75 verses
Some brāhmaṇas are devoted to performing rituals and duties. Some are devoted to austerity. Some are devoted to studying and preaching the Vedas. Some are devoted to jñāna-yoga.
A person desiring liberation for his forefathers or himself should give offerings meant for the Pitṛs or the devatās to a brāhmaṇa who is fixed in jñāna. In the absence of such an advanced brāhmaṇa, charity may be given to other brāhmaṇas.
Kavyāni refers to offerings meant for the Pitṛs. Daive refers to offerings meant for the devatās. Those articles should be offered to a brāhmaṇa fixed in jñāna in order to achieve liberation for oneself or ones ancestors. It is mentioned here that the householders desiring liberation should serve the sannyāsīs, because the subject of liberation is also included in these last five chapters. Though those practicing pure bhakti should not perform karma, the devotees who are householders are included when discussing about karma and jñāna. However, by performing these actions of karma through appointed representatives, just as Bharata or Ambarīṣa did to preserve the normal social standards, they do not produce obstacles to bhakti.
The Fifth and Eleventh Cantos explain that just as the person desiring liberation worships mainly the jñānī, and does not worship others, so the person desiring prema worships mainly the pure devotees. Vai puṇyatamo deśaḥ: the best place is where the devotee resides. (SB 7.14.21) The devotee is said to be superior to the jñānī:
muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ
su-durlabhaḥ praśāntātmā koṭiṣv api mahā-mune
O great sage! Greater than those who are jīvanmukta and those who attain liberation is the devotee of Lord Nārāyaṇa. Such as devotee, who is in śānta or another rasa, is very rare, even among ten million people. SB 6.14.5
It is also said that gifts can be given to someone other than a brāhmaṇa if he is a devotee:
na me priyaś catur-vedi mad-bhaktaḥ śvapacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hy aham
If a brāhmaṇa, well-versed in the four Vedas is not a devotee, he is not dear to me, but if a person, though born in a Caṇòāla family, is a devotee, then he is very dear to me. His remnants must be accepted by all. One should know him to be worthy of everyones worship just as I am. Itihāsa-samuccaya
Immature persons (kaniṣṭādhikāris) or the jñānīs are recommended to worship the deity when enmity between living entities becomes prominent, as mentioned in the previous chapter.
dṛṣṭvā teṣāṁ mitho nṛṇām avajñānātmatāṁ nṛpa
tretādiṣu harer arcā kriyāyai kavibhiḥ kṛtā
My dear King, when great sages saw that people were disrespectful of each other at the beginning of Tretā-yuga, deity worship in the temple was introduced. SB 7.14.39
This statement however does not apply to the devotees. For the devotees, worship of the deity is a principal aḍga of bhakti.
mal-liḍga-mad-bhakta-jana- darśana-sparśanārcanam
paricaryā stutiḥ prahva-guṇa-karmānukīrtanam
One may purify oneself by seeing, touching, worshiping, serving, and offering prayers of glorification and obeisances to my form as the deity and to my pure devotees. One should also glorify my transcendental qualities and activities, hear with love and faith the narrations of my glories and constantly meditate on me. SB 11.11.34
mamārcā-sthāpane śraddhā svataḥ saṁhatya codyamaḥ
One should faithfully and lovingly support the installation of my deity. SB 11.11.38
vastropavītābharaṇa-patra-srag-gandha-lepanaiḥ
alaḍkurvīta sa-prema mad-bhakto māṁ yathocitam
My devotee should then lovingly decorate me with clothing, a brāhmaṇa thread, various ornaments, marks of tilaka and garlands, and he should anoint my body with fragrant oils, all in the prescribed manner. SB 11.27.32
Those who are considered foolish in regards to the deity are the jñānīs. In the Nṛsiṁha Purāṇa also the great glory of worshipping the deity is mentioned, with descriptions of worship by Brahmā and Ambarīṣa. In the Viṣṇu-dharma was as well Viṣṇu speaks to Ambarīṣa:
tasyāṁ cittaṁ samāveśya tyajatānyān vyapāśrayān
pūjitā saiva te bhaktyā dhyātā caivopakāriṇī
gacchaṁs tiṣṭhan svapan bhuñjaṁs tām evāgre ca pṛṣṭhataḥ
upary adhas tathā pārśve cintayaṁs tām athātmanaḥ
Absorbing the mind in the deity, and giving up all else, one should with devotion worship the deity, ones benefactor, and meditate on the deity. While walking, standing, sleeping or eating, one should think of the Lord in front, behind, above, below and at ones side.
Skanda Purāṇa says śālagrāmaśilā yatra tattīrthaṁ yojanatrayam: the place extending three yojanas around the śālagrāma is holy. Padma Purāṇa says:
śālagrāma samīpe tu krośa-mātraṁ samantataḥ
kīkaṭe pi mṛto yāti vaikuṇṭha-bhavanaṁ naraḥ
The person who dies near a śālagrāma or a distance of a krośa from it, even in Kīkata, goes to Vaikuṇṭha.
In offering oblations to the devatās, one should invite only two brāhmaṇas, and in offering oblations to the forefathers, one may invite three brāhmaṇas. Or, in either case, only one brāhmaṇa will also suffice. Even though one is wealthy, he should not endeavor to invite more brāhmaṇas.
Vistaram means many recipients.
If one arranges to feed many brāhmaṇas or relatives during the śrāddha ceremony, there will be discrepancies in the time, place, respect, eligible persons and ingredients.
If many relatives are invited, the respect to the Pitṛs will be overlooked.
At a suitable auspicious time and place, one should with faith offer food which has been offered to the deity to a suitable person. This will be the cause of everlasting benefit.
Muny-annam is forest food or food gained by proper means. It should first be offered to Viṣṇu. Then it is given to the Pitṛs. Then it is given to suitable person.
Offering prasāda to the devatās, the saintly persons, ones forefathers, the people in general, ones family members, ones relatives and ones friends, one should see them all as devotees of the Supreme Lord.
