20 verses
The Lord said: The jīva, though situated in prakṛti, is not affected by prakṛtis guṇas, since it is without guṇas, not the doer and is devoid of change, like the suns rays on the surface of water.
When the jīva, in waking and dream state, becomes absorbed in the guṇas of prakṛti, bewildered by ego, he thinks that he is the doer.
Two verses describe saṁsāra due to false identity. This takes place during waking and dream states.
Unwillingly, the joyless jīva treads the path of material birth and death by faulty action arising from association with prakṛti, receiving birth in bodies of mixed happiness and suffering.
He undergoes saṁsāra by faulty action arising from association with prakṛti (prāsaḍikaiḥ).
Though actions do not actually exist for the jīva, material life does not cease because he meditates on sense objects think himself a doer. It is like the experience of unreal actions in a dream.
How does the jīva end up bound by karma created by his bodies, even though he actually performs no action, since the jīva is not the doer nor has means of doing anything? Even though action (arthe) does not really exist, the jīva meditates on sense objects by misconceiving himself as a doer. An example is given. It is just like a dream, in which unreal objects become experienced, because of intense thought of objects or actions a person identifies with.
Therefore, gradually one should bring under control the mind attached to the path of material objects by strong bhakti and yoga, accompanied by disgust for material life.
Since meditation on objects is the cause of action, the mind must be controlled. That is stated in this verse. Bhakti-yoga is a dvandva compound meaning bhakti and yoga. By strong bhakti and yoga one should bring the mind under control.
With faith one should practice using the yoga process starting with yama and niyama, while hearing my glories with the understanding that I am real.
Elaborating on what has just been said, Kapila explains the method of attaining liberation by jñāna. The sentence actually continues till verse 11. Practicing the path of yoga, concentrating the mind, realizing jīva and Paramātmā, one will attain non-duality which contains everything. One should think of the Lord as real (satyena). The Lord is not something false. This misconception is based on the perception that Brahman becomes variegated with forms by illusion only, and the form of the Lord is included in that illusion. The jñānī cannot attain liberation by the offensive mentality of thinking that knowledge and bliss are different from the form of the Lord. This is understood from the following statements.
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aḍghrayaḥ
Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭha-lokas, such so-called liberated persons again fall down into material existence. SB 10.2.32
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
Even the stage of jñāna without the bondage of karma is not glorious because it is devoid of bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What to speak of sakāma-karma which is suffering during practice and perfection, and niṣkāma-karma, when not offered to the Lord? SB 1.5.12
ya eṣāṁ puruṣaṁ sākṣād
ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
If any of the members of the four varṇas and four āśramas fail to worship or intentionally disrespect the Lord, who is the source of their own creation, they will fall down from their position into a hellish state of life. SB 11.5.3
avajānanti māṁ mūòhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
Fools deride me when I descend in the human form. They do not know my transcendental nature and my supreme dominion over all that be. BG 9.11
One should see all living beings equally, without enmity, without attachment, and should observe celibacy and silence. One should perform occupational duties as an offering to the Lord.
Mahīyasā means offered to the Lord.
One should be satisfied with what comes on its own, should eat with regulation, should contemplate, live in a secluded place, and should be peaceful, friendly, compassionate and determined.
Ātmavān means determined.
|| 3.27.9-10-11 ||
sānubandhe ca dehe 'sminn
akurvann asad-āgraham
jñānena dṛṣṭa-tattvena
prakṛteḥ puruṣasya ca
nivṛtta-buddhy-avasthāno
dūrī-bhūtānya-darśanaḥ
upalabhyātmanātmānaṁ
cakṣuṣevārkam ātma-dṛk
mukta-liḍgaṁ sad-ābhāsam
asati pratipadyate
sato bandhum asac-cakṣuḥ
sarvānusyūtam advayam
He should not have thoughts of I and mine for his body or relatives. By realized knowledge of prakṛti and puruṣa, he should transcend all states of consciousness such as waking and sleeping. He should see all material objects from far away. The jñānī should realize the Paramātmā by the pure jīva alone, and attain that Lord, seeing him like an ocean of light by the healthy eye. The object of realization for the liberated souls, Paramātmā constantly remains in the temporary material world as the antaryāmī. He is the cause of prakṛti, is the revealer of prakṛtis evolutes, the material elements, pervades both prakṛti and its evolutes, and is one alone.
