श्रीभगवानुवाच ।
परस्वभावकर्माणि न प्रशंसेन्न गर्हयेत् ।
विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥ १॥
परस्वभावकर्माणि यः प्रशंसति निन्दति ।
स आशु भ्रश्यते स्वार्थादसत्यभिनिवेशतः ॥ २॥
तैजसे निद्रयाऽऽपन्ने पिण्डस्थो नष्टचेतनः ।
मायां प्राप्नोति मृत्युं वा तद्वन्नानार्थदृक् पुमान् ॥ ३॥
किं भद्रं किमभद्रं वा द्वैतस्यावस्तुनः कियत् ।
वाचोदितं तदनृतं मनसा ध्यातमेव च ॥ ४॥
छाया प्रत्याह्वयाभासा ह्यसन्तोऽप्यर्थकारिणः ।
एवं देहादयो भावा यच्छन्त्यामृत्युतो भयम् ॥ ५॥
आत्मैव तदिदं विश्वं सृज्यते सृजति प्रभुः ।
त्रायते त्राति विश्वात्मा ह्रियते हरतीश्वरः ॥ ६॥
तस्मान्न ह्यात्मनोऽन्यस्मादन्यो भावो निरूपितः ।
निरूपितेयं त्रिविधा निर्मूला भातिरात्मनि ।
इदं गुणमयं विद्धि त्रिविधं मायया कृतम् ॥ ७॥
एतद्विद्वान् मदुदितं ज्ञानविज्ञाननैपुणम् ।
न निन्दति न च स्तौति लोके चरति सूर्यवत् ॥ ८॥
प्रत्यक्षेणानुमानेन निगमेनात्मसंविदा ।
आद्यन्तवदसज्ज्ञात्वा निःसङ्गो विचरेदिह ॥ ९॥
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The glorious Lord began again: Visualizing the universe—though brought about by (the co-operation of) Prakṛti (Matter) and Puruṣa (the Spirit)—as one in substance (as a manifestation of Brahma or the Absolute), one should neither praise nor condemn the (tranquil, vehement or torpid) nature and (corresponding) actions of others. (1)
He who eulogizes or denounces the natural bent of mind and actions of others quickly strays from his (real) purpose (of Self-Knowledge) on account of his clinging to duality (which is unreal). (2)
On the senses (evolved from the Rājasika ego) being overpowered with sleep the soul imprisoned in the body enters the realm of Māyā (illusion in the shape of the dream state in the event of the mind continuing to function) and having lost its consciousness (of the body and its surroundings later on when the mind too becomes torpid) reaches the state of deep sleep (which has been likened to death). So does the man perceiving many things (instead of the one real substance) experience distraction on coming in contact with the pleasures of sense and later on finds himself sunk into the depths of ignorance). (3)
In the midst of duality, which is unreal (the question does not arise) what is good (praiseworthy) and what is evil (deprecable) and to what extent a (particular) thing is good or bad; (for) whatever is expressed through word (i.e., whatever is grasped through the senses) as well as whatever is contemplated with the mind is false. (4)
A reflection, an echo and an illusory object (such as a mother of pearl presenting the appearance of silver), though unreal, react on us (as though they were real). So do the body and other entities (continue to) inspire fear till they disappear (into their one substratum, viz., Brahma). (5)
Therefore, this universe is (no other than) the (Supreme) Spirit, inasmuch as It is capable of assuming all forms and almighty (capable of evolving everything). It is that (Universal) Spirit (alone) which creates and is created, protects and is protected, destroys and is destroyed. (It is both the subject and the object). (6)
Therefore, no entity other than the Self existing apart from that which is created and so on has been posited (by the Vedas). This threefold appearance (in the shape of creation, continuance and destruction of the universe) in the Self has been declared (by the wise) as baseless. Know the threefold existence (in the shape of the perceiver, the perceived and the act of perception), being a product of the three Guṇas, as brought about by Māyā (My deluding potency). (7)
He who comes to know (what is meant by) this ripeness of Jñāna and Vijñāna as taught by Me would neither extol nor revile anyone and would move about in the world (free from partiality and prejudice) as the sun. (8)
Realizing this world as having a beginning and an end and (therefore) unreal (when conceived as apart from the Spirit) by means of perception, inference, the authority of the scriptures and one's own direct experience, one should move about in this world unattached. (9) (1-9)