A person fully aware of religious principles should never offer meat, eggs or fish in the śrāddha ceremony, and should not eat such things. The Supreme Lord is pleased by forest offerings and is never pleased when animals are killed.
There is no higher dharma than giving up violence to all living beings by mind, words and body for persons desiring proper principles.
There is no higher dharma than giving up violence (daṇòasya).
Some jñānīs, having no material desires and knowing the truth about sacrifice, offer prescribed karmas into the fire of the controlled mind, illuminated by knowledge.
Those on the highest level reject external actions. Those who have no material desires (anīhāḥ) offer prescribed karmas (karma-mayān yajñān) into the control of the mind, illuminated by knowledge. This means they give up performance of karmas.
Upon seeing a person engaged in performing the sacrifice, animals to be sacrificed become extremely afraid, thinking, This merciless performer of sacrifices, being ignorant of the truth about ātmā and simply in order to maintain himself, will kill us.
This cruel person, who does not know the truth about ātmā, will kill me(mā). Śruti says na taṁ vidātha imā jajānānyad yuṣmākam antaraṁ babhūva nīhāreṇa prāvṛtā jalpyāś cāsutṛp uktha śāsaś caranti: you do not know the person who has produced these creatures, who dwells within you and, surrounded by ignorance, uttering mantras to maintain themselves, the priests carry out their actions. (Ṛg Veda 10.82.7)
Therefore, one who is actually aware of religious principles and is not cruel to animals should daily perform his daily and occasional duties by offering forest foods obtained by the grace of the Lord.
Santuṣṭaḥ means he does not commit violence to animals.
The knower of dharma should avoid five forbidden types of adharma known as vidharma, para-dharma, ābhāsa-dharma, upamā-dharma and chala-dharma.
Adharmavat means forbidden.
Vidharma means to perform acts which destroy dharma. Para-dharma means to perform another persons duties. Upadharma means advertising oneself as a follower of dharma, while actually rejecting the Vedas. Chala-dharma means interpreting the words of the scripture incorrectly.
The five forbidden categories are described, but not in exact order. Vidharma means that which cancels ones dharma when performed, though one thinks it is dharma. Performing someone elses dharma (duties and occupation) is para-dharma. Upamā dharma or upadharma means something resembling dharma which is not dharma. It refers to pretenders who actually reject the Vedas (pākhaṇòaḥ), who dress up with matted locks and ashes and announce themselves as upholders of dharma. Chala-dharma refers to person who explains the scriptures in another way (śabda-bhit). For instance the phrase One should feed at least ten brāhmaṇas can be interpreted to mean One should feed less than ten brāhmaṇas. Another version has śabda-bhṛt: person who maintains the word dharma only, but acts otherwise. If there is an injunction to give a cow, then the person will give a dying cow.
Ābhāsa refers to concocting devatā worship different from what is recommended in ones āśramas. Can dharma performed according to ones nature not produce relief from distress?
Ābhāsa is creating some form of devatā worship by ones imagination. Cannot dharma performed according to ones nature, not just on birth, bring relief from distress?
Even a poor man should not strive for wealth in order to execute acts of dharma or maintain his body. Desirelessness gives livelihood to the person who does not act for such wealth, and who is similar to a python.
A poor person should not desire money for maintaining his body. He should not strive for wealth. For one who does not desire, the condition of being niṣkāma or not acting produces his means of livelihood. Mahāheḥ means a python.
Where is the happiness of the desireless, satisfied ātmārāma for a person who runs in all directions with a desire for wealth, out of lust and greed?
One who is always self-satisfied has auspiciousness everywhere, just one who has shoes is protected from thorns and rocks.
For one who has shoes on his feet, there is protection from thorns.
O King! Why can a self-satisfied person not be happy with drinking only water? A person becomes a dog because of his pursuit of happiness from the activities of the genital and tongue.
Can he exist only on water? Yes even by water he can exist. Because of the miserable condition of seeking happiness by actions of the genital or tongue he becomes a dog.
For the unsatisfied brāhmaṇa, spiritual strength, education, austerity and reputation of a brāhmaṇa dwindle. Because of greed of the senses, knowledge is thrown away.
Avaīryate means thrown down.
One can stop lust by becoming hungry and thirsty. One can stop anger by inflicting violence on the object of anger. But one cannot stop greed by conquering all directions and enjoying the whole earth.
Dissatisfaction arises from greed. Because greed is difficult to conquer, dissatisfaction is hard to remove. This is explained in two verses. When one is hungry and thirsty from not eating, because of the action of burning dhātus, one can stop lust. Anger is stopped by violence (phalodayāt). One cannot stop greed, composed of desires, though one conquers the directions or enjoys the earth. Greed for food however is stopped by filling the belly. Because it is not difficult to stop, it is not mentioned here separately.
O King! Many learned persons with great knowledge, many legal advisers, and many leaders of assemblies fall down into hellish life because of not being satisfied.
The uselessness of good qualities in the presence of strong greed is shown.
One conquers lust by negative determination. One conquers anger by giving up the desire for violence. One gives up greed by seeing the uselessness of objects of greed. One gives up fear by considering that all suffering is caused by karma.
How can one overcome these obstacles? One should conquer lust by the decision not to enjoy women even by remembering them since it gives rise to lust. One should have a negative determination, such as Today I will not enjoy. With that decision, one conquers lust by fasting, by hunger and thirst. By giving up the desire for violence one conquers anger. By practice of seeing the uselessness of objects of greed one conquers greed. By considering that one is simply receiving the results of karma, one sees that there is no other cause of fear, and thus one gives up fear.
By considering what is ātmā and non-ātmā one can conquer lamentation and illusion. By serving a great devotee one can become prideless. By keeping silent one can avoid obstacles on the path of yoga. By giving up desire for sense gratification one can conquer violence.
Ānvīkṣikyā means considering what is ātmā and non-ātmā.
One conquers causing suffering to other living entities by doing beneficial acts for them. One conquers anxiety from omens by concentration on the Lord. One conquers suffering of ones body by practice of yoga. One conquers sleep by taking small quantities of sattvika food.
