Chapter V: The Story of the Prachetas Brothers (12)

Pingla, a courtesan of Videha waited the whole day for some lover who might come and make presents to her, with breathless expectation. The night approached and she grew restless She then thought within herself: -- "For what a trifle, am I so uneasy. Why not seek Ishvara, the eternal giver of all pleasures and all desires." She gave up all hopes and expectations that troubled her ere long and became happy. She had good sleep in the night. It is hope that gives us trouble. Without hope we are happy.

When the bird kurara (osprey) gets some flesh to eat, the stronger birds kill him. He is happy when he renounces the flesh. Renunciation of dear objects is good for the sage.

The child has no sense of honor or dis-honor. It has not the thoughts of a man of the world. It is self content and it plays with self. I roam about like the child. The child is however ignorant, but the sage crosses the limits of the Gunas.

Some people came to select a bride. The maid was alone in the house. She received the men who came. She went to a solilary place to beat off the impurities of the rice for their meal. She had shell-made bracelets on her wrists. These made a great noise. She felt disgust and broke the bracelets one by one, till only one remained on each hand. When there are two or more at one place, they cause a jarring sound, and they quarrel. I have therefore earned solitariness from the maid.

I have learned concentration of mind from the maker of arrows.

The serpent has no home. It roams in solitude. So do I.

Narayana draws in the whole creation at the end of the Kalpa and becomes one, the resort of all.

By Kala Sakti, the thread, Mahat, first comes out and the universe is again brought into manifestation. The spider brings the thread out of himself, spreads out the web and devours it himself.

(There is a kind of wasp, which catches a particular insect and carries it into a hole. It is supposed that the insect assumes the form of the wasp through fear.) When either through affection, hatred, or fear, a man throws his whole heart upon some object and the mind holds it fast, he attains the form of that object. I have learned this from the wasp.

Thus I have learned from my Gurus, My own body is also my Guru. I have learned from it dispassion and discrimination. The body is born only to die. Constant misery is its lot. I know the truths, by a discriminative study of the body. Still I regard it as not mine and so I feel no attachment for it (The body belongs to the dogs and jackals who devour it after death. _Sridhara_.)

What does not a man do for the enjoyment of the body -- but it comes to an end after all, having created the germs of another body.

The possessor of the body is now drawn away by this sense, now by that sense, now by this action now by that action. The senses suck his very life blood, even as the many wives of one husband.

The Lord created vegetable and animal bodies. But he was not satisfied with them. For the human body only has the power to perceive Brahman.

Therefore after many births, when the human body is once attained, one should strive promptly for his supreme bliss.

Yadu heard these words of wisdom, and he gave up all attachments.

ATMA A REFUTATION OF THE SCHOOL OF JAIMINI.

*SKANDHA XI. CHAP. 10.*

Sri Krishna continued: --

(Self-study is the first stage. It leads to the power of discrimination. Without self study no progress is possible. Therefore Sri Krishna speaks of it as an essential condition. He then goes on to the next stage of preparation.)

"Subject to what I have said as to one's own duties (in Pancha Ratra and other Vaishnava works; _Sridhara_) and knowing me to be the final resort, you should dispassionately follow the Varna-Asrama and family duties. (But how is dispassion possible?) With the mind purified by the performance of duties, reflect on this that worldly men take up things, thinking them to be real but the end shews that they are not so.

"Objects of desire are unreal, as their perception as separate entities is caused by the senses and they are altogether sense-made. Even they are as unreal as dreams and fancy, both caused by the mind."

(Actions are fourfold, (1) those that have the fulfilment of selfish desires for their object or Kamya Karma, (2) those that are prohibited by the Scriptures or Nishiddha Karma, (3) those that are required to be daily performed or Nitya Karma, (4) those that are required to be performed on certain occasions or Naimittika.

The first two are Pravritta or selfish Karma. The last two are Nivritta or unselfish Karma. The Smritis say that those who want Moksha or liberation must not perform Pravritta Karma. But they should perform Nitya and Naimittika Karma, as their non-performance might give rise to obstacles.) Perform Nivritta Karma and being devoted to Me, give up all Pravritta Karma. But when you fully enter the path of wisdom, then you need not care much even for Nivritta Karma. Constantly practise Yama. Being fixed on Me, you may sometimes practise Niyama (Yama and Niyama are detailed in the 19th chapter.)

"Devotedly follow one Guru, who knows Me and is full of Me, being calm and quiet at heart.

"Be humble and unenvious, active, free from the sense of "Mineness", strong in friendship (towards the Guru. _Sridhara_) not over-zealous, eager to know the truths and free from malice. Do not indulge in idle talk. Be indifferent to wife, son, house, land, relations, riches and all other things, for Atma is the same every where and its working is the same in all bodies.

"This Atma is neither the gross body nor the subtle body. It is the self illumined seer. Fire that illuminates and burns is separate from the fuel that is illuminated and burnt.

"The fuel has beginning and end. It is big and small. It is of various kinds. The fire that pervades it is limited by the nature of the fuel. So Atma which is separate from the body bears the attributes of the body.

"The birth and re-birth of the Jiva have their origin in the gross and the subtle body, which are the outcome of the Gunas, subordinated by Isvara. The knowledge of Atma (as separate from the body) cuts off the course of rebirths.

"Therefore by seeking after knowledge fully realise that Atma in self is separate and is beyond the body. Then by degrees do away with a sense of reality in respect of the gross and the subtle body.

