VedaVyasa
Praneetha
The Mad Bhagavatam
Canto 11
Chapter 13
The Hamsa-avatâra Answers the Questions of the Sons of Brahmâ
In this chapter, Lord Śrī Kṛṣṇa explains to Uddhava how human beings, overwhelmed by sense gratification, become bound by the three modes of nature, and how to renounce these modes. The Lord then describes how He appeared in His form of Haḿsa before Brahmā and the four sages headed by Sanaka and revealed to them various confidential truths.
The three modes — goodness, passion and ignorance — are related to material intelligence, not to the soul. One should conquer the lower modes of passion and ignorance by the mode of goodness, and then one must surpass the mode of goodness by acting in the transcendental mode of pure goodness. By associating with things in the mode of goodness, one becomes more fully situated in that mode. The three modes increase their different influences through various types of scripture, water, place, time, beneficiaries of activity, natures of activity, birth, meditation, mantras, purificatory rituals, and so on.
Lacking discrimination, one identifies with the material body, and consequently the mode of passion, which produces misery, takes over the mind, which is normally in the mode of goodness. As the mind evolves its function of decision and doubt, it creates intolerable hankerings for sense gratification. Unfortunate persons who are bewildered by the urges of the mode of passion become the slaves of their senses. Even though they know that the eventual result of their work will be suffering, they cannot avoid engaging in such fruitive work. A discriminating person, on the other hand, keeps himself detached from the objects of the senses and, by utilizing appropriate renunciation, takes shelter of unalloyed devotional service.
Lord Brahmā himself has no material cause. He is the cause of the creation of all living beings and is the greatest among all the demigods. Yet even Brahmā is always suffering agitation of the mind on account of the duties he has to perform; therefore, when he was questioned by his sons headed by Sanaka, who were born from his mind, about the means for driving away desires for sense gratification, he was incapable of giving them an answer. In order to receive some insight into this matter, he took shelter of the Supreme Personality of Godhead, whereupon the Supreme Lord appeared before him in the form of the swan incarnation, Lord Haḿsa. Lord Haḿsa proceeded to give instructions about the categorical identity of the self, the different states of consciousness (wakeful awareness, sleep and deep sleep) and the means for conquering over material existence. The sages headed by Sanaka became freed from all their doubts by hearing the words of the Lord and worshiped Him with pure devotion in mature love of God.
11.13.1
sattvenānyatamau hanyāt
(1) The Supreme Lord said: 'The goodness, passion and ignorance we know of the gunas are matters of the mind and not of the soul; 1) The Supreme Lord said: 'The goodness, passion and ignorance we know of the gunas are matters of the mind and not of the soul; with goodness the other two may be counteracted while goodness itself is controlled by character and good sense [*].
11.13.2
sattvād dharmo bhaved vṛddhāt
puḿso mad-bhakti-lakṣaṇaḥ
sāttvikopāsayā sattvaḿ
tato dharmaḥ pravartate
(2) Character strengthens the religious principles that form the lead of one's devotional service to Me. The mode of goodness will result in [bhâgavata-]dharma when one seriously cultivates inner strength.
11.13.3
dharmo rajas tamo hanyāt
sattva-vṛddhir anuttamaḥ
(3) Dharma puts with an increase of goodnesss an end to the passion and ignorance. Godlessness, their root, is quickly vanquished when those two are superseded by goodness.
11.13.4
dhyānaḿ mantro 'tha saḿskāro
(4) The doctrine followed, the way one deals with water, the people one associates with, one's surroundings and the way one behaves with time, one's occupation, one's social background, as also the type of meditation, mantras and purificatory rites one respects are the ten factors determining the prominence of a particular mode.
The ten items mentioned above possess superior and inferior qualities and are thus identified as being in goodness, passion or ignorance. One can increase the mode of goodness by selecting religious scriptures in goodness, pure water, friendship with other persons in goodness, and so on. One should scrupulously avoid any of these ten items that may be polluted by an inferior mode of nature.
11.13.5
(5) Matters which in this by the classical sages are appreciated belong to goodness, matters they critizice belong to ignorance and matters they are indifferent about belong to the mode of passion.
11.13.6
tato dharmas tato jñānaḿ
(6) Until there is the [guna] denying self-remembrance, a person should cultivate the things belonging to the mode of goodness so that character is developed from which there is the religiousness that brings spiritual knowing.
11.13.7
veṇu-sańgharṣa-jo vahnir
(7) The same way as fire, that in a forest of bamboos was generated by friction of the stalks, pacifies after having burned [see also 1.10: 2, 3.1: 21] pacifies the fire of the material body that was generated by the interaction of the natural modes.'