One should give up giving suffering to others by doing beneficial acts for them (kṛpayā). Daivam means undue mental affliction caused by natural signs of disaster. Vimanā viphalārambhaḥ saṁsīdaty animittataḥ: one who fails in his endeavors becomes depressed without cause. This is conquered by concentrating the mind on the Lord. Suffering caused by ones body is conquered by prāṇāyāma and other yoga processes. Sleep is conquered by eating small amounts of sattvika food or by serving living entities.
One conquers rajas and tamas by a predominance of sattva. One conquers sattva by being indifferent to the results of actions. One conquers all of these obstacles quickly and easily by devotion to guru.
One conquers rajas and tamas by greater degree of sattva. One conquers sattva by indifference to the results of action. One conquers all obstacles quickly and easily by bhakti to guru. This is like taking a strong medicine which cures all diseases. For the jñānīs, destruction of lust and other obstacles is a sought result of devotion to guru. For the pure devotees, destruction of lust is a secondary result of devotion to guru. That is the difference.
For a person having faulty intelligence who thinks that the guru, who gives the lamp of knowledge and is a spiritual expansion of the Lord, is an ordinary mortal, all that he has heard from guru becomes as useless as cleaning an elephant who merely becomes dirty again.
Though this is true, if one thinks the guru is an ordinary mortal, everything becomes useless. For one who thinks by faulty intelligence that the guru, who is an aṁśa of the Lord (sākṣāt bhagavati), or in whom the Lord is directly present, is an ordinary mortal, whatever he has heard, such as the Lords mantra, his process of hearing, and his contemplation become useless.
Kṛṣṇa and Rāma, whose feet are sought by great yogīs, are certainly the Supreme Lords, though persons who appeared along with them thought of them as human. (Similarly some may think the guru is human, but he is not.)
But the sons and father of the guru will consider him a human. How can the student then think of him as the Lord? Bhagavān, Kṛṣṇa or Rāma, is definitely the Supreme Lord, but people who appeared at the time of the Lords descent think of him as a human. But how can he become an ordinary human? Similarly some may think of the guru as human, but how can he be?
Since dedication to controlling the senses and following all the rules, caused by complete absorption in those processes, do not produce meditation on the Lord, they are only useless labor.
Conquest of lust and other obstacles which is accomplished by guru bhakti is the actual result of various practices mentioned in the scriptures. All the rules and regulations such as accumulating performance of sacrifices, dedication to controlling the six senses, if they do not lead to meditation on the Lord, are useless. By guru-bhakti one conquers lust and attains the Lord, for the Lord says:
nāham ijyā-prajātibhyāṁ tapasopaśamena vā
tuṣyeyaṁ sarva-bhūtātmā guru-śuśrūṣayā yathā
I, the Soul of all beings, am not as satisfied by ritual worship, brahminical initiation, penances or self-discipline as I am by faithful service rendered to one's spiritual master. SB 10.80.34
nanv artha-kovidā Brahman varṇāśrama-vatām iha
ye mayā guruṇā vācā taranty añjo bhavārṇavam
Certainly, O brāhmaṇa, of all the followers of the varṇāśrama system, those who take advantage of the words I speak in my form as the spiritual master and thus easily cross over the ocean of material existence best understand their own true welfare. SB 10.80.33
Similarly, can one not conquer the sense by rules and then attain the Lord?
Because one becomes completely dedicated to these processes (tad-antāḥ), these processes do not produce meditation on the Lord (yogān), what to speak of attaining the Lord. Since they do not accomplish this, they are useless labor. What doubt is there about this?
Just as occupations, though bringing wealth, do not produce liberation, so sacrifices performed by non-devotees do not bring about attainment of the Lord.
An example is given. Just as occupations like farming, though producing wealth and enjoyment, do not produce liberation, the goal of yoga, and are thus useless for attaining the ultimate goal, so sacrifices performed by a person who is not a devotee also do not produce any result.
One who desires to conquer the mind must leave the company of his family, and without being dependent, should live in a solitary place, beg for a living and eat frugally.
This verse explains the process of liberation for the householder. If the householder has association with his family, he cannot conquer lust, though he tries. He should give up that association and live by begging. One who endeavors for control of the mind should become a beggar. Smṛti says:
dvandvāhatasya gārhasthye dhyāna-bhaḍgādi kāraṇam
lakṣayitvā gṛhī spaṣṭaṁ sannyased avicārayan
The householder, seeing that such life filled with dualities is the cause of breaking his meditation on the Lord, should renounce without much consideration.
O King! Establishing a seat in a clean, level place, one should sit comfortably, firmly and peacefully, with a straight body, and chant the Vedic praṇava.
He should keep his body straight, and chant oṁ.
yato yato niḥsarati manaḥ kāma-hataṁ bhramat tatas tata upāhṛtya hṛdi rundhyāc chanair budhaḥ
Stopping prāṇa and apāna by pūraka, kumbhaka and recaka, he should stare at the tip of his nose until the mind gives up all desires. The intelligent person should withdraw the mind, which is defeated by lust, from various objects, and gradually concentrate it in the heart.
When the yogī regularly practices in this way, in a short time his heart attains peace, like a flame without fuel.
Nirvāṇam means peace.
When ones consciousness is uncontaminated by material lusty desires, when it is peaceful in all activities and is touched by the happiness of Brahman, the consciousness does deviate at any time.
One who, having renounced the house and artha, dharma and kāma, again enjoys them is a shameless eater of vomit.
Tri-vargāvapanāt means from the house in which there is complete planting of artha, dharma and kāma. One who, previously renouncing the house, later enjoys household dharmas (tān) is a shameless eater of vomit.
Sannyāsīs who first consider that the body is not the self, that the body is subject to death, and is merely stool, worms or ashes, but who later think the body is the self and glorify it, are to be considered the most sinful.
The sannyāsī thinks that the body is not the soul. He understands the body is stool, worms and ashes at the end, and thus is equal to that even now. If such a person then takes the body as the soul, he is considered the worst sinner.
