S'rîmad Bhâgavatam - Canto 11
Sanskrit, word-for-word and original translation of Swami Prabhupâda
(for the purports one will have to consult the books under the copyright of the BBT)
Canto 11: 'General History'
******
Chapter Thirteen: The Hamsa-avatâra Answers the Questions of the Sons of Brahmâ
******
TEXT 1
s'rî-bhagavân uvâca
sattvam rajas tama iti
gunâ buddher na câtmanah
sattvenânyatamau hanyât
sattvam sattvena caiva hi
s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; sattvam - goodness; rajah - passion; tamah - ignorance; iti - thus known; gunâh - the modes of material nature; buddheh - pertain to material intelligence; na - not; ca - also; âtmanah - to the soul; sattvena - by the material mode of goodness; anyatamau - the other two (passion and ignorance); hanyât - may be destroyed; sattvam - the material mode of goodness; sattvena - by purified goodness; ca - also (may be destroyed); eva - certainly; hi - indeed.
TRANSLATION
The Supreme Personality of Godhead said - The three modes of material nature, namely goodness, passion and ignorance, pertain to material intelligence and not to the spirit soul. By development of material goodness one can conquer the modes of passion and ignorance, and by cultivation of transcendental goodness one may free oneself even from material goodness.
******
TEXT 2
sattvâd dharmo bhaved vriddhât
pumso mad-bhakti-lakshanah
sâttvikopâsayâ sattvam
tato dharmah pravartate
sattvât - from the mode of goodness; dharmah - religious principles; bhavet - arise; vriddhât - which are strengthened; pumsah - of a person; mat-bhakti - by devotional service to Me; lakshanah - characterized; sâttvika - of things in the mode of goodness; upâsayâ - by serious cultivation; sattvam - the mode of goodness; tatah - from that mode; dharmah - religious principles; pravartate - arise.
TRANSLATION
When the living entity becomes strongly situated in the mode of goodness, then religious principles, characterized by devotional service to Me, become prominent. One can strengthen the mode of goodness by cultivation of those things that are already situated in goodness, and thus religious principles arise.
******
TEXT 3
dharmo rajas tamo hanyât
sattva-vriddhir anuttamah
âs'u nas'yati tan-mûlo
hy adharma ubhaye hate
dharmah - religious principles based on devotional service; rajah - the mode of passion; tamah - the mode of ignorance; hanyât - destroy; sattva - of goodness; vriddhih - by the increase; anuttamah - the greatest; âs'u - quickly; nas'yati - is destroyed; tat - of passion and ignorance; mûlah - the root; hi - certainly; adharmah - irreligion; ubhaye hate - when both are destroyed.
TRANSLATION
Religious principles, strengthened by the mode of goodness, destroy the influence of passion and ignorance. When passion and ignorance are overcome, their original cause, irreligion, is quickly vanquished.
******
TEXT 4
âgamo 'pah prajâ des'ah
kâlah karma ca janma ca
dhyânam mantro 'tha samskâro
das'aite guna-hetavah
âgamah - religious scriptures; apah - water; prajâh - association with people in general or one's children; des'ah - place; kâlah - time; karma - activities; ca - also; janma - birth; ca - also; dhyânam - meditation; mantrah - chanting of mantras; atha - and; samskârah - rituals for purification; das'a - ten; ete - these; guna - of the modes of nature; hetavah - causes.
TRANSLATION
According to the quality of religious scriptures, water, one's association with one's children or with people in general, the particular place, the time, activities, birth, meditation, chanting of mantras, and purificatory rituals, the modes of nature become differently prominent.
******
TEXT 5
tat tat sâttvikam evaishâm
yad yad vriddhâh pracakshate
nindanti tâmasam tat tad
râjasam tad-upekshitam
tat tat - those things; sâttvikam - in the mode of goodness; eva - indeed; eshâm - among the ten items; yat yat - whatever; vriddhâh - the sages of the past, such as Vyâsadeva, who are expert in Vedic knowledge; pracakshate - they praise; nindanti - they scorn; tâmasam - in the mode of ignorance; tat tat - those things; râjasam - in the mode of passion; tat - hy the sages; upekshitam - left alone, neither praised nor criticized.
TRANSLATION
Among the ten items I have just mentioned, the great sages who understand Vedic knowledge have praised and recommended those that are in the mode of goodness, criticized and rejected those in the mode of ignorance, and shown indifference to those in the mode of passion.
