॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रयोदशोऽध्यादशोयः - १३ ॥
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Discourse XIII
The teaching imparted by the Lord in the form of the Divine Swan to the sage Sanaka and his three brothers (Preamble)
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श्रीभगवानुवाच ।
सत्त्वं रजस्तम इति गुणा बुद्धेर्न चात्मनः ।
सत्त्वेनान्यतमौ हन्यात्सत्त्वं सत्त्वेन चैव हि ॥ १॥
सत्त्वाद्धर्मो भवेद्वृद्धात्पुंसो मद्भक्तिलक्षणः ।
सात्त्विकोपासया सत्त्वं ततो धर्मः प्रवर्तते ॥ २॥
धर्मो रजस्तमो हन्यात्सत्त्ववृद्धिरनुत्तमः ।
आशु नश्यति तन्मूलो ह्यधर्म उभये हते ॥ ३॥
आगमोऽपः प्रजा देशः कालः कर्म च जन्म च ।
ध्यानं मन्त्रोऽथ संस्कारो दशैते गुणहेतवः ॥ ४॥
तत्तत्सात्त्विकमेवैषां यद्यद्वृद्धाः प्रचक्षते ।
निन्दन्ति तामसं तत्तद्राजसं तदुपेक्षितम् ॥ ५॥
सात्त्विकान्येव सेवेत पुमान् सत्त्वविवृद्धये ।
ततो धर्मस्ततो ज्ञानं यावत्स्मृतिरपोहनम् ॥ ६॥
वेणुसङ्घर्षजो वह्निर्दग्ध्वा शाम्यति तद्वनम् ।
एवं गुणव्यत्ययजो देहः शाम्यति तत्क्रियः ॥ ७॥
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The glorious Lord began again : Sattva, Rajas and Tamas—these are the modes of Buddhi (Prakṛti) and not of the Self. By (developing) the quality of Sattva (therefore) one should control (the operation of) the other two (viz., Rajas and Tamas) and (then) Sattva itself (in the shape of Sāttvika virtues like truthfulness and compassion) by Sattva (in the form of quietism). (1)
As a result of Sattva grown predominant appears in man the virtue bearing the label of Devotion to Me. Sattva develops through the use of Sāttvika things and thence proceeds righteousness (in the form of Devotion). (2)
Righteousness (in the form of Devotion), which contributes to the predominance of Sattva and which is (therefore) the superlative virtue, curbs (the element of) Rajas and Tamas; and, when both these are subdued, unrighteousness, which has its root in these latter, soon disappears as a matter of course. (3)
Scripture, water, the people (environment), place (surroundings), time, occupation and birth, (the object of) contemplation, Mantra (spell) and purificatory rites—these ten are contributory to the growth of a particular Guna. (4)
Of these (latter) whatever men of mature judgment speak approvingly of is unquestionably Sāttvika; that which they condemn is Tāmasika and that which is looked upon by them with indifference is Rājasika. (5)
For the predominance of Sattva a man should make use of Sāttvika things alone. Thence will proceed righteousness (in the form of Devotion) and thence (again) will follow (the light of) wisdom culminating in Self-Realization and the extinction of darkness (in the form of the two bodies and their ultimate cause, (viz., the three Gunas). (6)
The fire produced by the attrition of bamboo stalks subsides after consuming that thicket (by its flames); so the body born of unevenness of the (three) Gunas (modes of Prakṛti) and behaving like the (said) fire, ceases to be. (7) (1-7)
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उद्धव उवाच ।
विदन्ति मर्त्याः प्रायेण विषयान् पदमापदाम् ।
तथापि भुञ्जते कृष्ण तत्कथं श्वखराजवत् ॥ ८॥
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Uddhava submitted : Men generally know the pleasures of sense to be the source of calamities; how is it (then) that, like the dog, the donkey and the goat, they still (doggedly pursue and) enjoy them, O Kṛṣṇa ? (8) (8)
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श्रीभगवानुवाच ।
अहमित्यन्यथा बुद्धिः प्रमत्तस्य यथा हृदि ।
उत्सर्पति रजो घोरं ततो वैकारिकं मनः ॥ ९॥
रजोयुक्तस्य मनसः सङ्कल्पः सविकल्पकः ।
ततः कामो गुणध्यानाद्दुःसहः स्याद्धि दुर्मतेः ॥ १०॥
करोति कामवशगः कर्माण्यविजितेन्द्रियः ।
दुःखोदर्काणि सम्पश्यन् रजोवेगविमोहितः ॥ ११॥
रजस्तमोभ्यां यदपि विद्वान् विक्षिप्तधीः पुनः ।
अतन्द्रितो मनो युञ्जन् दोषदृष्टिर्न सज्जते ॥ १२॥
