by Bibek Debroy
Chapter 11(25)
‘The illustrious one said, “O noble being! I will now tell you about a person being affected by the mixture of the gunas. Please understand. Control of the mind, control of the senses, forbearance, austerities, truthfulness, compassion, memory, contentment, renunciation, lack of desire, devotion, modesty, generosity and pleasure in one’s own self—these are the effects of sattva. 1239 Desire, efforts, insolence, greed, pride, seeking benedictions for the sake of happiness, rashness resulting from intoxication, love of fame, laughing at others, valour, strength and enterprise—these are the effects of rajas. Anger, avarice, falsehood, violence, begging, hypocrisy, lassitude, dissension, sorrow, delusion, grief, despondency, sloth, hopes, fear and lack of enterprise—these are the effects of tamas. These, in that order, are the effects of sattva, rajas and tamas. I have generally described the effects of these attributes. Now hear about their combinations. The combination of these leads to the mindset of ‘I’ and ‘mine’. Anything done by the mind, the organs of action, the organs of perception or the breath of life result from such combinations. If a person devotes himself to dharma, artha and kama and this leads to obtaining faith, satisfaction and wealth, this is nothing but the combination of the gunas. 1240 If a person is characterized by devotion to pravritti and is a householder, when he pursues his own dharma, this is a manifestation of the combination of the gunas. 1241
Chapter 11(26)
‘The illustrious one said, “Having got this human body, if a person resorts to my dharma, he can obtain me, the bliss and the paramatman that exist in his own atman. Through faith and jnana, one can be freed from the state of being a jiva, created by the gunas. He can see that what can be seen by the eyes is not real. It is only maya, caused by the gunas. Such a person does not get entangled in unreal objects that are caused by the gunas, even though he exists amidst them. One must never be associated with those who are wicked, with those who seek to satisfy their penises and their stomachs. Like a blind person following another blind person, by following them, one falls into blinding darkness. Emperor Aila 1242 was extensive in fame. Separated from Urvashi, he was bewildered. He controlled his grief through non-attachment and chanted this song. While she was leaving him, the king lamented. Overwhelmed with grief, he was maddened. In that naked state, he rushed after her and said, ‘O cruel wife! Remain.’ He had passed several years with her, in the pursuit of this insignificant desire, not noticing the nights coming and going. He was unconscious because of his attraction towards her and was still not satisified.
‘“Aila said, ‘Alas! My delusion is extensive. My mind has been contaminated by desire. When the queen clasped me by the neck, I did not notice that parts of my life had passed away. I was so deceived by her that I did not notice the sun rising or setting. Many days, amounting to many years, have certainly passed. Alas! I have brought this delusion on myself. Despite being an emperor and like a jewel on the crest of all the kings, I behaved like a domesticated deer in the hands of a woman. Though I am a lord, she cast me and my royal power aside, like a blade of grass. When the woman left, I followed her, like a mad man, naked and weeping. Despite my being a lord, where is my power? Where is my energy? Like a donkey, she kicked me with her foot. As the woman left, I followed her. What will one do with learning, with austerities, with yoga and with learning? What will I do with solitude, or with silence? These are of no use to a person whose mind is stolen by a woman. Shame on me. I did not know what was good for me. Though I prided myself on being learned, I was a fool. Though I obtained lordship, like a bull or a donkey, I allowed myself to be conquered by a woman. I savoured the nectar of Urvashi’s lips for many years. But like a fire fed with oblations, the desire in me was not satisfied. When the mind is stolen by a pumshchali, 1243 who other than the illustrious lord Adhokshaja can save a person? He is the lord of those who find bliss in the atman. Using the words of a sukta, the queen tried to make me come to my senses. However, I was evil-minded. The great delusion in my mind did not go away. I was unable to control myself. How has she caused me any harm? Since I had not conquered my sense, I did not know my own nature. Such was my mind that I saw a rope and took it to be a snake. What is this physical body? It is full of filth and bad smells. It is inauspicious. What are the good qualities a flower possesses? These are nothing but impositions caused by ignorance. Is the body the property of the parents, the wife, the master, the fire, dogs or vultures? 1244 Does it belong to the atman? Or does it belong to well-wishers? It is impossible to decide. One becomes attached to this abominable body which heads to an inferior destination. This is very handsome. There is an excellent one. The face is beautiful. These are the things one says about a woman’s face. The body consists of skin, flesh, blood, nerves, fat, marrow, bones, urine, excrement and pus. What is the difference between those who find pleasure in it and worms? Therefore, a person who knows the true meaning should not get attached to women, or to those who associate with women. When the senses are attached to material objects, the mind is agitated. It cannot but be otherwise. If a thing is not heard about, or if it is not seen, no attachment towards it follows. If the prana is not engaged with something that is not present, the mind is calm and pacified. Therefore, one should not get attached to women, nor to those whose senses pursue women. Even learned men do not trust the six categories. 1245 What need be said about a person like me?’”
