॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रयोविंशोऽध्यायः - २३ ॥
|
Discourse XXIII
The Episode of a forbearing Brāhmaṇa (Preamble)
|
बादरायणिरुवाच ।
स एवमाशंसित उद्धवेन
भागवतमुख्येन दाशार्हमुख्यः ।
सभाजयन् भृत्यवचो मुकुन्द-
स्तमाबभाषे श्रवणीयवीर्यः ॥ १॥
|
Śrī Śuka (the son of Vedavyāsa) began again : Thus prayed to by Uddhava, the foremost of the Lord's devotees, and welcoming the words of His servant (Uddhava), Lord Śrī Kṛṣṇa (the Bestower of Liberation) the Jewel of the Daśārhas, the story of whose exploits is worth listening to, addressed him (as follows). (1) (1)
|
श्रीभगवानुवाच ।
बार्हस्पत्य स वै नात्र साधुर्वै दुर्जनेरितैः ।
दुरुक्तैर्भिन्नमात्मानं यः समाधातुमीश्वरः ॥ २॥
न तथा तप्यते विद्धः पुमान् बाणैस्तु मर्मगैः ।
यथा तुदन्ति मर्मस्था ह्यसतां परुषेषवः ॥ ३॥
कथयन्ति महत्पुण्यमितिहासमिहोद्धव ।
तमहं वर्णयिष्यामि निबोध सुसमाहितः ॥ ४॥
केनचिद्भिक्षुणा गीतं परिभूतेन दुर्जनैः ।
स्मरता धृतियुक्तेन विपाकं निजकर्मणाम् ॥ ५॥
|
The glorious Lord said : Indeed, there is scarcely any pious soul in this world, O pupil of the sage Bṛhaspati, who is really able to compose his mind agitated by the abusive words uttered by a wicked fellow. (2)
A man is not so (severely) pained when pierced by shafts that have deeply entered his vital parts as indeed by the shaft-like pungent words of the wicked, that wrinkle in his heart and torment him. (3)
In this connection the wise narrate, O Uddhava, a most sacred story (of his despondency) told by some mendicant, who was subjected to indignity by wicked people and (yet) remained full of composure, recognizing it to be the consequence of his own (evil) deeds. I shall (presently) relate it to you; please hear it with a fully concentrated mind. (4-5) (2-5)
|
|
अवन्तिषु द्विजः कश्चिदासीदाढ्यतमः श्रिया ।
वार्तावृत्तिः कदर्यस्तु कामी लुब्धोऽतिकोपनः ॥ ६॥
ज्ञातयोऽतिथयस्तस्य वाङ्मात्रेणापि नार्चिताः ।
शून्यावसथ आत्मापि काले कामैरनर्चितः ॥ ७॥
दुःशीलस्य कदर्यस्य द्रुह्यन्ते पुत्रबान्धवाः ।
दारा दुहितरो भृत्या विषण्णा नाचरन् प्रियम् ॥ ८॥
तस्यैवं यक्षवित्तस्य च्युतस्योभयलोकतः ।
धर्मकामविहीनस्य चुक्रुधुः पञ्चभागिनः ॥ ९॥
तदवध्यानविस्रस्तपुण्यस्कन्धस्य भूरिद ।
अर्थोऽप्यगच्छन्निधनं बह्वायासपरिश्रमः ॥ १०॥
ज्ञातयो जगृहुः किञ्चित्किञ्चिद्दस्यव उद्धव ।
दैवतः कालतः किञ्चिद्ब्रह्मबन्धोर्नृपार्थिवात् ॥ ११॥
स एवं द्रविणे नष्टे धर्मकामविवर्जितः ।
उपेक्षितश्च स्वजनैश्चिन्तामाप दुरत्ययाम् ॥ १२॥
तस्यैवं ध्यायतो दीर्घं नष्टरायस्तपस्विनः ।
खिद्यतो बाष्पकण्ठस्य निर्वेदः सुमहानभूत् ॥ १३॥
|
In the principality of Avanti (Malwa) there lived a certain Brāhmaṇa richly endowed with wealth, though parsimonious*, lascivious, greedy and most irascible, and pursued the vocation of agriculture and trade. (6)
Neither relatives nor guests were (ever) honoured by him even with bare words. (Nay,) living in a house devoid of piety and ritual acts, even his own person was never gratified with pleasures when there was time for it. (7)
The relations and servants, (nay, even) the wife and sons as well as the daughters of that ill-behaved and stingy fellow felt disgusted (with him) and not only did not do what was liked by him but (actually) bore ill-will to him. (8)
