Vyasadev
Praneetha
The Bhagavaratam
Canto 3a
3.25.1
(1) S'rî S'aunaka said:
"Although unborn Himself, the Supreme Lord personally from His own potency
took birth as Lord Kapila, the analyst of the ultimate truth, in order to
disseminate transcendental knowledge for the human race.
3.25.2
(2) Hearing repeatedly
about Him, the foremost of all yogis and the godhead of the Vedas the greater
of whom cannot be found among men, pleases me in all my senses.
3.25.3
svacchandātmātma-māyayā
kīrtanyāny anukīrtaya
(3) Please describe to me
faithfully all the praiseworthy, self-inspired actions of the Supreme Lord who
is so full of the delight of the soul."
3.25.4
dvaipāyana-sakhas tv evaḿ
maitreyo bhagavāḿs tathā
(4) Sûta said: "Being a friend of Vyâsadeva the venerable sage Maitreya who was pleased with being asked about transcendental knowledge then spoke as follows to Vidura.
3.25.5
maitreya uvāca
(5) Maitreya said: 'When the father had left for the forest,
Lord Kapila stayed behind at lake Bindu-sarovara with the
desire to please His mother.
3.25.6
(6) When He [some day]
comfortably sat down before her, Devahûti remembered the words of Brahmâ and
addressed Him. He, her son, could show her the path to the goal of the ultimate
reality.
3.25.7
devahūtir uvāca
nirviṇṇā nitarāḿ bhūmann
asad-indriya-tarṣaṇāt
(7) Devahûti said: 'O my Lord, I am very disgusted with the prevalence of untruth of my agitated senses because of which I fell into the abyss of ignorance.
3.25.8
duṣpārasyādya pāragam
(8) At the end of many births,
by Your mercy I now have attained You who are my transcendental eye to overcome
the darkness of ignorance that is so difficult to defeat.
3.25.9
lokasya tamasāndhasya
(9) He who is the origin,
de Supreme Lord of all beings and the Master of the Universe has, with You,
alike the sun, risen to the eye that was blinded by the darkness of ignorance.
3.25.10
yo 'vagraho 'haḿ mametīty
(10) You engaged me in this misconception
of 'I and mine' [of false ego], so now be pleased my Lord to dispel the
delusion.
3.25.11
jijñāsayāhaḿ prakṛteḥ pūruṣasya
(11) With the desire
to know about the material and personal aspect [prakriti and purusha],
I offer You my obeisances who are the greatest of all the seers of the true
nature. I have taken to the shelter of Your feet because You are the person
deserving it, You are for the ones depending on You the ax that cuts the tree
of an existence ruled by matter.'
3.25.12
3.25.12
maitreya uvāca
dhiyābhinandyātmavatāḿ satāḿ gatir
(12) Maitreya said: 'Thus hearing about His mother's innocent and commonly human wish to be successful on the path of liberation, He with a gladdened mind slightly smiling with His beautiful face, expounded on the way of the transcendentalists.
3.25.13
mato niḥśreyasāya me
atyantoparatir yatra
(13) The Supreme Lord said: 'The discipline of yoga of relating
to the soul for the sake of complete detachment from whatever pleasure and
distress, is the ultimate benefit for mankind that carries My approval.
3.25.14
(14) O pious mother,
I will now explain that to you what I formerly
explained to the sages who were eager to hear about all the ins and outs of the
yoga-system.
3.25.15
(15) The living being its [state of] consciousness is considered
[responsible] for its bondage and liberation. In attraction to the three modes
of nature one is materially conditioned, but if one attaches to the soul of the
universe [the Original Person], one is of liberation.
3.25.16
ahaḿ mamābhimānotthaiḥ
(16) From the impurities of lust and greed and such, that
result from the misconception of 'I and mine', one is freed when the mind is
pure in being equipoised, without distress and pleasure.
3.25.17
(17) It is in that state
that the person, who pure and transcendental to the material world is not bound
and fragmented, does not see himself as someone different but as innerly
enlightened.
3.25.18
paripaśyaty udāsīnaḿ
prakṛtiḿ ca hataujasam
(18) With a mind full of spiritual knowledge, renunciation and
connectedness in devotion one is indifferent about one's material existence,
which is then less of influence.
3.25.19
bhagavaty akhilātmani
(19) There is no yogic path as auspicious for
the perfection of the spirit as the performance of devotional service for the
Supreme Lord, the complete of the Soul.
