start studying and practicing spiritual knowledge: we do not
know if we will actually attain old age, and if such retirement years will be free from
the serious impedients created by bad health and financial insecurity.
In particular, the meaning of ayuh includes life (in the sense of duration of life) as
well as well-being and health, according to the philosophical concepts of medicine
taught in Ayur Veda, where health is something more than lack of disease: it is vital
force, long duration of life and well-being.
Tell me again, what is similar to the moon rays?
22
Only good people.
Here is another poetic image inspired by the observation of nature: after a long and
exhausting summer day, the pleasing and refreshing moon rays soothe the mind
and brighten the night without hurting our eyes. Good people (sat jana) who have a
spiritual consciousness and are faithful to the principles of religion (dharma)
irradiate peace and freshness because they are not out to exploit others for their
own personal profit; they are satisfied in themselves and always want to work for
the benefit of everyone. Their company is a real pleasure and brings blessings and
tranquility to the souls wounded and fatigued by the struggle for survival.
Verse 12
What is hell?
Being under someone else’s control.
The concept of hell (naraka) as a place of punishent for criminals is found in Vedic
scriptures as opposed to paradise or heaven (svarga) as a place of pleasure for good
and pious people. However, both these places are not eternal, and simply constitute
a stage in our general journey of life.
Just like heaven essentially means enjoying great power and freedom, the sufferings
of hell consist mainly in being subjected to others’ control, and having to suffer all
kinds of miseries and pains without being able to fight back or escape. Being under
someone else’s control means having to put up with blackmailing, to be forced to
betray truth, to lose oneself and to humiliate and annihilate one’s self even to
complete degradation. It is important to make a distinction between a free, healthy
and mature relationship with other people and a relationship based on dependence
and control, born from attachment and fear. While the former brings benefit and
happiness for all, the second is only a source of suffering and degradation.
What is well-being?
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Parama Karuna Devi
Detachment from all kinds of contacts.
Sukha means “happiness” and saukhya “well-being”. As stated in the previous verse,
depending on others causes suffering and anxiety, because we are not free to follow
the right path for our personal progress. On the contrary, being detached from any
relationship brings peace and well-being, because we are free to engage in the real
work of life. Rati means “attachment” and virati is its contrary, i.e. detachment.
Sanga (sa anga) is “contact”, “relationship”, “being near”, and also “being member
of”, “being part of”.
When we are spontaneously free from attachment towards material relationships

we finally attain peace and tranquility in solitude, where we can work without
disturbances for our benefit and the benefit of others. Bhagavad gita (6.10, 13.11)
also recommends that one should live alone (vivikta dese, ekaki) in order to avoid the
disturbances created ny people who are not interested in the cultivation of yoga and
spiritual life.
What should be done?
The work for the benefit of creatures.
To further clarify the meaning of the two previous verses, that encourage us to
break free from material ties and from attachment to worldly relationships, this
verse stresses that renouncing attachments does not mean indifference or lack of
love for others. Rather, detachment from a limited circle of material relationships
constitutes the best opportunity to act in a positive way for the benefit of all. A
sannyasi has the greatest family of all: the family of Jagannatha, Vasudeva’s
kutumbakam!
Bhuta indicates all those who exist, and this means that a realized person sees
equally all living entities as parts of his own universal family. All the living entities,
in whatever bodily form, are part of the Supreme and therefore are worthy of our
affection and consideration. To show indifference or even cruelty towards some
living entity is contrary to the principles of saintly behavior (sadacara) and
renunciation.
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What is dear to all creatures?
Life.
Prani indicates a living being in general, a definition that includes animals and
plants. A wise person who has renounced all forms of attachment must work
actively for the benefit of all creatures, and the most precious and dear asset for all
living beings is naturally life itself.
This verse implies that we should never kill any living being unnecessarily, and
directly sustains the importance of vegetarianism and non-violence in the spiritual
and cultural life of human beings.
Verse 13
What brings evil fruits?
Pride.
Anartha means “something which should not be pursued”, “a negative thing”, or

“something unwanted”. Pride and arrogance, born from a material position (social,
economic, academic and so on), cause innumerable unnecessary problems and
serious damage to ourselves and others, because a proud person takes a position he
is not actually fit for, and mistreats others with the idea of being superior to them.
Living apart from others and dedicating oneself to religious or spiritual pursuits
rather than ordinary occupations is a good thing, but it should not be done out of
pride and conceit.
In the Vedic social system the excellence of great persons is manifested in their
humility in front of the Supreme, of the spiritualists and other good people, and
not in defying the religious principles. On the other hand, in the jungle of material
relationships the biggest and most ruthless and ferocious animal becomes the
leader.
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Parama Karuna Devi
Unfortunately an animal leader is continuously challenged by others who are similar

to him, and his life is short and full of problems and anxieties. One who climbs
higher than the others becomes the favorite target for an angry mob, and when he
falls down, his sufferings are terrible. On the contrary, in a society where
spiritualists and teachers, elders and superiors are naturally respected and each
person behaves in a decent and respectful way, arrogance becomes less prominent.
However, we should always remain careful: when people show respect to us, we
should not start thinking we are really great, because the we could gradually lose
contact with reality. This would bring about several problems and defects for our
personal life and degradation in society.
What brings happiness?
Friendship with good and saintly people.
Although renunciation, detachment, and a peaceful life in solitude are a source of

well-being, freedom, progress and joy, we must not neglect the importance of
positive relationships with good and saintly people, the sadhus, those who are
situated on the path of spiritual progress and whose friendship constantly
encourages us to carry on in spite of the inevitable difficulties. Of course, the
meaning of sadhu is not defined by a dress or religious affiliation, but by genuine
qualities and activities. Those who believe that relationships must always come with
material attachment have a limited intelligence. Real friendship and love should
actually be free from material attachment and pursued for the ultimate benefit of
everyone — for ourselves and for others. In relationships, we must avoid the two
extremes of searching only for the benefit of others and searching only for one’s
own benefit — both are detrimental and dangerous, ultimately creating suffering
for all the people involved. Balanced and progressive relationships are actually a
blessing, because friends help and support each other, are a source of inspiration
and often of reciprocal verification for personal realizations and defects. Being free
and detached is extremely important, but being unable to keep good relationships
with good people may be a problem.
Who is expert in destroying all sorrow?
One who is always renounced.
26
Tyaga, renunciation and detachment, is again recommended in this verse as the

antidote to all sufferings. One who accepts everything with an open and detached
mind, giving up expectations and illusions, will never be disappointed and unhappy,
because he will positively appreciate whatever Providence sends him. Everything is
temporary in this world, so we should always be ready to let go both of good things
and bad things when they naturally disappear in the course of time.
In his famous song Bhaja Govinda, Adi Shankara reminds us: yavad vittoparjana-sakta
stavad nija-parivaro raktah, pascat jivati jarjaradehe, vartam ko ‘pi na pricchati gehe, “When a
man is wealthy and able to support his family, everyone shows him affection and
care, but when life’s sunset arrives, not even his nearest kin will approach him to
ask about his well-being.”
And, arthamanartham bhavaya nityam, nasti tatah sukhalesah satyam, putradapi

dhanabhajam bhitih sarvatraisha vihita ritih, “Remember, material possessions and
achievements are illusory and bring suffering: they do not give any real happiness.
A rich man even fears his own son: this is happening everywhere.”
However, we should not confuse genuine renunciation with false renunciation. As

Bhagavad gita (6.1) explains, anasritah karma-phalam karyam karma karoti yah, sa sannyasi
ca yogi ca, na niragnir na cakriyah, “The real sannyasi, the real yogi, is one who selflessly
fulfills all his duties in society and performs the proper actions where required,
without any attachment to enjoying the fruits of his activities — not one who
escapes from action in the name of some rules of renunciation.
It is also important to clarify the difference between a neutral detachment,

recommended by this verse, and negative detachment, which is nothing but
rejection — merely another form of attachment: that is, attachment to the contrary
of what we reject, or to being free from what we reject.
Verse 14
What is death?
Foolishness.
In verse 10 the dullness of blockheads was compared to slumber, while this verse
even compares it to death. Sleep is a kind of minor death, which makes us inert and
insensitive and prevents us from taking proper action. One who is a fool beyond
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Parama Karuna Devi
any hope of awakening is actually not better than a dead man — we cannot expect
anything good from him.
What is priceless?
That which is given at the proper time.
Among all the precious things in the world, the one that has most value is
something we actually need at any given time. If we were lost in the desert, hungry
and thirsty, all the gold in the world would have no value compared to water and
simple food. The real value of a thing is not in its market quotations, but in its real
utility for us at the moment when we really need it: what is the value of amassing
material possessions we are not really using? Something that was purchased at a
high price but has no real use is only good for the garbage bin, while finding a
useful piece of old string or a simple stick on the street in an emergency situation
will make us rejoice as if we had found a priceless treasure.
What pricks us until death?
A bad action committed in secrecy.
An action committed with full awareness of its negativity and kept secret gets stuck
in our conscience like a thorn and constantly scratches our thoughts and our hearts,
even if no one else is blaming us. Actually we are the most severe judges we will
ever have and the staunchest executioners to punish our crimes, because we know
perfectly well what we have done and why. We are the first to pronounce the
verdict and execute the sentence, in this life and the next, until we feel we have paid
for our crimes and are liberated from the ignorance that generated them.
This also applies to those who seem to be impervious to guilt and keep committing
horrible actions without any hesitation: sooner or later they will realize the
enormity of their wrongdoings and be willing to atone for them, usually after
having been beaten into reason by the karmic reactions of their crimes.
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Verse 15
Where should we direct our efforts?
In the acquisition of knowledge, in proper medicines and in charity.
When we speak of active work for the benefit of oneself and others (sva-para-hitaya
udyatam janma, verse 5), it is important to understand properly what this work is
about. It is very important that dharmic people direct their efforts to the protection
and assistance of more vulnerable people for their own welfare, too, because we all
live in society, including those who officially adopt the order of renunciation.
Neglecting the weaker sections of society is never a good policy, because others will
take advantage of our weakness and exploit these most vulnerable people for their
adharmic purposes.
To effectively work for the benefit and progress of society, we must concentrate
our efforts on precise objectives:
1. Literacy campaigns and diffusion of culture; this will bring greater sensitivity and
intelligence in the mass of people, a greater freedom of choice and more chances of
cultivating the most elevated qualities and improve the quality of life. Culture and
education will also help developing the principles of religion, hygiene and
cleanliness, and encourage respect among individuals, thus creating peace,
cooperation and prosperity in society. Within this crucial assistance work we must
include the spreading of spiritual culture, publications that raise the awareness level
of people and general knowledge, public discussions to improve the individual and
social understanding of the reality of life and the teachings of the scriptures.
2. Proper medical assistance is another fundamental factor in social work; however,

it is important to qualify this medical assistance as sat, that means “good” -
specifically proper, non-offensive, non-toxic and possibly preventive. Bad
medicines that have bad side effects or are given without discrimination or respect
for the patient do not really help those who suffer and therefore should be
substituted with good medicines that actually solve the health issues without
creating more and more serious problems in future.
3. Charitable assistance in emergencies constitutes a form of help to those

members of the human family who are in difficulty, not simply referring to money
(which is often badly managed by corrupt people or badly utilized by ignorant but
needy people), but to true loving assistance and care which wins people’s hearts
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Parama Karuna Devi
and elevates their feelings. The word charity comes fro the Latin word charitas,
meaning “fraternal love”; it is not enough to give charity to the needy without
respect and affection (see verse 25).
Where should we show lack of interest?
Towards bad people, the wife of another, and the property of another.
The word avadhuta defines a person who does not want anything, and is not
concerned by social conventions or attracted by material benefits. The lack of
interest recommended in this verse refers to lack of attraction. It means that we are
not interested in obtaining something.
The tendency to see everything around us as a possible source of personal pleasure

should be curbed very carefully: we should not turn to bad people to ask for favors,
we should not think fondly about the wife of another or the things that belong to
others.
Verse 16
What should we think about, day and night?
About the futility of material life, and certainly not about what is
intoxicating for our senses and mind.
This verse and the next one explain very nicely the meaning of the previous verse.
A person who often thinks about bad people who have hurt or wronged him, or
about other people’s wives and others' properties gets lost in unhealthy fantasies of
revenge, jealousy, envy and lust, which can do no good to anyone and cause him to
lose contact with reality and hence to slide into madness. Pramada means in fact
“madness” or “intoxication”.
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On the contrary, by meditating on the futility and impermanence of material life we

get cured from the inebriation of material desire and become able to live in a real
and healthy way. The wicked people who are now prospering and bullying others
are doomed to fall sooner or later, and they will pay for their sins even without our
intervention. The wives of others will soon become old and lose their attraction
even if today they may look beautiful and desirable, and if one carries them away
from their legitimate husband, out of infatuation or lust, there will be only troubles.
The properties of other people are also temporary and limited: wealth and property
come and go very quickly, and at the time of death we should leave them behind
anyway — no one can take property or money beyond the threshold of death.
What should we cultivate with love?
Compassion and kindness to those who suffer or have been neglected,

and friendship with good and saintly people.
The lack of interest (avadhirana) recommended in the previous verse certainly does
not contradict the need for compassion and kindness to those who are suffering
(dina). Taking care of people out of pure selflessness and compassion (even of
formerly wicked people or the wives of others who are suffering or find theselves
in emergency) is a charitable act free from selfish material motivations, and
therefore it should not be condemned. Rather, compassion for those who suffer
and friendship for good people should actually be very dear things to us (preyasi).
Even compassion and kindness for the neglected or suffering properties of others
is a commendable act, provided it is free from personal attachment of all kinds
from our part.
Good people (sat-jana) have sufficient understanding, wisdom and compassion to

help us to see when we should care and for what, therefore if we keep friendship
with them we will always benefit from their good advice and guidance, without
falling on either side of excess and mistake. The positive concept of relationships
already mentioned in verse 13 is here repeated to help us understand its
importance, further clarifying the need of selflessness and detachment from
material gains.
A true sannyasi is not one who mistreats and neglects others, or teaches such kind
of behaviors. Rather, he is a friend for all good people and a compassionate
benefactor for those who suffer.
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Verse 17
Who can never be reformed, even at the cost of life?
A fool, a doubter, a morose person and the ungrateful.
A teacher or reformer must know how to channel his efforts in spreading

knowledge, and concentrate mostly where his work is most useful and effective.
Just as it is not easy to find a good teacher, it is also very rare to find a good student
or disciple - one who is intelligent, sincere and ready to listen and apply teachings
into his life without reservations. If the student does not accept the teachings
properly, all our efforts will be fruitless, even if we were ready to die in the attempt
of giving the knowledge or if the student himself was about to die.
One who has no intelligence may listen carefully and try to put teachings in
practice, but the results will be disastrous. More likely, a fool will not even be able
to realize the importance of the teachings and therefore he will have no interest for
learning. In this case, insisting in trying to reform such a fool is a mere loss of
energy and could even be dangerous.
A cynical person will constantly argue about everything without ever accepting
anything, he is full of doubts and hesitations and never decides to try and put
teachings into practice. His position is really miserable. Indeed, the world is full of
cheating and cheaters, but one who doubts everything and everyone will never have
any chance to discover truth and therefore he has already lost all opportunities of
finding something of value, engaging in a good path and find happiness.
Bhagavad gita (4.40) says, ajñas casraddadhanas ca samsayatma vinasyati, nayam loko ‘sti na
paro, na sukham samsayatmanah, “Fools who have no knowledge or faith in scriptures
and always doubt of everything will meet with destruction; in this world or in the
next, a cynic never finds happiness.”
Trying to reform a cynic is like pouring water in a broken vessel: nothing remains,
in spite of all our efforts. One who is always morose and depressed has no interest
in life or in progress. Some difficult and depressing periods may happen to anyone,
but those who build their lifestyle on depression and self-defeat are very bad
candidates for progressive knowledge.
For these people ignorance and self-destructive patterns are a solid reference point
in the universe, which gives the a false sense of security and steadiness, therefore it
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is not possible to raise them from that position through good teachings and advice.
A masochist, one who enjoys sufferings (real or imaginary), can not and will not
listen to anyone.
The fourth class of hopeless cases consists of ungrateful people, those who do not
appreciate good teachings and the path of spiritual progress, and rather suffer from
a deeper cynical nature and a lack of ethical values than those who declare
themselves as agnostics or atheists, because they do not even believe in good
people or good things. Actually ungrateful people are not interested in learning
anything; rather their motivation is merely in materially exploiting the teacher in
some way or another: when such a thinking pattern has become a habit, it is very
difficult to change it or learn something really useful.
Thus, a teacher should become detached from these types of people and not waste
time on them, when there are any sincere and eager souls who may be instructed
instead.
Verse 18
Who is a good and saintly person?
One who does good.
The word sadhu is widely used in Vedic culture, and in contemporary Indian society
it often defines celibate and renounced "monks" who loiter here and there without
a fixed residence or live in some temple by begging. Sometimes, however, they are
just false renunciates, people who do not have any culture or practical ability, who
choose the life of a beggar as a livelihood and find it materially convenient to clad
themselves in saffron clothes in order to increase their income by exploiting the
religious feelings in the mass of people. Such people can easily be recognized by the
fact that they do not care for the benefit of others. Rather, they behave selfishly
and shamelessly, always ready to use their alms or received benefits for their own
personal sense gratification — often even trying to fight for a higher position of
power and prestige by bullying or creating problems for those who are more
humble and modest.
The bad example of these people causes the society to disrespect real renunciates
who tirelessly work for the benefit of all, so false sadhus should be exposed for the
benefit of the entire society. Actually a genuine sadhu is a good and saintly person,
who works according to the religious principles and always strives for the benefit of
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everyone (visva-kalyana). In this sense sadhu is a synonym of sat-jana (a good, spiritual

person). Verses 13 and 16 recommend friendship with saintly people (sadhus) as a
source of happiness and a valuable asset, because by associating with people we
learn their ways and develop their same qualities.
What is good? An act done for individual and collective spiritual progress, as verse
5 teaches. Verse 15 also explains that good activities are centered on acquisition
and spreading of knowledge, on developing and distributing good medicine and
assisting those in need. Verse 12 explains that we should always dedicate our efforts
to the benefit of all creatures, starting from protecting them from unnecessary
violence. Sadly, there is sometimes a necessary violence or force, which however
must be applied with knowledge and detachment, without hostility or hatred for
anyone, as ahimsa actually means lack of hatred or hostility, not abstention from the
application of force. When a dangerous living being (a tiger or a criminal, for
example) is seriously threatening the life of innocent people, the force applied to
prevent and stop such danger is not considered real violence, because it is necessary
to protect the innocent. It is actually to be considered real ahimsa, non-violence.
Who is a low-class person?
Certainly someone who commits evil actions.
Here is the completion of the previous answer: if a good and saintly person is
someone who does good, certainly one who commits evil actions is exactly the
opposite of a good person — in other words, a low-class person. Many people
think that social position (wealth, station etc) is the proper measuring rod to
evaluate the class of a person, his elevation or degradation, but actually an
intelligent and knowledgeable person has a much better way to evaluate people.
One who acts in a bad and wicked way is a degraded low-class person, even if he is
at the top of the social ladder, or in a very prestigious place in politics,
institutionalized religion or academic culture. In fact, these degraded people who
occupy a high social position are a real disease for the whole social body, because
from their prestigious material positions they give a bad example to the masses and
become directly responsible for the collective disasters in society. Bhagavad gita
(3.21) explains, yad yad acarati sresthas tat tad evetaro janah, sa yat pramanam kurute lokas
tad anuvartate, “The general public imitate the behavior of the prominent figures of
society by considering them as role models. Whatever these prominent people do is
automatically considered good by society and worthy to be imitated.”
34
Who will conquer this world?
A man who has truthfulness and tolerance.
In order to establish the principles of religion in society and overcome the

opposition of irreligion, it is necessary to possess truthfulness and tolerance at the
same time. In fact, nothing really solid and valuable can be built without
truthfulness, because sooner or later lies and untruth will become apparent, creating
great embarrassment for everyone and destroying the work we thought we had
done. Even if such lies were foolishly intended to attract ignorant people to a good
path or “improving the public image”, nonetheless their effect will be negative,
because whatever is built on falsity is like a house built on sand — at any moment
it can collapse and slide away.
Defending truthfulness and maintaining the principles of religion requires a great

deal of tolerance. First of all, because in the world there are many liars and cheaters
and many cynics: one who proclaims the truth will often be neglected, disrespected
and even persecuted, and therefore he needs to be very tolerant. Furthermore, not
everyone likes to hear the truth: many people prefer to go on sleeping, deeply
immersed in ignorance or untruth.
Secondly, truth requires constant work in order to be protected against bad

influences, and must constantly be deepened and widened, because it has many
facets according to the perspectives of different people and is all-encompassing.
For example, the true vision of the horizon is different while we progress in
climbing a mountain: can we say that the vision of those who are still at the
foothills is not true?
What is true and right for a person may not be applicable to another: an elephant
has a different “truth” from an ant’s, and sees and understands the world
differently. If we want to establish truthfulness in the world we must consider the
qualities and tendencies of every single group or individual and offer each a path
which is suitable for them, for the benefit of all.
Right and proper activities for a soldier are true for him, while they would be
wrong and false for a farmer, a priest or a child. Not everyone is able to understand
truth in the most complete and vast sense, therefore we must apply tolerance by
widening our own mental vision, embracing the vision of others, appreciating their
personal sincerity and truthfulness and encouraging them in the most useful way.
35
Parama Karuna Devi
Verse 19
To whom the Devas offer their homage?
To a compassionate person.
The Devas mentioned in this verse are secondary forms of the the Supreme Lord,
Isvara, manifested for managing the universe. Even those that belong to the
category of jivas should never be disrespected or neglected, because they are our
superiors. They are the partial manifestations of Isvara himself, powerful and
saintly divine beings who live at a much higher level than humans. Nevertheless,
they appreciate human beings who try to perform good deeds and help others who
are in difficulty. Daya means “mercy”, “compassion”, “charity” and defines
affectionate feelings for those who need help — a feeling which must also translate
into beneficial, practical and sincere action.
What should make us shudder?
One who has a noble mind shudders in front of the jungle of material life.
To expand the teaching of the previous answer, this verse reveals material life
(samsara) as a jungle (aranya) full of dangers and predators, where compassion (daya)
is very rare indeed (and therefore worthy of admiration even from the Devas).
Birth, death, disease and suffering are the basic pillars of life in the material world,
and this is certainly a horrible condition. The law of the jungle favors the strongest,
cleverest and most ruthless, who survive and prey on weaker victims, and
establishes that every living being must feed on other beings. When we live in the
middle of animals, humility and meekness will be mistaken for weakness, and we
are quickly shown that the weak are mistreated and picked at by everyone. A jungle
is a home for tigers, lions and wolves but also for jackals, vultures, hyenas, snakes,
monkeys and frogs.
There are not only dangerous carnivorous predators, but mean and wretched
animals too, who are always ready to prey on the disgraces and sufferings of others,
venomous and sneaky beings who bite and poison those who have benefited them,
36
shameless and foolish beings who insult, harass and challenge others as a habit and
a way of life, and noisy creatures always croaking around with no idea or
understanding of what they are saying. A noble-minded person, with sufficient
intelligence, will shudder at the sight of such a way of living, because he feels
compassion and affection for all living entities.
Therefore, if we live in the jungle of the material world, we should at least try to
keep contact with civilized and good people (verses 11, 13, 16, etc.) whose
company will relieve and soothe our inevitable sufferings born from the contact
with the animalistic and degraded people who inhabit the jungle of material life.
Verse 20
Who can control all creatures?
One who is devoid of pride and tells the truth

