॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्दशोऽध्यायः - १४ ॥
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Discourse XIV
Glory of the Path of Devotion and the Process of Meditation described (Preamble)
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उद्धव उवाच ।
वदन्ति कृष्ण श्रेयांसि बहूनि ब्रह्मवादिनः ।
तेषां विकल्पप्राधान्यमुताहो एकमुख्यता ॥ १॥
भवतोदाहृतः स्वामिन् भक्तियोगोऽनपेक्षितः ।
निरस्य सर्वतः सङ्गं येन त्वय्याविशेन्मनः ॥ २॥
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Uddhava submitted : Exponents of Veda speak of many a course of discipline leading to final beatitude, O Kṛṣṇa ! Does their importance vary according to the choice of the striver or does prominence attach to (only) one (of them)? (1)
The discipline of Devotion—by recourse to which the mind, having shaken off attachment for all (others), gets fixed on You— has been declared by You as independent of other disciplines, my Master ! (2) (1-2)
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श्रीभगवानुवाच ।
कालेन नष्टा प्रलये वाणीयं वेदसंज्ञिता ।
मयाऽऽदौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मदात्मकः ॥ ३॥
तेन प्रोक्ता च पुत्राय मनवे पूर्वजाय सा ।
ततो भृग्वादयोऽगृह्णन् सप्त ब्रह्ममहर्षयः ॥ ४॥
तेभ्यः पितृभ्यस्तत्पुत्रा देवदानवगुह्यकाः ।
मनुष्याः सिद्धगन्धर्वाः सविद्याधरचारणाः ॥ ५॥
किन्देवाः किन्नरा नागा रक्षः किम्पुरुषादयः ।
बह्व्यस्तेषां प्रकृतयो रजःसत्त्वतमोभुवः ॥ ६॥
याभिर्भूतानि भिद्यन्ते भूतानां पतयस्तथा ।
यथाप्रकृति सर्वेषां चित्रा वाचः स्रवन्ति हि ॥ ७॥
एवं प्रकृतिवैचित्र्याद्भिद्यन्ते मतयो नृणाम् ।
पारम्पर्येण केषाञ्चित्पाखण्डमतयोऽपरे ॥ ८॥
मन्मायामोहितधियः पुरुषाः पुरुषर्षभ ।
श्रेयो वदन्त्यनेकान्तं यथाकर्म यथारुचि ॥ ९॥
धर्ममेके यशश्चान्ये कामं सत्यं दमं शमम् ।
अन्ये वदन्ति स्वार्थं वा ऐश्वर्यं त्यागभोजनम् ।
केचिद्यज्ञतपो दानं व्रतानि नियमान् यमान् ॥ १०॥
आद्यन्तवन्त एवैषां लोकाः कर्मविनिर्मिताः ।
दुःखोदर्कास्तमोनिष्ठाः क्षुद्रानन्दाः शुचार्पिताः ॥ ११॥
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The glorious Lord replied : In course of time this word (of Mine), bearing the name of Veda, in which stands described the course of conduct helping one to fix one's mind on Me, disappeared during Pralaya (the period of final dissolution). At the beginning of (the next) creation (however) it was delivered by Me to Brahmā. (3)
By Brahmā, again, it was taught to his eldest son, (Swāyambhuva) Manu; and the seven great seers associated with the creation of the universe, Bhrgu and others, received it from (Swāyambhuva) Manu. (4)
From them, the fathers (of creation), their progeny, the gods, the Dānavas and the Guhyakas (Yakṣas), human beings, Siddhas and Gandharvas, including Vidyādharas and Cāraṇas as well as men of the other Dwijas (divisions of the terrestrial globe other than Jambūdwipa), Kinnaras Nāgas, Rākṣasas, Kimpuruṣas† and others received it. Diverse are the natural tendencies of the aforementioned, born as they are of (varied proportions of) Rajas, Sattva and Tamas, due to which created beings and their thoughts (too) differ; and in conformity with their nature indeed diverse interpretations of the Vedas flow from (the mouths of) them all. (5—7)
In this way what with diversity of disposition and what with the oral teaching imparted from father to son the minds of some men get perverted, while others embrace heretic views. (8)
With their judgment clouded by My deluding potency, O jewel among men, people speak of different ways to attain blessedness according to their own past Karma and taste. (9)