******
TEXT 6
sâttvikâny eva seveta
pumân sattva-vivriddhaye
tato dharmas tato jñânam
yâvat smritir apohanam
sâttvikâni - things in the mode of goodness; eva - indeed; seveta - he should cultivate; pumân - a person; sattva - the mode of goodness; vivriddhaye - in order to increase; tatah - from that (increase in goodness); dharmah - one is fixed in religious principles; tatah - from that (religion); jñânam - knowledge is manifest; yâvat - until; smritih - self-realization, remembering one's eternal identity; apohanam - driving away (the illusory identification with the material body and mind).
TRANSLATION
Until one revives one's direct knowledge of the spirit soul and drives away the illusory identification with the material body and mind caused by the three modes of nature, one must cultivate those things in the mode of goodness. By increasing the mode of goodness, one automatically can understand and practice religious principles, and by such practice transcendental knowledge is awakened.
******
TEXT 7
venu-sangharsha-jo vahnir
dagdhvâ s'âmyati tad-vanam
evam guna-vyatyaya-jo
dehah s'âmyati tat-kriyah
venu - of bamboo; sangharsha-jah - generated by the friction; vahnih - fire; dagdhvâ - having burned; s'âmyati - is pacified; tat - of bamboo; vanam - the forest; evam - thus; guna - of the modes of nature; vyatyaya-jah - generated by interaction; dehah - the material body; s'âmyati - is pacified; tat - as the fire; kriyah - performing the same action.
TRANSLATION
In a bamboo forest the wind sometimes rubs the bamboo stalks together, and such friction generates a blazing fire that consumes the very source of its birth, the bamboo forest. Thus, the fire is automatically calmed by its own action. Similarly, by the competition and interaction of the material modes of nature, the subtle and gross material bodies are generated. If one uses his mind and body to cultivate knowledge, then such enlightenment destroys the influence of the modes of nature that generated one's body. Thus, like the fire, the body and mind are pacified by their own actions in destroying the source of their birth.
******
TEXT 8
s'rî-uddhava uvâca
vidanti martyâh prâyena
vishayân padam âpadâm
tathâpi bhuñjate krishna
tat katham s'va-kharâja-vat
s'rî-uddhavah uvâca - S'rî Uddhava said; vidanti - they know; martyâh - human beings; prâyena - generally; vishayân - sense gratification; padam - a situation; âpadâm - of many miserable conditions; tathâ api - even so; bhuñjate - they enjoy; krishna - O Krishna; tat - such sense gratification; katham - how is it possible; s'va - dogs; khara - asses; aja - and goats; vat - just like.
TRANSLATION
S'rî Uddhava said - My dear Krishna, generally human beings know that material life brings great future unhappiness, and still they try to enjoy material life. My dear Lord, how can one in knowledge act just like a dog, an ass or a goat?
******
TEXTS 9 - 10
s'rî-bhagavân uvâca
aham ity anyathâ-buddhih
pramattasya yathâ hridi
utsarpati rajo ghoram
tato vaikârikam manah
rajo-yuktasya manasah
sankalpah sa-vikalpakah
tatah kâmo guna-dhyânâd
duhsahah syâd dhi durmateh
s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; aham - false identification with the material body and mind; iti - thus; anyathâ-buddhih - illusory knowledge; pramattasya - of one who is bereft of actual intelligence; yathâ - accordingly; hridi - within the mind; utsarpati - arises; rajah - passion; ghoram - which brings terrible suffering; tatah - then; vaikârikam - (originally) in the mode of goodness; manah - the mind;
rajah - in passion; yuktasya - of that which is engaged; manasah - of the mind; sankalpah - material determination; sa-vikalpakah - along with variation and alternation; tatah - from that; kâmah - full-fledged material desire; guna - in the modes of nature; dhyânât - from concentration; duhsahah - unbearable; syât - it must so be; hi - certainly; durmateh - of a foolish person.
TRANSLATION
The Supreme Personality of Godhead said - My dear Uddhava, a person bereft of intelligence first falsely identifies himself with the material body and mind, and when such false knowledge arises within one's consciousness, material passion, the cause of great suffering, pervades the mind, which by nature is situated in goodness. Then the mind, contaminated by passion, becomes absorbed in making and changing many plans for material advancement. Thus, by constantly thinking of the modes of material nature, a foolish person is afflicted with unbearable material desires.
******
TEXT 11
karoti kâma-vas'a-gah
karmâny avijitendriyah
duhkhodarkâni sampas'yan
rajo-vega-vimohitah
karoti - performs; kâma - of material desires; vas'a - under the control; gah - having gone; karmâni - fruitive activities; avijita - uncontrolled; indriyah - whose senses; duhkha - unhappiness; udarkâni - bringing as a future result; sampas'yan - seeing clearly; rajah - of the mode of passion; vega - by the force; vimohitah - bewildered.
