Lord Krishna, His Lilas and Teachings (Part IIb)
By
Sri Swami Sivananda
Om
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Contents
“ANANDA KUTIR”
RISHIKESH
!
10th April 1943
Sweet Self,Lord Krishna was the Purna Avatara with 16 Kalas. Every word of His teachings and every act of His was full of sublime object lessons of momentous import to humanity.
Study His teachings to Uddhava. Drink the nectar of Srimad Bhagavata. Sing His glories. Repeat His grand mantra OM Namo Bhagavate Vasudevaya. Do total self-surrender unto Him. You will soon attain union with Him.
Sivananda
Part IIb
Teachings
Jnana and Vijnana
The Lord said, “He who is endowed with theoretical knowledge of the Sastras and who has attained Self-realisation also, should finally resign to Me that knowledge also, knowing the universe of differences to be an illusion or the result of mere Maya.
To a man of wisdom I alone am beloved. I alone am his purpose or the desired goal and the means thereto. I am his Svarga as well as Moksha. There is nothing else but Me which is dear to him.
Those who have attained Jnana (theoretical knowledge) and Vijnana (Self-realisation) attain to My supreme abode or the highest goal. The sage is the most beloved of Me because he holds Me up with his knowledge.
Tapas, pilgrimage to holy places and holy waters, repetition of the Mantra, charitable gifts, and many other purifying acts are not so helpful to attain that perfection which comes through a ray of direct Self-realisation.
Therefore, O Uddhava! Know thyself in order to have Self-realisation, and possessed of Jnana and Vijnana, worship Me with a devout heart.
By means of the sacrifice of knowledge and Self-realisation, sages have worshipped Me, the Atman and Lord of all sacrifices in their own Self (heart), and have attained perfection (Moksha).
O Uddhava! The threefold modification viz., birth, death, decay or the gross, subtle and causal bodies that appears to be in thee is merely Maya or illusion, for it occurs in the middle but it does not exist in the beginning or at the end. When birth and such other states affect this modification (body) what is that to you? Because in the case of an illusory object what really exists in the beginning and end alone exists in the middle also.”
Uddhava said: “O Lord of the universe, O Lord who art in the form of the universe, please tell me how the ancient and pure knowledge together with dispassion, renunciation and realisation may be fully attained. Please also tell me about the method of devotion to Thee which is sought after by the great sages and even Brahma.
O Lord! In the fearful path of Samsara, harassed by the threefold fires viz., Adhyatmic (diseases etc.), Adhidaivic (thunder, lightning etc.) and Adhibhautic (scorpion-bite, snake-bite etc.) and subjected to severe trial, O Lord, I do not see any shelter other than the umbrella of Thy feet that showers nectar viz., the blissful Moksha. O most glorious Lord, because of my greed for the fleeting worldly pleasures I have got into the jaws of the python (time) which has dragged me into the abyss of the never-ending series of births and deaths. Lift me up, from this pit and graciously sprinkle me with Thy soothing words of wisdom that conduce to Moksha or the final emancipation.”
The Lord said: “Formerly king Yudhishthira asked Bhisma, the foremost one of those versed in the love of Dharmas, in exactly this way to which we all listened.
After the Mahabharata war was over, filled with sorrow for the slaughter of his kinsmen and friends, Dharmaputra sought the advice of Bhishma, and after asking him questions on various subjects finally asked this question about emancipation or Moksha.
I shall tell you of these which I heard from the lips of Bhishma and which are pregnant with high precepts on renunciation, Vijnana (realisation), faith, sincerity and devotion.
That is true Vijnana, I consider, by which one sees in all beings the nine [viz., Prakriti, Purusha, Mahat (intellect), Ahamkara (egoism) and the five Tanmatras (five root-matter or fine matter or Sukshma Bhutas)], the eleven viz., the five organs of actions, the five organs of knowledge and mind, the five elements viz., earth, water etc., and the three Gunas, Sattva, Rajas and Tamas and also sees the one in all these beings.
Now Vijnana is only this. The sage does not now see the many principles to be real or how the many is pervaded by the one. He no more beholds things pervaded by the one as before. He remains conscious of the one supreme cause, Brahman and of nothing else. He realises that the states of origin, subsistence, and destruction relate only to the things that are constituted of the three Gunas.
That which, when one object is transformed into another, exists at its beginning, middle and end, and remains behind, when those objects return to their cause, is indeed the real or the existing Sat.
The Vedas, direct perception, the sayings of great men and inference are the four Pramanas or proofs of knowledge. The world of transformation does not stand the test of any of them so the wise man becomes dispassionate to all things and renounces the world.
All works are subject to change. They bear the seed of sorrow and have a limit of time. They can never create everlasting happiness. Therefore the wise man sees all the regions that may be attained by actions, from that of Brahma downwards, as miserable and transitory even like the world that is seen.
O sinless one! I have already told you of Bhakti Yoga. I shall again tell you the chief means for the attainment of devotion to Me. Hear again what I say.
Faith in the nectar-like tales of My deeds, expounding them to others after hearing, constantly singing of Me, steadiness in worshipping Me, singing hymns in praise of Me, delight in doing service to Me, bowing to Me with all the eight parts of the body, worship of My devotees which is even greater than the worship of Me, realisation of My presence or existence in all beings, looking upon all beings as Myself.
Moving the limbs in doing acts dedicated to Me, singing My qualities, directing daily talks towards Me by talking about My attributes, resigning or offering the mind to Me, the giving up of all desires, giving up wealth, enjoyment, comforts and happiness for My sake, performing sacrifices, gifts and oblations, repeating Mantras, practising vows and austerities all for My sake, these are the chief means for the attainment of devotion to Me.
O Uddhava! Those men who have surrendered themselves to Me develop devotion to Me by such pious acts. When once they attain My devotion, nothing else remains to be realised in this universe.
When the mind full of Sattva and perfectly serene is resigned unto Me,—the Atman, and devotee attains righteousness, knowledge, dispassion or renunciation and divine powers of the state of Isvara.
But when the mind runs after the pleasures of the senses, when it is set on anything different from Myself i.e., on the phenomenal objects, when it runs astray with the senses, it becomes very impure with Rajas and gets attached to unreal objects and thus it becomes perverse and the man develops the very reverse of the above qualities viz., unrighteousness, ignorance, attachment and weakness.
“Whatever promotes devotion to Me is Dharma; realisation of the oneness of Atman is Jnana or wisdom; non-attachment to sense objects or the three Gunas and their products is dispassion; and the state of Isvara is to possess Anima and other powers.”
Yama and Niyama
Uddhava said: “O Slayer of enemies! Of how many kinds are Yama and Niyama also? What is Sama? What is Dama, O Krishna? What is Titiksha? What is Dhriti? What is Dhanam? What is Tapas? What is Sauryam? What is Satya? What is Rita? What is Tyaga? What Dhanam is worth coveting? What is Yajna? What is Dakshina? What is the strength of a man? What is Bhaga? What is Labha? What is Vidya? What is Hri? What is Para Sree? What is Sukha? What is Dukha? Who is a Pundit? Who is a fool? What is the path? What is the wrong path and its reverse? What is heaven? What is hell? Who is a relation? What is a house? Who is rich? Who is poor? Who is a Kripana? Who is a Lord? O Lord of the righteous, may Thou be pleased to answer these questions of mine, as well as their opposites.”
The Lord said, “Yama consists of Ahimsa (non-injury), Satya or the practice of truth, Asteya (non-stealing), Asanga (non-attachment), Hri (modesty, shame), Asanchaya (non-accumulation of wealth or want of storing for the future), Astikya (faith in God), Brahmacharya (celibacy), Mouna (silence), Stairyam (steadiness, patience), Kshama (forgiveness), Abhaya (fearlessness).
Niyama consists of Saucha (bodily and mental purity), Japa (repetition of Mantras or names of the Lord), Tapas (austerity), Homa (offering of oblations in the sacred fire), Sraddha (faith), Atithya (hospitality), Archana (daily worship), Tirthatana (pilgrimage), Pararteha (working for the benefit of others). Tushti (contentment), and Acharya Sevana (service of the teacher or preceptor).
If these groups of twelve virtues are rightly practised they will surely produce results according to the desire of the practitioner. They will give either material prosperity or liberation.
Sama is fixing the mind on Me and not mere mental quietness or calmness. Dama is the control of the senses. Titiksha is forbearance or fortitude. It is the bearing of grief or afflictions. Dhriti is restraint of the organs of taste and reproduction. To refrain from harming other creatures is the highest gift (Dana). Tapas is really the giving up of desires. Saurya (valour or heroism) is the conquest of one’s nature. Satya is the practice of equality or looking upon everything with an equal eye.
Ritam is, the wise say, speech both sweet and truthful. Saucha or purity is non-attachment to Karma. Tyaga is the giving up of work. The wealth to be coveted for is Dharma. I Myself am Yajna. The spiritual teaching or imparting of knowledge is Dakshina or religious remuneration or sacrificial gift. Control of Prana is the highest strength.
Bhaga is my divine state having the six attributes. The best profit is devotion to Me. Vidya or learning is the removal of the idea of separation from Self. It is the annihilation of the idea of plurality in the Self. Hri is not merely modesty. It is shrinking from prohibited action or evil deeds. Sri is not merely riches but virtues such as spirit of independence, absence of desire. Sukha or happiness is the transcending of pleasure and pain. Dukha or misery is the hankering or longing after sense-pleasures. A Pundit or scholar is one who can distinguish between bondage and liberation.
A fool is one who identifies himself with the body, who thinks that the body and its belongings are Atman. The right path is that which leads to Me. The wrong way is that which distracts the mind. The increase of Sattva is heaven. The increase of Tamas is hell. The relative is the preceptor i.e., Myself, O friend. The house is the human body. The rich man is he who is full of excellent qualities.
He is poor who is discontented. He who has not controlled his senses is mean, or helpless. He is Isvara who is not attached to the objects or the Gunas.
O Uddhava! I have fully answered all your questions. Well what is the use of dilating on the characteristics of merit and defect (Guna Dosha)? To differentiate between good and bad is defect. To be free from both is good. To think of excellent points and defects is bad; not to think of them both is good.”
The Three Paths: Karma, Bhakti And Jnana
Uddhava said: “O Lord of lotus-like eyes! ‘To do’ and ‘not to do’; ‘Karma is to be performed’ and ‘Karma is not to be performed’, injunctions and prohibitions—both are Thy injunctions in the Vedas. The Vedas speak of merits and demerits in connection with Karma. They speak of Varna and Ashrama, of differences in time, space, age and objects, of Svarga and Naraka.
How can Thy words consisting of injunctions and prohibitions lead men to the final emancipation or Moksha without the knowledge of distinction between good and bad or merit and defect?
O Lord, the Vedas, Thy words are the highest source of illumination for the manes, the gods and men, regarding this unseen such as Moksha or Svarga, as well as the means and ends.
The idea of distinction as good and bad, right and wrong is derived from Thy own command in the form of Vedas but not by one’s fancy. It is not innate. The same scriptures undermine all ideas of difference. If that distinction is denied or refuted by the same Vedas, I am puzzled and confounded. Therefore, kindly enlighten me on this point.”
The Lord said: “In order to lead them to final happiness three Yogas or ways have been taught by Me. They are Jnana (knowledge), Karma (work) and Bhakti (devotion). There is no other means whatsoever of attaining Moksha.
Jnana Yoga is for those who are disgusted with the performance of Karma and have renounced it. Karma Yoga is for those who are not disgusted with the performance of Karma but are attached to it and who desire for its fruits.
He who has a faith in My actions etc., by some good fortune, and at the same time, is neither disgusted with, nor intensely attached to work, is fit for Bhakti Yoga.
One should perform work so long as he does not feel disgust for it or as long as he is not drawn by love for Me or until he has developed faith and veneration for listening to stories about Me and telling them to others etc.
O Uddhava, he who, following the Dharmas or duties of his own Varna and Ashrama, and performs sacrifices without any desire for fruits, does not go to heaven or hell, provided he does no prohibited act.