11.13.8
(8) S'rî Uddhava said: 'Mortals generally known with the situation of sense-gratification as a source of trouble nevertheless revel in it, o Krishna. How can it be that they aware of this behave like dogs, asses and goats?'
11.13.8
(9-10) The Supreme Lord said: 'Obsessed with what belongs to him the foolish person does not consider the consequences of his sense enjoyment and thus arises in his mind the so terrible mode of passion. The wayward mind, that in the mode of passion imagines all kinds of things, is with all the plans made because of that sensual appetite fully determined by the modes and thus becomes intolerable.
Those who are trying to enjoy material sense gratification are not actually intelligent, although they consider themselves most intelligent. Although such foolish persons themselves criticize the miseries of material life in innumerable books, songs, newspapers, television programs, civic committees, etc., they cannot desist from material life for a single moment. The process by which one is helplessly bound in illusion is clearly described here.
A materialistic person is always thinking, "Oh, what a beautiful house. I wish we could buy it" or "What a beautiful woman. I wish I could touch her" or "What a powerful position. I wish I could occupy it," and so on. The words sańkalpaḥ sa-vikalpakaḥ indicate that a materialist is always making new plans or modifying his old plans to increase his material enjoyment, although in his saner moments he admits that material life is full of suffering. The mind is created from the mode of goodness, as described in Sāńkhya philosophy, and the natural, peaceful situation of the mind is pure love of Kṛṣṇa, in which there is no mental disturbance, disappointment or confusion. Artificially, the mind is dragged down to a lower platform in passion or ignorance, and thus one is never satisfied.
11.13.11
karmāṇy avijitendriyaḥ
duḥkhodarkāṇi sampaśyan
rajo-vega-vimohitaḥ
(11) With one's senses not under control engages one, bewildered by the force of passion and under the sway of desires, in fruitive activities, despite of being well aware of the resulting unhappiness.
11.13.12
(12) Even though the intelligence of a learned person gets bewildered by passion and ignorance, rises no attachment in him because he, clearly seeing the contamination, carefuly puts his mind back on the right track.
11.13.13
apramatto 'nuyuñjīta
jita-śvāso jitāsanaḥ
(13) Having conquered the breathing process and having mastered the sitting postures, one should attentively, step by step, without slackening gather one's mind by concentrating on Me at appointed times [to the positions of the sun and the moon, see B.G. 7: 8 and 5: 26-28].
11.13.14
mac-chiṣyaiḥ sanakādibhiḥ
mayy addhāveśyate yathā
(14) The yogasystem to this extent instructed by My pupils under the lead of Sanaka [the Kumâras] entails that the mind withdraws from everywhere and directly finds absorption in Me as should [with mantras, see also 8.3: 22-24].'
11.13.15
yogam ādiṣṭavān etad
(15) S'rî Uddhava said: 'When, and in what form, dear Kes'ava, have You instructed Sanaka and the others in this yoga? That I'd like to know.'
11.13.16
putrā hiraṇyagarbhasya
mānasāḥ sanakādayaḥ
yogasyaikāntikīm gatim
(16) The Supreme Lord said: 'The sons headed by Sanaka who took their birth from the mind of the one who is of the inner gold [Hiranyagarbha or Brahmâ], inquired with their father about the so very subtle, supreme goal of the science of yoga.
11.13.17
sanakādaya ūcuḥ
guṇeṣv āviśate ceto
mumukṣor atititīrṣoḥ
(17) Sanaka and the others said to him: 'The mind runs after the objects of the senses and the sense objects get thus imprinted on the mind. O Master, what is for someone who desires liberation, for someone who wishes to overcome the sense-gratification, the process of breaking away from that bondage [see also B.G. 2: 62-63]?'
As described above, as long as one is a conditioned soul the modes of material nature, manifested in the form of sense objects, constantly disturb the mind, and by their harassment one is deprived of the actual perfection of life.
11.13.18
(18) The Supreme Lord said: 'The great self-born godhead, the creator of all beings, thus questioned, seriously pondered over what was asked but could, with his mind bewildered because of his creative labor, not find the words to describe the essential truth [see also 2.6: 34, 2.9: 32-37 and 10: 13].
11.13.19
(19) With the desire to find closure he remembered the original God [he himself sprouted from, see 3.8], and at that time I became visible in My Hamsa form [the Swan].
Haḿsa means "swan," and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord Kṛṣṇa appeared as Haḿsa, or the swan, in order to separate the pure consciousness of Lord Brahmā from the modes of material nature.
11.13.20
kṛtva pādābhivandanam
(20) Seeing Me as they approached Me, they offered, with Brahmâ in front, their obeisances at the lotus feet and asked: 'Who are You?'