The five claimants (viz., the gods, the manes, the subhuman species, human beings, i.e., newcomers and the Brāhmaṇa seers, to whom offerings are made during the five great sacrifices) got angry at that Brāhmaṇa, who (simply) guarded his wealth like a Yakṣa (a species of demigods) as aforesaid, was destitute of piety and enjoyment (both) and (as such) had fallen from this world as well as from the next. (9)
Even the wealth—that had cost him so much (fruitless) exertion through pursuits (like agriculture) which entailed untold hardships—of that Brāhmaṇa, whose (residual) stock of merit had run out through his neglect of the said (five) claimants, O liberal-minded Uddhava, met with destruction. (10)
The relations seized a portion of the wealth of that unworthy Brāhmaṇa, robbers laid their hands on another, O Uddhava; while the rest was lost through the agency of Providence (in the shape of fire etc., time, the king and other human beings. (11)
His wealth having been lost in the aforesaid manner, the Brāhmaṇa, who was destitute of (all) piety and enjoyment and was neglected by his own people, gave way to anxiety that was hard to overcome. (12)
A very great despondency overtook the Brāhmaṇa, who, having lost his wealth, had been reduced to a pitiable condition and had thus long been brooding over his lot and sorrowing with his throat choked with tears. (13) (6-13)
|
|
आत्मान् धर्मकृत्यं च पुत्रदारांश्च पौडरन् । देवतातिथिभूत्यश्च स कदर्थ इति स्मृतः ॥
|
- A Kadarya (miser) has been defined in a Smṛti text as follows:—
He is spoken of as a miser, who allows his own self (body), sons and wife, defiles guests and servants and (even) his sacred duties to suffer (on account of his stinginess).
(Preamble)
|
|
स चाहेदमहो कष्टं वृथाऽऽत्मा मेऽनुतापितः ।
न धर्माय न कामाय यस्यार्थायास ईदृशः ॥ १४॥
प्रायेणार्थाः कदर्याणां न सुखाय कदाचन ।
इह चात्मोपतापाय मृतस्य नरकाय च ॥ १५॥
यशो यशस्विनां शुद्धं श्लाघ्या ये गुणिनां गुणाः ।
लोभः स्वल्पोऽपि तान् हन्ति श्वित्रो रूपमिवेप्सितम् ॥ १६॥
अर्थस्य साधने सिद्धे उत्कर्षे रक्षणे व्यये ।
नाशोपभोग आयासस्त्रासश्चिन्ता भ्रमो नृणाम् ॥ १७॥
स्तेयं हिंसानृतं दम्भः कामः क्रोधः स्मयो मदः ।
भेदो वैरमविश्वासः संस्पर्धा व्यसनानि च ॥ १८॥
एते पञ्चदशानर्था ह्यर्थमूला मता नृणाम् ।
तस्मादनर्थमर्थाख्यं श्रेयोऽर्थी दूरतस्त्यजेत् ॥ १९॥
भिद्यन्ते भ्रातरो दाराः पितरः सुहृदस्तथा ।
एकास्निग्धाः काकिणिना सद्यः सर्वेऽरयः कृताः ॥ २०॥
अर्थेनाल्पीयसा ह्येते संरब्धा दीप्तमन्यवः ।
त्यजन्त्याशु स्पृधो घ्नन्ति सहसोत्सृज्य सौहृदम् ॥ २१॥
लब्ध्वा जन्मामरप्रार्थ्यं मानुष्यं तद्द्विजाग्र्यताम् ।
तदनादृत्य ये स्वार्थं घ्नन्ति यान्त्यशुभां गतिम् ॥ २२॥
स्वर्गापवर्गयोर्द्वारं प्राप्य लोकमिमं पुमान् ।
द्रविणे कोऽनुषज्जेत मर्त्योऽनर्थस्य धामनि ॥ २३॥
देवर्षिपितृभूतानि ज्ञातीन् बन्धूंश्च भागिनः ।
असंविभज्य चात्मानं यक्षवित्तः पतत्यधः ॥ २४॥
व्यर्थयार्थेहया वित्तं प्रमत्तस्य वयोबलम् ।
कुशला येन सिध्यन्ति जरठः किं नु साधये ॥ २५॥
कस्मात्सङ्क्लिश्यते विद्वान् व्यर्थयार्थेहयासकृत् ।
कस्यचिन्मायया नूनं लोकोऽयं सुविमोहितः ॥ २६॥
किं धनैर्धनदैर्वा किं कामैर्वा कामदैरुत ।
मृत्युना ग्रस्यमानस्य कर्मभिर्वोत जन्मदैः ॥ २७॥
|
And he said (to himself) as follows:— "Oh, what a pity ! In vain has this body been subjected to suffering by me, who took such (great) pains over (the acquisition of) wealth neither for religious merit nor for self-gratification ! (14)