3.25.20
(20) Any man of knowledge
knows that strong attachment constitutes the entanglement of the soul, but that
that same attachment for devotees opens the door to liberation.
3.25.21
(21) Being tolerant, compassionate, friendly
to all living beings and inimical to no one, peaceful and abiding by the
scriptures, the sâdhu [the man of virtue, of holiness, a seer] is adorned
with sublime qualities.
3.25.22
(22) They who are persistent in performing devotional service
unto Me, staunch for My sake refrain from acting in desire and give up family
ties and friendships.
3.25.23
(23) Delighted to listen
to the stories about Me they fix their minds upon Me and chant [My names],
without causing distress with their various penances.
3.25.24
(24) O virtuous mother,
try to develop attachment to these devotees who are free from all attachments,
for they are the ones who compensate for the harmful effects of being
materially entangled.
3.25.25
śraddhā ratir bhaktir anukramiṣyati
(25) Through association
with those who cherish the truth, the stories cultivated in discussing My
heroism become a joy to the ear and heart, so that, when one firmly convinced
experiences the attraction, soon devotion will follow.
3.25.26
(26) A person finding
himself situated in devotional service will sincerely strive to control his
mind on the path of yoga when he, constantly thinking about My management,
in his bhakti has developed a distaste for gratifying his senses in
relation to what he sees [now] and hears about [the past and future].
3.25.27
asevayāyaḿ prakṛter guṇānāḿ
(27) As a person not
serving the modes of nature, one attains through spiritual knowledge, with
renunciation developed in yoga fixed on Me and devoted to Me, in this very life
the Supersoul within.'
3.25.28
devahūtir uvāca
añjasānvāśnavā aham
(28) Devahûti said: 'What is unto You the proper concept of devotion that is fit for me and from which I immediately will find liberation at Your feet?
3.25.29
yo yogo bhagavad-bāṇo
nirvāṇātmaḿs tvayoditaḥ
yatas tattvāvabodhanam
(29) What
o embodiment of truth, is the nature of the yoga to perceive the Supreme One
you spoke about and with how many divisions is reality understood by it?
3.25.30
(30) Please explain this to me whose
intelligence is but slow o my Lord, so that I by Your grace may easily
comprehend what for a woman is so difficult to understand.'
3.25.31
maitreya uvāca
viditvārthaḿ kapilo mātur itthaḿ
(31) Maitreya said: 'Kapila understanding what His mother wanted, born from her body sympathized with her and described thus the truths handed down in disciplic succession of what one calls analytical yoga, a form of yoga which in fact concerns a development of mystical yoga in devotional service.
3.25.32
sattva evaika-manaso
(32) The Fortunate
One said: 'The divine of [by one's senses and their ruling divinities] relating
to the qualities of matter works in accord with the scriptures when someone in
relation to the goodness [the Lord] innerly is not divided. Factually the
devotional service free from desires unto the Lord - that is better than the
single mastery [of the state of salvation] - is something to which one is
naturally inclined.
3.25.33
(33) The way food is
consumed by the fire of digestion this service quickly dissolves the subtle
internal dealings of one's material motivation [the 'subtle body'].
3.25.34
naikātmatāḿ me spṛhayanti kecin
(34) Pure devotees who engaged in the service
of My lotus feet endeavor to attain Me, never ever desire to be one with Me.
They assemble to glorify My personal activities in association.
3.25.35
(35) O mother, they see My smiling face and
eyes as beautiful as the morning sun and speak with Me in favorable terms about
the benevolence of My transcendental forms.
3.25.36
tair darśanīyāvayavair udāra-
(36) By those forms who
are so charming in all their limbs, exalted pastimes, smiling glances and their
words, their minds and senses are captivated because of which unwillingly in
their devotion the subtlety of My
heaven is secured.
3.25.37
aiśvaryam aṣṭāńgam anupravṛttam
(37) As a consequence they
do not desire My opulence or the eightfold mastery over the material illusion
[the siddhis, see 3.15:45], nor do they follow a desire for the splendor
of Supreme Divinity. Those devotees full of bliss about Me as the Supreme One,
just enjoy their simple lives.
3.25.38
(38) O mother, My devotees
will never, by no [change of] time or weapon of destruction, lose Me [and My
opulence] who was chosen by them as their dearest self, son, friend, preceptor,
benefactor and deity.
