Source
Texts:
The
Hamsa-avatâra Answers the Questions of the Sons of
Brahmâ
Text
1
S'rî
Uddhava said: 'Krishna, are the many processes for spiritual
advancement that the defenders of the Absolute Truth speak of,
supreme in their combination or is else one of them the most
important?
S'rî
Uddhava said: My dear Krishna, the learned sages who explain
Vedic literature recommend various processes for perfecting
one's life. Considering these varieties of viewpoint, my
Lord, please tell me whether all these processes are equally
important, or whether one of them is supreme.
Text
2
By You has
clearly been stated o Master, how the bhakti-yoga, by which the
mind gets fixed upon You, without desires in all respects
removes the suffering of the [fear-arousing, temporary]
material state.'
My
dear Lord, You have clearly explained the process of
unalloyed devotional service, by which a devotee removes all
material association from his life, enabling him to fix his
mind on You.
Text
3
The Supreme
Lord said: 'This message consisting of the Vedas that is lost
at the time of annihilation was at the time of creation spoken
by Me to Brahmâ; it contains the dharma of acting to My
will [see also 3.9:
29-43].
The
Supreme Personality of Godhead said: By the influence of
time, the transcendental sound of Vedic knowledge was lost
at the time of annihilation. Therefore, when the subsequent
creation took place, I spoke the Vedic knowledge to
Brahmâ because I Myself am the religious principles
enunciated in the Vedas.
Text
4
Brahmâ
spoke this to his eldest son Manu from whom it was accepted by
the seven great sages of spiritual knowing headed by Bhrigu
[see 8.1,5
& 13
and B.G. 4.1-3].
Lord
Brahmâ spoke this Vedic knowledge to his eldest son,
Manu, and the seven great sages headed by Bhrigu Muni then
accepted the same knowledge from Manu.
Text
5-7:
From the
forefathers that they were, were there the descendants: the
godly and the demoniac, the S'iva followers, the human beings,
the perfected and the singers of heaven, the scientific and the
venerable. From rajas, tamas and sattva [the
gunas]
generated the many different natures of the different humanoids
[kimdevas],
the half-humans [kinnaras],
the snake-like [nâgas]
the wild men [the râkshasas],
and the ape-like [kimpurushas].
From all the living entities by their propensities divided in
so many forms and even so many leaders there [like rivers
from a mountain] flowed the variety of rituals and
mantras.
From
the forefathers headed by Bhrigu Muni and other sons of
Brahmâ appeared many children and descendants, who
assumed different forms as demigods, demons, human beings,
Guhyakas, Siddhas, Gandharvas, Vidyâdharas,
Câranas, Kindevas, Kinnaras, Nâgas, Kimpurushas,
and so on. All of the many universal species, along with
their respective leaders, appeared with different natures
and desires generated from the three modes of material
nature. Therefore, because of the different characteristics
of the living entities within the universe, there are a
great many Vedic rituals, mantras and rewards.
Text
8
hus are due to
the great variety of natures the philosophies of life among the
human beings divided, to which some make traditions of
disciplic succession while others are heretical
[pâshanda].
Thus,
due to the great variety of desires and natures among human
beings, there are many different theistic philosophies of
life, which are handed down through tradition, custom and
disciplic succession. There are other teachers who directly
support atheistic viewpoints.
Text
9
People whose
intelligence is bewildered by My illusory power, o best of
persons, speak in innumerable ways about what according their
own karma and taste would be better.
O
best among men, the intelligence of human beings is
bewildered by My illusory potency, and thus, according to
their own activities and whims, they speak in innumerable
ways about what is actually good for people.
Text
10
Some speak in
favor of pious activities and others of fame,
sense-gratification, truthfulness, self-control and
peacefulness; others propound self-interest, political
influence, renunciation or consumption and some people defend
sacrifice, penance, charity, vows and arrangements of do's and
don'ts [yama-niyama].
