52 verses
King Nimi said: Now we wish to learn about the illusory potency of the Supreme Lord, which bewilders even great mystics. My lords, please speak to us about this subject.
Although I, suffering in material existence, am drinking the nectar of your statements about the Lords glories which is the remedy for those suffering material existence, my thirst is not yet satiated.
The cause of asking this question is the irrepressible greed to drink the nectar of your words, since I am eager for your association.
Antarīkṣa said: O mighty-armed King! By activating the material elements, the primary soul of all creation has created all living beings in higher and lower species so that these conditioned souls can cultivate either sense gratification or ultimate liberation, according to their desire.
The guṇas should be defined by defining the effects of the guṇascreation, maintenance and destruction. Māyā made of the guṇas, is defined by the guṇas so defined. The Supreme Lord created all higher and lower beingsdevatās, humans, animals and plants, in order that the jīvas could attain sense objects (sva-mātra) and attain also attain the Lord (ātmā).
buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ
mātrārthaṁ ca bhavārthaṁ ca ātmane kalpanāya ca
The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately attain liberation. SB 10.87.2
The Lord, having entered the material bodies created by the five elements, divides himself into the mind and ten senses, and engages the jīva in enjoying the sense objects.
Three verses describe the situation after creation. Having entered the bodies created by the five gross elements as Paramātmā, the Lord, dividing himself up to the mind and the ten external senses, makes the jīva enjoy the senses objects produced by the guṇas
The jīva, enjoying the objects of the senses by the senses which are impelled by the Lord, and thinking himself to be that created body, takes repeated births in different bodies and becomes entangled in those bodies.
The jīva (saḥ), enjoying the objects of the senses (guṇān) by the senses (guṇaiḥ) revealed by the antaryāmī, thinking himself to be that created body (idam), becomes entangled in that body (iha). He takes birth definitely (prabhuḥ) in various types of bodies.
The jīva engages his active sense organs in activities accompanied by impressions, and, accepting the karma in the form of enjoyment and suffering, wanders in this world.
Then the living entity continues in saṁsāra. Performing actions accompanied by vāsanās or impressions (sa-nimttāni), using the action senses (karmabhiḥ), the jīva attains the results of action in the form of happiness and distress and enjoys, since it is seen that one even enjoys being born in hellish situations.
Thus the helpless jīva obtains various bodies according to karma involving great misfortune, and attains birth and death until the destruction of the universe.
Ābhūta-samplavāt means until the destruction of the created things.
When the annihilation of the material elements is imminent, time without beginning or end withdraws the manifest cosmos, consisting of gross and subtle features, into prakṛti.
The destruction is described in eight and a half verses. When destruction of the material elements takes place (dhātūpaplave), time pulls the products composed of gross and subtle matter (dravya-guṇa) into the cause, prakrṭi (avyaktāya).
A terrible drought will take place on earth for one hundred years. The heat of the sun having increased at that time, the sun burns up the three worlds.
The sun increases (upacita) in heat.
Beginning from Pātālaloka, a fire grows, emanating from the mouth of Lord Saḍkarṣaṇa. Its flames shooting upward, driven by great winds and it scorches everything in all directions.
Masses of clouds causing destruction, pouring torrents of rain as long as elephants trunks for one hundred years, will drown the universe in water.
Saṁvartakaḥ means causing destruction. The shafts of rain are as long as elephants trunks.
Then Vairāja Brahmā gives up his universal body, O King, and enters into the subtle prakṛti, like a fire that has run out of fuel.
After the jīvas are merged, the total of all jīvas, Vairāja Brahmā merges into prakṛti (avyaktam). Because some Brahmās are karmīs, jñānīs or bhaktas, some Brahmās again take birth, some Brahmās attain liberation, and some Brahmās attain prema and become associations of the Lord. That is the understanding gained from verses such as the following. Gītā 8.10 says that from Brahmā to the plants all beings take rebirth. But it is also said:
brahmaṇā saha te sarve samprāpte pratisañcare |
parasyānte kṛtātmānaḥ praviśanti paraṁ padam ||
Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmā. Kūrma Purāṇa 1.11.284
Deprived of its quality of aroma by the wind, the element earth is transformed into water; and water, deprived of its taste by that same wind, is merged into fire.
Having described the destruction of the totality of jīvas, a product, the destruction of the causes, the elements, is described in reverse order of their creation. Wind or air is well known to deprive earth of fragrance. Deprived of fragrance by the wind of destruction, earth becomes water. This means it merges into water. The water, deprived of taste by the wind, merges into fire. Other elements should be understood in the same way.