He who practises the duties of his own Varna and Ashrama, observes piety and does nothing wrong or prohibited action, attains pure knowledge and develops devotion to Me, remaining in this very world.
Even those in heaven and hell desire this world because this life is conducive for developing knowledge and devotion whereas those two regions or the bodies with which the residents of heaven and hell are endowed are not useful for that purpose.
The wise man does not wish for heaven or hell. He does not even wish for human existence, for connection with the body causes selfish distractions and delusion. He goes astray through attachment to the body.
Being aware of this fact, he should be vigilant and strive for liberation before the approach of death, knowing that the body although it is perishable, can help him in the attainment of his goal or the highest good. Seeing that the tree on which it built its nest is being cut by cruel men, the bird abandons its attachment to the nest and tree and becomes happy by leaving its home. Even so, the wise man who observes and understands that his span of life is being cut short by the rotation of days and nights, shudders with fear and realises the Paramatman or the Supreme Self by abandoning all attachments. Then he is free from all activities. Then he gives up all activities and thereby attains perfect freedom from Prakriti and remains peacefully.
Tile human body which is the primal source of all attainments, is a strong boat, so hard to secure, yet within easy reach, so cheap when once attained. The preceptor is at the helm of this boat and I am the favourable wind that drives it. The man who does not strive to cross the ocean of births with such a boat and with such means as these is truly killing himself.
When the Yogi feels disgust for Karma and becomes dispassionate he should keep the mind in a state of concentration by the practice of meditation on the Atman with his sense under control. When in the act of concentration the mind begins immediately to wander and is unsteady, he should be on the alert and bring it back under his control gradually with unremitting efforts after allowing it to go in its wandering course a little.
Do not allow the mind to go its own way altogether. Keep your Pranas and senses under control and bring the mind under your control with the help of the intellect strengthened by Sattva.
This sort of control of the mind is the highest Yoga, just like the control of an unruly horse. The horseman slackens the reins at first but never lets go the reins. Similarly the Yogi allows the mind to wander a little to have its own way for a while, keeps a vigilant watch over its movements and then brings it gradually under his control.
Reflect on the origin and dissolution of all objects in the order of creation and in the reverse order according to the Sankhya method. Do this till the mind become calm.
When the man becomes disgusted with the world and is endowed with dispassion, when he is able to reflect on what his preceptor has taught him, his mind abandons its evil disposition by virtue of the repeated exercises in meditation.
The mind should be made to think of the only worthy thing Paramatman, by means of Yama and other practices of Yoga or by a correct and thorough examination of the two categories and the knowledge gained thereby (reflecting on the true significance of Tat Tvam Asi Mahavakya)—but by no other means.
If the Yogi does some reproachable and improper act inadvertently, he should burn the sin by Yoga alone but not by any other means i.e., not by expiatory rites. [Japa of Mantra or taking Lord’s name, meditation on the Lord or Brahman, Kirtan, Brahma Chintan or Brahma Vichara will burn the sin of impurity.]
Adherence to the duties of one’s own sphere is said to be virtue (right). By making this distinction between merit and defect a restriction is placed on acts that are by nature impure for the purpose of enabling people to remove attachment to them.
He who has reverential faith in tales about Me, who feels disgust for all actions, who knows that all desires are miseries and is yet incapable of renouncing them, such a man should worship Me with sincere devotion and firm faith; though experiencing those desires and objects he should condemn them as leading to misery.
If a man constantly worships Me by means of Bhakti Yoga mentioned above, all the desires of his heart are destroyed as I Myself dwell in his heart.
The bondage is broken asunder, all his doubts are dispelled and his Karmas are destroyed when I, the Atman of all, am realised.
The practice of knowledge or dispassion is not of any use to the Yogi who has intense devotion to Me and has his mind fixed in Me, and who is Myself.
Whatever is attained by righteous duties, austerities, knowledge, dispassion, Yoga, charity and many other means of attaining good—all that My devotee fully attains through the one course of devotion to Me—even heaven, or liberation, or My abode, if he cares to have it.
My Bhaktas who are solely devoted to Me do not desire anything even if it be offered by Me, not even final liberation or absolute Moksha.
Therefore to want nothing is the great and most efficacious way to attain the highest good. Therefore he who has no desires and cares for nothing attains devotion to Me.
Merits and defects which arise from performance of actions enjoined and prohibited do not affect those devotees who are exclusively devoted to Me, the Supreme Being who is beyond the intellect. They are beyond the limits of Guna (merit) and Dosha (defect).
Those who thus practise these paths to My attainment, the three Yogas that I have just taught, attain My abode of bliss or realisation of Brahman.
Guna and Dosha
(Merit and Defect)
Those who do not follow the three paths viz., the paths of Bhakti, Jnana and Karma, but who only seek, the fulfilment of paltry desires become subject to birth and death.
Devotion to the duties of one’s caste or stage of station of life is Guna or merit. The reverse is Dosha or defect. This is the proper definition of Guna and Dosha. This is the conclusive view in respect of both merit and defect.
Purity (Suddhi) or impurity (Asuddhi), right or merit (Guna) or wrong or defect (Dosha), auspiciousness (Subha) or inauspiciousness (Asubha) are terms applied to the same objects in relation to religion (Dharma), society (Vyavahara) and living (Yatra) respectively.
I have explained or laid down Achara or rules of life for those, who want to be guided by Dharma. In order to know the righteous path as distinct from the unrighteous, how a certain course is admissible in a Brahmana or Kshatriya and the like and what may be adopted for the sake of barely sustaining life, O sinless one, this customary course of conduct has been explained by Me as Manu and other law-givers, to those who are disposed to bear the burden termed the righteous courses of Karma.
The body of all beings from Brahma down to the least inanimate particle is composed of earth, water, fire, air and ether. They are all ensouled by Atman.
O Uddhava, though their bodies are thus similar, yet the Vedas have created distinct names and forms as Varna, Ashrama, in order that creatures may attain their distinct purpose viz., Dharma, Artha, Kama or Moksha in respect of bodies of the same kind, working under the rules laid down for each. [The object is to put a limit to the natural inclinations and thereby to secure Dharma, Artha etc.]
In order to regulate actions I enjoin merits and defects regarding things in respect of place, time and other conditions.
Those lands where there is no black deer and where devotion to Brahmanas is absent are impure. Even if they are full of deer, the tracts known as Kikata and those that are barren should be considered as impure unless there be righteous people in them.
That time is good when it is fittest for performing Vedic duties, either by its own nature or by the proper supply of the required articles, whereas that Time is considered bad or unfit when the Vedic observances cannot be attended to for lack of things and other circumstances.
Certain things become pure or impure when they are in contact with certain other things, by purificatory ceremony, by time, by quality or volume, great or small; certain things do or do not defile any one according as he is or he is not physically able to abide by the rule, as he knows or not, is rich or poor, or as he is affected by them with reference to place, state and other circumstances. [Rain water that is collected in a tank is regarded pure after ten days. Food becomes impure if it is kept for some hours. A pot of water is easily rendered impure but not so the water of a tank. If a man knows of the birth of his son within ten days, he is under pollution.]
The purifying process of grain, wood, bone (like ivory), textiles, threads, liquids, household utensils, skins, earthen things, oil, ghee, gold, skins and metallic wares is done as the case may be by time, air, fire, earth and water either singly or in combination.
If anything is smeared with some impure stuff, that which purifies it is considered the purifier, till it removes the smell and the coating of the impurity and restores it to its natural state.
Bathing, charity, Tapas, ceremonies like the wearing of the sacred thread, remembering the Lord and His name, Sandhya, prayer and meditation according to stages of life and strength purify a man. Thus purified, a twice-born should proceed to do his duty or religious acts.
The purity of the Mantras arises from properly knowing it from the preceptor. Mantra has force, purity and efficacy. Actions become pure if they are offered unto Me. The purity of the above six factors viz., place, time, substance, agent, Mantra and specified acts leads to righteousness, and the absence of it to unrighteousness.
Sometimes what is said to be good may become bad and what is bad may become good in the light of the rule or on account of an injunction. Thus the rule that defines things as good and bad acts abolishes their distinction.
In the case of those who have once fallen, any of their acts common to all in that state or the doing of any evil deed does not become the cause of further fall; association with the opposite sex is allowable in the case of a householder; for the person already lying low on the ground has no fear of a further fall.
From whatever one abstains, one gets rid of that. This is the righteous course or conduct that leads to the happiness of men and removes their sorrow, delusion and fear.
By mistaking external objects to be good, man gets attached to them; from attachment arises the desire to possess them and desire leads to quarrel among men.
Dispute or quarrel generates intense anger which is followed by confusion or infatuation. Infatuation destroys his intelligence and sense of right and wrong.
O good one, when the intelligence becomes clouded and perverted on account of Tamas, he is reduced almost to nothing. Like a man in swoon or like a dead man he falls from his purpose or misses the goal of his life.
He is passionately attached to objects and knows neither himself nor the Supreme Self. He in vain vegetates like a plant and merely breathes like the bellows.
“Those who perform Yajna attain Svarga”—sayings like these which are contained in the Vedas which treat of the fruits of works do not speak of final bliss. They do not show a way to salvation. They are only tempting words really meant for the attainment of Moksha, just like words said to a child to induce him to take medicine. The father says, “Drink this bitter medicine. I shall give you sugar candy.” The child takes the medicine. But the sugar candy is not what he gets, for his real gain is recovery from disease. Even so these inducements will create a taste in men for attaining Self-realisation. People are led by means of these tempting prospects to attain the final emancipation.
From their very birth men are attracted to sense-objects, to their lives, and powers, and to their relatives. These are only sources of misery and bondage.
How can the Vedas recommend sense enjoyments to people, who, ignorant of their purpose, are already wandering in the path of misery and falling into blinding darkness, and who follow the teachings of the Vedas (Karma Kanda)? Why should the Vedas teach them attachment to such things? Some ignorant people say so without knowing the purport of the Vedas. They talk of the flowery descriptions of the fruits of works mentioned in the Karma Kanda of the Vedas. But those who know the true meaning of the Vedas do not talk about the promise of fruits. [The view that the Veda teaches the way to the attainment of Svarga or fleeting pleasures is incorrect. The real purpose of the Veda is to teach the way to final emancipation.]
Those who are full of desires, who are mean and greedy, who mistake flowers for fruits i.e., who regard unreal objects as real are deluded by sacrifices performed with the help of fire, which lead them to Pitriyana or the path of smoke. They are born again on this earth after temporary enjoyment in Svarga. They never know the truth of their own Self.
O dear one, though I am seated in their heart, though I am the cause of the universe, yet they do not know Me, because they only talk of sacrificial acts and seek to satisfy their own appetites like those whose eyesight is dimmed by mist.
If one has a passion for killing animals, it is restricted to sacrifices. He may satisfy it only in sacrifices. It is not a rule compelling anybody to kill. These wicked people who want to satisfy their senses do not understand My view-point. They take delight in killing animals for their own pleasure and worship the gods, the Pitris and ghosts by killing animals in sacrifices.
Imagining to be real that world (Svarga) which is unreal like a dream and only pleasing to the ear, they thirst after enjoyments there and with that hope spend their money in sacrifices, just as a merchant spends his money in speculation and in the hope of profit.
People who are rooted in Rajas, Sattva and Tamas, worship Indra and other gods who also are associated with Rajas, Sattva and Tamas, but they do not worship Me.
They think, ‘worshipping the gods here by means of sacrifices, we shall go to heaven and enjoy there and at the end of the period of enjoyment shall again be born here in noble families and attain vast possessions.’
Men whose minds are drawn away by these honeyed words of the scriptures, who are proud and greedy do not relish even a reference to Me.
The three divisions of the Vedas really treat of the identity of Jiva and Brahman. They are really meant to convey the truth of the oneness of the individual soul and the Supreme Soul. But the Mantras (Vedas) are indirect in their meaning. They say things which are not what they appear to be on the surface and I like this indirectness. [Because only those pure and pious men who understand the true significance will renounce works. If these are openly expressed, all people will abandon works before they are ready or fit to understand the truths of Vedanta.]