Some (viz., the advocates of Karma-Mimāṃsā) declare it to be Dharma (religious merit); others (the poets) call it renown; (still) others (such as Vātsyāyana) name it as sexual enjoyment; some (the advocates of Yoga) designate it as truthfulness, control of the senses and mind-control. Others (such as politicians) speak of wealth and power as their well-known end (and the policies of conciliation etc., as the means to that end). Advocates of renunciation declare it as renunciation, while hedonists call it sensuous enjoyment. (10)
Some call it Yajña (worship of gods); while others speak of it as austerity, liberality, sacred vows, observances and the five forms of self-abnegation. The rewards of these are indeed such as have a beginning and an end, fruits as they are of (human) endeavour. They bring sorrow in their train, culminate in ignorance, afford trivial delight and are attended with grief (even while they are being enjoyed). (11)
- Being proof against fatigue, sweat and foul smell, they are so akin to the gods that when seen they give rise to a doubt in the mind of the looker-on whether they are gods or earthly beings. Hence they are referred to in the above verse as 'किंदेवाः'
(3-11)
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मय्यर्पितात्मनः सभ्य निरपेक्षस्य सर्वतः ।
मयाऽऽत्मना सुखं यत्तत्कुतः स्याद्विषयात्मनाम् ॥ १२॥
अकिञ्चनस्य दान्तस्य शान्तस्य समचेतसः ।
मया सन्तुष्टमनसः सर्वाः सुखमया दिशः ॥ १३॥
न पारमेष्ठ्यं न महेन्द्रधिष्ण्यं
न सार्वभौमं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा
मय्यर्पितात्मेच्छति मद्विनान्यत् ॥ १४॥
न तथा मे प्रियतम आत्मयोनिर्न शङ्करः ।
न च सङ्कर्षणो न श्रीर्नैवात्मा च यथा भवान् ॥ १५॥
निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनम् ।
अनुव्रजाम्यहं नित्यं पूयेयेत्यङ्घ्रिरेणुभिः ॥ १६॥
निष्किञ्चना मय्यनुरक्तचेतसः
शान्ता महान्तोऽखिलजीववत्सलाः ।
कामैरनालब्धधियो जुषन्ति यत्
तन्नैरपेक्ष्यं न विदुः सुखं मम ॥ १७॥
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How could that happiness fall to the lot of those who have set their mind on sense-delights—the happiness which is enjoyed with Me as his self, O noble one, by him who has fixed his mind on Me and expects no gratification from any (other) source ? (12)
All the (four) quarters are full of joy to him who has nothing to call his own, has (fully) subdued his senses and mind, (nay,) whose mind is equipoised (free from likes and dislikes) and fully gratified with Me. (13)
He who has bestowed his mind on Me no more aspires for the position of Brahmā (the highest functionary in the administration of the universe), much less for the realm of the great Indra (the ruler of paradise), still less for sovereignty over the entire globe, rulers hip of the subterranean worlds or mystic powers acquired through the practice of Yoga, nor does he seek (even) final beatitude (lit., cessation of rebirth for all time to come) divorced from Me. (14)
Neither Brahmā (My own son) nor Lord Śiva (who is My own Self) nor again Lord Balarāma (My own elder brother) nor Goddess Śrī (My better half) nor My own (divine) personality is so very dear to Me as (a devotee like) you. (15)
I ever dog the footsteps of him who is free from (all) expectation, is given to contemplation (on Me), composed, free from animosity and sees unity everywhere, in order that I may be cleansed (absolved from the stigma of not being able to repay My debt to him) by the dust of his feet (that is sure to fall on My person in that case). (16)
Others cannot realize My all-blissful character which is apprehended by those exalted souls who have nothing to call their own, whose mind is devoted to Me, who have subdued their passions and are fond of all living beings and whose understanding is unclouded by desires; (for) this character of Mine can be known only by those who are free from wants. (17)