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उद्धव उवाच ।
नैवात्मनो न देहस्य संसृतिर्द्रष्टृदृश्ययोः ।
अनात्मस्वदृशोरीश कस्य स्यादुपलभ्यते ॥ १०॥
आत्माव्ययोऽगुणः शुद्धः स्वयञ्ज्योतिरनावृतः ।
अग्निवद्दारुवदचिद्देहः कस्येह संसृतिः ॥ ११॥
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Uddhava submitted: Transmigration (or in other words, the experience of pleasure and pain etc.), is undergone neither by the soul, who is the perceiver and therefore self-luminous, nor by the body, which is the object of perception and therefore other than the Self. (All the same) it is experienced, O Lord! (The question, therefore, arises:) by whom is it undergone ? (10)
The soul is undecaying, unqualified, free from impurities, self-effulgent like fire and unobscured (by the evil of Avidyā or nescience) while the body is material like wood. (Therefore,) which (of the two) undergoes transmigration ? (11) (10-11)
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श्रीभगवानुवाच ।
यावद्देहेन्द्रियप्राणैरात्मनः सन्निकर्षणम् ।
संसारः फलवांस्तावदपार्थोऽप्यविवेकिनः ॥ १२॥
अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥ १३॥
यथा ह्यप्रतिबुद्धस्य प्रस्वापो बह्वनर्थभृत् ।
स एव प्रतिबुद्धस्य न वै मोहाय कल्पते ॥ १४॥
शोकहर्षभयक्रोधलोभमोहस्पृहादयः ।
अहङ्कारस्य दृश्यन्ते जन्ममृत्युश्च नात्मनः ॥ १५॥
देहेन्द्रियप्राणमनोऽभिमानो
जीवोऽन्तरात्मा गुणकर्ममूर्तिः ।
सूत्रं महानित्युरुधेव गीतः
संसार आधावति कालतन्त्रः ॥ १६॥
अमूलमेतद्बहुरूपरूपितं
मनोवचःप्राणशरीरकर्म ।
ज्ञानासिनोपासनया शितेन-
च्छित्त्वा मुनिर्गां विचरत्यतृष्णः ॥ १७॥
ज्ञानं विवेको निगमस्तपश्च
प्रत्यक्षमैतिह्यमथानुमानम् ।
आद्यन्तयोरस्य यदेव केवलं
कालश्च हेतुश्च तदेव मध्ये ॥ १८॥
यथा हिरण्यं स्वकृतं पुरस्तात्
पश्चाच्च सर्वस्य हिरण्मयस्य ।
तदेव मध्ये व्यवहार्यमाणं
नानापदेशैरहमस्य तद्वत् ॥ १९॥
विज्ञानमेतत्त्रियवस्थमङ्ग
गुणत्रयं कारणकार्यकर्तृ ।
समन्वयेन व्यतिरेकतश्च
येनैव तुर्येण तदेव सत्यम् ॥ २०॥
न यत्पुरस्तादुत यन्न पश्चात्
मध्ये च तन्न व्यपदेशमात्रम् ।
भूतं प्रसिद्धं च परेण यद्य-
त्तदेव तत्स्यादिति मे मनीषा ॥ २१॥
अविद्यमानोऽप्यवभासते यो
वैकारिको राजससर्ग एषः ।
ब्रह्म स्वयञ्ज्योतिरतो विभाति
ब्रह्मेन्द्रियार्थात्मविकारचित्रम् ॥ २२॥
एवं स्फुटं ब्रह्मविवेकहेतुभिः
परापवादेन विशारदेन ।
छित्त्वाऽऽत्मसन्देहमुपारमेत
स्वानन्दतुष्टोऽखिलकामुकेभ्यः ॥ २३॥
नात्मा वपुः पार्थिवमिन्द्रियाणि
देवा ह्यसुर्वायुजलं हुताशः ।
मनोऽन्नमात्रं धिषणा च सत्त्व-
महङ्कृतिः खं क्षितिरर्थसाम्यम् ॥ २४॥
समाहितैः कः करणैर्गुणात्मभि-
र्गुणो भवेन्मत्सुविविक्तधाम्नः ।
विक्षिप्यमाणैरुत किं नु दूषणं
घनैरुपेतैर्विगतै रवेः किम् ॥ २५॥
यथा नभो वाय्वनलाम्बुभूगुणै-
र्गतागतैर्वर्तुगुणैर्न सज्जते ।
तथाक्षरं सत्त्वरजस्तमोमलै-
रहम्मतेः संसृतिहेतुभिः परम् ॥ २६॥
तथापि सङ्गः परिवर्जनीयो
गुणेषु मायारचितेषु तावत् ।
मद्भक्तियोगेन दृढेन यावद्-
रजो निरस्येत मनः कषायः ॥ २७॥
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The glorious Lord replied : So long as there is contact of the undiscriminating soul with the body, senses and vital airs metempsychosis continues to bear fruit (in the shape of pleasure and pain), even though it has no reality. (12)
Even though phenomena (in the shape of the various bodies) do not exist (in the Self), metempsychosis (consisting in the experience of pleasure and pain) does not cease in the case of the embodied soul continuing to think of the objects of senses, even as calamities do not cease to afflict a man in the dream state so long as the dream is not broken, although the objects seen in it (including the body appearing in the dream) do not (actually) exist. (13)
Just as the dream experience brings many a woe to a man who has not yet woken—while the same surely does not infatuate him who has woken up—so what brings sorrow to the ignorant does not afflict a wise man. (14)
Grief, delight, fear, anger, greed, infatuation, craving and other moods as well as birth and death are seen in relation to the ego and not to the Self. (15)