3.25.39-40
ātmānam ubhayāyinam
(39-40) That way roaming in both this world
and the world of subtle experiences, those who in relation to My embodiment in
this world have given up on wealth, cattle, houses and everything else,
unflinching in their devotion worship Me, the all-pervading Lord of liberation,
because I take them to the beyond of birth and death.
3.25.41
nānyatra mad bhagavataḥ
pradhāna-puruṣeśvarāt
(41) No other person or anything else but Me, the Supreme Lord
and original ruler over matter and the person, the Soul of all souls, can put
an end to the terrible fear [of birth and death].
3.25.42
varṣatīndro dahaty agnir
(42) In fear of Me the wind blows and the sun
shines, in fear of Me Indra showers rain and fire burns and in fear of Me death
is abroad.
3.25.43
(43) United in spiritual
knowledge and renunciation, yogis free from fear in bhakti yoga take shelter of
My feet for the ultimate benefit.
3.25.44
puḿsāḿ niḥśreyasodayaḥ
(44) The only way for
people to find in this world the ultimate perfection of life is to steadily
focus their mind in an intensive practice of devotional service to Me.'
Canto 3a
Chapter 26: Fundamental Principles of Material Nature
3.26.1
(1)
The Supreme Lord
said: 'I will now describe to you the different categories of reality, knowing
which anyone can be released from the [yoke of the] modes of material nature.
3.26.2
jñānaḿ niḥśreyasārthāya
puruṣasyātma-darśanam
(2)
I will explain that to you about which one speaks as the spiritual
knowledge [the jñâna] that
cuts the knots [of egoism] in the heart and constitutes the ultimate truth of
one's self-realization.
3.26.3
anādir ātmā puruṣo
(3) The Supreme Soul, the Original Person is
beginningless and is, situated in the beyond of all matter, transcendental to
the modes of nature. He can be perceived everywhere as the self-effulgence of
the entire creation that is maintained by Him.
3.26.4
yadṛcchayaivopagatām
(4) That very person, the greatest of the
great, accepted out of his own free will as His pastime the subtle material
energy that is invested with the three modes and relates to the divinity [of
Vishnu].
3.26.5
(5) Nature by means of the modes created the variegated forms
of the materially living beings. They in this world being confronted with it,
were from the first day on illusioned by it because they [those forms]
constitute the covering of their spiritual knowledge.
3.26.6
evaḿ parābhidhyānena
(6) Because
the living entity identifies himself with the material action that was brought
about by the modes of nature and is other than himself, he unjustly considers
himself the doer.
3.26.7
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
(7) He because of that bound to a conditioned
life thus became dependent, even though he is the naturally joyful and
independent witness who doesn't do anything.
3.26.8
(8)
The knowers of truth understand that the body and the senses of one's respect
are subject to the causation of the material modes of nature and that the
spiritual soul above all matter is responsible for the experience of happiness
and distress [see also B.G. 13: 21].'
3.26.9
devahūtir uvāca
prakṛteḥ puruṣasyāpi
(9) Devahûti said: 'Kindly explain to me the characteristics of the energies and the Original Person [prakriti and purusha] who together constitute the cause of the manifest and unmanifest reality this creation consists of.'
3.26.10
pradhānaḿ prakṛtiḿ prāhur
aviśeṣaḿ viśeṣavat
(10) The Supreme Lord said: 'The undifferentiated, eternal reality that differentiated in the form of material nature [prakriti] as a combination of the three modes, this cause belonging to the effect [of this material manifestation], is called the primary nature [the primal ether or pradhâna].
3.26.11
pañcabhiḥ pañcabhir brahma
caturbhir daśabhis tathā
etac catur-viḿśatikaḿ
(11)
That primary nature is known as the basis from which
the five gross and five subtle elements, the ten senses of perception and
action and the four internal sense departments [of mind, ego, consciousness
and intelligence] evolved who together add up to a number of twenty-four
[see also elements].
3.26.12
gandhādīni matāni me
(12)
The five gross elements are to be exact: earth,
water, fire, air and ether. Of the subtle elements there are, to My notion, as
many. They are the smell and so on [taste, color, touch and sound].
3.26.13
(13)
The ten senses are the organs of [perception of]
hearing, touching, seeing, tasting and smelling, with the [organs of action
known as the] mouth, the hands, the legs, the genitals and the organs of
excretion as the tenth.
3.26.14
mano buddhir ahańkāraś
(14) Mind,
intelligence, ego and consciousness are the four aspects of the internal,
subtle sense one distinguishes when one pays attention to the different
characteristics of the [brain] functions.