- The Kinnaras (किञ्चनस्य इन्) are so-called because they partially resemble human beings in their form or facial structures
† The Kimpurusas (किञ्चनस्य पुरुषा इन्) are another class of semi-human beings partly resembling human beings and partly
(12-17)
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बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रियः ।
प्रायः प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥ १८॥
यथाग्निः सुसमृद्धार्चिः करोत्येधांसि भस्मसात् ।
तथा मद्विषया भक्तिरुद्धवैनांसि कृत्स्नशः ॥ १९॥
न साधयति मां योगो न साङ्ख्यं धर्म उद्धव ।
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥ २०॥
भक्त्याहमेकया ग्राह्यः श्रद्धयाऽऽत्मा प्रियः सताम् ।
भक्तिः पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥ २१॥
धर्मः सत्यदयोपेतो विद्या वा तपसान्विता ।
मद्भक्त्यापेतमात्मानं न सम्यक् प्रपुनाति हि ॥ २२॥
कथं विना रोमहर्षं द्रवता चेतसा विना ।
विनानन्दाश्रुकलया शुध्येद्भक्त्या विनाऽऽशयः ॥ २३॥
वाग्गद्गदा द्रवते यस्य चित्तं
रुदत्यभीक्ष्णं हसति क्वचिच्च ।
विलज्ज उद्गायति नृत्यते च
मद्भक्तियुक्तो भुवनं पुनाति ॥ २४॥
यथाग्निना हेम मलं जहाति
ध्मातं पुनः स्वं भजते च रूपम् ।
आत्मा च कर्मानुशयं विधूय
मद्भक्तियोगेन भजत्यथो माम् ॥ २५॥
यथा यथाऽऽत्मा परिमृज्यतेऽसौ
मत्पुण्यगाथाश्रवणाभिधानैः ।
तथा तथा पश्यति वस्तु सूक्ष्मं
चक्षुर्यथैवाञ्जनसम्प्रयुक्तम् ॥ २६॥
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Though attracted by objects of senses, My devotee, who has not (yet) been able to conquer his senses, is not generally overpowered by (such) objects, thanks to his powerful devotion (to Me). (18)
(Even) as fire which has fully burst into flames reduces a pile of firewood to ashes, so does devotion directed towards Me (whatever its origin) burns one's sins in toto, O Uddhava ! (19)
Neither Yoga nor Sāṅkhya nor righteousness nor study of the Vedas (or Japa of the Divine Name), austerity or renunciation captivates Me (so thoroughly) as does intense Devotion. (20)
I, the beloved Self of the righteous, can be captured (only) through exclusive Devotion coupled with reverence. Devotion concentrated on Me absolves even the pariahs (who cook and eat the flesh of dogs) from the stigma attaching to their birth. (21)
Piety accompanied by veracity and compassion or (even) learning coupled with askesis indeed does not thoroughly and once for all cleanse a mind destitute of Devotion. (22)
How can Devotion be known except through the hair standing on end or through one's heart melting or through tears of joy (trickling down one's cheeks) and how can one's mind be purified except through Devotion ? (23)
A man full of devotion to Me—who speaks in a voice choked with emotion, whose heart melts (through affection), who weeps incessantly (at the thought of his separation from Me) and sometimes laughs (when reminded of the inwardness of My pastimes), (nay,) who sings unabashed at the top of his voice and dances (out of joy)—purifies the (whole) world. (24)
(Even) as gold sheds its dross and regains its purity (only) when heated with fire, so does the soul shake off the seeds of Karma through the discipline of Devotion and forthwith attains oneness with Me. (25)
The more one's mind gets purified by listening to and recounting My auspicious stories the better able is the Jiva to discern the subtle reality (of the Self), even as the eye is better able to perceive a minute object (the clearer it becomes) when treated with a (medicated) pigment. (26) (18-26)
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विषयान् ध्यायतश्चित्तं विषयेषु विषज्जते ।
मामनुस्मरतश्चित्तं मय्येव प्रविलीयते ॥ २७॥