11.13.21
(21) I was thus by the eager sages asked to disclose the ultimate truth. Please Uddhava, hear now what I told them at the time:
11.13.22
vastuno yady anānātva
(22) If you think that with the oneness of the self there wouldn't be a substantial difference between you and Me, how then would you be able to pose a question like that o sages, or how could I as a speaker then be of any authority [or constitute a refuge]?
Lord Kṛṣṇa's actual purpose is to explain the ultimate perfection of yoga, which the sages were desiring to know. If one becomes fixed in transcendental knowledge, the mutual attraction between the material mind and the material sense objects automatically ceases. The spiritual mind is not attracted to material objects of gratification, and thus by spiritualizing the mind, material existence automatically slackens. By questioning the propriety of the sages' question, the Lord is assuming the position of the spiritual master and preparing to give valuable instructions. One should never be envious of a bona fide spiritual master, especially if, as in the case of Lord Haḿsa speaking to the sages headed by Brahmā and Sanaka-kumāra, the guru is the Supreme Personality of Godhead Himself.
11.13.23
pañcātmakeṣu bhūteṣu
vācārambho hy anarthakaḥ
(23) Your question of 'Who are You' would be a meaningless use of words if you'd refer to the same five elements our bodies are composed of or when you'd refer to the essence we have in common.
11.13.24
gṛhyate 'nyair apīndriyaiḥ
(24) That what by the mind, speech, sight and by the other senses as well is handled is what I all am. There is really nothing that exists outside of Me, that is what you have to understand clearly.
11.13.25
guṇeṣv āviśate ceto
guṇāś ceto mad-ātmanaḥ
(25) The mind adheres to the sense objects and the sense-objects occupy the mind dear men, but to the living entity whose Soul I am, are both the mind and the sense objects outer appearances.
11.13.26
(26) With the mind time and again reverting to the objects of the senses enjoyed and with the sense objects [thus] giving rise to the mind must the one who is of My transcendental [Hamsa] form give up the mind as well as the objects [see also vritti and neti neti].
11.13.27
guṇato buddhi-vṛttayaḥ
(27) Wakefulness, dreaming and deep sleep are the functions of the intelligence following from the modes of nature. The individual soul is with characteristics different from them known to be the witness [see also 7.7: 25 and B.G. 7: 5].
The spirit soul actually has nothing to do with the material world, having no permanent or natural relationship with it. Real renunciation means to give up the illusory identification with matter in its subtle and gross forms. Suṣuptam, or deep sleep, indicates sleeping without any dreams or conscious activity. These three states are described by Lord Kṛṣṇa as follows:
sattvāj jāgaraṇaḿ vidyād
prasvāpaḿ tamasā jantos
"One should know that wakefulness is born of the mode of goodness, dreams from the mode of passion, and deep dreamless sleep from the mode of ignorance. The fourth element, pure consciousness, is different from these three and pervades them." (Bhāg. 11.25.20) Real freedom means sākṣitvena, or to exist as a witness to the functions of illusion. Such an advantageous position is achieved by development of Kṛṣṇa consciousness.
11.13.28
(28) The materially motivated intelligence constitutes the bondage that keeps the soul occupied with the modes of nature, but when one situated in Me, the fourth state of consciousness [turîya], succeeds in breaking away from it has one at that moment forsaken the mind and the sense objects [see 11.3: 35].
11.13.29
ātmano 'rtha-viparyayam
(29) The bondage of the soul as a result of identifying oneself with the body constitutes the opposite purpose. The one who detached in samsâra knows about it should, being situated in the fourth state, give up the anxiety [about those ego-matters].
11.13.30
(30) As long as a person is convinced of many different purposes and cannot find his peace the appropriate way [as mentioned] will he, even though awake, be sleeping with his eyes open, just as unaware as someone who sees something in a dream [see also B.G. 2: 41].
11.13.31
asattvād ātmano 'nyeṣāḿ
gatayo hetavaś cāsya
(31) The states of existence apart from the Supreme Soul will, inessential as they are, because of the separation created by them, to the seer who is filled with motives and objectives be just as deluding as what one has in a dream.
11.13.32
(32) While awake he enjoys the qualities of the external affair at the moment. In his dreams he experiences within his mind all the sensual a similar way. In deep sleep he looses his consciousness. But being one in his remembrance becomes he in his witnessing of the functioning of the successive three states of consciousness the lord and master over the senses [see also 4.29: 60-79 and B.G. 15: 7-8].