TRANSLATION
One who does not control the material senses comes under the control of material desires and is thus bewildered by the strong waves of the mode of passion. Such a person executes material activities, although clearly seeing that the result will be future unhappiness.
******
TEXT 12
rajas-tamobhyâm yad api
vidvân vikshipta-dhîh punah
atandrito mano yuñjan
dosha-dristhir na sajjate
rajah-tamobhyâm - by the modes of passion and ignorance; yat api - even though; vidvân - a learned person; vikshipta - bewildered; dhîh - the intelligence; punah - again; atandritah - carefully; manah - the mind; yuñjan - engaging; dosha - the contamination of material attachment; dristhih - seeing clearly; na - not; sajjate - becomes attached.
TRANSLATION
Although the intelligence of a learned person may be bewildered by the modes of passion and ignorance, he should again carefully bring the mind under control. By clearly seeing the contamination of the modes of nature, he does not become attached.
******
TEXT 13
apramatto 'nuyuñjîta
mano mayy arpayan' chanaih
anirvinno yathâ-kâlam
jita-s'vâso jitâsanah
apramattah - attentive and grave; anuyuñjîta - one should fix; manah - the mind; mayi - in Me; arpayan - placing; s'anaih - gradually, step by step; anirvinnah - without being lazy or morose; yathâ-kâlam - at least three times a day (dawn, noon and sunset); jita - having conquered; s'vâsah - the breathing process; jita - having conquered; âsanah - the sitting postures.
TRANSLATION
A person should be attentive and grave and never lazy or morose. Mastering the yoga procedures of breathing and sitting properly, one should practice fixing the mind on Me at dawn, noon and sunset, and thus gradually the mind should be completely absorbed in Me.
******
TEXT 14
etâvân yoga âdistho
mac-chishyaih sanakâdibhih
sarvato mana âkrishya
mayy addhâves'yate yathâ
etâvân - actually this; yogah - yoga system; âdisthah - instructed; mat-s'ishyaih - by My devotees; sanaka-âdibhih - headed by Sanaka-kumâra; sarvatah - from all sides; manah - the mind; âkrishya - withdrawing; mayi - in Me; addhâ - directly; âves'yate - is absorbed; yathâ - accordingly.
TRANSLATION
The actual yoga system as taught by My devotees, headed by Sanaka-kumâra, is simply this - Having withdrawn the mind from all other objects, one should directly and appropriately absorb it in Me.
PURPORT
The word yathâ ('accordinglyî or 'properlyî) indicates that like Uddhava one should hear directly from Lord Krishna or His bona fide representative and directly (addhâ) fix the mind in Lord Krishna.
******
TEXT 15
s'rî-uddhava uvâca
yadâ tvam sanakâdibhyo
yena rûpena kes'ava
yogam âdisthavân etad
rûpam icchâmi veditum
s'rî-uddhavah uvâca - S'rî Uddhava said; yadâ - when; tvam - You; sanaka-âdibhyah - to Sanaka, etc.; yena - by which; rûpena - form; kes'ava - my dear Kes'ava; yogam - the process of fixing the mind in the Absolute Truth; âdisthavân - You have instructed; etat - that; rûpam - form; icchâmi - I desire; veditum - to know.
TRANSLATION
S'rî Uddhava said - My dear Kes'ava, at what time and in what form did You instruct the science of yoga to Sanaka and his brothers? I now desire to know about these things.
******
TEXT 16
s'rî-bhagavân uvâca
putrâ hiranyagarbhasya
mânasâh sanakâdayah
papracchuh pitaram sûkshmâm
yogasyaikântikîm gatim
s'rî-bhagavân uvâca - the Supreme Personality of Godhead; putrâh - the sons; hiranya-garbhasya - of Lord Brahmâ; mânasâh - born of the mind; sanaka-âdayah - headed by Sanaka Rishi; papracchuh - inquired; pitaram - from their father (Brahmâ); sûkshmâm - subtle and therefore difficult to understand; yogasya - of the science of yoga; ekântikîm - the supreme; gatim - destination.
TRANSLATION
The Supreme Personality of Godhead said - Once, the mental sons of Lord Brahmâ, namely, the sages headed by Sanaka, inquired from their father about the difficult subject matter of the supreme goal of yoga.
******
TEXT 17
sanakâdaya ûcuh
guneshv âvis'ate ceto
gunâs' cetasi ca prabho
katham anyonya-santyâgo
mumukshor atititîrshoh
sanaka-âdayah ûcuh - the sages headed by Sanaka said; guneshu - in the sense objects; âvis'ate - directly enters; cetah - the mind; gunâh - the sense objects; cetasi - within the mind; ca - also (enter); prabho - O Lord; katham - what is the process; anyonya - of the mutual relationship between the sense objects and the mind; santyâgah - renunciation; mumukshoh - of one desiring liberation; atititîrshoh - of one desiring to cross over sense gratification.