Generally the riches of misers never contribute to their (bodily) comfort (or happiness). In this life, on the other hand, they conduce to the agony of their soul; and when a miser is no more (in this world) they lead him to hell (as a result of neglect of his obligatory and other duties). (15)
Just as white leprosy spoils an exterior worth coveting, even a little greed mars the immaculate glory of the glorious and the laudable qualities that exist in those possessing merit. (16)
Bodily exertion, apprehension, anxiety and delusion fall to the lot of men engaged in the acquisition of wealth, in augmenting and preserving it once it has been acquired, and anxiety (grief alone) is involved in its expenditure, loss and enjoyment. (17)
(Moreover) since the tendency to misappropriate others' property, violence, mendacity, hypocrisy, covetousness and anger, pride, arrogance, discord, animosity, distrust, a spirit of rivalry and fondness for women in general, love of gambling and addiction to wine—these fifteen evils found in men are believed to have their source in wealth; therefore, a seeker of (final) beatitude should abandon from a distance the evil going by the name of wealth (lit., that which is solicited). (18-19)
(One's own) brothers, wife, parents and uncles as well as one's near and dear ones, who were (once) full of love, nay, had identity of interest, are all estranged in no time by a single shell and converted into enemies. (20)
Agitated and incensed over the question of the least wealth, these people cast at once (all) affection to the winds and, full of jealousy, forsake in no time and (even) take the life of their rival. (21)
They who, having secured a human birth—worthy of being solicited even by immortals—and there too the status of a Brāhmaṇa, the foremost of the twice-born, and yet ignoring it, mar (fail to achieve) their self-interest (in the shape of final beatitude) meet with an evil destiny (go down to hell as a result of their addiction to the evils enumerated in verse 18 above). (22)
Having obtained this (human) body, the gateway to heaven as well as to final beatitude, what mortal man would get attached to wealth, the abode of (all) evil ? (23)
He who guards his wealth like a Yakṣa, neither propitiates (by means of it) the gods, the Ṛṣiṣ, the manes and (other) living beings kinsmen, relatives and other claimants nor himself and goes down (to perdition). (24)
My fortune, lifetime and strength, through which men of understanding achieve perfection, have (all) been carelessly spent, occupied as I have been with My fruitless endeavours in the cause of (amassing) wealth. What can I possibly accomplish now, as I have grown old ? (25)
Wherefore does a man alive to the evil repeatedly allow himself to be troubled so much by his futile endeavours for (the acquisition of) wealth ? To be sure this world stands fully enchanted by the deluding potency of some (unknown and unseen) agency. (26)
What purpose of a man who is (already in the process of) being devoured by Death could be served by riches or by those that confer wealth (on him) and what is to be gained (by him) through enjoyments sought after by the world or those that cater for (such) enjoyments or (for that matter) through actions that are conducive to rebirth ? (27) (14-27)
