श्रीभगवानुवाच ।
न रोधयति मां योगो न साङ्ख्यं धर्म एव च ।
न स्वाध्यायस्तपस्त्यागो नेष्टापूर्तं न दक्षिणा ॥ १॥
व्रतानि यज्ञश्छान्दांसि तीर्थानि नियमा यमाः ।
यथावरुन्धे सत्सङ्गः सर्वसङ्गापहो हि माम् ॥ २॥
सत्सङ्गेन हि दैतेया यातुधाना मृगाः खगाः ।
गन्धर्वाप्सरसो नागाः सिद्धाश्चारणगुह्यकाः ॥ ३॥
विद्याधरा मनुष्येषु वैश्याः शूद्राः स्त्रियोऽन्त्यजाः ।
रजस्तमःप्रकृतयस्तस्मिंस्तस्मिन् युगेऽनघ ॥ ४॥
बहवो मत्पदं प्राप्तास्त्वाष्ट्रकायाधवादयः ।
वृषपर्वा बलिर्बाणो मयश्चाथ विभीषणः ॥ ५॥
सुग्रीवो हनुमान् ऋक्षो गजो गृध्रो वणिक्पथः ।
व्याधः कुब्जा व्रजे गोप्यो यज्ञपत्न्यस्तथापरे ॥ ६॥
ते नाधीतश्रुतिगणा नोपासितमहत्तमाः ।
अव्रताऽतप्ततपसः सत्सङ्गान्मामुपागताः ॥ ७॥
केवलेन हि भावेन गोप्यो गावो नगा मृगाः ।
येऽन्ये मूढधियो नागाः सिद्धा मामीयुरञ्जसा ॥ ८॥
यं न योगेन साङ्ख्येन दानव्रततपोऽध्वरैः ।
व्याख्यास्वाध्यायसन्न्यासैः प्राप्नुयाद्यत्नवानपि ॥ ९॥
रामेण सार्धं मथुरां प्रणीते
श्वाफल्किना मय्यनुरक्तचित्ताः ।
विगाढभावेन न मे वियोग-
तीव्राधयोऽन्यं ददृशुः सुखाय ॥ १०॥
तास्ताः क्षपाः प्रेष्ठतमेन नीता
मयैव वृन्दावनगोचरेण ।
क्षणार्धवत्ताः पुनरङ्ग तासां
हीना मया कल्पसमा बभूवुः ॥ ११॥
ता नाविदन् मय्यनुषङ्गबद्ध-
धियः स्वमात्मानमदस्तथेदम् ।
यथा समाधौ मुनयोऽब्धितोये
नद्यः प्रविष्टा इव नामरूपे ॥ १२॥
मत्कामा रमणं जारमस्वरूपविदोऽबलाः ।
ब्रह्म मां परमं प्रापुः सङ्गाच्छतसहस्रशः ॥ १३॥
तस्मात्त्वमुद्धवोत्सृज्य चोदनां प्रतिचोदनाम् ।
प्रवृत्तं च निवृत्तं च श्रोतव्यं श्रुतमेव च ॥ १४॥
मामेकमेव शरणमात्मानं सर्वदेहिनाम् ।
याहि सर्वात्मभावेन मया स्या ह्यकुतोभयः ॥ १५॥
|
The glorious Lord began again : Neither Yoga (consisting of eight limbs enumerated in the Yogā-Sūtras of Patañjali) nor Sāṅkhya (knowledge of the distinctive character of the different categories discussed in the Sāṅkhya system of philosophy) nor righteousness (consisting of non-violence, benevolence etc.), study of the Vedas (or Japa of the Divine Name), austerity and renunciation nor pouring oblations into the sacred fire and works of public utility (such as the digging of wells and tanks and the laying out of gardens) nor (the bestowal of) gifts, (observing) fasts, worship of gods, muttering secret spells, resorting to holy waters and places of pilgrimage, (undertaking) sacred observances (such as purity of body and mind) and the (five) forms of self-abnegation (non-violence etc.) gain Me over as does Satsaṅga capture Me—Satsaṅga, which actually puts an end to all (other) attachments. (1-2)
For, thanks to the fellowship of saints, a number of Daityas (the sons of Diti), Yātudhānas (ogres), beasts and birds, Gandharvas and Apsarās, Nāgas, Siddhas, Cāraṇas and Guhyakas (Yakṣas), Vidyādharas, and among human beings (even) Vaiśyas and Sūdras, womenfolk and the lowest born, possessed of a Rājasika and Tāmasika disposition, such as Vṛtrāsura (son of the god Twaṣṭā through a Daitya mother), Prahrāda (son of Kayādhū), Vṛṣaparvā, Balī, Bāṇa, Maya and Vibhīṣaṇa, sub-human (beings like) Sugrīva, Hanumān, Jāmbavān (a bear), the (celebrated) elephant (of the legend), Jaṭāyu (a vulture), Tulādhāra (a merchant), Dharmavyādha (a hunter by profession), Kubjā (a hunch-backed damsel), the Gopis (cowherdesses) as well as the wives of Brāhmaṇas (engaged in performing a sacrifice) of Vraja and others ascended to My realm in different Yugas, O sinless Uddhava! (3—6)
Although they had never studied the Śruti texts, had never waited upon the most exalted ones (for the said purpose), had not observed any sacred vows nor practised any austerities, they (nevertheless) attained to Me through the fellowship of saints (alone). (7)
Through mere love indeed the cowherdesses and cows, (nay,) trees and antelopes, cobras and other dull-witted creatures accomplished the object of their life and easily attained to Me, whom one cannot reach (even) with (great) exertion through Yoga or Sāṅkhya, liberality, sacred vows, austerities and sacrificial performances, exposition of sacred texts, study of the Vedas (or Japa of the Divine Name) and renunciation. (8-9)
