by Bibek Debroy
Chapter 11(28)
‘The illustrious one said, “One should not praise or reprimand the nature or deeds of someone else, considering that the universe is formed out of Purusha and Prakriti, based on a single atman. If a person praises or reprimands the nature or deeds of someone else, he soon deviates from his own objective and becomes attached to something unreal. The senses are formed out of taijasa ahamkara. When a man is asleep, the consciousness is lost and the atman is in a shell. 1269 Overcome by maya, a man is like a person who is dead. It is the same for a person who finds reality in material objects. When this duality of material objects is unreal, what is good and what is bad? Anything that is spoken about with words, or anything that is thought of through the mind, is unreal. Shadows, echoes and illusions are unreal and lead to similar effects. But these conceptions are based on the body and give rise to fear, right up to the moment of death. The lord is the atman of the universe. He is the creator and the object of creation. He is the atman of the universe. He is the protector and the object of protection. The lord is the one who withdraws and he is the object of withdrawal. Therefore, no object other than the atman can be distinctly discerned. The three kinds of appearance 1270 in his atman are without foundation. Know that these are the outcome of the three kinds of gunas and are the result of maya. If a person understands what I have expounded, he becomes accomplished in jnana and vijnana. He does not criticize or praise. He roams around in the world like the sun. 1271 Through perception, inference, the sacred texts and realization of the atman, one should know that since this world has a beginning and an end, it is unreal. Hence, one must roam around without attachment.”
‘Uddhava asked, “O lord! The atman is the seer. The body, which is not the atman, is what is seen. Samsara is experienced by neither the atman, nor the body. In that case, who experiences samsara? The atman is without decay. It is without gunas and is pure. It is self-luminous and is not covered by anything. It is like the fire, while the body is like kindling. Who experiences samsara in this world?” 1272
‘The illustrious one replied, ‘Samsara is without meaning. But as long as the atman lacks discrimination, it is attracted to the senses and to prana. Till then, it has to experience the fruits. As long as one thinks about material objects, like experiencing disagreeable things in a dream, samsara, though it does not truly exist, is not withdrawn. If a person is asleep and has not woken up, he experiences many disagreeable things. On waking up, this can no longer confuse him. Grief, joy, fear, anger, avarice, confusion, desire and other things, as well as birth and death, are seen to be related to ahamkara, not to the atman. Because of the identification with the body, the senses, prana, the mind and ahamkara, the atman who is inside the body assumes the form of jiva, with gunas and karma. 1273 Strung in this great thread, he is chanted about in many ways. Under the control of time, he revolves around in samsara. This has no foundation and is perceived in many different forms—the mind, speech, prana, the body and karma. Using worship and the sharp sword of jnana to sever this, sages roam around on this earth, free from all desire. Jnana and discrimination result from the sacred texts, austerities, direct perception, instruction and inference. The absolute is time and the cause, existing at the beginning, the end and the middle of this creation. Everything made out of gold was gold before the object was fashioned out of its own self and continues to be gold afterwards. In the middle, in the process of manufacture, though described with different names, it continues to be gold. I am exactly like that. O dear one! This vijnana exists in three states. 1274 The three gunas manifest themselves as the senses, the gross elements and the agent, collectively and separately. What is manifested in the state of turiya is the truth. That which had no existence earlier, and will have no existence in the future, has an existence in the middle only because of its name. 1275 It is my view that an entity which exists merely because someone else gives it an appellation does not really exist. Though this universe appears to be manifest, it does not really exist. This is a modification caused by rajas. The brahman is manifest in its own illumination. The senses, the objects of the senses, and the mind are but wonderful transformations brought about by the brahman. In this way, an accomplished person uses discrimination and refutation to clearly differentiate the brahman from something else. Thus, one severs any doubts about the nature of the atman. One desists from all objects of desire and is satisfied in one’s own bliss. The atman is not the physical body. Nor is it the senses, the divinities of the senses, the breath of life, wind, water, fire, space, earth, mind, objects of the senses, ahamkara, or the equilibrium between the gunas. The senses are manifestations of the gunas. If a person has controlled himself and has properly ascertained me as the lord, why will such a virtuous person get agitated by these? Irrespective of whether the sun is covered by clouds or the clouds have dispersed, why should the sun be blamed? The sky is not affected by the qualities of the wind, the fire, the water and the earth. Nor is it affected by the coming and going of the seasons. In that way, the