41 verses
The Supreme Lord said: The three modes of material nature, namely goodness, passion and ignorance, pertain to material intelligence and not to the spirit soul. By development of material goodness one can conquer the modes of passion and ignorance, and by the condition of cessation one may free oneself even from material goodness.
From an increase in sattva, dharma, characterized by secondary bhakti to me, becomes prominent. One can strengthen sattva by cultivation of sattvika items. From that sattva, dharma arises.
This verse describes the ability of sattva to conquer the other guṇas. By increase in sattva, dharma with bhakti as a secondary characteristic arises. Or from sattva, dharma, which derives is good qualities from bhakti alone, arise. This means that dharma without bhakti has no good qualities. How does sattva increase? By use of sattvika items, sattva increases. From increase of sattva, dharma arises.
Dharma, strengthened by sattva, destroys the influence of rajas and tamas. When rajas and tamas are destroyed, adharma, caused by them, is quickly vanquished.
When rajas and tamas (ubhe) are destroyed, adharma, caused by rajas and tamas, is destroyed.
The guṇas produce three varieties of scriptures, water, population, place, time, action, birth, meditation, mantra and saṁskāras.
By use of sattvika items, sattva becomes prominent. Two verses now explain sattvika items. Āgamaḥ means scriptures. Apaḥ means āpaḥ, water. Prajāḥ means people. These ten items are produced by the three guṇas (guṇa-hetavaḥ). Thus scriptures and other items come in three varieties: sattva, rajas and tamas.
Among the ten items, the great sages have praised and recommended those that are in sattva. They have rejected those in tamas and show indifference for those in rajas.
Among those items, the sages praise items in sattva, condemn items in tamas and neither praise nor condemn items in rajas.
Until one realizes ātmā and destroys the guṇas and the gross and subtle bodies, one must use sattvika items to increase sattva, which increases dharma, and then gives rise to jñāna.
One should use sattvika items. One should read scriptures emphasizing detachment from the world rather than scriptures which recommend goals in rajas or tamas. One should use holy water rather than water mixed with fragrances or liquor. One should associate with persons who are detached, not persons with bad conduct. One should live in solitary places, not places with roads and gambling. One should do activities at brāhma-muhūrta, not at evening and midnight. One should perform daily and periodic ties, not rites for enjoyment or cursing. One should give birth to progeny according proper dīkṣā rites, not through rites of worshippers of devatās etc. One should mediate on the Lord, jñānīs, and followers of dharma, not on persons who are full of hatred or enjoy their senses. One should use mantras like oṁ, not inferior, concocted mantras. One should employ saṁskāras for purification of ātmā, not for purification of body, house or slaughter house. Dharma increases by sattva. From dharma comes jñāna. How long does one do this? One does this until one realizes ātmā, until one destroys the gross and subtle bodies and their cause, the guṇas. Jñāna or vidyā, having destroyed the coverings on the jīva, like a fire without fuel, finally disappears.
In a bamboo forest the wind sometimes rubs the bamboo stalks together, and such friction generates a blazing fire that consumes the bamboo forest. Then the fire is automatically calmed by its own action. Similarly, by the transformation of the guṇas, the subtle and gross material bodies are generated. If one uses those bodies to cultivate knowledge, that knowledge destroys the two bodies and then destroys itself.
How can jñāna which arises from sādhana using intelligence and senses composed of the transformation of the guṇas reject the guṇas which are its cause? Just as the fire generated from friction of bamboos after burning down the bamboo forests dies, the jñāna arising the body (tat-kriyaḥ), arising from transformation of the guṇas, after destroying the coverings on the jīva, finally dissipates itself.
Uddhava said: O Kṛṣṇa! Generally human beings know that material life brings great future unhappiness, and still they try to enjoy material life. How can a person in knowledge enjoy just like a dog, an ass or a goat?
Those who do not know enjoy material life. But even those who know that one can attain the ultimate goal by employing sattva, still enjoy material life They enjoy just as a dog, though scolded, eats leftovers, just as a donkey though kicked, enjoys a female donkey, and just as the goat, though about to be killed, enjoys the grass.
rajo-yuktasya manasaḥ saḍkalpaḥ sa-vikalpakaḥ tataḥ kāmo guṇa-dhyānād duḥsahaḥ syād dhi durmateḥ
The Lord said: When the inattentive person mistakenly thinks in his mind that he is the body, terrible rajas overcomes the sattvic mind. The mind in rajas then decides that certain objects are enjoyable and concentrates on them. Then uncontrollable desire arises in the foolish person from absorbing himself in the qualities of the desired object.
