॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकादशोऽध्यायः - ११ ॥
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Discourse XI
The characteristics of bound and liberated souls as well as of devotees (Preamble)
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श्रीभगवानुवाच ।
बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुतः ।
गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥ १॥
शोकमोहौ सुखं दुःखं देहापत्तिश्च मायया ।
स्वप्नो यथाऽऽत्मनः ख्यातिः संसृतिर्न तु वास्तवी ॥ २॥
विद्याविद्ये मम तनू विद्ध्युद्धव शरीरिणाम् ।
मोक्षबन्धकरी आद्ये मायया मे विनिर्मिते ॥ ३॥
एकस्यैव ममांशस्य जीवस्यैव महामते ।
बन्धोऽस्याविद्ययानादिर्विद्यया च तथेतरः ॥ ४॥
अथ बद्धस्य मुक्तस्य वैलक्षण्यं वदामि ते ।
विरुद्धधर्मिणोस्तात स्थितयोरेकधर्मिणि ॥ ५॥
सुपर्णावेतौ सदृशौ सखायौ
यदृच्छयैतौ कृतनीडौ च वृक्षे ।
एकस्तयोः खादति पिप्पलान्न-
मन्यो निरन्नोऽपि बलेन भूयान् ॥ ६॥
आत्मानमन्यं च स वेद विद्वा-
नपिप्पलादो न तु पिप्पलादः ।
योऽविद्यया युक् स तु नित्यबद्धो
विद्यामयो यः स तु नित्यमुक्तः ॥ ७॥
देहस्थोऽपि न देहस्थो विद्वान् स्वप्नाद्यथोत्थितः ।
अदेहस्थोऽपि देहस्थः कुमतिः स्वप्नदृग्यथा ॥ ८॥
इन्द्रियैरिन्द्रियार्थेषु गुणैरपि गुणेषु च ।
गृह्यमाणेष्वहं कुर्यान्न विद्वान् यस्त्वविक्रियः ॥ ९॥
दैवाधीने शरीरेऽस्मिन् गुणभाव्येन कर्मणा ।
वर्तमानोऽबुधस्तत्र कर्तास्मीति निबध्यते ॥ १०॥
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The glorious Lord began again : The characterization of a Jiva as bound or emancipated is determined by its being subject or not to (the influence of) the (three) Guṇas (modes of Prakṛti) controlled by Me, and has nothing to do with its essential nature. And the Guṇas being rooted in Māyā (which is under My control), there is neither emancipation nor bondage for Me. (1)
(Even) as dream is an illusory aspect of the mind, grief and infatuation, joy and sorrow and embodiment (or the loss of one's body) are falsely attributed to the Self. (Hence even) transmigration (of the soul) is not real (but is ascribed to it through ignorance alone). (2)
Know that Saving Knowledge and Ignorance are My potencies, specially brought into being by My Māyā, and have existed without beginning, and make for release and bondage (respectively of the Jiva), O Uddhava ! (3)
Though I am one, O highly intelligent one, it is in relation to the Jiva alone, a reflection of Mine, that bondage has existed from time immemorial through ignorance; and it is in relation to the Jiva alone that the other state (release) is brought about through Knowledge (in the form of Self-Realization vouchsafed by Me). (4)
Next I (proceed to) tell you the distinction between the one in bondage (viz., the Jiva or the individual soul) and the other who is liberated (viz., God), characterized by contrary properties (viz., sorrow and joy respectively), though (co-) existing in one and the same individual, O dear Uddhave! (5)
The two (viz., the Jiva and God, the Inner Controller of the Jiva) are (distinct from the body like) a pair of birds (dwelling on a tree yet apart from it), kindred (in character as being spiritual in substance) and settled as (constant) companions in the same nest (of the heart) on the tree (of the body) by force of Māyā (the divine Will). One of them (viz., the Jiva) partakes of the fruit (in the shape of joy and sorrow to be experienced) in the peepul tree of the body (as a result of past good and evil deeds); while the other (viz., God), though going without food (in the shape of those pleasurable and painful experiences) is (always) superior (to the former) in strength (the strength of wisdom etc.). (6)
(Of the two aforementioned,) the enlightened one (viz., God), who does not partake of the fruit of the peepul tree, knows Himself as well as the other (the Jiva); but not so the one who partakes of the fruit of the peepul tree. Again, the one who is characterized by ignorance (viz., the Jiva) has been in bondage from eternity; while He who is all Knowledge (viz., God) is ever free. (7)