अप्रमत्तोऽनुयुञ्जीत मनो मय्यर्पयञ्छनैः ।
अनिर्विण्णो यथा कालं जितश्वासो जितासनः ॥ १३॥
एतावान् योग आदिष्टो मच्छिष्यैः सनकादिभिः ।
सर्वतो मन आकृष्य मय्यद्धावेश्यते यथा ॥ १४॥
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The glorious Lord replied : The perverted notion of "I" (with reference to the body etc.) duly springs up in the heart of the deluded soul; due to such notion Rajas, which is the root of sorrow, pervades the mind, even though the latter is born of Sattva. (9)
In the mind, coloured with Rajas, of a man of perverted judgment springs up (first of all) the notion about an object being worth enjoying and (then) as to how it can be enjoyed. Next arises in him, as a result of his dwelling on the excellent aspects of that object, a passion for it which is indeed difficult to arrest. (10)
Having no control over his senses and overpowered by desire, the man embarks upon actions attended with sorrow) though clearly perceiving them to be such, deluded as he is by the impetuosity of Rajas. (11)
The man of discrimination, though his mind (too) is (sometimes) distracted (and even infatuated) by Rajas and Tamas, collects his mind again with effort, alive as he is to the evil inherent in the pleasures of sense, and does not get attached to them. (12)
Having controlled the breath and secured steadiness of posture, and remaining alert and not feeling bored (in the event of success not coming within sight soon) one should slowly compose the mind, concentrating it on Me at the appointed time (thrice a day). (13)
Withdrawing the mind from everything (else), it should be duly and directly established in Me; this much comprises the Yoga taught (by Me) to Brahmā accompanied by My disciples, the sages Sanaka and others. (14) (9-14)
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उद्धव उवाच ।
यदा त्वं सनकादिभ्यो येन रूपेण केशव ।
योगमादिष्टवानेतद्रूपमिच्छामि वेदितुम् ॥ १५॥
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Uddhava submitted : I wish to know about that form in which and when you taught the Yoga to Sanaka and his three brothers, O Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva)! (15) (15)
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श्रीभगवानुवाच ।
पुत्रा हिरण्यगर्भस्य मानसाः सनकादयः ।
पप्रच्छुः पितरं सूक्ष्मां योगस्यैकान्तिकीं गतिम् ॥ १६॥
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The glorious Lord replied : Sanaka and his brothers mind-born sons of Brahmā (the creator), questioned their father (once) about the unfailing and highest consummation of Yoga, so difficult to understand. (16) (16)
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सनकादय ऊचुः ।
गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रभो ।
कथमन्योन्यसन्त्यागो मुमुक्षोरतितितीर्षोः ॥ १७॥
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Sanaka and others submitted : The mind clings to the sense-objects (by virtue of its natural affinity to them) and the latter get imprinted on the mind (in the form of latencies), O Lord! How can it be possible for the seeker of Liberation, who is keen to reach the other shore, to part them one from the other ? (17) (17)
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श्रीभगवानुवाच ।
एवं पृष्टो महादेवः स्वयम्भूर्भूतभावनः ।
ध्यायमानः प्रश्नबीजं नाभ्यपद्यत कर्मधीः ॥ १८॥
स मामचिन्तयद्देवः प्रश्नपारतितीर्षया ।
तस्याहं हंसरूपेण सकाशमगमं तदा ॥ १९॥
दृष्ट्वा मां त उपव्रज्य कृत्वा पादाभिवन्दनम् ।
ब्रह्माणमग्रतः कृत्वा पप्रच्छुः को भवानिति ॥ २०॥
इत्यहं मुनिभिः पृष्टस्तत्त्वजिज्ञासुभिस्तदा ।
यदवोचमहं तेभ्यस्तदुद्धव निबोध मे ॥ २१॥
वस्तुनो यद्यनानात्वमात्मनः प्रश्न ईदृशः ।
कथं घटेत वो विप्रा वक्तुर्वा मे क आश्रयः ॥ २२॥
पञ्चात्मकेषु भूतेषु समानेषु च वस्तुतः ।
को भवानिति वः प्रश्नो वाचारम्भो ह्यनर्थकः ॥ २३॥
मनसा वचसा दृष्ट्या गृह्यतेऽन्यैरपीन्द्रियैः ।
