श्रीभगवानुवाच ।
मयोदितेष्ववहितः स्वधर्मेषु मदाश्रयः ।
वर्णाश्रमकुलाचारमकामात्मा समाचरेत् ॥ १॥
अन्वीक्षेत विशुद्धात्मा देहिनां विषयात्मनाम् ।
गुणेषु तत्त्वध्यानेन सर्वारम्भविपर्ययम् ॥ २॥
सुप्तस्य विषयालोको ध्यायतो वा मनोरथः ।
नानात्मकत्वाद्विफलस्तथा भेदात्मधीर्गुणैः ॥ ३॥
निवृत्तं कर्म सेवेत प्रवृत्तं मत्परस्त्यजेत् ।
जिज्ञासायां सम्प्रवृत्तो नाद्रियेत्कर्मचोदनाम् ॥ ४॥
यमानभीक्ष्णं सेवेत नियमान् मत्परः क्वचित् ।
मदभिज्ञं गुरुं शान्तमुपासीत मदात्मकम् ॥ ५॥
अमान्यमत्सरो दक्षो निर्ममो दृढसौहृदः ।
असत्वरोऽर्थजिज्ञासुरनसूयुरमोघवाक् ॥ ६॥
जायापत्यगृहक्षेत्रस्वजनद्रविणादिषु ।
उदासीनः समं पश्यन् सर्वेष्वर्थमिवात्मनः ॥ ७॥
विलक्षणः स्थूलसूक्ष्माद्देहादात्मेक्षिता स्वदृक् ।
यथाग्निर्दारुणो दाह्याद्दाहकोऽन्यः प्रकाशकः ॥ ८॥
निरोधोत्पत्त्यणुबृहन्नानात्वं तत्कृतान् गुणान् ।
अन्तः प्रविष्ट आधत्त एवं देहगुणान् परः ॥ ९॥
योऽसौ गुणैर्विरचितो देहोऽयं पुरुषस्य हि ।
संसारस्तन्निबन्धोऽयं पुंसो विद्याच्छिदात्मनः ॥ १०॥
तस्माज्जिज्ञासयाऽऽत्मानमात्मस्थं केवलं परम् ।
सङ्गम्य निरसेदेतद्वस्तुबुद्धिं यथाक्रमम् ॥ ११॥
आचार्योऽरणिराद्यः स्यादन्तेवास्युत्तरारणिः ।
तत्सन्धानं प्रवचनं विद्यासन्धिः सुखावहः ॥ १२॥
वैशारदी सातिविशुद्धबुद्धि-
र्धुनोति मायां गुणसम्प्रसूताम् ।
गुणांश्च सन्दह्य यदात्ममेतत्
स्वयं च शाम्यत्यसमिद्यथाग्निः ॥ १३॥
अथैषां कर्मकर्तॄणां भोक्तॄणां सुखदुःखयोः ।
नानात्वमथ नित्यत्वं लोककालागमात्मनाम् ॥ १४॥
मन्यसे सर्वभावानां संस्था ह्यौत्पत्तिकी यथा ।
तत्तदाकृतिभेदेन जायते भिद्यते च धीः ॥ १५॥
एवमप्यङ्ग सर्वेषां देहिनां देहयोगतः ।
कालावयवतः सन्ति भावा जन्मादयोऽसकृत् ॥ १६॥
अत्रापि कर्मणां कर्तुरस्वातन्त्र्यं च लक्ष्यते ।
भोक्तुश्च दुःखसुखयोः को न्वर्थो विवशं भजेत् ॥ १७॥
न देहिनां सुखं किञ्चिद्विद्यते विदुषामपि ।
तथा च दुःखं मूढानां वृथाहङ्करणं परम् ॥ १८॥
यदि प्राप्तिं विघातं च जानन्ति सुखदुःखयोः ।
तेऽप्यद्धा न विदुर्योगं मृत्युर्न प्रभवेद्यथा ॥ १९॥
को न्वर्थः सुखयत्येनं कामो वा मृत्युरन्तिके ।
आघातं नीयमानस्य वध्यस्येव न तुष्टिदः ॥ २०॥
श्रुतं च दृष्टवद्दुष्टं स्पर्धासूयात्ययव्ययैः ।
बह्वन्तरायकामत्वात्कृषिवच्चापि निष्फलम् ॥ २१॥
अन्तरायैरविहतो यदि धर्मः स्वनुष्ठितः ।
तेनापि निर्जितं स्थानं यथा गच्छति तच्छृणु ॥ २२॥
इष्ट्वेह देवता यज्ञैः स्वर्लोकं याति याज्ञिकः ।
भुञ्जीत देववत्तत्र भोगान् दिव्यान् निजार्जितान् ॥ २३॥
स्वपुण्योपचिते शुभ्रे विमान उपगीयते ।
गन्धर्वैर्विहरन् मध्ये देवीनां हृद्यवेषधृक् ॥ २४॥
स्त्रीभिः कामगयानेन किङ्किणीजालमालिना ।
क्रीडन् नवेदात्मपातं सुराक्रीडेषु निर्वृतः ॥ २५॥
तावत्प्रमोदते स्वर्गे यावत्पुण्यं समाप्यते ।
क्षीणपुण्यः पतत्यर्वागनिच्छन् कालचालितः ॥ २६॥
यद्यधर्मरतः सङ्गादसतां वाजितेन्द्रियः ।
कामात्मा कृपणो लुब्धः स्त्रैणो भूतविहिंसकः ॥ २७॥
पशूनविधिनाऽऽलभ्य प्रेतभूतगणान् यजन् ।
नरकानवशो जन्तुर्गत्वा यात्युल्बणं तमः ॥ २८॥
कर्माणि दुःखोदर्काणि कुर्वन् देहेन तैः पुनः ।
देहमाभजते तत्र किं सुखं मर्त्यधर्मिणः ॥ २९॥
लोकानां लोकपालानां मद्भयं कल्पजीविनाम् ।
ब्रह्मणोऽपि भयं मत्तो द्विपरार्धपरायुषः ॥ ३०॥
गुणाः सृजन्ति कर्माणि गुणोऽनुसृजते गुणान् ।
जीवस्तु गुणसंयुक्तो भुङ्क्ते कर्मफलान्यसौ ॥ ३१॥
यावत्स्याद्गुणवैषम्यं तावन्नानात्वमात्मनः ।
नानात्वमात्मनो यावत्पारतन्त्र्यं तदैव हि ॥ ३२॥
यावदस्यास्वतन्त्रत्वं तावदीश्वरतो भयम् ।
य एतत्समुपासीरंस्ते मुह्यन्ति शुचार्पिताः ॥ ३३॥
काल आत्मागमो लोकः स्वभावो धर्म एव च ।
इति मां बहुधा प्राहुर्गुणव्यतिकरे सति ॥ ३४॥
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The Lord said : Attentive to the righteous duties taught by Me, and depending upon Me, and forsaking all desires, man should follow the conduct prescribed for his caste, order and family. (1)
Having thus purified his mind, he should observe how the actions of worldly men attached to sense-pleasures, who consider them to be real, produce contrary results (cause misery). (2)