3.26.15
sanniveśo mayā prokto
(15)
Thus are with the classification I provided the material qualities of the
Absolute Truth of Brahman summed up [called saguna brahman]. One speaks
thereto of time as the twenty-fifth element.
3.26.16
(16) The influence of the Original Personality of God is said to be the time factor that is feared by some who are deluded by the ego of being in contact with the material nature of one's individual existence.
3.26.17
kāla ity upalakṣitaḥ
(17)
The [expanding, accelerating] movement of material nature without her
interaction of the modes and their specific qualities o daughter of Manu, is
the [space]time [the fourth dimension] from which we in our world know Him, the
Supreme Lord.
3.26.18
samanvety eṣa sattvānāḿ
(18) He
who abides within in the form of the original person [purusha] and
without in the form of time [the twenty-fifth element], exists by [exhibiting]
His potencies as the Lord of All Opulence [Bhagavân, the Fortunate One] for all
living entities [and elements].
3.26.19
(19)
She [material nature] whose equilibrium of the modes was agitated by the grace,
the divine ordinance, of the Supreme Person who impregnated her womb with
His semen, His internal potency, delivers the sum total of the cosmic
intelligence [the mahat-tattva] of Brahmâ's effulgent golden reality
[known as hiranmaya].
3.26.20
(20)
The universe which contains this unchangeable root cause of the cosmic
manifestation within itself, swallowed by its own effulgence the dense darkness
of the Self in its primordial slumber.
3.26.21
yad āhur vāsudevākhyaḿ
(21)
The mode of goodness, which is the clear and sober position of understanding
the Supreme Lord, is known by the name of Vâsudeva; it is the consciousness
that constitutes the nature of the intellect [see also S.B. 1.2: 23].
3.26.22
vṛttibhir lakṣaṇaḿ proktaḿ
yathāpāḿ prakṛtiḥ parā
(22) The characteristic traits of one's [reason in this state
of Krishna or natural time] consciousness thus are similar to those of the
natural state of pure water: clarity, invariability and serenity.
3.26.23-24
mahat-tattvād vikurvāṇād
kriyā-śaktir ahańkāras
vaikārikas taijasaś ca
manasaś cendriyāṇāḿ ca
(23-24) From the complete reality [of the mahat-tattva] that undergoes changes brought about by the Supreme Lord His energies, the in five divided elements, the material ego [or I-awareness] and the therefrom generated mind in combination with the different senses of action and perception sprang up. Moved by that active potency of the Lord the ego manifested itself in the three forms of goodness, passion and ignorance.
3.26.25
sańkarṣaṇākhyaḿ puruṣaḿ
bhūtendriya-manomayam
(25)
All of that ego consisting of the elements, senses and mind is in person the
Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed]
who is known by the name of Sankarshana [and also as the Supreme Lord His first
plenary expansion].
3.26.26
kāryatvaḿ ceti lakṣaṇam
(26)
The false ego, the materially identified self, can thus [according to the three
gunas] be characterized as being the one acting, the instrument that is
handled [the body] as also the effect of the actions [or that what was
realized]. One may in that context also speak of the ego as being serene,
active or dull.
3.26.27
vaikārikād vikurvāṇān
(27)
With the transformation [of the ego in three false forms] from its emotions [in
goodness] the principle of mind evolved that with its thoughts and reflections
gives rise to desires.
3.26.28
yad vidur hy aniruddhākhyaḿ
śāradendīvara-śyāmaḿ
(28)
The name of that principle is Aniruddha, He who [as the personal
expansion of the mind of Vâsudeva] is known as the supreme ruler of the senses.
He is bluish like a lotus in autumn and is only gradually realized by the
yogis.
3.26.29
(29)
From the brilliance of the light of the transformation arose the principle of
intelligence [the primal expansion of the Lord named Pradyumna] o virtuous
lady, in order to assist in sensually ascertaining the objects that can be
perceived [see also S.B. 1.5: 37].
(30)
Doubt, misapprehension, correct apprehension, memory and sleep are thus said to
be the different characteristics of the functions of intelligence.
3.26.30
saḿśayo 'tha viparyāso
svāpa ity ucyate buddher
(31) From the forceful action of the ego we have the senses for arriving at actions and the acquiring of knowledge according to the active powers of respectively the vital energy and the intelligence.
3.26.31
taijasānīndriyāṇy eva
(32)
Impelled by the potency of the Supreme Lord from the ignorance of the ego in
transformation the subtle element of sound was manifested. Then from the ether
rose the sense of hearing to catch the sounds.