Those who enjoy material objects are not called learned, but are called persons who think they are learned. Hear how they enjoy material objects even though criticized. This is expressed in three verses. First, the false identity with the body rises up in the mind. Then, terrible rajas of the inattentive person pervades the mind in sattva (vaikārikam). The mind first decides This must be enjoyed. Then it decides more emphatically I really must enjoy this. Then, desire which is difficult to suppress arises from absorption in the objects qualities. Oh! What a beautiful form! What good character!
One who does not control the material senses comes under the control of material desires, and, bewildered by the strong push of rajas, performs material activities, although clearly understanding that the result will be future unhappiness.
Then, in order to attain the object of desire, the person, knowing that the actions will produce karma in the form of suffering, performs actions.
Although the intelligence of a learned person may be bewildered by rajas and tamas, he should again carefully bring the mind under control. By clearly seeing the contamination of the modes of nature, he does not become attached.
Even though the learned person may become overcome in his intelligence by rajas and tamas, he should again bring the mind under control.
Being attentive, a person should master the yoga procedures of breathing and sitting properly, and, without giving up effort, should gradually fix the mind in me at the appropriate times.
The word atandritaḥ (being careful or alert) from the previous verse is explained. Where should the mind be engaged? It should be engaged in me. If the mind is not under control, one should not give up efforts (anirviṇṇaḥ).
This yoga system was taught by my devotees, headed by Sanaka-kumāra. Having withdrawn the mind from all other objects, one should directly and appropriately absorb it in me.
Uddhava said: O Keśava! I desire to know when and in what form did you instruct the science of yoga to Sanaka and his brothers.
The Supreme Lord said: Once, the mental sons of Lord Brahmā, the sages headed by Sanaka, inquired from their father about the highest and intangible limit of yoga.
Aikāntikīm gatim means the highest limit or goal.
The sages headed by Sanaka said: O Lord! The consciousness is naturally attracted to sense objects, and the experienced sense objects then enter within the consciousness. Therefore, how can a person who desires liberation, who desires to surpass the sense objects, completely give up this mutual relationship between the sense objects and the consciousness?
Consciousness enters into sense objects because of natural attraction. The experienced objects enter into the consciousness. How can a person desiring to surpass the sense objects completely give up this mutual relation?
The Supreme Lord said: On being asked, Brahmā, who was born directly from the body of the Lord, who is the creator of all living entities within the material world, and who was the best of the devatās, but because his mind was absorbed in creation of the universe, he could not understand the nature of ātmā after considering the matter.
Though Brahma was the head of the devatās, not born from any mortal (svayambhūḥ), and the creator of all other beings, and though he considered the question deeply, he could not understand the nature of the pure ātmā because his intelligence was attached to the action of creation. .
Lord Brahmā, desiring the answer to the question, fixed his mind on me. At that time, in my form of Haṁsa, I became visible to Lord Brahmā.
Just as the swan can separate milk from water, I can separate the consciousness from the guṇas. This is implied by the word swan.
Seeing me, the sages, placing Brahmā in the lead, came forward and worshiped my lotus feet. Then they asked, Who are you?
O Uddhava! The sages, desiring to know the goal of yoga, thus inquired from me who I was. Now please hear as I, master of those with false identity, explain what I spoke to them.
Ahaṁtebhyaḥ can mean I, the master (ibhyaḥ) of the sages with false identity of I (ahaṁtā). According to Amara-koṣa the word ibhyaḥ means master.
O brāhmaṇas! If, when asking me who I am, you believe that I am also a jīva, this question cannot occur if there is no plurality of ātmās in the absolute. I would have to answer in terms of plurality of qualities and type.
In asking Who are you? do you think I am a jīva? Or do you think I am a material body? Or do you think I am the Supreme Lord? First Haṁsa dismisses the idea that he is a jīva. If you ask if I am a jīva arising from the absolute substance, how can your question arise at all? There exists no plurality of the absolute into many ātmās since the absolute has no distinctions based on qualities and species and all conscious particles are actually one. Who is the shelter of me, the person answering you? (How should I answer?) I would give an answer I am so and so based on particular qualities and species (which would be contrary to your belief in one absolute.).
If you ask Who are you? in terms of the five elements, which are actually one spread everywhere, your question should still not be asked. My use of words, following your example, is also meaningless.