As the dreams of a sleeping person and the fancies of one drowned in a reverie are of no value, being of a diversified character, so is the notion of differences produced by the Guṇas illusory. (3)
One who is devoted to Me should perform all obligatory or occasional duties but should forsake all actions prompted by desire. If one is fully engaged in an inquiry into the Self, he need not attend even to his prescribed duties. (4)
My votary should devoutly practise austerities and at times observe sacred vows (too); and he should wait upon his preceptor of tranquil mind who has realized Me as identical with Myself. (5)
He should be free from pride, jealousy, sloth and attachment; he should be firmly devoted to his preceptor and cool, and a seeker after Self-Knowledge he should not be fault-finding and one indulging in useless talk. (6)
He should not feel attached to his wife, children, home, lands, relations and wealth etc., and should find his purpose equally in all. (7)
As a burning fire, that shows things, is different from the piece of wood that is burnt and illumined, so is the self-manifest soul, the witness of all, distinct from the subtle and gross bodies. (8)
Just as fire burning a piece of wood assumes its qualities of destructibility, coming into being, smallness or magnitude, and variety, so does the soul assume the attributes of the body when it enters it. (9)
The subtle as well as the gross body is constituted of the Guṇas controlled by the Lord; and transmigration of the soul is the result of identifying it with the body. This misapprehension can be dispelled only by the real knowledge of the Self. (10)
Therefore, through inquiry one should gradually realize the transcendent and absolute Self, permeating the body etc., and the latter as unreal and different from the Self. (11)
The preceptor is the piece of wood underneath, the disciple is the upper one and the instruction is the middle one or churning rod; and (Self-)knowledge is the delightful fire produced by friction. (12)
The perfectly purified wisdom obtained from an efficient preceptor dispels Māyā, the product of the three Guṇas (modes of Prakṛti) and these Guṇas too; and ultimately the intellect itself becomes quiescent as fire with its fuel consumed. (13)
If you admit the variety of souls, the agents of actions, subject to happiness and misery; if you maintain that the regions, time, the Vedas and the soul are eternal; and if you hold that all objects while constantly changing are eternal and that the whole sense of perception is engendered by the objects perceived and then changes with the objects; then, O Uddhava, you will have to admit that all souls associated with a body are subject to time and repeatedly to the states of birth and death etc. Then it is evident from your standpoint that the doer of actions is surely subject to pleasure and pain and for one so dependent there can be little happiness. (14—17)
Even learned persons, because they have bodies, enjoy no happiness, and even fools are not necessarily unhappy. Therefore egotism on the part of both is simply vain. (18)
Even if they know how to win happiness and overcome misery, they surely have not been able to discover means of averting death. (19)
What happiness can wealth or any sense-enjoyment bring to man when the nearness of death gives him no satisfaction, just as a victim being escorted to the place of execution cannot enjoy any pleasure? (20)
Like the worldly pleasures, the bliss of heaven is also vitiated by envy, jealousy, evanescence and decay. There are many impediments in attaining to that bliss and it is fruitless (at times) like cultivation. (21)