Some
say that people will be happy by performing pious religious
activities. Others say that happiness is attained through
fame, sense gratification, truthfulness, self-control,
peace, self-interest, political influence, opulence,
renunciation, consumption, sacrifice, penance, charity,
vows, regulated duties or strict disciplinary regulation.
Each process has its proponents.
Text
11
With an
inevitable beginning and an end to the meager destinations
achieved by one's karma is there the prospect of the resulting
misery; situated in ignorance is one wretched filled with
lamentation [of silent despair].
All
the persons I have just mentioned obtain temporary fruits
from their material work. Indeed, the meager and miserable
situations they achieve bring future unhappiness and are
based on ignorance. Even while enjoying the fruits of their
work, such persons are filled with lamentation.
Text
12
How can of one
whose consciousness is fixed upon Me, o learned one, of one who
in all respects is free from material desires, such happiness
with the spiritual body of Me be there with those attached to
sense-gratification [see 4.31:
12]?
O
learned Uddhava, those who fix their consciousness on Me,
giving up all material desires, share with Me a happiness
that cannot possibly be experienced by those engaged in
sense gratification.
Text
13
The one who
does not desire, who's of peace controlling his senses, whose
consciousness is equal wherever and who has a mind that with Me
is completely satisfied, is filled with happiness wherever he
goes.
One
who does not desire anything within this world, who has
achieved peace by controlling his senses, whose
consciousness is equal in all conditions and whose mind is
completely satisfied in Me finds only happiness wherever he
goes.
Text
14
Not the
position of Brahmâ, nor the position of Indra, neither an
empire on earth or the sovereignty in the lower words, nor the
perfections [the siddhis]
of yoga or the being born again, does he desire who has fixed
his consciousness in Me, Me and nothing else [see e.g.
5.1:
6].
One
who has fixed his consciousness on Me desires neither the
position or abode of Lord Brahmâ or Lord Indra, nor an
empire on the earth, nor sovereignty in the lower planetary
systems, nor the eightfold perfection of yoga, nor
liberation from birth and death. Such a person desires Me
alone.
Text
15
Nor the one
born from My body [Brahmâ], nor S'ankara
[S'iva], nor Sankarshana [Balarâma], nor
the goddess of fortune [S'rî], nor for sure even
My own Self is dear to Me as much as you are [see also B.G
12:
20].
My
dear Uddhava, neither Lord Brahmâ, Lord S'iva, Lord
Sankarshana, the goddess of fortune nor indeed My own self
are as dear to Me as you are.
Text
16
The sage
without personal desire peaceful, not inimical to anyone and of
an equal vision I always follow as thus to purify by the dust
of the lotus feet [see also 7.14:
17].
With
the dust of My devotees' lotus feet I desire to purify the
material worlds, which are situated within Me. Thus, I
always follow the footsteps of My pure devotees, who are
free from all personal desire, rapt in thought of My
pastimes, peaceful, without any feelings of enmity, and of
equal disposition everywhere.
Text
17
Not after
sense-gratification being of a mind that is constantly attached
to Me, experience they, the great ones peaceful within who
being of care for all individual souls in their consciousness
are not influenced by lusts, My happiness that can not be known
but by complete detachment.
Those
who are without any desire for personal gratification, whose
minds are always attached to Me, who are peaceful, without
false ego and merciful to all living entities, and whose
consciousness is never affected by opportunities for sense
gratification - such persons enjoy in Me a happiness that
cannot be known or achieved by those lacking such detachment
from the material world.
Text
18
Even though
harassed by the sense-objects is the devotee of Mine that did
not conquer the senses - that as a rule are effective and
strong - by dint of his devotion not defeated by that sphere of
influence [see also 1.5:
17,
8.7:
44,
11.13:
12 and B.G.
9:
30,
2:
62-64 ].
My
dear Uddhava, if My devotee has not fully conquered his
senses, he may be harassed by material desires, but because
of his unflinching devotion for Me, he will not be defeated
by sense gratification.