3.26.32
tāmasāc ca vikurvāṇād
(33) Persons of learning define sound as that
which is indicative of an object, as that which betrays the presence of a
speaker [who remembered no longer might be present] and as that which
characterizes the subtle element of the sky [the ether].
3.26.33
arthāśrayatvaḿ śabdasya
lakṣaṇaḿ kavayo viduḥ
(34)
As for its action and characteristics the ether is described as the element
internally and externally giving room to the living beings and as the field of
activities of the vital air [prana], the senses and the mind.
3.26.34
prāṇendriyātma-dhiṣṇyatvaḿ
nabhaso vṛtti-lakṣaṇam
(35) From the ether evolving from the subtlety
of sound the evolution of the subtle element of touch takes place under the
transforming impulse of time and thus the air is found as well as the sense
organ for it and of that sense of touch the active perception.
3.26.35
sparśo 'bhavat tato vāyus
(36) Softness and hardness as well as cold and
heat are of this subtle element of touch the distinguished attributes in the
sensual experience of the air.
3.26.36
3.26.37
sarvendriyāṇām ātmatvaḿ
vāyoḥ karmābhilakṣaṇam
(37)
By the different characteristics of the air in action, which moves and mixes,
brings close and transports particles [of dust] and waves of sound, the other
senses are stimulated to function properly.
3.26.38
samutthitaḿ tatas tejaś
cakṣū rūpopalambhanam
(38) As arranged by fate from the
element of the air and the subtle element of touch the form [one has] evolved
in which with fire the sense of sight arose for perceiving color and form.
3.26.39
3.26.39
dravyākṛtitvaḿ guṇatā
(39) O virtuous one, the characteristics of the form element are the dimension, the quality and the individuality of an object. For fire this is the effulgence.
3.26.40
tejaso vṛttayas tv etāḥ
(40) The functions
of fire consist of illumining, digesting, heating, evaporating, to give rise to
hunger and thirst and to serve with food and drink.
3.26.41
rūpa-mātrād vikurvāṇāt
(41)
From the form element that under divine ordinance transforms under the
influence of fire the element of taste manifested from which with the water the
tongue appeared that perceives the taste.
3.26.42
kaṣāyo madhuras tiktaḥ
(42)
Even though taste is one, it is in contact with all the different substances
divided into the sensations of the astringent, sweet, bitter, pungent [salt]
and sour.
3.26.43
prāṇanāpyāyanondanam
tāpāpanodo bhūyastvam
ambhaso vṛttayas tv imāḥ
(43) The typical of water is to be moistening,
coagulating, quenching, life-sustaining, refreshing, softening, cooling and to
be available in abundance.
3.26.44
rasa-mātrād vikurvāṇād
(44)
Because of the transformations of the element of taste in relation to the
water, by superior arrangement finding earth the measure of odor manifested so
as to smell the aromas.
3.26.45
śāntogrāmlādibhiḥ pṛthak
dravyāvayava-vaiṣamyād
(45)
The oneness of odor is depending the proportions of the substances divided in
the separate realizations of odors being mixed, offensive, fragrant, mild,
strong, acidic and so on.
3.26.46
(46)
The characteristic function of the earth is to be modeled into forms of the
Supreme Brahman with places of residence, pots to contain substances etc. that
constitute the place for the presence of anything that can be separated in
space.
3.26.47
nabho-guṇa-viśeṣo 'rtho
vāyor guṇa-viśeṣo 'rtho
(47)
The sense that has the distinctive character of the sky [sound] as its object
is called the auditory sense and that sense which has the different features of
the air [touch] as its object of perception is known as the tactile sense.
3.26.48
ambho-guṇa-viśeṣo 'rtho
bhūmer guṇa-viśeṣo 'rtho
(48)
The sense which has as its object that what is distinguished by fire [viz.
form] is called the sense of sight, the specific perception of the
characteristics of water is known as the sense of taste and the perception of
that what characterizes earth is called the sense of smell.
3.26.49
ato viśeṣo bhāvānāḿ
bhūmāv evopalakṣyate
(49) In the characteristics of the effect of something the characteristics of the cause can be recognized. Hence one can retrace in the earth element only [being the element created last] the peculiarities of all the preceding elements.