|
|
नूनं मे भगवांस्तुष्टः सर्वदेवमयो हरिः ।
येन नीतो दशामेतां निर्वेदश्चात्मनः प्लवः ॥ २८॥
सोऽहं कालावशेषेण शोषयिष्येऽङ्गमात्मनः ।
अप्रमत्तोऽखिलस्वार्थे यदि स्यात्सिद्ध आत्मनि ॥ २९॥
तत्र मामनुमोदेरन् देवास्त्रिभुवनेश्वराः ।
मुहूर्तेन ब्रह्मलोकं खट्वाङ्गः समसाधयत् ॥ ३०॥
|
"Surely Lord Śrī Hari, who embodies in His person all the gods, by whom I have been reduced to this predicament, is pleased with me, and (it is through His pleasure alone that) despondency has come over me, which will serve (me) as a bark (to cross the ocean of metempsychosis). (28)
Complacent of mind and (wide) awake to all my interests, I, who have (luckily enough) been reduced to such a (pitiable) plight, shall during what (little) time—if any—is left (at my disposal) attenuate my body (through askesis). (29)
Let the gods who are the rulers of the three worlds (earth, heaven and the intermediate region) shower their grace on me in the aforesaid state. (I feel reassured by the thought that) Khaṭwāṅga (an ancient king) attained in no time Vaikuṇṭha (the realm of Lord Viṣṇu, which is a manifestation of Brahma)". (30) (28-30)
|
श्रीभगवानुवाच ।
इत्यभिप्रेत्य मनसा ह्यावन्त्यो द्विजसत्तमः ।
उन्मुच्य हृदयग्रन्थीन् शान्तो भिक्षुरभून्मुनिः ॥ ३१॥
स चचार महीमेतां संयतात्मेन्द्रियानिलः ।
भिक्षार्थं नगरग्रामानसङ्गोऽलक्षितोऽविशत् ॥ ३२॥
तं वै प्रवयसं भिक्षुमवधूतमसज्जनाः ।
दृष्ट्वा पर्यभवन् भद्र बह्वीभिः परिभूतिभिः ॥ ३३॥
केचित्त्रिवेणुं जगृहुरेके पात्रं कमण्डलुम् ।
पीठं चैकेऽक्षसूत्रं च कन्थां चीराणि केचन ॥ ३४॥
प्रदाय च पुनस्तानि दर्शितान्याददुर्मुनेः ।
अन्नं च भैक्ष्यसम्पन्नं भुञ्जानस्य सरित्तटे ॥ ३५॥
मूत्रयन्ति च पापिष्ठाः ष्ठीवन्त्यस्य च मूर्धनि ।
यतवाचं वाचयन्ति ताडयन्ति न वक्ति चेत् ॥ ३६॥
तर्जयन्त्यपरे वाग्भिः स्तेनोऽयमिति वादिनः ।
बध्नन्ति रज्ज्वा तं केचिद्बध्यतां बध्यतामिति ॥ ३७॥
क्षिपन्त्येकेऽवजानन्त एष धर्मध्वजः शठः ।
क्षीणवित्त इमां वृत्तिमग्रहीत्स्वजनोज्झितः ॥ ३८॥
अहो एष महासारो धृतिमान् गिरिराडिव ।
मौनेन साधयत्यर्थं बकवद्दृढनिश्चयः ॥ ३९॥
इत्येके विहसन्त्येनमेके दुर्वातयन्ति च ।
तं बबन्धुर्निरुरुधुर्यथा क्रीडनकं द्विजम् ॥ ४०॥
एवं स भौतिकं दुःखं दैविकं दैहिकं च यत् ।
भोक्तव्यमात्मनो दिष्टं प्राप्तं प्राप्तमबुध्यत ॥ ४१॥
परिभूत इमां गाथामगायत नराधमैः ।
पातयद्भिः स्वधर्मस्थो धृतिमास्थाय सात्त्विकीम् ॥ ४२॥
|
The glorious Lord continued : Having thus resolved in his mind, the Brāhmaṇa (the foremost of the twice-born classes) who belonged to Avanti undid the knots (in the shape of the ego-sense and the feeling of myness) existing in his heart and turned out to be a peaceful ascetic subsisting on alms. (31)
With his mind, senses and breath fully controlled he traversed this globe and entered towns villages (only) for (begging) alms (and that too) incognito and unattached. (32)
Seeing that aged mendicant untidy (in appearance), wicked people ill-treated him in numerous insulting ways, O good Uddhava ! (33)
Some snatched away his triple bamboo staff (carried as a symbol of complete renunciation); others, his (begging) bowl and Kamaṇḍalu (vessel made of cocoanut shell for carrying water); some took away his seat and string of Rudrakṣa beads and still others, his quilt of rags and even strips of cloth. (34)