An enlightened soul (a Jivanmukta) is not tied to the body even though he remains in the body (by force of his past Saṃskāras), any more than one who has awoke from a dream (remains tied to the dream body, though continuing in that body in thought). A man of perverted intellect (who looks upon the body alone as his self) remains identified (on the contrary) with his body, though not (essentially) confined within it, (even) as one who is (actually) seeing a dream is identified with his dream body, though not (actually) present in it. (8)
Remaining unaffected while the objects of sense—which are no other than modifications of the three Guṇas are being apprehended by the senses, (which are) modifications of the (same) Guṇas, he who is enlightened does not feel that he is apprehending them. (On the other hand he feels that it is the Guṇas themselves in the form of the senses that apprehend their objects, which are made up of the same substance). (9)
Functioning in this body controlled by his Prārabdha (destiny), the ignorant Jiva, (however) remains tied to it through the (egotistic) notion that he is the agent, as a result of actions which are (actually) being performed by the Indriyas (which are the modifications of the three Guṇas and as such identical with them).†(10) (1-10)
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हं सुपर्णा सदृशं सस्त्रायो समातं वृक्षं परिपक्वजाते ।
तयोरैकः पिप्पल स्वपादं यदृच्छयैतौ
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- This very idea finds expression in the following Śruti text:—
(Preamble)
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तत्त्वविनु महायाहो गुणकर्मविभाषयोः।
गुणं गुणेषु वदन्त इति मन्या न मञ्जने॥
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Compare Śrimad Bhagavadgita III 28:—
* He however, who has true insight into the respective spheres of the (three) Guṇas (modes of Prakṛti) and their actions holding (as he does) that it is the Guṇas (in the shape of the senses, mind etc.) that move among the Guṇas (objects of perception), does not get attached to them, Arjuna! (Preamble)
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प्रकृतेः प्रियमाणानि गुणैः कर्माणि सर्वज्ञः।
अहंकारविमुदात्मा कर्तारमिति मन्यते ॥
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† Cf. Śrimad Bhagavadgita III 27:—
* All actions are being performed by the modes of Prakṛti (primordial Matter). The fool (however), whose mind, is defuded by egotism, thinks 'I am the doer' (Preamble)
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एवं विरक्तः शयन आसनाटनमज्जने ।
दर्शनस्पर्शनघ्राणभोजनश्रवणादिषु ॥ ११॥
न तथा बध्यते विद्वान् तत्र तत्रादयन् गुणान् ।
प्रकृतिस्थोऽप्यसंसक्तो यथा खं सवितानिलः ॥ १२॥
वैशारद्येक्षयासङ्गशितया छिन्नसंशयः ।
प्रतिबुद्ध इव स्वप्नान्नानात्वाद्विनिवर्तते ॥ १३॥
यस्य स्युर्वीतसङ्कल्पाः प्राणेन्द्रियमनोधियाम् ।
वृत्तयः स विनिर्मुक्तो देहस्थोऽपि हि तद्गुणैः ॥ १४॥
यस्यात्मा हिंस्यते हिंस्रैर्येन किञ्चिद्यदृच्छया ।
अर्च्यते वा क्वचित्तत्र न व्यतिक्रियते बुधः ॥ १५॥
न स्तुवीत न निन्देत कुर्वतः साध्वसाधु वा ।
वदतो गुणदोषाभ्यां वर्जितः समदृङ्मुनिः ॥ १६॥
न कुर्यान्न वदेत्किञ्चिन्न ध्यायेत्साध्वसाधु वा ।
आत्मारामोऽनया वृत्त्या विचरेज्जडवन्मुनिः ॥ १७॥
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Thus remaining free from passion while (lying) in bed, sitting, moving about, bathing, seeing, touching, smelling, eating and hearing etc., and allowing the (three) Guṇas (in the form of the senses) to enjoy the various objects of the senses, the enlightened soul does not get bound (by such actions) like the ignorant man. Though continuing in his psycho-physical organism (which is a modification of Prakṛti) he remains unattached to it like the sky, the sun (which remains unattached to the water in which it is reflected) or the wind (which remains unattached even though blowing everywhere). (11-12)