Fire, deprived of its form by the wind, dissolves into the element air. When the air loses its quality of touch by the influence of ether, the air merges into that ether. When ether is deprived of sound by time, ether merges into false ego in ignorance.
Fire deprived of form by the wind (tamasā) merges into air. It is called tamasā because darkness is famous for covering form. Air, deprived of touch by ether (avakāśena), enters into ether. The destruction of sound by time is also well known. Ether then merges into tāmasāhaḍkāra (ātmani).
O King! The material senses and intelligence merge into false ego in the mode of passion, from which they arose; and the mind, along with the devatās, merges into false ego in the mode of goodness. Then the total false ego, along with all of its qualities, merges into the mahat-tattva.
The senses and intelligence merge in rājasāhaḍkāra. The mind along with the devatās (vaikārikaiḥ) merges sāttvikāhaḍkāra. Ahaḍkāra along with the guṇas merges into mahat-tattva. Mahat-tattva merges into prakṛti.
I have now described māyā, the illusory energy of the Supreme Lord, which consists of the three modes of material nature, and causes creation, maintenance and annihilation of the material universe. Now, what more do you wish to hear?
I have described māyā or pradhāna, characterized by three guṇas. That this is a form of avidyā is understood from the Second Canto:
ṛterthaṁ yat pratīyeta na pratīyeta cātmani |
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ ||
One should understand my māyā by whose power real objects are perceived through vidyā and false objects are perceived through avidyā, in relation to the self, just as light reveals objects and darkness hides them.
King Nimi said: O great sage! You should explain how even a foolish materialist can easily cross over the illusory energy of the Supreme Lord, which is always insurmountable for those who are not accomplished.
The King already knows that one can cross māyā by bhakti for it was already said:
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo 'smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devate ātmā
For the jīva averse to the Lord, there will be saṁsāra because of his absorption in the material coverings on the soul, arising from the Lords māyā. Saṁsāra takes the form of identity with body and lack of identity with soul. Therefore, the intelligent person, taking guru as his Lord and very self, should fully worship the Lord with pure bhakti. SB 11.2.37
However, seeing karmīs who thought they were learned present in the assembly, the King asks this question. Akṛtāmabhiḥ means by persons with imperfect or slow intelligence, since Amara-koṣa says kṛta means complete. You should explain how foolish persons like karmīs can easily cross māyā, which is difficult to cross by holding a dogs tail. The King asks this question while glancing towards the karmīs present.
Prabuddha said: One should see that the activities of those who endeavor for destruction of sorrow and creation of happiness by sex life achieve the opposite results.
Karmīs do not cross māyā at all. One should see this with discrimination. This is explained in three verses. Pāka-viparyāsam means opposite results.
What happiness can be attained by wealth, a perpetual source of distress, which is difficult to acquire, and which is death for the soul and what happiness can be attained by objects obtained through wealth, since they are all temporary?
What happiness is attained by wealth? None. What happiness is attained by house and other things attained by wealth? No happiness is attained because the things are temporary.
One should know that the objects of this world and the next produced by karma are temporary, just like the existence of kings who have competition with equals, envy of superiors and lamentation because of defeat.
Thus this world and the next cannot give happiness. Śruti says tad yatheha karma-jito lokaḥ kṣīyate evam evāmutra puṇya-jito lokaḥ kṣīyate: just as this life is destroyed by exhaustion of karmas, so next life is destroyed by exhaustion of pious acts. (Chāndogya Upaniṣad 8.1.6) However, even at the time of enjoyment one can see that happiness is mixed with sorrow. It is just like kings having rivalry with equals, envy of superiors and lamenation at their own defeat.
Therefore one who is inquisitive about the highest truth should surrender to a guru who is skilful in the scriptures and fixed in realization, while being under the control of anger and greed.
Now bhakti, the means of crossing saṁsāra, which was previously explained, is described. Please listen. One should surrender to a guru who is skilful (niṣnātam) in understanding the meaning of the Vedas (śabde) and other scriptures. If he does not have this quality, the faith of the disciple will become weak, since he will not be able to destroy the doubts of the disappointed disciple. He should be capable as well in realizing the Lord (pare). Otherwise, his mercy will not bear results. The position of being fixed in realization of the Lord is described: he is not under control of anger and greed (upaśamāśrayam).
From the guru, he who holds the guru dear and worthy of worship should learn bhakti, by which the Lord, who gives himself in the deity form, is satisfied.
The Lord is satisfied. The Lord gives his self in the form of the deity in order that one may see, touch and know him.
The disciple should in the beginning learn detachment of the mind from all things of this world, while showing mercy to the inferior, friendship to equals and respect to superiors.