Returning them (once) or (simply) showing them (as if offering them back) they would snatch them from the ascetic once more; nay, while he partook on the riverside of the food got by way of alms, they would snatch away that (too). (35)
People who were extremely vile (even) spat and urinated on his head; they forced him to speak while he was silent and would thrash him if he did not. (36)
Calling him a thief, others threatened him with words; while others tied him with a rope, exclaiming "Let him be bound, let him be bound !" (37)
Some would insultingly taunt him, saying "He is (in the heart of his hearts) a rogue, though (outwardly) carrying a (triple) staff as an emblem of piety. Deserted by his own people on his wealth having been depleted, he has adopted this course of life (as a means of livelihood rather than in a spirit of renunciation)." (38)
Others would ridicule him saying "Oh, this most robust fellow is firm as a huge mountain. Strong of resolution like a heron he seeks to gain his end through (a vow of) silence !" while others broke wind at him. (Nay,) people (even) tied and restrained that Brāhmaṇa (even) as a bird kept for diversion. (39-40)
Whatever affliction—caused by any living being, brought about by Providence, or having its source in his own body—thus came to him he took each as his own lot to be worked out by him (and reconciled himself with it). (41)
Ill-treated (as aforesaid) by the basest of men bent on bringing about his downfall (by forcing him to abandon his course of conduct befitting a recluse), and (yet) adhering to his duty and resorting to firmness of a Sāttvika type (as depicted in Gītā, XVIII. 33), the mendicant sang the following song. (42) (31-42)
|
द्विज उवाच ।
नायं जनो मे सुखदुःख हेतुः
न देवताऽऽत्मा ग्रहकर्मकालाः ।
मनः परं कारणमामनन्ति
संसारचक्रं परिवर्तयेद्यत् ॥ ४३॥
मनो गुणान् वै सृजते बलीय-
स्ततश्च कर्माणि विलक्षणानि ।
शुक्लानि कृष्णान्यथ लोहितानि
तेभ्यः सवर्णाः सृतयो भवन्ति ॥ ४४॥
अनीह आत्मा मनसा समीहता
हिरण्मयो मत्सख उद्विचष्टे ।
मनः स्वलिङ्गं परिगृह्य कामान्
जुषन् निबद्धो गुणसङ्गतोऽसौ ॥ ४५॥
दानं स्वधर्मो नियमो यमश्च
श्रुतं च कर्माणि च सद्व्रतानि ।
सर्वे मनोनिग्रहलक्षणान्ताः
परो हि योगो मनसः समाधिः ॥ ४६॥
समाहितं यस्य मनः प्रशान्तं
दानादिभिः किं वद तस्य कृत्यम् ।
असंयतं यस्य मनो विनश्य-
द्दानादिभिश्चेदपरं किमेभिः ॥ ४७॥
मनो वशेऽन्ये ह्यभवन् स्म देवा
मनश्च नान्यस्य वशं समेति ।
भीष्मो हि देवः सहसः सहीयान्
युञ्ज्याद्वशे तं स हि देवदेवः ॥ ४८॥
तं दुर्जयं शत्रुमसह्यवेग-
मरुन्तुदं तन्न विजित्य केचित् ।
कुर्वन्त्यसद्विग्रहमत्र मर्त्यै-
र्मित्राण्युदासीनरिपून् विमूढाः ॥ ४९॥
देहं मनोमात्रमिमं गृहीत्वा
ममाहमित्यन्धधियो मनुष्याः ।
एषोऽहमन्योऽयमिति भ्रमेण
दुरन्तपारे तमसि भ्रमन्ति ॥ ५०॥
जनस्तु हेतुः सुखदुःखयोश्चे-
त्किमात्मनश्चात्र हि भौमयोस्तत् ।
जिह्वां क्वचित्सन्दशति स्वदद्भि-
स्तद्वेदनायां कतमाय कुप्येत् ॥ ५१॥
दुःखस्य हेतुर्यदि देवतास्तु
किमात्मनस्तत्र विकारयोस्तत् ।
यदङ्गमङ्गेन निहन्यते क्वचित्
क्रुध्येत कस्मै पुरुषः स्वदेहे ॥ ५२॥
आत्मा यदि स्यात्सुखदुःखहेतुः
किमन्यतस्तत्र निजस्वभावः ।
न ह्यात्मनोऽन्यद्यदि तन्मृषा स्यात्
क्रुध्येत कस्मान्न सुखं न दुःखम् ॥ ५३॥
ग्रहा निमित्तं सुखदुःखयोश्चे-
त्किमात्मनोऽजस्य जनस्य ते वै ।