The Sabda Brahman or the Veda is very difficult to understand. It is the product of Prana, the faculty of speech and mental faculty. It is conditioned by the Pranas, the mind and the organs. It is most subtle, unlimited, very deep and unfathomable like the ocean.
Speech or sound has a subtle and gross form. Para, Pasyanti and Madhyama are subtle. They remain deep and unfathomable like the ocean. Only Vaikhari becomes manifested in the Vedas originating in Pranava and appearing through the letters of the alphabet and the metres. Para is manifested in the Prana, Pasyanti in mind, Madhyama in the Indriyas. That stage which is about to issue through the vocal organs as articulate speech is known as Vaikhari. Vaikhari finds manifestation in articulate expression.
It is charged with My presence and strengthened by Me, who am perfect, unchanged and unlimited in powers and it is perceived as sounds or OM in all beings by the inner Yogic vision of Yogis like the slender fibres in a lotus stalk.
Just as a spider projects its web from its heart through its mouth, so also the Lord Hiranyagarbha whose form is the Vedas projects out of OM or Pranava through His mind, the Vedas, which proceed in a thousand ways graced with consonants, vowels, aspirates, semi-vowels evolved out of Pranava and which becomes expressed into wonderful forms of speech or language with four dominant metres. Hiranyagarbha withdraws everything into Himself at the end of a cycle, just as the spider also withdraws its web into itself.
Some of the metres are: Gayatri, Ushnik, Anushtup, Brihati, Pankti, Trishtup, Jagati, Atijagati, Atichandas, Atyashti and Ativirat.
What the Vedas lay down, what they explain, what they recapitulate and deal for discussion—the secret of this nobody knows in this world other than Myself.
“The Vedas lay down rules to worship Me. They describe Me. I am described in various forms. What is stated therein to be refuted is also I. This is the meaning of all the Vedas. The Vedas that treat of Me as their substratum state that duality and difference are merely illusion and are the result of Maya. They deny finally all differences and cease to do their function.”
The Tattvas
Uddhava said: “O Lord of the universe! How many Tattvas (categories or the fundamental principles or primordial factors) are there in the world as described by the sages or Rishis? Some give the number as twenty-eight, others eleven, nine, five and three. The Rishis gave the number differently.
Some say it is twenty-six, others twenty-five, some speak of seven, some nine, or six or four or eleven, seventeen, or sixteen, and some again thirteen.
Kindly tell me, O Immortal One, the purpose or standpoint which the Rishis have in view in giving the number differently.”
The Lord said: “Each number is correct according to the exposition and standpoint of the particular teacher who fixes the number according to his views. For those who accept the basis of My Maya and explain things, what theory is not possible to maintain? [The discussion about the number is useless. The principles are interpenetrating. This order and their number are therefore differently understood. This universe is an illusion. Therefore one may have any sort of view of the universe. Mirage is false. To talk of the depth of the water in the mirage, how much the earth has become wet by the water of the mirage is all useless.]
There need be no discussion if the teacher understands each others standpoint. But if the teacher has egoism and if his mind is clouded by My forces of delusion, discussions inevitably arise. “It is not as you say. What I say is the fact”—This sort of dispute over the issue is due to My powers Sattva, Rajas and Tamas which are very difficult to get rid of.
From the various combinations of these powers or principles, arise the matter for dispute viz., difference in theories. When one attains calmness of mind (Sama), and self-control (Dama) the difference ceases to be seen and the discussion or dispute vanishes with it.
There is mutual interpenetration among the principles. So their enumeration proceeds in a relation of cause and effect in accordance with the view of the particular exponent.
In the same Tattva whether it is cause or effect all the other Tattvas or principles are found included. [The effects such as pot, cloth, ornaments, etc., are inherent in a subtle form in the cause (clay, thread or gold), which again interpenetrates or permeates through the effects.]
Some of the elementary truths as given by a set of teachers will include two or more of the elementary truths as given by others, according to the standpoint, the teacher sets up for himself. In tracing effects to their cause, or in discussing cause and effect, according to the ingenuity and logic of each teacher, the numbers might be arranged or shuffled.
The relation of these principles as cause and effect and their number may vary according to the power of speech which any teacher may command, and every such position should be accepted as correct, because there is an explanation for it.
As man is under the influence of beginningless ignorance, he cannot have Self-realisation without the help of a preceptor. He who knows Brahman only can impart that knowledge of the Self. Such a preceptor is Parameshvara who is distinct from the Jiva. Hence some hold that the principles are twenty-six.
Some hold that the principles are twenty-five. Because there is no difference at all between the Purusha (Soul) and Isvara (God). It is not right to take them as two different principles. Knowledge is but an attribute or property of Prakriti.
Prakriti is equilibrium of the Gunas which belong only to Prakriti and not to Atman. The Gunas are Sattva, Rajas and Tamas, the causes respectively of the subsistence, origin and destruction of the world.
Knowledge is the result of Sattva, activity of Rajas and ignorance of Tamas. Time is Isvara who causes the disturbance in the Gunas. Svabhava or tendency is Sutra or Mahat Tattva.
Purusha, Prakriti, Mahat (Vyakta), Ahamkara, Akasa, air, fire, water and earth—these are the nine principles I mentioned.
The ear, skin, eye, nose and palate are the five organs of knowledge (Jnana Indriyas); the tongue, hand, leg, genitals and anus are the five organs of action (Karma Indriyas). O dear one, the mind is both. These are the eleven principles or Tattvas.
Sound, touch, form or colour, taste and smell are the five sense-objects. Speech, work, motion, excretion, generation are the functions of the organs of action.
In the beginning when this universe is projected, Prakriti assumes the forms of cause and effect through the Gunas such as the Sattva etc., and is liable to every such state or modification. But the intelligent Purusha remains unmodified. He simply witnesses the work of Prakriti.
Mahat Tattva and other principles are charged with power through the glance of the Purusha. Being supported by the Prakriti they combine together and form the universe. At every stage of creation the gracious immanence of Purusha directs or gives the necessary impetus for the creation.
Some hold that the fundamental principles or categories are only seven and they are the five elements beginning with Akasa, Jiva, and the Supreme Self which is the substratum or support of both the seer and the seen, the subject and the object. From these seven arise the body, the senses and the Pranas.
Again according to another view they are six viz., the five elements and the Supreme Self, who has made all this viz., the body, the world and everything else and entered into them.
Where four is given as the number, the Atman and the three main elements viz., earth, water and fire which form the envelope of the Atman in different bodies are alone included. The universe is produced by these four. If it be eleven, the Atman, the five elements and the five senses form the categories.
Where seventeen is given as the number, the five elements, the five objects (Vishayas, sound, touch etc.) the five senses (ear, skin etc.) with the mind and Atman are included. When sixteen is the number given, the Atman itself is taken as the mind. The mind is included in the Atman. When thirteen is given, the five elements, the five organs, the mind and the twofold Atman as Jiva and Paramatman make up the thirteen principles.
When eleven is given as the number, the Atman, the five elements and the five organs are taken into account.
When nine is given as the number, the eight Prakritis viz., Prakriti, Mahat, egoism, and the five subtle elements and the Purusha make up the nine principles.
Thus the different ways of reckoning the principles have been adopted by the sages or Rishis.
Every view is correct. There is some reason for it. Can there be anything wrong in what the wise say?”
Prakriti and Purusha
Uddhava said: “O Krishna, though the Prakriti and Purusha seem by nature distinct from each other, yet their distinction is not evident as they are never found apart. Atman is seen in Prakriti (body) and Prakriti is seen in Atman.
O Pundarikaksha (lotus-eyed), Omniscient Lord, O Lord of Prakriti, may Thou be pleased to remove the great doubt in my mind with Thy words skilled in reasoning. Through Thy grace people derive knowledge and through Thy power they lose their knowledge. Therefore Thou alone knowest the true course of Thy Maya and no other.”
The Lord said: “O bull among men! Prakriti and Purusha are essentially different. They are entirely distinct entities. Prakriti is insentient and changing. Purusha is sentient and unchanging. The body is the modification of the three Gunas. This universe is constituted of three Gunas. The combination of the three Gunas has produced this universe. It is subject to modifications. A disturbance in the equilibrium of the three Gunas has projected this universe.
O dear one, My Maya composed of the three Gunas creates through these Gunas countless modifications and notions. The modification or the universe is threefold viz., Adhyatma (relating to the body), Adhidaiva (relating to the gods), Adhibhuta (relating to the creatures).
The eye or the organ of seeing is Adhyatma; colour or form is Adhibhuta; the ray of the sun or the presiding deity Surya or sun is Adhidaiva. These depend upon one another for their manifestation; but the sun which is in the sky exists independently.
But Atman which is the cause of all these (Adhibhuta etc.) is different from them. Further He gives light to all agents that illuminate things through His own self-luminosity. Similarly are to be viewed the senses of touch, hearing, taste, smell and the mind etc. The skin is in relation with touch and air; the ear with sound and the quarters, the tongue with taste and Varuna; the nose with smell and the Aswins; the mind with Sankalpa and the moon; Buddhi with discrimination and Brahma; Chitta with memory and Vasudeva; Ahamkara with identification and Rudra.
The modification brought about by the disturbance of the Gunas is produced out of Mahat which has its cause the Prakriti and that becomes, the threefold Ahamkara viz., Vaikarika, Tamasa and Aindriya, the cause of delusion and doubt characterised by ignorance. (Sattvika is Adhidaiva; Tamasic is Adhibhuta; Rajasic is Adhyatma).
The dispute as to whether the Atman is or is not, the dispute that centres on a difference of views merely is the result of not realising the Atman. Though it is thus baseless, it does not vanish from those whose mind is turned away from beholding their Atman.”
Reincarnation
Uddhava said: “O Lord, how do those whose mind is not devoted to Thee take on and give up, through their own actions, bodies high and low? This point cannot be properly understood by creatures of poor understanding. Mostly there are none indeed in this world who know this as they are deluded by Thy Maya.”
The Lord said: “The mind of men imprinted with Karma or full of Karma of active tendencies due to past actions, moves with the five senses from body to body, from one plane to another. The Atman who is distinct from it follows the mind under the denomination of ‘I’ or force of egoism.
The mind after death, thinks of such objects seen or heard of as the Karma of men place before it. It awakes unto those objects it thinks of and sleeps over the past or previous objects. The memory that connects the present with the past states dies away in consequence. The new body is remembered and the old body is forgotten.
When one loses all thoughts of one’s body in the preceding life through his intense attachment to the present body through some cause or other, that utter forgetfulness is his death. Man obtains a Deva body or a low body which undergoes inflictions or tortures after his death. He entirely forgets his former body either through intense enjoyment in the former case or through pain in the latter case. This is the death of the Jiva who identified with his former body and not the annihilation of his body itself. The Jiva identifies himself with these new bodies and forgets entirely his former physical body. The connection with the former body is entirely cut off in his mind. This constitutes his death with reference to his former body.
The birth of a Jiva is the acceptance of a body as his own Self. It is even like dream or fancy.
In dream or fancy a man does not know his present Self as the former Self. The mind attaches itself to a new body and causes a birth into that body. He does not remember his relation to his previous body because death and the new body entirely cut off the memory. He thinks himself to be a new man, although he is not new.
Just as a man in dream, creates and sees many bodies, so also this threefold division viz., Adhidaiva etc., which is the creation of the mind, is the cause of perceiving difference as the external and internal things projected on the real Atman and is the source of evil like one who gives birth to a wicked son. Though a father may have neither friend nor enemy, he is affected by the connections formed by his wicked son. Similar is the case with Atman. O dear one, every moment creatures are continually born and die. But this is not perceptible on account of the extreme subtlety and inconceivable velocity of time. As in the case of flames, currents of water or the fruits of a tree, so in the case of all creatures, age and other conditions are produced by time in unbroken succession.