11.13.33
jñānāsinā bhajata mākhila-saḿśayādhim
(33) When you situated in Me consider the three states of consciousness that originate from the modes of nature of My deluding potency, then be resolute about the purpose of worshiping Me as being present in the heart. Wield for that purpose the sword of discrimination that was sharpened by the logic and instructions concerning the true, to cut through the bonds with the [ahankâra] cause of all doubts.
One who has obtained transcendental knowledge is no longer dependent on the three stages of ordinary consciousness, namely waking, dreaming and dreamless sleep. One thus rids one's material mind of the tendency to become the enjoyer of the inferior energy of the Lord, and one sees everything as part and parcel of the Lord's potency, meant only for the enjoyment of the Lord Himself. In such a state of consciousness, one naturally surrenders fully to the Lord's devotional service, which Lord Haḿsa here advises the sons of Lord Brahmā to take up.
11.13.34
(34) Behold this delusional state of mind which, with images popping up today that are gone tomorrow, wavers as much as the glowing end of a moving firebrand. It is the One spiritual soul who deceptively appears in many divisions which manifest as an illusion of a threefold variegated way of dreaming that was created by the transformation of the modes of nature [see also B.G. 9: 15, 15: 16, linga and siddhânta].
The Lord now describes an additional process for transcending the illusory interaction of the material mind and material sense objects. Lāsa means "jumping" or "dancing," and thus manaso vilāsam here indicates that the material mind is jumping superficially from one conception of life to another. Our original consciousness, however, is one (vijñānam ekam). Therefore, one should carefully study the flickering "here today, gone tomorrow" nature of the material world and detach oneself from the illusory variety of māyā.
11.13.35
(35) Looking away from that [deceptive material reality] one should, being silent with the material hankering ceased, arrive at the realization of one's actual happiness. That happiness comes about when one is free from materially motivated actions. And the times one is of the earth, one should, keeping that in mind as being insubstantial, abide by relinquishing the earthly in order not to err till the end of one's days.
11.13.36
(36) Just as someone who blinded by liquor is not aware of the clothes he wears, takes the one who is of perfection, you see, no heed whether the perishable material body sits or stands, or whether he according to the will of God leaves this earth or obtains by fate determined [a new body], for he has achieved his original position [his svarûpa].
11.13.37
svārambhakaḿ pratisamīkṣata eva sāsuḥ
(37) As long as the body is there to the arrangement of destiny and there is still karma, will it self-propelled continue with its life air and senses and its variety of manifestations. Situated highly though in the full absorption of yoga will the one who awakened to the essence no longer cultivate that dreaming.
11.13.38
yuṣmad-dharma-vivakṣayā
(38) O learned ones, now that I have explained to you this confidential analysis and yoga system, the science of uniting one's consciousness, please understand that I came as Yajña [Vishnu, the Lord of Sacrifice] in order to remind you of your actual duties.
To increase the faith of Lord Brahmā's sons and establish the prestige of His teachings, Lord Kṛṣṇa now formally identifies Himself as the Supreme Personality of Godhead, Viṣṇu. As stated in Vedic literature, yajño vai viṣṇuḥ. After explaining the sāńkhya-and aṣṭāńga-yoga systems, the Lord clearly answers the original question of the sages, "Who are You, sir?" Thus, Lord Brahmā and his sons were enlightened by Lord Haḿsa.
11.13.39
satyasyartasya tejasaḥ
(39) O best of the twice-born, I am the Supreme Way of yoga, the analysis, the truth and the sacred law as also beauty, fame and self-control.
11.13.40
sāmyāsańgādayo 'guṇāḥ
(40) All qualities such as being free from the modes and expectations, being the Wellwisher, the Dearest, the True Self, the One Equal, the detachment and so on, do, because they have no affinity for the modes, find their shelter and service in Me.
11.13.41
munayaḥ sanakādayaḥ
bhaktyāgṛṇata saḿstavaiḥ
(41) Thus I have put an end to the doubts of all the sages headed by Sanaka who fully of worship in transcendental loving devotional service with beautiful hymns chanted My glories.
11.13.42
saḿstutaḥ paramarṣibhiḥ
(42) Perfectly worshiped and glorified by the greatest of sages I then, before the eyes of Brahmâ, returned to My abode.'
Thus end of the Eleventh Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Haḿsa-avatāra Answers the Questions of the Sons of Brahmā."
Footnote:
* In Sanskrit is the term sattva, apart from meaning goodness, inner strength, good sense and true nature, another word for character. Character, moral backbone, is also described as s'ila or svarûpa; 'form, piety, morality, habit or custom' or 'one's own form, one's true nature' or one's constitutional position of relating to Krishna as Svâmî Prabhupâda preferred to speak of.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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