‘The illustrious one said, “Having sung in this way, the lord of the kings gave up Urvashi’s world. He obtained me in his own atman. With this jnana, he cleansed himself of his delusion. Therefore, an intelligent person must avoid association with those who are wicked and associate with those who are virtuous. It is such sages who can sever the excessive attachment of the mind through what they say. Without expecting anything, sages immerse their minds in me. They are serene and impartial in outlook. They are without a sense of ownership and without ahamkara. They possess nothing and are not affected by the opposite pair of sentiments. O immensely fortunate one! Among those immensely fortunate ones, there is always conversation about me. Men who take part in these obtain benefit for themselves and are cleansed of sins. Those who respectfully hear, chant and approve of these, become faithful and devoted towards me. They obtain devotion towards me. If a virtuous person obtains devotion towards me, what else remains to be accomplished? My qualities are infinite. I am the brahman. I am the atman, the one who confers bliss. If a person approaches the illustrious, fire, cold, fear and darkness are dispelled. Serving the virtuous is like that. They are the supreme shelter for those who are rising and falling in the terrible ocean of samsara. The sages know about the brahman. They are serene. To those who are drowning in the water, they are like a firm boat. Just as food provides life to living beings, I am the refuge for those who are afflicted. For men who die, dharma represents riches. Like that, sages represent shelter for those who are scared of falling downwards. Sages bestow vision on the eyes, just as the rising sun confers external vision. 1246 Sages are divinities and relatives. Sages are my own atman. Thus, losing all desire for the world that belonged to Urvashi, Vaitasena 1247 became free of attachment. He roamed around on earth, finding happiness in his own atman.”’
Chapter 11(27)
‘Uddhava asked, “O bull among the Satvatas! Tell me about the method of using kriya yoga to worship you. What is its form? How do those who are devoted to you use it to worship you? All the sages, Narada, the illustrious Vyasa and the preceptor who was the son of Angiras, 1248 have repeatedly said that this brings great benefit to men. It first emerged from your lotus mouth. The illustrious Aja spoke about it to his sons, Bhrigu being the foremost. The illustrious Bhava spoke about it to the goddess. 1249 This is approved of by all the varnas and ashramas. O one who grants honours! I think it brings the greatest benefit for women and shudras. O lotus-eyed one! This frees a person from the bonds of karma. You are attached to your devotees. O lord of all the lords of the universe! Tell me about this.”
‘The illustrious
one replied, “O Uddhava! There is no end to karmakanda. 1250 It is without limits. Briefly, but progressively, I will describe it to you. There are three kinds of worship—following the Vedas, following the tantras, and mixed. Using whichever one a person prefers, he must follow the rituals and worship me. A man may become a dvija according to what is stated in his own sacred text. He must then worship me faithfully and devotedly. Hear about this from me. This dvija must worship me in the earth, 1251 in fire, in the sun, in water, or inside his own heart. He must be filled with devotion and then worship me, his preceptor, using various objects. He must be without any deception. He must first bathe, clean his teeth and purify his body. He must bathe himself by smearing himself with mud and other things. 1252 In the course of both kinds of bathing, he must chant mantras. He must perform sandhya and other rituals towards me that have been mentioned in the Vedas. Firm in his resolution, he must arrange for the worship, such that the subsequent tasks are purified. It is said that the image can be of eight types—stone, wood, metal, clay, 1253 painted, made out of sand, made out of jewels, or conceived in the mind. When the lord’s shrine is established, it can be of two types—mobile or immobile. O Uddhava! When the worshipped image is immovable, there is no need for avahana or udvasa. 1254 When the image is movable, the observance of these two rituals is optional. If the image is not made out of clay or is not painted, it can be bathed. In other cases, it must be sprinkled with water. When I am worshipped in the form of an image, excellent objects must be used. However, a devotee who is not deceitful can worship me with whatever is available. As long as the sentiment is there, he can even worship me inside his heart. O Uddhava! When I am worshipped in the form of an image, I love bathing and ornamenting the most. If I am worshipped in the form of an altar, the tattvas must be spread out. 1255 If I am worshipped in the form of fire, oblations of ghee must be offered. If I am worshipped in the form of the sun, I love arghya the most. If I am worshipped in the form of water, water must be offered. I love whatever a devotee offers me faithfully, even if it is some water. However, even if a lot of offerings are given to me by a person who lacks in devotion, I am not satisfied. What need be said about fragrances, incense, flowers, lamps, food and other things? After purifying himself, the worshipper must gather all the offerings together. He will devise a seat for himself, with the blades of the darbha grass pointing eastwards. He will sit down, facing the east or the north. He can also worship by facing the image directly. He must perform nyasa on his body. He must perform nyasa on the image. Using his hands, he must clean the image. As is appropriate, he must then get ready by consecrating the vessel that contains auspicious objects and the vessel that contains water. He must use water from the vessel containing water to sprinkle the place where the deity is being worshipped, the objects of worship and his own self. He must then arrange for three other vessels to be filled with water, 1256 reciting respective mantras for the heart, the head and the tuft of hair on the head. After this, he must chant gayatri mantra. The body has now been purified by the air and the fire. My supreme and subtle form, the source of life, is located in its portion in the lotus in the heart and after chanting ‘Oum’, he must meditate on this. This is what Siddhas experience. Depending on the level of his perception, he contemplates his body to be pervaded by the atman. He thus worships me. Conceiving of the image being pervaded by me, he invokes me through the objects of worship and establishes me in the image. He then performs nyasa in the limbs and worships me. He mentally thinks of a seat for me, with dharma and the other nine powers in attendance. 