āśramāpasadā hy ete khalv āśrama-viòambanāḥ deva-māyā-vimūòhāṁs tān upekṣetānukampayā
It is abominable for a householder to give up his prescribed duties, for a brahmacārī not to follow his vows, for a vānaprastha to engage in village activities, or for a sannyāsī to be addicted to sense gratification. They are outcastes of their āśramas, cheaters of the āśramas. One should neglect giving them mercy, since they are bewildered by the Lords māyā.
Lolatā means greed. One should neglect them concerning compassion. This means that when they die, one does not give them teachings on the truth out of mercy, since such teachings will be useless to them.
If a person cleansed by knowledge knows the ātmā is different from the body, with what desire and for what reason does that enjoyer nourish the body?
Among these the sannyāsī is particularly criticized. The potential case is used to show that he has obtained disturbance in his practice. If he has purified his mind by knowledge he should concentrate on the self, different from the body. Then what does he desire? He nourishes the body, filled with greed for enjoying the tongue. Lampaṭaḥ also suggests that he is greedy for sex life.
The jñānīs say that the body is a chariot. The senses are the horses; the mind, the master of the senses, is the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, made by the Lord, is the seat for the charioteer.
The body and senses which are the cause of obstacles for the inattentive person are useful for the attentive yogī. This is the meaning conveyed through the śruti metaphor ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva ca: know that the body is a chariot and the soul is the passenger. This is now explained in six verses.
The mind is the master of the senses. It is called the reins. The sense objects are the paths, the places for the senses to go. The citta (sattvam) is called large (bṛhat) because it pervades the body. It is the seat for the charioteer. Without the citta, the body becomes incoherent. The creator of the seat, or the citta, is the Lord. Īśa-sṛṣṭam also modifies all items. All are created by the Lord.
The ten life airs are the spokes. Dharma and adharma are the wheels. The conditioned jīva is the passenger. Oṁ is the bow. They say the pure jīva is the arrow, aimed at the Supreme Lord.
The ten types of prāṇa are the spokes. They say the conditioned jīva is the passenger. Oṁ is the valuable bow obtained by the mercy of guru. The pure jīva is the arrow, aimed at the supreme Brahman. As an arrow is aimed with a bow and shot at a target, the jīva is shot at Brahman by uttering oṁ. But in the metaphor of the chariot, if one aims at Brahman, then Brahman becomes the enemy. The enemy, climbing the chariot, is pierced by an arrow. Is the Brahman the enemy of the jīva because Brahman binds the jīva by its māyā-śakti?
nibhṛta-marun-mano-'kṣa-dṛòha-yoga-yujo hṛdi yan
munaya upāsate tad arayo 'pi yayuḥ smaraṇāt
Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. SB 10.87.23
It is true that, by having enmity for the Lord, one cannot attain the equivalent of the liberation that sages desire. Some say that the Supreme Lord gives them both liberation on seeing their small amount of secondary bhakti included within jñāna, which assists the Lord in experiencing the happiness of vīra-rasa, since both enemies and the jñānīs fire arrows at the Lord. Others say that, in aiming at the Paramātmā, they are like those who aimed at the fish in the wheel at Draupadīs svayamvara ceremony. Just as Arjuna pierced the target with an arrow by the strength of his arms and attained Draupadī, the jñānīs attain liberation by the strength of their bhakti. (Thus they are not really enemies.)
rajaḥ pramādaḥ kṣun-nidrā śatravas tv evam ādayaḥ rajas-tamaḥ-prakṛtayaḥ sattva-prakṛtayaḥ kvacit
The enemies are attachment, hostility, greed, lamentation, illusion, fear, madness, pride, disrespect, envy, deception, violence, intolerance, passion, bewilderment, hunger and sleep. Sometimes they are influenced by rajas and tamas and sometimes by sattva.
Just as one who attains the bride at a svayamvara ceremony kills the opposing kings by his strength, so the sannyāsīs must kill attachment, hatred and other qualities by the strength of bhakti to the Lord. This is explained in three verses. Sometimes these qualities manifest in rajas or tamas and sometimes in sattva. In sattva they may manifest to help others.
As long as one remains in this body, controlling the senses and other components of the chariot of the body with peaceful demeanor, one should destroy the enemies by the strength of the Lord, using the sword of knowledge, sharpened by serving the lotus feet of the great gurus, and, satisfied with ones bliss, one should then give up the body.
As long as one possesses the chariot of the human body, which is assisted by senses and other facilities, while holding the sword of knowledge sharpened by service to the feet of great gurus, being strong with bhakti to the Lord, having destroyed the enemies and satisfied by attaining ones kingdom of bliss, one should give up the chariot since it is no longer suitable.
However one does not give up the strong body on attaining ones kingdom. After defeating the enemy, one gives up the chariot, bow and arrow. The jñānī gives up jñāna, his sādhana for liberation, since it is a covering composed of prakṛti, and then merges with Paramātmā by the small portion of pure bhakti included in his practice of jñāna. He does not give up that bhakti. One must reject both jñāna and ajñāna since they are functions of māyā-śakti in order to merge with Paramātmā by the functioning of the Lords svarūpa-śakti. They say that oṁ is the bow. The arrow is the jīva, aimed at the Brahman. The arrow, separating from the bow and chariot, enters the target by the force of the person shooting the arrow. Similarly, the pure jīva, giving up the impure jīva with body, senses, and avidyā, and giving up vidyā in the form of oṁ, which causes knowledge for liberation--by the strength of a small amount of pure bhakti residing in the impure jīva, the pure jīva realizes Paramātmā and merges into him. That is the meaning when the Lord says:
brahma-bhūtaḥ prasannātmā na śocati na kāḍkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
Having attained the state of Brahman, being a pure soul, he does not lament at the loss of what he has attained nor does he desire what he has not attained, and looks upon all beings as equal. He then manifests pure bhakti.