Text
19
Just as
firewood from the blazing flames of a fire turns into ashes,
does similarly with Me as the object the devotion burn the sins
completely, o Uddhava.
My
dear Uddhava, just as a blazing fire turns firewood into
ashes, similarly, devotion unto Me completely burns to ashes
sins committed by My devotees.
Text
20
Nor the
yoga-system nor analytical philosophy, Uddhava, nor pious
activities nor vedic study, austerity nor renunciation bring Me
under control as does the strongly developed devotional service
unto Me.
My
dear Uddhava, the unalloyed devotional service rendered to
Me by My devotees brings Me under their control. I cannot be
thus controlled by those engaged in mystic yoga,
Sânkhya philosophy, pious work, Vedic study, austerity
or renunciation.
Text
21
I am obtained
by single-minded devotion with faith in the Soul as the object
of love; with Me [that Supreme Soul] as the only One
will the bhakti of the truthful even purify dog-eaters from the
things of their birth.
Only
by practicing unalloyed devotional service with full faith
in Me can one obtain Me, the Supreme Personality of Godhead.
I am naturally dear to My devotees, who take Me as the only
goal of their loving service. By engaging in such pure
devotional service, even the dog-eaters can purify
themselves from the contamination of their low birth.
Text
22
Surely does nor
dharma endowed with truthfulness and mercy, nor knowledge
endowed with austerity purify the consciousness completely,
when [one is] bereft of devotional service unto
Me.
Neither
religious activities endowed with honesty and mercy nor
knowledge obtained with great penance can completely purify
one's consciousness if they are bereft of loving service to
Me.
Text
23
How can without
bhakti one's hairs stand on end, without the loving service the
heart melt, without devotion the tears flow, the bliss be and
the consciousness be purified?
If
one's hairs do not stand on end, how can the heart melt? And
if the heart does not melt, how can tears of love flow from
the eyes? If one does not cry in spiritual happiness, how
can one render loving service to the Lord? And without such
service, how can the consciousness be purified?
Text
24
Of the one of
whom the speech chokes up, the heart melts, there times and
again are wet tears and sometimes is laughter, of whom there's
unashamed singing out loud and dancing as well connected in My
bhakti, is the universe purified [see also
s'ikshashthaka
and 11.2:
40].
A
devotee whose speech is sometimes choked up, whose heart
melts, who cries continually and sometimes laughs, who feels
ashamed and cries out loudly and then dances - a devotee
thus fixed in loving service to Me purifies the entire
universe.
Text
25
Like gold
smelted in fire giving up impurities returns to its proper form
is also from the spirit soul the contamination of karma removed
in My loving service worshiping Me.
Just
as gold, when smelted in fire, gives up its impurities and
returns to its pure brilliant state, similarly, the spirit
soul, absorbed in the fire of bhakti-yoga, is purified of
all contamination caused by previous fruitive activities and
returns to its original position of serving Me in the
spiritual world.
Text
26
As much as the
eye sees once treated with ointment, does the spirit soul,
cleansed by hearing and chanting the pious narrations about Me,
precisely like that see the One Subtle Essence.
When
a diseased eye is treated with medicinal ointment it
gradually recovers its power to see. Similarly, as a
conscious living entity cleanses himself of material
contamination by hearing and chanting the pious narrations
of My glories, he regains his ability to see Me, the
Absolute Truth, in My subtle spiritual form.
Text
27
Of the one
meditating the sense objects is the consciousness entangled in
the sense-experience [see B.G. 2.62-63];
so is in faithful remembrance of Me the mind in Me
systematically dissolved.
The
mind of one meditating upon the objects of sense
gratification is certainly entangled in such objects, but if
one constantly remembers Me, then the mind is absorbed in
Me.
Text
28
Therefore are
the material preoccupations as figments a dream to be forsaken
in Me, as completely absorbed in My love the mind is
purified.
Therefore,
one should reject all material processes of elevation, which
are like the mental creations of a dream, and should
completely absorb one's mind in Me. By constantly thinking
of Me, one becomes purified.