"The preceptor is the lower piece of wood used for kindling the sacred fire. The pupil is the upper piece of wood. The teachings form the middle portion of the wood where the stroke is made. Vidya is the pleasing fire that comes out. (The pupil by constant questioning should extract the fire of wisdom from the Guru _i.e._ one should learn Atma Vidya from his Guru.)

"The pure wisdom that is thus acquired from the Guru shakes off the Maya that is begotten of the Gunas. It burns up the Gunas themselves, which constitute this universe of re-incarnation and then it ceases of itself. The fire consumes the fuel first and then it is extinguished of itself.

"Or if you think that the doers of actions, their pleasures and pains, the enjoyers and sufferers (Jivatmas or Egos) are many and that the place and time of enjoyment and suffering, and the scriptures relating thereto and to the enjoyer or sufferer are all alike not constant."

(We have found in the former slokas that Atma is one and constant. It is self manifest and it is conciousness itself. When we speak of Atma as the Doer, the Enjoyer and so on these attributes really relate to the body which forms the phenomenal basis of Atma. Every thing else besides Atma is transitory and formed of Maya. It has been therefore said that one should free himself from all attachments and should attain liberation by the knowledge of Atma. This is the conclusion arrived at by a reconciliation of all the Srutis. But there is another school, that of Jaimini, which arrives at a different conclusion. To remove all doubts whatsoever, the author refers to it for the sake of refutation. The followers of Jaimini deem Jivatmas -- the doers and enjoyers in all beings to be essentially separate and many. According to them, Atma is known by the feeling of "I-ness." Now this feeling is different in different bodies. "I am the doer" "I am the enjoyer" every one feels this separately for himself. There is no one Parmatma, which is the essence of all these Jivatmas and which is above all transformations. Therefore freedom from attachments or dispassion is not possible. You may think, that the enjoyments are transitory, and so also that the time and place of enjoyment, the scriptures that enjoin them, and the _enjoying_ Atma itself are not constant. Hence you may justify dispassion. But all this is not a fact. This is the argument of the followers of Jaimini. _Sridhara_.)

"And if you consider that all substances are constant by the eternal flow of their existence and that consciousness grows and is separate according to the difference in every particular form." (According to the followers of Jaimini there is no break in the objects of enjoyment nor are they formed of Maya. All substances perpetually exist by the constancy of their flow. They say that there was no time, when the Universe was not what it is. Therefore there is no maker of the Universe, no Ishvara. And the Universe is not a delusion -- Maya. It is what it appears to be. There is no one and constant consciousness of which the essence is Atma. "This pot" "this cloth" -- Our consciousness grows by the process of perceiving these differences. Therefore consciousness is not constant and it has separate forms. The hidden purport is this. Atma is not absolute consciousness itself, but it is transformed into consciousness. But you can not say, because it is subject to transformation, therefore it is transient. For it has been said authoritatively that its transformation into consciousness does not interfere with its eternity. Therefore for the purpose of liberation (Mukti), Atma can not transform itself without the help of the senses &c. And if Atma attains liberation, in the state of jada (or unconsciousness) nothing is gained. Therefore the best path to follow is that of Pravritti or Inclination and not that of Nivritti or Disinclination. _Sridhara_. The above commentaries of Sridhara form one of the best expositions of the philosophy of Jaimini. Only the last passage requires a little elucidation. Atma in itself is not consciousness. Its transformation into consciousness is its highest evolution or Mukti. Now this transformation is caused by the perception of objects, it is made complete by the perception of all objects and it is made constant by a constant desire for all objects. This object, or that object may vanish, this man or that woman may die, this flower or that flower may perish, but there is no time when the objects as a class do not exist, when there is no enjoyer, no object to be enjoyed. So there is a constancy in the desires. Therefore one must form attachments, have desires, that Atma be made fully conscious. But if Atma be left to itself, it will remain Jada or unconscious. There is nothing to be gained by this. Therefore one should persistently follow the path of desires as laid down in the Karma Kanda of the Vedas, analysed by Jaimini in his Purva Mimansa. One should not give up Vedic Karma and selfish desires as he is taught to do in the Jnana Kanda of the Vedas, the Upanishads, as analysed by Vyasa in his Uttara Mimansa, and as expounded by Sri Krishna in the Bhagavat Gita. It must be remembered that this philosophy of Karma, so effectually refuted by Sri Krishna, was suited to the materialistic cycle of evolution, when Rajas had to be sought rather than put down. The minerals and vegetables were unconscious. The animals shewed a slight development in consciousness. But the full development was in Man. And this was due to the pursuit of the Path of Inclination or Pravritti Marga up to a late period in the past history of the Universe. Notwithstanding the attacks of Sri Krishna, the school of Jaimini had its followers till the time of Sri Sankaracharya, when Mandana Misra the most learned Pandit of the time, was its chief exponent. After his memorable defeat by Sri Sankaracharya the Mimansakas fell into disrepute and Vedic Karma became a thing of the past.)

"Granting all that, O dear Uddhava, all Atmas have constantly their births and other states, by connection with the body and by reason of the divisions of time." (_i.e._ though you may say that Atma itself is transformed, still you can not deny that the transformations take place by its connection with the body and that they are brought about by time.)

"It follows then that the doer of actions, the enjoyer of joys and the sufferer of sorrows is dependent on other things." (For Atma is dependent upon the body and upon time for its highest transformation. Sridhara says if Atma is the doer and enjoyer, why should it do wrong acts and suffer sorrows if it were independent. Therefore Atma must be dependent according to the Mimansakas). Now who in seeking his greatest good would worship one that is dependent on others?