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tad-anantaram ||
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
When the coverings are removed by perfection of jñāna mixed with bhakti, one attains the stage of brahma-bhūta, the form of Brahman as pure consciousness without coverings. Because of the removal of contamination, it is called ātmā and joyful (prasanna). He does not lament for what is lost as he would in his previous condition, nor does he long for what he has not attained, since he is without bodily identity. He is equal to all beings who are either inimical or friendly, since he does not seek any pleasure in externals. Then, with the disappearance of jñāna, which is like a fire which disappears without fuel, he attains bhakti which was included in jñāna, but which is indestructible, since it belongs to the Lords svarūpa-śakti, and is different from māyā-śakti. It does not disappear with the disappearance of vidyā and avidyā. Thus he attains pure bhakti (parām), devoid of jñāna and karma. Previously this small amount of bhakti used for achieving liberation through jñāna and vairāgya was not visible, though it was present like Paramātmā. The verse says he attains pure bhakti rather than he performs pure bhakti. It is just like a jewel which, though covered by grains, is not destroyed when the grains are destroyed in time, and then becomes visible. But it is not possible for that person to attain full prema-bhakti at that time, or even merging. Thus parām should not be explained as prema-bhakti.
What happens to the person with that bhakti? A particular example is given. Either the jñānī or various types of devotees, who knows me as I am, by bhakti, knows me in truth. The Lord says bhaktyāham ekayā grāhyaḥ: I am only known by bhakti. Because of that, by that bhakti alone, after the disappearance of avidyā (tad-anantaram), knowing me, the jñānī enters me, enjoying the happiness of merging with me. I am not known by vidyā since that is part of māyā, and I am beyond māyā. Bhakti is also sometimes known as a part of vidyā:
sāḍkhya-yogau ca vairāgyaṁ tapo bhaktiś ca keśave
pañca-parveti vidyeyaṁ yathā vidvān hariṁ viśet
The five parts of knowledge (vidyā) are sāḍkhya, yoga, vairāgya, austerity and bhakti. One who knows these enters the Lord.
However, the happiness of merging arises only from the action of the hlādinī-śakti. A portion of bhakti enters into vidyā in order to make it successful, just as a portion of bhakti enters into karma-yoga to make it successful. Without that bhakti, karma, jñāna and yoga are just wasted labor. Thus, bhakti, beyond the guṇas, is not actually a function of vidyā which belongs to sattva-guṇa. Smṛti says sattvāt sañjāyate jñānam: knowledge arises from sattva. (BG 14.17) Just as vidyā is knowledge in sattva, so the knowledge arising from bhakti is actually bhakti. Thus there are two types of knowledge.
If a person does not have the strength of the Lord, the horses of the material senses and the driver lead the chariot and inattentive passenger, the jīva, on the wrong road, and throw them to the plunderers--attraction and repulsion. The sense objects, plunderers, throw the jīva in the dark hole of saṁsāra, with great fear of death, along with the horses and driver.
In the absence of the strength of the Lord, one cannot achieve the goal. Rather, one falls. If the passenger of the chariot has no strength, if the jīva has no bhakti, then the senses and intelligence take control. Though not having strength of the Lord or bhakti, the jīva boards the chariot in order to take aim, but is inattentive (pramattam). This means that without bhakti, he desires only liberation. The plunderers are attraction, hatred and other qualities.
There are two types of karma, pravṛrti and nivṛtti. By the path of pravṛtti one remains a householder. By the path of nivṛtti one becomes a sannyāsī.
Enjoyment in the word is prescribed in the scriptures. It is not forbidden. That is true. According to qualification and differing results, one should see the arrangements made. This is explained in ten verses. By the path of pravṛtti one remains a householder. By the path of nivṛtti one becomes a sannyāsī.
etad iṣṭaṁ pravṛttākhyaṁ hutaṁ prahutam eva ca pūrtaṁ surālayārāma- kūpājīvyādi-lakṣaṇam
The ritualistic sacrifices known as agni-hotrayajña, darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-yajña, paśu-yajña, soma-yajña, Vaiśvadeva and other offerings are the approved path of pravṛtti, producing great material attachment, including killing of animals and offering ingredients to fulfill material desires. It also includes public welfare projects, and constructing temples, gardens, wells, and giving sustenance.
Hiṁsram means animal killing. Aśaṇtidam means that it produces great attachment. Various types of sacrifices are mentioned (ādi). Paśuḥ means an animal sacrifice. Sutaḥ means a soma sacrifice. Hutam is an offering to the Vaiśvadevas. Prahutam means offering of food. All these are called sacrifice (iṣṭam). Ājīvya means building water holes etc.
annaṁ reta iti kṣmeśa pitṛ-yānaṁ punar-bhavaḥ ekaikaśyenānupūrvaṁ bhūtvā bhūtveha jāyate
Assuming a covering through the transformation of rice offerings, the jīva, through the deities of smoke, night, the waning fortnight, and the southern moving sun, attains the moon planet. After enjoying, his body dwindles and he becomes herbs, which are eaten by animals and finally becomes semen. In this way the jīva passes through these successive stages.
The method of ascending and descending by the path of pravṛtti is described. The steps up to the moon planet are described. First the oblations of cooked rice undergo transformation (sūkṣma-vipākaḥ) and become the beginning of the next body. Surrounded by this, one proceeds further. This is described as the water body in the śrutis. First one receives this body. pañcamyām āhutā vāpaḥ puruṣa varcaso bhavanti: do you know how the waters of the fifth oblation become signified as a puruṣa? (Chāndogya Upaniṣad 5.3.3) Another version has dravyam ūṣma-vpkākaś ca. In this case dravya means the senses described by the word tejas. Uṣma-vipāka means the light in the heart. First one obtains senses for performing pious acts. Then at the time of death, one obtains an opening in the heart. Then one attains smoke and other stages. Śruti says ya imās tejo mātrāḥ samābhyādadāno hṛdayam evānucaḍkrāmati: he withdraws the senses and remains fixed in the heart. (Bṛhad-ārāṇyaka Upaniṣad 4.4.1) tasya haitasya hṛdayasyāgraṁ pradyotate tenaivātmā niṣkrāmatī: the passage from the heart becomes clear, and by that the ātmā leaves the body. (Bṛhad-ārāṇyaka Upaniṣad 4.4.2) The words like smoke refer to the presiding deities of those items. He attains the deity of smoke and then the deity of night. He then attains the deity of the waning moon and then the moon planet. By these deities he attains the moon planet and then enjoys. After enjoying he then descends. The body disintegrates with the dark moon (darśaḥ). Then, by rain he becomes herbs and bushes. . O King! Being eaten by animals, he becomes semen. I have described the path of descent. Becoming herbs and other bodies (ekaikaśyena), one in this way goes through various stages in succession.