ग्रहैर्ग्रहस्यैव वदन्ति पीडां
क्रुध्येत कस्मै पुरुषस्ततोऽन्यः ॥ ५४॥
कर्मास्तु हेतुः सुखदुःखयोश्चे-
त्किमात्मनस्तद्धि जडाजडत्वे ।
देहस्त्वचित्पुरुषोऽयं सुपर्णः
क्रुध्येत कस्मै न हि कर्ममूलम् ॥ ५५॥
कालस्तु हेतुः सुखदुःखयोश्चे-
त्किमात्मनस्तत्र तदात्मकोऽसौ ।
नाग्नेर्हि तापो न हिमस्य तत्स्यात्
क्रुध्येत कस्मै न परस्य द्वन्द्वम् ॥ ५६॥
न केनचित्क्वापि कथञ्चनास्य
द्वन्द्वोपरागः परतः परस्य ।
यथाहमः संसृतिरूपिणः स्यात्
एवं प्रबुद्धो न बिभेति भूतैः ॥ ५७॥
एतां स आस्थाय परात्मनिष्ठा-
मध्यासितां पूर्वतमैर्महर्षिभिः ।
अहं तरिष्यामि दुरन्तपारं
तमो मुकुन्दाङ्घ्रिनिषेवयैव ॥ ५८॥
|
The Brāhmaṇa said : Neither these people nor any deity nor the self nor the stars nor Karma nor the Time-Spirit is responsible for my joys and sorrows. The Śruti texts declare the mind alone to be the cause (of our joys and sorrows)—the (same) mind which sets going the course of worldly existence. (43)
The powerful mind indeed sets into operation the three Guṇas (by giving rise to attachment and aversion etc.), and from the latter proceed actions of various kinds—immaculate (Sāttvika or virtuous), black (Tāmasika or sinful) and bright (Rājasika or of a mixed type—virtuous as well as sinful); thence crop up (the various) states of existence conforming to the colour (character) of those actions. (44)
Co-existing with the thinking mind (as the Inner Controller), yet unattached to its operations, and full of wisdom, God, who is a friend (director) of mine (the Jiva), merely looks on with His unclouded vision. Accepting as its own self the mind, which unfolds the universe within itself, and enjoying the objects of the senses through attachment with the three Guṇas, the Jiva (individual soul) gets bound. (45)
Liberality (to the poor), devotion to one's allotted duty, observance of the five Niyamas (viz., 1-external purity, 2-content-ment, 3-austerity, 4-study of the scriptures and chanting of the Divine Name and 5-self-surrender to God) and the five Yamas (viz., 1-non-violence, 2-truthfulness, 3-non-thieving, 4-continence and 5-non-acquisition of property), learning, meritorious acts and noble vows—all find their culmination in control of the mind; for subjugation of the mind (alone) constitutes the highest Yoga (wisdom). (46)
Say what is there to be accomplished through charitable gifts etc., by him whose mind is perfectly calm and collected ? And what other object can be achieved through these gifts etc., by him whose mind is uncontrolled or inert (through languor etc.) ? (47)
Indeed others, i.e., the senses (or even the gods presiding over them—viz., Brahma and others) are under the control of the mind. But the mind does not readily come under the control of anyone else; for the god (of a mind) is redoubtable (being the cause of the manifold worldly sufferings) and more powerful than the powerful, so that he who is able to bring it under control is adorable even to the gods. (48)
Unable to conquer that enemy (in the guise of the mind), of irresistible tempo, which is (so) difficult to conquer (otherwise than by the Lord's grace), and which torments the (very) vitals, some deluded persons thereupon make friends, neutrals and enemies of men and wage a wicked warfare in this world. (49)