The disciple should learn giving mercy to the suffering, showing friendship to equals and showing humility towards superiors. That is the meaning of yathā ucitam.
The disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence, and equanimity in the face of respect or disrespect.
He should learn external cleanliness by using water and earth, and internal cleanliness by destroying pride and hypocrisy. Austerity means control over lust, anger and other impulses. He should learn tolerance (titikṣām). He should learn how to give up useless talk (maunam). He should learn recitation of texts which indicate bhakti such as Gopāla-tāpanī Upaniṣad. He should learn to be straightforward and sincere (arjavam), and learn how to give up the association of women. He should learn non-violence, and equality in situations of respect or disrespect devoid of joy or lamentation.
One should learn to see the deity everywhere with concentrated mind, to have no pride in a house, to wear pure bark clothing and to be satisfied with whatever comes of its own accord.
One should learn to see ones deity everywhere and be single-minded in actions (kaivalyam). One should learn to have no pride in possessions like house. One should learn to wear cloth made of pure bark.
The disciple should learn to have faith in the Bhāgavatam, without criticism of other scriptures. He should learn to avoid sinful acts of mind, speech and body, to speak the truth and control the mind and external senses.
One should learn to have faith in the Bhāgavatam and to be devoid of criticism of other scriptures and be devoid of sins involving mind, words and body. The disciple should learn to speak the truth and to control the mind and external senses.
iṣṭaṁ dattaṁ tapo japtaṁ vṛttaṁ yac cātmanaḥ priyam dārān sutān gṛhān prāṇān yat parasmai nivedanam
The disciple should learn hearing, chanting, meditation concerning the qualities, activities and birth of the Lord who performs astonishing acts, and should learn to offer all actions to him. He should learn performance of sacrifice to Visṇu, charity to Viṣṇu and devotees, austerities such as Ekadaśī, and proper conduct. He should to offer what he treasures to the Lord, and to engage wife, sons and house in the service of the Lord.
One should learn how to perform sacrifice to Viṣṇu (iṣṭam), and to give in charity to Viṣṇu and the devotees, and to perform vows like Ekadaśī. He should learn to chant japa using Viṣṇu mantras and have proper conduct (vṛttim). One should learn to offer articles dear to oneself to the Lord. One should learn to offer things extending to (yat) wife, sons and house to the Lord. This means one should learn to engage wife, house and sons in the service of the Lord.
One should learn to have friendship with people who have devoted their lives to Kṛṣṇa and to serve Kṛṣna, the devotees, those of higher status and those of equal status in the proper manner.
One should learn to have affection for humans whose very life is Kṛṣṇa. One should learn to serve Kṛṣṇa and his devotees. One should learn to serve persons worthy of respect, and persons who are equal according to their status.
The disciple should learn to develop attraction for the glories of the Lord through discussions with other devotees. He will experience happiness from their association and mutually they will become detached from material enjoyment.
Taking shelter of purifying discussions where there is glorification of the Lord, one will have mutual enjoyment without rivalry (mithaḥ ratiḥ). One will have happiness arising from association with other devotees. Mutually one will become detached from material enjoymentfrom ones wife and other things unfavorable for devotional development. This means If you are becoming detached, I also will become detached from today. The disciple should learn all of this.
Remembering and inspiring other devotees to remember the Lord who destroys all sins, they will develop hairs standing on end in ecstasy by prema-bhakti produced from sādhana-bhakti.
In this way one will develop prema-bhakti by sādhana-bhakti. By prema-bhakti developed by sādhana-bhakti one will have a body with hairs standing on end.
Sometimes they weep, because of thoughts of the Lord. Sometimes they laugh, become joyful, or speak, without regard for society. They dance, sing, and concentrate their senses on Kṛṣna. Having attained the Lord and experiencing bliss, they remain silent.
Sometimes they weep. Today I did not achieve Kṛṣṇa. What will I do? Where will I go? Who should I ask? Who will give Kṛṣṇa to me? Sometimes they laugh. Kṛṣṇa hides himself at the base of tree in the yard of a cowherd man in the night in order to steal his wife. When the elders say, Who are you? Kṛṣṇa begins to flee. Seeing this pastime of Kṛṣṇa, they laugh. They become blissful on attaining realization of his form. They say, O Lord! After so many days I have attained you. They remain without regard for society (alaukikāḥ). They make Kṛṣṇa the object of their senses. Having attained the Lord, being full of bliss, they remain silent.
Having learned bhakti and being dedicated to Nārāyaṇa, one will easily cross insurmountable māyā by prema-bhakti.