As in the case of flames the notion and the statement that this is that very lamp, or in the case of streams that this is that very water are false, so also are the notion and the statement that this is that very man which men of unreal life falsely hold in their mind and talk about. The particles of flame and water are continually changing. The flame is different at every moment. The stream brings different particles of water to a spot at every moment. The understanding and the words of ignorant men are all confounding because they speak and think believing that the same body continues.
Neither is this man born nor does he die by the seed of his own Karma. He is immortal. The notion of birth and death is itself a delusion with reference to Self. Through illusion even the unborn seems to be born, even the immortal seems to die like fire in a piece of wood though Agni continues to exist to the end of Kalpa. Conception, embryo state, birth, childhood, boyhood, youth, middle age, old age and death—these are the nine states of the body.
These imaginary states, high and low, relating to the body, some one thinks as his own through association with the Gunas and some one abandons them through the grace of the Lord and the practice of discrimination.
One’s own birth and death may be inferred from those of one’s son and father. The Atman who is the witness, who knows that the bodies only are subject to birth and death is not affected by either birth or death.
He who sees the origin of a tree from a seed and its destruction, is distinct from the tree. So also the seer or witness of the body is distinct from it.
One is bound down to the wheel of birth and death by lack of discrimination. The ignorant man does not thus see the Atman to be distinct from the Prakriti (body) and takes them both to be identical. He is deluded by the sense-objects and forges for himself an endless chain of births and deaths.
One becomes a sage or a God by association with Sattva, Asura or man by association with Rajas, and a ghost or a beast by association with Tamas.
Just as a man seeing the performance of singers and dancers involuntarily imitates them in his mind, so also even the Atman is made to imitate the attributes of the intellect by witnessing its qualities.
Just as the trees reflected in moving water seem to be moving also, so also the earth seems to roll when the eyes are rolling. The movements of the Prakriti are superimposed on the immovable Atman.
Just as imaginations and dream visions are unreal, so also the Samsara or the experience of objects is unreal to Atman, O Uddhava.
Births and deaths are as unreal as are dreams but they have an existence even as objects in dream have an existence. Even though the world is unreal, the Samsara does not vanish to that man who is thinking of the sense-objects like the experiences of evils in dream.
Therefore, O Uddhava, do not indulge in enjoying the objects through the outgoing organs. Never allow your mind to be tainted by desire and run out through the avenues of the senses. Note that the delusion of plurality is caused by ignorance and non-perception of the Atman.
Whatever others may say or do unto you, do not care the least about that, but through single-minded devotion, patience, discrimination, enquiry and meditation realise the Atman. Whatever wicked people might do towards you, even if they beat, insult, ridicule, scorn, bind or deprive you of your means of living, spit at you, do bodily injury to you, throw dirt or excretions at you to draw you from your penance, even if you are thus harmed in various ways by the ignorant and put in difficulties, remember that you are the immortal soul and that nothing can affect or taint you if you keep your mind pure and realise you are the immortal Atman and nothing else.”
Uddhava said: “It is very difficult to discard or endure the insults of the wicked and keep peace of mind. Except your devotees who have firm faith in your grace, who have taken shelter at Thy feet, who practise the religion taught by Thee, who are even-minded, no others including even the learned can overcome the frailties of nature or the force of Your Maya. Human nature is human nature, O Lord. It is too strong or powerful for men. Therefore, O best of teachers! O Lord of the universe, Antaryamin of all, kindly explain, how even an ordinary mortal can attain such tranquillity of mind to disregard the taunts and insults of the wicked. Please explain to me in such a way that I may grasp it.”
Endurance
(Song of an ascetic—Story of Avanti Brahmin)
The Lord said: “O disciple of Brihaspati there is not in the world a sage who can control his mind when he is pierced by harsh words of the wicked.
Even arrows aimed and directed with force at the most vital parts of a man will not give so much pain as the cruel harsh words of the wicked which rankle in the heart for ever.
O Uddhava, I shall narrate to you a very sacred story of ancient times. Listen to it with rapt attention. It was recited by an ascetic who was ill-treated by the wicked, but who bore it with great patience and fortitude, and who thought it was all due to his own past actions. This was sung by him.
There lived in Avanti a very wealthy Brahmin. But he led a very miserable life. He earned money by the evil ways of the world. He did business. He was miserly, covetous and very irritable. He did not spend anything in charity. He did not greet his relations or guest with kind words even. He never even attended to the comforts of himself, his wife, children or servants. He was a human iron-safe hoarding and guarding money. He dwelt in a house unknown to all religious activities.
As he led such a miserly and impure life, his sons and relatives did not like him. His wife, daughters and servants got so much disgusted that they would not do what he liked. He took pleasure only in hoarding money. He was destitute of righteousness. He never enjoyed his life. So he lost both this life and the next. The gods presiding over the five Yajnas or daily sacrifices grew very angry.
O liberal Uddhava, his stock of merits was exhausted through his neglect of the five claimants. Even the wealth which he had hoarded with great pains and exertion was lost.
O Uddhava, some of his wealth was taken by his relatives. Thieves laid their hands on some. He lost another portion by the anger of the gods or calamities or accidents and by the lapse of time. Some of it was taken by men and kings. When his wealth was thus lost he was neglected and cast away by his own people. He was very much afflicted at heart when he reflected that his wealth had never been used for the satisfaction of his own desires or for righteousness.
He shed tears when he reflected on his pitiable condition and his voice was choked. He developed intense disgust for the world. He attained Vairagya or distaste for worldly possessions and enjoyments like an ascetic.
He said to himself, “My experience has indeed been bitter. Alas! Woe unto me! I deserve it. I have tormented my body in hoarding wealth. I have not utilised the wealth for the attainment of my desires or righteousness. I have gained neither righteousness nor my own pleasures.
Generally the wealth of the miserly does not contribute to their comfort or happiness. It only leads to their affliction in this world and leads them to hell and loss of their soul after their death.
The spotless fame of a renowned man and the excellent qualities of a virtuous man are spoiled by greed, however little it may be, just as a small patch of white skin or leucoderma spoils even the most beautiful forms.
In acquiring wealth, in improving it when got, in protecting it, in spending it, in its loss and use, men experience only exertion, fear, anxiety and delusion.
Theft, injury to others, falsehood, hypocrisy, lust, anger, pride, haughtiness, discord, enmity, distrust, envy, over-indulgence in women, wine and gamblings—these fifteen evils pertaining to men have indeed, their source in wealth. Therefore one who is desirous of obtaining the highest good should abandon the evil known as wealth from a distance.
Also brothers, wives, fathers and friends fall out and soon become enemies for the sake of a small sum of money.
For the sake of a little money they quarrel and become enraged. They abandon all prior remembrance and affection, and out of jealousy stand in the way of one another, attack and kill one another.
Having attained a human birth which is covetable even by gods and a high place viz., the foremost life of a Brahmin, those who neglect this and spoil their own interests (viz., Self-realisation) surely reach the most miserable end.
Having attained this human body, the gateway to heaven and emancipation, which mortal man would be attached to wealth, the abode of all evil?
The miser who hoards and guards his wealth like a Yaksha, who does not share it with the gods, the Rishis, the Pitris, relatives, friends, lower animals who all deserve a share, and does not use it for his own self, falls down.
My life and strength were carelessly spent in the vain acquisition of wealth, by which men of discrimination attain their goal. What can I do now in my old age?
Why do even learned men who know that wealth is the source of all evils exert much to obtain wealth which tends to no good purpose? Surely this world is totally deluded by the Maya of someone.
What is the use of wealth or other acquisitions, desire or objects of desire, for a man who is in the grip of death? What is the use of Karma as it will only involve him in a never-ending series of births and deaths?
Certainly that glorious Lord Hari, who is the Lord of the universe, who is the embodiment of all the gods, is immensely pleased with me, for He has brought me to this state in which I am endowed with Vairagya or dispassion which is a raft or a boat for me to cross the ocean of Samsara or ocean of births and deaths.
I shall lead the rest of my life, if at all there is any left, in penance, I shall find delight in Atman only. I shall do all that tends to the attainment of highest good. I shall lead a virtuous life and strive for my salvation. May the gods, the rulers of the three worlds bless me to attain this state. Raja Katwanga, attained the abode of Brahma within an hour.”
The Lord said: “Having thus resolved in his mind, the great Brahmin of Avanti cut off all desires and also the knot of egoism in his heart and became a Sannyasin. He also became tranquil in mind.
He wandered alone over the earth with perfect control over his mind, senses and Pranas and he just entered towns and villages for the sake of alms. No one knew who he was. Wicked people surrounded, mocked and ill-treated the old and ugly monk in various ways.
Some took away his bamboo staff, some his begging bowl and water pot, some his seat and someone his rosary and some again, his torn clothes.
They would offer to give them back and when he came near laugh at him and refuse to give them. Sometimes they returned those things but again snatched them from him. At other times when he was eating his alms near a lake or a tank, they would pour excretions or spit over his head. They made him speak when he was observing silence and beat him if he did not do so.
Others said, ‘This man is a thief.’ Some tied him with a rope and some said, ‘Kill him, Kill him.’ Some abused and taunted him and said, ‘He is a rogue posing himself to be a righteous man. Having lost all his wealth and being abandoned by his relatives, he has taken to this course of life.’
‘Oh, he is very strong. He endures all taunts and remains unshaken like a mountain. He is very resolute like a heron. He wants to gain his purpose by silence.’
Some mocked him often, while others tied him with ropes to a pillar or a tree, making sport of him as if he were a toy or a bird.
Whatever affliction or trouble thus befell him caused by the elements or the gods or his own body, he thought they were predestined and therefore must be patiently borne.
Even though he was insulted and treated with contempt by wicked men, even though they tried to make him abandon his saintly course he stuck to his path of righteousness, quite steadily and sang the following song.
The Brahmin said, ‘Neither this body nor these people nor the gods, nor the Atman, nor planets, nor Karma nor time is the cause of my pleasure or pain. The wise say or the Srutis declare that it is the mind that is the true cause of pleasure and pain, as it sets in motion the wheel of Samsara.
The mind creates desire and the like. It makes the various Gunas function and through them brings about various Karmas, good, bad or indifferent for the attainment of such desires. By such actions man gets into bondage or Samsara (chain of births and deaths) and attains different kinds of birth according to the nature of his actions.
Atman is the self-effulgent, inactive, silent witness of the activities of the mind. He is the friend of the Jiva. The Jiva identifies himself with the mind on account of ignorance, and thinks he is the actor. In reality it is the mind that does everything, who enjoys sense-objects through desires and mind’s active qualities and thus becomes bound.
Charity, the performance of duties of his own Varna and Ashrama, the observance of Yamas and Niyamas, the study of the Vedas, virtuous actions and the good observances as fasting on Ekadasi—all these lead to the control of mind. The control of the mind is the highest form of Yoga.
When one’s mind is controlled and tranquil, of what use are charity and the rest for him? If his mind is uncontrolled and restless, of what use, again, are this charity and the rest?
The gods and the organs presided over by them, are under the control of the mind, but the mind never comes under the control of any one else. This is a formidable God stronger than the strongest. Therefore, he who can control the mind is indeed the God of gods.
Without curbing or conquering this strong invincible enemy of irresistible force within, that cuts the very vital parts, some foolish people try to achieve victories outside creating friends, enemies, or neutrals. Those who do not conquer the mind make friends and enemies.
Deluded men think, ‘This is my body’ and they go astray. They mistake this body, a mere creation of the mind to be their own and their selves. They are deluded by the wrong notions of ‘I’, ‘thine’ and ‘he’. They think ‘He is different’ and thus wander in the unlimited wilderness of ignorance.
If the body is the cause of pleasure and pain, the Atman has nothing to do with it, because it concerns the two bodies which are made up of the same earth. The two bodies are really one body. If people are the cause of my pleasure and pain, the Atman or source of bliss immanent in me as the only real eternal factor, is present in all of them. If sometimes any one bites his own lips or tongue with his own teeth inadvertently, with whom should he be angry for the pain?