3.26.50
etāny asaḿhatya yadā
jagad-ādir upāviśat
(50)
When [in the beginning of creation] the seven primary elements [the five
material elements, ego and cosmic intelligence - the mahat-tattva] were not yet mixed, [the Lord,] the origin of
creation endowed with kâla, karma and guna [time, workload and
the modes] entered the universe.
3.26.51
tatas tenānuviddhebhyo
yuktebhyo 'ṇḍam acetanam
utthitaḿ puruṣo yasmād
(51) Next were by Him [in the form of time]
these seven elements roused into activity and united in an egg-shape in an
unconscious state. From that egg the celebrated Cosmic Being [or the original
'gigantic' person, the virâth purusha] manifested.
3.26.52
etad aṇḍaḿ viśeṣākhyaḿ
krama-vṛddhair daśottaraiḥ
toyādibhiḥ parivṛtaḿ
pradhānenāvṛtair bahiḥ
(52)
This egg is called vis'esha ['the differentiated reality']. It is the
outer form of Lord Hari, the Supreme Personality extending as the planetary
systems [see S.B. 2.1: 24-37] that consist of successive layers of water and
the other elements, each ten times thicker than the previous one. On the
outside they are enveloped by pradhâna, the unevolved state of matter
[the primal ether].
3.26.53
hiraṇmayād aṇḍa-kośād
(53)
From the golden [sunshine of the] universal egg arose, from within the waters
that He pervaded and was lying in, the greatness of God [Mahâdeva] divided in
many cells [kham, ethereal apertures in control of the light].
3.26.54
nirabhidyatāsya prathamaḿ
(54)
The first to appear from Him was a mouth with next the organ of speech.
Thereafter the divinity of fire [Vahni, the godhead ruling the fire of digestion]
also appeared which was followed by the nostrils and the olfactory sense and
life breath [prâna] belonging to them.
3.26.55
ghrāṇād vāyur abhidyetām
tasmāt sūryo nyabhidyetāḿ
(55)
From the olfactory sense the divinity of the wind [Vâyu] appeared, then from
the sense of sight of the two eyes the divinity of the sun [Sûrya] manifested
and from the auditory sense of the two ears [next] the divinity that rules the
directions appeared.
3.26.56
nirbibheda virājas tvag-
tata oṣadhayaś cāsan
(56)
Then the skin appeared of the universal form with its hair growth and such,
whereupon the curative herbs appeared followed by the sexual organs.
3.26.57
gudād apāno 'pānāc ca
mṛtyur loka-bhayańkaraḥ
(57)
From them there was semen and the manifestation of the divinity of the waters.
Also an anus appeared and from that anus the capacity to evacuate. Then
[the god of] death appeared who causes fear throughout the world.
3.26.58
(58) Also two hands manifested together with
the power they have and thereafter Lord Indra [the sovereignty] appeared. From
the manifestation of the two legs the onward movement manifested itself with
next the appearance of the Lord [Lord Vishnu who rules them].
3.26.59
nāḍyo 'sya nirabhidyanta
nadyas tataḥ samabhavann
3.26.60
samudras tv etayor abhūt
(59-60) The veins of the universal form
manifested themselves together with the blood produced with them. Therewith the
rivers appeared as well as a stomach with which hunger and thirst are found.
After their appearance the ocean and the heart of the universal form
manifested. Then from the heart the mind appeared.
3.26.61
manasaś candramā jāto
ahańkāras tato rudraś
(61)
From the mind the moon [Candra] came into view and therefrom intelligence
manifested itself. From that intelligence the Lord of speech [Brahmâ]
manifested. In false ego identifying oneself with matter then led to the
appearance of Rudra [S'iva], reason and the divinity ruling reason.
3.26.62
naivāsyotthāpane 'śakan
(62) All these divinities who thus found their existence were not at all capable of awakening the Original Person and thus they one after the other returned to the source from which they generated, in order to awaken Him.
3.26.63
(63)
The god of the fire of digestion went back to the mouth, but failed to bring
Him to life. The god of the wind returned to the olfactory sense of the
nostrils but couldn't awaken the Original One.
3.26.64
akṣiṇī cakṣuṣādityo
(64) The divinity of light going for His two
eyes couldn't make the Authentic One rise and with the divinity of orienting by
the auditory sense on His two ears, the Greatness of the Person wasn't brought
to life either.
3.26.65
tvacaḿ romabhir oṣadhyo
(65)
The divinity of the skin could, with its growth and blessing of herbs, not wake
up the Celebrated Person, nor could the divinity of water with the procreation
performed by the organs of reproduction rouse the Great Person.