TRANSLATION
The sages headed by Sanaka said - O Lord, people's minds are naturally attracted to material sense objects, and similarly the sense objects in the form of desire enter within the mind. Therefore, how can a person who desires liberation, who desires to cross over activities of sense gratification, destroy this mutual relationship between the sense objects and the mind? Please explain this to us.
******
TEXT 18
s'rî-bhagavân uvâca
evam pristho mahâ-devah
svayambhûr bhûta-bhâvanah
dhyâyamânah pras'na-bîjam
nâbhyapadyata karma-dhîh
s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; evam - thus; pristhah - questioned; mahâ-devah - the great god Brahmâ; svayam-bhûh - without material birth (born directly from the body of Garbhodakas'âyî Vishnu); bhûta - of all conditioned souls; bhâvanah - the creator (of their conditioned life); dhyâyamânah - seriously considering; pras'na - of the question; bîjam - the essential truth; na abhyapadyata - did not reach; karma-dhîh - intelligence bewildered by his own activities of creation.
TRANSLATION
The Supreme Personality of Godhead said - My dear Uddhava, Brahmâ himself, who is born directly from the body of the Lord and who is the creator of all living entities within the material world, being the best of the demigods, seriously contemplated the question of his sons headed by Sanaka. The intelligence of Brahmâ, however, was affected by his own activities of creation, and thus he could not discover the essential answer to this question.
******
TEXT 19
sa mâm acintayad devah
pras'na-pâra-titîrshayâ
tasyâham hamsa-rûpena
sakâs'am agamam tadâ
sah - he (Lord Brahmâ); mâm - Me; acintayat - remembered; devah - the original demigod; pras'na - of the question; pâra - the end, conclusion (the answer); titîrshayâ - with a desire to attain, understand; tasya - unto him; aham - I; hamsa-rûpena - in My form of Hamsa; sakâs'am - visible; agamam - became; tadâ - at that time.
TRANSLATION
Lord Brahmâ desired to attain the answer to the question that was puzzling him, and thus he fixed his mind on Me, the Supreme Lord. At that time, in My form of Hamsa, I became visible to Lord Brahmâ.
PURPORT
Hamsa means 'swan,' and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord Krishna appeared as Hamsa, or the swan, in order to separate the pure consciousness of Lord Brahmâ from the modes of material nature.
******
TEXT 20
dristhvâ mâm ta upavrajya
kritva pâdâbhivandanam
brahmânam agratah kritvâ
papracchuh ko bhavân iti
dristhvâ - thus seeing; mâm - Me; te - they (the sages); upavrajya - approaching; kritvâ - offering; pâda - at the lotus feet; abhivandanam - obeisances; brahmânam - Lord Brahmâ; agratah - in front; kritvâ - keeping; papracchuh - they asked; kah bhavân - 'who are You, sir?î; iti - thus.
TRANSLATION
Thus seeing Me, the sages, placing Brahmâ in the lead, came forward and worshiped My lotus feet. Then they frankly asked Me, 'Who are You?î
******
TEXT 21
ity aham munibhih pristhas
tattva-jijñâsubhis tadâ
yad avocam aham tebhyas
tad uddhava nibodha me
iti - thus; aham - I; munibhih - by the sages; pristhah - questioned; tattva - the truth about the goal of yoga; jijñâsubhih - by those desiring to know; tadâ - at that time; yat - that which; avocam - spoke; aham - I; tebhyah - unto them; tat - that; uddhava - My dear Uddhava; nibodha - please learn; me - from Me.
TRANSLATION
My dear Uddhava, the sages, being eager to understand the ultimate truth of the yoga system, thus inquired from Me. Now please hear as I explain that which I spoke unto the sages.
******
TEXT 22
vastuno yady anânâtva
âtmanah pras'na îdris'ah
katham ghatheta vo viprâ
vaktur vâ me ka âs'rayah
vastunah - of the essential reality; yadi - if; anânâtve - in the concept of nonindividuality; âtmanah - of the jîva soul; pras'nah - question; îdris'ah - such; katham - how; ghatheta - is it possible or appropriate; vah - of you who are asking; viprâh - O brâhmanas; vaktuh - of the speaker; vâ - or; me - of Me; kah - what is; âs'rayah - the real situation or resting place.