One thus learns about performance of bhakti. This learning ends with first part of verse 31. Following that, there are teachings about the cherished goal, prema, in order to inspire the devotee to develop that stage, thinking, When will I develop symptoms of ecstasy? By prema-bhakti (tad-utthayā) arising from taught bhakti (sādhana), one will cross māyā easily. Crossing māyā is a secondary result.
King Nimi said: You, being most knowledgeable of the Lord, should speak about the svarūpa of Bhagavān, Nārāyaṇa, who is also Brahman and Paramātmā.
Hearing about dedication to Nārāyaṇa, the King then asks about the form of Nārāyaṇa. Please speak about the svarūpa (niṣṭhām) of Bhagavān called Nārāyaṇa. Later it will be said nārāyaṇe turīyākhye bhagavac-chabda-śabdite: the devotee concentrates on the fourth form, Bhagavān, called Nārāyaṇa. (SB11.15.6) He is your deity. You known about his svarūpa by meditation as taught by your guru. He is also Brahman and Paramātmā. I am asking how this one form can also be three.
Pippalāyana said: One should know Nārāyaṇa who is the cause of creation, maintenance and destruction of the universe and is without cause, who remains in the conditions of dream, waking and deep sleep, and beyond those states as well, and who makes the body, senses, life airs and mind move and come to life.
In answer to the questions, first Nārāyaṇa is described.
jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad-ādibhiḥ |
sambhūtaṁ ṣoòaśa-kalam ādau loka-sisṛkṣayā
First of all, the Supreme Lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements. SB 1.3.1
This form is the cause of creation, maintenance and destruction of the universe. He is also without cause by his nature (ahetuḥ): he is Śyamasundara, Bhagavān who is also known as Nārāyaṇa with four or eight arms, full of eternity, knowledge and bliss, the Lord of Vaikuṇṭha, Bhūma, Vāsudeva, Mahāviṣṇu, Kṣīrodakaśāyī, Nṛsiṁha, Rāma and Kṛṣṇa. He resides in the states of dreaming, waking and deep sleep, and outside as well in samādhi, and spreads everywhere. You should know this one Supreme Lord (param), indicated by the word Brahman.
Brahman cannot be understood by the mind, what to speak of works, the eye the jīva, the life airs or the senses, just as sparks arising from fire cannot reveal the fire. The wise say that Brahman, though expressed in the Vedas, is not subject to understanding. However, without existence of Brahman, the negative statements concerning Brahman have no meaning.
The form of Bhagavān which I worship as practice I know. Please speak in detail about Brahman which is difficult to understand. He now describes Brahman in four verses. Mind cannot make Brahman the object of its thought what to speak of speech or the eyes, the jīva or life airs or senses, just as sparks which arise as parts of the fire, cannot reveal the fire. Śruti says yato vaco nivartante, aprāpya manasā saha: words and mind cannot approach the Lord. (Taittirīya Upaniṣad 2.4.1)
But śruti also says taṁ tv aupaniṣadaṁ puruṣaṁ pṛchāmi: I ask about the Lord who is the subject of the Upaniṣads. (Bṛhad-āraṇyaka Upanisad 3.9.26) Brahman is indicated through words. They say that Brahman, the basis of the self, cannot be expressed by words, since that is what the scriptures say. Statements such as This is Brahman are made but such designations cannot define Brahman. Śruti says yad vācānabhyuditaṁ yena vāg abhyudyate tad eva brahma tvaṁ viddhi: know that Brahma which cannot be expressed by words and by which words arise. (Katha Upanisād1.4) Yan mano na manute, na cakṣuṣā paśyati kaścanainaṁ: Mind cannot measure it, and one cannot see it with the eye. (Katha Upaniṣad 2.3.9)
If śruti does not describe Brahman, then why say that scriptures designate Brahman (arthoktam) in this verse? Without the existence of Brahman, statements of negation like athātah ādeśo neti neti ashtūlam anānu, yato vāco nivartante (Taittirīya Upaniṣad) cannot have meaning, since there is a limitation in all negation (indicating a positive).