in a kind and pleasing manner.
Someone who must live in the jungle of the material world can establish some
measure of good relationships with animals by learning how to deal with them. An
intelligent person does not need to be aggressive: truth can also be told with
kindness, by choosing the best way to present things — although this verse does
not recommend flattering others by saying false things or giving up the principles
of religion to propitiate animalistic creatures. If one is kind and affectionate, avoids
falsity, is free from self-conceit, and does not try to impose his presence or control,
he can obtain much from others, even from materialistic people.
In fact, often animals react out of fear, even when they attack. The life of a jungle
animal is steeped in fear, suffering and anxiety, while all living entities naturally
need affection, compassion and kindness — so if someone is able to give affection,
compassion and kindness, he becomes able to control others through love.
However, to control others we must have a positive motivation, worthy of the
principles of religion, otherwise we will lose the right path.
To what should we stick?
37
Parama Karuna Devi
To the right path, where we can obtain many

visible and invisible advantages.
Patha is the path that leads us through the forest of material life, by supplying us at
the same time with guidance, nourishment and shelter. The visible and invisible
advantages mentioned in this verse are exactly those described in the introductory
verse of the Prasnottara Ratna Malika (1).
This verse suggests that we should not only be interested in visible advantages
(pravritti), but also to the invisible ones (nivritti). A gross materialist is unable to see
those benefits that go beyond the immediate selfish advantage and self-
aggrandizement, while a dharmic person is able to see also what is usually
“invisible” to the ordinary and attached persons.
A person who possesses the real vision (drashta) can see the future consequences of
karmic actions, the glorious Paramatma residing in the hearts of all living entities
and in every atom, and the eternal Truth of Dharma.
The poetic image of the path also brings us to meditate on personal progress and
evolution, as the path of progress, the right path, should take us upwards, towards
light (asato ma sad gamaya, tamaso ma jyotir gamaya, mrityor ma amritam gamaya). As we
proceed on this path our vision gets better and better, wider and more complete, so
we become “seers” rather than blind blunderers.
Verse 21
Who is blind?
One who is attached to performing bad deeds.
While walking on a path in the middle of a forest, it is necessary to have sufficient

power of sight, hearing and expression, otherwise we will find ourselves in difficult
and dangerous situations. Real blindness, described in this verse, is the spiritual
blindness of those who enjoy bad deeds and are attached to adharmic activities.
Akarya means “what should not be done”, as explained in verse 2, and the negative
38
results of material attachment are described in verses 6, 7, 12, 13. One who has
attachment for bad deeds in themselves is especially blind, because he cannot see
where he is going and will surely fall in some ditch as a result of bad karma. Many
know that bad habits — like smoking, drinking liquors etc. — are harmful, but
giving them up is a totally different thing; we must have a proper vision to be able
to see their future results, the waste of energy, money, time and the sufferings
caused to ourselves and others. Therefore, it is very important to make the decisive
step from theory to practice, especially in spiritual life.
Who is deaf?
One who does not listen to good advice given for his benefit.
Good advice is given for the benefit of the concerned person and for the benefit of
the entire society too, because everyone is connected to all others in this world, and
each action of each person has a reaction that affects the entire community. Advice
is always a difficult merchandise to sell and buy, even when it is given with good
intentions.
Many people are too proud to accept advice, but this is not a good policy.
Chanakya, in his Hitopadesa (15), teaches: vishad apy amritam grahyam amedhyad api
kancana, nicad apy uttamam jñanam stri ratnam dushkulad api, “One should be able to
skim nectar even from a pot of poison, accept gold even when coming from a
contaminated place, consider good advice even when coming from an unqualified
person, and marry a good woman even if she comes from a bad family.”
On the other side, we need to use discrimination in accepting the advice of others,
as not all “advice” is “good advice”: one who gives advice may not know all the
factors of the problem and therefore he may not have a complete vision of the
situation of those who are supposed to follow the advice. Furthermore, giving
theoretical advice may be very easy, while following it practically in a difficult
situation could be another story altogether. In any case, an intelligent person should
listen to all the suggestions he gets, because in each and every one (even in
apparently foolish ideas) he may find some valuable truth.
One who does not listen to good people’s advice is really deaf, because he has no
way of becoming aware of the dangers in the forest. Physical defects such as loss of
sight and hearing power are not as dangerous and real as the spiritual defects of
those who willingly indulge in nefarious activities and do not heed the warnings of
good people.
39
Parama Karuna Devi
Who is dumb?
One who does not know how to say the proper kind words at the right time.
Certainly one who has no speaking power will have much difficulty in expressing
himself and helping others with affectionate and kind words, but if this is only due
to a physical defect, one can express himself by writing, bodily language or in other
ways, without the need of speaking. However, someone who does not know what
to say or does not have anything to say when the proper opportunity arises is
wasting his God-given power of speech that should be used for saying beneficial
and useful things when required.
Many people talk and some people talk too much, but if they are devoid of
compassion and affection for others, all their talking will remain useless, because
the words of those who do not act for the benefit of the creatures do not have real
power or relevance.
Verse 22
What is charity?
Not expecting anything in return for what we give or do.
Real charity is not about giving or doing something in order to obtain a material
benefit: this would amount to a commercial transaction, a business investment.
“Electoral” charity that is done only for a show is not real charity.
Rather it can become a sinister form of exploitation where the expenditures

incurred are certainly smaller than the material benefits one can obtain by alluring
ignorant and gullible people, who are usually forgotten by the “benefactor” when
he has obtained his purpose from them.
40
One who gives in charity to acquire glory, respect from society, gratitude or
worship, fame, advertisement or profit of any kind is already receiving his
retribution, while one who gives without expecting anything in return — out of
affection and compassion, for sense of justice or faith in a good cause — is really
praiseworthy and is working for the real benefit of himself and others.
Who is a friend?
One who saves us from bad actions.
Friendship with good people (sadhu or sat-jana) saves us from sin because it keeps
our mind and our activities engaged in a positive way and helps us in the difficult
times when we might be tempted to give up the proper path. Sinful and wrong
activities (papa) stain the consciousness of the performer and create bad
consequences. Sometimes fools get angry with those who try to dissuade them
from committing sins; we should rather thank such friends and love them dearly.
What is an ornament?
Good character.
Character and good behavior are much more valuable than riches and jewels; we
cannot judge the value of a person from the money he owns or from his social
position instead of considering his or her real personal qualities. All good qualities
are based on knowledge, as Chanakya suggests: nakshatra bhushanam chandro, narinam
bhushanam patih, prithivi bhushanam raja, vidya sarvasya bhushanam, “The moon is the
ornament of the constellations, a good husband is the best ornament for a woman,
a good king is the best ornament for the earth, and knowledge is the supreme
ornament of everything and everyone.” (Hitopadesa, 18)
What is the ornament of speech?
41
Parama Karuna Devi
Truth.
In Vedic culture, ornaments are considered a mark of auspiciousness. Many

speakers love the act of speaking for itself, for the fame and profit it gives, or talk
with the aim to impress others with their learning and brilliance, but if their
speeches are not centered on truth all decorations and ornaments, metaphors and
rhetorical figures will be valueless. Even worse, if such speeches are specifically
engineered to cover a lack of knowledge or distort truth, they become extremely
inauspicious.
Word jugglery and an empty show of scholarship are not really going to help us
when we come to face the supreme test of life: bhaja govinda bhaja govinda, bhaja
govinda mudha-mate, samprapte sannihite kale, nahi nahi rakshati dukriñ karane, “Worship
Govinda, serve Govinda, glorify Govinda, you fools! Grammatical erudition and
academic scholarship will not be able to protect you once the hour of death
comes”, (Bhaja Govindam)
Verse 23
What disappears as quickly as lightning?
Bad company and young people.
Young and immature people are generally not very trustworthy; they can easily
change their minds because they are still searching for a personal sense of identity.
During adolescence we go through a serious crisis as we need to create an
independent image of ourselves but we still do not know what we should do in life
and we need to learn patience and perseverance in order to succeed in life.
Generally, youthful enthusiasm is essentially attracted to new things, and disappears
when the object of interest becomes “old”.
In particular, the sentimental interest of youngsters — especially of young men

(and women) who have ample choices of marital partners — is easily attracted and
distracted. In a twinkling, a young materialist can jilt and dump a girl (or a boy) to
run after new ideas and discoveries, new people and relationships, new things to do
and to experience.
42
In this regard we must explain, however, that according to Vedic culture the
concept of “young” and “old” does not simply refer to physical age, but it should
be rather considered as referring to the intellectual, cultural and emotional age, as
we will see in verse 43. A person who is very young in physical age may be an
“elder” in wisdom and determination, while a person who has attained physical old
age may still be an immature and ignorant child in his understanding and behavior.
So we must always be careful not to identify people with their physical bodies and
appearance.
As far as bad company is concerned, it is a very well known fact that false friends
disappear as quickly as lightning as soon as they see some difficulties or feel that
advantages for them are becoming less attractive. When you really need help and
support in difficult times, you will never be able to find these false friends, because
they regularly disappear with some pretext or even without bothering to give a
pretext. After exploiting you and even getting you into troubles, they dump you
without a second thought, because such people are simply interested to get some
personal benefit and have no intention to cultivate a sincere and honest
relationship.
Who is not shaken from his noble family traditions and

from proper behavior, even in Kali-yuga?
Only good and saintly people.
According to the Vedas, the world constantly goes through a cycle of four ages -
Satya, Treta, Dvapara and Kali - and in this cycle the principles of religion and
opulence gradually become weaker. It is important to clarify here that the name of
Kali yuga (kali means "black") has no connection with the black form of the
Mother Goddess who is called Kali. This will be apparent in the Sanskrit
orthography as they are two different words - one masculine (referred to the Kali
purusha) and the other feminine.
Kali yuga is the age of ignorance, quarrel and hypocrisy in which Vedic culture
becomes degraded to the point of being unrecognizable. In fact in Kali-yuga (that is
said to have started about 5000 years ago) the duration of life decreases, intelligence
dwindles as well as good fortune, wealth and health. Life becomes more and more
difficult and maintaining the lofty Vedic principles becomes a great effort, so much
that the vast majority of the noble families who used to have high principles
become degraded and forget or pervert religious and spiritual traditions, choosing
to engage rather in unbound sense gratification, social prestige, and hoarding of
material wealth.
43
Parama Karuna Devi
In such a degraded society, where teachers and heads of the society are ignorant
and do not follow the precepts of scriptures or even distort them for petty material
gains, it is not at all easy to remain faithful to the family traditions of nobility,
culture, purity, spiritual awareness and kindness taught and practiced by one’s
ancestors.
Family traditions that follow Vedic culture should be protected with loyalty and
determination by the new generations, because moral values learned through direct
example from the people who always loved and cared for us are extremely valuable.
However, such family traditions must be noble. Low-class family traditions and the
bad example of degraded or ignorant parents or forefathers do not need to be
preserved and followed; such an attachment is foolish and self-destructive and
contrary to the progress of society.
If our ancestors were not particularly noble, rather than following their bad
example it is better to personally start a family tradition that is more civilized,
learning about the principles of ethical religion from a qualified Guru and
becoming part of his/ her tradition. This path has been chosen honorably by great
personalities in the past - such as Valmiki and others - and it is approved by the
Vedic traditin.
Unfortunately, in Kali-yuga it is very difficult to find families with noble principles

who follow Vedic injunctions, therefore we should trust only those people who are
actually good and sincere in their spiritual practices (sat-jana or sadhu) as they are the
only ones who can maintain the principles of religion. In case our family had
become degraded in the course of generations, its present descendants have the
duty to reestablish the noble principles of their ancestors, no matter how distant.
Following and preserving the family tradition in character and behavior (kula-sila) as
explained in this verse also applies to the spiritual tradition (parampara) of a genuine
disciplic succession (guru-kula). Chanakya also says, putrams ca sishyams ca, “there is
no difference between a son and a disciple”.
Verse 24
cintamanir eva durlabham iha ki?

What is rare like touchstone?
kathayami tat, catur bhadram
I will tell you: it is good fortune in its four forms.
In the alchemical language, a touchstone (cintamani) is a substance capable of

transforming base metal into pure gold: such a gem (mani) is made of pure spiritual
energy or consciousness (citta). Indeed, it is difficult even to imagine the nature and
existence of such a treasure... what to speak of finding it and possessing it!
44
Especially in Kali-yuga, when all good qualities of human beings seem to be lost, it
is very rare to find people with auspicious characteristics (bhadram). The word
bhadra means “good fortune”, “auspiciousness”, “good thing”. The explanation of
these four forms of fortune is given in the next verse.
What is constantly recommended by those who have vanquished

the darkness of ignorance?
Those who have overcome the darkness of ignorance have a clear vision of what is
good and important in life, and want to alleviate the sufferings of this confused and
misled humanity. For this reason they continue to speak (vadanti) presenting
genuine knowledge from many different perspectives (viseshana), hoping that their
words will fall on a fertile soil and give fruit.
Verse 25
Charity united with sweet words, knowledge united to lack of conceit,

courage united with patience, wealth united with renunciation.
These four fortunes are difficult to achieve.
Usually rich people behave very arrogantly with others and think they are great men
who do not need to show kindness to anyone, so one who offers charity or gifts is
thinking, more or less consciously, that he is on a superior platform and he does
not need to show any affection for those who receive the gift. On the other hand,
proper charity accompanied by sweet words means that the gift is given to a worthy
recipient, by account of qualities or need.
Knowledge and academic education can also make people proud and arrogant, and
sometimes lead them to elaborate artificial theories with the hope of becoming
famous and respected. Lack of conceit, united with knowledge, allows us to
continue learning and utilize our knowledge in the best way for the benefit of
ourselves and others. In this case, however, lack of conceit and humility does not
mean fear, cowardice, low self-esteem, false modesty, sense of unworthiness or lack
of ethnic values as in the betrayal of truth for selfish motivation.
45
Parama Karuna Devi
Courage and patience are also two qualities that rarely go together; one who has
courage is often impulsive and rash in behavior, while one who has patience rarely
has the guts needed to take action at the proper time. Courage and patience, united
together, can give glorious results.
Wealth and renunciation even appear as contradictory ideas for most people.
Usually one who “renounces” gives up everything and chooses — more or less
voluntarily — to live in poverty, while a rich man is very attached to his wealth.
Calling “renounced” one who lives honorably by earning his livelihood without
depending on others for his own maintenance may see absurd to some, but this
verse clearly states that real renunciation does not consist in throwing away money
and properties, but rather in using them without attachment, for the ultimate good
of oneself and others, while living in a simple and virtuous way.
Verse 26
What should we grieve about?
Narrow-mindedness.
Kripana, or duratma, is the precise contrary of brahmana or mahatma. Kripana is one

who has a narrow, mean and avaricious mind, no matter how much wealth he
possesses. The rich miser who does not use his money properly and does not have
a wide vision of life is no different from the beggar who is attached to his old
broken bowl and torn clothes, and is not able to see anything else. This kind of
mentality should be avoided as a veritable disease and disgrace, for which we
should grieve.
What is praiseworthy in affluent people?
Generosity.
46
The type of generosity indicated by the word audaryam is based on compassion and
consideration for others. It is the most praiseworthy quality of affluent people, as it
indicates a noble soul, who is not tainted by pride and conceit. This quality is
always accompanied by respect for others, by which one is ready to give whatever
is needed without making any difference between oneself and the person in
distress.
Who should be honored by learned people?
One who is always humble by nature.
Vidvan or vidusha is “one who knows”, a person who possesses culture, knowledge
and wisdom. A person who is always humble by nature (i.e. free from conceit) is
blessed and honored by intelligent people who are able to see qualities without any
need for advertisement.
Verse 27
Who is the sun who makes his family blossom like a lotus flower?
One who is not conceited, in spite of possessing great qualities.
The poetic image of a lotus flower in connection with the family shows beauty,
splendor, purity, fragrance coming from a good lineage, which become manifest in
a worthy descendant. A lotus flower grows in muddy waters but blossoms above
the water level and is never tainted by dirt; for this reason it is considered a symbol
of sanctity.
In India, lotus flowers grow in great numbers at the end of the rainy season, when
at last the sun again appears warm and bright in the sky. Ancient noble traditions
can also remain hidden in murky waters during stormy times, but when the sun
appears — a descendant who possesses great qualities and is free from arrogance
— they blossom again, manifesting their pristine beauty and fragrance. This verse
expands the explanation of previous verses.
47
Parama Karuna Devi
Who can control this world?
One who speaks kindly and for a good purpose,

and who is faithful to Dharma.
This verse continues to explain the meaning of verse 20, by substituting the word
satya (“truth”) with dharma (“justice”, “religious principles”). Actually satya and
dharma are synonyms, as a real and true thing is naturally just and good. Satya is the
main principle of religion, that can still be practiced easily in Kali yuga when all
other principles become more difficult to follow.
All problems in our personal life and in society arise only from our behavior against
truth and dharma. If we are able to present satya and dharma in a pleasing and
acceptable way, we will achieve success as there are many sincere people in the
world who are searching for truth.
Verse 28
What enchants the heart of the learned?
Poetry that inspires noble feelings, and the Lady called Knowledge.
Here again we find the word vidvan, “one who has knowledge and wisdom”. A
learned and wise person is attracted by knowledge (defined as understanding things
and enlightenment) and by poetic works that inspire noble sentiments, like Vedic
scriptures, the descriptions of the lila (play or adventures) of the Lord in his
different incarnations, the narration of Mahabharata or Ramayana, or the adventures
of heroes who struggle to establish the principles of religion, to protect good and
innocent people and destroy evil doers. Literature that deals with spiritual topics,
knowledge, personal growth and progress is always attractive and pleasing to good
people.
48
Knowledge is described here as a beautiful and noble lady, sweet and powerful,
who can give all blessings: Sri Vidya, Cit Shakti, the Mother of the Universe, also
called Sarasvati or Lakshmi.
Who is not touched by disaster?
One who follows his superiors’ advice and has controlled his own senses.
Even in the midst of disaster we can still save ourselves by maintaining control
over our senses and mind (considered by Vedic culture as “the sixth sense”) and by
carefully following the advice of the most expert and wisest persons. Panic is
extremely dangerous in critical situations and should be avoided at all costs.
Learning how to control one’s senses is a long and gradual work but gives excellent
results all along one’s life, in all circumstances.
In Vedic culture children are given education in sense control, starting from the age
of five, under the guidance of the Preceptor, thus becoming mature and
responsible adults, whose work is very valuable for the society.
Verse 29
Who is blessed by the Goddess of Wealth?
One who is industrious and never lazy, but behaves

with honesty and justice.
Who is immediately abandoned by the Goddess of Fortune?
49
Parama Karuna Devi
One who is lazy and offends the brahmanas,

the Preceptors, the Devas and good people.
Kamala is the Goddess of fortune and wealth, also called Lakshmi or Sri; she
appears on a lotus flower and holds in her hand a lotus flower, symbol of blessing.
Everyone wants to be blessed by the Goddess of fortune, but in order to obtain
such favor we must earn it, by working with intelligence and zeal, avoiding idleness
as well as physical and mental laziness. The same idea is expressed in any other
verses (6, 10, etc.)
One who does not like to work and expects to become rich and happy by hook or
by crook, by cheating or stealing, and furthermore offends those who try to correct
him, is doomed to be abandoned by fortune, very soon. In this regard we can say
that such people behave like the demon Ravana, who wanted to snatch away by
deception and forcibly keep Sita, the Goddess of Fortune, in his hands, but was
soon destroyed together with his family and kingdom.
Dvi-ja literally means “twice-born” and indicates a person who has received
initiation in the study of spiritual science; it is therefore a synonym for brahmana
(“one who knows Brahman”). However, also kshatriyas and vaisyas who have studied
the shastra and perform their religious duties are in this category.
Guru is the teacher or preceptor, while sura means “good” or “pious” and indicates
both the Devas and noble and generous people who always work for the benefit of
all. Sura is the contrary of a-sura, which indicates demoniac beings and wicked
persons.
Ninda means “offense” and can be of three types: mental, verbal or physical -
naturally each type is more serious than the previous. By offending those who work
selflessly for the benefit of all, one commits a serious crime and immediately loses
the blessings of fortune.
Verse 30
Where should one live?
Near good and saintly people, or in Kasi.
50
In several other verses before this, it was recommended to always keep company
with good and saintly people (sat jana or sadhus); without their company and support
it is very difficult to progress on the right path, even for someone who is sincere,
qualified and intelligent.
Living in a holy place is a great asset for spiritual progress as we are constantly
surrounded by memories of the Lord and by people who want to progress and
purify their existence. The influence of environment can greatly speed up or
hamper our progress by offering a kind of resonance where vibrations become
much stronger. However, if we live in a holy city without taking advantage of good
and saintly people, we are wasting a valuable opportunity.
Those who visit holy places only to take bath, travel or see new places like ordinary
tourists or because “it is tradition to do so” can not obtain the full benefit of a
pilgrimage because they are afflicted with a very strong material identification that
prevents them from recognizing the true purpose of a holy pilgrimage.
Bhagavata Purana (10.84.13) affirms, yasyatma-buddhih kunape tri-dhatuke sva-dhih