TRANSLATION
My dear brâhmanas, if, when asking Me who I am, you believe that I am also a jîva soul and that there is no ultimate difference between us - since all souls are ultimately one without individuality - then how is your question possible or appropriate? Ultimately, what is the real situation or resting place both of yourselves and of Me?
******
TEXT 23
pañcâtmakeshu bhûteshu
samâneshu ca vastutah
ko bhavân iti vah pras'no
vâcârambho hy anarthakah
pañca - of five elements; âtmakeshu - made of; bhûteshu - thus existing; samâneshu - being the same; ca - also; vastutah - in essence; kah - who; bhavân - are You; iti - thus; vah - your; pras'nah - question; vâcâ - merely with words; ârambhah - such an endeavor; hi - certainly; anarthakah - without real meaning or purpose.
TRANSLATION
If by asking Me 'Who are You?î you were referring to the material body, then I must point out that all material bodies are constituted of five elements, namely earth, water, fire, air and ether. Thus, you should have asked, 'Who are you five?î If you consider that all material bodies are ultimately one, being constituted essentially of the same elements, then your question is still meaningless, since there would be no deep purpose in distinguishing one body from another. Thus, it appears that in asking My identity, you are merely speaking words, without any real meaning or purpose.
******
TEXT 24
manasâ vacasâ dristhyâ
grihyate 'nyair apîndriyaih
aham eva na matto 'nyad
iti budhyadhvam añjasâ
manasâ - by the mind; vacasâ - by speech; dristhyâ - by sight; grihyate - is perceived and thus accepted; anyaih - by others; api - even; indriyaih - senses; aham - I; eva - indeed; na - not; mattah - besides Me; anyat - anything else; iti - thus; budhyadhvam - you should all understand; añjasâ - by straightforward analysis of the facts.
TRANSLATION
Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.
******
TEXT 25
guneshv âvis'ate ceto
gunâs' cetasi ca prajâh
jîvasya deha ubhayam
gunâs' ceto mad-âtmanah
guneshu - in the sense objects; âvis'ate - enters; cetah - the mind; gunâh - the sense objects; cetasi - in the mind; ca - also (enter); prajâh - My dear sons; jîvasya - of the living entity; dehah - the outward body, existing as designation; ubhayam - both of these; gunâh - the sense objects; cetah - the mind; mat-âtmanah - having Me as the Supreme Soul.
TRANSLATION
My dear sons, the mind has a natural proclivity to enter into the material sense objects, and similarly the sense objects enter into the mind; but both this material mind and the sense objects are merely designations that cover the spirit soul, who is part and parcel of Me.
******
TEXT 26
guneshu câvis'ac cittam
abhîkshnam guna-sevayâ
gunâs' ca citta-prabhavâ
mad-rûpa ubhayam tyajet
guneshu - in the sense objects; ca - and; âvis'at - entered; cittam - the mind; abhîkshnam - again and again; guna-sevayâ - by sense gratification; gunâh - and the material sense objects; ca - also; citta - within the mind; prabhavâh - existing prominently; mat-rûpah - one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc.; ubhayam - both (the mind and sense objects); tyajet - should give up.
TRANSLATION
A person who has thus achieved Me by understanding that he is not different from Me realizes that the material mind is lodged within the sense objects because of constant sense gratification, and that the material objects are existing prominently within the material mind. Having understood My transcendental nature, he gives up both the material mind and its objects.
******
TEXT 27
jâgrat svapnah sushuptam ca
gunato buddhi-vrittayah
tâsâm vilakshano jîvah
sâkshitvena vinis'citah
jâgrat - being awake; svapnah - dreaming; su-suptam - deep sleep; ca - also; gunatah - caused by the modes of nature; buddhi - of intelligence; vrittayah - the functions; tâsâm - from such functions; vilakshanah - possessing different characteristics; jîvah - the living entity; sâkshitvena - with the characteristic of being a witness; vinis'citah - is ascertained.
TRANSLATION
Waking, sleeping and deep sleep are the three functions of the intelligence and are caused by the modes of material nature. The living entity within the body is ascertained to possess characteristics different from these three states and thus remains us a witness to them.
******
TEXT 28
yarhi samsriti-bandho 'yam
âtmano guna-vritti-dah
mayi turye sthito jahyât
tyâgas tad guna-cetasâm
yarhi - whereas; samsriti - of material intelligence or material existence; bandhah - bondage; ayam - this is; âtmanah - of the soul; guna - in the modes of nature; vritti-dah - that which gives occupations; mayi - in Me; turye - in the fourth element (beyond wakefulness, dreaming and deep sleep); sthitah - being situated; jahyât - one should give up; tyâgah - renunciation; tat - at that time; guna - of the material sense objects; cetasâm - and of the material mind.