3.26.66
hastāv indro balenaiva
(66) With the capacity to defecate the god of
death could by approaching His anus not stir the Cosmic One into action and not
even the two hands of Lord Indra with their power of control could find a way
to awaken the Master of Rule.
3.26.67
viṣṇur gatyaiva caraṇau
nāḍīr nadyo lohitena
(67)
Vishnu with the power of progress entering His two feet wasn't capable of
making the Greatness of the Complete move into action and the divine flow of
the river returning to His vessels with the blood and power of circulation
neither was able to move the Celebrated Person.
3.26.68
(68)
The ocean that followed along with hunger and thirst, going to His abdomen
couldn't raise the Gigantic Person and the heart with the mind according to the
divinity of the moon failed to awaken the One and Only Gigantic Person as well.
3.26.69
rudro 'bhimatyā hṛdayaḿ
(69)
Also Brahmâ who entered His heart with intelligence didn't make the Celebrated
Person stand up, nor could the complete of the Purusha be awakened by
Lord S'iva sending the ego to His heart.
3.26.70
salilād udatiṣṭhata
(70) But, the very moment the divinity ruling
consciousness with reason entered the heart as the knower of the field, the
Cosmic Being rose from the causal waters.
3.26.71
notthāpayitum ojasā
(71)
It is like with a man asleep whose vital air, working and knowing senses, mind
and understanding out of their own cannot wake him up without Him being
present.
3.26.72
vivicyātmani cintayet
(72) Therefore someone who practices yoga
should conscientiously, with the help of spiritual knowledge, detachment and
devotion, consider the thought of Him, the Supersoul as being present within.'
Canto
3a
3.27.1
prakṛti-stho 'pi puruṣo
nājyate prākṛtair guṇaiḥ
avikārād akartṛtvān
nirguṇatvāj jalārkavat
(1) The Supreme Lord [as
Kapila] said: 'Even though the living entity abides in a material body, he is
not affected by the modes of nature when he does not claim proprietorship and
thus is not subject to change, just like the sun that is not affected by being
reflected in water.
3.27.2
guṇeṣv abhiviṣajjate
ahańkriyā-vimūḍhātmā
kartāsmīty abhimanyate
(2) But when this very
living entity is absorbed in false ego and thus is possessed by the modes of
material nature, the individual soul is bewildered and thinks: 'I am the doer'.
3.27.3
avaśo 'bhyety anirvṛtaḥ
(3) Because of the faulty
actions resulting from dealing with material nature in such a way, he thus in
discontent helplessly undergoes the repeated occurrence of birth and death in
being born from different wombs [or species] depending the good or bad life he
led or a combination of these.
3.27.4
arthe hy avidyamāne 'pi
(4) Like having landed in
a nightmare in which the things happening do not really exist, there is for the
living entity who [only] contemplates what occurs to his senses no end to his
materially conditioned existence [of illusion].
3.27.5
(5) Therefore
the mind of attachment to material pleasure must consequently without
attachment gradually be brought under control on the path of bhakti yoga.
3.27.6
yamādibhir yoga-pathair
abhyasañ śraddhayānvitaḥ
(6) Beginning with yama [meaning the great vow of yoga of
nonviolence, truth, non-stealing, celibacy and non-possessiveness in the
practice of detachment], practice the different forms of yoga and develop,
endowed with faith, by listening to My stories unalloyed devotion unto Me.
3.27.7
nirvaireṇāprasańgataḥ
(7) Be therein without enmity and regard all
living beings as equal, do not entertain intimate relations and be celibate, be
silent and offer the results of your labor.
3.27.8
yadṛcchayopalabdhena
(8) Be satisfied with
whatever comes of its own, eat little and live thoughtfully in a secluded place
and be peaceful, kind, compassionate and self-realized.
3.27.9
akurvann asad-āgraham
(9) Do not follow the
physical concept of life in relating to others and your own body but rather
see, through spiritual knowledge, the factual truth of [both] the material and
the personal aspect.
3.27.10
nivṛtta-buddhy-avasthāno
upalabhyātmanātmānaḿ
(10) Transcend the stages of consciousness
[of waking, dreaming and deep sleep] and stay away from other conceptions of
life. Thus with a purified intellect see the true self, the soul of your
realization inside, alike the sun before your eyes [outside].
3.27.11
sarvānusyūtam advayam
(11) Arrive at the
realization of the transcendental Support of the Material Cause [the Supreme
Soul] that is manifest as a reflection within the untrue, as an eye for the
illusory of matter that penetrated everything as one without a second.