Taking this body (of their own)—a creation of their mind (alone)—as their very self and the body of their son, wife etc., as theirs, men of clouded judgment, labouring under the misapprehension that this is my own self and he is another, revolve in the world of matter (enveloped in the darkness of ignorance), the end of which is difficult to reach. (50)
If, however, an individual is (held to be) responsible for our joy and sorrow, even in this case what does it matter to the soul (which is neither the giver nor the experiencer of joy and sorrow)? The capacity to give and experience joy and sorrow indeed belongs to two earthly bodies (and not to the soul, which is devoid of action and as such incapable of giving or experiencing sorrow). If ever a man (unwittingly) bites his own tongue with his own teeth, with which of them should he get angry on his experiencing pain through such biting? (51)
If any god (presiding over any particular Indriya) is held to be responsible for (our) sorrow (or joy), let it be so. Even then what does it matter to the soul (which neither inflicts nor suffers pain)? The capacity to inflict and suffer pain belongs to the two gods inflicting and suffering pain (through the organs presided over by them and not to the soul, which is devoid of form and beyond all change). When a (particular) limb (presided over by one deity) in one's own body is (ever) smitten by another (presided over by a different god) at which of the two limbs (or gods) should the man get angry? (52)
If the soul is responsible (for our joys and sorrows) (even) then what blame attaches to another, one's own intrinsic nature being responsible for one's joys and sorrows? (If, however, it is argued that others becomes instrumental in such modification of the soul, my reply is that) there is no entity other than the soul (which is all comprehensive—'सर्व खल्विदं ब्रह्म' as the Sruti says); if there is (or appears to be), it is illusory. Hence their is neither joy nor sorrow. Wherefore (then) should one feel angry (at all)? (53)
If the stars (are held to be) responsible for (one's) joys and sorrows, what responsibility attaches to the soul, which is birthless? They exert their influence only on a body which is subject to birth (and death). (Moreover) the astrologers declare the evil (or good) influence exerted by the stars as falling directly on a (fellow) star (the star which happened to be at the ascendant at the birth of a man and only indirectly on the personality born at that particular time because of the deity presiding over that star identifying itself with the said personality). At whom (then) should the soul, which is other than the star as well as from the body born under its influence, get angry? (54)
If Karma (action done in a previous or even the present life) is (held to be) responsible for (one's) joys and sorrows, let it be (so). (Even in that case) what responsibility attaches to the soul? For, action is possible only in the event of the being a substance (both) material and conscious. (That alone which is material is subject to change and no one who is not conscious can engage in a pursuit conducive to one's own interests.) The body, however, is material (and is not alive to its own interests); while the soul consists of pure wisdom (and is therefore never liable to change). Hence Karma, which is the root of joy and sorrow, does not exist (at all). At whom (then) should one feel angry? (55)