It is said in Hari-vaṁśa:
tat paraṁ paramaṁ brahma sarvaṁ vibhajate jagat |
mamaiva tad ghanaṁ tejo jñātum arhasi bhārata ||
O Bhārata, you should understand this supreme Brahman which pervades the whole universe, is my condensed light. Hari-vaṁśa 2.114.12
It is said in the Tenth Canto brahma-jyotiḥ sanātanam: this light of brahman is eternal ((SB 10.28.12) Brahma-saṁhitā says:
yasya prabhā prabhavato jagad-aṇòa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam |
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
I worship the Supreme Lord Govinda, whose powerful form radiates an effulgence known as the undfferentiated, unlimited, all-encompassing brahman, which is completely distinct from its powers displayed in unlimited planets throughout billions of universes. Brahma-saṁhitā 5.40
If Brahman is the effulgence of Bhagavāns body, then why can it not become the object of the mind or senses? This light does not arise from matter. It arises from the form of eternity, knowledge and bliss, which is beyond matter. Words and mind are material. How can that light be the object of material words and mind? That spiritual body is described as follows. Śabdam brahma vapur dadhat: the Lord has a form of Brahman. (SB 3.21.8) yan mitramm paramaānandaṁ pūrṇaṁ brahma: Kṛṣṇa is a friend, full of surpeme bliss, the complete Brahman. SB 10.14.32)
śravaṇāt kīrtanād dhyānāt pūyante nte-vasāyinaḥ
Tava brahma-mayasyeśa kim utekṣābhimarśinaḥ:
O Lord, even outcastes are purified by hearing and chanting your glories and meditating upon you, the Absolute Truth. What then to speak of those who see and touch you? SB 10.70.43
Though the body of the Lord is spiritual, by the Lords kṛpā-śakti, which is inconceivable, this form becomes visible in the material world. That form is described by words such as blue like the petal of a blue lotus. The Lords body is the color of a spiritual lotus petal, but is described by the material description of a material lotus. However, that form upon which the devotee meditates using that material description becomes visible to the devotee by the inconceivable mercy of the Lord. This is not revealed by the material persons mind and words. When the sādhana of the worshipper of Brahman becomes perfect, by attaining mercy of the Lord, the Lord becomes realized as Brahma in his mind. Thus the Vedas say yan mano na manute: Brahman cannot be understood by the mind (Katha Upaniṣad) and also dṛśyate tv agryayā buddhyā: Brahman is seen by concentrated intelligence. (Katha Upaniṣad)
That one Brahman shines as māyā with sattva, rajas and tamas, as sūtra, as mahat-tattva, as ahaḍkāra, and as powerful energies by taking the form of devatās, senses, sense objects and material qualities. That supreme Brahman is the cause of all the gross effects and all the subtle causes.
The svarūpa of Brahman is difficult for people to perceive, but it exists without doubt because all material objects are Brahman, since they are the product of Brahman. Śruti says brahmaivedaṁ sarvam: everything is Brahman. (Bṛhad-āraṇyaka Upaniṣad 2.5.1) Yasya bhāsā sarvam idaṁ vibhāti: by the light of Brahman all things shine. (Muṇòaka Upaniṣad) That is described in this verse. That one famous Brahman is the form of māyā-śakti made of sattva, rajas and tamas. They call this pradhāna. As kriyā-śakti (in rajas) it becomes sūtra and as jñāna-śakti (sattva) it becomes mahat-tattva. They also call this the covering on the jīva known as aham or ahaḍkāra. This becomes devatās (jñāna), senses (kriyā), sense objects (artha), and its produces such as material happiness. These powerful energies, by accepting this form, are called adhibhūta, adhyātma and adhidaiva. That from which these powerful energies arise is called Brahman. The gross effect (sat) and the subtle cause (asat) are all Brahman. Why? They are Brahman because Brahman is the cause of the sat and asat.
tat-paraṁ paramaṁ brahma sarvaṁ vibhajate jagat |
mamaiva tad-ghanaṁ tejo jñātum arhasi bhārata ||
You should know that the Brahman which pervades the universe is my condensed effulgence. Hari-vaṁśa
The meaning is this. That which is superior to all, the supreme Brahman, divides up as this universe. It becomes divided into mahat-tattva and other elements. You should know that this Brahman is my effulgence. Gīta confirms this with brahmano hi partiṣṭhāham: I am the basis of Brahman. (BG 14.27) Like the intense light of the sun, Brahman is the effulgence of the Lords body. In the śruti statement yasya bhaṣā sarevam idaṁ vibhāti (by his light the universe shines), yasya means Kṛṣṇa.
The jīva does not undergo birth, death, growth, or deterioration since he is the seer of all conditions of changing bodies. That jīva is knowledge alone, existing constantly in the body, but endowed with activity by the power of the senses, just as prāṇa is one but moves from body to body.
Realization of Brahman or tat is not everything. First one must realize the pure jīva or what is known as tvam. That is explained in three verses. Ātmā here means the pure jīva. This jīva is not born. The first type of transformation is denied. It has never undergone a transformation to come into being. It will not die. The sixth transformation is denied. Since jīva is without birth, the transformation of existing after that time, the second transformation, is also denied. Because it does not grow, the fourth transformation change is also denied. It does not decay. The fifth transformation is denied. The jīva does not undergo these six changes because (hi) he sees respective times of passing from boyhood to youth or from devatā to human birth (vyabhicāriṇām).