If the deity is the cause of pain, the Atman has nothing to do with it, because it is related to two deities i.e., to the two organs presided over by the two deities. The Devatas who guide the senses are the same in all beings. If you beat another man in his hand, the presiding deity of the hand viz., Indra is the same in both. What has this to do with the Atman? It always remains unaffected. If sometimes, in the same body of a man one limb strikes against another, with whom should he become angry?
If the Atman is the cause of pleasure and pain, such experience must be considered unreal as the Vedas declare that the essence of Atman is bliss and that all things but Atman are unreal and transitory.
If the Atman or one’s own Self is the cause of pleasure and pain, evidently nothing in that case happens from another. In that case the cause is one’s own nature, pleasure and pain are of the essence of itself, because there is nothing besides the Atman. If there be, it must be unreal. Therefore how could there be then any occasion for anger? With whom should one become angry? There is neither pleasure nor pain. Atman only really exists.
If the planets be the cause of pleasure and pain, what have they then to do with Atman who is unborn, because the planets affect the body only? Further, one planet exercise an adverse influence on another planet. The Atman is entirely different from either the planet or the body. With whom then should one become angry?
If work be the cause of pleasure and pain, how can it affect or touch the pure, actionless and Immortal Atman, because work is possible to any agency which happens to be unintelligent and intelligent? But the body is unintelligent and the Atman is pure intelligence. Therefore Karma which is supposed to be the cause for pleasure and pain does not exist at all. Then with whom should one become angry?
If Time be the cause of pleasure and pain, how can it affect the Atman, because Atman is Himself Time. Certainly fire cannot be adversely affected by heat, nor snow by cold. The pairs of opposites cannot affect the immortal Atman which is beyond them. Therefore who should be angry with whom?
He who has attained illumination has fear from no one else. The Atman which is beyond Prakriti is not affected by the pairs of opposites. Ahamkara only is the cause of Samsara. Ahamkara only is affected by the pairs of opposites.
So I shall practise this devotion to the Supreme Self which the most ancient Rishis had, and I shall cross the unlimited ocean of ignorance.
The Lord said: “This was the song sung by that sage who lost his wealth and attained dispassion, who roamed over the earth as a Sannyasin free from anxiety and who remained unshaken from his righteous course, though he was thus ill-treated and insulted by the wicked.
The cause of happiness or misery is no other than one’s self. It is a delusion of the mind. This world consisting of friends, neutrals and enemies which affects a man with pleasure and pain is a delusion of the mind caused by ignorance.
Therefore, O child! Control the mind perfectly by fixing it on Me. Restrain the activities of the mind by the force of your intellect. This is the very gist of Yoga. This is in brief all Yoga. This is the highest aim and end of Yoga.
Whoever with a serene mind studies, recites before others or hears this song of the tranquil, self-restrained Sannyasi immersed in Brahman is not overpowered by the pairs of opposites.”
Sankhya
The Lord said: “Now I shall tell you about the Sankhya system propounded by the ancient seers (Kapila and others); having known this, man can at once cast aside the delusion caused by diversity.
In the beginning before the origin of the Yugas (in Pralaya) and in the Satya Yuga at the beginning of the cycle, when people were strong in determination, there was but one thing without difference, the perfect consciousness (seer) or Brahman. There was no division of seer and seen or knower and knowable, subject and object. It was all one homogeneous consciousness, pure Chit alone (Chinmatra). All the objective existence was one and the same. It was absorbed in Brahman. The seer and the whole universe were one and the same.
That great thing Brahman, the absolute Truth, the homogeneous essence, the only living Reality which is beyond the reach of mind and speech became twofold by means of Maya, the visible, objective universe, and the thinking subject. Of the two, one is Prakriti possessed of two aspects viz., cause and effect, and the other is Jnana or knowledge absolute which is called Purusha.
To give fruits to the Karmas of Jivas I disturbed the equilibrium of the Prakriti. When I agitated her under the eye of Purusha, Sattva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra (thread), also called Mahat which is always joined to Sutra. From the transformation of Mahat was produced egoism which causes delusion in the Jiva.
Egoism is threefold—Sattvic or Vaikaric, Rajasic or Taijasa and Tamasic. Mind and the eleven gods or presiding deities of organs came from Sattvic Ahamkara, the organs came from Rajasic Ahamkara, the Tanmatras or the fine particles of matter (the root elements or Sukshma Bhuta) came from Tamasic Ahamkara. Ahamkara is both sentient and insentient.
Impelled by Me all these principles united together to form the Egg which was an excellent abode for Me. I dwelt in that Egg which was floating in water. From My navel grew the lotus called the universe. The self-born Brahma, manifested in that lotus.
Strengthened by Tapas (knowledge) with the help of Rajas, and through My grace he, the Master of the universe, the universal soul created the three worlds Bhur, Bhuvah and Suvah with their protectors (Lokapalas).
The Suvah (heaven) became the abode of the gods; the Bhuvar (Antariksha) of the Bhutas; Bhur (earth) of men and the spheres beyond the Suvar of the Siddhas; the spheres below the earth of the Asuras and Nagas. Actions characterised by the three Gunas lead to the three worlds viz., Bhur, Bhuvar and Suvah. Mahar, Jana, Tapas are attained by Yoga, Tapas and renunciation. My abode, Vaikuntha which is beyond the seven Lokas is attained by Bhakti Yoga.
By Me who am Time and the dispenser of all Karmas, this world with its diverse Karmas rises and sinks in this stream of the Gunas, i.e., one is led to higher life in regions up to Brahmaloka or to lower life down to plants or clod of earth.
The smallest or the highest, thinnest or the stoutest thing that is seen to exist is all made up of the two principles, Prakriti and Purusha.
That from which a thing takes its origin and into which it dissolves exists also in the middle. That alone is real. That which is the beginning and at the end of a thing is also in the middle. Whatever is the beginning of anything or its end, is also its middle and thus it is the real existence, but the modifications have a mere relative or empirical existence like the ornaments of gold and earthen ware.
That is only real which gives rise to the original transformation which is at the beginning and at the end. Brahman is the only Absolute Reality which is never subject to modifications. The effect has a beginning and an end. All effects depend upon Brahman for their subsistence as effects.
Prakriti which is the material cause of this universe, Purusha which pervades the Prakriti, which is its substratum or support and Time which causes disturbance in the Gunas and brings its manifestation—all these three am I, the Brahman.
The creative process flows on in due order of father and son without a break for the experience of the Jiva. It lasts so long as the period of preservation continues according to the will of the Lord.
Then, the universe which pervaded by Me, the place of the births and deaths of various creatures, becomes fit for dissolution into the five Bhutas. The order is reversed in Pralaya. The modifications are dissolved in the Tattvas or principles from which they proceeded.
Thus the body merges into the food, food into seeds, seeds into earth and earth into smell; smell into water, water into taste, taste into fire, fire into form or colour; colour into air, air into touch, touch into ether; ether into sound.
The organs merge into their causes, the gods (Adhidaivas); the gods into the mind which rules over all and the mind into Sattvika Ahamkara. Sound is withdrawn into Tamasic Ahamkara, and that powerful Ahamkara into Mahat; Mahat into the Gunas; the Gunas into the unmanifested Prakriti and Prakriti into Time (Kaala).
Time merges into Jiva, Jiva into Me, the birthless Atman. Atman is absolute and remains by Himself who is indicated by the creation and destruction of the universe and who is their substratum.
When these processes are meditated on, how can delusion implying difference rise in that mind or even if it arises, how could it stay in that mind which reflects in this way, just as darkness cannot stay on rise of the sun in the sky?
Here, I have thus explained to you the Sankhya system of philosophy in both ways i.e., the order of evolution (creation) and involution (dissolution or Pralaya), which cuts off the knot of doubt. I have explained to you in detail how the forces of nature work for creation and how they work back again for Pralaya or destruction. I am the witness of all things great and small.”
Sattva, Rajas and Tamas
The Lord said: “O best of men, I will now explain to you the effect of the three Gunas separately in detail. Listen to it attentively.
Sama (control of the mind), Dama (control of the senses), forbearance, discrimination, Tapas, truthfulness, compassion, memory, contentment, renunciation, absence of greed, faith, shame or shrinking from what is unrighteous, charitableness etc., (straightforwardness, modesty, respectfulness) and taking delight in the Self are the attributes proper of Sattva.
Desire, activity, pride, craving (greed), arrogance praying for comforts, idea of separateness, material enjoyment, excitement on account of pride, love of fame, affection, fun, power, violence and striving hard are the attributes proper of Rajas.
Anger, greed, untruthfulness, cruelty, begging, hypocrisy, fatigue, quarrel, grief, delusion, dejection, distress, sleep, hope, fear and indolence are the attributes proper of Tamas.
Now listen to the effects of their combination. O Uddhava, the sense of ‘I-ness’, ‘I am’, ‘My-ness’, ‘It is mine’ etc., is produced by the mixture of the three Gunas. All our dealings or transactions through the mind, objects, senses and Pranas are the effects of a mixture of the three Gunas. (You identify with the body and organs and say, “I am black, I am lean, I am blind.” You identify with objects and say, “This coat is mine etc.”)
Devotion to the performance of one’s duty (Sattvic), acquisition of wealth (Tamasic) and satisfaction of his desires (Rajasic) which bear the fruits of faith (Sattvic), attachment (Rajasic) and wealth (Tamasic) are the results of a mixture of the Gunas.
If a man intensely gives his mind to Pravritti course and if he leads the life of a householder observing his duties laid down for him, this is a case of a mixture of the Gunas. Man is Sattvic when he has got the Sattvic attributes such as Sama (serenity) etc., he is Rajasic if he has desire and other qualities and he is Tamasic if he has anger and other qualities.
When a man or a woman worships Me with devotion and does duties without any selfish motive, they should be known as possessed of Sattvic nature.
When they worship Me for the attainment of desires; for the sake of wealth and blessings, they should be known as possessed of Rajasic nature; and if they worship Me in order to do injury to others, they are of Tamasic nature.
The Gunas, Sattva, Rajas and Tamas affect only the Jiva but not Me. They manifest themselves in mind and bind him to Samsara by attaching him to the sense-objects.
When Sattva prevails over the other two Gunas man has happiness, virtue, knowledge and the like. When Rajas which leads to attachment differentiation and activity overpowers Sattva and Tamas, the person gets pain, becomes active and seeks after fame and wealth. When Tamas which produces infatuation, ignorance and dullness overwhelms Sattva and Rajas, then he experiences sorrow, stupor, sleep and becomes cruel and voracious.
When the mind becomes serene and cheerful, when the senses are subjugated, when the body is free from fear, when the mind is free from attachment, Sattva grows up and makes it easy to realise Me.
When the mind is distracted by actions, when desires multiply, when the senses become restless, when the mind is always wandering, know by these signs that Rajas is increasing.
When the mind cannot grasp, when it is drooping, when it is not able to reflect on the Atman, when it languishes, when the mind is vacant, when ignorance and dejection prevail—know by these signs that Tamas is increasing.
When Sattva increases the strength of the gods is enhanced, when Rajas increases the Asuras prevail; when there is an increase of Tamas the Rakshasas prevail.
Wakefulness is due to Sattva, dreams to Rajas and deep sleep to Tamas. The fourth or the superconscious state is Atman that is connected with all the three states.
By the force of Sattva Brahmanas i.e., those who follow the courses laid down in the Vedas go higher and higher upto Brahmaloka; through Tamas men sink lower and lower and through Rajas they remain in the middle i.e., in the sphere of man.
If at the time of dissolution of the body, the mind is full of Sattva, man attains heaven; if full of Rajas he is born again as a mortal in this world; if it is full of Tamas he goes to hell. But those who are above the three Gunas attain to Me alone. Action that is offered to Me or that is unselfish is Sattvic; action done with expectation of fruits is Rajasic; that action which becomes harmful or is hypocritical is Tamasic.