If, however, Kāla (the Time-Spirit) is (believed to be) responsible for one's joy and sorrow, (even) in that case what responsibility attaches to the soul? (For) the soul (being a fragment of Brahma) is the same as Kāla (which is identical with Brahma). No suffering can come to a part from the whole any more than the heat of fire could burn an individual flame or the coldness of ice could benumb a particle of it. (Nay, the soul is the same as the Supreme and) there can be no pair of contraries (e.g. joy and sorrow) to the Supreme. (Such being the case,) at whom should one be angry? (56)
Through (the agency or instrumentality of) none and at no place or time and on no account can there be any connection of the Self—which lies beyond Prakṛti (the ultimate cause of the universe)—with the pairs of opposites (such as joy and sorrow) as there is in the case of Ahaṅkāra (the ego-sense), which reveals the world (even though it does not exist in the Self). (Hence) he who has awakened to this truth has no fear from (other) created beings. (57)
Embracing the aforesaid conclusion regarding the Supreme Spirit, adopted by the most ancient and eminent seers, I, such as I am, shall get over this mundane existence (having its root in the darkness of ignorance—which is (so) difficult to cross—through worship of the feet of Śrī Kṛṣṇa (the Bestower of Liberation) alone. (58) (43-58)
|
श्रीभगवानुवाच ।
निर्विद्य नष्टद्रविणो गतक्लमः
प्रव्रज्य गां पर्यटमान इत्थम् ।
निराकृतोऽसद्भिरपि स्वधर्मा-
दकम्पितोऽमूं मुनिराह गाथाम् ॥ ५९॥
सुखदुःखप्रदो नान्यः पुरुषस्यात्मविभ्रमः ।
मित्रोदासीनरिपवः संसारस्तमसः कृतः ॥ ६०॥
तस्मात्सर्वात्मना तात निगृहाण मनो धिया ।
मय्यावेशितया युक्त एतावान् योगसङ्ग्रहः ॥ ६१॥
य एतां भिक्षुणा गीतां ब्रह्मनिष्ठां समाहितः ।
धारयञ्छ्रावयञ्छृण्वन् द्वन्द्वैर्नैवाभिभूयते ॥ ६२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामेकादशस्कन्धे त्रयोविंशोऽध्यायः ॥ २३॥
|
The glorious Lord went on : Getting disgusted with the pleasures of sense and leaving his home and wandering over the earth, the ascetic—whose depression of spirits was gone even though he had lost his fortune, and who did not budge from his righteous course of conduct though ill-treated as aforesaid by the wicked—chanted the foregoing song. (59)
None other brings joy or sorrow to the Jiva (embodied soul). Friends, neutrals and foes, nay, the (whole) world is an illusion of the mind, engendered by ignorance (about the Self). (60)
Endowed with an intellect focussed on Me, therefore, O dear Uddhava, control the mind by all means; such is the highest consummation of Yoga (wisdom). (61)
He who hears or repeats (to others) or remembers with a concentrated mind this song chanted by the (aforesaid) mendicant, bearing as it does on absorption in Brahma, is never overpowered by pairs of opposites (such as joy and sorrow). (62)
Thus ends the twenty-third discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (59-62)
|