The brāhmaṇa, purified by saṁskāras starting with impregnation and ending with death rites, offers his actions into the senses illuminated by knowledge.
The main activity of the performer of karma is described. Having described the path of enjoyment, now the path of detachment is described, through the path of the sun to Brahmaloka. He offers the sacrifices such as iṣṭāpūrta into the senses lit by knowledge. Because the sacrifices are composed of activities of the senses, they become none other than the senses. That is the meaning sacrificing the actions into the senses. The following verses have the same meaning.
He offers the senses into the flickering mind and offers the mind into speech. He offers speech into the syllables, and the syllables into oṁ. He offers oṁ into bindu and bindu into nāda. He offers nāda into sūtrātmā. He offers sūtrātmā into the Brahman.
He offers the senses into the mind which has waves of lamentation and illusion. He offers the mind, which undergoes change such as identifying as the doer (vaikārikam), into speech, characterized by grammatical rules. He offers speech into all the syllables, since the syllables are the particular aspect of speech. The syllables are offered into oṁ, which is composed of three sounds (svare). He offers oṁ into the bindu (anusvara), and offers bindu into nāda.1 Nāda is offered into sūtrātmā2 and sūtrātmā is offered into Brahman (mahati).
On his path of ascent, he attains the deities of fire, the sun, the day, the end of the day, the bright fortnight, the full moon, the passing of the sun in the north, and then Brahmā. He then merges the gross coverings into the subtle coverings, and the subtle covering into kāraṇa3. He merges the kāraṇa into the ātmā, the witness of all these.
He attains the deities of fire, the day, the end of day, the waxing fortnight, and the full moon, the suns northern course and then Brahmā (svarāṭ). After he enjoys on Brahmaloka, his method of liberation is described. He merges the gross covering (viśvaḥ) into the subtle covering (taijasaḥ). He merges his subtle covering into the very subtle covering called kāraṇa (prājñāh).4 He merges the kāraṇa into the ātmā (turyaḥ), the witness (samanvayāt). With the destruction of all the transitory objects witnessed, only the pure ātmā remains. Thus he is liberated.
This is called deva-yāna. Passing through these stages successively, the person absorbed in ātmā, free of desires and fixed in ātmā, does not return to the material world.
Situated on the path of the sun, he goes through these stages successively.
A person situated in the body, who knows through the eyes of scripture these paths of the pitṛyāna and deva-yāna mentioned in the Vedas, is not bewildered.
Veda-nirmite means mentioned in the Vedas with words like te janā dhūmam abhisaṁbhavanti (they go to smoke) and te rcir abhisambhavanti (they go to the sun). (Bṛhad-ārāṇyaka Upaniṣad 6.2.15) Janasthaḥ means though situated in a body.
Brahman is what exists in the beginning and in the end. It is external objects and the jīva. It is superior and inferior objects. It is the senses, the sense objects and objects expressed by words. Brahman is the jīva in ignorance and in knowledge.
Everything is Brahman in that state. By thinking in this way, one avoids illusion. That which exists in the beginning as the cause and at the end as the destroyer is Brahman (svayam). Brahman is the external objects of enjoyment made of māyā and the internal enjoyer, the jīvas. Brahman is superior and inferior things. It is the senses (jñānam), and the sense objects (jñeyam), and objects expressed by words. Brahman is the ignorance of jīvas in tamas and knowledge (jyotiḥ). Thus nothing exists besides Brahman. Thus there is nothing that can cause bewilderment.
Just as illusions, though false, are accepted as real, so objects perceived by the sense are accepted as real, because of difficulty in proving them otherwise.
How can the sannyāsī say that everything is Brahman, when everyone perceives difference as enjoyed objects and enjoyers? The non-dual knowledge of Brahman is the method for persons who worship Brahman. It does not accept perception of reality of the universe with variety and various śaktis. In order to convince persons qualified for jñāna of the falsity of the universe, the theory of a Brahman producing an unreal world is praised in eight verses. The devotees say that somehow or other one should absorb the mind in Kṛṣṇa. Similarly the jñānīs say the purpose of their method is to see only Brahman. Since the world is perceived to be real by the mind, it is difficult for the mind standing alone to refuse to accept the world on the basis of statements of forbiddance. In spite of the theory of a false world produced by Brahman, one should learn the truth from scriptures. It has already been stated that the jñānī falls down by considering that the names, forms and abode of the Lord are unreal, just as he claims the world is unreal. This will also be stated in appropriate places after this. Bharata in order to awaken King Rahūgaṇa, also said the world is unreal:
ayaṁ jano nāma calan pṛthivyāṁ
yaḥ pārthivaḥ pārthiva kasya hetoḥ
tasyāpi cāḍghryor adhi gulpha-jaḍghā-
jānūru-madhyora-śirodharāṁsāḥ
aṁse 'dhi dārvī śibikā ca yasyāṁ
sauvīra-rājety apadeśa āste
yasmin bhavān rūòha-nijābhimāno
rājāsmi sindhuṣv iti durmadāndhaḥ
O King! This carrier, who is a transformation of earth, walks on the earth for some reason. Above his feet are ankles, calves, knees, thigh, waist, chest, neck, and shoulders. Above the shoulders is the wooden palanquin and in the palanquin is the person called the King of Sauvīra, who, blinded by illusion of false identity, thinks I am the King of Sindhu. SB 5.12.5-6
But then in answer to the doubt what is real? he concluded everything with the word bhagavān:
jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam
pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
yad vāsudevaṁ kavayo vadanti
The wise say that the truth is beyond the guṇas, containing everything including liberation, is one without a second, is all-pervading, is Brahman, Paramātmā and Bhagavān, and is Vāsudeva. SB 5.12.11
Let us return to the text. Just as an illusion like two moons is accepted by a child to be real, things perceived by the senses are accepted as real, though they are not, because of difficulty in thinking otherwise.