When I was taken to Mathurā alongwith Balarāma by Akrūra (the son of Śwaphalka), the Gopis—whose mind was attached to Me through intense devotion and who suffered acute pangs of separation (from Me)—did not look upon anyone else than Me as a source of delight. (10)
Those very (autumnal) nights (of ineffable sweetness) which had (during the Rāsa dance), been spent (by them) like half a second with Me, the highest object of their love when I was present (by their side) in (the woods of) Vṛindāvana, hung heavy on them like a Kalpa (a thousand revolutions of the four Yugas) now that they were bereft of Me, O loved one! (11)
With their mind fastened on to Me with (chords of) love they were no longer conscious of their own people or (even) of their (own) self, much less of this world or the next—any more than sages lost in Yogic trance are conscious of (this world consisting of) names and forms—and merged into (become one with) Me like rivers that lose themselves in the waters of the ocean. (12)
Full of passion for Me, thinking Me (only) as their lover, nay, paramour, women (of Vraja) in their hundreds and thousands, who did not know My essential (divine) character, attained to Me, the supreme Brahma, through the fellowship of the righteous. (13)
Therefore, turning your back upon injunctions as well as upon interdictions, (nay,) renouncing worldly activity as well as cessation from activity, and rejecting that which has been learnt and that which has (yet) to be learnt, O Uddhava, seek as your refuge Me alone, the one Self of all embodied creatures, with all your being; for with Me alone (as your Master) you can be rid of fear from all quarters. (14-15) (1-15)
|
श्रीभगवानुवाच ।
स एष जीवो विवरप्रसूतिः
प्राणेन घोषेण गुहां प्रविष्टः ।
मनोमयं सूक्ष्ममुपेत्य रूपं
मात्रा स्वरो वर्ण इति स्थविष्ठः ॥ १७॥
यथानलः खेऽनिलबन्धुरूष्मा
बलेन दारुण्यधिमथ्यमानः ।
अणुः प्रजातो हविषा समिध्यते
तथैव मे व्यक्तिरियं हि वाणी ॥ १८॥
एवं गदिः कर्मगतिर्विसर्गो
घ्राणो रसो दृक्स्पर्शः श्रुतिश्च ।
सङ्कल्पविज्ञानमथाभिमानः
सूत्रं रजःसत्त्वतमोविकारः ॥ १९॥
अयं हि जीवस्त्रिवृदब्जयोनि-
रव्यक्त एको वयसा स आद्यः ।
विश्लिष्टशक्तिर्बहुधेव भाति
बीजानि योनिं प्रतिपद्य यद्वत् ॥ २०॥
यस्मिन्निदं प्रोतमशेषमोतं
पटो यथा तन्तुवितानसंस्थः ।
य एष संसारतरुः पुराणः
कर्मात्मकः पुष्पफले प्रसूते ॥ २१॥
द्वे अस्य बीजे शतमूलस्त्रिनालः
पञ्चस्कन्धः पञ्चरसप्रसूतिः ।
दशैकशाखो द्विसुपर्णनीड-
स्त्रिवल्कलो द्विफलोऽर्कं प्रविष्टः ॥ २२॥
अदन्ति चैकं फलमस्य गृध्रा
ग्रामेचरा एकमरण्यवासाः ।
हंसा य एकं बहुरूपमिज्यै-
र्मायामयं वेद स वेद वेदम् ॥ २३॥
एवं गुरूपासनयैकभक्त्या
विद्याकुठारेण शितेन धीरः
विवृश्च्य जीवाशयमप्रमत्तः
सम्पद्य चात्मानमथ त्यजास्त्रम् ॥ २४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे द्वादशोऽध्यायः ॥ १२॥
|
The glorious Lord replied : The aforesaid Supreme (who gives life to all) is self-evident in that He reveals Himself (as follows) in the (six) Cakras (spiritual centres existing in the human body). Having (first) entered the Ādhāra Cakra (located near the anus) alongwith the sonant Prāṇa (known by the name of Parā speech) and assumed the subtle forms composed of the mind-stuff (and known by the names of Paśyanti and Madhyamā in the Maṇipūra and Viśuddhi Cakras located near the navel and throat respectively), He (finally) manifests Himself (within the mouth) in the grossest form (known by the name of Vaikhari speech and) consisting of Mātrā (measure of time taken in uttering a vowel sound), accent (Udāta etc.) and articulate sound. (17)