He discards the idea that he is the body. In considering the absolute substance, the question cannot arise Who are you? based on the idea of many bodies made of five material elements, directed to one person. You would have to say Who are you five? Well, we consider that the five elements merge into one form. The question Who are you? still cannot be asked because of the oneness of all elements as with the oneness of all jīva. (There can be no distinction of elements in one person and another person.) But even the learned use this convention in questions and answers. You have also said O brāhmaṇas! My use of words is also meaningless. My words, arising only in response to your question, are meaningless like your question because they should not occur. We are speaking only like you. But you are ignorant. Why are you asking about the truth? Are you not ashamed?
Within this world, whatever is perceived by the mind, speech, eyes or other senses is me alone and nothing besides me. All of you please understand this as it is.
He rejects the question based on the idea of that he is the Supreme Lord. Because there is no inside of the Supreme Lord, I have no internal distinctions. What is perceived by the mind and other senses is me alone and nothing else, since it is the product of my energy. Thus there is also no external difference, between apparently different objects. Thus, the question Who are you? does not arise.
My dear sons! The mind has a natural proclivity to enter into the sense objects, and similarly the sense objects enter into the mind; but both this material mind and the sense objects are merely designations that cover the spirit soul, who is non-different from me.
If this is true, then we are certainly fools! But if you are everything, then the consciousness and the sense objects are also you. We asked about how to completely give up the consciousness and the sense objects which mutually enter each other. Please tell us this! O sons! Yes, the consciousness enters the sense objects and the sense objects enter the mind and both belong to me. The body is a covering on the jīva which is non-different from me (mad-ātmanaḥ) since it is spiritual in nature. The body (to which that consciousness and the sense objects belong) is not the svarūpa of the jīva. Then why does one strive to give up the consciousness and the sense objects? Rejecting both, which are causes of the problem, one will certainly become non-dual.
The consciousness remains forever in the sense objects by continual service to them. The sense objects remain strongly in the consciousness. One who absorbs himself in me can give up both.
Giving them both up is difficult. The consciousness remains in the sense objects by impressions, made firm by repeatedly serving the sense objects without a beginning. How will it be possible for you to give up the sense objects? The sense objects repeatedly remain in the consciousness by impressions. They remain there at all times. How is it possible to give up such consciousness? However it is not necessary for jñānīs to endure such difficulty in giving up both. The jñānī who absorbs himself in me gives up both. Because the devotees, fixed on service to me as the highest goal, become absorbed in my form, qualities, pastimes and rasa, the sense objects naturally withdraw from the consciousness. It is not difficult to give them both up. But jñānīs do not desire to absorb their minds in me.
Waking, sleeping and deep sleep, the three functions of the intelligence, are caused by the three guṇas. The jīva is ascertained to be different from these three states since it is only the witness of them.
Actually there is no relation of the pure jīva with the sense objects and material consciousness. Giving up the false identity is giving them both up.
sattvāj jāgaraṇaṁ vidyād rajasā svapnam ādiśet
prasvāpaṁ tamasā jantos turīyaṁ triṣu santatam
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. SB 11.25.20
Thus the guṇas are the cause of the three states of intelligence or consciousness. The jīva is different from them. It is without these three states. Why? It is confirmed that it is the mere witness of those states.
When bondage in saṁsāra or identity with the body occurs, it produces the influence of the sense objects. When one gives up saṁsāra by concentration on me, one gives up sense objects and material consciousness completely.
Even if the sense objects have no relation to the jīva, the jīva accepts the functions of the sense objects through identification with the body. When the jīva dissolves the identification with the body, he gives up the sense objects. When the bondage of saṁsāra occurred for the jīva in the form of identity with the body, that false identity produced the functioning of the sense objects. When one becomes situated in me, the fourth state, and gives up the bondage of saṁsāra, detachment from the sense objects and material consciousness occur naturally.
The false identity with the body produces bondage and obstacles to the ātmā. Therefore, an intelligent person, by being situated in the Lord, gives up fear of saṁsāra.
This clarifies what has been said already. The wise man knows that bondage is created by identity with the body (ahaḍkāra), which is a cause of obstacles (artha-viparyayam), since it covers the bliss of the ātmā. Giving up that false identity, being situated in me, the form of bliss, one can give up thoughts of fearing saṁsāra.
As long as one does not give various conceptions of the self by proper logic, one remains ignorant in the bondage of saṁsāra, though sometimes thinking he is free of bondage, just as a person while still in a dream may perceive that he has woken up.
As long one does not cease identity with various objects by the idea that I am not receiving various sense objects, one remains ignorant, bound in saṁsāra, though he thinks he liberated from the bondage of saṁsāra (jāgarti). Though in a dream, one may dream of waking up. Similarly, within the condition of ignorance, one may have some knowledge.