"(Do not say that those who know Vedic karma thoroughly are always happy and only those that do not know that are unhappy. For it is found that -- _Sridhara_) even wise men sometimes have no happiness and the ignorant have no misery. Therefore it is mere vanity (to speak about Karma). Even if (the followers of the path of Pravritti) know how to gain happiness and destroy misery, they certainly do not know the means by which they can get over death. And when death is near at hand, what objects of desire can give joy? What can please the victim that is carried to the place of sacrifice? (This is so far as this life is concerned. Then as to life after death). What you hear about Svarga life, even that is as bad as the life we lead on this earth. For in Svarga, there is jealousy, there is fault finding, there are inequalities and consequent uneasiness, and there is a finality in the enjoyments and the desires are full of obstacles, even as agriculture is and so after all even Svarga is of no good. When the Vedic Karma is properly performed without any obstacle whatsoever, hear how the performer of Karma loses the place acquired by his Karma. He makes offerings to Indra and other Devas by the performance of Yajna and he goes after death to Svarga. There he enjoys heavenly objects like the Devas, objects acquired by his own Karma. He moves in white chariots the acquisitions of his own merits, among Deva girls and is adored; by the Gandharvas. The chariot moves at his will. It is adorned by small bells. He whiles away his time with the Deva girls in the gardens of Svarga and he does not know his own fall. But he remains in Svarga only so long as his merit is not exhausted. And when the merit is run out, down falls the man by the force of time, even against his will. (The above is the course after death of those who perform Kamya Karma, according to Vedic rules. This is one way of following Pravritti Marga. There is another way -- the following up of one's own inclinations, in disregard of the Vedic rules. The next Sloka refers to the performers of prohibited Karma). And if again a man indulges in the prohibited acts, through evil company, if his senses are not controlled, and if in consequence, he is passionate indiscriminate, greedy, excessively fond of women, and unkind to other beings, if the man kills animals wantonly and worships Pretas and Bhutas, he goes, driven by the law, to the Narakas and finds there intense Tamas.

"Therefore karma (selfish actions) ends in unhappiness. By performing karma with the body, men seek the body again. What happiness is there in the possession of this transitory body? The Lokas and Lokapalas have to fear me, they who live for one full day of Brahma. Even Brahma who lives for 2 Parardhas has fear of me."

(Therefore Pravritti Marga leads to evil. It should be shunned and Nivritti Marga should be adopted. This is the purport. _Sridhara_).

(Now Sri Krishna goes on to refute the first two assumptions (1) that Atma is the doer and (2) that Atma is the enjoyer). The Gunas create actions and the Gunas lead the Gunas. (The Gunas are Satva, Rajas and Tamas. These primal attributes of Prakriti give rise to all her manifestations. The Indriyas, the senses, and the mind are Satvic and Rajasic transformations of the Ahankara manifestation of Prakriti. So they are the Gunas first referred to. The senses and the mind create actions. Our actions are all prompted by them and not by Atma. So Atma is not the doer. It may be said however that the senses and the mind are guided by Atma. But it is not so. The primal attributes (Gunas) lead the senses and the mind (Gunas). If Satva prevails in a man his actions are Satvic and so on. It is the nature of the Prakritic transformations of a man that determines his actions. This is only an elaboration of Sridhara's notes.)

The Jiva enjoys the fruits of Karma, being connected with the Gunas (The enjoyment by Jiva is also due to its phenomenal basis. "Connected with the Gunas" _i.e._ connected with the senses and other Prakritic elements. Jivatma dwells in the body. When the house falls down, he occupies another house. When the houses are merely halting stations in his long journey, he does not care much for the house itself, he does not identify himself with the house. So when Jivatma becomes indifferent to the body, it is not affected by the changes of the body. When a house burns, the dweller in the house feels pain. When the house is comfortable, the dweller in the house feels pleasure. His connection with the house is however temporary.)

As long as there is difference in the Gunas (i. e, Guna transformations, Ahankara &c.), so long there is plurality in Atma. As long as there is plurality so long is it dependent on others. (The difference in Jivatmas or individuals, is not due to any difference in Atma, but to differences in the Guna transformations which give rise to the body. Dependence is also an accompaniment of those transformations),

So long as Jiva is dependent on others it has fear from Ishvara. Those that worship the Guna transformations are given up to sorrow and they become deluded.

BONDAGE AND LIBERATION.

*SKANDHA XI. CHAP. 11.*

Uddhava asked: --

"Atma dwells in the transformations of the Gunas forming the body. Why should it not be bound down by the Gunas. Or if Atma is free (like Akasa) why should it be at all in bondage? What are the indications of Atma in bondage and of liberated Atma? Is Atma ever in bondage? (for connection with the Gunas is eternal. _Sridhara_) or ever in liberation (for if liberation is a state to be acquired, Atma can not be permanent. _Sridhara_)"

Sri Krishna replied: --

"Bondage and liberation are terms applied to Me not with reference to my real self, but with reference to My Gunas (the Guna limitations, Satva, Rajas and Tamas that are subordinate to me. _Sridhara_). The Gunas have their origin in Maya. Therefore I have neither liberation nor bondage.

"Sorrow and delusion, joy and grief, even the attainment of body -- these are all due to Maya. The dream is only an illusory form of the mind, even so the course of births is not real. Vidya and Avidya both proceed from My Maya, O Uddhava. I am one and the Jiva is only my part (as the ray is of the sun). The bondage of Jiva is caused by Avidya and its liberation by Vidya. This is eternally so. Now I shall tell you the different indications of the imprisoned and the liberated Jiva. (The difference is twofold: that between Jiva and Isvara and that amongst the Jivas themselves. The author first speaks of the former. _Sridhara._) Jiva and Isvara though of different attributes dwell in the same body. They are two birds like each other (for both are manifestations of conciousness), companions that have made a nest for themselves (the heart), in the tree of body, of their own free will.