kalatradishu bhauma ijya-dhih, yat tirtha buddhih salile na karhicij janeshv abhijñeshu sa eva
go-kharah, “Those who identify theselves with the gross material body, believe they
are the lords and masters of their wives and families, and consider their own native
places or countries as intrinsically worthy of worship, also visit the holy places only
to take a bath in the water there. These are foolish people, and the benefit they get
is not greater than the benefit that cows and donkeys could get from such journey.”
This verse from the Bhagavatam shows a strong connection between gross bodily
identification, material attachment to the enjoyment of family life, the inability of
obtaining the real advantages of holy places, and a mistaken approach in
considering the place where one should live. A materially identified person who
was born in a particular place or country will have a strong attachment for his
native place and will strongly identify with his nationality or ethnic group.
However, this is a big mistake and seriously obstructs one’s spiritual progress. The
entire Earth is worthy of worship, and if we want to consider a particular place as
more worshipable, we should choose a holy place where spiritual progress is
facilitated by the congenial atmosphere and the good company of sadhus. An
intelligent person will not hesitate to leave one’s native place or country and
establish his residence in such a sacred place, even if this choice involves some
difficulties.
The real purpose of pilgrimage, as well as the real purpose of choosing a place of
residence, is coming in contact with saintly people, making friends with them and
listening to good teachings about spiritual life, asking to be engaged in the service
of the Lord — which certainly purifies the mind, as verse 34 recommends. On the
other hand, any place becomes sacred and auspicious due to the presence of good
and saintly people, as this verse clearly states.
The city of Kasi, also called Varanasi or Benares, is particularly indicated because it
is the residence of Lord Siva, the greatest among good and saintly personalities (sat-
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jana). However, the name of Kasi can be applied to all the residences of Lord Siva,
such as Uttara Kasi, Dakshina Kasi, Ekamra (Bhubaneswar) and other places. Of
course, all the holy places are Siva’s residence, as Siva is kshetra-pala.
Some people believe that one should remain in his native place for his entire life,
but this is not confirmed by Vedic scriptures or by genuine spiritual authorities.
The real purpose of life is about pursuing spiritual realization and dharmic life,
therefore each and every human being has the right and duty to choose to live in
the place that is most conducive for such progressive life.
Which place should we avoid?
The place where many bad people live, and where

the governor (or landlord) is greedy.
In Kali-yuga — the age of ignorance, hypocrisy and quarrel — places like the one
described in this verse abound everywhere. For a peace-loving person who simply
wants to engage in some honest occupation for a living and dedicate all possible
time and energy to a progressive spiritual life, it is not easy to find a suitable place
to live. Greedy government officers, kings, prime ministers, ministers, vice-
ministers, bureaucrats, legislators or politicians of all sorts make life very
problematic for everyone because they are always intent on manufacturing new
systems, new artificial laws, new taxes and new difficulties in order to extract as
much money as possible from people.
Taxes and the cost of life artificially grow larger and heavier, because the lords of
the land do not really care for the benefit of the people; rather, they just want to
amass as much as possible in their own secret accounts, in their name or in the
name of some family members, before losing their positions. Besides taxes proper,
greedy officers manufacture a series of artificial and bureaucratic difficulties to
complicate and hamper the normal dealings of everyday life, in order to squeeze as
much as possible from those who are forced to pay bribes to obtain something
which would be a normal right.
Furtherore, greedy politicians encourage with their laws an artificial and disastrous
lifestyle based on non-renewable energy sources like petrol, unnecessary
consumerism and waste, excessive militarization and the production and utilization
of toxic substances, as all these supply the juicy shares in the profits of large
companies and government agencies and even bribes, while in the process innocent
people are exploited and harmed, the environment is polluted and culture is
destroyed.
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A greedy and degraded government head constitutes a disastrous example for the
mass of people, who learn to behave in a similar way because, as it is stated in
Bhagavad gita (3.21), great people on the public scene become a role model for the
public: yad yad acarati sresthas tat tad evetaro janah, sa yat pramana kurute lokas tad
anuvartate.
Seeing that the “best people” in the nation shamelessly cheat and exploit yet
continue to be respected and acclaimed, ignorant people learn that greed and
cheating, prevarication and arrogance are desirable qualities that enable one to
reach a respected and elevated position — in this way a hellish society is created,
where a noble-minded person finds life almost impossible, in spite of all his
tolerance and good will.
Bad people in general are very unpleasant neighbors. Those who have no good
sentiments, culture, respect and noble values, compassion for suffering and
innocent people and animals create a hellish environment, where physical and
mental pollution contaminates the whole area. In such a situation a pacific and
honest person is constantly disturbed and distracted from spiritual progress and
good work and forced to fight for mere survival, just like in a jungle full of
ferocious and uncivilized animals.
Verse 31
In which way can a man remain free from grief?
One who enjoys his wife’s respect and a steady financial situation
has nothing to worry about.
One who is able to create and maintain intimate relationships based on respect and
affection will never have reason to worry or grieve. Verse 38 explains that a good
wife must be carefully protected and verse 49 states that a married man’s best and
true friend is his wife. In Vedic culture marriage is based on mutual cooperation,
where the husband has the duty to protect the family and provide money for the
maintenance of all its members, while the wife has the duty to manage the house
and take care of the practical needs of all family members. In other words, the man
provides and brings home, and the woman utilizes.
Within such a practical co-operation friendship, respect and loyalty are extremely
important. Besides the basic considerations of respectful and loyal cooperation in
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the practical work to maintain the family, we also need to respect and consider the
emotional needs of each person in the family.
Within the relationship between husband and wife, a woman has the natural
tendency to depend emotionally on her husband and a man has the natural
tendency to protect his wife. When a man acts in such a way as to inspire
admiration and respect in his wife, the balance in the relationship is perfect, but if a
man’s behavior destroys such respect there will be reasons for worries in the future.
A stupid, wicked, mean, cowardly, weak or unworthy man can keep a respectable
mask in front of the public, but he will not be able to hide his true nature from his
wife, who constantly lives with him and watches him every minute. A wife who
cannot respect her husband will naturally feel frustrated, anxious, irritable and
unhappy, and such a situation creates sufferings for the whole family.
Respect cannot be demanded, it must be commanded or inspired. A bad person

trying to artificially obtain respect from others will only create sufferings for
himself and for everyone else. In the ancient Vedic civilization marriage was
considered a very important event: the girl’s father made sure that the boy would
be of good nature and temper, and of good compatible qualities so that the girl
could like and respect him. Furthermore, the father gave a dowry to the girl so that
she could always have some personal money or valuable objects she could sell in
case of personal need; in this way she would not be forced to depend on her
husband’s family. This tradition was considered very valuable and auspicious,
giving the greatest religious merit to a father.
Unfortunately, in modern India the whole system has been corrupted and degraded
and in most cases arranged marriages have become a real social disease, where the
girl becomes “an accessory” to the dowry and often a bride is tortured and pushed
to suicide, burnt alive with kerosene or sold as a sex slave in some distant place (i.e.
going “missing”) so that the boy’s family can arrange another marriage and lay
hands on another dowry. To avoid paying the enormous sums required by future
greedy in-laws, many people kill their baby girls at birth or even before they are
born (99% of abortions are female children). In this regard it is particularly useful
to remember an important teaching contained in verse 63: the cause of degradation
in the family is that which nauseates and horrifies good and saintly people.
Certainly the murder and mistreatment of innocent children and women qualify for
this description.
The problem of financial stability is a constant cause of worry for all and a very real
situation to be addressed. Verse 36 teaches that greed destroys all good qualities,
while verse 41 says that debts are the most serious contamination — and that the
greatest cause of worry and fear is money (its lack, the best way to preserve and
invest it, how to earn it etc.). The two ideas are not contradicting each other. We
need to find a proper balance where we can live peacefully in order to progress in
spiritual life. A person who is able to keep a steady financial situation by working
with energy and intelligence and without squandering money unnecessarily is really
intelligent and deserves all good fortune.
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For who should we grieve in this world?
For one who does not give anything,

in spite of being really rich and powerful.
A rich and powerful person who does not give or do anything for others or for the
progress of society is actually consuming his past merits and is not depositing
anything in the “karmic bank”. For this reason, even if ignorant people may
consider him clever or lucky, a man who uses all his properties only for his own
personal pleasure is building a sad future for himself, and therefore he should
inspire pity and sorrow in wise and intelligent people.
Greed and lack of money are two extremes we need to avoid, but also narrow-
mindedness and isolation in our own small world is to be avoided. Vibhu actually
means “powerful”, which indicates that the amount of wealth and power may also
be modest and simply related to “having the power” to help others. Even a person
who does not possess much wealth or power may be in a position to help others,
and if he does not do so, he is to be grieved for.
Verse 32
What is the cause of disgrace?
Running after materialists to get favors from them.
Verse 9 explained that asking help and favors (yacña) from degraded people is a
source of dishonor and suffering. Here the point is further stressed in connection
with the previous verse (one who is rich and powerful, but does not give anything,
should be pitied) because anyone could find himself in an emergency situation,
forced to ask for help and cooperation.
Even a religious person who wants to execute some welfare work must sometimes
ask for the cooperation of those who have sufficient funds. However, it is advisable
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to cultivate relationships and solicit support only from good people who are
inclined to spiritual life and have a spirit of selfless service. One should always
avoid insisting for favors or help from materialistic people, because they do not
give anything for free, and any favor they give comes at a high price.
ramad api kah surah?

Who is even more heroic than Lord Rama?
smara-sara-nihato na yah calati
One who does not waver even under the blows of Kandarpa’s arrows.
Lord Rama, whose adventures are narrated in the famous Ramayana, is considered
the perfect model of hero, a powerful and brave warrior who always faced all
difficulties with a steady and noble mind. The only occasion when Ramacandra
showed pain and confusion was the kidnapping of his beloved Sita, the faithful and
devoted wife who had followed him in the forest exile. Of course, this apparent
pain and confusion is only a lila, a transcendental pastime enacted for the purpose
of educating the mass of people: therefore we should take advantage of this
practical demonstration through the example of Rama described in Ramayana.
This verse repeats the same words of verse 7: surah, “hero”, sara which is an exact
synonym for bana (“arrows”), and chalati which is the exact equal of vyadhitah,
“wavering”. In Vedic culture, Kandarpa is known as Smara, as he obsesses his
victims with the memories of material attachment, and Ananga (“bereft of body”),
relating to the incident when Kandarpa’s body was burnt to ashes by the wrathful
glance of Siva. Many equate Kandarpa with “Cupid” as in Western culture there
was also a little “god of love” who went around with a bow shooting arrows at
people to make them fall in love. Cupid’s arrows are generally identified as
women’s passionate glances but we should understand that desires may suddenly
prick the heart of a man even if the woman has done nothing to stimulate them
(and sometimes would actually prefer not to be the object of the attentions of that
particular man. Who is to blame in this case? This is why it is said that a person
who falls in love unexpectedly “has been hit by Cupid’s arrows.”
Verse 33
What should we contemplate day and night?
The Lord’s lotus feet, and not this world’s material life.
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Kandarpa’s arrows nail the unfortunate victim to the wheel of material life
(samsara), forcing him to suffer the repetition of material pains and illusions. How
to become free from such a situation? Constant meditation on material life is not
the best way to get out of it (even if verse 5 recommends to regularly meditate on
its causes) because we risk to increase our attachment.
Bhagavad gita (2.62-63) teaches that by contemplating the sense objects we end up
developing attachment, then desire to possess them, until we lose consciousness of
our situation (dhyayato vishayan pumsah sangas teshupajayate, sangat sañjayate kamah kamat
krodho ‘bhijayate, krodhad bhavati sammohah sammohat smriti-vibhramah, smriti-bhramsad
buddhi-naso buddhi-nasat pranasyati). Now, when we contemplate something in our
mind, we are in a very close contact with the object of our meditation.
To meditate constantly, day and night, on the lotus feet of the Lord (bhagavan)
keeps us in touch with the divine platform and quickly purifies our heart. Such
meditation should be done both on the transcendental form of the Lord (vapu) and
on his instructions (vani): bhagavad gita kimcidadhita ganga-jala lava kanika pita,
sakridapi yena murari-samarca kriyate tena yamena na carca, “Simply by reading
something from Bhagavad gita, drinking a little Ganges water, and sincerely
worshiping Sri Murari even once, one will never have to fear Yamaraja any more”
(Bhaja Govindam). By meditating on the divine instructions of Krishna in Bhagavad
gita one contemplates the lotus feet of the Lord in the form of his instructions. By
drinking the pure water of Mother Ganga, that washed the lotus feet of the Lord in
his Vamana-lila, one contemplates the feet of the Lord in humility and service.
Serving Mother Ganga is not different from serving the Lord.
The sincere worship of the beautiful form of Sri Murari, who destroys all ignorance
and obstacles to the path of self-realization, is performed in the correct way by one
who humbly serves his lotus feet first as a mark of respect and submission. The
practice of archana, the ritual worship of the archa-vigraha, always includes the
offering of Tulasi leaves and Ganga water to the feet of the Lord. This verse
balances the previous statement that presented Lord Rama’s apparent defect in
being afflicted by love’s pangs in the separation of his wife. We should never make
the mistake of judging the activities of divine incarnations according to the
standards of material life.
Bhagavad gita (9.11, avajananti mam mudha manushim tanu asritam, param bhavam ajananto
mama bhuta-mahesvaram) reveals that fools attribute material qualities and behaviors
to the divine manifestations and their activities, and recommends a proper
understanding of the divine appearances and activities in order to attain liberation
from the cycle of births and deaths (4.9, janma karma ca me divyam evam yo vetti
tattvatah, tyaktva deham punar janma naiti mam eti so ‘rjuna).
Who is blind, in spite of having good eyes?
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One who has no faith.
One who does not believe in anything and does not trust anyone is actually
refusing to look at the truth, therefore he will never be able to see. In spite of a
brilliant result at the oculist's exam, he will remain blind in front of life’s reality.
There is a difference between real faith and blind faith. Blind faith does not care to
verify through personal experience and does not ask questions because one does
not want to find out that his beliefs may be wrong, so there is not much progress.
It is exactly like the case of a cynic who does not care to verify through personal
experience because he does not want to believe.
Real faith, on the other hand, is for intelligent persons who can discriminate
between a trustworthy source and a source that has no authority, and who are
willing to personally experiment and verify. Vedic knowledge is different from the
so-called “revealed religions” of the “exclusive type” because it can be verified
directly.
Bhagavad gita (9.2) declares, raja-vidya raja-guhyam pavitram idam uttamam,

pratyakshavagamam dharmyam su-sukham kartum avyayam: “Sanatana Dharma is the
imperishable King of all knowledge and secrets; it is perfectly pure and
transcendental to all material considerations, it is directly verifiable through direct
experience and its practice brings great happiness.”
The words pavitram and guhyam are particularly important in this regard, as they
define the necessity of initiation, that purifies the candidate and connects him/ her
intimately with Truth and Dharma, giving a new birth (dvi-ja) that transcends all
previous material identifications and beliefs.
By studying the Vedas under the tutelage of a qualified preceptor, a sincere person
will easily develop intelligent faith by verifying the truth of their knowledge.
However, nothing can be learned by one who maintains a challenging attitude from
the start. In any school, whenever we want to learn something, we need to start by
accepting what the teacher says as truth, and our questions must be presented in a
submissive spirit, with the sincere desire to understand the subject.
For example, a first grade student who is beginning to learn arithmetic cannot
challenge the teacher to “prove” that 2 plus 2 equals 4, or refuse to “believe” such
a statement, otherwise he will not be able to learn anything.
Bhagavad gita explains: tad viddhi pranipatena pariprasnena sevaya, upadekshyanti te jñanam
jñaninas tattva-darsinah, “You should endeavor to learn this science by respectfully
approaching a qualified teacher, rendering service, and submissively ask questions.
Those who have directly experienced Truth will initiate you into Knowledge.”
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Here the main qualification for a teacher of the transcendental science is clearly
explained: he must be a tattva-darsi, a person who “sees” the truth, having its direct
experience. Studying with theoretical academicians who have never practiced what
they teach, or with armchair philosophers who consider knowledge as an
intellectual exercise only, will not help a sincere student to actually realize Truth.
The particular term astika refers to those schools of philosophy that recognize the
authority of Vedic scriptures, such as Uttara mimamsa, Karma mimamsa, Yoga,
Sankhya, Nyaya and Vaiseshika. In opposition to these, the nastika schools are the
Bauddha, Jaina and the other groups that do not recognize the authority of the
Vedas. Some people believe that Buddhists and Jains are more eligible to be
included in the definition of “Hindu” than sincere people who have developed a
deep faith in Vedic knowledge through initiation and sadhana. This verse proves
them wrong.
Verse 34
Who must be considered lame in this world?
One who waits for old age to start going to pilgrimage places.
Many people think that religion and spirituality are things we should pursue when
we have no more chances to get satisfaction in other ways; according to this idea,
old people have nothing else to do, therefore they can “kill time” with pilgrimages
and similar stuff, such as watching religious channels on TV and attending spiritual
gatherings and discourses. It is true that towards the end of our life we begin
making some “budget assessment” of what we have done in our allotted time, and
we feel the urgency of understanding the futility and impermanence of things in
this world. But it is also true that, at that time, it is too late to change one’s past or
to start doing something really meaningful for our spiritual progress.
Bhagavad gita (8.6) explains that the level of consciousness at death is the sum total
of all the acts of consciousness we have cultivated during the entire course of our
lifetime and will automatically determine our next birth: yam yam vapi smaran bhavam
tyajaty ante kalevaram, tam tam evaiti kaunteya sada tad-bhava-bhavitah.
It is not at all easy to keep our consciousness on the spiritual level in old age or at
the time of death, if we have been cultivating a material consciousness for the
greatest part of our lives, and we shaped our existence and karma with unwise
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choices. It is better to cultivate our spiritual self while we are young and able to
perform good activities, otherwise we will waste our life.
A lame man is not able to walk; he cannot go to important places and do what is
beneficial for him: if our legs are used only to move from home to office to cinema
theaters or shopping malls, they are not really working properly for our benefit.
In his instructions to his school friends (Bhagavata Purana 7.6.1) Prahlada says,
kaumara acaret prajño dharman bhagavatan iha, durlabham manusham janma tad apy
adhruvam arthadam, “An intelligent person should learn and practice Bhagavata
Dharma already from childhood, taking full advantage of this human birth that is
very rarely achieved, extremely valuable and very temporary.”
Again, Prahlada says (7.6.5), tato yateta kusalah kshemaya bhavam asritah, sariram
paurusham yavan, na vipadyeta pushkalam, “An intelligent person should strive to
obtain the real benefit of life while his human body is still stout and strong and not
embarrassed and weakened by old age.”
Which is the most important pilgrimage place?
The one that washes away the mind’s impurities.
As we have seen in previous verses, a pilgrimage must purify our consciousness in

contact with the divine level of existence and good saintly people. If we don’t attain
this goal, our pilgrimage has not been very effective. A fresh and clean mind,
enriched by knowledge and understanding about the purpose of life, is an
invaluable asset in anyone’s life, irrespective of age. A society composed by such
people is certainly happy and prosperous in all senses.
Those who live in holy pilgrimage places have the duty and responsibility to
maintain such sacred places in cleanliness and purity, both materially and spiritually,
so that pilgrims will actually obtain the benefit of pilgrimage.
Unfortunately we see that today in India the tirthas are seriously neglected and even
polluted, and instead of serving the holy places with devotion and respect, many
local residents actually exploit the holy places for their selfish material profit,
without even caring for the proper maintenance of temples, sacred rivers and tanks
etc. Holy rivers like Ganga and Yamuna are insulted by gross materialists who
misuse them to produce electricity through artificial dams or to carry away their
sewage. The sacred waters of the Yamuna, that were still sweet and pure in the
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1980s are now so polluted that they are considered unfit even for agricultural
purposes. The ocean is also polluted by petrol spills, toxic waste disposal, and
sewage discharge. Sacred lakes and ponds, where people are supposed to take a
purificatory bath, are suffocated by garbage of all kinds. In such a situation, the
minds of those who visit the pilgrimage places become polluted rather than
purified, and the dhama-vasis are particularly responsible for this disaster.
Verse 35
What should people remember?
Always the name of Hari, and not the useless chattering

of materialistic people.
Verse 33 recommended to constantly meditate on the Lord (bhagavan) and this

verse helps in broadening the concept. How to meditate on the Lord? The first
step consists in remembering his name. In order to remember the name of Hari
(Narayana), the best course of action consists in hearing and reciting it often: from
hearing and repeating we will naturally remember. Brihan-naradiya Purana
recommends: harer nama, harer nama, harer nama eva kevalam, kalau nasti eva, nasti eva,
nasti eva gatir anyatha, in the age of Kali the only means of liberation and progress
consists in hearing, chanting and remembering the name of Hari.
What should not be uttered by an intelligent person?
A wise person should abstain from talking about other

people’s defects and from uttering lies.
The words na vacyah mean “what should not be said”. If truthfulness is a

fundamental quality for a noble soul, we should not forget that the purpose of truth
is giving benefit to all living entities. For this reason verse 47 explains that in
extraordinary cases, even a lie (anrita) can be innocent and commendable: this
happens only when the untruth is uttered in order to protect the religious principles
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- compassion, austerity, tolerance. For example, a person having a noble mind does
not commit any sin toward truth when he tells a lie to save innocent creatures.
Another meaning of the word anrita, “untruth”, relates to mental speculations -

imagining or manufacturing artificial meanings of things. This is another very
dangerous habit, which must be avoided because it contaminates truth with our
personal or collective illusions. Truth must be realized and confirmed through the
voice of our conscience (antaryami), the teachings of scriptures, the explanations of
the Preceptor and of good and saintly people. Whatever does not align with these
parameters will not be beneficial for us and for the society.
As far as other people’s defects or mistakes are concerned, it is always advisable to