The spirit hidden behind the body, the senses, the vital airs and the mind and identifying itself with them is called the Jiva. The subtle body (constituted of the Guṇas and Karmas) is its material manifestation and is variously known as the Sūtrātmā or the Mahat-tattva. Controlled by God (in the form of the Time-Spirit), it revolves in Saṃsāra (the whirligig of metempsychosis). (16)
Cutting down with the sword of wisdom, whetted by worship (of God), this (tree of the) ego-sense—which has no root and (yet) stands revealed in multitudinous forms (such as those of gods, human beings etc.), and is entertained in relation to the mind, speech, vital airs and body—a contemplative soul roams about on the globe destitute of (all) thirst (for the pleasures of sense). (17)
Wisdom consists in distinguishing the Self from the non-Self. (Study of) the Vedas and askesis (in the shape of discharging one's own sacred obligations), the teachings of exalted souls, ratiocination (consistent with those teachings) and one's own realization (which does not contradict the two) constitute the means to (the attainment of) such discriminating knowledge. And such discrimination results in the conviction that what alone existed at the beginning of creation and will survive at the end of it exists in the middle as well and that is (Brahma,) the revealer as well as the cause of the universe. (18)
(Even) as gold not (yet) wrought into various beautiful shapes (as ornaments), which existed before as well as after all that is made of it, is the same even at the middle, while it is being called by different names (ear-ring, bangle and so on), so do I (the Cause of the universe) exist before and after the universe and am designated by different names even at the middle. (In other words, the creation is in no way other than Me.) (19)
That (one substance, viz., Brahma) alone is real, because of which—the fourth principle (consisting of absolute Consciousness)—O dear uddhava, this mind subject to its three states (viz., waking, dream and deep slumber), the three Guṇas or modes of Prakṛti (which bring about the three states) as well as the threefold universe (consisting of the cause, viz., the Adhyātmā or the senses, the effect, viz., the Adhibhūta or the five elements—earth etc., and the agent, viz., the Adhidaiva or the gods presiding over the Indriyas) appear through invariable concomitance, and which substance (equally) persists even when this threefold distinction disappears (viz., during Samādhi or the state of absorption). (20)
That (on the other hand) which neither existed before nor will persist after (viz., the manifest creation) does not (really) exist even in the middle except in name alone. An effect is the same as that other substance (viz., the cause) through which it came into being and by which it stands revealed: such is My conviction. (21)
This world of modifications, though it did not exist (before), has evolved from Brahma through Rajas and is revealed (also) by Brahma, which (on the other hand) is the cause of all by itself (and not the effect of any other cause) and the revealer (too). (Therefore) it is Brahma (alone) which appears as this diversified universe, consisting (as it does) of the senses and their objects (the subtle elements), the mind (including the gods presiding over the senses and the mind) and the five gross elements. (22)
Resolving one's doubts concerning the Self by the aforesaid means of clearly distinguishing Brahma (vide verse 18 above) and by rejecting the possibility of the body etc., (which are other than the Self) being recognized as the Self and by the grace of a wise preceptor, and sated with the bliss of Self-Realization, one should dissociate oneself from all the senses etc., (thirsting after enjoyment). (23)