The body made of the five elements is neither a combination of the elements nor a whole with the elements as its parts, since it is not completely separate and not intimately connected with them. Thus the body and the world are illusory.
Thus, the body and other things (chāyā) based on the five gross elements are not a combination of the elements or their transformation. A forest is a combination of trees. Taking out one tree does not mean the whole forest has been pulled out. But the body is not such a combination (since taking out the elements in one part destroys the body). It is also not a transformation of the elements. This means it is not a whole unit produced by the elements as parts. Why? One cannot perceive a real difference between a part and the whole in the body.
Nor is the body closely connected with the elements (na anvitah). How does it relate to each element as its part? If the elements are parts, and closely connected to the body, it would mean that if the part were destroyed, the whole would be destroyed. If the hands, fingers, or intelligence in the body were destroyed the whole body should be destroyed. Or, if the parts are accepted as the whole (aṁśī), it would be an insubstantial argument.
The word api indicates that the body is also a transformation of the elements, since it is not separate from the elements. And it does not possess the elements as its parts. Thus the body and the world are false, and the doctrine of a false world is proved.
Because the elements are only parts, they cannot exist without their sense objects, which are also parts. Since the whole universe and body is unreal, the elements and sense objects are also unreal.
It has just been explained that the body is false. Now the causes of the body such as earth element are explained to be false. The word dhātu means that which supports. The five gross elements (dhatavaḥ) cannot exist without their tan-mātras, the sense objects, their subtle portions. But the parts should be real since the whole is real. But the whole is unreal (proven in the last verse), and thus the parts are also unreal. One cannot prove the reality of the parts unless the whole is real. It has been said:
evaṁ niruktaṁ kṣiti-śabda-vṛttam
asan nidhānāt paramāṇavo ye
avidyayā manasā kalpitās te
yeṣāṁ samūhena kṛto viśeṣaḥ
What is known by the word earth exists in name only because earth is resolved into atomic particles, which are imagined by the mind out of ignorance. Out of their totality, a particular object is made. SB 5.12.9
In thinking elements are real, one makes an error by a mistaken attribution of qualities. Just as one has perception of waking and sleep states in a dream, so one has perceptions of good and bad which are stated in the Vedas.
But how does the perception that elements are real arise? One makes an error in thinking that the false elements are real (vikalpe). This is the error of thinking Lords abode is eternal by equating it wrongly with Brahman, which is real. It is like the mirage of water. Light is real, but superimposing the idea of real water on it, one sees the mirage of water. Similarly though Brahman is real, by superimposing, through ignorance, elements of the Lordṣ abode, one produces the illusion of real elements.
However, one should not actually say that the Lords abode is unreal, being an illusory transformation of Brahman. Gopāla-tāpanī Upaniṣad says that the abode of the Lord arises from Brahmans svarūpa. Bhū-gola-cakre sapta-puryo bhavanti tāsāṁ madhye sākṣād-brahma-gopāla-puri: on earth there are seven cities, but among them the abode of Gopāla is directly Brahman. The genitive case (tāsām) is used to show the special nature of Kṛṣṇas abode among the cities. The words sākṣād-brahma indicate that this place is not like other objects, which are a false superimposition on Brahman. Thus the Lords abode should not be taken to be illusory.
The advaita-vadīs do not respect the eternal abode of the Lord and its elements, which arise from the hlādinī and other spiritual śaktis, completely different from māyā-śakti. They criticize it as an error of equating the unreal with the real, through their philosophy of transformation of Brahman, following a blind tradition. If the world is false, how can the Vedas, knowing everything, speak of rules and forbiddance in this world? An intelligent person cannot point out good or bad qualities in an illusion of water. Just as in a dream there is perception of waking and sleep states, so in the false world, there are both states, though they are unreal. The Vedic statements are made for those who are ignorant. Thus it is said: traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: the Vedas are concerned with the three guṇas; be transcendental to the guṇas, O Arjuna! (BG 2.45)
The sage, contemplating the non-difference of objects, actions and conceptions, destroys the three states of ignoranceconcerning objects, actions and conceptions-- by his realization of ātmā.
Now the philosophy of advaita is made firm by teaching about the three states of perception. This is explained in four verses.
Considering non-difference in thought, action and objects with the self, by realization of ātmā, the sage destroys differences in the form of three types of sleep. One sleep is thinking of differences between objects. The second sleep is thinking of different activities for differently qualified persons. The third sleep is thinking that what I receive as a result of action belongs to me.
Non-difference of conception means seeing the effect and the cause as one, like threads related to a cloth, since all these are unreal, arising from misconception.
One considers effect and cause to be one. The thread (cause) is not the cloth (effect), but can be seen as one with it. There is oneness of the effect and cause of prakṛti.
My dear Yudhiṣṭhira! When all the activities one performs with his mind, words and body are dedicated directly to Brahman, it is called oneness of action.
One should offer all actions of mind, words and body to the Brahman. Since one will perceive difference in action by seeing different results, one should offer everything only to the Lord. Then there are no different results. This is oneness of actions.
When the ultimate goal and interest of ones self, ones wife, ones children, ones relatives and all other embodied living beings is one, this is called oneness of objects.
One should see oneness of ones own sādhana (artha) and its goals or enjoyment (kāmayoḥ) with those of ones wife, sons, and others who are not related, since they are all made of the five elements and since all jīvas are one in being the enjoyer.
O King! In the absence of danger, a man should perform his prescribed activities according to his status of life with articles, means, place and cause that are not forbidden for him, and not by any other means.
The conduct of the āśramas is now summarized. Yat refers to items not forbidden. Yena refers to the method and yataḥ refers to the reason.
O King! If a person worships the Lord with devotion, though he remains in the house, he can attain Kṛṣṇa by performing his prescribed duties according what has been said here and according to other Vedic scriptures.