अहमेव न मत्तोऽन्यदिति बुध्यध्वमञ्जसा ॥ २४॥
गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रजाः ।
जीवस्य देह उभयं गुणाश्चेतो मदात्मनः ॥ २५॥
गुणेषु चाविशच्चित्तमभीक्ष्णं गुणसेवया ।
गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥ २६॥
जाग्रत्स्वप्नः सुषुप्तं च गुणतो बुद्धिवृत्तयः ।
तासां विलक्षणो जीवः साक्षित्वेन विनिश्चितः ॥ २७॥
यर्हि संसृतिबन्धोऽयमात्मनो गुणवृत्तिदः ।
मयि तुर्ये स्थितो जह्यात्त्यागस्तद्गुणचेतसाम् ॥ २८॥
अहङ्कारकृतं बन्धमात्मनोऽर्थविपर्ययम् ।
विद्वान् निर्विद्य संसारचिन्तां तुर्ये स्थितस्त्यजेत् ॥ २९॥
यावन्नानार्थधीः पुंसो न निवर्तेत युक्तिभिः ।
जागर्त्यपि स्वपन्नज्ञः स्वप्ने जागरणं यथा ॥ ३०॥
असत्त्वादात्मनोऽन्येषां भावानां तत्कृता भिदा ।
गतयो हेतवश्चास्य मृषा स्वप्नदृशो यथा ॥ ३१॥
यो जागरे बहिरनुक्षणधर्मिणोऽर्थान्
भुङ्क्ते समस्तकरणैर्हृदि तत्सदृक्षान् ।
स्वप्ने सुषुप्त उपसंहरते स एकः
स्मृत्यन्वयात्त्रिगुणवृत्तिदृगिन्द्रियेशः ॥ ३२॥
एवं विमृश्य गुणतो मनसस्त्र्यवस्था
मन्मायया मयि कृता इति निश्चितार्थाः ।
सञ्छिद्य हार्दमनुमानसदुक्तितीक्ष्ण-
ज्ञानासिना भजत माखिलसंशयाधिम् ॥ ३३॥
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The glorious Lord continued : Thus interrogated, Brahmā (the great god), the self-born creator of beings, could not get, in spite of his deep thought, at the root of the question (ignorance about the Self), his mind being taken up with his duty (of creation). (18)
The said god fixed his mind on Me with intent to get to the other side (the hidden meaning) of the question. Then I sought his presence in the form of a swan (in order to hint at His capacity to alienate the sense-objects from the mind just as the swan is credited with the virtue of separating water from milk when mixed together). (19)
Beholding Me and placing Brahmā at their head, they (Sanaka and others) came up to Me and, bowing at My feet, asked Me as to who I was. (20)
In these words was I interrogated on the said occasion by the sages, keen as they were to know the Truth. (Now) hear from Me, O Uddhava, what I spoke to them (in reply). (21)
If there is unity of the substance known as the Self (and if your question relates to the Self in Me), how can such a question on your part (as you have asked Me, calling upon Me to specify Myself out of many) be relevant, O Brāhmaṇa sages ! Or (even) if I (proceed to) speak (in reply), what (distinctive quality) can be My basis (for an answer) ? (22)
(If, on the other hand, it relates to My body, even then) your question as to who I am is indeed a (mere) drill in words and (hence) meaningless, the bodies of living creatures being identical (in substance), constituted (as they are) of the five elements, and (also) from the point of view of ultimate reality. (23)
Whatever is grasped by the mind, expressed through speech and perceived through the faculty of vision, nay, even with the other senses is but Myself, there is nothing other than Me; know this as a result of enquiry into the truth. (24)
(True,) the mind cleaves to the sense-objects and the latter get imprinted on the mind, O My sons ! The sense- objects and the mind both (however) constitute the body (i.e., an adjunct and not the essence) of the Jiva, which is essentially the same as I (so that there is no real affinity between the Jiva, on the one hand, and the sense-objects and the mind, on the other, which can therefore be easily transcended by the Jiva by contemplating on its divine essence, its identity with Brahma. (25)
Becoming one with Me (and thus realizing its own true nature), the Jiva should (therefore) give up both—viz., the mind clinging to the sense-objects as a result of repeatedly enjoying them and the sense-objects that get imprinted on it (in the form of latencies). (26)