truth is not contaminated by the impurities of sattva, rajas and tamas. It is beyond ahamkara and is the supreme cause of samsara. Rajas contaminates the mind because of attachment to material objects. Therefore, until it has been eliminated through firm bhakti yoga towards me, all association with objects of the senses, devised by maya, must be avoided. A disease that has not been properly treated recurs again and repeatedly causes distress to men. In this way, a mind that has not been purified suffers from the contamination of karma and an imperfect yogi is tormented by all kinds of attachment. An imperfect yogi suffers from impediments caused by men, other creatures and those created by the gods. Based on the strength of former practices, 1276 he engages in yoga again and is not entangled in the path of karma. Urged by something else, 1277 till the time of death, a being undertakes karma and is acted upon. 1278 However, though a learned person remains in Prakriti’s domain, he experiences his own happiness, having cast aside all desires. Regardless of whether he is standing, seated, walking, lying down, urinating, eating food or doing anything else that is natural, his consciousness is based in his atman and he does not recognize the body. Even if a learned person sees the many objects of the senses, he uses his inference to think of them as unreal and as being other than the atman. He is like a person who has woken up, to see that what he has seen in a dream has vanished. O dear one! Earlier, because of ignorance, it was accepted that this body, wrought by the gunas and colourful with karma, was no different from the atman and was identical. However, with re-examination, that view no longer exists. The atman cannot be perceived. Nor can its existence be rejected. When the sun rises, it destroys darkness from the eyes of men. But the objects that are seen already existed. Thus, accomplished examination sees the truth in me and destroys the darkness that covers a person’s intelligence. This is self-luminous. It is unborn. It is impossible to measure it. It is great in consciousness and can perceive everything. It is one, without a second. It is beyond the conception of words. It makes speech and the breath of life move. Any sense of duality about the absolute is the result of delusion. There is nothing other than the atman. There is no support other than one’s own atman. There are some, proud of their learning, who hold that these names and forms, constituted by the five elements, are undeniable. However, this duality, based on debates about what is real, has no basis. If a yogi has not perfected himself in yoga, many kinds of things will rise up in the body and try to engage his attention. There is a recommended procedure whereby these disturbances can be repulsed. Some of these disturbances can be repulsed through the process of yoga, some through asana, some through dharana, 1279 some through austerities, some through mantras and some through herbs. Some can be countered by meditating on me, chanting my name and doing similar things. These inauspicious aspects can be gradually destroyed by following the lords of yoga. Some persevering people keep their body fit and maintain their youth by using different kinds of techniques. They engage in yoga for siddhis. However, those who are accompl
ished do not have any respect for these efforts and regard them as useless. Like the fruits of a tree, this body is destructible. If a person constantly engages in yoga, his body will become fit, but an intelligent person will not attach any importance to this. He will give up this kind of yoga and immerse himself in me. A yogi who seeks refuge in me and observes the process of yoga is not obstructed by any impediments. He is without desire and experiences happiness within himself.”’
Chapter 11(29)
‘Uddhava said, “O Achyuta! If a person is not in control of his mind, I think that this yoga is extremely difficult to practise. Tell me about a method whereby a man can easily obtain success. O Pundarikaksha! Often, yogis who try to control their minds are unable to control their minds and become frustrated, fatigued and despondent. O lotus-eyed one! Therefore, hamsas happily resort to your feet, which are the source of bliss. O lord of the universe! However, proud people 1280 who use yoga and karma are confounded by your maya. O Achyuta! It is not surprising that you are a friend to all those who are your servants and seek refuge with you, with their atmans devoted to you. The lords of the worlds seek the refuge of your feet, with the edges of their shining diadems touching them. But you were affectionate towards animals. 1281 You are in all atmans. You are the beloved lord of all those who seek refuge with you. You are all the objectives. Knowing this, who can reject you? Who will forget you and worship other beings? What can not be obtained by us, those who serve the dust of your feet? O lord! Wise ones happily remember you for your generous deeds and are incapable of repaying their debt, even if they possess Brahma’s lifespan. You exist inside and outside embodied beings, as a preceptor and as consciousness, 1282 to destroy everything that is inauspicious and to show them their objective.”’
Shri-Shuka said, ‘Uddhava’s heart was extremely devoted to him. He spoke to the lord of the lords, who had used his own potencies to play with the universe and had assumed three forms, 1283 in this way and asked him. He 1284 addressed him with a charming smile that was full of love.