You should also hear how one attains the region through the successful performance of religious duties unbalked by interruptions. (22)
One who performs sacrifices in this world and propitiates the gods through them goes to heaven and enjoys there heavenly pleasures, gained through his actions, and feels happy like the deities. (23)
He assumes a beautiful form and flying in a celestial car earned through his meritorious deeds and surrounded by heavenly damsels and sung by heavenly singers he goes about blissfully. (24)
But while merrily sporting with the celestial damsels in heavenly pleasances and flying in a celestial car, adorned with small bells and whose speed is controlled by the will of the rider, he does not notice his impending fall. (25)
He enjoys heaven so long as his meritorious deeds bear fruit; but when his merit is exhausted, driven by time, though reluctant, he has to take birth in the lower regions. (26)
If a person associates with the wicked and delights in impiety, or losing control over his senses indulges in low worldly pleasures and becomes mean, avaricious, lustful and oppressive to living creatures, and (misled by the wicked) kills animals ignoring religious sanction, and worships ghosts and goblins, he inevitably goes to hell and assumes bodies of low ignorant creatures. (27-28)
Clothed in a body man performs actions which result in misery. In consequence of those actions he assumes another body and thus living in the world the mortal man enjoys little happiness. (29)
The regions of the universe and their rulers who live till the end of a Kalpa are afraid of Me; even Brahmā who lives for two Parārdhas only is afraid of Me. (30)
The senses bring about actions and the Guṇas prompt the senses to act, and the said Jiva, being invested with bodies and senses and identifying itself with them, reaps the fruit of actions. (31)
So long as the diversity of the Guṇas prevails the Ātmā will appear manifold. And so long as the manifoldness of Ātmā lasts dependent state will continue. (32)
So long as the state of dependence of the Jiva continues there is fear from the Lord. Therefore, those who take to these Guṇas get deluded, and come to grief. (33)
Time, Ātmā, Śāstra, the world, Nature and Dharma are the various names by which I am called when the equilibrium of the three (illusive) qualities is disturbed or they are agitated. (34) (1-34)
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उद्धव उवाच ।
गुणेषु वर्तमानोऽपि देहजेष्वनपावृतः ।
गुणैर्न बध्यते देही बध्यते वा कथं विभो ॥ ३५॥
कथं वर्तेत विहरेत्कैर्वा ज्ञायेत लक्षणैः ।
किं भुञ्जीतोऽत विसृजेच्छयीतासीत याति वा ॥ ३६॥
एतदच्युत मे ब्रूहि प्रश्नं प्रश्नविदां वर ।
नित्यमुक्तो नित्यबद्धः एक एवेति मे भ्रमः ॥ ३७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे दशमोऽध्यायः ॥ १०॥
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Uddhava said : O Lord, though associated with a body etc., why should not the Jiva be bound by actions begotten of body ? Or having no connection with them, how does the soul get tied to them ? (35)
How does a person liberated or bound behave or sport and by what characteristics is he to be known ? How does he eat, ease nature, sleep, sit or walk ? (36)
O Acyuta, the foremost of those expert in answering questions ! (pray) answer this question My mistaken notion is as to whether the same Ātmā is (both) ever bound and ever liberated (too). (37)
Thus ends the tenth discourse forming part of the Dialogue between the Lord and Uddhava, in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Samhitā. (35-37)
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