TRANSLATION
The spirit soul is trapped in the bondage of material intelligence, which awards him constant engagement in the illusory modes of nature. But I am the fourth stage of consciousness, beyond wakefulness, dreaming and deep sleep. Becoming situated in Me, the soul should give up the bondage of material consciousness. At that time, the living entity will automatically renounce the material sense objects and the material mind.
******
TEXT 29
ahankâra-kritam bandham
âtmano 'rtha-viparyayam
vidvân nirvidya samsâra-
cintâm turye sthitas tyajet
ahankâra - by false ego; kritam - produced; bandham - bondage; âtmanah - of the soul; artha - of that which is really valuable; viparyayam - being the opposite; vidvân - one who knows; nirvidya - being detached; samsâra - in material existence; cintâm - constant thoughts; turye - in the fourth element, the Lord; sthitah - being situated; tyajet - should give up.
TRANSLATION
The false ego of the living entity places him in bondage and awards him exactly the opposite of what he really desires. Therefore, an intelligent person should give up his constant anxiety to enjoy material life and remain situated in the Lord, who is beyond the functions of material consciousness.
******
TEXT 30
yâvan nânârtha-dhîh pumso
na nivarteta yuktibhih
jâgarty api svapann ajñah
svapne jâgaranam yathâ
yâvat - as long as; nânâ - of many; artha - values; dhîh - the conception; pumsah - of a person; na - does not; nivarteta - subside; yuktibhih - by the appropriate methods (described by Me); jâgarti - being awake; api - although; svapan - sleeping, dreaming; ajñah - one who does not see things as they are; svapne - in a dream; jâgaranam - being awake; yathâ - just as.
TRANSLATION
According to My instructions, one should fix the mind on Me alone. If, however, one continues to see many different values and goals in life rather than seeing everything within Me, then although apparently awake, one is actually dreaming due to incomplete knowledge, just as one may dream that one has wakened from a dream.
******
TEXT 31
asattvâd âtmano 'nyeshâm
bhâvânâm tat-kritâ bhidâ
gatayo hetavas' câsya
mrishâ svapna-dris'o yathâ
asattvât - because of lacking factual existence; âtmanah - from the Supreme Personality of Godhead; anyeshâm - of others; bhâvânâm - states of existence; tat - by them; kritâ - created; bhidâ - difference or separation; gatayah - destinations such as going to heaven; hetavah - fruitive activities, which are the cause of future rewards; ca - also; asya - of the living entity; mrishâ - false; svapna - of a dream; dris'ah - of the seer; yathâ - just as.
TRANSLATION
Those states of existence that are conceived of as separate from the Supreme Personality of Godhead have no actual existence, although they create a sense of separation from the Absolute Truth. Just as the seer of a dream imagines many different activities and rewards, similarly, because of the sense of an existence separate from the Lord's existence, the living entity falsely performs fruitive activities, thinking them to be the cause of future rewards and destinations.
******
TEXT 32
yo jâgare bahir anukshana-dharmino 'rthân
bhunkte samasta-karanair hridi tat-sadrikshân
svapne sushupta upasamharate sa ekah
smrity-anvayât tri-guna-vritti-drig indriyes'ah
yah - the living entity who; jâgare - while awake; bahih - external; anukshana - momentary; dharminah - qualities; arthân - the body and mind and their experiences; bhunkte - enjoys; samasta - with all; karanaih - the senses; hridi - within the mind; tat-sadrikshân - experiences similar to those in wakefulness; svapne - in dreams; sushupte - in deep dreamless sleep; upasamharate - merges into ignorance; sah - he; ekah - one; smriti - of memory; anvayât - by the succession; tri-guna - of the three stages wakefulness, dream and dreamless sleep; vritti - functions; drik - seeing; indriya - of the senses; îs'ah - becomes the lord.
TRANSLATION
While awake the living entity enjoys with all of his senses the fleeting characteristics of the material body and mind; while dreaming he enjoys similar experiences within the mind; and in deep dreamless sleep all such experiences merge into ignorance. By remembering and contemplating the succession of wakefulness, dreaming and deep sleep, the living entity can understand that he is one throughout the three stages of consciousness and is transcendental. Thus, he becomes the lord of the senses.