3.27.12
sthala-sthenāvadṛśyate
svābhāsena tathā sūryo
(12) It is like the sun in the sky that above water is seen as a
reflection on that water or on a wall.
3.27.13
evaḿ trivṛd-ahańkāro
bhūtendriya-manomayaiḥ
svābhāsair lakṣito 'nena
(13) Thus
the truth of the self is revealed by its reflections in the threefold of the
materially identified ego consisting of body, senses and mind.
3.27.14
vinidro nirahańkriyaḥ
(14) Someone
who in this material world falsely unites with the material elements, the
objects of enjoyment, the material senses, the mind, intelligence and so on, is
situated in sleep, but awakened [in the devotion of yoga] he is freed from
false ego.
3.27.15
manyamānas tadātmānam
anaṣṭo naṣṭavan mṛṣā
(15) Even though he is not
lost, someone [who awakens] unjustly [at first] thinks that he is lost because
he, just like someone upset because of losing his fortune, as the silent
witness realizes the demise of his false ego.
3.27.16
evaḿ pratyavamṛśyāsāv
sāhańkārasya dravyasya
yo 'vasthānam anugrahaḥ
(16) Coming to understand this, knowing the
situation he accepted under the false ego, such a person realizes the mercy of
the original position of his true self, his original individuality [svarûpa].'
3.27.17
devahūtir uvāca
anyonyāpāśrayatvāc ca
(17) Devahûti said: 'Dear brahmin, isn't it so that material nature never releases the soul because the two are eternally attracted to each other o Best One?
3.27.18
na bhāvo vyatirekataḥ
(18) As there is no
separate existence of aroma and earth or of water and taste, so it
is also with intelligence and consciousness.
3.27.19
(19) How then can there be
the soul free from material nature? For the soul as a non-doer existing with
those modes, is bound to the karma associated with them.
3.27.20
kvacit tattvāvamarśena
(20) The great fear one
sometimes may avoid by contemplating the fundamental principles, will reappear
because the cause [the gunas] continued to be.'
3.27.21
sva-dharmeṇāmalātmanā
(21) The Supreme Lord said: '[One will realize the freedom,] when one with a pure mind serious unto Me and faithfully listening to My stories in devotional service manages to perform one's duties without desiring the fruits thereof.
3.27.22
tīvreṇātma-samādhinā
(22) By
means of spiritual knowledge someone, with the vision of the Absolute Truth in
yoga strongly being connected in penance, gets detached and firmly fixed in
being absorbed in the soul.
3.27.23
prakṛtiḥ puruṣasyeha
tiro-bhavitrī śanakair
agner yonir ivāraṇiḥ
(23) Bound to its material nature a living
entity is day by day consumed, disappearing gradually like firewood on fire.
3.27.24
neśvarasyāśubhaḿ dhatte
(24) Giving up on the
pleasure he tasted [in the material world] because he sees the wrong of the
desire to enjoy it always and the harm that dependence gives, he stands in his
own glory.
3.27.25
(25) The way it is with someone who in his
sleep has a dream that brings him many bad things, that same dream with him
being awake will not in the least daunt him.
3.27.26
yuñjato nāpakuruta
(26) The same way someone
who is always contented within and fixes his mind upon Me, thus knowing the
Absolute Truth, has nothing to fear from material nature.
3.27.27
(27) When someone wise thus for many years and
many births is engaged in self-realization, he will develop a distaste for
anything up to the highest spiritual position [of Satyaloka].
3.27.28-29
mad-bhaktaḥ pratibuddhārtho
kaivalyākhyaḿ mad-āśrayam
prāpnotīhāñjasā dhīraḥ
(28-29) Someone devoted to
Me who under My protection for the sake of awakening his intelligence, by My
unlimited mercy goes for the ultimate goal of his existence of what is called kaivalya
[enlightenment, emancipation, beatitude], will in this life attain a steady
self-awareness and be free from doubt. The yogi who departed for that heavenly
abode will, after leaving behind the subtle as well as the gross body, never
return.
3.27.30
(30) When the attention of
the perfected yogi is not drawn towards yogic powers my dear mother, he then,
having no other purpose in his life, in his progress towards Me will never be
frustrated, because he will not find the power of death therein.'
(I humbly bow to the lotus feet of Swamyjis Philosophic Scholars, Knowledge seekers for the collection)
No comments:
Post a Comment