mind one’s own defects and mistakes, and not other people’s. The tendency to
criticize others is very negative and does not benefit anyone. If we want to explain
the bad effects of a wrong way of acting, it is always better to avoid mentioning the
name of the concerned person. Broadcasting news on defects or bad behavior of
other people also hampers that person’s efforts to correct and reform himself, as
bad reputation is a serious obstacle.
Verse 36
What is opulence in human beings?
Knowledge, wealth, strength, fame and spiritual merits.
Sampada means “opulence”, “glory”, and it is compared to bhaga, although bhaga has
a more auspicious meaning. A person’s true opulence is judged not only by wealth,
fame or power, but by spiritual merits as well. All these things are valuable and
should not be rejected when they come spontaneously.
What destroys all good qualities?
Greed.
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Who is the real enemy?
Lust.
Greed and lust (lobha and kama) are the desire to possess for one’s own personal
pleasure, which brings to anger and prevarication. Bhagavad gita (3.37, 39) confirms
that this strong desire to possess things and people is the greatest enemy for the
living entity and covers his intelligence, consuming him like an insatiable fire: kama
esha krodha esha rajo-guna-samudbhavah, mahasano maha-papma viddhy enam iha vairinam,
avritam jñanam etena jñanino nitya-vairina, kama-rupena kaunteya dushpurena analena ca.
Just like a raging fire destroys anything and kills very easily, lust destroys all fortune
and opulence: knowledge, wealth, strength, fame and spiritual merits - as described
in the previous answer. The uncontrolled desire to possess and enjoy something
destroys knowledge and intelligence, because one loses the power to understand
what is right or wrong. It destroys wealth, because in order to gratify our senses we
are ready to spend any amount of money. It destroys strength, because our senses
and energies are exhausted in the unending and illusory race after pleasure. It
destroys fame because a greedy and lusty person loses the respect of good people.
Finally, it destroys spiritual merits because an insatiable thirst for pleasure
consumes our good karmic results, even pushing us to do stupid and bad things
that create big karmic debts.
We should not think, however, that lust and greed only apply to sex pleasure and
acquisition of money and material possessions. As explained in the previous verse,
opulence does not just mean wealth — although this is certainly one of the most
popular and evident meanings — as greed and lust can be also directed to other
opulences as well. Therefore even strength, fame, knowledge and religious merits
can come to be considered as mere commodities to be possessed and exploited,
and thus they become objects of lust and greed, for the aggrandizement of one's
ego and selfish gratification. Bhagavad gita (3.40) confirms that lust does not dwell
only in the senses, but also in the mind and intelligence (indriyani mano buddhir
asyadhishthanam ucyate, etair vimohayaty esha jñanam avritya dehinam) and covers all
conditioned living entities, in different degrees.
Lust manifests as the attachment to material influence and power (for oneself
personally or for one's group or clan), especially when people seek one's
intervention to pressurize others or bend the rules for some partisan advantage. It
contaminates fame when one aspires to obtain honors and worship that will raise
him above the crowds and give him lasting glory.
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It even contaminates knowledge when one studies and writes books out of pride
and desire to be considered superior to others, to see one’s name on a book’s
cover, to be acclaimed as a great scholar and expert in this or that field. It manifests
by contaminating religious merits when one tries to become a big man in society or
religion and thus obtain prestige, large donations, followers, and sense gratification
of various types. In brief, lust also appears in the form of desire for worship to
oneself - for name, fame and profit.
Another important point expressed in this verse is the fact that actually there are no
external enemies but only internal enemies, such as lust, greed and anger. One who
divides the world in friends and enemies has a false and illusory vision; of course
we must be able to recognize the differences in motivations and behaviors when
people come forward to help or to attack us, but we should not be blinded by
external projections and depend on others.
Verse 37
Which assembly should be avoided?
The one devoid of senior counselors.
This verse offers practical advice in social life. Participation in community life is
certainly important, but we should be careful about the kind of activities that are
discussed and decided in such assemblies. The meetings where there are no wise
and expert people who know the principles of religion and are determined to
defend them are actually dangerous situations, because decisions taken in immature
ways are always a source of suffering for everyone. In the best case, they are simply
a waste of time and energy.
Our presence in a particular assembly or situation constitutes a form of

endorsement, support and approval for the decisions and activities that are taken
by the group, therefore even if we do not vote favorably we will be partially
responsible for the actions decided in the assembly.
If in a particular assembly or meeting Dharma is offended, we have the duty to

speak up and take action to protect Dharma and dharmic people; if this is not
possible, or we are not listened to, we should immediately leave the place otherwise
we will also become accomplices for the wrongful conclusions or actions decided
in the assembly.
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Verse 43 clearly explains who are the vriddha, “the elderly” or “senior members of
society”: they are the wise people who know truth and duty, and not simply old
people. This specific idea of seniority is common to many cultures, where
“senators” are not necessarily old in age.
We should not mistake physical age with intellectual or cultural age, because
especially in societies where the use of alcoholic drinks, non-vegetarian foods and
other bad habits damage the vital energy and intelligence in people, the typical
decay of old age starts from the brain and can bring about a real senile mental
deficiency, all the more in people who never cultivated love for knowledge and
virtue.
On the other hand, physically young people, like Sukadeva Gosvami or even
Shankaracarya himself, were immediately recognized as great expert and wise
persons (vriddha) by all educated and intelligent people of their times, who listened
to their teachings with extreme respect.
What should a person be very careful about?
Indeed, in the service to the king.
Service to a king is always a risk, because when we depend on powerful people or

politicians we always have to face daily compromises of all kinds.
Another great risk consists in coming to know about dangerous state secrets and
getting involved in gossiping, slandering and in various kinds of plotting and
schemes that always mushroom around powerful people. Even the smallest mistake
or distraction in this field can bring about disaster. Furthermore, kings and
government officers at all levels can be quite irritable due to their heavy
responsibilities and duties in solving the problems of the entire kingdom, and being
near them is often difficult and dangerous.
Verse 38
What gives more joy than life itself?
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Parama Karuna Devi
One’s duty, executed according to family traditions,

and the company of good and saintly people.
Verse 23 explained the importance of preserving and serving one’s noble family
traditions. For one who was born in a family having high spiritual principles it is
very easy to follow the because all his upbringing, from birth itself, is geared to help
his development in that direction.
If we do not take advantage of such an opportunity and fail our responsibility, we

commit a serious mistake. The need of friendship and company with good people,
sadhu or sat-jana, has already been explained in many verses (11, 13, 16, 30): this
verse again stresses its importance.
There is no joy greater than a good job well done, approved, appreciated and
glorified by good people and by our seniors, but the joy coming from the company
of true spiritualists is even higher and more precious than life itself, because it is
eternal and generates benefits of all kinds.
What should be protected with all efforts?
Good reputation, a faithful wife and intelligent discrimination.
Good reputation is considered extremely important in Vedic culture because it

enables us to live a quiet and progressive life and properly execute our duties in
society and family. Bhagavad gita (2.34) confirms it: akirtim capi bhutani kathayishyanti
te ‘vyayam, sambhavitasya cakirtih maranat atiricyate, a respectable person suffers
immensely when his or her good reputation is questioned or slandered. However,
we should not mistake good reputation with the false pride connected with material
fame - which on the contrary is a problem and a defect.
A faithful wife who is not interested in men other than her husband should be
protected with all care and given plenty of love and affection, because often men
with a degraded mentality are especially attracted by the idea of contaminating what
is pure. A husband who neglects such a good and faithful wife creates suffering and
unhappiness for himself and his entire family, and he will have to suffer its
consequences.
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The power of discrimination, i.e. intelligence united with knowledge, is a very

valuable asset that allows us to progress on the material and spiritual path; if we
endanger it by not giving sufficient attention and protection, we will have to face
disastrous consequences. It is very interesting to note here that a good and wise
person will naturally take care to protect his own treasures, but will also try to help
his friends to protect theirs, especially in emergency situations.
Verse 39
In this world, what is the plant that satisfies all desires?
Knowledge given to a good and sincere student.
The desire tree, also called Kalpa-vriksha or Kalpa-lata, is a very special plant
capable of granting any boon or desire; in Vedic culture it is mentioned very often,
but this concept is found regularly in other cultures as well. The contemporary
spiritual and cultural movement growing in Western countries and called “New
Age movement” has produced a number of popular techniques of visualization,
positive thinking, creative meditation, personal growth, efficiency techniques,
psycho-dynamics, but all this knowledge has been borrowed from the original
Vedic knowledge of Yoga.
Besides, it is a recognized fact that Vedic civilization and knowledge once existed
all over the planet in various forms and the relics of such knowledge still remain.
For example, the famous Christmas tree has absolutely nothing to do with Jesus
Christ, Christianity or any of the Churches: the tradition of decorating an evergreen
tree with lights, sweets and other nice items, and to surround it with gifts for family
members and friends, is obviously derived from the concept of the Kalpa-vriksha.
Knowledge given to a good and sincere student (sat, “sincerely interested in

spiritual life”) is a blessing both for the student and for the teacher, and supplies all
kinds of auspicious fruits, both spiritual and material.
What is the eternal banyan tree?
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Parama Karuna Devi
A gift offered to a worthy person, from one who has

knowledge and understanding.
The banyan tree, or asvattha or akshaya vata, is another auspicious symbol in Vedic
culture. It is particularly honored because it has the property of constantly
reproducing itself by transforming its branches into roots and vice versa. In this
way one single banyan tree can become enormously large and continue living even
for thousands of years, because when one part of the tree becomes too old and dies
away, the new branches are self-sufficient and get their nourishment directly from
the soil through their own roots. In the same way, charity (dana) offered to a
worthy person (sat-patra) by someone who has sufficient knowledge, has an eternal
and living value, because it forms a reciprocation of affection and help that
continues to exist even from one lifetime to the other. A worthy person who has
received a gift will be ready to reciprocate whenever need or opportunity arises.
Already the previous verses had stated the great importance of charity and
liberality, but this verse explains very well what real charity is about, in order to
reform those who give charity to the wrong persons and with the wrong attitude.
Bhagavad gita (17.20, 21, 22) also instructs about the proper way to give charity:
datavyam iti yad danam diyate ‘nupakarine, dese kale ca patre ca tad danam sattvikam
smritam; yat tu praty upakarartham phalam uddisya va punah, diyate ca pariklishtam tad
danam rajasam smritam; adesa-kale yad danam apatrebhyas ca diyate, asat-kritam avajñatam
tat tamasa udahritam.
“Charity given at the proper time, in the proper place and to a worthy person,
without expecting anything in return, is considered in the mode of goodness, while
charity performed in expectation of some return, or given unwillingly, is in the
mode of passion and charity given without considering time, place and recipient,
without respect and affection, is under the mode of ignorance.”
The results of actions performed in goodness, passion and ignorance are described
in Bhagavad gita: actions in goodness will bring happiness and purification, actions
performed in passion will bring suffering and anxiety, and actions performed in
ignorance will bring degradation, illusion and madness.
When we give something it is important to know to whom we are giving, and how
our gift will be used; one who gives carelessly is making a bad use of something
which really does not belong to him. Isa Upanishad (1) states: isavasyam idam sarvam
yat kiñca jagatyam jagat, tena tyaktena bhuñjitha ma gridhah kasya svid dhanam, “All this
universe (including the living entities) actually belongs to the Lord, and each one of
us must simply use the part allotted to him or her for one’s own necessities,
without encroaching on what is allotted to others, because we should always
remember that everything and everyone belongs to God only.”
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If we renounce one part of our wealth to help another member of God’s family
who may be in difficulty, we must make sure that our action is actually useful and
wise, otherwise we will share the responsibility of any bad use to which our gift will
be put. Mindless charity can do more damage than good.
Verse 40
What is the supreme weapon?
Reasoning.
The ability to reason, to “put together” ideas and thoughts, constitutes the most
powerful and flexible weapon, “the Mother of all weapons”, as without it no
weapon can be properly utilized. Without reasoning and intelligence we won’t be
able to do anything but destroy and hurt ourselves and others: a clear example is
the use of modern nuclear, chemical and bacteriological weapons, which can easily
escape fro the control of those who invented them, and create immense disasters
for everyone.
A bacteriological weapon, for example a new virus, especially studied to be

incurable and lethal (like AIDS), can have unforeseen developments and remain
incubated for years in laboratory research subjects who had been inoculated, even
without showing any symptoms. If these animal or human carriers (apparently in
normal health) later come in touch with other individuals outside the controlled
environment of the research, there might be terrifying uncontrollable epidemics
that endanger the life of millions of people. Intelligence is the only weapon that
cannot be used against ourselves, and that can defeat opponents by earning their
appreciation and sometimes even their friendship.
Who is the mother of all?
The cow.
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Parama Karuna Devi
According to Vedic scriptures, a mother is one who feeds and cares for us. There
are different types of mothers: the one who gives birth, the one who feeds us with
her milk, the cow, earth, the king’s wife, the preceptor’s wife and the brahmana’s
wife. All these mothers must be respected because their kindness allows us to get
the nourishment needed for life. The cow is a particularly good and generous
mother, and she deserves affection, respect and consideration. In atheistic and
violent civilizations the cow’s kindness and tolerance are mistaken for weakness,
and these sweet and intelligent animals are mistreated and killed without any
remorse to satisfy the false need for non-vegetarian dishes.
In Vedic culture killing a cow is considered a particularly heinous crime exactly

because of the great kindness of these animals, who are always ready to accept us as
their own children and supply us with the milk from their body.
What is real strength?
Courage.
Courage and determination enable us to execute incredible things that generally

require a lot of strength. On the other hand, one who just has physical strength but
has no courage is not able to bring anything to completion or to execute heroic
acts, because every important deed is always faced with all kind of difficulties and
opposition, especially in Kali yuga.
What is death?
Lack of care.
One who lives in a miserable and neglected condition, like many old people and
homeless bums who are devoid of relatives and friends and who forget to take care
of theselves, is as good as being dead, and such existence is pitiful and miserable. It
is a life that has no meaning - simply a waiting room for death.
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Verse 41
Where is poison?
In bad people.
Among all poisonous animals, evil human beings are certainly the worst because
they often attack without the least provocation or need, while animals generally
react out of fear or hunger.
Bad people poison others by their biting or by the contact of their tongue and even
with their simple presence, therefore it is extremely important to carefully avoid
their company and anything connected with them.
What is contamination?
Debts contracted by people.
When we make debts, our life becomes true hell, because at every moment we must
keep them in mind and appease our creditors so that they will patiently wait for the
refund. Furthermore, usually debts have the tendency to grow constantly due to
interest rates and create a bad reputation, which in turn makes earning money and
repaying debts even more difficult.
The entire modern system of so-called “developed economy” is based on debts and
loans, and under the garb of helping people to build their dream homes, purchase a
vehicle, start a business or complete their education, it enslaves them and often
ends by depriving the of their possessions, which are required to be offered as
mortgages. Credit cards have also become the cause of immense problems in
“developed countries” as people spend money without being aware of how much
they are actually spending and how much money they actually have in their bank
account, and land themselves in heavy debts, in turn creating serious restrictions in
their personal lives. Countries that borrow money from other countries also face
the same problems, only on a much larger scale.
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Parama Karuna Devi
Debts lower our consciousness level, create anxiety and devour our life and energy
like a fire or a disease, continuously feeding on themselves and becoming stronger
and more arrogant every day.
The same applies to non-financial debts that we incur when we receive help or
benefits from others. Every person is automatically indebted towards God, the
Devas, the great Rishis, other living entities etc, so by performing one’s duties and
repaying such debts, we become purified and eligible for liberation.
What is fearlessness?
Detachment.
In order to avoid the contamination of debts, we just need a little detachment in

regard to possession and enjoyment. Detachment is the only way to conquer fear.
In fact, what do we usually fear? We fear suffering — that is, getting what we do
not want and not getting what we want. Joy and pain are relative concepts (what is
heaven for someone could be hell for another, according to our tastes and
preferences or even the particular circumstances) and temporary, too, because they
have a beginning and an end.
Bhagavad gita (5.22) says, ye hi samsparsa-ja bhoga duhkha-yonaya eva te, ady-antavantah
kaunteya, na teshu ramate budhah, “The enjoyment derived from the contact of the
senses with the sense object is ultimately a source of suffering because it has a
beginning and an end, and intelligent persons do not search for happiness there.”
Bhagavad gita (2.14) recommends that we bravely face all dualities in life, all the ups
and downs, without getting upset because they are temporary like summer and
winter: matra-sparsas tu kaunteya, sitoshna sukha-duhkha-dah, agamapayino ‘nityas, tams
titikshasva bharata.
However, it is important to understand that detachment does not mean denial or

refusal. Some people believe that by systematically rejecting happiness and pleasure,
accepting only suffering and pain they become somehow meritorious, but this is
not a fact.
Tapasya, or voluntary acceptance of difficulties for the sake of spiritual progress,

must always be directed to a good cause and performed with detachment, which is
the only way to overcome the illusion of duality. Verse 13 recommended to keep
always a detached attitude to destroy all unhappiness; tyaga and vairagya have the
same meaning.
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What is fear?
For everyone, it is money.
Verse 7 said that the cause of fear is death — the loss of something to which we
are very much attached (our body and bodily relationships). This verse expands the
point including the loss of something which, for many people, is even more
important than life itself: wealth. Many people risk their lives every day in order to
get money, and some would rather die than being robbed of what they have
painfully earned.
However, money is cause of fear both for those who have it and for those who
don’t have it, because everyone needs money to survive - and if money is not
properly protected or invested, it disappears very quickly. How to become free
from this fear? The detachment stressed in the previous verse does not mean
throwing money away so that we don’t have to worry about it anymore, but rather
it means accepting losses and gains with a balanced mind, as unavoidable
circumstances of life, being satisfied with what is necessary to our needs, working
honestly and sincerely, and sometimes - if necessary - accepting some restrictions
without losing one’s peace of mind.
Verse 42
What is rarely obtained by human beings?
Love and devotion for Lord Hari.
For a long time there has been a form of material rivalry among some who call
themselves devotees of Siva and some who call themselves devotees of Vishnu
(Hari, or Narayana). Actually such a dualistic vision, that often caused offensive or
even violent behavior, is a great disgrace for both camps and denounces a complete
lack of spiritual understanding in those who support and foster it. In verses 55-56
the transcendental relationship between Siva and Mukunda is explained, while verse
65 reveals that Shankara and Narayana are two aspects of the same Reality.
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Parama Karuna Devi
Regarding the question of bhakti, some partisans of the path of knowledge (jñana-
yoga) tend to denigrate the path of devotion (bhakti-yoga) and vice versa. This is also
a dualistic and limited vision and it denounces a lack of intelligence in those who
support it, because jñana and bhakti are made to support each other and are actually
non-different from each other. Bhakti devoid of jñana (devotion without
knowledge) is nothing but emotional sentimentalism devoid of real substance and
constitutes a terrible danger for those who sincerely try to progress on spiritual life,
while jñana without bhakti is dry and causes pride, distortion of reality for one’s
personal advantage, insensitivity towards the sufferings of others, and many other
evils.
Real knowledge must necessarily bring us to devotion to the Supreme, as we learn

from Bhagavad gita (7.19, 7.3): bahunam jananam ante jñanavan mam prapadyate, vasudevah
sarvam iti sa mahatma su-durlabhah; manushyanam sahasreshu kascid yatati siddhaye yatatam
api siddhanam kascin mam vetti tattvatah. “After many rebirths, a person who has
attained real knowledge surrenders to me and attains me; such a rare great soul can
actually see Vasudeva in everything that exists”, “Among thousands and thousands
of people, one may endeavor for perfection, and among those who have actually
attained perfection one may come to know me in truth.”
Knowledge and detachment (jñana and vairagya) constitute the two preliminary steps
of real bhakti, that according to this verse is a rare and precious asset, very difficult
to obtain. The cheap merchandise one can find on the market of materialistic
religion, and that is falsely labeled as “devotion” (bhakti) is actually a surrogate only,
a poor imitation to cheat and engage foolish and superficial people.
What is heinous?
Cruelty.
The specific meaning of ahimsa is not simply “non violence”, as it is usually