Asad-āgraham means conceptions of me and mine. He should be free of attachments by knowledge consisting of seeing the truth about prakṛti and puruṣa.
He should be free of states (avasthānaḥ) of intelligence like waking and sleeping.
He sees all objects other than the Lord (anya) from far away. This jñānī (ātma-dṛk) realizes Paramātmā, an ocean full consciousness, by the pure jīvātmā (ātmanā), a particle of consciousness, by bhakti alone, and attains him (pratipadyate). He realizes Paramātmā, like an ocean of light (arkam), by the undiseased eye, a particle of light (cakṣuṣā). The owl does not see the sun by his eyes though it is without disease, but other beings like men can see the sun. Similarly, the jñānī without bhakti, though being a purified jīva, cannot realize Paramātmā, but the person with bhakti can. Bhaktyāham ekayā grāhyaḥ: I am perceived only by devotion. (SB 11.14.21)
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tadanantaram
Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55
What is this Lord? He is known by the liberated person (mukta-liḍgam). He is the object of knowledge and realized by the liberated person. He remains shining in the temporary world (asati) as the antaryāmī. He is the lord (bandhum) of causes (sataḥ). He is the revealer (cakṣuḥ) of the effects (asataḥ) such as mahat-tattva. He is completely full in all effects and causes (sarvānusyūtam). He is one (advayam). These five descriptive terms describe the Lord as the object of knowledge coming from scripture in the state previous to realization.
evaṁ trivṛd-ahaḍkāro bhūtendriya-manomayaiḥ svābhāsair lakṣito 'nena sad-ābhāsena satya-dṛk
A reflection in water reflected on a wall is inferred to come from the image reflected on water, and the sun situated in the sky is inferred by this reflection on water. Similarly, the jīva, existing with the imposition of three-fold anaḍkāra, is inferred by its reflection in the body, senses and mind, and from this, Paramātmā is inferred by the jīva purified by bhakti.
How the jīva can be understood and then how Paramātmā can be understood are explained with an example. When the reflection of the sun in water without disturbance appears on the clean wall of a house, people sitting in a corner of the house first sees the reflection on the wall. They think, Where is this reflection coming from? They then infer that it is the reflection of the bright sun on still water, reflected on the wall. Where does the reflection on the water come from? They then infer that the sun is shining in the sky and by is reflection in the water, creates the reflection on the wall. Intelligent people first see the manifestations of Paramātmā in the body, senses and mind since it possesses consciousness. Then they ask Where does this manifestation of Paramātmā come from? They infer that the jīvāṭmā, which exists by misidentification in the three fold ahaḍkāra, is a ray of the manifestation of Paramātmā by its reflection in the body, senses and mind. By the presence of jīvātmā, filled with bhakti (sadābhāsena), who is a manifestation of the Paramātmā, one then realizes Paramātmā, full of existence, knowledge and bliss (satyadṛk).
manyamānas tadātmānam anaṣṭo naṣṭavan mṛṣā naṣṭe 'haḍkaraṇe draṣṭā naṣṭa-vitta ivāturaḥ
evaṁ pratyavamṛśyāsāv
ātmānaṁ pratipadyate
sāhaḍkārasya dravyasya
yo 'vasthānam anugrahaḥ
The jīva who remains alert without ego when merging the sense objects, senses, mind and intelligence in prakṛti by sleeping, but who, though indestructible, with the destruction of ahaḍkāra, falsely thinks that he also has been destroyed, becomes distressed like a person who has lost his wealth. However, after careful reflection on these matters, he attains understanding of the existence of the ātmā, who is the shelter of the ahaḍkāra and the body, and is the Lords object of favour.
As the sun is perceived by the eye (which is a form of the sun), Paramātmā is realized by the ātmā, who is a jñānī endowed with some bhakti. That we know well. But show me the jīva separate from the three-fold ahaḍkāra directly, just as I can see the eye and ear. The answer is given in three verses. He who is without ahaḍkāra in the body, mind and senses when merged by sleep in pradhāna (asati), so called because it is unmanifested, realizes the jīva.