Wakefulness, the dream state and deep slumber are the (three) states of the mind (and not of the Jiva), following from (the preponderance of) the (three) Guṇas, (Sattva, Rajas and Tamas respectively). The Jiva, however, is conclusively known to be distinct from them as being their witness. (27)
Since this identification of the soul with Buddhi (which is responsible for its transmigration) attributes to it the functions of the (three) Guṇas, therefore, getting established in Me, the transcendent Brahma (which lies beyond the three states of wakefulness etc.), the Jiva should shake off this identification. Thereafter follows the (mutual) divorce of the sense-objects and the mind. (28)
Realizing the bondage of the soul—occasioned by self-identification with one's psycho-physical organism—to be the source of evil (in the shape of obscuring one's blissful nature), and feeling disgusted with it, one should get established in the fourth (transcendent) principle and give up identification with the body etc., (which is responsible for the transmigration of the soul) and the resultant thought of gratifying the self. (29)
So long as the sense of reality of diverse objects does not disappear from the mind of man through arguments, the fool continues to sleep even though he is awake, just like the man who is waking in a dream. (30)
(Objective entities like the body) other than the Self having no existence, the differences (of Varṇa, Āśrama and so on) occasioned by them, the (various) destinies (such as the enjoyments of heaven, to be attained by men after death and described in the Vedas) and their causes (in the shape of good and evil actions of various kinds) are (all) unreal with the Self as things seen by a dreaming man. (31)
He who while waking perceives outside himself through all his senses objects having properties changing every moment, (nay,) who experiences within his heart in a dream things (shaped by his Vāsanās or cravings and) similar to those perceived in the waking state and who in deep slumber withdraws them (all) is one and the same, connected as he is with all the states by memory as their witness and as the controller of the senses. (32)
Pondering thus and arriving at the following conclusion about the nature of the Self that the three states of the mind (referred to heretofore and) traceable to the (three) Guṇas (or modes of Prakṛti) are superimposed on Me (appearing as the Jiva) by My deluding potency (veiling My true nature), cut at the root of egotism, the basis of all doubts (as to whether the soul is different from the body etc., or one with it, whether it is one or there is a plurality of souls and so on) with the sword of wisdom whetted by reasoning, the precepts of saints and the Śruti texts, and betake yourselves to Me seated in your (very) heart. (33) (18-33)
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ईक्षेत विभ्रममिदं मनसो विलासं
दृष्टं विनष्टमतिलोलमलातचक्रम् ।
विज्ञानमेकमुरुधेव विभाति माया
स्वप्नस्त्रिधा गुणविसर्गकृतो विकल्पः ॥ ३४॥
दृष्टिं ततः प्रतिनिवर्त्य निवृत्ततृष्ण-
स्तूष्णीं भवेन्निजसुखानुभवो निरीहः ।
सन्दृश्यते क्व च यदीदमवस्तुबुद्ध्या
त्यक्तं भ्रमाय न भवेत्स्मृतिरानिपातात् ॥ ३५॥
देहं च नश्वरमवस्थितमुत्थितं वा
सिद्धो न पश्यति यतोऽध्यगमत्स्वरूपम् ।
दैवादपेतमुत दैववशादुपेतं
वासो यथा परिकृतं मदिरामदान्धः ॥ ३६॥
देहोऽपि दैववशगः खलु कर्म यावत्
स्वारम्भकं प्रतिसमीक्षत एव सासुः ।
तं स प्रपञ्चमधिरूढसमाधियोगः
स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तुः ॥ ३७॥
मयैतदुक्तं वो विप्रा गुह्यं यत्साङ्ख्ययोगयोः ।
जानीत माऽऽगतं यज्ञं युष्मद्धर्मविवक्षया ॥ ३८॥
अहं योगस्य साङ्ख्यस्य सत्यस्यर्तस्य तेजसः ।
परायणं द्विजश्रेष्ठाः श्रियःकीर्तेर्दमस्य च ॥ ३९॥
मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् ।
सुहृदं प्रियमात्मानं साम्यासङ्गादयोगुणाः ॥ ४०॥