The knowledge of the existence of Atman as something distinct from the body is Sattvic; that which is otherwise i.e., identifies Atman with the body etc. is Rajasic; the knowledge of the uncultured like that of children, the dumb etc., is Tamasic, that which concerns Me is Jnana which is beyond the Gunas.
The forest is a Sattvic dwelling; a village is Rajasic; the gambling house is Tamasic, and My abode is beyond the Gunas.
He who performs his duties with no attachment is Sattvic; he who is blinded by attachment is Rajasic; he who has lost the understanding of right and wrong is Tamasic; he who has taken refuge in Me is an agent free from all Gunas.
Faith in Paramatman as taught in the Vedanta Sastra is Sattvic; that in sacrificial and other Vedic duties is Rajasic; faith in Adharma or irreligion is Tamasic; absolute faith in My service is beyond the Gunas.
That food which is healthy, wholesome, pure and obtained without efforts is considered Sattvic; that which gratifies the senses or the palate is Rajasic; that which is impure and injurious to health is Tamasic.
Happiness which arises from his own Self is Sattva; that which arises from the objects of sense is Rajas; that which arises from ignorance and delusion is Tamas; and that which arises from realising Me is beyond the Gunas.
Substance, place, the fruit (Svarga and the like), time, knowledge, action, agent, faith, state form, goal—all these are affected by the three Gunas.
O bull among men, all things that are pervaded and regulated by Purusha and Prakriti, as also what ever is seen, heard or thought by the intellect are the products of the Gunas.
O gentle one, these are the courses of Samsara (births and deaths) for the man. They are caused by the Gunas and his Karma. He who has conquered these Gunas which arises in his mind, and who is attached to Me by means of devotion becomes fit to attain Moksha or enter into Me.
Therefore let wise men, having obtained this body which is the means of attaining Jnana (knowledge) and Vijnana (Self-realisation), shake off their attachment to the Gunas and worship Me.
The wise should worship Me with alertness, with control over his senses, and without attachment to anything else. He should conquer Rajas and Tamas by developing Sattva and should overcome Sattva also by means of desirelessness and by concentrating the mind on Me. By such means he goes beyond the Gunas, abandons his body and attains to Me.
Such a man, released from the body and from the Gunas which arise in his mind, being full of Myself, the Para Brahman, shall not do anything external or internal i.e., leading to Samsara or Moksha. He will have nothing to do with the objects of sense either external, through actual contract or internal through thought.”
Aila Gita
The Lord said: “He who having obtained this human body through which My nature may be realised, performs the righteous duties and worships Me, realises Me, the All-bliss Paramatman present in himself.
Freed by firm knowledge from the indulgence of Gunas, which brings on the limitation of Jivahood, a man is not attached to the unreal objects, though he may live in their midst in the phenomenal universe which is only an illusion or mere appearance depending on Maya.
One should not keep company with the wicked and unworthy who seek to satisfy their low appetites. He who follows any one of them falls into the abyss of darkness, like the blind following the blind.
The highly renowned emperor Pururavas (Aila) was overcome with grief and despair on account of his separation from Urvasi whom he passionately loved. When he got over the sorrow, he developed dispassion and renunciation, and sang the following song out of sheer disgust for his past disgraceful life.
Finding that Urvasi had suddenly left him alone at dead of night, he wept aloud and followed her naked crying, “O wife, my beloved, O cruel one, stop, stop, do not run away.”
Though Urvasi lived with him for many years, his desire was not satisfied. His mind was so much allured by Urvasi that he was not aware of the passing of the days, nights, and years.
Aila (Pururavas) said: ‘Alas, Oh! the extent of my delusion, my understanding was clouded by lust!
When my neck was embraced by her, I never noticed these portions of my lifetime passing away.
Deceived by her, I never knew when the sun rose and when it set. Alas, countless days and long periods of years passed in this way.
Oh, most deplorable is my delusion, which made an emperor, the jewel of all kings an animal of sport for a woman!
I ran after a woman who left me, stark naked weeping bitterly, an emperor with all grandeur and wealth, as if I was a mere straw.
What greatness or power or strength of mind or lordship could there be in me who like an ass kicked by a she-ass, followed her as she was deserting me?
Of what worth is learning, Tapas, renunciation, study of Vedas, solitude and silence to one whose heart is stolen away completely by women?
Vain has been my boast of learning. Fie upon me, a fool. I was not sensible of my own welfare. I was self-conceited and so thought that I was a very wise man. Though I am an emperor I was subdued by a woman, like a bull or a donkey.
Though I have for years tasted the nectar of Urvasi’s lips, my desires never got quenched but increased like the fire kindled by oblations of ghee.
Who else could possibly be powerful enough to make the mind pure and free when it gets entangled by sex desire, when it is carried away by a courtesan, than the glorious Adhokshaja, the Omnipotent Lord of those who find delight in Atman.
Though the gracious lady (Urvasi) tried to wean me from my passion by verses from the sacred literature, the delusion of my mind continued in full force, because of my wicked nature and inability to conquer my desires.
The lady is in no way to be blamed. She has not done me any harm. I had no control over the senses. I am only to be blamed. What harm is done by the rope to one, who ignorant of its true nature, mistakes it for a serpent?
Great is the power of delusion of nature. The body which is so very unclean, full of bad odours and decaying flesh etc., becomes the centre of attraction and affection as if the fragrance of flowers or beauty of other objects exist in it, on account of ignorance. The superimposition is simply due to Avidya or ignorance. Beauty, fragrance etc., are projected in the body on account of ignorance.
Is this body the property of the parents, or the wife, or the master, or fire, or dogs and kites, or one’s self, or the relatives? This is not easy to decide. To that abominable body which resolves into refuse, worms, ashes and dust people get attached saying, “Oh how beautiful is a woman’s face, with charming nose and sweet smile!”
What difference is there between those men who delight in the accumulation of skin, flesh, blood, tendon, fat, muscles, marrow, bones, excreta, urine and various other filthy things—and the worms?
The man of discrimination should not associate with women or those who are fond of women, because the mind is agitated only by the contact of the senses with their objects and not otherwise.
No passion arises for anything that has not been seen or heard. Therefore the mind of a man who controls his senses gets steady and tranquil. It becomes calm and fit for concentration on the Lord.
Therefore no association through the senses should be made with women or with those who run after women, because the passions cannot be trusted even by men of wisdom. What then needs be said of those like me (full of strength, wealth, position, passion and egoism)?’
Thus singing, Pururavas the King of kings left the region of Urvasi, shook off the delusion through knowledge, realised Me and attained the bliss of Self-realisation.
Therefore the wise man should avoid bad company and associate himself with the righteous and the wise. Their company would make him unattached and purge his mind of all desires.
The wise desire nothing. They are independent and do not accept any gifts. They devote their mind to Me, have a calm mind and see Me equally everywhere. They are free from the notions of ‘I’ and ‘Mine’ and are beyond the pairs of opposites. They are free from attachments of any kind.
O blessed one, they constantly talk of Me and those who listen to talks or stories about Me are absolved from their sins.
Those who listen to talks or stories about Me with sincerity, reverence and faith in their efficacy, sing them and are delighted in them become attached to Me, attain faith and devotion to Me.
For one who has attained devotion to Me, the Brahman of infinite, excellent qualities, perfect in every respect and the embodiment of knowledge and bliss, is there any other thing yet to attain?
Just as cold, fear and darkness leave a man who resorts to the blessed fire, so also ignorance, fear of death and all evils run away from a man who associates, worships and lives with the wise.
The wise who have realised Brahman are the supreme resort for those who rise and fall (take higher and lower births), are being tossed about and drowned in the fearful ocean of Samsara (i.e., births and deaths) like a strong boat to those who are about to be drowned in water.
Just as food is the life of beings, so I am the shelter to the afflicted. Just as Dharma (righteousness) is wealth to men in the other world, so the wise are the shelters of those who are afraid of Samsara i.e., births and deaths.
The sun having risen bestows only one external eye on people but the wise bestow on them many eyes (internal) i.e., many ways of attaining knowledge. The wise are the veritable gods and true friends. They are Myself, the Atman.
Kriya Yoga and Idol-Worship
Uddhava said: “O Lord, protector of the devotees, O Lord of Satvatas, pray explain to me the mode of worshipping Thee through ceremonials—in what manner and through what means the devotees worship, Thee?
Sages like Narada, the glorious Vyasa and Acharya Brihaspati, the son of Angiras say that this course is specially efficacious for men for the attainment of liberation.
O Lord who protects Thy devotees, that instruction, which, after it had flowed from Thy lotus-like lips, the worshipful Brahma taught to his sons, Bhrigu and others, and the Lord Siva to his consort Parvati, that indeed I consider as the best and the most suitable means of well-being for all castes and orders of life, even for women and Sudras also.
O Lotus-eyed one, O Lord of the lords of the universe, tell me who is devoted and attached to Thee, about this means that unties the bonds of Karma.”
The Lord said: “O Uddhava, the methods of ceremonial worship given in the sacred books and adopted by my devotees are infinite and various. So I shall describe it briefly and regularly from the beginning.
The method of worshipping Me is threefold viz., Vedic, Tantric and mixed. One may worship Me by any one of the three methods according to his desire and taste.
How, on being initiated as the twice-born according to the rules laid down for him, a person ought to worship Me with devotion and faith, do thou learn it of Me.
In an image, or the sacrificial ground or in fire or in the sun, in water or in his own heart, or in a Brahmin he should worship Me, his preceptor with sincerity and devotion and with the necessary articles.
He should clean his teeth, face, and limbs and then bathe for the purification of his body. Bathing should be done with both Mantras, Vedic and Tantric by washing himself with earth and other things.
The Sandhya morning worship, noon and evening prayers as ordained by the Sastras should be performed. They should not be abandoned because of My worship. Then the devotee should begin My worship along with them which lifts him up from the sphere of Karma, with the resolve that he does such worship for attaining My grace and not for any other desire. He should perform My worship with the purest purpose, with all thoughts directed to Me.
The images are of eight kinds—those made of stone, wood (sandal etc.), metal (gold, silver, copper etc.) or their mixture in fixed proportion, clay, sand, picture (in cloth), jewels (crystal) mental (image formed in the mind).
In temples my images are of two kinds—movable and immovable. The movable are taken around for festivals while the immovables are fixed. In images set up for worship in temples, the Mantras for invoking Me (Avahana) in the image and releasing (Udvasa) Me therefrom, need not be repeated.
In the case of the movable image there is an option, but in the case of the sacrificial ground etc., they are compulsory.
The necessary acts of worship vary according to the image set up for worship. In ordinary images I should be invoked and released at every time of worship while in fixed images and Saligramas it is unnecessary to do so. Clay images and pictures ought not to be washed while others should be washed. In the former ones sprinkling or wiping is admissible.
The worship of the images should be performed with worthy and excellent articles that are available. A sincere devotee may worship Me in the heart with whatever he can get or even merely by mental offerings.
O Uddhava, in images, bathing and decoration are dearest to Me; in the sacrificial ground the contemplation of Tattvas or the location of the deities, and in fire, offerings soaked in ghee. In the sun, worship with prayers and Arghya or water at the proper period is dearest to Me; in water, with water and flowers etc. Even water offered to Me by a devotee with faith is most pleasing to Me—what needs then be said of the offerings like sandal, flowers, light, perfume, incense and various kinds of food. But abundant offerings from one who is not devoted to Me cannot please Me and secure My grace.
The devotee should take bath and collect first all the articles of worship. He should not get up in the midst of worship to get things. He should sit on Kusa grass facing East or North and then worship Me. If it is an image he should face the image.
Having located the deities in the several members of his own body and also in the respective parts of the image, he should touch the image with his hand and clean it removing the flowers and other things offered on the previous day. He should duly purify the Kalasa or vessel filled with pure water for sprinkling.
He should sprinkle that water on the place of worship, on the articles of worship and on himself and also three vessels and put in the three vessels some of that water, and the several articles of worship.