******
TEXT 33
evam vimris'ya gunato manasas try-avasthâ
man-mâyayâ mayi kritâ iti nis'citârthâh
sañchidya hârdam anumâna-sad-ukti-tîkshna
jñânâsinâ bhajata mâkhila-sams'ayâdhim
evam - thus; vimris'ya - considering; gunatah - by the modes of nature; manasah - of the mind; tri-avasthâh - the three states of consciousness; mat-mâyayâ - by the influence of My illusory potency; mayi - in Me; kritâh - imposed; iti - thus; nis'cita-arthâh - those who have ascertained the actual meaning of the soul; sañchidya - cutting off; hârdam - situated in the heart; anumâna - by logic; sat-ukti - and by the instructions of sages and the Vedic literatures; tîkshna - sharpened; jñâna - of knowledge; asinâ - by the sword; bhajata - all of you worship; mâ - Me; akhila - of all; sams'aya - doubts; âdhim - the cause (false ego).
TRANSLATION
You should consider how, by the influence of My illusory energy, these three states of the mind, caused by the modes of nature, have been artificially imagined to exist in Me. Having definitely ascertained the truth of the soul, you should utilize the sharpened sword of knowledge, acquired by logical reflection and from the instructions of sages and Vedic literatures, to completely cut off the false ego, which is the breeding ground of all doubts. All of you should then worship Me, who am situated within the heart.
******
TEXT 34
îksheta vibhramam idam manaso vilâsam
dristham vinastham ati-lolam alâta-cakram
vijñânam ekam urudheva vibhâti mâyâ
svapnas tridhâ guna-visarga-krito vikalpah
îksheta - one should see; vibhramam - as illusion or mistake; idam - this (material world); manasah - of the mind; vilâsam - appearance or jumping; dristham - here today; vinastham - gone tomorrow; ati-lolam - extremely flickering; alâta-cakram - just like the moving red line created by whirling a fiery stick; vijñânam - the spirit soul, by nature fully conscious; ekam - is one; urudhâ - in many divisions; iva - as if; vibhâti - appears; mâyâ - this is illusion; svapnah - merely a dream; tridhâ - in three divisions; guna - of the modes of nature; visarga - by the transformation; kritah - created; vikalpah - variety of perception or imagination.
TRANSLATION
One should see that the material world is a distinct illusion appearing in the mind, because material objects have an extremely flickering existence and are here today and gone tomorrow. They can be compared to the streaking red line created by whirling a fiery stick. The spirit soul by nature exists in the single state of pure consciousness. However, in this world he appears in many different forms and stages of existence. The modes of nature divide the soul's consciousness into normal wakefulness, dreaming and dreamless sleep. All such varieties of perception, however, are actually mâyâ and exist only like a dream.
******
TEXT 35
dristhim tatah pratinivartya nivritta-trishnas
tûshnîm bhaven nija-sukhânubhavo nirîhah
sandris'yate kva ca yadîdam avastu-buddhyâ
tyaktam bhramâya na bhavet smritir â-nipâtât
dristhim - sight; tatah - from that illusion; pratinivartya - pulling away; nivritta - ceased; trishnah - material hankering; tûshnîm - silent; bhavet - one should become; nija - one's own (of the soul); sukha - happiness; anubhavah - perceiving; nirîhah - without material activities; sandris'yate - is observed; kva ca - sometimes; yadi - if; idam - this material world; avastu - of not being reality; buddhyâ - by the consciousness; tyaktam - given up; bhramâya - further illusion; na - not; bhavet - may become; smritih - remembrance; â-nipâtât - until giving up the material body.
TRANSLATION
Having understood the temporary illusory nature of material things, and thus having pulled one's vision away from illusion, one should remain without material desires. By experiencing the happiness of the soul, one should give up material speaking and activities. If sometimes one must observe the material world, one should remember that it is not ultimate reality and therefore one has given it up. By such constant remembrance up till the time of death, one will not again fall into illusion.
******
TEXT 36
deham ca nas'varam avasthitam utthitam vâ
siddho na pas'yati yato 'dhyagamat svarûpam
daivâd apetam atha daiva-vas'âd upetam
vâso yathâ parikritam madirâ-madândhah
deham: the material body; ca: also; nas'varam: to be destroyed; avasthitam: seated; utthitam: risen; vâ: or; siddhah: one who is perfect; na pas'yati: does not see; yatah: because; adhyagamat: he has achieved; sva-rûpam: his actual spiritual identity; daivât: by destiny; apetam: departed; atha: or thus; daiva: of destiny; vas'ât: by the control; upetam: achieved; vâsah: clothes; yathâ: just as; parikritam: placed on the body; madirâ: of liquor; mada: by the intoxication; andhah: blinded.
TRANSLATION
Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realized soul does not notice, just as a drunken man does not notice the situation of his outward dress.