Because of the false condition of persons who identify with the body rather than the ātmā, perception of difference such as varṇāśrama, results like Svarga, and actions to produce them are all false for the jīva. They are like the false objects perceived by the jīva in a dream.
How can one reject persons whose minds think in terms of variety in the form of varṇāśrama, recommended in the Vedas? Because of the false condition of those who identify with the body, differences such as varṇāśrama created by bodily identity, results like Svarga (gatayaḥ) and actions (hetavaḥ) arise. These are illusory for the jīva. Though identity with the body, results like Svarga, and actions to produce them actually exist as a result of material energy, the jīvas relation to them is false. Though a horn exists, because the relation of a horn and rabbit is false, a rabbits horn is false. The seer of a dream, the jīva, sees false things in a dream. And actions dreamed such as eating sweet rice, making sweet rice or gathering the rice and milk to make it, are all false.
In the waking state, the jīva enjoys objects which are temporary, using the senses. In the dream state, the jīva experiences similar objects in the mind. In deep sleep everything dissolves and the jīva alone remains. The lord of the senses, the jīva, perceives all three states through continuity cause by recollection.
In verse 30 it was described that one should use logic. The person enjoys objects like the body (arthān) using his senses like the hand and eye. Those objects have a temporary nature, like infancy and youth. In dreams, one experiences in the mind objects made of impressions similar to the objects of waking condition. In deep sleep one extinguishes all these objects. The jīva alone remains as the seer of the actions of the three conditions of consciousness.
In the waking state all the senses are active. In dream state the mind is active. In deep sleep the intelligence remains as a trace of the mind. How then is ātmā the witness? It is the lord of the senses (and the mind and intelligence). Is it separate from waking, dreaming and sleeping states? No. It is connected to all these conditions by recollection. I saw a dream. Then I was not aware of anything. Then I awoke. These conditions operate because of difference in the covering (upādhi) on the jīva. By this method, one should see the difference between the body and the ātmā.
Considering that the three states of the intelligence arising from the guṇas are created by my avidyā within me, being firmly convinced of your nature as ātmā, and cutting the three states by the sharp sword of knowledge, by inference and by scriptural statements, worship me, the destroyer of all doubts.
Then what should we do? Consider the three states of the intelligence arising from the guṇas to be created by in me by my avidyā (māyayā). They do not really exist. You who have determined that you are ātmā, cutting the three states (hārdam) by inference, by instructions of sages and statements of scripture, and by the sharp sword of knowledge, should worship me, the destroyer (ādhim) of all doubts.
One should understand that this world is a misconception, a diversion for the mind, visible but temporary, and flickering like a fire brand. Brahman is one consciousness but manifest as many. The three states arising by the guṇas create various transformations, but these are temporary like a dream.
After realizing the difference of the ātmā from the three states with which it has no relation, one should see the conception of this is world to be endowed with an illusory nature, arising from the identity of I and mine. One should see it as an object of interest for the mind (manasaḥ vilāsam) caused by imposing conceptions of I and mine out of illusion. Manasaḥ vilāsam can also mean the universe in which there is great dancing (lāsa) of the mind. The world is temporary and extremely fickle, full of movement, like a fire brand. But from perceiving this duality in the world, one cannot attain realization of non-dual Brahman. Brahman is one consciousness (ekaṁ vijñānam) but is manifested in various ways. But this is not a variety in the spiritual substance itself, since the three states are created by the guṇas through māyā, and are temporary like a dream.
Withdrawing ones vision from the visible world and giving up material desire, one should remain silent, realizing the happiness of ātmā, without performing actions. Even if one observes the world, one will not be bewildered by what was previously perceived by false intelligence and was already rejected. Only the remembrance of saṁsāra remains until death of the body.
Because of this, one should withdraw from what is seen and remain silent without hankering. This means that one should be without operations of mind or voice. The ability is caused by ones realization of happiness. Then one remains without actions of the body (nirīhaḥ). Will saṁsāra recur because of inability to withdraw continuously from the state of duality while possessing a body? Even if one observes the world in necessary daily actions, one will not be bewildered again by what one has given up, based on previous mistaken identity (avastu-buddhyā). However, until death of the body, remembrance, a shadow of saṁsāra, will remain.
The perfected sage is not aware whether he is seated or standing while situated in the temporary body, since he has realized Brahman. He is like a drunken man who is not aware of receiving and putting on clothing or taking off his clothing.
Two verses describe the state of the person who has perfected jñāna, who is jīvanmukta. He does not pay attention when he has risen from a seat or sits down again because he has attained realization of Brahman (svarūpam). An example is given. A drunken person is not aware if he is wearing or not wearing clothing.