"Of these one (the Jiva) eats the fruits of the tree. The other (Isvara) though not a partaker of the fruits is the mightier of the two. For He who does not partake of the fruits is the knower of self as of others. But the partaker of fruits is not so. He (Jiva) who is joined with Avidya is always imprisoned. He (Ishvara) who is joined with Vidya is always liberated. (Maya of Ishvara or Vidya does not throw a veil round and does not delude). The "conscious" are two in every individual. The consciousness of Isvara is universal. Jivatma however takes upon himself the limitations of individuality and becomes the conscious centre in every man. "I perceive" "I conceive" "I do," that "I" is Atma limited by the sense of individuality. The perception and conceptions are of Jivatma and he is the partaker of the fruits. This "Jiva" element in an individual is in bondage. But the Isvara element in him is always liberated. And Jiva becomes liberated, when the individual limitation is withdrawn).

"(Now the difference amongst Jivas liberated and imprisoned).

"The liberated (Jiva) though dwelling in the body does not dwell in it as it were, even like one aroused from dream. (The awakened man remembers his dream body, but realises it as unreal, So the liberated Jiva looks upon his body as unreal or a temporary halting station, not a part of his own self). The ignorant identifies himself with the body, like the man in dream.

"The senses perceive the objects of the senses. The Gunas perceive the Gunas. The wise (Jiva) does not identify self with these. He is therefore not distracted.

"The ignorant, however, while dwelling in this body brought about by prior Karma, in which the senses act, thinks that he is the doer and becomes thus bound down.

"The wise one sees with disgust that the actions of others bind him. Sleeping, sitting, walking or bathing, seeing, touching, smelling, eating or hearing, the wise (Jiva) does not bind himself like the ignorant, for in those acts, he realises that the Gunas (senses) perceive (and not his self). He dwells in the body, but is not attached to it, like the Akasa, the sun and the air. (Space is in all things, but the things form no part of space. The sun becomes reflected in water, but is not attached to water. The air moves about all around, but does not become attached to any thing). By the force of dispassion, the vision becomes clear. All doubts are removed. And the wise (Jiva) rises as it were from sleep, and withdraws himself from the diversities (of body and other material objects).

"The Jiva whose Pranas, Indriyas, Manas and Buddhi function without the promptings of self-centred desires is freed from the attributes of the body though dwelling in the body.

"Whether injured by others or adored the liberated Jiva is not affected in the least. He neither praises nor blames others for their good or bad deeds or words. He knows no merits nor demerits. He looks on all with an equal eye. He does not do anything, he does not say anything, he does not think on any thing, good or bad. He is self-entranced and moves like a sense-less being (Jada).

"If a man well-versed in the Vedas is not fixed in the Supreme, his labour becomes fruitless like that of a man who keeps a breeding cow that bears no calf. A cow that does not give milk, an unchaste wife, a body that is under the control of others, an undutiful son, wealth that is not given to the deserving and words that do not relate to me: he only keeps these whose lot is misery.

"With discrimination such as this do away with the notion of diversity in self. Then fix your purified mind in Me, who am all pervading, and desist from everything else.

"If you can not fix your mind in Me, then offer up all your actions unconditionally to Me. Hear with faith the words that relate to Me. Sing of Me, meditate on my deeds and Incarnations. Imitate these. Whatever you do, do that for Me. Then will be gained, O Uddhava, fixed devotion to Me. That devotion (Bhakti) is to be acquired in the company of Sadhus."

SADHU AND BHAKTI.

*SKANDHA XI. CHAP. 11-12.*

Uddhava asked: --

"Who according to Thee is a Sadhu? What sort of Bhakti (devotion) may be offered to Thee?"

Sri Krishna replied: --

"Compassionate, harmless, forgiving, firm in truth, faultless, impartial, doing good to all, undisturbed by desires, self restrained, mild, pure, not asking for anything, indifferent, temperate in eating with controlled mind, steady in the performance of duties, seeking refuge in me, given to meditation, careful, profound, patient, having control over the six-fold waves (hunger, thirst, sorrow and delusion, infirmity and death), not seeking respect from others, but respecting others, able, friendly, tender-hearted, wise, such is a Sadhu. He who knowing my injunctions and prohibitions in the performance of one's own Dharma or duties of life, even gives them all up for my sake is the best of all Sadhus. Those who seek me and nothing else, whether they know or not what I am, are the best of My Bhaktas.

"To see, touch and worship My symbols and my votaries, to serve and adore them, the humble recital of My glory and of My deeds, Faith in hearing words about Me, constant meditation on Me, the offering up of all gains to Me, even the offering up of self in a spirit of service, the observance of the sacred days, rejoicings in the houses set apart for Me (all good Hindus have a house or room set apart for divine worship), initiation according to the Vedic and the Tantric System (one who is initiated is to recite the Mantras a certain number of times, every morning and evening and he can not take his meals without doing so in the morning) to observe fasts, enthusiasm in founding My image for worship, and in founding gardens, buildings and towns (in connection with My worship) humility and silence about one's own good deeds, -- these are the indications of Bhakti.

"Sun, Fire, the Brahmana, the Cow, the Vaishnava, Akasa, Air, Water, Earth, Atma, and all beings -- these are the eleven places of my worship.