Which ātmā does not undergo these conditions? He is a form of knowledge alone (upalabdhi-mātram). How does he exist? He exists at all times in the body.
Does he have no change in knowledge, otherwise he would not perceive for instance a change in color from blue to yellow? That one constant knowledge is made various only by the power of the senses. The perception of blue arising and disappearing is not knowledge. An example is given of remaining unchanged in changing situations. It is like the prāṇa which is one but moves into various bodies.
Prāṇa follows the jīva in bodies born from eggs, wombs, seeds and perspiration. When the senses and ahaḍkāra cease to function in deep sleep, the fixed ātmā alone remains, without the covering of the subtle body, but with memory of the experience of deep sleep.
The example of the previous verse is explained, showing the realization of ātmās changeless nature by destruction of the senses. The prāṇa clings to and follows the jīva in species born of eggs, wombs sees and perspiration. This example also shows the changeless nature of that realization, using a simile. The meaning is this. In the waking state the senses create a sense of change for the ātmā. In dream state the ahaḍkāra remains endowed with impressions. In deep sleep, the senses stop functioning and identity of I along with ahaḍkāra disappears. The unchanging ātmā (kūṭasthaḥ) remains. Why? Because it is without the covering of the subtle body (āśayam ṛte), because of no coverings which cause change.
With the destruction of everything up to ahaḍkāra, a void alone remains. How does the ātmā remain perceptible? We, as the witness of deep sleep, have awareness of happiness devoid of particular knowledge. I slept for that much time happily and did not know anything. In this statement, there is awareness of ātmā in deep sleep because of no memory of non-existence. But because of no relationship with physical objects, the memory is not clear. Śruti says yad vai tan na paśyati paśyan vai draṣṭavyaṁ paśyati, na hi draṣṭur dṛṣṭer vipari-lopo vidyate: When does not see the world, one sees the ātmā which should be seen. There is no destruction of the ātmās seeing. (Bṛhad-āraṇyaka Upaniṣad 4.3.23)
After having had material desires at the lotus feet of the Lord, when one destroys the contaminations in the heart arising from guṇa and karma by pure bhakti, one directly realizes in the pure heart the form of Bhagavān, just like one sees the sun with purified eyes.
If one has a realization of the changeless nature of ātmā during deep sleep, how then does saṁsāra continue on waking? If you say that there are still impressions of ignorance, then when will one get realization of the pure ātmā?
The first realization of the pure ātmā takes place by perfection of bhakit-miśra-jñāna.
brahma-bhūtaḥ prasannātmā na śocati na kāḍkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tad anantaram ||
Having attained the state of Brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests prema-bhakti. Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.54-55
According to the Lords statement, by knowledge arising from bhakti, one realizes Brahman or tat and then merges in Brahman. Another verse also says that the person desiring realization of Brahman should perform pure bhakti:
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api
sarvaṁ mad-bhakti-yogena mad-bhakto labhate ñjasā
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati
Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by my devotee through loving service unto me. If somehow or other my devotee desires promotion to heaven, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32.-33
But also it is said:
satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchāpidhānaṁ nija-pāda-pallavam
The Lord certainly gives desired objects to devotees who request them, but he does not give in such a way that the devotee will ask again after finishing his enjoyment. He gives his lotus feet, which include all desirables, to those worshippers who do not desire them. SB 5.19.27
Thus for those who practice bhakti, after attaining realization of Brahman, they may attain realization of Bhagavān. That is explained in this verse.
When pure bhakti destroys the contamination arising from guṇas and karma, when one becomes free of material desires with the destruction of the three guṇas, by worshipping the lotus feet of the Lord with some desires, such as Dhruva, one realizes in the pure heart the nature of Brahman (ātmā) and the nature of Bhagavān who is the source of Brahman. Similarly when a cataract is removed from the eye the pure eyes can see the sun. The word sākṣāt indicates that the form of the Lord, the basis of Brahman, is realized by the power of bhakti, just as the sun is directly realized with hands, feet, carrier and associates by the devotee of the sun.
King Nimi said: You have said that one destroys contamination arising from guṇa and karma. I have understood that one becomes free of karma by bhakti and by jñāna. I now ask how one can be purified of karma by karma-yoga.
King Nimi said: O great sages, please speak to us about the process of karma-yoga. Purified by this process, a person can quickly free himself from all material activities, even in this life, and thus attain freedom from karma.