Text
29
Giving up being
intimate with women [to have sex with them, with others or
otherwise] and keeping far from the company of womanizers
should one, mastering the self, sit at ease in seclusion and
with great care concentrate on Me [ see also
11.8:
13-14 *].
Being
conscious of the eternal self, one should give up
association with women and those intimately associated with
women. Sitting fearlessly in a solitary place, one should
concentrate the mind on Me with great attention.
Text
30
No other
attachment gives a man as much suffering and bondage like the
attachment to women and the association of those attached to
women [see also 1.4:
25,
5.5:
2,
5.13:
16,
6.9:
9,
7.12:
9,
9.14:
36,
9.19:17,
10.10:
8,
10.51:
51,
10.60:
44,45,48
].'
Of
all kinds of suffering and bondage arising from various
attachments, none is greater than the suffering and bondage
arising from attachment to women and intimate contact with
those attached to women.
Text
31
S'rî
Uddhava said: 'O Lotus-eyed One, how, of what nature and of
what form should the meditation be of one who desires
liberation; You ought to speak on this meditation to Me.'
S'rî
Uddhava said: My dear lotus-eyed Krishna, by what process
should one who desires liberation meditate upon You, of what
specific nature should his meditation be, and upon which
form should he meditate? Kindly explain to me this topic of
meditation.
Text
32-33
The Supreme
Lord said: 'Sitting straight and erect comfortably on a level
seat, should one placing the hands in one's lap focus one's
eyes at the tip of one's nose. The purifying of the pathways of
breathing of inhaling, retaining, exhaling and the reverse,
should one step by step practice with control over the senses
[see prânâyâma,
and B.G. 4.29].
The
Supreme Personality of Godhead said: Sitting on a level seat
that is not too high or too low, keeping the body straight
and erect yet comfortable, placing the two hands on one's
lap and focusing the eyes on the tip of one's nose, one
should purify the pathways of breathing by practicing the
mechanical exercises of pûraka, kumbhaka and recaka,
and then one should reverse the procedure (recaka, kumbhaka,
pûraka). Having fully controlled the senses, one may
thus practice prânâyâma step by
step.
Text
34
Uninterrupted
should in the heart the sound of AUM sounding like a bell be
pushed upwards by the prâna, like with the fibers running
up a lotus stalk, and should one thus therein again join
together the tones of recitation [called anusvâra
**].
Beginning
from the mûlâdhâra-cakra, one should move
the life air continuously upward like the fibers in the
lotus stalk until one reaches the heart, where the sacred
syllable om is situated like the sound of a bell. One should
thus continue raising the sacred syllable upward the
distance of twelve angulas, and there the omkâra
should be joined together with the fifteen vibrations
produced with anusvâra.
Text
35
The prâna
thus joined with the pranava
[see also 9.14:
46] should
indeed be practiced with care ten times over, at sunrise, noon
and sunset, so that one after one month will have conquered the
life air [***].
Being
fixed in the omkâra, one should carefully practice the
prânâyâma system ten times at each
sunrise, noon and sunset. Thus, after one month one will
have conquered the life air.
Text
36-42
With the eyes
half closed concentrated on the lotus present straight up in
the heart, should one face-up and alert within the whorl of its
eight petals one after the other depict the sun, the moon and
the fire. Within the fire should one consider My harmonious
form, so auspicious for meditation, gentle and cheerful endowed
with four beautiful arms. Charming of beauty are the neck and
the forehead, the pure smile even so and the ears with glowing
shark shaped earrings. Golden the dress, a rain cloud
complexion, the curl on the chest, the abode of the goddess,
with a conch and a disc, a club and a lotus, and the decoration
of a forest flower garland. The feet with bells shining, rich
glowing the kaustubha, a shining crown and bracelets, a girdle
and armlets; all parts of the body beautiful and charming, the
smiling with mercy and the glance most delicate, one should
meditate by putting the mind and senses to all limbs. By the
mind pulling back from the objects of the senses, by the
intelligence, the charioteer, sober and grave, should one with
love be guided to the complete of Me.