Indeed the body, (which is) a product of the earth, the senses, the deities presiding over them, life-breath, the air, water, fire and the mind, which is sustained by food, reason and the intellect, the ego, ether, earth, the (five) objects of the senses and Prakṛti (the state of equilibrium of the three Gunas) are not the Self (since they are all material). (24)
What gain can there be to him who has fully realized My Truth through his senses, made up of the three Gunas, being composed or, say, what harm can befall him through his senses being tossed about? What gain or loss can accrue to the sun through the clouds having gathered about it or dispersed? (25)
(Even) as the sky is not affected by the (drying, burning, drenching and soiling) properties of the air, fire, water and earth or by the peculiarities, that come and go, of the various seasons, so the transcendent Indestructible is never contaminated by the impurities (impure tendencies and actions) of Sattva, Rajas and Tamas, which bring about the transmigration of one who looks upon the body as his self. (26)
All the same attachment to the pleasures of sense, which are the creations of Māyā (Prakṛti) should be completely eschewed until the impurity attaching to the mind in the form of passion is shaken off through the intense practice of Devotion. (27) (12-27)
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यथाऽऽमयोऽसाधुचिकित्सितो नृणां
पुनः पुनः सन्तुदति प्ररोहन् ।
एवं मनोपक्वकषायकर्म
कुयोगिनं विध्यति सर्वसङ्गम् ॥ २८॥
कुयोगिनो ये विहितान्तरायै-
र्मनुष्यभूतैस्त्रिदशोपसृष्टैः ।
ते प्राक्तनाभ्यासबलेन भूयो
युञ्जन्ति योगं न तु कर्मतन्त्रम् ॥ २९॥
करोति कर्म क्रियते च जन्तुः
केनाप्यसौ चोदित आनिपातात् ।
न तत्र विद्वान् प्रकृतौ स्थितोऽपि
निवृत्ततृष्णः स्वसुखानुभूत्या ॥ ३०॥
तिष्ठन्तमासीनमुत व्रजन्तं
शयानमुक्षन्तमदन्तमन्नम् ।
स्वभावमन्यत्किमपीहमान-
मात्मानमात्मस्थमतिर्न वेद ॥ ३१॥
यदि स्म पश्यत्यसदिन्द्रियार्थं
नानानुमानेन विरुद्धमन्यत् ।
न मन्यते वस्तुतया मनीषी
स्वाप्नं यथोत्थाय तिरोदधानम् ॥ ३२॥
पूर्वं गृहीतं गुणकर्मचित्र-
मज्ञानमात्मन्यविविक्तमङ्ग ।
निवर्तते तत्पुनरीक्षयैव
न गृह्यते नापि विसृज्य आत्मा ॥ ३३॥
यथा हि भानोरुदयो नृचक्षुषां
तमो निहन्यान्न तु सद्विधत्ते ।
एवं समीक्षा निपुणा सती मे
हन्यात्तमिस्रं पुरुषस्य बुद्धेः ॥ ३४॥
एष स्वयञ्ज्योतिरजोऽप्रमेयो
महानुभूतिः सकलानुभूतिः ।
एकोऽद्वितीयो वचसां विरामे
येनेषिता वागसवश्चरन्ति ॥ ३५॥
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(Just) as a disease in men sprouts again and again, if treated improperly, and causes much pain, so does the mind whose passions and (the latencies of) Karma to which they are traceable have not been burnt and which has conceived an attachment for all (wealth, sons, wife and so on) brings about the fall of one who has not attained perfection in Yoga (wisdom). (28)
Those imperfect Yogis who are (thus) frustrated by (living) impediments in the form of human beings (such as wife and sons, kinsfolk and disciples) placed by the gods take once more to (the practice of) Yoga, by force of the habit acquired in previous births, but never to the elaborate course of action. (29)
Impelled by some agency (the Inner Controller or force of destiny etc.), the ignorant man performs actions till his death and is subjected to joy and sorrow (undergoes transmigration thereby). The enlightened soul (however) is not so subjected, though seated in the body (a product of Matter), his thirst (for the pleasures of sense) having ceased due to his enjoying the bliss of Self-Realization (and hence does not undergo transmigration through performing actions all his life). (30)
He whose mind is fixed on the Self is not aware of the body whether it is standing or sitting, walking or lying down, answering the calls of nature or masticating food or pursuing any other natural activity. (31)
If at all a man of wisdom perceives the various objects of his extroverted senses, he does not recognize as real anything other than the Self—for such a thing would be contrary to reason—any more than a man rising from sleep recognizes as real an object seen in a dream and as such vanishing. (32)