With (all) his doubts resolved by (the sword of) his penetrating intellect whetted by (all-round) detachment he turns away from the sense of diversity, even as one who has woke up from a dream turns away from it. (13)
He whose vital, organic, mental and intellectual functions are absolutely free from deliberate thought remains as a matter of fact altogether unfettered by the three Guṇas operating through his body, though dwelling in it. (14)
A wise man is he who is not (adversely or agreeably) affected when his body is tormented by mischievous persons or by chance treated somewhat with honour by someone at some place. (15)
The sage who has transcended (the sense of) good and evil and sees equality (everywhere) would neither praise those that do or say (anything) good nor censure those who do or say (anything) evil. (16)
Revelling in his self, a man given to contemplation should neither do nor contemplate nor speak anything good or evil and should roam about like a stupid fellow and live in the aforesaid manner. (17) (11-17)
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शब्दब्रह्मणि निष्णातो न निष्णायात्परे यदि ।
श्रमस्तस्य श्रमफलो ह्यधेनुमिव रक्षतः ॥ १८॥
गां दुग्धदोहामसतीं च भार्यां
देहं पराधीनमसत्प्रजां च ।
वित्तं त्वतीर्थीकृतमङ्ग वाचं
हीनां मया रक्षति दुःखदुःखी ॥ १९॥
यस्यां न मे पावनमङ्ग कर्म
स्थित्युद्भवप्राणनिरोधमस्य ।
लीलावतारेप्सितजन्म वा स्या-
द्वन्ध्यां गिरं तां बिभृयान्न धीरः ॥ २०॥
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If one, though well-versed in the Veda (the Supreme revealed in the form of word), has not attained perfection in the Knowledge (realization) of the supreme (Brahma), his labour (on the study of the Vedas) has ended in labour alone like that of a man who tends a dry cow. (18)
The man who maintains a cow that has been milked for good (offers no more prospect of yielding milk), a false wife, a body depending (for its support) on another and an unworthy son, nay, who guards wealth which is not bestowed on worthy recipients and cultivates, O dear Uddhava ! speech which does not glorify Me reaps misery after misery. (19)
A wise man ought not to cultivate such barren speech as does not glorify, O dear Uddhava, My purifying activity responsible for the appearance, continuance and extinction of this universe and does not describe My advent (in the form) of Śrī Rāma, Śrī Kṛṣṇa and so on), which is so dear to the world, among My (numerous) descents taken for the sake of sport. (20) (18-20)
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एवं जिज्ञासयापोह्य नानात्वभ्रममात्मनि ।
उपारमेत विरजं मनो मय्यर्प्य सर्वगे ॥ २१॥
यद्यनीशो धारयितुं मनो ब्रह्मणि निश्चलम् ।
मयि सर्वाणि कर्माणि निरपेक्षः समाचर ॥ २२॥
श्रद्धालुर्मे कथाः शृण्वन् सुभद्रा लोकपावनीः ।
गायन्ननुस्मरन् कर्म जन्म चाभिनयन् मुहुः ॥ २३॥
मदर्थे धर्मकामार्थानाचरन् मदपाश्रयः ।
लभते निश्चलां भक्तिं मय्युद्धव सनातने ॥ २४॥
सत्सङ्गलब्धया भक्त्या मयि मां य उपासिता ।
स वै मे दर्शितं सद्भिरञ्जसा विन्दते पदम् ॥ २५॥
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Having cast aside, through inquiry on the lines indicated in the foregoing verses, the mistaken notion of diversity with respect to the soul, and focussed one's mind, free from (all) impurities, on Me, the omnipresent Lord, one should retire (from all activity). (21)
If (however) you are unable to fix your mind irrevocably on Brahma, do all your (allotted) duties efficiently in a disinterested spirit for My sake. (22)
Hearing with reverence My stories, which bring merit (to the hearer) and purify the worlds, chanting them (if there is someone to hear) and constantly recalling them (even when there is none to chant or hear them), arranging dramatic representation of My advent and pastimes again and again, (nay,) pursuing righteousness, enjoyment and wealth for My sake and depending on Me, O Uddhava ! one develops unflinching devotion to Me, the Eternal. (23-24)