******
TEXT 37
deho 'pi daiva-vas'a-gah khalu karma yâvat
svârambhakam pratisamîkshata eva sâsuh
tam sa-prapañcam adhirûÚha-samâdhi-yogah
svâpnam punar na bhajate pratibuddha-vastuh
SYNONYMS
dehah: the body; api: even; daiva: of the Supreme; vas'a-gah: under the control; khalu: indeed; karma: the chain of fruitive activities; yâvat: as long as; sva-ârambhakam: that which initiates or perpetuates itself; pratisamîkshate: goes on living and waiting; eva: certainly; sa-asuh: along with the vital air and senses; tam: that (body); sa-prapañcam: with its variety of manifestations; adhirûdha: highly situated; samâdhi: the stage of perfection; yogah: in the yoga system; svâpnam: just like a dream; punah: again; na bhajate: does not worship or cultivate; pratibuddha: one who is enlightened; vastuh: in the supreme reality.
TRANSLATION
The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self-realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream.
******
TEXT 38
mayaitad uktam vo viprâ
guhyam yat sânkhya-yogayoh
jânîta mâgatam yajñam
yushmad-dharma-vivakshayâ
SYNONYMS
mayâ: by Me; etat: this (knowledge); uktam: has been spoken; vah: unto you; viprâh: O brâhmanas; guhyam: confidential; yat: which; sânkhya: of the philosophical method of distinguishing matter from spirit; yogayoh: and the ashthânga-yoga system; jânîta: please understand; mâ: Me; âgatam: who has arrived; yajñam: as Vishnu, the Supreme Lord of sacrifice; yushmat: your; dharma: religious duties; vivakshayâ: with the desire to explain.
TRANSLATION
My dear brâhmanas, I have now explained to you the confidential knowledge of Sânkhya, by which one philosophically distinguishes matter from spirit, and of ashthânga-yoga, by which one links up with the Supreme. Please understand that I am the Supreme Personality of Godhead, Vishnu, and that I have appeared before you desiring to explain your actual religious duties.
******
TEXT 39
aham yogasya sânkhyasya
satyasyartasya tejasah
parâyanam dvija-s'reshthhâh
s'riyah kîrter damasya ca
SYNONYMS
aham: I; yogasya: of the yoga system; sânkhyasya: of the system of analytic philosophy; satyasya: of virtuous action; ritasya: of truthful religious principles; tejasah: of power; para-ayanam: the ultimate shelter; dvija-s'reshthhâh: O best of the brâhmanas; s'riyah: of beauty; kîrteh: of fame; damasya: of self-control; ca: also.
TRANSLATION
O best of the brâhmanas, please know that I am the supreme shelter of the yoga system, analytic philosophy, virtuous action, truthful religious principles, power, beauty, fame and self-control.
******
TEXT 40
mâm bhajanti gunâh sarve
nirgunam nirapekshakam
suhridam priyam âtmânam
sâmyâsangâdayo 'gunâh
SYNONYMS
mâm: Me; bhajanti: serve and take shelter of; gunâh: qualities; sarve: all; nirgunam: free from the modes of nature; nirapekshakam: detached; su-hridam: the well-wisher; priyam: the most dear; âtmânam: the Supersoul; sâmya: being equally situated everywhere; asanga: detachment; âdayah: and so on; agunâh: free from the transformation of the material modes.
TRANSLATION
All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement: all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me.
******
TEXT 41
iti me chinna-sandehâ
munayah sanakâdayah
sabhâjayitvâ parayâ
bhaktyâgrinata samstavaih
SYNONYMS
iti: thus; me: by Me; chinna: destroyed; sandehâh: all their doubts; munayah: the sages; sanaka-âdayah: headed by Sanaka-kumâra; sabhâjayitvâ: fully worshiping Me; parayâ: characterized by transcendental love; bhaktyâ: with devotion; agrinata: they chanted My glories; samstavaih: with beautiful hymns.
TRANSLATION
[Lord Krishna continued:l My dear Uddhava, thus all of the doubts of the sages headed by Sanaka were destroyed by My words. Fully worshiping Me with transcendental love and devotion, they chanted My glories with excellent hymns.
******
TEXT 42
tair aham pûjitah samyak
samstutah paramarshibhih
pratyeyâya svakam dhâma
pas'yatah parameshthhinah
SYNONYMS
taih: by them; aham: I; pûjitah: worshiped; samyak: perfectly; samstutah: perfectly glorified; parama-rishibhih: by the greatest of sages; pratyeyâya: I returned; svakam: to My own; dhâma: abode; pas'yatah parameshthhinah: as Lord Brahmâ looked on.
TRANSLATION
The greatest of sages, headed by Sanaka Rishi, thus perfectly worshiped and glorified Me, and as Lord Brahmâ looked on, I returned to My own abode.
Back to the running text