Once in the past, in the presence of my father, Mahārāja Ikṣvāku, I placed a similar question before four great sages who were sons of Lord Brahmā. But they did not answer my question. Please explain the reason for this.
He asked the same question in the presence of his father Ikṣvāku, to the Kumāras. They did not answer though they were omniscient.
Karma, akarma and vikarma are explained by the Vedas, but not by material people. Because the Vedas arise from the Lord, even the learned are bewildered about karma.
Karma is actions prescribed by the scriptures. Akarma is action not prescribed by the scriptures. Vikarma is action forbidden by the scriptures. Because these scriptures come from the Lord people are bewildered.
ahaṁ vai sarva-bhūtāni bhūtātmā bhūta-bhāvanaḥ
śabda-brahma paraṁ brahma mamobhe śāśvatī tanū
I am all beings. I am the soul of all beings. I am the cause of all beings. The scripture and impersonal Brahman are my two eternal forms. SB 6.16.51
This is because the statements in these scriptures are not made by humans. It is easy to understand the meaning or intention of a human speaker, but for non-human statements one must understand the real meaning only by a traditional succession of statements. It is hard to understand. Even the learned are bewildered about karma (tatra), what to speak of others. The Kumāras did not explain it to you because you were immature.
The Vedas, speaking indirectly, prescribe karma-yoga, in order to liberate people from karma, just as a father promises candy in order to get children to drink medicine.
The meaning of the Vedas is hard to understand. It uses indirect expression (parokṣa-vādaḥ) in which the meaning is made otherwise by the sages who understood the intention of the Lord in order to hide the meaning. The Lord has said:
vedā brahmātma-viṣayās tri-kāṇòa-viṣayā ime
parokṣa-vādā ṛṣayaḥ parokṣaṁ mama ca priyam
The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions. SB 11.21.35
The indirect expression is explained: karma is prescribed to liberate the people.
But karma is prescribed for going to Svarga, not for attaining liberation from karma. It is like ordering children to take medicine. If you take this medicine, I will give you a sweet. Tempting the child in this way, the father makes the children drink bitter juice and gives them sweets. Otherwise he cannot make them drink the medicine. However the goal of drinking medicine is not getting sweets but to cure disease. Thus the Vedas prescribe karm-yoga, tempting people with material results, in order to liberate them from karma.
If an ignorant person who has not conquered the material senses does not adhere to the Vedic injunctions, certainly he will engage in sinful and irreligious activities and attain repeated birth and death.
If the goal is freedom from karma, in the beginning, the Vedas should tell people to give up karma. If a person does not perform karmas such as early morning bath or sandhyā rites, he will engage in sinful acts such as irregular eating and association with women from the early morning, like an animal, because of being unable to remain without performing actions every day. The Lord has said na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt: the jīva canot remain without performing action for a moment. (BG 3.6) Because he is without discrimination by performing sinful acts known as adharma, forbidden in the scriptures, he will obtain death from Yama (mṛtyoḥ)hell. The śruti says mṛtvā punar mṛtyum āpadyate ardyamānāḥ sva-karmabhiḥ: a person obtains repeated death with suffering by his actions.
A person who performs the karmas mentioned in the Vedas becomes detached from the results, offers the results to the Lord and attains destruction of all karmas. Only for attracting the people are material results mentioned in the Vedas.
The most merciful Vedas, luring them with material results, prescribe karmas for persons who are opposed to bhakti, who are like animals, in order to remove the strong desire for enjoyment. In this manner starting from the morning, they will not have the opportunity for sinful acts by engaging in prescribed actions like bathing. By not engaging in eating forbidden food or sex life, the person fears sinful acts and becomes attached to his prescribed acts. If such things were not offered as reward, these persons would not respect the rules since it would be impossible for them to follow the injunctions. Understanding the meaning of the Vedas and seeing the difficulty in controlling the senses, the intelligent person should perform karma-yoga.
In performing karmas, the result will be attachment to the results, and not freedom from karma. Without attachment to the results, one should offer to the Lord. But because of hearing the material results, one will become attached to the results. No. In order to produce a taste for karmas the results are praised, like offering candy to a child so he will drink medicine. The śruti says etaṁ vedānuvacanena brāhmaṇā vividiṣanti brahmacaryeṇa tapasā śraddhayā yajñenānāśakena ca: desiring knoweldge, following the Vedas, the brāhmaṇas perform austerities and sacrificies, observing celibacy. (Brḥad-āraṇyaka Upnisād 4.4.22) Understanding that performance of sacrifices and other karmas have knowledge as their goal, the person then begins to perform niṣkāma-karma. Because of understanding that the results like Svarga are for persons with material desires, a person without those desires does not attain those results. Acts arising from bhakit-miśra-jñāna, with offering of the results of karma to the Supreme Lord, produces negation of karma.