The worshipper should for the purpose of Padya Arghya and Achamana pronounce over the three vessels the Mantras called “Namas” to the heart, “Svaha” to the head and “Vashad” to the Sikha or locks on the crown of the head and all with the Gayatri.
Then in his own body purified by Vayu and Agni he should meditate on the subtle and supreme form of Paramatman seated in the lotus of the heart which is contemplated by Siddhas at the end of the Nada.
Having worshipped Me in his own body pervaded by that subtle essence which is contemplated as Atman and being full of that presence, he should invoke My presence in the image and perform Nyasa (location of the deities in its different parts) and worship Me.
Let him construct mentally a seat for Me with Dharma and other deities for its various parts attended by the Saktis and on the seat a lotus of eight petals with effulgent pericarp and filaments, and according to the rules both of the Tantra and the Veda, offer Padya, Achamana, fruits, flowers and the like (fanning etc.) for the attainment of prosperity and the final beatitude.
He should next worship My weapons—the Chakra, the disc Sudarsana, the conch Panchajanya, the club Gada, the sword, the bow and arrows, the plough and the pestle, and also the ornaments, the jewel Kaustubha, the garland (Vanamala) and the mark Srivatsa on the chest.
Nanda, Sunanda, Garuda, Prachanda, Chanda, Mahabala, Bala, Kumuda, Vishvaksena, the preceptors and the gods—these attendants and others also he should worship with sprinkling of water and other processes in their respective places, facing Me.
If there be sufficient wealth, images should be daily bathed with water made fragrant with sandal, Useera, camphor, saffron, Aguru, Agallochum with such Mantras as the Svarna-gharma hymn (Rig Veda passages), the stanza called Mahapurusha Vidya, Purusha Sukta and the Samans called Neerayana and so on.
With clothes, sacred thread, ornaments, garlands of leaves, garland of flowers, scent, unguents, sandal figments, My devotee should adorn Me with propriety and intense love.
The worshipper should offer Me with faith and sincerity Achamana, Padya (water for washing the feet and mouth), scent, sandal, flowers. Akshatas, incense, light and presents of fine articles.
If one has the means, sweet cooked rice, or rice which is boiled with milk, specially prepared articles of food with ghee, different kinds of flour cakes and sweets, curd, vegetables, dhall, ghee, butter, puddings of wheat flour etc., should be offered to Me.
My image may be washed with milk, oil and other ointments. The devotee may clean My feet, teeth etc. He may adorn the altar with mirrors. He may prepare various kinds of food for Me, give Me treats of music and dancing or singing on special days like fullmoon, newmoon, Ekadasi etc.
In a pit dug in the earth made according to the rules with a girdle, cavity, platform and altar, he should place fire and when it is well-kindled, he should collect it with his own hand.
Having according to rules placed the sacred grass (Kusa) round it and sprinkled water on all the four sides, having performed a process called Anavadhana i.e., placing the sacred fuel and other things and placed to the north of fire, the articles to be offered and sprinkled, then with a spoon of water from the consecrated vessel, he should meditate on Me in the fire.
He should contemplate Me as brilliant as melting gold, armed with a conch, a disc, a club and a lotus, having a happy and delightful countenance, wearing a cloth of the colour of lotus stamens and adorned with a brilliant crown, bracelets, waist-band and beautiful armlets, with Srivatsa mark on the chest and radiant Kaustubha gem, and wearing a garland of wild flowers (Vanamala). After meditating and worshipping Me he should put fuel soaked in ghee into the fire and perform the two Agharas i.e., pouring of ghee in the fire uttering ‘Prajapataye Svaha’ etc., and also other offerings soaked in ghee uttering ‘Agnaye Svaha’ etc. He should pour the offerings into the fire with the Moola Mantra “OM NAMO NARAYANAYA” and portions of the offering with the sixteen verses. He should pour daily offerings also to Dharma and other deities and then ‘Svishtakrit’ offering to Agni.
Having finished the worship he should prostrate himself before the image. Then he should worship the attendant deities with the offerings and repeat the Mula Mantra contemplating the perfect Brahman who is Narayana.
He should give Me Achamana after offerings and give the remnant of such offerings to Vishvaksena. Then he should offer Me spices, betel leaves and again worship Me.
He should sing songs of praise, describe My qualities, dance and act My deeds, and listening to and telling My stories he should remain in that blissful state for some time.
He should praise Me with various songs and hymns found in the Vedas, Puranas, or composed in the common language of the people, and prostrate himself before Me, saying, “O Lord, O Lord! Have mercy on me. Be gracious unto me.”
Having placed his head on My feet and holding them with both his hands (the right foot with the right hand, the left foot with the left hand) he should say, “O Lord, protect me from the ocean of Samsara with the shark of Death in it, of which I am terribly afraid. I have taken shelter in Thee.”
Having thus worshipped Me, and devoutly placed on his head some of the flowers and other things offered to Me, he should remove My invocation from the image when such rite is necessary by merging the light that was invoked in the image back in the supreme light in his heart.
The devotee may worship Me in any image in which he may have faith at any particular time, in the manner that appeals most to his mind and inclination, because I am immanent in all things, I am the Self of all, and I am present in all beings, as well as in one’s own Self.
The man who worships Me thus by means of ceremonials, Vaidika as well as Tantrika, obtains from Me his desired attainments both here and hereafter.
Having installed My image, he must have a strong temple built for it with beautiful flower-gardens attached. He should make a gift of lands, shops, cities and villages for the continuance of the daily worship and for processions and festivals on special days. By doing so, he attains My powers and that state in which he enjoys the Lordly blessings like Myself.
Man attains to the position of all emperor by installing Me. He attains the three worlds by constructing a temple for It. He attains Brahmaloka by worship. He attains to a state of equality with Me by all the three.
He who worships Me with disinterested devotion directly attains Me. He who worships Me in this manner develops perfect devotion towards Me.
He who deprives the deities or Brahmins of the endowments made to them by himself or by others is born as a worm in dirt and is certain to live a worm for a million years.
Whatever fate awaits this culprit in the next life awaits also his helper, instigator, director or abettor because they are sharers in the act. The punishment is greater in proportion to the degree of the sin.
Whatever attainment awaits the worker (in the acts of worship, building temples etc.), awaits also his helper, his director and him who gladly appreciates him, because they all do their part and in the other world, every one’s share in the fruits being as large as his contribution here.”
Jnana Yoga
The Lord said: “Seeing that the whole universe is comprised of one Paramatman, is pervaded by the same Prakriti and the same Purusha and is one with Purusha and Prakriti, one should neither praise nor condemn other’s natures and actions.
Whoever censures or praises the natures and acts of others will begin to think that the world is real and will fall from his purpose of attaining wisdom. He will thus soon get lost. The mind is directed to a false channel and it deviates from the right path.
When the senses, the product of Rajasic Ahamkara are overpowered by sleep, the Jiva loses his external consciousness and experiences illusive dreams or death-like sleep. Similarly does the man who perceives differences between objects and beholds plurality. They do not realise the eternal Atman within because of the mind’s delusion.
In duality what is unreal, what is good or what is bad and to which extent? To one who has realised the Self and beholds the one Atman everywhere, what is there good and bad or real in this world? Whatever is uttered by the tongue and conceived by the mind is unreal.
Even unreal things like reflections, echoes, illusory appearances like snake in the rope etc., produce some effect. Even so the body and other things produce fear till death or till they are dissolved in Prakriti.
The Lord, the Atman, projects this universe and is projected; maintains it and is maintained; dissolves it and is dissolved. Brahman only appears as the world, just as the rope appears as the snake.
There is nothing real beyond the Atman or Brahman. The threefold appearance in the Atman (Adhyatmika, Adhibhautika and Adhidaivika) is proved to be without foundation. Therefore know the threefold division consisting of the three Gunas to be the effect of Maya. All the varied phenomena of nature are created by Maya and the three Gunas.
He who has attained knowledge (Jnana) and Self-realisation (Vijnana) that I have declared, neither praises nor censures anybody. He moves in the world like the sun (which shines alike on the water of the Ganga as well as on dirty gutter waters on the palace and the cottage alike) making no difference betweeen things.
Knowing by means of direct perception, inference, reasoning, scriptural teachings and one’s own Self-realisation that whichever has a beginning and an end is unreal, one should wander in the world free from attachment.”
Uddhava said “O Lord, now the Samsara or relative existence does not indeed belong to Atman, the self-luminous seer, or to the body (non-self), the seen. To whom then does it belong?
The Atman is changeless, destitute of Gunas, pure, self-luminous, unobserved by anything and like fire which illumines or shapes molten matter, whereas the body is non-intelligent. So, which of these could be subject to Samsara? The one is the operator or mechanic and the other is the instrument. The chain of births and deaths cannot attach to either. How then does it arise?”
The Lord said: “So long as there is contact between Atman and the body, the senses and the Pranas, the Samsara is real to one who has no discrimination. So long as the organs of sense and action draw the mind outwards, till then, the chain of births and deaths must continue as the result of delusion and ignorance.
Though the world is unreal, yet the Samsara does not vanish to him who is thinking of the objects, like evil experiences in dreams.
The dream brings troubles only to a sleeping man, but it no more deludes one who is wide awake. Similarly ignorance creates delusion and the chain of births and deaths to a man. When one attains ‘knowledge or Self-realisation he is free and such delusion vanishes.
Grief, joy, fear, anger, covetousness, delusion, desire, as well as birth and death are seen in relation to Ahamkara but not to Atman.
Man is attached to the body and identifies himself with body, organs, the Pranas and the mind. He abides in them and becomes the Jiva. He puts on a form made up of Gunas and Karma (tendencies and activities) and runs about in Samsara under the sway of Kaala or Isvara, known by various names such as Sutra, Mahat etc.
The sage cuts off by means of meditation and the sword of knowledge obtained from the preceptor and sharpened by service to the preceptor, this baseless Ahamkara which is imbedded in mind, speech, Pranas and body and wanders in this world free from attachment.
Knowledge is the discrimination by means of the Vedas and Sastras, Tapas (performance of one’s own duties), direct perception or realisation, tradition, precept and inference, that whatever absolute thing exists in the beginning and also at the end of this universe is the thing that exists in the middle also and that alone is Kaala, the giver of light and the cause.
Just as gold is the only reality in the various ornaments when they retain a name and form, as well as before they are made into such ornaments or after their form is destroyed, so also am I at the beginning, at the end and in the middle of the universe.
Brahman is Vijnana (wisdom) untouched by defects. The three states, the three Gunas appearing as the cause, effect and doer make the universe. The fourth (Turiya) which transcends the three states is alone real. The actor in the three states viz., waking, dream and deep sleep is the same. He cannot dream while awake. When one state of activity is present the other states are absent. By argument and inference you will know that Brahman alone is real for all time.
What does not exist before or after, has no existence in the middle also. It is a mere name. That alone by which anything is produced or made manifest, may be said to exist. This is My opinion. Whatever has a name and form or comes within the cognisance of the mind must necessarily be unreal. The whole world of modification which was originally non-existent is the creation of Rajo Guna. It is a projection of Brahman. It appears on account of Brahman. But Brahman is self-existent and self-luminous. It throws light on other things. It is Brahman that appears in wonderful modifications as the senses, their objects, the subtle elements, the mind, the gross elements and also the deities presiding over them.
Clearing up all doubts about the Atman by discrimination, by means of Vedas and Tapas and negation of all illusory names and forms, the sage should be fixed in the bliss of Atman having abstained from all sensual pleasures.
The body is not the Atman because it is material. Also the organs, the gods, the Pranas, the air, water, fire, ether, earth, objects of the senses, the mind, the intellect, the Chitta, the Ahamkara and Prakriti are not the Atman, because they are all matter. These do not affect the sage.
For one who has realised My nature, what benefit is there to be derived by controlling the organs which are constituted of the Gunas? Or what loss comes to him whose senses are outgoing? Whether the clouds gather or disperse, what is that to the Sun?
Just as the sky (Akasa) is not affected by the attributes of air, fire, water and earth or by those of the seasons, so also the Immutable which is beyond egoism is not affected by the impurities of Sattva, Rajas and Tamas which lead to births and deaths.