"I am to be worshipped in the Sun, by Vedic Mantras, in the fire by sacrificial Ghee, in the Brahmana by hospitality, in the cows by the offer of grass, in the Vaishnava by friendly treatment, in the Akasa of the heart cavity by meditation, in the air by the contemplation of Prana, in the water by offerings of libation and so forth, in the Earth by secret Mantras, in Atma by experiencing (Bhoga) and in all beings by equality.

"In all these places of worship I am to be meditated on as with four hands, bearing conch, disc, club and lotus.

"He who worships Me as above and serves the Sadhus acquires Devotion. Except by devotion that is acquired in the company of Sadhus, there is hardly any other way of liberation. I am not so easily attainable by Yoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts, charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas or Yamas as by the company of Sadhus. Even those that are the lowest by birth, those that have Rajas and Tamas predominant in them, the Daityas, Asuras, and Rakshasas attain me easily by the company of Sadhus. The Gopis in Vraja, the wives of the Vedic Brahmanas did not read the Vedas, they did not observe fasts, they did not perform Tapas, but they attained Me, through the company of Sadhus. Therefore O Uddhava care not for Srutis or Smritis, for biddings and for forbiddings. Have recourse to Me, the Atma of all beings, with all devotion, and thou shall have no fear from any quarter."

(The following stages are to be marked: --

1. Study of Nature and self instruction.
2. Self discrimination, resuting in the separation of the conscious
Atma and the unconscious Non-Atma.
3. The understanding of what is bondage and liberation, and the
relation between Jiva Atma and Parama Atma (Ishvara.)
4. The liberating process during which the rules are to be observed,
sacrifices to be made, the duties of life to be performed and
active good done to all beings. During this process, the whole
nature of the man becomes one of universal compassion and
friendliness. Differences vanish. Good and bad become all alike.

The Jiva rests in his own Atma, which is the Atma of all beings, and then all is calm and quiet.

5. The company of Sadhus.
6. Devotion acquired in that company.
7. When Devotion (Bhakti) becomes a part of one's nature then the
giving up of all rules, all karma, whether pertaining to the Srutis
or the Smritis.)

WHY GIVE UP ALL KARMA

*SKANDHA XI. CHAP. 12.*

This Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He enters the cavity (called Adhara or prostatic plexus) with the Prana (energy) of sound (called Para). He passed through subtle mind-made forms (Pasyanti and Madhyama) in the plexuses called Manipura or Solar and Visuddhi or laryngeal and at last comes out as) very gross (Sound forms, called Vaikhari, consisting of) Matra (Measures, such as long, short &c), Svara (accents known as Udatta or high, Anudatta or low and Svarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.)

(The ruling idea is that the teachings of the Vedas and the Smritis are conveyed in articulate expressions and are adapted to planes corresponding to articulation. But articulation is the last and grossest expression of Divine Sound energy. In man the highest manifestation of sound energy, the primal voice, the divine voice, the first Logos, is Para. It is the Light which manifests the whole Universe. In that highest plane of manifestation there is no difference between Light and Sound. The seat of this Light is Mula-Adhara Chakra.

Coming down the line of material manifestation, this Divine Light, this Para Voice, become Pasyanti in the plane of causes, of germ thoughts, of root ideas, the Karana plane. The germs are transmitted in Man from birth to birth and in the Universe from kalpa to kalpa. They are the _causes_ of the subsequent manifestations, whether individual or universal. The Para voice passing through the causal plane, becomes the root-ideas or germ thoughts.

In the next plane, the Sukshma plane, the voice becomes the thoughts themselves or Madhyama.

The last expression of the Voice is the articulate expression, Vaikhari.

The Srutis and Smritis as written or spoken belong to the plane of lowest manifestation. They are governed by the root-ideas and ideas of the present universe, the root-ideas and ideas of the Rishis through whom they are manifested.

When you seek the _unmanifested_ light of the Logos, the Divine Voice, or only the first manifestation of that Voice, what care you about the lower manifestations, the Srutis or Smritis, what care you about karma that pertains to the lower planes?)

In Akasa, fire is only unmanifested heat (Ushman). It is manifested further down in the fuel. By friction in the fuel, it becomes a spark. Kindled by _Ghee_, it becomes a flame. Such is my manifestation also in this articulate Voice.

So also the senses of action (Karmendriyas) and of perception (Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic perception, the thread-giving Pradhana, the transformations of Satva, Rajas and Tamas are all my manifestations. (_i.e._ I am manifested through all of them).

Primally, this Jiva Ishvara is unmanifested and one. But being the resort of the three Gunas, being the generator (Yoni) of the lotus (of the Universe), He becomes in time of divided energy, and appears as many, even like seeds that have found the soil.

This Universe exists in Me, even as a piece of cloth exists in threads.

The essence of this eternal tree of the Universe is Inclination. It begets flowers (Karma) and fruits (the fruits of Karma). Two are its seeds (Merit and de merit). Hundreds are its roots (the desires). Three are its stems (the Three Gunas). Five are its trunks (the five Bhutas, Akasa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight, Taste and Smell); the Ten senses and the mind are the branches of the tree. Two birds (Jivatma and Paramatma) make their nest on it. Wind, bile and phlegm are its dermal layers. Joy and sorrow are the two fruits of this tree. It extends up to the solar regions (for beyond the Solar system, the Triloki, there are no rebirths.) The country loving Gridhras (in the first sense, vultures and in the second sense, home loving men of desires) partake of one fruit (sorrow). And the forest frequenting Hansas (in one sense swans and in the other sense discriminating men who give up desires) partake of the other fruit (joy).