This psycho-physical organism (a product of ignorance), wonderfully wrought by the three Gunas (modes of Prakṛti) and Karmas (conforming to those Gunas), which was formerly (in the state of bondage) perceived as non-distinct from the Self, O dear Uddhava, now disappears in the light of Self-Knowledge. The Self (however) can neither be apprehended nor rejected. (33)
Just as the emergence of the sun (only) disperses the darkness screening the human eyes, but does not create (anew) what has already been there, so My consummate and true realization dispels the darkness enveloping the mind of man. (34)
The Self is never hidden from our view (but ever directly perceptible). It is self-luminous, beyond birth (and death etc.), beyond all proof, unlimited in point of time and space etc. (and therefore beyond all change), comprising all sorts of experiences, and remaining one (without a second) when all words cease to describe it. Speech and the senses function (only) when impelled by It. (35) (28-35)
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योगिनोऽपक्वयोगस्य युञ्जतः काय उत्थितैः ।
उपसर्गैर्विहन्येत तत्रायं विहितो विधिः ॥ ३८॥
योगधारणया कांश्चिदासनैर्धारणान्वितैः ।
तपोमन्त्रौषधैः कांश्चिदुपसर्गान् विनिर्दहेत् ॥ ३९॥
कांश्चिन्ममानुध्यानेन नामसङ्कीर्तनादिभिः ।
योगेश्वरानुवृत्त्या वा हन्यादशुभदान् शनैः ॥ ४०॥
केचिद्देहमिमं धीराः सुकल्पं वयसि स्थिरम् ।
विधाय विविधोपायैरथ युञ्जन्ति सिद्धये ॥ ४१॥
न हि तत्कुशलादृत्यं तदायासो ह्यपार्थकः ।
अन्तवत्त्वाच्छरीरस्य फलस्येव वनस्पतेः ॥ ४२॥
योगं निषेवतो नित्यं कायश्चेत्कल्पतामियात् ।
तच्छ्रद्दध्यान्न मतिमान् योगमुत्सृज्य मत्परः ॥ ४३॥
योगचर्यामिमां योगी विचरन् मदपाश्रयः ।
नान्तरायैर्विहन्येत निःस्पृहः स्वसुखानुभूः ॥ ४४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामेकादशस्कन्धे अष्टाविंशोऽध्यायः ॥ २८॥
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If the body of a Yogi who has not yet achieved perfection in Yoga and who is still striving is visited by (some) calamities (ailments etc.), appearing all of a sudden, the following is prescribed as a remedy. (38)
One should get rid of some obstacles (such as heat and cold) through Yogic concentration (severally on the moon and the sun), others (viz., flatulence and other ailments) by means of Yogic postures accompanied by concentration on the air and still others (viz., those brought about by evil stars and snakes etc.), through askesis (self-denial), spells and drugs (as required). (39)
Some obstacles (such as lust and anger) yielding evil results one should gradually get over through continued contemplation on Me, by loudly chanting the Divine Names and so on, and still others (such as hypocrisy and pride) by waiting upon masters of Yoga. (40)
Some men, having controlled their senses and made their living body exceptionally strong (proof against disease and old age) and ever young by various means, take to the practice of Yoga for the attainment of mystic powers (such as transferring one's soul to a dead body and tenanting it). (41)
That is (however) not to be made much of by the wise; for the pains taken over such a consummation are futile inasmuch as the body (after all) is perishable like the fruit of a tree (and might drop any moment). (42)
(Even) if the body of a man ever diligently practising Yoga attains exceptional fitness, a wise man should not lay much store by such fitness, discontinuing the (practice of) Yoga; he should (on the other hand) remain devoted to Me. (43)
The Yogi who, depending on Me, diligently carries on the aforesaid practice of Yoga is not baffled by obstacles; he is (on the other hand) rid of all hankerings and enjoys the bliss of Self-Realization. (44)
Thus ends the twenty-eighth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (38-44)
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