Equipped with Devotion acquired through the fellowship of saints, he becomes My worshipper. (And) such a worshipper undoubtedly attains with ease to My state as shown by the righteous. (25) (21-25)
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उद्धव उवाच ।
साधुस्तवोत्तमश्लोक मतः कीदृग्विधः प्रभो ।
भक्तिस्त्वय्युपयुज्येत कीदृशी सद्भिरादृता ॥ २६॥
एतन्मे पुरुषाध्यक्ष लोकाध्यक्ष जगत्प्रभो ।
प्रणतायानुरक्ताय प्रपन्नाय च कथ्यताम् ॥ २७॥
त्वं ब्रह्म परमं व्योम पुरुषः प्रकृतेः परः ।
अवतीर्णोऽसि भगवन् स्वेच्छोपात्तपृथग्वपुः ॥ २८॥
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Uddhava submitted : What kind of man is considered by You to be a pious soul, O illustrious Lord ? And what kind of devotion has been esteemed by the righteous and may be directed towards You ? (26)
Let this be pointed out to me, bent low (before You), devoted (to You) and fallen at Your feet, O Ruler (even) of Brahma and others (the highest souls), the Controller of the spheres, the Lord of the (entire) creation ! (27)
You are the supreme Brahma, taintless like the sky, the Spirit beyond Prakṛti; yet, O Lord ! You have descended (on this earth) having assumed a distinct (finite) personality at Your own (sweet) will. (28) (26-28)
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श्रीभगवानुवाच ।
कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम् ।
सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः ॥ २९॥
कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः ।
अनीहो मितभुक्शान्तः स्थिरो मच्छरणो मुनिः ॥ ३०॥
अप्रमत्तो गभीरात्मा धृतिमाञ्जितषड्गुणः ।
अमानी मानदः कल्पो मैत्रः कारुणिकः कविः ॥ ३१॥
आज्ञायैवं गुणान् दोषान् मयाऽऽदिष्टानपि स्वकान् ।
धर्मान् सन्त्यज्य यः सर्वान् मां भजेत स सत्तमः ॥ ३२॥
ज्ञात्वाज्ञात्वाथ ये वै मां यावान् यश्चास्मि यादृशः ।
भजन्त्यनन्यभावेन ते मे भक्ततमा मताः ॥ ३३॥
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The glorious Lord replied : A pious soul is compassionate to all embodied souls, harms none, is forbearing, has truthfulness for his strength, faultless of mind, equipoised (in joy and sorrow) and beneficent to all; his judgment is never clouded by (attachment to) the pleasures of sense; he is self-disciplined, soft (by nature), pure (perfectly moral in his dealings), resourceless and effortless, lives on a scanty meal, is free from passions and constant, solely depends on Me and is given to contemplation and vigilant, remains unexcited (even when there is room for excitement) and firm (even in adversity); he must have conquered the six waves (viz., cold and heat, greed and infatuation, hunger and thirst), does not seek honour, though bestowing it (on others), is capable of imparting knowledge to others, sincere altruistic and possessed of right knowledge. (29—31)
. He (too) is (likewise) the best of (all) virtuous men, who—having completely neglected all his duties, though prescribed by Me, while knowing full well the virtues (resulting from the performance of duty) and sins (incurred by neglecting them)—worships Me (alone). (32)
They are considered by Me to be the foremost of (all) devotees, who worship Me with exclusive devotion, knowing in reality how great I am, what I am and what like I am, or (even) not knowing this. (33) (29-33)
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मल्लिङ्गमद्भक्तजनदर्शनस्पर्शनार्चनम् ।
परिचर्या स्तुतिः प्रह्वगुणकर्मानुकीर्तनम् ॥ ३४॥
मत्कथाश्रवणे श्रद्धा मदनुध्यानमुद्धव ।
सर्वलाभोपहरणं दास्येनात्मनिवेदनम् ॥ ३५॥
मज्जन्मकर्मकथनं मम पर्वानुमोदनम् ।
गीतताण्डववादित्रगोष्ठीभिर्मद्गृहोत्सवः ॥ ३६॥
यात्रा बलिविधानं च सर्ववार्षिकपर्वसु ।
वैदिकी तान्त्रिकी दीक्षा मदीयव्रतधारणम् ॥ ३७॥
ममार्चास्थापने श्रद्धा स्वतः संहत्य चोद्यमः ।
उद्यानोपवनाक्रीडपुरमन्दिरकर्मणि ॥ ३८॥