Well! Though one achieves destruction the mind, intelligence and senses by yoga practice, it is amazing that sleep alone can bring about this result of realizing ātmā!
When ahaḍkāra and the results of ahaḍkāra-- the sense objects, senses, mind and intelligence-- are destroyed by merging them into prakṛti, the jīva (draṣṭā), thinking that these things have been destroyed since he cannot see them, falsely thinks that he also has been destroyed. The ignorant sleeping jīva is then compared to a person who has lost his wealth. However, the person does not lose his attachment to lost wealth, (and therefore he grieves.)
The meaning is this. With absolute destruction of the elements which create covering on the jīva by yoga practice, the jīva becomes blissful in his own form. This is not like the temporary condition of deep sleep or universal devastation. When a treasure is lost, there can be no bliss in such poverty, but there can be happiness if the person loses his attraction for wealth. Similarly, even though one may destroy material coverings by deep sleep or universal destruction, without the jīvas detachment from enjoyment, one cannot attain ones svarūpa, and without bhakti and jñāna, one cannot attain detachment. Thus because of the presence of material impressions and ignorance even during deep sleep, the realization of ātmā is insignificant.
But in deep sleep one is not aware of anything at all. That is not so. One may say I slept happily. I was not aware of anything. However, without knowledge of particulars, without recollection of ones ātmā, that statement could not even be uttered. That is expressed in verse 16. Moreover, the jīva is the shelter (avasthānam) of the body, a combination elements and senses with ahaḍkāra. After taking shelter of the jīva, the ahaḍkāra, body, senses, mind and intelligence begin to enjoy the sense objects. The jīva is favored (anugrahaḥ) by the Lord because he is given the quality of being an enjoyer like the Lord.
Devahūti said: O brāhmaṇa! O master! Prakṛti never gives up the Lord, because of eternal attraction between them.
Liberation is rare by jñāna, vairāgya and even by bhakti. The reason is given here. The Lord, possessing śakti, entrusts to prakṛti his śakti for the purpose of the pastime of creating the material world. Prakṛti takes shelter of the Lord because he possesses the śakti. In this way they have a mutual relationship. Of the two prakṛti is temporary, so they can separate. No, the relationship is eternal.
Just as fragrance cannot exist separate from earth, and taste cannot exist separate from water, the Lord does not exist separate from prakṛti.
With separation from earth, there is no existence of fragrance. Because of seeing sometimes decay which leaves odor without earth, another example is given using water. Similarly the Lord cannot be separated from prakṛti (buddheḥ).
The jīva, though not a doer, becomes bound up by action. Since the guṇas of prakṛti remain with the jīva who takes shelter of the guṇas, how can he attain liberation?
If this is so for the Lord, what to speak of the jīva! How can there be liberation for the jīva, who takes shelter of the guṇas (yat-āśrayaḥ), since the guṇas of prakṛti remain with him?
Sometimes fear of saṁṣāra is destroyed by considering the elements, but fear then returns because of not destroying saṁṣāras cause.
Sometimes though one almost completely destroys saṁsāra, it appears again.
jñānena dṛṣṭa-tattvena vairāgyeṇa balīyasā tapo-yuktena yogena tīvreṇātma-samādhinā
prakṛtiḥ puruṣasyeha
dahyamānā tv ahar-niśam
tiro-bhavitrī śanakair
agner yonir ivāraṇiḥ
The Lord said; By energetic bhakti to me for a long time, without desire for results, which purifies the heart and is performed according to ones occupational duties, by knowledge with realization of the elements, by strong renunciation, by yoga accompanied by austerities, by intense concentration on the Lord, the subtle body of the jīva burns continually and gradually disappears, like the kindling stick is consumed by fire.
O mother! Prakṛti is not the cause of bondage for the jīva. Imposition of prakṛtis guṇas on the jīva is the cause. This is caused by ignorance. By destroying ignorance one attains liberation. Sometimes, by faults in practice, the fear of saṁsāra reappears. When Kapila speaks of intense practice, such a condition of fear is excluded. This bhakti should be performed without desire for results (animitta). It purifies the antaḥkaraṇa (amala ātmanā). It should be energetic because of spontaneity (tīvrayā). It should be nourished by hearing about me (śruta-saṁbhṛtayā).