As long as the body under the control of karma continues its karmas, the person who has perfected yoga continues to live, but does not experience pleasures of the material body endowed with senses and sense objects, just as a person who has awoken from sleep does not experience a dream body any longer.
As long has one has karmas to be experienced even the liberated person will continue living while observing his experience of karma. Will he sometimes become attached again? No. He does not enjoy the body with senses, senses objects and material enjoyment. He is like a person who has woken up and does not experience the dream body again.
O brāhmaṇas! Know that I am Viṣṇu who has come with a desire to teach you dharma. I have spoken the confidential knowledge of Sāḍkhya and aṣṭāḍga-yoga.
The Lord reveals his identity in order that they gain faith. Sāḍkhya means distinguishing ātmā and non-ātmā. Yoga means aṣṭāḍga-yoga. I have come with a desire to teach dharma. It should be understood that Haṁsa also taught about varṇāśrama duties, dharma. This teaching is referred to later in speaking about the duties of varṇāśrāma:
purā kila mahā-bāho dharmaṁ paramakaṁ prabho
yat tena haṁsa-rūpeṇa brahmaṇe bhyāttha mādhava
O Lord! O mighty-armed one! Previously in your form of Haṁsa you spoke to Brahmā those dharma that bring supreme happiness to the practitioner. SB 11.17.3
O best of the brāhmaṇas! Please know that I am the supreme shelter of the yoga system, analytic philosophy, seeing equally, speaking pleasantly, influence, beauty, fame and self-control.
Seeing that the Kumāras who were thinking Oh! We have heard some astonishing knowledge! the Lord then spoke. It will later be said that ṛta means speaking in a pleasing manner and satya means seeing everything equally. (SB 11.19-37-38) Tejaḥ means influence. I am the supreme shelter of all these qualities.
All superior qualities, which are eternal, such as equality to all beings and attachment to my devotee, reside in me, who am beyond the material guṇas, not dependent on material qualities, and the devotees friend, giving love to them.
When you say that you are the supreme shelter of power and fame, we see that you also show identification with the body. How have you taught us knowledge by doing that? True, I do not have a material body different from myself, as the jīva has. It has no ahaḍkāra made of prakṛti. It arises from my svarūpa and is full of eternity, knowledge and bliss. That is explained in this verse. All qualities take shelter of me, who am beyond the guṇas of māyā. I am not dependent on the qualities of māyā (nirapekṣam). But I work for the benefit of my devotees, since I am controlled by their prema (priyam) and show affection for them. According to i-gu-pa-dha-jñā-prī-kiraḥ ka (Pāṇinī 1.3.135) priya means "one who pleases. What are the qualities? I am equal to all since I am indifferent to material things and I am attached (āsaḍga) to my devotees who are spiritual entities. The word ādi indicates the unlimited qualities such as truthfulness and cleanliness whcih are mentioned in the First Canto by the earth personified. Śrīdhara Svāmī says that aguṇaḥ means that the Lord has a form whose qualities do not change. Those qualities are eternal. In the First Canto it is said:
ete cānye ca bhagavan nityā yatra mahā-guṇāḥ
prārthyā mahattvam icchadbhir na viyanti sma karhicit ||
In the Lord reside the following eternal, great qualities, which do not disappear at any time. SB 1.16.31
Thus the qualities arising from the Lords svarūpa belong to the svarūpa of the Lord (ātmānam). Śruti say śakti vividhaiva śruyate svābhāvikī jñāna-bala-kriyā ca: the Lord has many spiritual energies, such as the energy of jñāna, bala and kriyā. (Śvetāsvatāra Upaniṣad)
Thus all of the doubts of the sages headed by Sanaka were destroyed by my words. Worshiping me with transcendental devotion, they chanted my glories with excellent hymns.
Agṛṇata means they praised me.
The greatest of sages, headed by Sanaka, perfectly worshiped and glorified me. As Lord Brahmā looked on, I returned to my own abode.
Pratyeyāya means I returned.
Thus ends the commentary on Thirteenth Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Thirteenth Chapter the Lord speaks of the method of removing material contamination from the heart by meditation on the Lord, in order to become free from the material world, through the story related to Haṁsa and the Kumāras. The Lord mentioned destroying saṁsāra by the axe of knowledge. The method of producing knowledge is now described in seven verses. The guṇas do not belong to the jīva. They belong to the intelligence. The binding guṇas of ignorance must be destroyed. The rajas and tamas portions are destroyed by sattva. Sattva, with truth and compassion, is destroyed by the condition of cessation (sattvena).