सम्मार्जनोपलेपाभ्यां सेकमण्डलवर्तनैः ।
गृहशुश्रूषणं मह्यं दासवद्यदमायया ॥ ३९॥
अमानित्वमदम्भित्वं कृतस्यापरिकीर्तनम् ।
अपि दीपावलोकं मे नोपयुञ्ज्यान्निवेदितम् ॥ ४०॥
यद्यदिष्टतमं लोके यच्चातिप्रियमात्मनः ।
तत्तन्निवेदयेन्मह्यं तदानन्त्याय कल्पते ॥ ४१॥
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Devotion to Me consists, O Uddhava ! in beholding, touching and worshipping My representations of (in the form of images etc.) and people devoted to Me, rendering (bodily) service to them (such as kneading their feet), extolling them, bowing to them and repeatedly recounting My excellences and exploits; developing reverence for hearing My stories, practising contemplation on Me, offering all one's gains to Me, offering one's body (to Me) for service; narrating the stories of My advent and recounting My deeds, celebrating festivals connected with Me (such as the Janmāṣṭami festival connected with My advent) and conducting festivities in My temples with vocal and instrumental music, dance and Puranic discourses; visiting holy places in procession and conducting (special) worship (with flowers etc.) on all annual festive occasions (particularly on every Ekādaśi during the four rainy months), initiating men into certain forms of Vedic and Tāntrika worship etc., and undertaking vows sacred to Me (such as fasting on Ekādaśi days); enthusiasm in installing My images (in temples specially built for the purpose) and individual as well as collective effort for laying out gardens, orchards and pleasances, erecting boundary walls round towns and constructing temples, keeping my temples tidy and clean after the manner of a servant by removing their dust and plastering their floor with cowdung etc., washing their floor and decorating it with ornamental designs and diagrams in a guileless way (without any expectation of return); absence of pride and hypocrisy and refraining from making known one's own services.* One should not use† (for one's own benefit) even the light of a lamp offered (by oneself or anyone else) to Me (or, to interpret it in another way, one should not offer to Me even the light of a lamp (already) offered (to Me or to any other deity).‡(34—40)
. One should (on the other hand) offer to Me whatever is most favoured with the world as well as whatever is most liked by himself; for such an offering is capable of yielding immortality. (41) (34-41)
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सूर्योऽग्निर्ब्राह्मणो गावो वैष्णवः खं मरुज्जलम् ।
भूरात्मा सर्वभूतानि भद्रपूजापदानि मे ॥ ४२॥
सूर्ये तु विद्यया त्रय्या हविषाग्नौ यजेत माम् ।
आतिथ्येन तु विप्राग्र्ये गोष्वङ्ग यवसादिना ॥ ४३॥
वैष्णवे बन्धुसत्कृत्या हृदि खे ध्याननिष्ठया ।
वायौ मुख्यधिया तोये द्रव्यैस्तोयपुरस्कृतैः ॥ ४४॥
स्थण्डिले मन्त्रहृदयैर्भोगैरात्मानमात्मनि ।
क्षेत्रज्ञं सर्वभूतेषु समत्वेन यजेत माम् ॥ ४५॥
धिष्ण्येष्वेष्विति मद्रूपं शङ्खचक्रगदाम्बुजैः ।
युक्तं चतुर्भुजं शान्तं ध्यायन्नर्चेत्समाहितः ॥ ४६॥
इष्टापूर्तेन मामेवं यो यजेत समाहितः ।
लभते मयि सद्भक्तिं मत्स्मृतिः साधुसेवया ॥ ४७॥
प्रायेण भक्तियोगेन सत्सङ्गेन विनोद्धव ।
नोपायो विद्यते सध्र्यङ् प्रायणं हि सतामहम् ॥ ४८॥
अथैतत्परमं गुह्यं शृण्वतो यदुनन्दन ।
सुगोप्यमपि वक्ष्यामि त्वं मे भृत्यः सुहृत्सखा ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे एकादशोऽध्यायः ॥ ११॥
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The sun, fire, the Brāhmaṇa cows, a votary of Lord Viṣṇu, the sky, the air, water, earth, one's own body and all living beings are the media of My worship, O good one! (42)
In the sun one should worship Me by (waiting upon Me with) hymns forming part of the three Vedas; in (the sacred) fire, by (pouring) oblations; in a worthy Brāhmaṇa, through hospitality of course; and in cows, through green grass etc., O dear Uddhava; in a votary of Lord Viṣṇu, through attentions due to a relation; in the cavity of one's heart, through fixity in meditation; in the air, through the thought that it is the life-giving principle running through the entire universe; in the water, through articles of worship followed by water (itself); in a raised ground (42-49)