The subject is concluded. If one is a householder and worships the Lord, he can attain Kṛṣṇa (gatim).
Just as you overcame the greatest dangers by service to your Lord, and just as you were able to gather the articles for sacrifice after conquering the directions by serving the Lords lotus feet, other devotees also serve the Lord.
Bhagavān alone, the common goal of the āśramas as explained in the last five chapters, is the goal of the pure devotees, both sādhaka and siddha. However, the Lord, appearing directly to the siddhas, throws the siddhas into the whirlpool of both bliss and danger in order to make them dance in the waves of his prema. In all cases however just as he makes arrangement for them, they act according to proper conduct, and worship him at all times. The Pāṇòavas are the proof of this.
You, the Pāṇòavas, overcame insurmountable dangers involving kings and devatās by serving the lotus feet of the Lord, through meditation and other processes. Uttarata should be uttaratha. Just as (yat) you gathered articles for sacrifices by service the Lord, so Ugrasena and others also serve the Lord. The last phrase should be supplied to the sentence. Previously Yudhiṣṭhira had said he was just a householder ignorant of spiritual life (mādṛśo gṛha-mūòha-dhīḥ SB 7.14.1). But one should not think that the Pāṇdavas are amongst the regular householders. That is indicated by this verse.
Long ago, in another lifetime of Brahmā, I existed as the Gandharva known as Upabarhaṇa and was respected by the other Gandharvas.
The devotees will act as the Lord instructs, after attaining bhakti through fortunate association with other devotees. This instruction is the essence of the scriptures:
dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ
A person who, understanding good and bad aspects of dharma as taught by me, gives up all his duties and simply worships me is the best of all. . SB 11.11.32
The Lord says:
jñāna-niṣṭho virakto vā mad-bhakto vānapekṣakaḥ
sa-liḍgān āśramāṁs tyaktvā cared avidhi-gocaraḥ
A person fixed in jñāna and detached from external objects, or my devotee who is detached even from desire for liberationboth should reject the āśrama duties based on external rituals or paraphernalia and conduct themselves beyond the range of rules. SB 11.18.28
Thus the devotees, taking instructions of the Lord as proof, do not depend on the rules of varṇāśrama conduct. Nārada explains this in terms of his previous birth in five verses.
I was friendly, and had an attractive body which fragrant and well formed, attractive to women. I was proud, and enjoyed women in the Gandharva city.
Peśalam means friendly.
Once, the Gandharvas and Apsarās were invited by the Prajāpatis to take part in a festival to glorify the Supreme Lord in an assembly of the devatās.
Knowing of this invitation, I went there singing, surrounded by many women. Understanding that I was making offense, the Prajāpatis cursed me in anger. Because you have committed offense, you should immediately become a śūdra without beauty.
Knowing about this invitation, I also went, singing in an intoxicated way.
I took birth as a śūdra from the womb of a maidservant. By engaging repeatedly in service to Vaiṣṇavas who were well-versed in Vedic knowledge, I became the son of Lord Brahmā.
Though born as a śūdra (tatrāpi), by association with devotees I became the son of Brahmā (at the beginning of this Brahmās life). Or tatrāpi can mean in spite of the curse. This story shows that bhakti originated in a previous life. Anusaḍgena means by repeated (anu) association, or by favorable association.
I have described to you the conduct of a person situated in family life, which destroys sin. By this method the householder can quickly attain the position of renunciation.
You Pāṇòavas are most fortunate in this world. Sages who purify the planets come to your houses because the Supreme Brahman personally resides in your houses in a human form.
You are better than Prahlāda and others. Definitely you are far superior to all the varṇas including brāhmaṇas and all the āśramas such as brahmacārī. This verse is repeated (see SB 7.1048).
Parabrahman Kṛṣṇa, who is sought by sages for the happiness of liberation, is acting as your best well-wisher, your friend, your cousin, your heart and soul, your respectable giver of orders and your guru.
May the Lord of the Sātvatas, whose form cannot be factually described by Śiva, Brahmā or others by their intelligence, and who is worshipped by silence, by bhakti and by sense control, be pleased!
Śukadeva Gosvāmī said: Mahārāja Yudhiṣṭhira, the best member of the Bhārata dynasty, after hearing from Nārada, with great affection and prema, worshipped Kṛṣṇa.
The word ca indicates that he also worshipped Nārada. He was in ecstasy because he was thinking how Kṛṣṇa was acting as his brother.
Nārada, after being worshiped by Kṛṣṇa and Mahārāja Yudhiṣṭhira, bade them farewell and departed. Yudhiṣṭhira Mahārāja, having heard that Kṛṣṇa was the supreme Brahman, was struck with wonder.
Kṛṣṇa-pārthāv means Kṛṣṇa and Arjuna, or Kṛṣṇa and Yudhiṣṭhira. When Nārada was about to depart they again worshipped him.
I have thus described the different dynasties arising from Dakṣas daughters, which generated devatās, demons and humans, and other moving and non-moving entities.
Ashamed and in fear, speaking by the power of my foolishness, I say what I know with pleasure in my mind. The person with a peacock feather on his head has appeared before me. Chastising the intelligent people who become angry with me, he approves of this.
The commentary Śārātha-darśinī on Fifteenth Chapter of the Seventh Canto has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas.
With fear and shame, I say what I know out of foolishness, because of the pleasure it produces in my mind. Intelligent people may become angry. But may the boy with the peacock feather, being favorable to me, appear before those who complain about me!
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By the mercy of the Lord I have finished the commentary on the Seventh Canto on the eleventh lunar day of the waning phase of Pauṣa month on the bank of Rādhā-kuṇòa.
The Fifteenth Chapter describes all the rules for the householder, and ends with a summary. In the previous chapter the superiority of the brāhmaṇa was described. Among the brāhmaṇas there are gradations. The householder fixed in karma is a vipra. When he is fixed in austerity he is a vanaprastha. When he is fixed in study and teaching he is a brahmacārī. When he is fixed in jñāna-yoga he is a sannyāsī. The word niṣṭhā should be understood to be included with each phrase. The latter are superior to the former in the list.