translated, but rather “absence of cruelty and hostility”, which constitutes a much
deeper and significant meaning, based on the realization of the universal
brotherhood of all living entities, who are all children of the Lord and parts of him.
Bhagavad gita (15.7) explains: mamaivamso jiva-loke jiva-bhutah sanatanah. All the living
entities are eternally “limbs” of the body of the Supreme, and should be treated as
such.
The Lord cares about all his children and loves them dearly, so one who is cruel to
any living entity (by actions, words or thoughts) commits a heinous crime in the
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eyes of God. In this sense, even abstention from positive action (i.e. being callous
or even enjoying the sufferings of others) is a form of cruelty and violence. It is not
sufficient to abstain from committing violent acts: even an apparently “innocent”
onlooker can be very guilty of a cruel behavior, depending on his consciousness.
Not being cruel does not mean that we should become weak and cowardly and
avoid all confrontation or strong action in defense of dharma or innocent and good
souls. Such strong action performed to prevent a crime is actually free from cruelty
because it is ultimately meant for the benefit of all, including the restrained or
punished criminal, who would otherwise have to incur a much stronger
punishment at the hands of Yamaraja. Thus, a strong action taken to prevent a
crime is actually ahimsa.
Who is dear to the Lord?
One who does not cause pain to others and does not get lost in worries.
This verse repeats the crucial point of kindness and respectful compassion towards
all living entities, already expressed in verses 5, 12, 15, 16, 18, 19, 21, 25, 26. It
connects with the previous verse as well (42) as lack of cruelty means to avoid
causing pain to others.
The Lord is very pleased with those who are good to all creatures, as God is the
eternal Father of all living beings, as confirmed in Bhagavad gita (14.4): sarva-yonishu
kaunteya murtayah sabhavanti yah, tasam braha mahad yonir aham bija-pradah pita. No
father will be happy to see his children hurt each other, and especially to see some
children who regularly behave cruelly with others.
As far as getting lost in worries is concerned, the Lord takes care of all his children,
but is especially affectionate to those who completely surrender to him, with
devotion and faith: ye yatha mam prapadyante tams tathaiva bhajay aham (Bhagavad gita,
4.11). One who loses hiself in worries is only preoccupied with his small problems,
is wasting the valuable opportunity of human life and shows very little faith in the
Lord.
Another form of worry is the intense suffering caused by sympathy with the
sufferings of other living entities: we should not allow us to be overwhelmed by
compassion to the point of becoming unable to take the appropriate actions. This
weakness is compared to the hesitation of a surgeon who faints at the sight of
blood during his work, and is therefore unable to actually help his patients.
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Parama Karuna Devi
Verse 43
From where perfection comes?
From austerity.
Siddhi usually refers to the divine power that is the goal of mystic yoga practice.
There are eight main siddhis and many other less important ones, but ultimately they
are different manifestations of the same power to control matter. In order to obtain
any goal, any material or spiritual perfection, it is necessary to practice austerity: to
undergo a precise discipline and face some difficulties, that could even be painful
especially in the beginning. Without austerity it is not possible to achieve
perfection: we will only remain on the theoretical level.
Bhagavad gita (18.37, 38) explains, yat tad agre visha iva pariname ‘mritopamam, tat
sukham sattvikam proktam atma-buddhi prasada-jam; vishayendriya-samyogad yat ta agre
‘amritopamam, pariname visham iva tat sukham rajasam smritam, “Happiness in goodness
awakens one to self-realization; it may seem like poison in the beginning but at the
end it is like nectar, while happiness in passion, derived from the contact of the
senses with the sense objects, seems like nectar at the beginning but in the end it is
just like poison.”
Bhagavad gita (17.14,15,16) lists the different forms of austerity for body, mind and
speech, that help our progress on the path of perfection: deva-dvija-guru-prajña-
pujanam saucam arjavam, brahmacaryam ahimsa ca sariram tapa ucyate; anudvega-karam
vakyam satyam priya-hitam ca yat, svadhyaya abhyasanam caiva van-mayam tapa ucyate;
manah-prasadah samuyatvam mauna atma-vinigrahah, bhava-samsuddhir ity etat tapo
manasam ucyate.
The austerities of the body are the worship of the Supreme, the genuine brahmanas,
the spiritual master and superiors, as well as cleanliness, simplicity, continence and
non-violence. Austerity of the speech consists in speaking true, pleasing, beneficial
and soothing words, and regular recitation of scriptures and mantras. The austerity
of the mind consists in remaining always satisfied, kind, sincere, self-controlled, and
working at purifying one’s life. On the other hand, austerities that are not
recommended in the scriptures, performed out of pride, egotism, lust and
attachment, and that torture one’s body, are actually demoniac in nature because
they are turned against the Paramatma residing within one’s body: asastra-vihitam
ghoram tapyante ye tapo janah, dambhahankara-samyuktah, kama-raga-balanvitah;
karshayantah sarira-stham bhuta-grahah acetasah ham caivantah sarira-stham tan viddhy
asura-niscayan (Bhagavad gita 17.5-6).
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Where is intelligence found?
In brahmanas.
Intelligence is the characteristic quality of brahmanas: a foolish or ignorant brahmana

is a contradiction in terms, an oxymoron, like saying “dry water” or “cold fire”. If
someone wants to pass off as a brahmana on the basis of birthright or belonging to
a particular community, but lacks intelligence and discrimination, he should be
considered part of that group described in the Vedas as brahma-bandhu, “a relative or
friend of brahmanas”, but he can never be called brahmana.
A true brahmana is considered a bhu-sura, “a Deva on Earth”, because among all the
beings who live on this planet, an intelligent spiritualist who knows Brahman (and
who is therefore brahma-jana), is the highest authority and the most divine
personality. Sura means “good or divine personality”, while asuras are demoniac and
materialistic personalities. Therefore, a so-called brahmana who exhibits demoniac
and materialistic qualities and activities must be rejected as a dangerous impostor.
Where does intelligence come from?
From constantly serving the elders.
Someone could think that a brahmana’s intelligence is innate from birth, and it needs
no work to develop. This verse contradicts such a theory by stating that intelligence
and understanding (i.e. enlightenment, buddhi) are qualities that we develop by
executing the proper activities, especially by regularly serving our superiors.
One who was born in a family that follows noble principles is naturally facilitated in
this task, because since early childhood he is surrounded by people who regularly
practice service to brahmanas, to preceptors, to the great acharyas and to Isvara, who
is the Eldest of all.
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Parama Karuna Devi
Who are the elders?
Those who know dharma.
This verse clarifies beyond all possible doubt which are the proper parameters to
evaluate people. The elders described in Vedic tradition as object of respectful
service in order to achieve real intelligence are not aged and senile ignorant people
devoid of moral principles, who did nothing in their lives but acting against true
religion and spirituality. Such “elders” cannot be counted in the category of
superiors, but rather in the group of poor suffering and neglected creatures (dina)
who verse 16 recommends to treat with kindness (karuna).
This, however, does not mean that aged people should not be considered our
superiors because of some inevitable physical problem connected with old age, if
they fit this verse’s description: if they know dharma (duty and ethical religion) they
are always worthy of all our respect and constant service. By staying regularly in
contact with these people — by constantly serving them — we will be able to
absorb their moral principles and therefore to develop real intelligence.
In fact, one who knows dharma constantly works for one’s own progress and for
the progress of the entire world; therefore those who engage constantly in their
service are automatically engaged in such auspicious activities, which will help them
to develop a deeper understanding of reality.
Verse 44
What is more painful than death, for a respectable person?
Getting a bad reputation.
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As explained in verse 38, good reputation should be protected with all care because
a bad fame makes it impossible to properly execute one’s social duty.
It is very easy to become the target of slandering, but one who behaves properly
and uses intelligence in relationships with others can maintain a respectable
reputation when living among good people. Some other very good advice
contained in Bhagavad gita (6.10) is that one should not hanker after social life and
rather one should prefer to live peacefully in a solitary place in order to practice
yoga. As far as the fact of living in the middle of venomous or ignorant people,
verse 30 recommends to carefully avoid the places where many bad people live.
Who will find happiness in this world?
One who is wealthy.
Verse 41 defined money and wealth as the source of fear for everyone, while verse
11 said it is one of the most impermanent things in life; in many other verses
renunciation is recommended as the only way to achieve peace and happiness in all
circumstances. However, a slightly different concept is gradually introduced: the
great spiritual value of wealth used properly, as in verse 25, which praises wealth
united with renunciation.
Once this connection is established, other verses (29, 31, 36,) will present wealth as
a blessing, because it allows us to do beneficial deeds for others (para-upakara).
In this verse and in the following ones, the real meaning of wealth is more clearly
established: wealth consists in being always satisfied and renounced at the same
time. Someone who possesses great amounts of money and material assets is not
wealthy, if his mind is always strained on a strong urge to accumulate more and
more money and properties: one who always thinks about how to make money is
really poor, because he sees himself as such.
What is this wealth?
That which meets our needs.
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Parama Karuna Devi
Actually being wealthy means to be satisfied with what we have, even with
whatever meets our simple and basic necessities. It is important to clarify the fact
that each living entity may have specific needs, different from others’: an elephant,
for example, needs much more food than an ant.
A person’s needs can be measured on someone else’s only in a very rough and
approximate way; it is true that everyone needs a proper quantity and quality of
food, clothes, shelter for sleeping and enjoying privacy, a certain amount of social
and cultural life and recreation, but according to different cultures, specific places
and climates, the individual health conditions, age, physical constitution and
activities, such needs may differ greatly.
While it is always important to stress the value of a simple life and wealth as
consisting in becoming easily satisfied with what we obtain without too much
trouble, it is advisable to carefully consider the differences among individuals and
in the different phases in the life of a same individual.
One should renounce the insatiable thirst for material possessions and enjoyment,
train his mind to use intelligence and be satisfied with what comes through his own
good and honest work and as a result of one’s past karma: mudha jahihi dhanagama-
trishna, kuru sad-buddhim manasi vitrishna, yad labhase nija-karopattam, vittam tena vinodaya
cittam (Bhaja Govindam).
Verse 45
What is the source of all pleasure?
Spiritual merit.
And where does suffering come from?
From bad actions.
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This verse proposes a very special explanation of pleasure and happiness and
attainment of wealth and other opulences, strictly connected with the concepts of
karma and reincarnation. The Sanskrit word karma is commonly used to mean
“action”, but also “reaction” and “connection between action and reaction”.
These three are actually very strictly connected: according to the laws of the
universe, each action is followed by an equal and contrary reaction. This applies to
the movements of gross physical bodies in the environment but also to the subtler
facts and their consequences that may be observed after a very long time, or under
different forms. For example, if we consciously and unnecessarily kill someone,
sooner or later we will have to die a violent death to “pay” for our karmic “debt”,
the action we initiated and which must attain completion before dissolution. It is
not a punishment but a compensation, a re-balancing of the cosmic energies that
were disturbed by our non-harmonic actions.
Maybe the killer will be killed by the victim’s relatives or executed after a trial, but
he can also “get away with it” and then become a victim of an “accident” in this
lifetime or in the next. The purpose of the mechanism is teaching us how to live in
a proper way, because in order to deeply understand the meaning of a violent death
we have to go through exactly the same experience, and the Supreme Witness who
constantly resides within us guides us to our appointment with “destiny” (usually,
without out conscious knowledge) where we will learn that particular lesson.
Now, just like in the “bank account” of karma there are debts to pay, we also have
credits to cash. Spiritual merits (punya) earned by executing good deeds, charity and
religious activities, are so many deposits on our account and will mature in due
time, even if we do not remember them. For this reason pleasures and sufferings,
compared here to the credits and debts we daily find in our account, have roots in
good (punya) or evil (papa) activities we performed in the past.
Actually there is no injustice, nothing happens “by chance”: life and destiny follow
a scientific law of perfect justice which, once we understand it, will help us get free
from all ties and even to close the account once and for all.
How to close the karma account? First of all, we need to soberly accept all the joys
and sufferings that always come every day, without trying to solve our problems by
resorting to evil activities. We can certainly work to solve problems but we should
always remain within the boundaries of Dharma. When we are in deep and
troubled waters, the greatest danger is panicking and floundering about without a
clear vision of reality: this may prompt us to commit actions that are actually
against Dharma, thereby creating more negative reactions for the future.
Secondly, we must act in a detached way, out of duty, always doing what is good
and beneficial for ourselves and for others; in this way we will accumulate merits
that allow us to meet our daily karmic “expenditures” until the moment we leave
this body. Actually, as long as we have a material body we need to “spend”, i.e. to
enjoy or consume a minimum amount of pleasure and benefits that are necessary
for our bodily and mental health. After the “rental period” of this body is over, we
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can close our “karmic account” and be freed from its responsibilities by simply
renouncing our remaining accrued merits and offering them for the benefit of
others.
Karmic credits allow us to get wealth, beauty, intelligence, fortune, fame, strength,
health, self-control and so on. It is very important to note that the karmic credits
we build today can also be cashed in this very life, as karma is simply “action” and
not necessarily “action from a previous birth”. By sincere work, determination and
intelligent efforts, and by avoiding making “new debts” we can improve the
situation of our “karmic account” even in a very short time.
Who is glorious and powerful?
Verily, one who worships Siva with devotion.
Devotion for the Lord, practically demonstrated through different but genuine
forms of worship, constitutes the distinctive symptom of someone who has
intelligence, inner strength and a broad mind. By worshiping Siva with devotion
one can obtain all material and spiritual blessings needed to progress in life and
attain visible and invisible glory and power, as Shankara Mahadeva is asutosha, very
affectionate and benevolent in nature, easily pleased by a sincere attitude.
Aradhana means “worship” and includes performing ritual ceremonies, chanting of

mantras, glorifying, hearing the descriptions of Bhagavan (including names, qualities,
lila, etc), meditating, offering one’s submission and prayers, and accepting the
leftovers of the things offered to God as prasada.
Verse 46
Who is growing?
One who is humble.
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Who is becoming diminished?
One who is arrogant.
We should be sad to see a person squandering his money without doing anything
good to rebuild his credits and we should be glad to see one who carefully manages
his money and works with sincerity and intelligence. Similarly, one who has the
proper vision can understand that a person who behaves arrogantly, cruelly and
foolishly, often bullying others, is quickly burning up his karmic credits, while one
who is humble, kind, friendly with all living creatures is actually accumulating
merits, thereby building a bright future for himself.
According to the law of gravity, going down is much easier than going up, but the
results will be different. Arrogance brings to degradation even those who may have
attained elevated positions, while humility allows anyone to improve his own
position.
Who should not be trusted?
Someone who is accustomed to telling lies.
One who is accustomed to telling lies develops a kind of second nature, that
automatically brings him to distort truth for his own personal interests. How can
such a person be trusted? Some people and organizations build their entire
structures on lies, so even honest and sincere people who become associated with
them are contaminated by this impurity and thus should never be trusted. The
practice of truthfulness is therefore extremely important in dharmic life and
spiritual progress.
Verse 47
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In which case a lie is considered sinless?
When it is uttered to protect Dharma.
Although truthfulness (satya) is considered one of the most fundamental principles

of Dharma‚ it is necessary to deeply understand its nature and constantly meditate
on it. Truth is much greater than what we are normally able to see, and has ample
space for all beings, as all are his children. First and foremost, Truth must be served
in this positive attitude of service to Dharma which is ethical principles, justice, the
eternal and constitutional nature of Reality.
For example, it is perfectly ok to tell a lie out of compassion, to save innocent

creatures or even to protect one's life and property. It is also ok to tell a lie to
protect our cleanliness or self-discipline, for example when we are offered
inappropriate foods or objects we can say we are not hungry.
This verse expands the meaning of verses 20 and 22, and on the legal platform it
recalls the distinction between the letter and the spirit of the law: sometimes by
trying to respect the letter of the law we may deeply betray its spirit — so we need
to be careful and give up foolish narrow-mindedness.
What is Dharma?
What has been practiced by the noble elders of the family.
This verse expands the explanation of verses 23, 27, 28, 38, by offering a practical
example of how Dharma was applied in different situations by the noble elders
who came before us. In fact, it is much easier to understand the spirit of the law by
observing its applications in different circumstances, instead of just enunciating its
rules without connecting them with life itself. This is why Vedic knowledge has
been compiled also in the form of stories as in the Puranas and Itihasas, and the lila
of divine manifestations are rich in various situations and display a great range of
choices.
Abhimata means “respected”, in the sense that good and noble-principled people
act by practicing the teachings of spiritual path while respecting the spirit of divine
law. In order to really understand what Dharma is, we must observe the minimum
common denominator in a great number of actions apparently different from each
other, sometimes even appearing as opposite.
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Sishta indicates that the good actions of those who came before us constitute their
real legacy and heritage and their perennial contribution to civilization and to the
noble traditions of the human family. Indeed, if we consider the Supreme as the
Father of all living entities, the whole universe is our family and the greatest and
noblest persons in all human kind are our ancestors, the noble and good elders of
our family who we must respect and honor by defending and applying their
principles.
Verse 48
What is the strength of a good and saintly person?
God
Who is a good and saintly person?
One who is always satisfied.
A sadhu, a good and saintly person, who exemplifies by his life the application of
Dharma, finds his strength in God at the divine level, without giving much
importance to what is temporary and fallible — physical strength, economical
strength, the power of intellect, the strength of family and society, the power of
fame and reputation. A sadhu is not characterized by a specific dress, title, or
religious affiliation. All these are just externals that sometimes can help and
sometimes even obstruct spiritual progress.
We should be very careful to understand the meaning of the word deva in Sanskrit
language and in the Vedic sense: the concept of “Godhead” is much more than the
limited concept of Abrahamic religions. Bhagavata Purana (1.2.11) explains: vadanti
tat tattva-vidas tattvam yaj jñanam advayam, brahmeti paramatmeti bhagavan iti sabdyate,
“Those who know the Truth have described Reality as a non-dualistic knowledge
and substance, defined as Brahman, Paramatma and Bhagavan.”
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The personal aspect of God is also present in Vedic knowledge, but it is not limited
by sectarian views or by material restrictions. Without understanding and realizing
Brahman and Paramatma, our understanding of Bhagavan is bound to be very
defective and distorted. Particularly, so-called exclusive devotion to one particular
form of Bhagavan that entails an offensive attitude towards the other forms of
Bhagavan, Paramatma or Brahman, is defined as a “useless disturbance to human
society” as it creates hostility and ignorance in the name of religion and spirituality.
One who always depends on God is always satisfied and has nothing to worry
about, because he knows that everything happens for a higher purpose and has
already found satisfaction in the self (atmarama). Bhagavad gita (18.66) teaches: sarva-
dharman parityajya mam ekam saranam vraja, aham tvam sarva-papebhyo mokshayishyami ma
sucah, “Do not worry about the temporary and limited dharmas of the material level,
but surrender unto me only and do not fear anything, because I will protect you.”
One who reached the level of spiritual realization, the Brahman level, has nothing
to worry or to hanker about, but is always benevolent towards all beings and
worships the Supreme with devotion: brahma-bhutah prasannatma na socati na
kankshati, samah sarveshu bhuteshu mad-bhaktim labhate param (Bhagavad gita 18.54).
What is Godhead?
Good action.
Who is the performer of good actions?
One who is praised by good people.
Contact with Godhead is attained through good and auspicious actions. It is not
sufficient to profess belonging to a certain faith and then act in a cruel or ignorant
way: good and auspicious action is crucial to attain the divine platform (brahma-
bhuta). In fact, someone who claims a high religious or spiritual position and
actually performs evil actions is the greatest cheater and rascal.
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Such cheaters and rascals are praised by bad and ignorant people, and so they like
to surround themselves with this kind of persons, while they cannot accept being
questioned about their evil actions. They cannot even tolerate to see that others are
obtaining success through dharmic means.
Bhagavad gita (16.15) explains that deluded demoniac people actually perform
sacrifices and give charity in order to advertise theselves and to feel great and
powerful above all others: adhyo ‘bhijanavan asmi ko ‘nyo ‘sti sadriso maya, yakshye
dasyami modishya, ity ajñana-vimohitah, “The fool, deluded by ignorance, thinks: There
is none as powerful as me. I am supported by important people like nobody else. I
will celebrate sacrifices and give charity for my own pleasure and profit.”
So the difference between the “good actions” or even “religious actions”

performed by demoniac people and those performed by people of divine qualities
is the motivation — a good motivation is praised by good people. A person who
has a good motivation in performing good actions is not disturbed by seeing that
others also perform good actions and obtain the praise of good people, and is
actually happy to see the success of others.
What are the good and auspicious actions on the divine platform? The best way to
understand the spirit of the law is to observe its practical application by good and
saintly people and listen to their explanations; this can be done by keeping their
company and acting under their guidance.
Verse 49
Who is the real friend of a family man?
His wife.
Already in previous verses we had seen the importance of good human

relationships on the path of progress, and this verse explains very well what the
intimate relationship between husband and wife should be. The entire society is
built on this spirit, as family is the building block of the whole social fabric,
fundamentally the same all over the world.
A griha-medhi is “one who uses his intelligence for the benefit of home and family”,
or in other words, a married man who must provide for the maintenance and
protection of other people in his care.
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Without the friendship, affection and cooperation of his wife, a man cannot live
happily at home and fulfill all his material and spiritual duties. The concept of
friendship implies an equal level relationship, based on mutual respect and
confidence, where each of the two partners can fully rely on the other.
The tendency to keep one’s wife in submission and domination, deny her what is
necessary for her overall health and happiness (physically, mentally and spiritually),
mistreat her and get pleasure by humiliating her is a demoniac tendency that brings
about great social evils besides serious personal problems in this life and in the
next.
Who is a family man?
One who engages in sacrifices.
One who lives at home (grihi) is considered a family man, different from sannyasis
who have no home and brahmacaris who live in the home of their Preceptor to serve
him and learn from him. In the Vedic system there are four stages (ashramas) in the
life of each civilized and progressive man:
1. brahmacharya, a period of study and discipline at the house of the Preceptor,

where the boy learns how to control his senses and behave in a selfless, responsible
and serious way,
2. grihastha, a period of family and society life when the young man gives his
contribution to society and fulfills his own desires and personal development,
3. vanaprastha, a period when a mature man becomes able to completely dedicate to
spiritual life by retiring in some holy and quiet place (such as a forest or pilgrimage
place) to perform austerities and elevate his consciousness as much as possible in
preparation to death, because his children are fully grown and capable to take
charge of home and business,
4. sannyasa, where the old man has finally overcome all attachments and material
needs and renounces all comforts, pleasures and safety in order to operate within
society without depending on it. In the position of a sannyasi a traveling spiritual
Preceptor can affirm moral and spiritual truth without any fear, as he cannot be
blackmailed by materialists.
Considering the remarkable austerities and strict discipline of the other three
ashramas, many people think that family life is exclusively meant for sense pleasures,
cultivation of pride and possessions, social prestige and entertainment based on
material identification. This verse, however, clarifies that such an idea is totally
wrong. A family man has the duty to perform sacrifices for the benefit of the entire
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society, otherwise he is no better than an animal. Even dogs have families and
society, but their lives are centered merely on personal welfare and on the welfare
of family and restricted clan or social group. In a canine society there are
continuous fights and quarrels, often cruel and merciless, to establish the
supremacy of the clan, community or nation over other groups. The clan members
who do not accept to submit to the strongest individual or pack leader are cruelly
punished and ostracized, while those who are “different” are persecuted by all.
When a new dog enters the clan’s territory, the local clan members rally against
him. In a canine society, dog eats dog.
In a civilized human society, however, the life style should be different, based on
material and spiritual progress, on cooperation among different groups, just like the
different parts of the cosmic body (Virata Rupa) described in the Vedas, that
naturally cooperate with each other. Just like each social group takes care of a
specific function and must be respected for the important work it performs for the
benefit of everyone, similarly the members of the various ashramas have different
duties for the benefit of the entire social body. If a family man did not perform
sacrifices for the benefit of the entire society, the other three ashramas would not be
able to concentrate on spiritual progress, which is essential in a civilized society.
What is a sacrifice? The word sacrifice means “an act which makes something
sacred”. The next question and answer will clarify this concept.
What is a sacrifice?
What is prescribed by Scriptures and brings real benefit to people.
Prescribed activities constitute a duty, and therefore a “sacrifice” that “makes

sacred” the life of the family man, who is engaged in the maintenance of his family.
A married man should however have a broader vision of the concept of family,
which should include all the members of the human race (nrinam), who are
members of the same family as children of God. Nara indicates all human beings.
Bhagavata Purana (1.2.13) explains, atah pumbhir dvija-sreshtha varnasrama-vibhagasah, sv-