He who, through the favor of his Guru knows the One as becoming Many through Maya, knows the Truth.

Thus with the axe of wisdom, sharpened by whole-minded devotion acquired by the worship of the Guru, do thou calmly and steadily cut asunder the sheaths of Jiva and on attaining Paramatma, do thou let go of the instrument itself.

THE GUNAS.

*SKANDHA XI. CHAP. 13.*

Satva, Rajas and Tamas -- they are the Gunas of Buddhi (Prakriti), not of Atma -- control Rajas and Tamas by means of Satva and control Satva by Satva itself. When Satva grows in Man, he acquires Dharma, which is Devotion to Me. By worshipping Satvic objects Satva increases and Dharma is the outcome. That Dharma kills Rajas and Tamas and it increases Satva. When Rajas and Tamas are killed, Adharma which is an outcome of Rajas and Tamas is also killed. The scriptures, water, men, land, time, karma, regeneration, meditation, mantra and purification these ten are accessaries to the Gunas. Of these what the Sages praise are Satvic, what they blame are Tamasic, what they neither praise nor blame are Rajasic. Have resort to only those of them that are Satvic, for then Satva will increase. Dharma follows that increase and wisdom follows Dharma. But wisdom has its field only so long as memory lasts and the (Gunas) are not exhausted. Fire that is produced by the friction of bamboo pieces, burns up the forest and is then extinguished of itself even so the body caused by disturbance of the Gunas is extinguished of itself, (at that final stage).

(Of the scriptures, there are some that speak of inclination, others that speak of disinclination. The latter only are to be followed. Water which has a purifying effect, as that of a sacred place is to be used, not pointed water and wine. Bad men are to be shunned and good men are to be mixed with. Quiet solitary places are to be sought, not highways and gambling places. The time before sun rise is preferable for meditation not night fall or night. Nitya Karma is to be performed, not Kamya Karma. Initiation causes a second birth. Vaishnava or Saiva initiation is Satvic and not Sakta initiation. Meditation upon Vishnu is Satvic and not the meditation upon women or upon those that are hostile to Vishnu. The Pranava Mantra is Satvic and not the lower Kamya Mantras. The cleansing must be purification of self, not the mere cleansing of Deva houses. _Sridhara_. By these Satvic pursuits, Satva Guna prevails in man. When Satva prevails the whole nature becomes Satvic. The tendencies are all such as to lead to calmness, which is the essence of Satva. This is Dharma Adharma is the opposite of this. It is identified with such a nature as leads to distractions. Dharma is followed by wisdom. For when the mind is calm and tranquil, truths are reflected on it in their entirety and they are fully perceived. That wisdom lasts as long as memory lasts _i.e._ as long as Dvaita perception exists. But when the Gunas themselves die out, wisdom vanishes of itself, for when there is direct perception of Brahma as self, the knower, the known and knowledge become one and the same.)

HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.

*SKANDHA XI. CHAP. 13.*

Uddhava asked: --

"Generally people know that the objects of the senses lead them to misery. How is it, O Krishna, they still follow them, like dogs, donkeys and goats?"

Sri Krishna replied: --

"When in the heart of the undiscriminating man, the false perception of 'I' arises (with regard to body &c.), the terrible Rajas takes possession of the Manas, which by its origin is Satvic. Doubts and desires arise in the mind. The mind then dwells upon attributes (oh! how beautiful, what a nice thing!) and acquires a strong liking for it. Guided by the passions, with the senses uncontrolled, deluded by the strong current of Rajas, the helpless man knowingly does things that bear evil fruits. The mind of the wise man is also distracted by Rajas and Tamas. But he sleeplessly controls his mind and he finds fault (with his own actions). He is not attached to them. Gradually and steadfastly offer up your mind to Me, being wide awake, at all times, controlling your breath and regulating your seat and you will then be able to control your mind.

"This is the Yoga, as taught by My disciples Sanaka and others."

Uddhava asked: --

"When and in what form did you teach Sanaka and others?"

Sri Krishna replied: --

"Sanaka and other Manas-born sons of Brahma asked their father as follows: -- The mind enters the Gunas (objects _i.e._ the mind naturally becomes attached to objects) and the Gunas (_i.e._ the objects when experienced) enter the mind (as desires). How can those that want to cross over (the objects) and to become liberated cause a separation between the two?

"Brahma could not gauge the question in his own mind. So he meditated on me. I appeared before him as a Hansa. (The Swan can discriminate between milk and water. So the bird symbolises a discriminating sage.) The Brahmanas and Brahma asked: 'Who art thou?' I said as follows: --

"O Brahmanas does your question relate to Atma -- If so, Atma is not many. So the question does not arise. And who will reply to whom?

"If your question relates to the body, then also the elements composing the body being the same in all beings, and Atma being the same in all, your question is meaningless.

"Whatever is perceived by the senses and the mind, I am that -- There is nothing besides Me. Rightly know this to be so.

"True the mind enters the Gunas and the Gunas enter the mind. The Gunas and mind thus mutually blended are but the body of the Jiva, its reality being My own self. (If mind wedded to objects, be the essence of Jiva, then their separation is not possible. But the essence of Jiva is Brahma. Mind is only attributed to Jiva. And Jiva's connection with the objects is through the properties of the mind. Therefore Jiva by realising that it is Brahma will find out that the objects have no existence as far as its own self is concerned. Therefore by devotion to Bhagavat, Jiva completely rests in its own self. _Sridhara_. This is not a separation of Manas and objects, but the withdrawal of self from both.)