Keeping
the eyes half closed and fixed on the tip of one's nose,
being enlivened and alert, one should meditate on the lotus
flower situated within the heart. This lotus has eight
petals and is situated on an erect lotus stalk. One should
meditate on the sun, moon and fire, placing them one after
the other within the whorl of that lotus flower. Placing My
transcendental form within the fire, one should meditate
upon it as the auspicious goal of all meditation. That form
is perfectly proportioned, gentle and cheerful. It possesses
four beautiful long arms, a charming, beautiful neck, a
handsome forehead, a pure smile and glowing, shark-shaped
earrings suspended from two identical ears. That spiritual
form is the color of a dark rain cloud and is garbed in
golden-yellowish silk. The chest of that form is the abode
of S'rîvatsa and the goddess of fortune, and that form
is also decorated with a conchshell, disc, club, lotus
flower and garland of forest flowers. The two brilliant
lotus feet are decorated with ankle bells and bracelets, and
that form exhibits the Kaustubha gem along with an effulgent
crown. The upper hips are beautified by a golden belt, and
the arms are decorated with valuable bracelets. All of the
limbs of that beautiful form capture the heart, and the face
is beautified by merciful glancing. Pulling the senses back
from the sense objects, one should be grave and
self-controlled and should use the intelligence to strongly
fix the mind upon all of the limbs of My transcendental
body. Thus one should meditate upon that most delicate
transcendental form of Mine.
Text
43
Pulling back
the consciousness spread therewith to all parts, should one,
concentrating at one place and not at the rest, again meditate
the wonderful smile in loving the face.
One
should then pull the consciousness back from all the limbs
of that transcendental body. At that time, one should
meditate only on the wonderfully smiling face of the
Lord.
Text
44
In that being
established withdrawing the mind in the sky, should one
concentrating as such give up on that as well and having
ascended to Me, not think of anything else.
Being
established in meditation on the Lord's face, one should
then withdraw the consciousness and fix it in the sky. Then
giving up such meditation, one should become established in
Me and give up the process of meditation altogether.
Text
45
Thus fully
absorbed in the consciousness sees the individual soul indeed
Me within the self and all selves within in Me, like the sun's
rays that are united within the sun [see also B.G.
9.29].
One
who has completely fixed his mind on Me should see Me within
his own soul and should see the individual soul within Me,
the Supreme Personality of Godhead. Thus, he sees the
individual souls united with the Supreme Soul, just as one
sees the sun's rays completely united with the sun.
Text
46
Of the
yogî most concentrated practicing the meditation as
mentioned will of the mind altogether quickly dissolve the
illusory state of being the possessor, the knower and the doer
[compare: 2.2:
8-14].'
When
the yogî thus controls his mind by intensely
concentrated meditation, his illusory identification with
material objects, knowledge and activities is very quickly
extinguished.
*
Not to
have this verse misinterpreted to the Sanskrit word sangam
that one would have to shun the association with women in
stead of the being intimate with them, was by Swami
Prabhupâda stressed, contrary to the tradition in India,
that women and men can very well associate both living within
one temple or household within the culture of
Krishna-consciousness. This was one of His great feats of
reform to a traditional temple tradition that was negative
about living together with women.
**
As a culture not reciting the Sanskrit anymore as a regular
practice and thus not having any anusvâra, no aftersound
in the nose to integrate, is it the advise for this Age of
Quarrel to practice the mahâmantra to appease the wayward
mind with modern time: hare Krishna, hare Krishna, Krishna
Krishna, hare hare, hare Râma, hare Râma,
Râma Râma, hare hare and then say AUM
and gâyatrî
when sitting in meditation. A practice entertained by all
initiated devotees.
***
Considering the greatly variable length of day world-wide is it
customary to do this at the fixed times of the regular hours of
a [meditation-]clock preferably set to the sun at
twelve when the sun goes through the south [see also
cakra].