anushthitasya dharmasya samsiddhir hari-toshanam, “The highest perfection that one can
achieve by performing one’s duties according to social position and order of life is
to please Hari”, and Vishnu Purana (3.8.8) adds: varnasramacara-vata purushena parah
puman, vishnur aradhyate pantha nanyat tat-tosha-karanam, “The proper performance of
one’s duties within the system of varnas and ashramas is meant for the service and
satisfaction of Vishnu.”
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Thus, if one neglects or disrespects the instructions of Vishnu and his

representative, the genuine Guru, and/ or neglects to bring real benefit to the living
entities, who are the children of Vishnu, one’s sacrifices are worse than useless. By
executing activities that bring benefit to the people in general, a married man
justifies and sanctifies his own life and work, and gives a crucial contribution to
society. We must make sure that such sacred and beneficial activities are confirmed
by the genuine scriptures (sruti), because frequently even well-meaning actions for
the benefit of people may bring about disastrous results when they are performed
in ignorance or passion.
Actually, authoritative scriptures always recommend what is beneficial for all and
pleases the Supreme (also called Yajña, “the Lord of Sacrifice”) who is the father
and the friend of everyone. Bhagavad gita (5.29) connects the practice of yajña with
the attainment of peace: bhoktaram yajña-tapasam sarva-loka mahesvaram, suhridam sarva-
bhutanam jñatva mam santim ricchati, “Peace is attained by one who knows God as the
beneficiary of all sacrifices and austerities, the owner of all worlds and the most
intimate friend of all living entities.”
Verse 50
Whose actions give fruit?
The actions of someone who always behaves properly.
By expanding the meaning of the actions suggested in the previous verse, this verse
stresses the importance of wise and conscious action, based on moral and religious
principles, on knowledge and desire to benefit all creatures, which is the foundation
of Vedic teachings (visva kalyana). Those who want to make good use of their
resources and energies by acting in a proper and fruitful way must always behave
with justice and virtue, always examining their own projects in the light of proper
knowledge.
Who is learned?
One who respects the Vedas and accepts their authority.
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The word Veda exactly means “knowledge”. Vedic scriptures were revealed to
humans to help them in performing their duties, and they contain all necessary
knowledge to properly activate society and guarantee spiritual progress to all
individuals.
The authority of the Vedas (shastra-pramana) is on a superior level than temporary

authority because it derives from a source that is not subject to the limitations of
conditioned souls (apaurusheya); those who accept it are in a better position because
they can avail a greater body of knowledge and wisdom, that would be otherwise
impossible to attain.
Regarding the duties within society, Vedic knowledge is summarized in Bhagavad

gita (4.13): catur-varnyam maya sristam guna-karma vibhagasah, “The four categories of
human society were created directly by me according to the inherent qualities and
tendencies of the individuals.”
Each particular position in society has specific duties connected with the natural
qualities and tendencies of the person who occupies that position. In degraded
societies people tend to avoid duties and occupy positions that seem to offer more
rights than duties, even changing their social position when they see some better
opportunity for personal profit.
Who is killed?
One who is fallen from the practice of his duties.
It is impossible to overestimate the importance of the execution of one’s duty in

the light of knowledge and benefit for human society: the purpose of life consists
in acting for one’s own and others’ benefit, therefore those who give up the
practice of their duties are living uselessly and should already be considered as good
as dead. A life which is simply dedicated to one’s own sense gratification,
selfishness, laziness and vanity is no better than death.
The importance of duties in one’s social position is here stressed to the extreme:
failing to execute one’s duties equals to death.
Brahmanas have the duty to remain detached from material power and possessions,
to patiently teach Dharma to all people, to celebrate rituals for all the other
members of society, and to lead an exemplary life based on the qualities and
activities that characterize their position.
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Bhagavad gita (18.42) lists them: samo damas tapah saucam kshantir arjavam eva ca, jñanam
vijñanam astikyam brahma-karma-svabhava-jam, “A brahmana naturally exhibits the
qualities of peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge and wisdom based on Vedic authority.”
People who do not engage in such duties and do not possess such qualities are
simply fallen and do not deserve the respect due to a brahmana.
Kshatriyas have different natural qualities and tendencies, and therefore different
duties, mostly pertaining to the protection of the prajas: sauryam tejo dhritir dakshyam
yuddhe capy apalayanam, danam isvara-bhavas ca kshatram karma-svabhava-jam, “The
natural qualities of a kshatriya are heroism, a powerful personality, determination,
resourcefulness, courage in battle, generosity, and leadership” (Bhagavad gita 18.43).
A person who does not show these qualities in practice is not a kshatriya but an
impostor and usurper, or the impotent descendant of illustrious forefathers.
Vaisyas and sudras have less duties (Bhagavad gita 18.44): krishi-go-rakshya-vanijyam
vaisya-karma svabhava-jam, paricayatmakam karma sudrasyapi svabhava-jam, “The natural
qualities and duties of a vaisya are the cultivation of the land, the protection of the
cattle, and trade. The natural qualities and duties of a sudra are simply about
assisting the others.” These social positions are thus easier to maintain even
without making particular efforts to qualify oneself or make personal sacrifices.
Therefore it is said that in the age of Kali everyone is born a sudra, because without
a strenuous effort and a proper training it is almost impossible to become genuine
brahmanas, kshatriyas or even vaisyas.
Verse 51
Who is wealthy?
One who is renounced.
This answer clarifies the real significance of wealth. After discussing about money
and wealth in many verses, now Prasnottara Ratna Malika clearly states a truth which
could see absurd at first sight: how can a renunciate be wealthy?
In Kali-yuga we see many so-called sannyasis who accumulate personal money and
live in luxury and material power, but this is not the meaning of our verse. The real
significance of this verse is that one who is detached from sense gratification and
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material power, who is content with the basic necessities of life, is always happy
and does not need anything, because he already has everything he wants.
One of the most important topics of Bhagavad gita is precisely the clarification of
the difficult concept of sannyasa, that can be easily misunderstood by misinformed
people. Krishna explains, kamyanam karmanam nyasam sannyasam kavayo viduh, sarva-
karma-phala-tyagam prahus tyagam vicakshanah, “Actual renunciation or sannyasa
consists in giving up the desire for selfish activities. In fact, one should renounce
the fruits of all activities: this is defined as renunciation.” (18.2).
However, those actions that are prescribed in the scriptures and performed for the
real benefit of the people (yajña, or sacrifice), the distribution of necessities for life
to deserving people (dana), and the hard work in the service of God (tapas) should
never be given up (Bhagavad gita 18.5): yajña-dana-tapah karma na tyajyam karyam eva
tat, yajño danam tapas caiva pavanani manishinam.
Prescribed duties should never be renounced. If, because of illusion, one gives up
his prescribed duties, such renunciation is said to be in the mode of ignorance.
Similarly, anyone who gives up prescribed duties because they are troublesome, or
out of fear, is said to be in the mode of passion and such renunciation will not give
permanent fruits (Bhagavad gita 18.7-8: niyatasya tu sannyasah karmano nopapadyate
mohat tasya parityagas tamasah parikirtitah; duhkham ity eva yat karma kaya-klesa-bhayat
tyajet, sa kritva rajasam tyagam naiva tyaga-phalam labhet).
Some men take the position of sannyasa in order to live as a parasite of the society
without actually working, to automatically get respect, service and special material
facilities from the general mass of people, to escape from family responsibilities or
to acquire power in some religious institution: such renunciation never brings the
real fruits of sannyasa. On the contrary, it only causes sufferings to everyone and
will certainly end in a disastrous downfall in the future - sooner or later.
Who should be honored?
One who is learned, wise and good.
Who should be served and worshiped?
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One who gives liberally.
A learned, wise and good person is honored by civilized human beings: teaching
this principle to people is essential in order to maintain social order and individual
and collective progress. Even more than generic respect (mana), society should
worship and serve (seva) those well-wishers who do not simply behave properly and
honestly in their own lives, but actively work for the benefit and progress of others.
Who gives liberally?
One who satisfies the needy.
In order to give real satisfaction to the needy we must follow some basic points:
1. choosing people who are in real need and worthy of receiving charity,
2. giving with a respectful attitude and kind words,
3. offering the gift without expecting or desiring anything in return.
One who follows these principles, already explained very clearly in previous verses,
is able to satisfy the recipient of his charity, otherwise there will be negative and
dangerous feelings and results.
Among all forms of charity, the gift of knowledge is certainly the greatest, because
a person who gets real knowledge becomes able to find satisfaction in the self and
act for the benefit of oneself and others, which gives the maximum possible
satisfaction.
Verse 52
What is fortune for one who has a body?
Freedom from disease.
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For all those who live in a material body (deha) freedom from disease (roga) is the
greatest asset, because a diseased person is not able to properly perform his duties,
to enjoy normal pleasures in life or to progress in spiritual life, because he is always
distracted by his own sufferings. Therefore the greatest charity on the material
platform consists in helping people to maintain their health and to be cured from
diseases — with proper medicines, proper diet and good life habits. This all comes
from knowledge, as knowledge empowers people to take care of themselves
properly.
Who obtains the result of his efforts?
One who tills the land.
When we cultivate the land, we easily obtain the result of our efforts because Earth
is a generous and benevolent Mother. Agriculture has a primary importance in the
maintenance of society, because all living entities must subsist on the produce of
the land: any other product of human labor is an extra asset, which can improve the
quality of life but cannot sustain it in the most basic needs. From the cultivation of
soil — paddy fields, forests, etc. — we can obtain whatever is necessary in human
society: foods of all kinds, good medicines, building materials, fuel, detergents,
cloth fibers, paper for books and innumerable other valuable things for all aspects
of life.
This answer also has another, more profound meaning: whatever we want to
obtain, we must carefully cultivate and tend it just like a good farmer takes care of
his crops. The soil of any enterprise (material or spiritual) must be tilled with our
hard labor, cleaned from stones and weeds, fertilized and protected. Good seeds
must be planted and watered regularly, then the growing crop must be protected
from disease, pests and other problems. In this way, with constant work, patience
and enthusiasm, faith and determination, any work will give fruits.
Who is free from sin?
One who chants the sacred syllables
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Japa literally means “chanting” a maha-mantra, consisting of divine Names. The

practice of japa constitutes the easiest and most powerful form of meditation and
worship, especially in the age of Kali, in which we presently live. Bhagavad gita
(10.25) clearly states that among sacrifices, the chanting of japa is the best: yajñanam
japa-yajño ‘smi.
This is because it can be performed in any place at any time, by anyone, and it has
immediate and sure effects. The sacred syllables, the holy Names to be chanted on
japa-mala, are spiritual sounds, sabda-brahman, not comparable to common sounds.
There are many maha-mantras recommended for japa chanting by different spiritual
schools, but all must be confirmed by the scriptures in order to have an effective
value.
The power of the holy Names is so great that it destroys all sins and defects.
Bhagavata Purana (3.337) teaches: aho bata sva-paco ‘to gariyan yaj-jihvagre vartate nama
tubhyam, tepus tapas te juhuvuh sasnur arya brahmanucur nama grinanti ye te, “O Lord,
those who chant your holy Names are the real brahmanas and aryas, even if they
were born in families of dog-eaters. The simple fact that they are able to keep the
holy Name on their tongues demonstrates that they have already practiced all
austerities prescribed in Vedic scriptures, performed the prescribed sacrifices and
took bath in the holy tirthas.” It is a fact that a non-purified person is unable to
actually chant the holy Names of the Lord and he is quite averse to their
pronunciation.
Who is a complete person?
One who has a progeny.
Human life goes through the four stages of ashramas because psychologically and
biologically a human being is meant to fulfill his basic material duties. From the
viewpoint of family tradition, one who was born in a family automatically contracts
a debt with his own parents and ancestors, who expect from him an active life of
work for the continuation and protection of the family’s traditions of progress and
noble principles.
When one has a child, he can pass on to the new member of the family the
responsibility to continue such a tradition, and when the child is grown up and able
to perform his duties, the father can retire without any worry from social and
family life and totally dedicate himself to spiritual progress and detachment from
material ties.
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From the psychological viewpoint, a man who has not gone through the family
stage of life may have learnt the discipline of sense control as a brahmachari, but he
usually lacks the experience of responsibility and duty, that are best practiced when
one is in charge of a family. For this reason, a man who has a progeny and properly
takes care of them is able to develop his inner growth in a way which is generally
impossible for lifelong celibates.
However, it is possible for some extraordinary persons, having special character

and qualities, to develop such qualities of responsibility, compassion, affection and
care for other living beings without going through the family experience: such
naishtika brahmacharis are already on a higher level and they are able to perfectly
serve the entire society — that constitutes their real family — by renouncing sense
gratification and by utilizing all their energies for spiritual progress for themselves
and others. The next verse will clearly explain this concept.
The word praja also refers to the subjects of a King and include animals and all the
living entities who were born on the land protected by the King.
Verse 53
What is difficult for human beings?
Constant control of their minds.
To attain constant control of the mind is very difficult, as stated in Bhagavad gita:
cañcalam hi manah krishna pramathi balavad dridham, tasyaham nigraham manye vayor iva su-
dushkaram (6.34). However, it is not impossible‚ if we sincerely try with constant
practice and detachment: asamsayam mahabaho mano durnigraham calam, abhyasena tu
kaunteya vairagyena ca grihyate (6.35).
The practice of yoga is aimed at controlling the mind through constant practice and
detachment, to make it work in a beneficial and positive way for the benefit of
oneself and others. Thus our mind can become our greatest friend instead of our
greatest enemy and dictator.
There are eight stages of yoga, eight steps on which the practitioner must stand to
gradually attain the final goal: yama (control of senses and activities), niyama
(abstaining from negative activities and reforming bad qualities), asana (controlling
one’s body by sitting postures), pranayama (controlling emotional and energetic
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levels through breathing), pratyahara (detaching one’s senses from the sense
objects), dharana (meditation exercises to keep the concentration of thought),
dhyana (active meditation and conscious thought connections) and samadhi (constant
control of mind through meditation).
There are different kinds of yoga, all arranged on the same mechanism: hatha-yoga,
kriya-yoga, jñana-yoga, buddhi-yoga, karma-yoga, bhakti-yoga and so on. In all of them, the
preliminary stages must be followed in order to develop awareness, and all stages
lead the practitioner to the constant, enlightened awareness, where mind control
happens naturally and spontaneously.
Who is a brahmachari?
One who has sublimated his own life energy instead of wasting it.
To expand the meaning of the previous verses on family duties and the position of
a married man, this verse illustrates the definition of a brahmachari, one who
chooses to abstain from family life and from any sexual relationship in order to
dedicate all his energies to work for the pursuit of spiritual knowledge.
The words brahma achari mean “one who acts for/as Brahman, on the spiritual
level”, and indicate a person who lives on the level of brahma-bhuta, where there are
no dualities like male and female, young and old, fat and thin, tall or short, beautiful
or ugly, and so on — where all living entities are seen equally as spirit, distinct from
the material forms they wear in a specific moment in time. One who has such a
vision is naturally free from sexual needs, because he is a liberated soul (jivan-mukta)
who lives at a higher level.
It is extremely important to distinguish between real brahmacharis (those who are at

a higher level of spiritual awareness) and those who have simply remained
unmarried bachelors for various reasons — social pressure, inability to maintain a
family, lack of favorable occasions and so on.
When they externally abstain from sex relationships due to circumstances, but they
are not maturely detached from material identifications and desires, these men tend
to become like pressure cookers without a safety valve and constantly suffer from
various mental and physical problems. Even when sperm is not released it keeps
being produced by the body and accumulating; the accumulated sperm produces a
pressure not only on the genitals, but on the other vital organs as well — stomach,
heart and brain. When such pressure is not properly channeled by yoga, it can cause
damage and even madness.
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The word urdhvareta is particularly significant in this respect, and in order to

understand it properly it is necessary to explain some basic concepts of yoga. Sperm
is just a physical manifestation of life energy.
Energy contained in the body (also called prana) constantly flows allowing us to
execute various activities in daily life and gives us health and stamina. Through the
practice of yoga, the sadhaka uses this life energy to raise the kundalini upwards
through the various chakras of the subtle body and thus elevates his consciousness.
Without energy we cannot do anything, not even maintaining life in our body, but
the energy current flows in different ways in various people according to the
developent of their awareness and the opening of the chakras.
When chakras are closed or blocked by material contamination and ignorance, the
life energy circulates especially in the lower parts of the body and mainly manifests
as sexual energy. As we have already mentioned, if it is not “discharged”, such
energy presses against the various organs, without giving benefits. When raised
with higher consciousness through higher chakras, however, this same energy opens
and purifies them manifesting other higher activities, that are more beneficial for
the body and the mind.
The opening of chakras is not a cheap business, rather it is comparable to a delicate

surgical operation by the concentrated energy of the kundalini, that works like a
laser. In the hands of an incompetent and foolish person, a laser scalpel can cause
enormous damage, so will energy directed or managed in the wrong way because of
ignorance or mistaken ideas.
Verse 54
Who is known as the supreme Goddess?
The power of consciousness.
Kundalini is another name for the Mother Goddess, also called Shakti.
Among all the Devas who rule the universe and can grant blessings, the Mother
Goddess of consciousness or awareness is the greatest and most wonderful power.
Without the power of the Cit sakti, no one among the Devas, the human beings,
the demoniac beings, the animals and the plants would be able to prosper or even
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just to survive, therefore Awareness is the Mother of all beings. Shakti is the
inseparable nature of God. This divine awareness and consciousness is so powerful
that she can elevate any being to her own level and engage them in purely spiritual
activities. This Cit sakti manifests in various forms, according to the numerous
characteristics she possesses, but she is always spiritual and transcendental, causing
creation, maintenance and destruction of the material world, and the eternal
existence of the spiritual world as well.
Who is the maintainer of the universe?
The sun.
The sun, visible and powerful manifestation of the Supreme, is the support of the
entire universe because from its power and splendor all the planets and life forms
are created. Each and every type of energy in the universe is simply a
transformation of the solar energy, which makes animals, plants and minerals grow
and store energy through chemical and biological processes.
The famous Vedic mantra Gayatri is a meditation on the sun’s power as a

manifestation of the Godhead, and by regularly reciting it, we can purify our
awareness and acquire a great spiritual potency. Gayatri is also another name or
form of the Mother Goddess.
What is the source of support for all living entities?
Rain.
The sun evaporates water from the sea and other reservoirs and collects it in
clouds, then with proper changes of temperature it makes it fall as rain. Without
rain the land remains dry and cannot produce food for the living entities — that
food which is the maintenance and life for all.
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This verse establishes the importance of nature and environmental balance and
health for the true progress of society. Where water is polluted and rain is turned to
acid by industrial fumes, its touching the land causes death and destruction instead
of bringing life and prosperity.
The proper quantity of rain is also a blessing from the Devas, as confirmed in
Bhagavad gita (annad bhavanti bhutani parjanyad anna-sabhavah, yajñad bhavati parjanyo
yajñah karma-samudbhavah, 3.14), and is favored by the performance of auspicious
activities, beneficial for all beings.
The responsibility for the proper performance of auspicious activities and hence of
a proper rainfall lies with the brahmanas and kshatriyas. When the land suffers from
drought or scarcity of water, brahmanas and kshatriyas need to examine their
standards in the performance of their duties, correct their mistakes and faults, and
atone for their failure in protecting society. Similarly, impious and destructive
activities performed by demoniac beings bring suffering and chaos even in climate
and rain distribution, because they alter the natural order of things.
Bhagavad gita (16.8-9) explains: asatyam apratishtham te jagad ahur anisvaram, aparaspara-
sambhutam kim anyat kama-haitukam; etam drishtim avashtabhya nashtatmano 'lpa-
buddhayah, prabhavanti ugra-karmanah kshayaya jagato ‘hitah, “demoniac people claim
that the world has no other purpose or sense besides mere pleasure and lust,
therefore they are confused about the real purpose of their existence, and because
of ignorance of reality they constantly engage in terrible and destructive work.”
Those who use the world as a garbage dump or a quarry without caring for the
benefit of all creatures create untold damages like the destruction of forests and
environmental balance. These imbalances include global warming and climate
changes on the whole planet, causing cyclones, floods and drought, the melting of
glaciers and ice caps at the poles and the consequent rising of the levels of the
oceans.
The worst situation for the planet and for human society is when demoniac people
take up the positions of brahmanas and kshatriyas and control society for their own
materialistic and demoniac purposes.
Verse 55
Who is a real hero?
He who protects those who are afraid.
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Previously the same question was already asked twice, in verses 7 and 32; the
answer was “one who is not confused by lust and remains steady in the execution
of his duties.” Here the explanation is considerably expanded by introducing a
clarification on what is expected from a hero: the protection of those who are
afraid. One who has fallen victim to lust and greed gives no consideration to the
fear and sufferings of others and is only interested in satisfying himself. Such a
person deserves nothing else but pity for his weakness and cowardice.
A real hero is not a daredevil dedicated to destruction and massacres or to some

imperialistic world conquest, but one who fights only to protect the good people,
the weak and the innocent, to destroy the evil-doers and to uphold the principles of
dharma. Thus, a real kshatriya King is a direct representative of God for his subjects.
However, one should not confuse this idea with the theocratic model of
government that imposes a particular sectarian view of religion through material
enforcement and persecute good people who worship God in a different way
within the purview of the genuine universal principles of Dharma.
A kshatriya King cannot enforce sectarian ideologies or a particular “religion” —

rather he protects the universal principles of religion that are valid for all groups of
religionists and spiritualists: truthfulness, compassion, cleanliness and self-
discipline. Religious discipline can never be enforced by a government, because that
is the job of brahmanas, who have no material power in society other than the
power of freely offering knowledge. The only way in which brahmanas can fight
defective philosophical and theological conclusion is through a public philosophical
debate and the propagation of literature. Besides, brahmanas can never instruct
kshatriyas to enforce philosophical or theological conclusions through laws and
persecution of dissidents.
In Vedic civilization there is no such thing as aggressive wars of conquest based on