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One should look upon this (objective) world as an illusion in that it is a creation of the mind, open to perception and evanescent as a dream and most unsteady like a revolving firebrand. Consciousness, though one, appears as many (through a freak of imagination) and this threefold division (in the shape of the body, the Indriyas and the mind), wrought by the projection of the (three) Guṇas (or modes of Prakṛti) is a (mere) illusory appearance. (34)
(Therefore,) diverting one's eye (mind) from the body etc., (which are all superimposed on the Self), one should remain absorbed in the realization of one's own blissful nature. His thirst for enjoyment having ceased (once for all), he should keep quiet and effortless. Even if this body etc., is perceived (as a distinct reality) at times (while taking one's meals, answering the calls of nature and so on), what has been dismissed as unreal (other than the Self) can no longer delude us, although its impression on the mind may continue till death. (35)
Nay, a man established in the Self no longer cognizes (even) his perishable body, by means of which he realized his self, as risen (from his seat), or settled (again), gone out (to some other place) or come (back) by chance, any more than a man blinded by intoxication caused by wine cognizes the garment worn by him as (still) on his person or fallen therefrom. (36)
The body too, including the Indriyas and the vital principle, functioning as it does under the control of Providence, undoubtedly and invariably survives till the Karma (the stock of merit and sin) which brought it into existence stands (has not been reaped). He (however) who has climbed up to the highest ladder of Yoga (concentration of mind) known by the name of Samādhi (absorption of mind into the Universal Spirit) and realized the truth does not recapture (as his own self or its own) the body alongwith the world (directly connected with it in the shape of one's wife, children, house and other material possessions) any more than the man who has awoke from sleep does his dream-body. (37)
This is the secret of Sāṅkhya (the branch of knowledge which distinguishes Matter from Spirit) and Yoga (the system of philosophy founded by the sage Patañjali), which has been expounded by Me, to you, O Brāhmaṇa sages ! Know Me to be Yajña (Lord Viṣṇu Himself) arrived (here) with intent to expound (unfold) to you (the secret of) Dharmas (the righteous courses leading to Liberation). (38)
I am the supreme goal of Yoga and Sāṅkhya, virtue both in its ideal and practical form, glory and prosperity, celebrity and self-control, O jewels among the twice-born ! (39)
All virtues like even-mindedness and non-attachment, which are not products of the three Guṇas (and therefore eternal) find shelter in Me, transcendent and free from desire as I am, the beloved friend, (nay,) the (very) Self (of all). (40) (34-40)
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इति मे छिन्नसन्देहा मुनयः सनकादयः ।
सभाजयित्वा परया भक्त्यागृणत संस्तवैः ॥ ४१॥
तैरहं पूजितः सम्यक् संस्तुतः परमर्षिभिः ।
प्रत्येयाय स्वकं धाम पश्यतः परमेष्ठिनः ॥ ४२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे त्रयोदशोऽध्यायः ॥ १३॥
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Having (duly) worshipped Me with supreme devotion, the sages Sanaka and his (three) brothers—who had their doubts (as to the way in which the mind could be weaned from the objects of sense) thus resolved by Me (in the form of the divine Swan)—celebrated Me through songs of praise. (41)
Honoured with due ceremony and glorified at length by the aforesaid great sages, I flew back to My (divine) realm, Brahma (the highest functionary of the universe) looking on. (42)
Thus ends the thirteenth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (41-42)
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