THE ELEVENTH SKANDHA

THE ELEVENTH SKANDHA

THE MUSHALA. XI. I.

Sri Krishna, with the help of Râma, the Yâdavas and the Pândavas, killed the Daityas, born as Kings. He made the Pândavas his instruments in the great war. When the Kings on both sides and their armies were killed, Sri Krishna thought within himself: — "The pressure is not yet all removed from the earth. For these powerful Yâdavas, backed by me, have become mad with power. I shall bring on disunion among them, which will be the cause of their death. Then I can have rest and may go to my own abode."

Visvâ-mitra, Asita, Kanva, Durvâsas, Bhrigu, Angiras, Kasyapa, Vâmadeva, Atri, Vasistha, Nârada and other Rishis went to a sacred place called Pindaraka near Dvârâka. The Yadava boys were playing among themselves. They dressed Sâmba, son of Jâmbavati, as a girl and took him to the Rishis, saying she was pregnant and inquiring whether she would have a son or a daughter. The Rishis could not bear this impertinence and they said: — "O you fools, she will bring forth a Mushala (a pestle) that will be the ruin of your line." The boys were terrified. Sâmba did produce an iron pestle. They took the pestle and went home. The boys related the story to all the Yâdavas. Âhuka, the chief of the clan, ordered the pestle to be ground down to powder and the powder to be thrown into the Sea. This was done, but a portion remained. That portion was also thrown into the Sea. A fish swallowed the iron piece. The fish was caught by a fisherman. He made two spears of the iron found in the fish. The powdered iron grains were carried by the waves to the coast and there they grew into reeds.

THE BHÂGAVATÂ PATH.

SKANDHA XI. CHAP. 2-5.

Vâsudeva asked Nârada about the Path of Bhagavat which leads to Moksha. Nârada said: —

Of the sons of Rishabha, nine became well-versed in Âtmâ Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhâjana.

The Rishis of Bharata Varsha were performing Yajna at the place of Nimi and these nine Rishis went there.

Nimi asked the Rishis about the path of Bhagavat.

Kavi said: —

The path of Bhagavat consists of such expedients as the Lord mentioned Himself (for those that are not wise) for the speedy acquisition of self knowledge. In following this Path, man is not overcome by obstacles (as in the path of Yoga). He may run along this path even with closed eyes without fear of losing his steps (with closed eyes i.e. even without knowing where he goes and what he does).

(What is the path then?)

Whatever a man does, whether it be the body or speech or mind or the senses or intellect or the sense of I-ness that acts, let him offer that all up to the Supreme Nârâyana.

He who is removed from Ísvara, (first) forgets (Ísvara), (Asmriti), then there is wrong perception such as "I am the body" (Viparyaya). This is caused by the Mâyâ of Bhagavat. Fear arises from devotion to the Second. Therefore wise men worship the Lord only, with unfailing Bhakti, knowing his Guru to be one with Ísvara and Âtmâ.

(The Bhâgavata School classifies Jivas under two heads — Antar Mukha and Bahir Mukha. Antar Mukha is literally one with his face turned inwards i.e., one who withdraws himself from the outside world and looks to self within, which is only an aspect of Íshvara.

Bahir Mukha Jiva is one with his face turned outwards i.e. one who withdraws himself from the self-within and therefore from Íshvara. He first loses sight of Íshvara, forgets that he (the Jiva) is an aspect of Íshvara and that he is not the same as the body. He then considers the body as one with himself and concerns himself only with its relations to the outside world. This is called forgetting and wrong perception. "Fear arises from devotion to the Second." The Second is that which is not self. In meditation, the Guru stands between Ísvara and self, and is Ísvara for all practical purposes to the devotee).

The Dvaita (Mayic manifestation), though not existing, appears to exist, through the mind of man, like dreams and desires. Therefore wise men should control the mind, which gives rise to desires and doubts about actions. Then there shall be no fear.

The existence of the outside world and of the body is like the existence of dreams and desires. The dream exists for the time being and then disappears altogether, The dream has its existence because the mind brings it into existence. It is a creation of the mind, not permanently attached to the Jiva. So desires are also creations of the mind, not permanently attached to the Jiva, But they have got a temporary existence. That existence, however, is an existence in the mind of the man entertaining the dreams and desires and not outside the mind. Therefore the existence is not a real one.

So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence.

The realisation of this temporary connection of the body and its surroundings is a training for the Antarmukha Jiva, for it enables him to turn towards Íshvara and the permanent aspect of Jiva.