imperialistic principles, religious conversion or economic domination, or even
persecution of dissident intellectuals and philosophers or “heretics”. The best
protection of society is based on a program that enables people to protect
themselves by developing reason and intelligence, already defined as the real
strength in verse 42, and divine consciousness defined as “strength of good
people” in verse 48. Such a program is defined in the next verse.
The association of this verse with the previous verse indicates a strong
responsibility of the King in the protection of the prajas also in relationship with the
proper amount and timing of rains and the other climatic conditions. When
Dharma is properly protected and cultivated in a kingdom, the prajas do not suffer
from natural calamities.
Who can give real protection?
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The Preceptor
The King has the duty to protect the prajas, but the Preceptor has a greater duty
because knowledge can actually enable people to protect themselves and the entire
society. By properly teaching Dharma and its applications and by inspiring people
with his personal life example, a genuine Guru can actually save society both
materially and spiritually: in fact we should always remember that all material
circumstances have their roots at the spiritual level.
A spiritual Preceptor is the only person who can really protect us because he helps
us to break free from the shackles of death and rebirth, that are the prime cause of
all our sufferings beyond the temporary circumstances of a particular birth.
In this material world everyone is automatically subject to three forms of suffering:

adhyatmika klesa, adhibhautika klesa and adhidaivika klesa, that is sufferings caused by
one's own physical and mental nature, sufferings caused by other living entities of
various kinds, and sufferings caused by natural agents under the control of Devas.
No one can really protect us in a complete way from birth, disease, old age and
death, which are inevitable in one form or another, for all who have accepted a
material body.
The supreme protection consists in liberation from all conditionings and from the
need of taking another birth in a material body, as the greatest danger and suffering
is the repetition of births and deaths: punarapi jananam punarapi maranam, punarapi
janani-jathare sayanam, iha samsare bahu dustare kripaya ‘pare pahi murare; guru-
caranambuja-nirbhara bhaktah samsaradaciradbhava muktah, sendriya-manasa niyamadevam,
drakshyasi nija-hridaya-stham deva (Bhaja Govindam).
The only way to escape from the horrible and frightening cycle of birth and death,
to be saved from having to lie again in a mother’s womb, is to cherish the lotus feet
of the Guru, thereby freeing oneself from the enslavement of illusion and
controlling one’s senses and mind, by learning to contemplate Isvara within one’s
heart.
Indeed, who is known as the universal Preceptor?
Lord Siva, Sambhu.
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Where is knowledge coming from?
From Lord Siva.
The concept of guru, already mentioned in verse 2, is extremely complex and

requires various levels of explanations. The Supreme is the original spiritual master,
from who all knowledge emanates. Jagat-guru means “universal preceptor”, a person
who is able to teach anyone and liberate everyone from ignorance and
contamination.
We offer our humble obeisances, again and again, to the Supreme Guru, who
revives the natural knowledge of the soul from within one’s heart.
Verse 56
How is liberation attained?
Through devotion to Mukunda (Vishnu, Krishna).
Who is Mukunda?
He who takes us beyond ignorance.
The sat-guru, the real spiritual master, is interested in liberating his disciples from
ignorance, not in performing some magic or confusing people with impressive
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theatrics or word jugglery. Liberation comes only through the development of true
spiritual knowledge and therefore by devotion to the Supreme Lord, which purifies
the soul from all envy and lust and material desires. Siva is also known as
Mukunda-priya, “dear to Mukunda”, because he constantly takes care of
conditioned souls to bring them to liberation.
And what is ignorance?
That which covers our true spiritual nature.
The contrary of knowledge, i.e. ignorance (avidya) is simply that which covers our
true spiritual nature by hiding and clouding it, preventing us from seeing it in all its
glory. Liberation actually means finding the awareness of our true spiritual nature
and behaving accordingly. For one who knows he is spirit, all the sufferings and
joys of matter fade away, all fears vanish, all actions and reactions take on a special
significance beyond the temporary circumstances.
Atma literally means “self”, and is interpreted in various ways according to the level
of awareness; our true self is spiritual and eternal and is never changed by material
contamination, but rather covered and hidden by several layers of dirt. These
different forms of dirt are called avidya, ignorance, and when they are removed, the
perfect diamond of our self can again shine in all its original beauty.
Verse 57
For whom we should not worry?
For one who is free from anger.
What is happiness?
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Being satisfied.
One who is free from anger and always satisfied in all circumstances will never have
serious problems, because nothing can disturb him in his inner awareness. He does
not need anything and is not easily offended, because he is detached from all
material contacts.
No matter what may happen, even the most terrible things, his peace and inner
strength are unlimited. Summer and winter come and go, rain comes and goes, and
we must learn how to tolerate these extremes without getting angry or dissatisfied.
When rain falls, it is stupid to try to stop it or to get angry at the rain or to fight
against it. The best thing to do is to accept the good side of the rain and to tolerate
its bad sides, especially those that cannot be mitigated by our positive work (such as
building a shelter or using an umbrella).
Who is a king?
One who makes others happy.
Who is a dog?
One who serves degraded masters.
The difference between a king and a dog is not in the dress or in the amount of
wealth or material power, or the social honor one receives from the public. A king
is a generous person who dedicates his life to protect his subjects and make them
happy by working selflessly and without false pride for their benefit, while a dog is
simply interested in his own immediate material benefits, which are easier and
quicker to obtain when one serves degraded materialistic people, by learning to
behave like them, without considering the future karmic consequences.
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However this game does not last long, because at the end of this life the canine
qualities and tendencies one has developed by living in such a way will force the
evil-doer to take a new birth in a body that is more suitable to the kind of desires
and activities he likes to cultivate.
Real freedom consists in constantly and sincerely serving good and saintly people
who only desire the benefit of others, and by learning from them how to live in
ethical and wise ways. This will bring us to develop the qualities of responsibility
and moral strength, which will elevate us to a royal level.
Verse 58
Who controls Maya (the mystical energy)?
The Supreme Lord.
What is divine magic?
The manifestation of this world.
Maya means “illusion” or “magic”, and defines this material world, where
everything appears real but is in fact constituted by energy rather than substance.
What appears as matter is actually energy in constant vibration that continuously
transforms in a kaleidoscope of situations, forms, colors, sounds and images. This
is also the conclusion of the modern nuclear and particle physics.
Behind all magic there is however a magician, just like behind all artwork there
must be an artist and behind all inventions there is a scientist. To think that
creation has produced itself, “by chance”, denounces a mentality which is not at all
scientific. Actually a real scientist should know that nothing happens by chance,
that every effect has a cause, and each complex creation requires a plan -
intelligence, deliberation and energy.
The Supreme Lord (parama isa) is this supreme scientist who creates, maintains and
dissolves the whole material manifestation for the benefit of the conditioned souls
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who want to have fun here and experience joys and sorrows — like an immense
merry-go-round or amusement park with films and projections, horror tunnels and
love tunnels, roller coasters, bumpy rides and all other illusory games that enthuse
and thrill us (and make us sick, too).
What is dreaming?
The activities we perform in the waking state.
And what is real?
Brahman
Within this great amusement park that is the material manifestation, we pass
through life like dreamy children lost in the most interesting and realistic projection
shows, and sleepwalk around without knowing where we are and where we are
going or what is the purpose of life.
The science of Yoga teaches that there are different degrees of consciousness: the
ordinary waking state, the dreaming state, deep sleep and the “fourth level of
consciousness”, called turiya, or “super-consciousness”.
Those who do not know the science of Yoga believe that the ordinary waking state
is the real world and identify themselves with the conscious mind and material
body, but this perception of reality is false and illusory — in fact, it is maya.
Even when we are “awake” our normal activities are devoid of real awareness, just
as in day dreaming we project ideas and situations, and in dreams we project false
awakenings so that we can keep sleeping.
In this wonderful magic illusion the most insubstantial things may look like the
most concrete ones, whereas reality actually appears abstract and vague. How many
materialists mock spiritualists by saying spiritualists are after mirages and abstract
ideas, while they engage in “concrete” and tangible things?
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One of the favorite “magical” tricks of illusion is making a solid floor appear like
water, and a pool of water appear like a solid floor. Thus the foolish materialist
keeps on trying to walk on water and quench his thirst from a dry floor, deriding
those who do exactly the opposite of what he does — and he cannot understand
why he cannot catch hold of permanent happiness in material things.
When we finally wake up — for a brief awareness glimpse or for longer periods
into the turiya state, the actual consciousness of the atman — we realize that all this
phantasmagoria was illusory and devoid of real importance: reality is much more
solid and constant, something we vaguely aspire to even while struggling in our
worst nightmares or our most vivid dreams.
The Vedanta-sutras begin with the verse athato brahma-jijñasa: now, in this human
form of life, we have the opportunity and the duty to search for the absolute and
transcendental spirit, Brahman, that is the true eternal reality from which material
existence borrows some ideas by distorting them, just like dreams vaguely reflect
reality by giving us a nonsensical and confused picture.
Beyond all these dreams there is an eternal and transcendental existence, made of
knowledge and happiness, a kind of bliss we will never be able to experience even
in our best dreams — which still remain dreams, with their vague and confused
feelings.
Verse 59
What is false and illusory?
That which is destroyed by knowledge.
What should be considered as non-existent?
Absurd projects and illusory ideas.
Just like darkness is dispelled at dawn when the sun begins to appear, illusory
dreams are destroyed by our awakening to the knowledge of true reality. Evil is
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nothing but lack of good, as darkness is nothing but lack of light. Dreams are
therefore simply a lack of awareness of our real nature and position — when our
mind needs to create some illusory image in order to project its activities.
Bhagavad gita (18.35) explains that the determination that cannot go beyond
dreaming, fearfulness, lamentation, moroseness and illusion is controlled by
ignorance and does not bring any good result. Mirages and nonsensical projects
that are unrealistic and serve no practical purposes are all in the category of dreams
and can be easily destroyed by awakening to knowledge, i.e. by distinguishing reality
from the magician’s tricks. As soon as we are shown the mechanisms of the
projectors or other magical tricks, illusion vanishes and we awaken to reality,
laughing at our own foolishness.
What cannot be ascertained as real or unreal?
Maya.
What is imaginary superimposition?
Duality.
To understand the nature of maya, the illusion of the supreme magician, is not at all
easy. In one sense it is unreal because it is a false image that does not correspond to
true reality and keeps transforming and changing, but in another sense it is very
real. A feature film is unreal because the story is fictional, the actors play roles that
do not correspond to their real identities, and the special effects are a make-believe,
but at the same time it is all real because the actors really exist somewhere and were
engaged in the film making. There are also a projector, a film and a screen in the
cinema theater, and a public that watches the story.
We can say that a cloud is unreal because it can vanish at any time, but the rain
discharged on land can bring inundation, floods, landslides and many other
disasters, which remain very real even after the cloud has disappeared. Similarly, the
rain water nourishes the seeds and the plants, which blossom and bear fruit and
feed many living entities.
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Therefore we can say that maya, the material manifestation, is at the same time real
and unreal, as it constitutes an imaginary superimposition of concepts which have
deep roots in reality. The projections we see do not exist, but maya — which is the
projector, the screen and the film in the show — actually exists and will always
exist. If we want to get free from illusion we don’t need to destroy the projector
and the screen (we wouldn’t be able to do it anyway because they are actually
eternal in themselves) but we need to realize the true nature of the projection and
the screen and detach ourselves from the drama of the story.
The actual illusion is the duality, the fiction of the characters, because everything is
part of the Absolute Reality. In a theater drama the actors seem to be fighting, but
actually they are playing their parts in perfect accord and synchrony to create the
impression of battle and confusion. Each picture is carefully planned to give us the
illusion of separation and duality, so that we can think we are independent and
different from the rest— that we are bigger or smaller, and so on.
Verse 60
What is real, after all?
Non-duality.
Where is this lack of knowledge coming from?
It is beginning-less.
The word paramartha describes the Reality, something that is really valuable.
Vedic scriptures present us the four arthas, or “valuable pursuits” of human life:
dharma, artha, kama and moksha. However, the “most valuable pursuit” is the
realization of the non-dual (i.e. transcendental) Reality that supports all these arthas
and gives them their real value.
It is very difficult to understand the meaning of “Transcendence” or “Non-

Duality” because everything we see in this world is based on dualities - heat and
cold, day and night, male and female, light and heavy, big and small. So people tend
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to understand dharma, artha, kama and moksha in a dualistic sense, creating a lack of
cooperation among the limbs of the social body or among the different spiritual
traditions, a sense of private ownership, exploitation of the sense objects, and a
concept of spiritual salvation that is very similar to an escape from action.
For one who is used to think in dualistic terms, Maya cannot exist and not exist at
the same time, but there is always a greater perspective from which we can
reconcile all apparent contradictions. This perspective is called “Transcendence”
because it is situated beyond duality. A wise and realized person, who has true
knowledge, is able to see beyond material duality by clearly perceiving the
fundamental oneness of all beings in this spirit. Among the many aphorisms
regarding this point we can quote aham brahmasmi, tat tvam asi, sarvam khalv idam
brahma, etc.
Bhagavad gita (7.28) also teaches that we must reach the platform of non-duality,
where we can actually see things as they really are: yesham tv anta-gatam papam
jananam punya-karmanam, te dvanda-moha nirmukta bhajante mam dridha-vratah. Only
those who have reached this level are free from all bad behaviors and act in a
beneficial way for all, therefore they are able to worship the Lord, the Supreme
Brahman. Those who have this transcendental vision are indeed on the platform of
Brahman: brahma-bhutah prasannatma na socati na kankshati, samah sarveshu bhuteshu
mad-bhaktim labhate param; vidya-vinaya-sampanne brahmane gavi hastini, suni caiva sva-pake
ca panditah sama-darsinah (Bhagavad gita 18.54, 5.18).
A really enlightened sage, situated on the level of Brahman, is always benevolent

towards all living entities and because he knows their true spiritual nature, he does
not consider them according to their different bodies, that are just illusory and
temporary creations of maya. If true reality is non-duality, i.e. the Supreme
Brahman, eternal, unchanging and transcendental spirit, how could this illusion be
generated?
The answer is that the show has always been going on, as there have always been
conditioned living entities who aspired to be immersed in it. Actually, duality is due
to Isvara’s kindness and generosity, as the supreme magician who controls illusion
is ready to help his children to satisfy their material desires: because the living
entities are eternal and God is eternal, also duality and material illusion are eternal
and beginningless.
What is feeding the body and maintaining it in life?
Past deeds which have begun to give results.
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What supplies food?
Duration of life.
The results of past deeds supply the nourishment for the body and maintain the
duration of life; this means that when karmic reactions which caused that particular
body are finished, also life in that body terminates, in some way or another.
Without karma, the body has no more reason to exist. The results of past deeds are
joy and misery, that are needed to complete our karmic mission, learn the different
lessons and finally attain liberation.
The science of reincarnation is precise and complex, and constitutes the most
interesting and important among all sciences known to man, because it directly
deals with the purpose of our life and with the basic laws which govern it. No other
science can be more relevant in the cultivation of human knowledge.
Verse 61
Who should be worshipped by brahmanas?
Sambhu, Siva, who is perceived by senses through Gayatri, sun and fire.
What is there in Siva, in Gayatri, in sun and fire?
Reality.
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Reality (tattva) is what eternally exists, beyond the magic illusion of the material
word: this is the supreme spirit (Brahman). In this world‚ Isvara manifests in the
form of Sambhu, Siva, the Father of the material creation.
The science of siva tattva is extremely vast and deep, and one who actually comes to
realize it becomes able to enter into Divine Existence.
Siva is described by Brahma-samhita (5.45) as non different from Vishnu, in fact as

Vishnu himself when coming in contact with the material energy (maya): kshiram
yatha dadhi vikara-visesha-yogat sañjayate na hi tatah prithag asti hetoh, yah sambhutam api
tatha samupaiti karyat.
The material and spiritual teachers of society (brahmanas) should give the example
to the general population by worshiping Brahman in the visible forms described in
this verse. Some people criticize the worship of the sun and the fire, considering
them “primitive”, but such people have no real understanding of the power of such
symbols and manifestations of the Godhead.
It is also very interesting to note that Gayatri, the Mother of all Vedas, is
represented in a female form that unifies the most popular aspects of the Mother
Goddess. The nature of Brahman is pure energy, as it is also confirmed by modern
science, which has come to study concepts which appear of mystical meaning,
related to the nature of matter in its most elementary and ultimate forms: quanta,
microcosm, energy vibrations, and so on. The recent discoveries in sub-nuclear
physics have brought researchers to conclusions that remarkably correspond to
those contained in ancient Vedic literature.
Brahman is manifested in this world in different pure and powerful forms that we
can observe and understand even in our present position, and from different levels
of awareness, such as the Sun, Fire, and spiritual Sound. These manifestations are
universal and people from all cultures are attracted by them and appreciate their
power, although only a few Traditions have preserved their knowledge.
Fire (agni) is a fundamental principle of creation and dissolution and is present

everywhere in the form of heat (including the heat in the bodies of living entities),
fermentation and acid reactions, as well as electricity and light. Lamps and incense
are activated by fire, and the sacrificial fire is directly considered the tongue of
Deva — Vishnu as Yajña and all his limbs constituted by the various Devas.
The ancient Tradition of alchemy, also derived from the Vedic knowledge of Yoga,
considered Fire as the purifying principle at a subtle level. Native traditions also
give a great importance to fire in their sacred rituals and symbolic language,
identifying it with the connection between the members of the family and
community, including those who are dead, between this life and the next.
The Sun (Arka, Aditya or Surya) is described as the brilliance of the Lord, and is the
greatest visible manifestation of energy in this universe, the giver of life and death,
and the purifier. All religious traditions honor the Sun as the center of life; even
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Christianity had to adopt winter solstice as the birth day of Jesus and the mysteric
concept of resurrection (characteristic of the ancient worship of the Sun) in the
theological process of deification.
It is important to note that the present compilation of Vedic scriptures, attributed

to Vyasa about 5,000 years ago at the beginning of the Kali yuga, often refers to a
more ancient version of Vedic knowledge, containing a deeper and vaster
knowledge of the universe, both material and spiritual, that Vyasa feared could
become lost due to the inevitable degradation of people in this unfortunate age.
Verse 62
Who is the Godhead manifested on the visible level?
The mother.
And who is the Preceptor we must honor?
Our father.
This verse stresses the importance of family in Vedic culture, and at the same time
teaches us that the relationship with the Godhead and the spiritual Preceptor
should be based on love, gratefulness, constant communication and nurturing
exchanges. And, most important, that all Dharmic relationships are sacred.
As the worship offered to Siva, to Gayatri, Sun and Fire may become distorted,
trivialized and made mechanical by lack of awareness and knowledge, Prasnottara
Ratna Malika gives us an easy and visible reference in this verse. One who is unable
to respect and serve one’s good parents will not be able to really respect and serve
the Godhead. The valuable and extraordinary opportunity offered by human birth
is a wonderful blessing, for which we should be eternally grateful.
Our mother is the one who constantly takes care of us, feeds us, consoles and
educates us from our very first days of life; actually maternal care begins from the
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first moment of our conception, even before we can realize it. Giving birth and
nurturing a child is the most sacred act in life, and the proper relationship between
mother and child is the foundation of all civilized cultures.
The present adharmic society disrespects motherhood in all possible ways:

becoming a mother is called “breeding” and considered as a mere act of material
“production of offspring”, “husbandry” is applied to the commercial exploitation
of animals, childbirth is called “delivery” and controlled by medical doctors who
have no respect for the sacredness of giving birth.
Women are forced to unnatural positions and procedures during childbirth, babies
are forcibly taken from them at birth and kept separate, and breast-feeding of
infants is considered indecent so that it should not be done in public. Abortion,
especially of female fetuses, is also widespread. Girls are disrespected and often
mistreated, kept uneducated and malnourished, segregated as “inferiors” and taught
complete submission to any adharmic behavior of their family members and
community. Eve-teasing is often benevolently considered a “normal youthful
sport” and the victims of rape are shamed, treated as criminals and ostracized by
family and society, while their rapists are excused or even admired for their
"exuberance" and "uncommon sexual power".
This problem is also reflected in the ways that the other sacred symbols of
motherhood are treated: mother cow, Mother Earth, and the Mother Goddess.
In India, cows are formally worshiped once a year: painted, decorated with colorful
clothes, ornaments and garlands, shown lamps and incense, and given some sweets,
then they are callously mistreated for the rest of the year. “Unproductive” cows are
often sent to scavenge for food in garbage dumps, while “productive” cows are
subject to artificial insemination and other unnatural practices, and kept constantly
segregated and immobilized, often tied to a very short rope. Although cows are
very sensitive, playful and loving animals, they are denied a natural and healthy
family and social life. In many places even in India, cows and their children are
slaughtered for meat and leather, or sold to others who will slaughter them (which
is actually not very different). Sometimes, calf meat is sold on the market as “goat
meat”.
Mother Earth is also disrespected, poisoned with dangerous artificial chemicals and
pollutants of all kinds, and kept in exclusive property by people who do not care
for the land. She is cultivated with artificial monocultures and “cash crops” and
genetically modified seeds, over-exploited for the extraction of petrol and minerals,
shaken with underground nuclear tests, devastated with all kinds of weapons, and
burdened with enormous numbers of adharmic people who inflict unnecessary
sufferings on her innocent children.
The Mother Goddess is still worshiped in India, but due to disrespect for women
such worship becomes careless and shallow and it is even considered as an
opportunity for the organizers to misappropriate the money collected by exploiting
the religious sentiments of the general people and use it for irreligious purposes.
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When the proper respect and love for Mother is forgotten, one cannot understand
the proper position of Father as archetype model. This, in turn, creates generations
of ignorant and bad mothers and fathers in society, who do not take their
responsibility seriously or even desecrate their position with adharmic behaviors,
mistreating and abusing their children or giving them to others who do so.
This cultural degradation is compounded by TV soap operas and films with a low
ethical value that present a bad image of women and bad role models in family and
society with endless examples of bickering, hatred, envy, vendettas, back-stabbing,
violence and abuse, blind lust, greed over material possessions and shallowness.
Such films and serials very rarely present good examples of men and women who
successfully cooperate together, help each other, correctly teach Dharma to their
children by precept and example, and help their children to develop their potential
fully on all levels.
Mother and father should take care of our material and spiritual education,
protection, maintenance and happiness, by giving affection and fulfilling all our
desires because they have a deep love for us. Boys and girls should be properly
prepared for their future duties of motherhood and fatherhood by their own
parents and elders, so that the spiritually progressive tradition of Dharma can be
preserved. Bhagavata Purana (5.518) teaches: gurur na sa syat sva-jano na sa syat, pita na
sa syaj janani na sa syat, daivam na tat syan na patis ca sa syan na mocayed yah samupeta-
mrityum, “Those who cannot deliver their dependents from the path of repeated
birth and death should never become a Guru, a family elder (such as father and
mother in law), a father or a mother, a worshipable superior or a husband.”
In order to deliver one’s dependents from the samsara of repeated births and
deaths, it is necessary to personally attain such position through the proper training
under the tutelage of a genuine Guru; therefore the varnashrama system prescribes a
period of brahmacharya (studentship under the direct and personal care of a genuine
and qualified Guru in order to attain the realization of Brahman) before entering
the stage of grihastha or family life.
This is the proper dharmic method for the happy and progressive development of
family and society.
Who is the incarnation of all Devas?
The brahmana who possesses knowledge and proper conduct.
Even more important than our own parents — as loving and benevolent as they
may be — is the wise spiritualist who has a deeper knowledge of reality and
behaves consistently, always working for the benefit of all entities. In this sense a
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brahmana is at the same time the father and mother of everyone, because he
constantly and tirelessly acts to protect them, nurture them with material and
spiritual knowledge, and train the on the path of progress.
A mother and father who love their children will naturally direct them to learn
Dharma and spiritual knowledge from a qualified brahmana who possesses
knowledge and proper conduct. Nowhere in Vedic scriptures or in the teachings of
the great acharyas we find that the concept of jati, or birth-right position, is the
crucial factor in choosing a brahmana as preceptor, spiritual guide or priest in
religious rituals. Without knowledge and proper conduct, birth in a traditional
family of priests or brahmanas has no value and actually becomes a disturbance in
society.
Verse 63
What is the cause of the degradation of the family?
That which aggrieves the heart of good and saintly people.
We have seen in the previous verse how important it is to protect and preserve the
moral and religious principles of the family, because from this basic nucleus of
society the entire humankind grows and progresses. Impressions absorbed during
our first years of life constitute an enduring memory and the life example of
parents and ancestors shapes our character and our tendencies. In this sense we
could say that guna and karma can be powerfully influenced by jati.
However, jati in itself has no value, especially if the family where one has taken
birth had already lost the genuine knowledge and practice of Dharma and only
keeps the name and title without substantiating it with suitable guna and karma.
If the descendants of families originally guided by noble principles continue to