The subtle body (prakrṭiḥ) of the jīva becomes burned up, conquered, destroyed. It is like a stick in relation to a fire. Fire is produced by the kindling stick (araṇiḥ) but destroys the stick. Knowledge is produced by the subtle body (mind) but destroys that subtle body.
Since the jīva sees the faults in prakṛti which has been given up after enjoyment, prakṛti can never harm that jīva, who is capable of discrimination and is situated on the correct path.
The subtle body, even if it remains after being burned like the kindling stick, can do no harm. Since the jīva sees with intelligence the fault in prakṛti, having rejecting all types of enjoyment, though it may sometimes affect him, prakṛti can do no harm to that jīva. He is capable (iśvarasya) by intelligence of seeing the fault in enjoyment and giving it up after enjoying, being situated on the correct path taught by guru (sve mahimni).
The dream of a sleeping person causes many anxieties, but the same impressions cause no illusion for the person who is awake.
What is a cause of problems in the state of lack of discrimination does not exist for a person with discrimination. This is expressed in two verses. The dream (prasvāpaḥ) causes many anxieties such as being bitten by a tiger or snake. The same image, appearing as an impression in the mind, causes no anxiety for a person who is awake.
Prakṛti cannot at any time harm the person who has fixed his mind on me, who knows about the elements, and who enjoys in the self.
mad-bhaktaḥ pratibuddhārtho mat-prasādena bhūyasā niḥśreyasaṁ sva-saṁsthānaṁ kaivalyākhyaṁ mad-āśrayam
prāpnotīhāñjasā dhīraḥ
sva-dṛśā cchinna-saṁśayaḥ
yad gatvā na nivarteta
yogī liḍgād vinirgame
When a sage engages for many lifetimes in meditation on ātmā with complete detachment from everything in all the worlds including Brahma-loka, and becomes my devotee, understanding the ultimate truth-- by my bountiful mercy, he easily attains the highest benefit, his svarūpa, called Brahman, which is under my shelter. Having attained that position, having cut all doubt by his knowledge of ātmā, having destroyed the subtle body, the steady yogī does not return.
Svasaṁsthānam means the svarūpa beyond the material body, called Brahman (kaivalyākhyam). I am the shelter of that Brahman, for it is said brahmaṇo hi pratiṣṭhāham: I am the basis of Brahman. (BG 14.27) When the subtle body is destroyed and doubts are cut by knowledge of the pure ātmā, the yogī does not return.
When the yogīs heart is no longer attracted to the abundant enjoyments available only through yoga, he can attain final liberation, where death can show no pride.
There are many secondary effects in the form of various enjoyments including the siddhis. The yogī should not be attracted to these. When the yogī does not fix his mind on various abundant (upacitāsu) enjoyments (māyāsu), which are only due to yoga (ananya-hetuṣu), final liberation will take place, in which deaths pride does not exist. Death has pride in the fact that even the perfect yogī is under his control, if the yogī has material attachments.
Thus ends the commentary on Twenty-seventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Twenty-seventh Chapter, after discussing the method of jñāna mixed with bhakti and distinguishing prakṛti and puruṣa, the method for liberation is described. Kapila shows the difference of the jīva from prakṛti in order to present liberation by discriminating knowledge. Though the jīva is situated in prakṛti, it is not affected because it is not a doer and consequently unchanging, since it is without guṇas in deep sleep and during final devastation. It is like the rays of the sun on the water. The sun is not at all disturbed by the qualities of water. If the water quivers because of wind, the suns rays on the water also quiver. It is said:
jyotir yathaivodaka-pārthiveṣv adaḥ
samīra-vegānugataṁ vibhāvyate
evaṁ sva-māyā-raciteṣv asau pumān
guṇeṣu rāgānugato vimuhyati
When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapessometimes round, sometimes long, and so onbecause of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. SB 10.1.43
Thus, when there is purification of the mind, the concept of self also becomes pure. The scriptures say that the mind is the cause of bondage and liberation.