‘The illustrious one replied, “I will tell you about the extremely auspicious dharma of devotion to me. If a mortal person follows this faithfully, he defeats death, which is extremely difficult to vanquish. Remembering me, all tasks must be gradually undertaken for my sake. The mind and the intelligence must be immersed in me. There must be attraction towards the dharma of being devoted to me. Such a person must frequent sacred places that are frequented by virtuous people who are devoted to me. He must follow the conduct of gods, asuras and men who are devoted to me. Alone, or collectively, he must celebrate auspicious days, pilgrimages 1285 or great festivities that are dedicated to me, making arrangements for singing, dancing and other signs of opulence deserving of kings. He must see me inside and outside all beings, like the sky. With an unblemished heart, he must see me in his own atman. O immensely radiant one! Thus, thinking that all creatures are full of my presence, he must show them respect, establishing himself in pure jnana. If a person is impartial towards brahmanas, pukkasas, 1286 thieves, those who are devoted to brahmanas, the sun, a spark of fire, a cruel person and a compassionate person, it is held that he is learned. If a man looks at all men and thinks that they are full of me, all feelings of rivalry, jealousy, censure and ahamkara are quickly dispelled. Ignoring the ridiculing laughs of one’s relatives, one should abandon the view that one should be ashamed of anything connected with the body. Like a staff, he must prostrate himself on the ground before a horse, a chandala, a cow or an ass. Until the sense of me being in all creatures has been generated, he must continue to worship me through all acts of speech, mind and body. Through knowledge that the brahman is everywhere and by realizing the atman, he is dispelled of doubts and can cease from everything else. It is my view that this process is the most appropriate, using acts of speech, mind and body to see me in all creatures. O Uddhava! This perfect dharma is devoid of gunas and has been established by me. It is not driven by wishes. Therefore, even if a beginning is made, the effort is not wasted. O excellent one! This supreme dharma of devotion towards me has been fashioned to free onself of the fruits of karma, which are futile efforts to free oneself of fear and other things. This is the most intelligent thing that an intelligent person can do. This is the most learned thing that a learned person can do. Using a mortal body in this unreal world, one can obtain truth and immortality. I have told you about the entire collection of teachings about the brahman, in brief and in detail. Even the gods find this extremely difficult to comprehend. I have repeatedly spoken to you about this jnana, with clear reasoning. If a man knows this, his doubts are destroyed and he is freed. These are extremely well-articulated answers to your questions, given by me. They are about the eternal, supreme and mysterious brahman. If a person nurtures this, he obtains the brahman. If a person bestows all of this knowledge on my devotees, he is like one who gives the brahman and I give my atman to him. It is sacred and supremely auspicious. If a person recites this every day, he is purified and uses the lamp of knowledge to reveal me to others. If a man constantly listens to this, without being distracted, he develops supreme devotion towards me and is not bound by any karma that he undertakes. O friend! O Uddhava! Have you now understood the brahman? Have the delusion and sorrow that arose in your mind been dispelled? This knowledge must not be given to those who are insolent, heretics, deceitful, lacking in servitude, lacking in devotion or lacking in humility. This must be spoken about to pure and virtuous people, those who are devoid of such defects and those who are devoted to brahmanas and are loved by them, even if they happen to be shudras and women, as long as they possess devotion. Once a curious person comprehends this, there is nothing else left for him to know. When one has drunk the nectar of amrita, there is nothing else that remains to be drunk. O son! Men pursue the four kinds of objectives 1287 through jnana, karma, yoga, trade and the wielding of the staff. 1288 But through me, all these objectives exist in you. If a mortal person gives up all other tasks and devotes himself to me, I regard him as special. He is worthy of obtaining immortality and uniting himself with my potencies.”’
Shri-Shuka said, ‘He heard the words of Uttamashloka, which instructed him about the path of yoga. He joined his hands in salutation and his voice choked with love. Tears flowed from his eyes and he was incapable of saying anything. O king! His mind was awhirl with love. Using his fortitude, he steadied himself. Taking himself to be extremely respected, he joined his hand in salutation. He bowed his head down and touched the lotus feet of the foremost one among the Yadus. He said, “I was submerged in the great confusion of darkness, but that has been driven away, since I sought shelter in your presence. O original one! O one without birth! If a person approaches the sun, how can he be scared of cold or darkness? You have been compassionate. In return, you have given me, your servant, the lamp of vijnana. What person, devoted to you, will give up your feet and seek shelter with someone else? My bonds of affection towards the Dasharhas, the Vrishnis, the Andhakas and the Satvatas were extremely firm. For the reason of expanding your creation, you are the one who extended these, using your own maya. However, using the weapon of knowledge about the atman, you are the one who has now cut them asunder. O great yogi! I bow down to you. I am seeking shelter with you. Instruct me. May my affection towards your lotus feet remain.” The illustrious one replied, “O Uddhava! Commanded by me, go to my hermitage, known as Badari. Bathe in the waters of that tirtha, purified by touching my feet. 1289 Cleanse yourself of the remaining taints by seeing the Alakananda. O dear one! Use garments made out of bark. Eat wild fare. Without any desires, be happy. Tolerate the opposite pairs of sentiments that arise from material objects. Control your senses and be good in conduct. Be tranquil and in control of your intelligence. Be full of jnana and vijnana. Use your discrimination to think about what you have learnt from me. Let your speech and intelligence be immersed in me. Always observe the dharma of being devoted to me. Very soon, you will transcend the three 1290 and obtain me, the supreme one.” Ud
dhava was addressed by the intelligent Hari in this way. At the time of departure, he circumambulated him, bending his head down and touching his feet, sprinkling them with his tears. His heart was melting, though he had transcended the opposite pairs of sentiments. He was bound to him in a love that was extremely difficult to give up and was suffering on account of the separation. He was afflicted and was incapable of tolerating the separation. With a great deal of difficulty, he placed his master’s sandals on his head. As he left, he repeatedly bowed down again and again. Placing the infinite one in his heart, the one who was greatly devoted to the illustrious one went to Vishala. 1291 He observed what the only friend of the universe had instructed him. Engaging in austerities, he obtained the destination with Hari. This jnana, the immortal ocean of bliss, was spoken about by the illustrious Krishna to his devotees. The lords of yoga serve his feet and if a person serves them faithfully, he is liberated from this world. I bow down before the one who is known as Krishna. He is the original one, a bull among men. He is the composer of the sacred texts and like a bee, he gathered the essence of the Vedas, the substance of jnana and vijnana, for destroying the fear of samsara among his large number of servants. This is like amrita churned from the ocean and they can drink it.’