Still, contact with the objects which are created by Maya should be avoided till attachment which taints the mind is completely cut out by the powerful weapon of intense devotion to Me.
When the disease is not properly treated, it gives trouble again and again. Similarly a mind from which desire and Karmas are not completely burnt, troubles the imperfect Yogi who is attached to everything and brings about his fall.
Those imperfect unsuccessful Yogins who have been led astray by obstacles caused by the gods in the form of men (friends, relatives, disciples etc.) do again practise Yoga alone in their future life on account of the force of their previous habit, but they do not take to the intensive course of Karma.
This body does any act or undergoes changes till death impelled by past impressions of work or previous tendencies; but the sage, though he is in the body, is free from desires and thirst for objects as he has realised the essential bliss of the Atman and is not affected by work.
He who has fixed his mind in the Atman is not conscious of the body whether standing, sitting, walking, lying down, eating food, passing urine, or performing any other natural function such as seeing or touching.
Even if the sage beholds the external objects, he does not regard them as something real and other than the Atman, because they have already been discarded as unreal through reasoning, inference and discrimination, just as a man on waking from sleep discards the illusory visions of the dream.
When a man is in bondage, the effects of ignorance such as body etc., which are wonderfully wrought by the Gunas and Karma, are not perceived distinct from the Atman. When he attains knowledge of the Self or Brahma Jnana, they disappear or dissolve. But the Atman is neither accepted nor discarded.
Just as the appearance of the sun dispels only from the eyes of men the veil of darkness, but does not create anything new, so also knowledge of Myself destroys the veil of darkness from a man’s intellect.
This Atman is self-luminous, unborn, immeasurable, knowledge absolute, Omniscient, One without a second, indivisible and beyond speech, impelled by whom the speech and the Pranas do their functions.
The delusion of the mind lasts only so long as there is the notion of difference or duality in the Absolute Atman, because that delusion depends on that Atman.
When the mind fancies that there is duality the delusion arises. Atman alone really exists. The duality is baseless.
Those who are conceited as wise men regard the duality perceived through names and forms and consisting of the five elements as irrefutable and as a proved reality, and hold that the Vedantic view is only a matter of mere compliment or glorification. This view is certainly not held by those who know the truth.
If the body of a Yogin who is not ripe in his Yogic practices, is rendered unfit by disease and other obstacles that may crop up in the course of the practice, then the following remedies are prescribed.
He should by Yogic concentration burn up some troubles. He should overcome heat and cold by concentrating on the moon and the sun. He should remove some diseases through postures accompanied by retention of breath. He should remove some others by Tapas, Mantras and medicines.
He should overcome some evils by meditating by taking My names, by singing My names and the like and some (such as pride, egoism) through service unto the great masters of Yoga.
Some try first to keep this body very strong and of undecaying youth by various means and then begin to practise Yoga solely with the object of attaining extraordinary powers. This is not approved by the wise, because such effort is useless, because the body has after all an end like the fruits of a tree.
If the body of anyone who daily practises Yoga becomes strong and free from diseases, the Yogin should not put faith on these Siddhis and give up his practice.
He should not still believe that the body would be permanent. He should not attach any value to it. He should abandon that Yoga and devote himself to Me.
The Yogin who practises this course of Yoga by taking refuge in Me by making Me his all-in-all, and abandons all desires is not overcome by obstacles. He realises the bliss of his own Self.”
Bhakti Yoga (2)
Uddhava said: “I think that the pursuit of this Yoga is extremely difficult for one who has not controlled his mind and organs. O Achyuta! Tell me in a simple way how a man may attain realisation without difficulty.
Mostly, O Pundarikaksha (lotus eyed one)! Yogins who try to concentrate their mind are put to immense sufferings in their attempt to control it. They become despondent because of the obstacles and difficulties of the path, or inability to attain serenity of mind, or failure in controlling the mind or exhaustion in their struggle to control it.
Therefore, O lotus-eyed one, O Lord, of the Universe, Hamsas (i.e., those who can discriminate the essence from the chaff, who take the essence alone, just as the swan drinks milk alone from a mixture of milk and water) always resort cheerfully to Thy lotus-like feet which shower heavenly bliss. Thy devotees are not overtaken by Thy Maya and are therefore not touched by pride on account of the Yoga practices.
Those who are proud of Yoga practices are overtaken by Thy Maya. O Achyuta! O friend of all, is it any wonder that Thou placest Thyself in the hands of Thy servants who resort to none else than Thyself for shelter, for Thou as Sri Rama chosest of Thine own accord to make friendship with monkeys and bears, though Thou art the Lord of the universe at whose feet the great Rulers like Brahma, Indra etc., prostrate themselves with their shining crowns striking against the board under Thy feet. Who that knows what Thou dost to Thy devotees could possibly abandon Thee, the Director of every self, the Self of all, most beloved and Supreme Ruler, the giver of all boons to Thy dependents? Who would accept the pleasures of heaven which would make him forget Thee? Who would resort to any other deity for the sake of worldly prosperity or for the forgetting of Samsara i.e., liberation? What is it that could not be attained by us who worship the dust of Thy feet? O Lord, the wise whose joys increase when they think of Thy grace, can never even through a long life of Brahma repay their debt of gratitude to Thee, who drivest away all the evils of all beings, being present outside as the Preceptor, and inside as Antaryamin or the Indwelling Ruler and revealest Thyself unto them.”
The Lord said: “I will briefly describe to you the path of righteousness by following which diligently one can overcome death and attain immortality. One should do all works for My sake, always remembering Me, devoting his mind and heart to Me, his mind finds delight in My duties.
He should dwell in the holy places inhabited by the righteous who are My devotees and also do what My devotees do, whether they are the gods, Asuras or men.
He should conduct for Me separately or conjointly with others festivals on important days with royal splendours in the shape of music, dances and other splendid arrangements. He should with a pure mind see in all beings and in oneself Me, the Atman who am both inside and out and all-pervading and pure like the Akasa or sky.
He is regarded a wise man who takes his stand on pure knowledge, regards all beings to be Myself, treats them with respect and perceives Me to be the same in a Brahmin, a Chandala, a thief, one devoted to Brahmins, the sun or a spark of fire, a cruel man or a kind man.
He who constantly thinks of Me in all men becomes rid of rivalry, hatred, jealousy, reproach for others and egoism.
Giving no attention to his friends who laugh in ridicule, leaving aside the bodily differences that may cause a feeling of shame, one should prostrate oneself on the ground before every creature down to a Chandala, a cow, an ass or a dog.
One should worship and contemplate thus in thought, word and deed till he learns to see Me in all beings, till he regards all beings as Myself.
To him who contemplates Me in the aforesaid manner everything is Brahman by virtue of the knowledge that comes of beholding the Atman in all. Seeing the Brahman all-round, he is free from doubts and abandons all work. He is able to withdraw himself from everything external.
To regard Me as the one present in all beings, to look upon all beings as Myself in thought, word and deed is, I think, the best of all methods of worship.
O dear one, whosoever devotes himself to my worship and service without desire or expectation of reward, will never go wrong or lose the benefit of any portion of his service. Not even a little of the labour in My righteous course, even a beginning of it, would be lost. There is not the least chance of fear in the Bhagavata path. Even what is otherwise fruitless, becomes a Dharma when it is unselfishly offered to Me. So it has been ordained by Me because it is unaffected by Gunas, it is free from desire. It is a law of righteousness that discharge of duty without expectation of reward must lead to good.
Any trifling activity whatsoever, such as running or crying or lamentations out of fear or sorrow of the like, if it is resigned to Me unselfishly becomes My Dharma.
This is the wisdom of the discriminating and the highest skill of the intelligent that in this very birth, they through this mortal and unreal body, attain Me, the Immortal and the Real.
Here I have expounded to you in brief and in detail, in a synthetic and an analytic manner the complete philosophy of Brahman which is not in the easy reach of even the gods. This is the essence of Brahma Vidya.
I have shown you the road to knowledge clearly as tested by reason and experience. He who knows thus has his doubts dispelled and attains release or Moksha.
He who studies and understands our discourse, your questions and My answers which contain all the secret teachings of the Vedas, attains the Eternal, Supreme Brahman.
Whoever explains this discourse clearly to My devotees is sure to attain My grace and merge in Me. He will get clear and full knowledge of Brahman. I shall of My own accord reveal Myself.
He who daily studies with devotion this highly sacred and purifying exposition and makes Me known to others in the light of wisdom is purified.
He who listens to this discourse daily with faith and cherishes devotion to Me is not bound by Karma.
O friend Uddhava, have you well realised Brahman? Have you attained a firm grasp of Brahman? Is your doubt cleared and is the grief that harassed you removed?
You should not impart this instruction to a hypocrite, to an atheist, to a rogue, to one who is not inclined to listen to it, to one who has no devotion, who is wicked and who is haughty and deceitful.
You should teach this only to a person who is free from these defects, who is devoted to the Brahmins, who is righteous and pious, even to the Sudras and women if they are endowed with devotion.
When this is known, an aspirant has nothing more to know, just as a man who has drunk the exquisitely sweet nectar has no craving for any other drink or food.
The whole extent of objects or purposes which men gain by means of knowledge, righteous duties, Yoga and ruling power i.e., all the four kinds of purpose (virtue, wealth, desire and liberation) I am Myself to thee.
When a man abandons all works and surrenders himself to Me, I choose to make him the best of men. Then he attains immortality and becomes fit to become one with Me.”
Uddhava said: “O Creator of Brahma, the great darkness of delusion that had overtaken me is completely dispelled in Thy presence. How could cold or darkness or fear affect a person who stands by the side of fire?
Thou hast, out of compassion, bestowed on me Thy servant, the torch of Supreme Wisdom. Who that is conscious of Thy grace will abandon Thy feet and go to seek shelter under another?
By Thee, with the weapon of true knowledge of Atman, have been cut off strong cords of affection to Dasarhas, Vrishnis, Andhakas and Satvatas which had been stretched through Thy Maya for the propagation of Thy creation.
I bow to Thee, O great Yogin, in reverence. Please instruct me who have fallen at Thy feet and have taken sole shelter in Thee alone, how I may attain unfailing and undying devotion to Thy lotus-like feet. Pray, direct me your servant for the future that my mind may always rest in devotion at Your feet.”
The Lord said: “Go Uddhava to My hermitage called Badri at My command. Shake off all evils and sins by the very sight of Alakananda, the holy river that sprang from My feet. You will be purified by touching and bathing in it. Clothe thyself in barks. Live on what the forest yields. Get rid of the longing for worldly objects and comforts. Endure all hardships, heat and cold. Be calm and well-behaved. Control thy senses. Fix thy mind on the Atman. Possessed of Jnana (knowledge) and Vijnana (realisation) reflect and realise what thou hast discussed and learnt from Me. Do My duties to Me constantly. Devote thy mind, heart and speech to Me. Then thou wilt transcend the course of the three Gunas and attain Me, the Supreme.”
Uddhava was unable in his fondness to part from the Lord. He was overwhelmed with grief. He could not leave Sri Krishna. At last he saluted Him again and again, placed His sandals on his head and started for Badri.
Then having enthroned Him in the recesses of his heart, the great devotee Uddhava reached the Visala (the great Badrikashrama) and having strictly followed the instructions taught by the one Friend of the Universe, attained oneness with the Lord Hari.
He, who with true faith tastes this nectar of wisdom that was directly imparted to the devoted Uddhava by Lord Krishna whose feet are worshipped by the great Yogins, and that is stored in the path of devotion, which is an ocean of bliss, attains release from Samsara and frees the world through his association.
I bow to the First and Perfect Being called Krishna, the Revealer of the Vedas who, like a bee extracted the essence of the Vedas comprising the highest knowledge (Jnana) and realisation (Vijnana) to put an end to the Samsara and fears of life of His devotees, as He had extracted nectar from the ocean and gave that to His devotees and servants to drink.
HARI OM TAT SAT