1257 A lotus with eight petals is spread on that seat and the lotus has a radiant whorl and filaments. For the sake of success in this world and in the next, he follows both the Vedas and the tantras and offers me padya, arghya and achamaniya. In due order, he must then worship Sudarshana, Panchajanya, the mace, the sword, the arrows, the bow, the plough, the club, Koustubha, the garland and the shrivatsa mark. He must worship Nanda, Sunanda, Garuda, Prachanda, Chanda, Mahabala, Bala, Kumuda and Kumudekshana. 1258 In their respective places, all facing the lord, with water and other objects, he must then worship Durga, Vinayaka, Vyasa, Vishvaksena, his preceptor and the gods. If he possesses the riches, he must chant mantras and every day, offer me water for bathing, fragrant with sandalwood, ushira, 1259 camphor, kunkuma and aloe. He must chant svarnagharmanuvaka, mahapurusha vidya, purusha sukta and hymns from the Sama Veda, rajana and the others. 1260 As is appropriate, my devotee must lovingly decorate me with garments, the sacred thread, ornaments, decorations for parts of the body, garlands, fragrances and unguents. The worshipper must offer me padya, achamaniya, fragrances, flowers, akshata, 1261 incense, lamps and other objects. If it is possible, he must arrange for candy made out of molasses, payasam, ghee, shashkuli, sweet cakes, dumplings, samyava, curds, supa and other naivedya. 1262 Every day, else on days of festivals, the image must be massaged with ointments and bathed, and offered a mirror and equipment to clean the teeth. Food and other objects must be offered, with singing and dancing. A sacrificial arena must be prepared, as is recommended, with a pit and an altar and a surrounding girdle. 1263 Using the hands, 1264 a fire must be invoked and kindled on all sides. Spreading a mat of kusha grass, all sides of the fire must be sprinkled with water and following the rituals, the kindling must be placed for the fire. The objects of worship must be placed and sprinkled with water. After sprinkling with water, he must think of me in the fire. My complexion is that of molten gold. I hold a conch shell, chakra, mace and lotus. My brilliant form possesses four arms. I am serene and my garments have a complexion like that of the filament of a lotus. I wear a dazzling diadem, bracelets, a girdle and excellent armlets. The shrivatsa mark is on my chest, with the radiant Koustubha and a garland of wild flowers. Having meditated on me and worshipped me, he must soak the kindling with ghee and offer them into the fire. He must tender two offerings of ghee and then the other oblations that have been soaked with ghee. A learned person will offer oblations with chanting of the main mantra and then follow with the sixteen kinds of worship, ending each verse with an oblation. 1265 Beginning with Dharma, 1266 each deity is worshipped according to the appropriate mantra, ending with agnaye svishtakrite svaha. 1267 Having bowed down before me and worshipped me, he must tender offerings to the attendants. Using the main mantra, he meditates on the brahman, remembering that this is nothing but Narayana’s atman. He must again offer me achamaniya and offer whatever is left to Vishvaksena. He must offer fragrant betel leaves to freshen the mouth. He must sing and chant loudly, also dancing and imitating my deeds. He must listen to my account and recite it, remaining in that state for a while. He must praise me with hymns, superior and inferior, from the Puranas and ordinary texts. ‘O lord! May you show me your favours.’ Saying this, he must prostrate himself before me, like a rod. He will place his head on my feet, clasping them with both his arms. ‘O lord! I seek refuge with you. Save me. I am terrified of this ocean of samsara, with crocodiles in the form of death.’ After this, he must lovingly place on his head the remnants of the worship, representing something given by me. If udvasa is meant to be performed, he must conceive of the light in the image as again merging into the light that is me. I can be worshipped in whatever form and whenever, as long as that worship is faithful. My atman exists in all beings and all atmans are in me. If a man follows the Vedas and the tantras and worships me through kriya yoga, from me, he obtains success in both the worlds and gets what he desires. He must firmly establish my worship by constructing temples and beautiful gardens of flowers. Or he can ensure this worship through pilgrimages and festivals. If a person gives land, markets, villages and cities, so that my worship is continuously ensured on general or special occasions, he obtains me, with my opulence. By constructing a temple to me, one obtains sovereignty over the three worlds. Through worship and other things, a person obtains Brahma’s world. However, if one does all three, 1268 one obtains serenity in me. If a person has no wishes and engages in bhakti yoga, he obtains me. If a person worship
s me through bhakti yoga, it is me that he obtains. If a person gives something to gods or brahmanas and then himself steals it back, he is subsequently born as a worm and survives on excrement for a hundred million years. After death, the agent, the assistant who helps the act and the person who approves of it have a share in the karma and proportionately reap the consequences.”’