Just as fire, existing in the form of (unmanifest) heat in the sky, appears in a minute form (as a spark) when being repeatedly churned with force out of (a block of) wood and (fanned by the wind and) growing larger (in course of time), blazes forth with the help of oblations (poured into it), even so I appear (by degrees), as a matter of fact, as (the Parā, Paśyanti, Madhyamā and Vaikhari forms of) this (Vedic) speech. (18)
Likewise articulation, work done by the hands, locomotion, evacuation of the bowels and the bladder, perceiving smell and taste, vision, perceiving the touch and audition, conception, cognition and intellection and self-identification with the body etc. (the function of the ego), permeating things (the function of Prakṛti) and the entire range of objective existence (consisting of the Indriyas, the modifications of Rajas, the deities presiding over them, the modifications of Sattva, and the five gross elements, the modifications of Tamas) are My manifestations. (19)
This God (the, life-giver of all) is indeed one and unmanifest (in the beginning); for He is the first to become the support of the three Guṇas and the source of the lotus of the universe. Having by force of time purposively embraced His potency (in the form of Māyā), He appears manifold as it were (even) as, having found a (suitable) soil, seeds assume diverse shapes (in the form of trees etc.). (20)
This universe is in no way other than God, in whom it stands woven warp and woof like a piece of cloth, which owes its existence to the expanse of threads. (Just as threads exist even independently of the cloth, but not so the cloth, the universe owes its existence to God but God exists even independently of the universe.) This tree of mundane existence has no beginning, is characterized by activity and puts forth flowers and fruits (in the shape of enjoyment and final beatitude). (21)
(Virtue and sin—) two are its seeds, innumerable are its roots (in the shape of cravings); (Sattva, Rajas and Tamas—) three are its stalks; five (viz., the five elements) are its main boughs; it yields five (kinds of) saps (in the shape of the five objects of senses); ten and one are its secondary branches (in the shape of the ten Indriyas and the mind); it bears (on it) the nest of two birds (viz., God and the Jiva, the individual soul); three are the layers of its bark (in the shape of the three humours of the body, viz., wind, bile and phlegm); it bears two (varieties of) fruits (viz., joy and sorrow) and spreads as far as (the sphere of) the sun (there being no metempsychosis for those who have penetrated beyond the sphere of the sun). (22)
Full of carnal desires (the vulture-like) men of the world partake of its one fruit (viz., misery, even heavenly enjoyment being ultimately productive of sorrow); while (the swan-like) men of wisdom dwelling in the woods (cut off from the world) eat the other (viz., the bliss of immortality). He (alone) knows (the true import of) the Vedas, who comes to realize through (his) preceptors (worthy of respect) the one God (Myself) appearing in multitudinous forms by dint of His Māyā (in the shape of His will to become many). (23)
Having thus subdued yourself and remaining alert (all the while), cut at the root of your astral body (the distinguishing appurtenance of a Jiva) with exclusive devotion (to Me) acquired by sitting at the feet of a preceptor or by means of the keen-edged axe of wisdom (in the form of Self-Realization); and, having (thereby) realized the Self, cast off forthwith (even) the weapon (with which you have rent the veil of ignorance in the form of your Jivahood). (24)
Thus ends the twelfth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhita. (17-24)
|