तस्मादसदभिध्यानं यथा स्वप्नमनोरथम् ।
हित्वा मयि समाधत्स्व मनो मद्भावभावितम् ॥ २८॥
स्त्रीणां स्त्रीसङ्गिनां सङ्गं त्यक्त्वा दूरत आत्मवान् ।
क्षेमे विविक्त आसीनश्चिन्तयेन्मामतन्द्रितः ॥ २९॥
न तथास्य भवेत्क्लेशो बन्धश्चान्यप्रसङ्गतः ।
योषित्सङ्गाद्यथा पुंसो यथा तत्सङ्गिसङ्गतः ॥ ३०॥
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The mind of a man dwelling on the objects of sense gets attached to them. (Even so) the mind of one (engaged in) contemplating on Me gets absorbed in Me alone. (27)
(Therefore), giving up the thought of the unreal and worthless objects (of the world) as things seen in a dream or fancied, concentrate your mind-purified through devotion to Me—on Me (alone). (28)
Abandoning from a distance the company of women as well as of men delighting in the company of women, and having conquered one's mind, one should sit down in a secure and lonely place and unweariedly think of Me. (29)
In the case of such a man no such affliction and no such bondage results from attachment to others as does from the company of women as well as of men delighting in the company of women. (30) (27-30)
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उद्धव उवाच ।
यथा त्वामरविन्दाक्ष यादृशं वा यदात्मकम् ।
ध्यायेन्मुमुक्षुरेतन्मे ध्यानं त्वं वक्तुमर्हसि ॥ ३१॥
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Uddhava submitted : (Now) be pleased to tell Me, O Lord with lotus-like eyes, the process of meditation indicated in the foregoing verses—as to how, in what form and as what a seeker of Liberation should contemplate on You. (31) (31)
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श्रीभगवानुवाच ।
सम आसन आसीनः समकायो यथासुखम् ।
हस्तावुत्सङ्ग आधाय स्वनासाग्रकृतेक्षणः ॥ ३२॥
प्राणस्य शोधयेन्मार्गं पूरकुम्भकरेचकैः ।
विपर्ययेणापि शनैरभ्यसेन्निर्जितेन्द्रियः ॥ ३३॥
हृद्यविच्छिन्नमोङ्कारं घण्टानादं बिसोर्णवत् ।
प्राणेनोदीर्य तत्राथ पुनः संवेशयेत्स्वरम् ॥ ३४॥
एवं प्रणवसंयुक्तं प्राणमेव समभ्यसेत् ।
दशकृत्वस्त्रिषवणं मासादर्वाग्जितानिलः ॥ ३५॥
हृत्पुण्डरीकमन्तःस्थमूर्ध्वनालमधोमुखम् ।
ध्यात्वोर्ध्वमुखमुन्निद्रमष्टपत्रं सकर्णिकम् ॥ ३६॥
कर्णिकायां न्यसेत्सूर्यसोमाग्नीनुत्तरोत्तरम् ।
वह्निमध्ये स्मरेद्रूपं ममैतद्ध्यानमङ्गलम् ॥ ३७॥
समं प्रशान्तं सुमुखं दीर्घचारुचतुर्भुजम् ।
सुचारुसुन्दरग्रीवं सुकपोलं शुचिस्मितम् ॥ ३८॥
समानकर्णविन्यस्तस्फुरन्मकरकुण्डलम् ।
हेमाम्बरं घनश्यामं श्रीवत्सश्रीनिकेतनम् ॥ ३९॥
शङ्खचक्रगदापद्मवनमालाविभूषितम् ।
नूपुरैर्विलसत्पादं कौस्तुभप्रभया युतम् ॥ ४०॥
द्युमत्किरीटकटककटिसूत्राङ्गदायुतम् ।
सर्वाङ्गसुन्दरं हृद्यं प्रसादसुमुखेक्षणम् ॥ ४१॥
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The glorious Lord replied : Seated on a seat of moderate height (neither very high nor very low) with his body erect in a comfortable posture placing both his hands (with palm upwards) on his lap and steadying his gaze on the tip of his nose, and having fully controlled his senses, one should cleanse the passages of the life-breath by (the three processes of breath-control (viz., Pūraka (slow inhalation) Kumbhaka (retention of breath) and Recaka (slow exhalation) and should slowly practise this course in the reverse order (i. e., by doing Recaka first, Kumbhaka next and Pūraka last of all) too. (32-33)
Manifesting in mind through the instrumentality of the life-breath the sound of Praṇava (the sacred syllable OM), as extending uninterruptedly, fine as a fibre of the lotus stalk, (from the Mūlādhāra located near the anus up to the crown of the head) one should then follow it with a sharp nasal sound continuous as the ringing of a bell. (34)
In this way he should exercise his breath, joining it with Praṇava, thrice a day ten times each; within a month he will have attained control over his breath. (35)