The non-existence of Dvaita has always to be understood with reference to Jiva or Íshvara, and not independently, for the flow of Prakriti is eternal. The disregard of this primary idea has given rise to many misconceptions. (Then as to Antarmukha practices.) Hear about the Incarnations of Vishnu and His blessed deeds, hear about his names full of import as to those deeds and Incarnations, hear and sing the songs about Him, without any sense of uneasiness as to what others will say. Then roam over the earth free from all worldly attachments.

By such practices, and by the recital of His dear names, love for Bhagavat grows up. The heart then melts away. The devotee laughs loudly, he weeps, he cries aloud, he sings and he dances like a mad man. He loses all control over himself.

He salutes Akâsa, Vayu, Agni, Water, Earth, the planets, the trees, the Seas and all beings as forming the body of his Hari. For he knows nothing else.

He, who worships Bhagavat in this way, has Devotion (Bhakti), perception of Íshvara (Anubhava) and dispassion (Virakti) — all three growing at one and the same time, as, by eating, one gets pleasure, nutrition and satisfaction of hunger all at one and the same time.

The Bhâgavata then attains supreme peace.

Nimi then asked: "What are the Characteristics of a Bhâgavata and what are the Signs by which a Bhâgavata is known?"

Hari replied: —

"He who sees in all beings the existence of Bhagavat as in his own self, and sees all beings in the Bhagavat within himself is the highest Bhâgavata.

"He who bears love towards Ísvara friendship towards his dependents, kindness toward the ignorant, and indifference towards his enemies belongs to the next class of Bhâgavatas.

"He who worships an image as Hari with faith, but has no regard for Bhaktas and for other beings is only a beginner as a Bhakta.

"The highest Bhâgavata perceives the objects with his senses, but does not feel either aversion or pleasure. He looks upon the universe as the Mâyâ of Vishnu.

"By constant meditation on Hari, he is not affected by the changes of life. Desires have no place in his mind, so devoted is he to Vâsudeva.

He is the favourite of Hari, who does not take pride in his birth, Karma, caste or Âsrama.

"The highest Bhâgavata does not know "Mine" and "Thine," either in wealth or in body. He looks upon all beings with equal eyes, His mind is always at peace.

"Even for the sake of all the three Lokas, the Vaishnava will not for a moment forget the lotus feet of Bhagavat.

"And more, he is the greatest of all Bhâgavatas, to whose heart Hari is bound down by the tie of Love."

Nimi asked: — "What is then this Mâyâ of the Supreme Lord?"

Antariksha replied: —

"Mâyâ of Bhagavat is that which causes the creation, preservation and dissolution of this universe."

Nimi asked: — "How can one whose mind is not controlled and who is of dull understanding easily cross over this Mâyâ?

Prabuddha replied: —

"Have recourse to a Guru, who knows the Truth and is fixed in the supreme. Learn the duties of Bhâgavatas from him. Practise non-attachment, keep company with Sâdhus. Be kind to your inferiors, friendly to your equals and respectful to your superiors. Keep your body and mind pure. Regulate your life by fixed rules. Have forgiveness. Do not talk idly. Read the sacred books. Be upright. Be temperate. Be harmless to all beings. Bear good and evil, pleasure and pain with equanimity. Find out Âtmâ and Íshvara everywhere. Free yourself from all connections. Do not bind yourself down to your house. Have that which is easily got for your clothing. Be content with anything and everything. Have faith in the Bhâgavata Sâstra, but do not blame any other Sastra. Control your mind, speech and actions. Speak the truth. Control your inner and outer senses. Hear, recite and meditate on the deeds and Avatâras of Hari. Let all your exertions be for Him. Offer up all, even your wife, children and your own life, to Him. In the company of Bhâgavatas, interchange devotion and love, remind each other and speak to each other of the glory of Bhagavat, till your hair stands on end, and you will sometimes dance and sometimes sing, maddened by your devotional thoughts about Achyuta.

"These are the duties of a Bhâgavata and by practising these, he may easily cross over Mâyâ."

Nimi asked: — "How can one be fixed in devotion to Nârâyana?"

Pippalâyana replied: —

"When through the desire of attaining the feet of Vishnu, one has strong devotion, the impurities of one's mind are destroyed. When the mind is purified, it becomes fixed in Âtmâ."

Nimi asked: — "Tell me about Karma Yoga, by the performance of which Karma is speedily destroyed."

Âvirhotra replied: —

"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma to Íshvara, and perform it, without any worldly attachment, however.