"By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas also (being turned into desires) take a firm hold of the mind. Knowing Me to be thy own self give up both (the objects and the mind wedded to them.)

"Wakefulness (Jagrat), Dream (Svapna) and Dreamless sleep (Sushupti) are states of mind, caused by the Gunas, Jiva is beyond all these states. For it is the witness of all these states. The bondage caused by mind imparts the actions of the Gunas to Atma. Therefore being fixed in Me, the Fourth (_i.e._ beyond the three states of consciousness), get over the bondage of mind. That will be the (mutual) giving up of the mind and the Gunas. This bondage of Atma is caused by Ahankara (the sense of 'I-ness') Know this to be the cause of all evils. Knowing this, be fixed in the Fourth, and give up all thoughts of _Sansara_ (_i.e._ of mind and of the connections caused by mind.)

"So long as the idea of manifoldness is not destroyed by reasoning, man dreams in ignorance even in the wakeful state, just as in dream, the ignorant man thinks he is wakeful.

"All things, other than Atma are unreal. The differences made amongst them (such as, this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasin), the different destinations (Svarga and other Karmic fruits) and even Karma (action) itself are unreal, so far as Atma is concerned.

"He who throughout the constantly following stages of life (childhood, youth, age etc.) perceives the objects in the wakeful state, with the help of all the senses, he who perceives the likes of those objects in dream in the heart, and he who brings those perceptions to an end in dreamless sleep are all one and the same. For the same memory runs through all these states. The Lord of the senses is one and the same. (The outward senses perceive the wakeful state. Mind, perceives the dream. Buddhi perceives dreamless sleep. Atma, is the Lord of all these senses).

"Ponder well over this that the three states of mind are caused in Me by the Gunas, through My Maya. Knowing this definitely, cut asunder the source of all doubts (Ahankara) by the sword of wisdom sharpened by reasoning, the teachings of Sadhus, and the Srutis. And worship Me, that dwell in the heart.

"Look upon this Universe as a delusion, a play of the mind. Now seen, now destroyed. So rapid is the succession, that it is like a whirling fire brand that looks circular (on account of the rapid motion, though it is not circular). One consciousness appears as many. The phenomenal existence (_Vikalpa_) caused by the threefold Guna transformations is but Maya, a dream.

"Turn away your sight from this object world. Give up all desires. Be calm and find bliss in the perception of self. At times you will have experience of the objects in your daily life (for getting the necessaries of life). But what you have once thrown aside as unreal shall not be able to cause delusion in you. Till the fall of your body, the objects will haunt you like things of the past, stored as it were in memory alone. This frail body, through which he has known his real self, may rise or sit, may move away from its place or come back, just as chance will have it, but the Siddha sees it not, even as an inebriate person does not see the cloth he puts on.

"The body waits with the Pranas and Indriyas till the _Commenced_ Karma exhausts itself. But being fixed in Samadhi, the knower of the truth does not care for the body and the object world, which are all visionary to him.

"I said all this to the Brahmanas and came back to my own abode."

BHAKTI YOGA.

*SKANDHA XI. CHAP. 14.*

"O Krishna, thou speakest of Bhakti Yoga. Others speak of other expedients. Are they all same or is any one of them superior to others?"

Sri-Krishna replied: --

"The tendencies of men are different, according to the differences in their nature. So different paths have been spoken of. But the regions (or fruits) acquired by the votaries of the other paths, and as created by their actions have a beginning and an end, a miserable future and an end in Tamas. The pleasures there are small and they are not unmixed with sorrow. Where is that bliss to be found in objects that is to be found in Me.

"Fixed in Me, and finding bliss in Me, all is blissful to My votaries. They do not wish for universal supremacy, they do not ask for supremacy over Svarga, Bhur or Patala, they do not long for Siddhis, they do not even ask for Mukti. Surrendering Self to Me they wish for nothing else but Myself. Brahma, Siva, Sankarshana, Lakshmi and My own form are not so dear to Me, O Uddhava, as thou art to Me. I always seek my Bhaktas. It is they only that know what bliss they enjoy, Bhakti consumes all impurities, even as fire consumes the fuel. Yoga, Sankhya, Dharma, study of the scriptures, asceticism, or relinquishment nothing wins me so much as powerful Bhakti does. I am attained only by faithful Devotion. Bhakti purifies the Bhaktas, even though they be Chandalas by birth.

"Dharma, though combined with truth and compassion, wisdom though wedded to asceticism, do not completely purify self, if devotion to Me is wanting. How can mind be purified without Bhakti. For by Bhakti the hairs stand on end, the heart melts away and tears of bliss run down the cheek. Words become choked with devotional feelings. The Bhakta weeps, and smiles, and sings and dances forgetting himself. Such a Bhakta (not only purifies self, but) he purifies the whole world.

"Gold loses its impurities under fire and regains its own form. Atma (Jiva Atma) shakes off its impurities under Bhakti Yoga and regains its own form. As Atma becomes more and more purified, by hearing and meditating on the sacred sayings about Me, it sees more and more of subtle objects, as the eye touched with collyrium does.

"Think of objects and your mind will be attached to objects. Think of Me and your mind will be attached to Me. Therefore fix your mind on Me, giving up all other thoughts.

"Shun from a distance the company of women and of those that keep the company of women. Be self controlled. Go to a solitary place, free from dangers and then sleeplessly meditate on Me.

"There is not so much misery, so much bondage from other quarters as from the company of women and of those that associate with them."

MEDITATION.

*SKANDHA XI. CHAP. 14.*

Uddhava asked: --

"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of that meditation and what it is?"