One who desires to cut the knot of false ego, which binds the spirit soul, should worship the Supreme Lord, Keśava, by the regulations found in literatures such as the Pañcarātra and the Vedas.
Karma was directed at foolish people. Now hear instructions for the wise. This verse encourages people to worship the Lord directly. One should desire to cut the ahaḍkāra (hṛdaya-granthim) of the ātmā which is different from the body (parātmanaḥ). One should worship the Lord according to the rules of the agamas (tantroktena). The word ca indicates the Vedas.
Having obtained the mercy of his guru, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Lord in the particular personal form of the Lord the devotee finds most attractive.
The method of worship is described. Having been shown the method of worshiping the deity (sandarśitāgamaḥ), one should worship the Lord.
After cleansing oneself, purifying the body by prāṇāyāma, bhūta-śuddhi and other processes, and marking the body with sacred tilaka for protection, one should sit in front of the deity and worship the Lord.
Prāṇa-saṁyamanādibhiḥ means by prāṇāyāma and bhūta-śuddhi. Piṇòam means the body. Protecting himself with proper nyāsas, he should perform worship.
pādyādīn upakalpyātha sannidhāpya samāhitaḥ hṛd-ādibhiḥ kṛta-nyāso mūla-mantreṇa cārcayet
The devotee should make suitable properly obtained ingredients, the earth, the mind and the deity, sprinkle his sitting place with water for purification and prepare the foot water, arghya, ācamana and madhuparka. The devotee should then place the deity in his proper place, concentrate his attention, and then perform nyāsa using mantras. Then he should offer worship with the mūla- mantra.
Preparing or making suitable properly obtained (yathā-labdhda) articles like flowers by removing insects, earth by cleaning, mind by concentration and the deity by cleaning and rubbing with unguents, he should prepare vessels of pādya, arghya, ācamana and madhuparka. He should perform nyāsas using the mūla-mantra and the following mantras: hṛdayāya namaḥ, śirase svāhā, śikahāyai vaśaṭ, kavacāya hum, netrābhyām vāuśaṭ and astrāya phaṭ.1
gandha-mālyākṣata-sragbhir dhūpa-dīpopahārakaiḥ sāḍgam sampūjya vidhivat stavaiḥ stutvā named dharim
One should worship the deity along with each of the limbs of his body, his weapons such as the Sudarśana cakra, and his associates. One should worship each of these aspects of the Lord by its own mantra and with offerings of water to wash the feet, arghya, water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant oils, jewel necklaces, unbroken garlands, incense and lamps. Having thus completed the worship in all its aspects in accordance with the prescribed regulations, one should then honor the deity with prayers and offer obeisances to him by bowing down.
One should worship limbs like the heart and upāḍgas like Sudarṣana. Mālyāni means necklaces of gold, pearls or other jewels. It is said nākṣatair arcayed viṣṇuṁ na ketakyā maheśvaram: one should not worship Viṣṇu using akṣata (unbroken rice) and should not worship Śiva using ketakī flowers. Therefore akṣata is a modifier of sragbhiḥ. The phrase means unbroken flower garlands.
The worshiper should identify himself with the Lord and worship that form. Then he should take the remnants of the deity's paraphernalia, such as flower garlands, upon his head and respectfully establishing the deity back in his abode, he should complete the worship.
This verse describes ahaḍgrahopāsana, worshipping oneself as the Lord. Meditating on oneself as the Lord (tat-mayam), one should worship that form of the Lord. Śeṣām means the remnants of the articles of worship. Having established the worshipped Lord (sat-kṛtam) in his spiritual abode, one completes the worship.
Thus the worshiper of the Supreme Lord should recognize that the Lord is all-pervading and should worship him through his presence in fire, the sun, water and other elements, in the heart of the guest one receives in one's home, and also in one's own heart. In this way the worshiper will very soon achieve liberation.
Karma-yoga which includes of bhakti and ahaḍgrahopāsanā is better than the previously described karma-yoga since one more quickly attains liberation. However one should understand that pure bhakti is referred to with the words bhāgavatān dharmān in verses such as SB 11.2.34 and SB 11.3.22
Thus ends the commentary on Third Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the third chapter the sages answer King Nimis questions about māyā, deliverance from māyā, the form of Nārāyaṇa and karma. SB 11.2.48 mentioned the Lords māyā. Now the King asks a question about this.