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- A Smṛti text says :- धर्मः शरति कीर्तनात्।
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"A virtue is spent by being made known through one's own lips." (Preamble)
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पद्मनिर्ममोहवामैस्तु यत्फलं परिकीर्तितम्।
विष्णोर्नैवेद्यसिक्येन पुण्यं तद्भुजतां कलौ॥
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†It is for this reason that in order to guard against the offence of seeing things with the help of such light it has been enjoined that a light offered to a deity should contain a double wick. Of course, this does not debar us from accepting for one's own use in a spirit of devotion the offerings made to a deity in the shape of eatables, sandal-paste, garland end scent etc., which has been extolled in the scriptures as conducive to Liberation. The scripture says:- (Preamble)
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हृदि रूपं मुखे नाम नैवेद्यमुदरे हरेः।
पादोदकं च निर्माल्यं मस्तके यस्य मोऽच्युतः॥
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"In the Kali age the same virtue accrues from the food offered to Lord Viṣṇu to those partaking of it as has been declared to result from a fast undertaken for a whole month as many as six times. He is identical with Lord Viṣṇu, who carries a mental image of Lord Śrī Hari in his heart, His name on his lips, the food offered to Him in his stomach, nay, the water in which His feet have been washed and flowers etc., offered to Him on the head." (Preamble)
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विष्णोर्नैवेदिताश्रेन यत्फलं देवतानारम्।
पितृभ्यश्चैव तदेयं तदनन्त्याय कल्पते॥
पितृशेषं तु यो दद्याद्द्वयं परमात्मने।
रेतोभ्यः पितरस्तस्य भवन्ति क्लेशभागिनः॥
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‡The Smṛti says :-
"One ought to propitiate other deities by means of food (already) offered to Lord Viṣṇu (the Supreme Deity); nay, it should be offered to the manes as well (during the Śrāddha ceremony), as such consecrated food (it offered to the manes) is capable of yielding an immortal fruit. In the case (however) of him who offers the food already offered to the manes to Lord Śrī Hari, the Supreme Spirit, the manes who were responsible for his birth undergo (great) suffering." (duly) levelled and cleared (through consecration) by means of mystic formulas. In one's own body, one should propitiate the soul through amenities (permitted by the Śāstras); and in all created beings one should worship Me as the conscious Self through undifferentiated vision. (43—45)
Through these media one should contemplate and worship with a concentrated mind in the aforesaid manner My serene and four-armed personality equipped with a conch, discus, mace and lotus. (46)
He who worships Me as aforesaid with a concentrated mind through (Vedic) sacrifices and acts of pious liberality (such as the gift of food; enjoined in the Smṛtis) attains true devotion to Me and through service to the righteous follows My (constant) remembrance (or realization too). (47)
Ordinarily there is no royal road (to My realization) other than the discipline of Devotion preceded by association with the righteous, O Uddhava; for I am the greatest resort of the righteous. (48)
Therefore, hear this (following) sovereign secret, O scion of Yadu ! I shall tell you even that which deserves to be scrupulously guarded; (for) you are My servant and sincere friend. (49)
Thus ends the eleventh discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (Preamble)
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