follow the example of their parents and ancestors as recommended in verses 47, 38,
27, society will be able to prosper. However, we have seen in verse 23 that in Kali-
yuga ignorance and duality gradually become stronger and widespread, and only
good and saintly people (sat jana or sadhu) are actually able to resist degradation.
Sometimes this degradation creeps in slowly, gradually and silently, so that the
families are affected without even realizing it. In order to always maintain a careful
control of the family’s moral values, it is mandatory for all family members to keep
contact with good and saintly people who will help us to understand which actions
or situations can cause the suffering and therefore constitute a danger.
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Basically, actions contrary to the principles of religion are committed out of cruelty,
insensitivity, lack of compassion, lack of interest for knowledge and progress,
arrogance, pride, craving for possessions and sense gratification, lust, foolishness,
ignorance, bad training, superficiality, lack of respect for spiritualists, for the
authoritative scriptures and for the Godhead. All the above considerations also
apply to the disciplic succession system, as the “Guru-kula” is considered the actual
family of the Guru. In particular, the degraded and unworthy descendants of a
good disciplic family or Kula can contaminate and destroy their family and disciplic
succession by committing atrocities, injustice, offenses and other horrible acts that
cause suffering to good and saintly people.
Such offenders must be removed from the family or disciplic succession without
delay, otherwise the entire Kula will be lost. It is said that a bad and foolish son is
like a diseased and blind eye, as he is unable to perform his duty and gives constant
pain and disturbances instead, so if there is no hope of improvement he should be
removed from the family before he destroys it.
Whose words never fail?
Certainly those who observe good behavior, truthfulness,

speech discipline and mind control.
When we say something, we should only speak about what we know, with respect
for truth and for religious principles, and controlling our mind and senses. One
who observes these vows acquires a great spiritual power and when he speaks, his
words carry a greater weight and do not fail.
The speech discipline or vow of silence (mauna) is a very important practice because
it helps the mind to be silent and become able to listen to the conscience’s voice.
When we are not able to tolerate silence, it means that we are not able to tolerate
ourselves or the voice of our conscience. Controlling the faculty of speech is the
first and foremost requisite for progress in spiritual life, because if we cannot keep
silence when required we will never be able to listen properly, and without listening,
no knowledge can be acquired.
Verse 64
The contact with sense objects.
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What is the best next birth of a person?
His own child.
Without attachment for sense objects there is no more need for a new birth. After
death the soul travels in the subtle body in search of a destination that is favorable
for the fulfillment of his desires and attachments, particularly through the contact
of the senses with the sense objects. In the Bardo, the “between-lives” situation, a
materialistically oriented person is unable to satisfy his thirst for sense enjoyment
because the subtle body has no senses that can enjoy gross material objects. This
pushes the conditioned soul back to take another gross body.
The wish to perpetuate the family traditions and attachments to sense objects
forces a soul to take a new birth, often in the same family, to carry on the activities
he used to perform. In order to avoid the sufferings of repeated births and deaths,
we can detach ourselves from material interests by transferring them to a qualified
and intelligent child who will be able to carry them on with detachment and
efficiency. This is a natural tendency as loving parents wish to offer all the best to
their children in terms of material opulence and sense enjoyment. In one sense,
children are an expansion of our own personality and traditions, and this is why
parents always try to shape the spirit of their children according to their own tastes
and preferences.
However, parents should not be attached to the idea of shaping their children into
an exact replica or projection of themselves, because each individual person is
different and has specific qualities and tendencies that need to be developed
properly. Parents who are able to recognize their children’s individual personalities
and to help their progressive development can also become detached and
progressive in their own personal development.
If as parents we give a good example to our children, by honoring and following

the genuine tradition of Dharma and the authoritative teachings of scriptures and
acharyas, our children will spontaneously develop in the best possible way. After
properly executing our duties as parents, it will be easier for us to get free from
attachments and from the sense of duty to our ancestors by repaying our debt to
them, and thus becoming free from the wheel of material existence.
Pu-tra means “one who frees from hell” and indicates a qualified and well-trained
son who saves his parents fro the degradation of giving up their prescribed duties
(even for physical impossibility or other good reasons) by his own sense of
responsibility and loyalty in performing such duties personally. In fact, a son is
naturally entitled to represent his parents and act on their behalf especially in regard
to religious duties.
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What is inevitable?
Death.
Among all the things that may happen in this world, the most inevitable is surely
death. Bhagavad gita (2.27) states, jatasya hi dhruvo mrityur dhruvam janma mritasya ca,
tasmad apariharye ‘rthe na tvam socitum arhasi, “One who has taken birth will certainly
have to die, and similarly those who die will get a new opportunity for rebirth;
therefore lamenting for the unavoidable loss of the material body is useless.”
The death of the body is not different from the constant smaller changes of body
that happen in the course of one lifetime, from childhood to youth to old age
(2.13): dehino ‘smin yatha dehe kaumaram yauvanam jara, tatha dehantara-praptir dhiras tatra
na muhyati. In fact, the fear of death is simply due to the illusion of material
identification with this temporary body and its relationships. Once we overcome
this illusion born from ignorance, we find out there is nothing to lament about
(2.11): asocyan anvasocas tvam prajña-vadams ca bhashase, gatasun agatasums ca nanusocanti
panditah.
Becoming able to remember one’s past lifetimes is a special blessing because one
can directly understand the impermanence of material identification, and the
continuity of life in different situations.
Our material body is composed of elements which constantly transform and

change, and whose capacity of aggregation is constantly decaying with time. We
may prolong life in a more or less effective way, we can avoid getting sick (even if
this is extremely difficult, especially in Kali-yuga), and we may happen to die before
having the chance of getting old. Death, however, is awaiting everyone, and
nothing can be done to escape it when the time has come.
Where should we put our foot?

In a place we consider clean.
This verse tells us to avoid getting ourselves in muddy and complicated situations
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where we can slip and end up in the slime. When we see and consider the place and
the situation sufficiently clean, we can step in to proceed in our walking, otherwise
we will incur great dangers.
Verse 65
Who is the proper recipient of a gift of food?
One who is hungry.

The best qualification for receiving food is the most natural one: being hungry.
When we offer food as a token of respect, affection or social tribute, we should
make sure that the person receiving our gift is in a position to appreciate it: if food
is offered to someone who is not hungry or is not able to digest the food, in spite
of our best intentions we are actually creating embarrassment and suffering to the
recipient of our offering, and this makes our gift absurd and negative both for us
and for the person we want to honor.
Offering a gift of food to a beggar who claims to be hungry is always the best
action for someone who is noble, charitable and wise, as by giving food one does
not risk of contributing money to the degradation of an unqualified person who
would spend it in a wrong and sinful way. If the beggar refuses the clean and good
food we offer, we can then understand that he is a liar and does not deserve our
charity.
If we want our charity to be as beneficial as possible, we should also remember the

teaching of Bhagavad gita (9.27): yat karoshi yad asnasi yaj juhoshi dadasi yat, yat tapasyasi
kaunteya tat kurushva mad-arpanam, and offer to God whatever action or sacrifice we
do, whatever food we eat or distribute in charity. In this way we will not simply
distribute food, we will distribute prasada, transcendental spiritual food offered to
God, that is nourishing the soul as well as the body.
Indeed, who is worthy of being worshiped?
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An incarnation of Godhead.
Bhagavan regularly manifests by descending in this world when the religious

principles are forgotten, irreligion advances and wicked and cruel people are
persecuting the good and saintly: yada yada hi dharmasya glanir bhavati bharata,
abhyutthanam adharmasya tadatanam srijamy aham; paritranaya sadhunam vinasaya ca
dushkritam, dharma-samsthapanarthaya sambhavami yuge yuge (Bhagavad gita 4.7, 8).
The word avatara literally means “one who descends” and defines the different
manifestations of the Godhead who descend in this material world to manifest
divine plays (lila) and establish a perfect example, broadcast genuine teachings on
dharma, protect the good people against the evil-doers and purify the world by
establishing sacred pilgrimage places.
According to the purpose and the potency manifested by each avatara we can
categorize the different manifestations of God as svamsa (direct and complete
manifestations of the Personality of Godhead), vibhinnamsa (indirect emanations of
the Personality of Godhead) and saktyavesa (“acquired” or “empowered”
manifestations, i.e. living entities who receive from God a special power to execute
a specific mission).
Any type of true avatara is a divine manifestation free from the defects of
conditioned souls, therefore all avataras are worthy of worship, especially as they
represent the incarnation of divine mercy who spontaneously and freely descends
among the sufferings and illusion of this world in order to spread the blessings of
knowledge and liberation.
It is not easy for ordinary people to recognize an avatara. The Puranas narrate many
stories where the avataras were not recognized immediately. Krishna says in
Bhagavad gita (9.11), avajananti mam mudha manushim tanum asritam, param bhavam
ajananto mama bhuta-mahesvaram, “Foolish people deride me when I manifest myself
as an avatara in a human form. They are unable to understand my divine nature and
my control over the material energy.”
However, it is said that in Kali yuga Bhagavan manifests only as “hidden” or channa
avatara, to avoid encouraging degraded people to claim Godship in order to get
cheap material benefits. When Bhagavan descends in Kali yuga as avatara, he
presents himself as a devotee of God and spiritual teacher, accomplishing the
mission of establishing the principles of religion, protecting the good people and
annihilating the evil-doers, through his teachings on Dharma.
Bhagavata Purana (6.3.19) explains: dharmam tu sakshad bhagavat-pranitam, “Only a

divine manifestation actually has the power to establish the principles of religion”,
therefore as Bhagavad gita teaches (4.7), yada yada hi dharmasya glanir bhavati bharata,
abhyutthanam adharmasya tad atmanam srijamy aham, “I manifest myself whenever and
wherever there is a decline in the principles of ethical religion and adharma becomes
prominent.”
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Who is Bhagavan?
The Supreme Lord, who is at the same time Narayana and Shankara.
The meaning of the word atma is very complex, and it can be explained in different
ways, but basically we can translate it as “self”. Just like the “self” is the essence,
the soul, or the personality of an individual, we can say that the “self” of the
different forms or personalities of Godhead is considered their basic essence or
existence. The Godhead is unlimited and manifested in innumerable forms, defined
as svamsa, vibhinnamsa and vaibhava. Every primary manifestation of the Godhead
emanates secondary manifestations in terms of plenary expansions, partial
expansions and energies. The science of Godhead is extremely fascinating and
includes the topmost realizations of all sciences, like philosophy, theology, and
even psychology, physics, and medicine. In the ancient Vedic tradition such
elevated science is expounded in many texts that contain a very complex knowledge
and cannot be comprehensively explained in a few lines. However, we may say that
the Godhead is unlimited and is manifested in innumerable forms, all coming from
the same supreme source or essence.
As we have already seen in previous verses (42, 45) there is no contradiction or

duality between Narayana (also called Vishnu, Mukunda, Hari) and Siva (also called
Sambhu, Shankara or Mahadeva). Bhagavan is not limited by a material body,
therefore he manifests in various forms that constitute the demonstration of his
many qualities and activities. Just like each one of us possesses different qualities
and activities (and in a sense different forms or dresses) in a greater way the
Supreme Lord, who possesses unlimited qualities and is able to do everything, must
have the power to manifest innumerable forms. For the Lord there is no difference
between dress and body, between body and mind, between mind and spirit,
because everything about him is purely spiritual and non-dual.
Bhagavan is omnipotent, complete and perfect in himself, and remains the supreme
Complete even when innumerable complete entities emanate from him, as
confirmed in Isa Upanishad: om purnam adah purnam idam purnat purnam udacyate,
purnasya purnam adaya purnam evavasishyate. The Supreme moves and does not move
at the same time; extremely far, he is also very near. Present in every being and
every thing, he is also outside all that exists: tad ejati tan naijati tad dure tad v antike, tad
antarasya sarvasya tad u sarvasyasya bahyatah (Isa Upanishad, 5).
Bhagavad gita (7.7) confirms that Bhagavan is the very essence of reality: mattah
parataram nanyat kiñcid asti dhanañjaya, mayi sarvam idam proktam sutre mani-gana iva. We
must understand Bhagavan as the one without equals, the unborn, who has no
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other cause beyond himself, infallible, the omniscient philosopher, the omnipotent,
self-sufficient, who fulfills all desires of all living entities from the beginning of the
universe. No veins irrigate his body, nothing stains his perfect purity: sa paryagac
chukram akayam avranam asnaviram suddham apapa-viddham, kavir manishi paribhuh
svayambhur yathatathyato ‘rthan vyasadhac chasvati bhyah samabhyah (Isa Upanishad, 8).
Bhagavan, the support of all existence, veils his transcendental form with the
dazzling light of the Brahman (brahmajyoti). A prayer in Isa Upanishad (15) asks the
Lord to allow his devotee to contemplate his lotus feet and obtain the direct vision
of his form and abode: hiranmayena patrena satyasyapihitam mukham, tat tvam pushann
apavrinu satya-dharmaya drishtaye. Only the devotees, who surrender themselves to the
Supreme, can be blessed by this vision: naham prakasah sarvasya yoga-maya-samavritah,
mudho ‘yam nabhijanati loko mam ajam avyayam (Bhagavad gita, 7.25).
Verse 66
What is the result of devotion to Bhagavan?
Direct realization of his abode and his form.
We can attain the supreme blessing, the realization of the form and the abode of
the Lord by cultivating love and devotion to the Supreme according to the nine
prescribed ways: sravana (listening), kirtana (chanting or singing), sarana
(remembering), vandana (offering prayers), pada-sevana (faithfully following his
instructions), dasya (offering service), puja (offering homage and ritual worship),
sakhya (developing a relationship where we see God as our best friend), atma-
nivedana (completely surrendering to God). Without a genuine relationship of love
and devotion for the Godhead, developed from knowledge and appreciation, it is
impossible to actually understand the Supreme. Theoretical scholarship does not
help much.
Bhagavad gita explains how to obtain this supreme blessing and recommends to
always meditate on God, consider oneself his devotee, offer him homage, worship
him and offer him all our activities in sacrifice, completely dedicating oneself to
him: man-mana bhava mad-bhakto mad-yaji mam namaskuru, mam evaishyasi yuktvaiva
atmana mat-parayanah (Bhagavad gita, 9.34). Only devotional service allows one to
really understand God and enter his abode or consciousness: bhaktya mam abhijanati
yavan yas casmi tattvatah, tato mam tattvato jñatva visate tad-anantaram (Bhagavad gita,
18.55).
Verse 33 recommends searching the perfection of existence by constantly

contemplating the lotus feet of the Lord, i.e. by meditating on the form of the Lord
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and his instructions, while verse 42 declares that devotion to God is the rarest and
most valuable blessing that can be obtained, defined in verse 45 as “the greatest
glory and power”. It is certainly rare to find a human being who has attained the
realization of the personal form of God, as confirmed in Bhagavad gita: manushyanam
sahasreshu kascid yatati siddhaye, yatatam api siddhanam kascid mam vetti tattvatah ( 7.3)
Therefore, we should never underestimate the value of real devotion to the

Supreme by mistaking it for cheap and sentimental bigotry. One who really knows
God and understands the transcendental nature of his form and activities can
remember him at the moment of death and attains his abode or existence: janma
karma ca me divyam evam yo vetti-tattvatah, tyaktva deham punar janma naiti mam eti so
‘rjuna (Bhagavad gita, 4.9). Among all the yogis and spiritualists, the greatest is one
who worships God with pure devotion: yoginam api sarvesham mad-gatenantar-atmana,
sraddhavan bhajate yo mam sa me yuktatamo matah (Bhagavad gita, 6.47). Only those who
have purified their own existence and overcome the illusion of duality are able to
worship God with real devotion: yesham tv anta-gatam papam jananam punya-karmanam,
te dvandva-moha nirmukta bhajante mam driha-vratah (Bhagavad gita, 6.45).
What is liberation?
Real liberation means becoming free from ignorance.
We cannot judge if a person is liberated or not just by observing his body or

material position: the only method consists in ascertaining the level of ignorance or
freedom from ignorance and illusion. When we overcome the different levels of
the abyss through knowledge and finally come to see the sunlight, by freely going
out in it, all ignorance is automatically destroyed.
What is the origin of all the Vedas?
The sacred syllable Aum.
The Vedas, the original source of all knowledge, emanate from the very breath of
126
God and are transmitted by realized souls in order to dissipate the ignorance in this
material world. The primordial sound vibration, the sacred syllable a-u-m, is also
called pranava in Vedic scriptures and constitutes the primeval sound that permeates
the various levels of creation and connects the subtle dimension with the gross
dimension. The entire universe is created through sound, the Word, the vibration
of energy which, condensed, transforms into all the material elements: this
knowledge is apparently incredible and difficult to understand, but has been
recently confirmed by the most advanced scientific research in the field of
subatomic physics.
The sound om constitutes a form of the Supreme, as confirmed in Bhagavad gita

(7.8): raso ‘ham apsu kaunteya prabhasmi sasi-suryayoh, pranavah sarva-vedeshu sabdah ke
paurusham nrishu. God manifests in the liquidity and taste of water, in the splendor
and light of the sun and moon, in the vital force of living beings, in the primordial
sound which permeates ether and space, which is the sacred vibration om. This very
same sound is constantly vibrating in all space, inside and outside all bodies, and by
developing our perception power we can hear it distinctly.
Bhagavad gita (17.23) confirms that from ancient times the three words were used to
indicate the Supreme Absolute Truth in chanting the Vedic mantras and during the
performance of sacrifices: om tat sad iti nirdeso brahmanas tri-vidhah smritah brahmanas
tena vedas ca yajñas ca vihitah pura. The pranava omkara is the beginning, middle and
end of all creation, and by remembering the transcendental form of sound
vibration of the Godhead, everything we do becomes perfect.
Verse 67
Those who recite by heart this Gem Necklace of questions and answers
shine by their purity among the noble people, like a pearl necklace.
127

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Prasnottara Ratna Malika

The Precious Necklace

Translations and commentaries compiled

by Parama Karuna Devi

Jagannatha Vallabha Vedic Research Center

All rights reserved.

Jagannatha Vallabha Vedic Research Center

phone: +91 94373 00906

Siddha Mahavira patana,

Puri 752002 Orissa

Knowledge can be obtained in two ways — by ascending method and by

Regular study, if possible by memorization, is a very important practice to

O Lord! What should we accept?

The words of the Preceptor.

What should we give up?

Actions which should not be done.

What should the wise hasten to do?

To end the cycle of birth and death.

What is the seed of the tree of liberation?

Proper knowledge, applied through action.

What is the most beneficial thing?

administrators and soldiers, entrepreneurs and merchants, laborers and servants, in

The Manu-smriti explains that dharma is manifested in 10 forms: satyam

Who is clean and pure in this world?

One who has a clean and pure mind.

Cleanliness or purity is one of the fundamental pillars of personal progress and

Who is wise and learned?

An intelligent person with power of discrimination.

The “discriminating intelligence” described in this verse of Prasnottara Ratna Malika

Disrespecting the Preceptors.

Bhagavad gita recommends to approach the Preceptor in a very respectful manner,

What is the essence of material life?

This is something on which we must meditate many times.

If we do not understand deeply and clearly the essence or cause of our

What is most desirable for human beings?

A life dedicated to the benefit of oneself and others.

This verse expands the explanation of the meaning of liberation by applying it to

What generates delusion, like liquor?

It is important here to distinguish attachment from affection and love, sometimes

Who are the thieves?

The sense objects.

What is the plant of birth?

Thirst for pleasure.

Who is the enemy?

The only enemy is idleness.

Real renunciation, however, is quite different, and consists in sincerely engaging in

What is the origin of fear in this world?

Who is afflicted by another form of blindness?

Someone who is attached.

What should be listened to like nectar?

What is the root of greatness?

What is defined as not asking for personal favors.

What is difficult to understand?

The activities of women.

One who is not confused by them.

Inability to get satisfaction.

What is cause for dishonor?

Asking for favors from low class people.

That which is immaculate.