Sri Krishna replied: --

"Be seated on an Asana (Seat), that is neither high nor low (say, a blanket), with your body erect and in an easy posture. Place your hands on the lap. Fix your gaze on the tip of the nose (in order to fix the mind). Purify the tracks of Prana by Puraka, Kumbhaka and Rechaka, and then again in the reverse way (_i.e._ first breathe in by the left nostril with the right nostril closed by the tip of the thumb, then close the left nostril by the tips of the ring finger and the little finger and retain the breath in both the nostrils. Then remove the tip of the thumb, and breathe out through the right nostril. Reverse the process by breathing in through the right nostril then retaining the breath in both the nostrils and then letting out the breath through the left nostril). Practise this Pranayama gradually with your senses controlled.

"'Aum' with the sound of a bell, extends all over, from Muladhara upwards. Raise the 'Aum' in the heart, by means of Prana (twelve fingers upwards) as if it were the thread of a lotus-stalk. There let Bindu (the fifteenth vowel sound) be added to it. Thus practise Pranayama accompanied by the Pranava reciting the latter ten times. Continue the practice, three times a day and within a month you shall be able to control the vital air. The lotus of the heart, has its stalk upwards and the flower downwards, facing below (and it is also closed, like the inflorescence with bracts of the banana. _Sridhara_). Meditate on it however as facing upwards and full-blown, with eight petals and with the pericarp. On the pericarp, think of the Sun, the Moon, and Fire one after another. Meditate on My form (as given in the text) within the Fire. First Meditate on all the limbs. Then let the mind withdraw the senses from their objects. Then draw the concentrated mind completely towards Me, by means of Buddhi. Then give up all other limbs and concentrate your mind on one thing only My smiling face. Do not meditate on anything else. Then with draw the concentrated mind from that and fix it on Akasa. Give up that also and being fixed in Me, (as Brahma) think of nothing at all. You shall see Me in Atma, as identical with all Atmas, even as light is identical with another light. The delusions about object, knowledge and action shall then completely disappear."

THE SIDDHIS

*SKANDHA XI. CHAP. 15.*

When the senses and the breath are controlled and the mind is fixed on Me, Siddhis or powers overtake the Yogi. There are eighteen Siddhis and eighteen Dharanas. Of these, eight belong to me (eight of them are normally the powers of Ishvara and they exist in a some what lesser degree in those that approach the state of Ishvara. _Sridhara_. The remaining ten cause the appearance of Guna _i.e._ they cause an excellence of Satva. _Sridhara_.)

1. _Anima_, the power of becoming as small as an atom.
2. _Mahima_, the power of increasing size.

3. _Laghima_, the power of becoming light. These three Siddhis relate to the body.

4. _Prapti_, to be in the relation of presiding Devas to the corresponding senses of all beings.

5. _Prakamya_, power of enjoying and perceiving all objects seen or unseen.

6. _Isita_, control over the energies of Maya in Isvara, over the lower energies in other beings.

7. _Vasita_, Non-attachment to objects.
8. _Kamavasayita_, the power of attaining all desires.

These are My eight Siddhis and they normally exist in Me.

1. The cessation of hunger and thirst.
2. The hearing from a distance.
3. Seeing from a distance.
4. Motion of the body with the velocity of the mind.
5. Assumption of any form at will.
6. The entering into another's body.
7. Death at one's own will.
8. Play with Deva girls.
9. The attainment of desired for objects.
10. Irresistible command.

These are the ten Siddhis that relate to the Gunas. There are also five smaller Siddhis.

1. Knowledge of the present, past and future.
2. Control over the Pairs, such as heat and cold &c.
3. Knowledge of other's minds.
4. Suspending the actions of fire, sun, water, poison &c.
5. Invincibility.

These are only illustrative of the Siddhis.

Now about Dharana or the modes of concentration of the mind.

Those that fix their mind on Me as pervading the Tanmatras acquire the power of becoming an atom.

Those that concentrate their mind on Me as pervading Mahat Tatva acquire _Mahima_.

The object of Dharana ... ... The power acquired

The Lord pervading the atoms ... Laghima.

Do. Do. Satvic Ahankara ... Prapti.

Do. Do. Sutra or Mahat ... Prakamya.

Vishnu the Lord of the three Gunas ... Isita.

Narayana, the Fourth, Bhagavat ... Vasita.

Nirguna Brahma (Brahma without
attribute) ... ... ... Kamavasayita.

Lord of Sveta Dvipa (White Island) ... Cessation of hunger
and thirst.

Akasa ... ... ... Distant hearing.

Sun ... ... ... Distant vision.

&c. &c. &c.

THE VIBHUTIS OR POWERS OF THE LORD.

*SKANDHA XI. CHAP. 16.*

The Sixteenth Chapter deals with the Vibhutis of the Lord, much in the same way as the tenth chapter of the Bhagavad Gita.

VARNA AND ASRAMA RULES.

*SKANDHA XI. CHAP. 17-18.*

The seventeenth and eighteenth chapters deal with Varna and Asrama rules.

WHAT ONE IS TO DO FOR MOKSHA.

*SKANDHA XI. CHAP. 19.*

Jnana (knowledge), Vairagya (dispassion), Vijnana (direct knowledge), Sraddha (faith) Bhakti (Devotion), these are the requisites of Moksha. The nine (Prakriti, Purusha, Mahat. Ahankara and the five Tanmatras), the eleven (five Jnanendriyas, five Karmendriyas and Manas), the five Bhutas, the three (Gunas), that knowledge by which one knows that these constitute all beings and that the One underlies all these is _Jnana_.