Visualizing the heart—existing within the body in the shape of a lotus bud turned upside down with its stalk upwards (like the flower of a plantain)—(in an inverted position) with eight open petals and pericarp turned upwards, he should picture to his mind in succession the sun, the moon and fire as existing (in the form of circles) on the pericarp; in the centre of fire he should mentally behold My form as depicted hereafter, (so) happy to contemplate upon. (36-37)
He should conceive It as symmetrical, gracious, having a charming countenance, with four long beautiful arms, a most shapely and graceful neck, lovely cheeks and bright smiles; with brilliant alligator-shaped ear-rings adorning well-matched ears, clad in golden raiment, dark-brown as a cloud, bearing (on the right and left side respectively of the chest) the marks of Śrīvatsa (a white curl of hair) and Śrī (a golden streak); decked with a conch, discus, mace and lotus and a wreath of sylvan flowers, feet shining with anklets, (nay,) distinguished by the effulgence of the Kaustubha gem, graced all over with a glorious diadem, wristlets, girdle and armlets; charming of every limb, pleasing to the heart, with a countenance and eyes enlivened with grace and very soft to the touch. And he should concentrate the mind on each limb (individually as well). (38—41) (32-41)
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सुकुमारमभिध्यायेत्सर्वाङ्गेषु मनो दधत् ।
इन्द्रियाणीन्द्रियार्थेभ्यो मनसाऽऽकृष्य तन्मनः ।
बुद्ध्या सारथिना धीरः प्रणयेन्मयि सर्वतः ॥ ४२॥
तत्सर्वव्यापकं चित्तमाकृष्यैकत्र धारयेत् ।
नान्यानि चिन्तयेद्भूयः सुस्मितं भावयेन्मुखम् ॥ ४३॥
तत्र लब्धपदं चित्तमाकृष्य व्योम्नि धारयेत् ।
तच्च त्यक्त्वा मदारोहो न किञ्चिदपि चिन्तयेत् ॥ ४४॥
एवं समाहितमतिर्मामेवात्मानमात्मनि ।
विचष्टे मयि सर्वात्मन् ज्योतिर्ज्योतिषि संयुतम् ॥ ४५॥
ध्यानेनेत्थं सुतीव्रेण युञ्जतो योगिनो मनः ।
संयास्यत्याशु निर्वाणं द्रव्यज्ञानक्रियाभ्रमः ॥ ४६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे चतुर्दशोऽध्यायः ॥ १४॥
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Withdrawing the senses from their objects with the help of the mind, and weaning the said mind (too) from all (other) objects with the help of the intellect, the driver (of the chariot of the body), a wise man should focus it on Me. (42)
Gathering that mind which takes in the entire personality (of the Lord), he should (learn to) concentrate it on one member (alone). He should no more think of other limbs and should fix his thought (exclusively) on the (Lord's) face wearing a winsome smile. (43)
Diverting the mind once it has gained its firm hold on My countenance, he should fix it on My all-pervading Self, (the substratum of all and unattached to all like the sky); and, transcending that too, and becoming one with Me (the Absolute), should cease to think of anything else (not even of the distinction between the subject and the object). (44)
With his intellect thus established (in Me) he sees Me in himself and himself actually merged in Me, the Universal Soul, like (an individual) light in (the element of) fire. (45)
The misconception regarding Matter (in the form of the body etc., being his own self), knowledge (in the form of ascribing knowership to the Self) and action (in the form of attributing activity to the Self) will soon disappear from the mind of the striver who concentrates his mind through most intense meditation as aforesaid. (46)
Thus ends the fourteenth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (42-46)
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