"He who wants speedily to cut asunder the tie of Ahankâra shall worship Vishnu in the way prescribed in the Tantras or Âgama. (Vedic Karma at first consisted of Vedic Yajna. The Gitâ gave a death blow to the performance of Vedic Yajnas. Nishkâma Karma took the place of Kâmya Karma, The Vedic Karma however survived in the Sandhyâ Mantras, which conform themselves to the Path of Upâsanâ.

"The Vedic Sandhyâ is however meant only for Brâhmanas.

"The Tântric Sandhyâ is an imitation of the Vedic Sandhyâ, adapted to all classes of men, and it supplements the Vedic Sandhyâ by laying down a method of worshipping the Lord in the heart and of worshipping His image. Mantras are also prescribed. Devotion is the chief element in Tântric Upâsanâ and this Upâsanâ is enjoined for all Bhâgavatas or Vaishnavas. There are Śiva Tantras, Śakti Tantras, Ganapati Tantras, Sûrya Tantras as well as Vaishnava Tantras. There are black rites prescribed in some of the Śakti Tantras and the Tantras have therefore got a bad name with many. But the Tantras as a whole form the only science of practical occultism in Sanskrit, and the Vaishnava Upâsanâ is strictly a Tântric Upâsanâ."

(I do not enter here into the details of that Upâsanâ, though some details are given in the text.)

Nimi said: — "Tell me about the Avatâras and Their deeds O Rishis." Drumila gave a short account of the Avatâras, commencing from the First Purusha. As this is nearly a repetition of what has been said before, no attempt is made to reproduce it.

Nimi asked what is the destiny of those that do not worship Bhagavat, those that have no control over their mind and their senses.

Chamasa replied: — "They enter the regions of darkness (Tamas)."

Nimi asked:

"What is the Color of the manifestation of Bhagavat at each period, how does he manifest Himself, by what name is He known and in what way is He worshipped?"

Karabhâjana replied: —

"In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of braided hair, with bark round His waist. He bears a black deer-skin, the sacred thread and beads, and has Danda (the rod of an ascetic) and Kâmandalu (the water-pot of an ascetic) in his hands. (i.e. He looks like a Brahmâcharin).

"Men are then peaceful and friendly towards one another. There are no differences amongst them. They worship the Lord by means of Tapas, by control of the senses and of the mind.

"Bhagavat is then known by the following names: — Hansa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Ísvara, Purusha, Avyakta, and Paramâtmân.

"In Tretâ, Bhagavat becomes Red. He has four hands and golden hair. His form is that of Yajna. Men are pious at the time. They worship Bhagavat by Vedic Yajna.

"Bhagavat is known by the following names: —

"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrishâ Kapi, Jayanta and Urugâya.

"In Dvâpara, Bhagavat is Syama. (The word Syâma ordinarily means dark-blue. But Śridhara explains the word here as the color of an Atasi flower, which is generally yellow. This is because the Bhagavat speaks before of white, red, yellow and black as the colors of Yuga Avatâras.) His cloth is yellow.

"Men worship Him both by Vedic and Tântric methods.

"Vâsudeva, Sankarshana, Pradyumna, Aniruddha, Nârâyana, Visvesvara and Visva are his names.

"In Kali, worship is made according to the Tantras, which are various.

"Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants mostly by loud recitals of names and prayers (Sankirtana). Wise men praise Kali because worship is so easily made by mere Sankirtana. Even men in Satya Yuga wish to be born in Kali Yuga."

Nimi respected the nine Rishis and they disappeared in the presence of all men.

Vâsudeva and Devaki heard this story from Nârada. They realised Krishna as Ísvara and they acquired wisdom.

KRISHNA AND UDDHAVA.

SKANDHA XI. CHAP. 6.

Brahmâ and other Devas went to Dvârakâ. Addressing Krishna; Brahmâ said: — "All that we prayed for has been done. One hundred and twenty-five years have passed away since thou didst appear in the line of Yadus. That line is also well nigh extinguished. Now go back to thy own abode, if it pleases thee."

Sri Krishna replied: — "The extinction of the Yâdavas has been set on foot by the curse of the Rishis. I shall remain on Earth, till it is completely brought about." There were unusual phenomena at Dvârakâ. The elders came to Krishna. He proposed a pilgrimage to Prabhâsa. So the Yâdavas made preparations for going to Prabhâsa. Uddhava saw the evil portents and he heard what Sri Krishna said. "I see, O Lord," said he to Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are destroyed. I can not miss thy feet even for half a moment. So take me to thy own abode."

Sri Krishna replied: — "It is true as you say. My mission is fulfilled. The Devas ask me to go back. The Yâdavas shall be killed by mutual quarrel. On the seventh day from this, the sea shall swallow up this seat of Dvârakâ. As soon as I leave this earth, Kali shall overtake it and men shall grow unrighteous. It will not then be meet for you to remain here. Give up all and free yourself from all attachments and roam about over this earth, with your mind fixed on me, looking on all beings with equal eyes. Whatever is perceived by the senses and the mind, know all that to be of the mind, and so Mâyic and transitory. "This is this" and "this is that" this conception of difference is only a delusion of him whose mind is distracted (i.e. not united to Me). It is this delusion which causes experiences of right and wrong. It is for those that have got notions of right and wrong that (the Vedas speak) differently of the performance of prescribed work (Karma), the non-performance of prescribed work (Akarma), and the performance of prohibited work (Vikarma). (This has reference to Varna and Âsrama duties. As long as a man identifies himself with some Varna or Âsrama he looks upon others also as belonging to some Varna or Âsrama. He therefore makes a distinction between men and men. The Varnâsrama duties are prescribed by the Vedas for a man, so long as he entertains ideas of difference. When he looks equally upon a Brâhmana and a Chandâla, when he finds his Lord every where and finds all beings in the Lord within himself, he becomes a man of the Universe, a Bhâgavata. For him the Vedas do not make any rule. He is above all rules and restrictions. But the Varnâsrama duties are to be respected, so long as one makes any difference between man and man.) Control thy senses and control thy mind. See the wide-spread Universe in thyself and see thyself in Me, the Lord. Learn and digest all that is given in the scriptures. Contented with self perception, the very self of all other beings, you shall have no danger from others. You will do no wrong but not because it is prohibited by the Scriptures, and you will do what is prescribed but not because it is so prescribed (i.e. the sense of right and wrong will be natural in you, independently of Sastric teachings.) You will exceed the limits of both right and wrong and do things just like a child. The friend of all beings, calm and quiet at heart, fixed in wisdom and direct knowledge, you will see the Universe full of Me and you will not be drawn back to births."

Uddhava said: —

"Lord of Yoga, what thou sayest for my final bliss is a complete renunciation of all worldly attachments. It seems to me however that the giving up of desires is not possible for those that have their mind filled with the object world, unless they are completely devoted to Thee.

"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can easily follow out Thy teachings."

Sri Krishna replied: —

"Generally those men that are skilful in discrimination rescue self from worldly desires by means of self, (i.e. they may do so, even without the help of a Guru, by means of self discrimination.) Self is the instructor of self, specially in man (Purusha.)" (Even in animals, preserving instincts proceed from self. So self is the instructor. Śridhara) "For it is self that finds out final bliss by direct perception and by inference. Wise men, well versed in Sânkhya and Yoga, look upon Me as Purusha pervading all beings, and possessing all powers. (This is according to Śridhara, the direct perception by which final bliss is attained. The word Purusha here has something like the sense of a Monad in Theosophical literature. The passage quoted by Śridhara from the Upanishads to illustrate the idea of Purusha also shews this.) There are many habitations created for life manifestation, some, with one, two, three or four feet, some with many feet and some with no foot. Of these, however, that of man (Pourushi) is dear to me. For in this form of Man those that are fixed in meditation truly find me out, the Lord, though beyond all objects of perception, by the indications of perceived attributes as well as by inferences from the same." (Indications. Buddhi, Manas and others, the perceived attributes, are in their nature manifestless. The manifestation is not possible except through one that is self manifest. Therefore Buddhi and others point to Him.

Inferences. Whenever there is an instrument, there is some one to use it. Buddhi and others are instruments. There is therefore one who guides these. Śridhara.) In this matter of self instruction, hear the story of an Ava-dhuta (an ascetic who renounces all worldly attachments and connections.)

SELF-INSTRUCTION.

SKANDHA XI. CHAP. 7-9.

Yadu asked an Ava-dhûta how he could get that clear spiritual vision, by which he was able to give up all attachments, and roam like a child in perfect bliss.

The Ava-dhûta replied: —

I have many Gurus, O king — Earth, Air, Âkâsa, Water, Fire, the Moon, the Sun, the pigeon, the huge serpents, the ocean, the insect, the bee, the elephant, the collector of honey, the deer, the fish, Pingalâ, the osprey, the child, the maid, the maker of arrows, the serpent, the spider and the wasp. These are my twenty four Gurus.

Though oppressed by the elements, the Earth does not deviate from her path, as she knows that they are only guided by the divine law. This forbearance I have learned from the Earth. I have learned from the mountain (which is a part of the Earth) that all our desires should be for the good of others and that our very existence is for others and not for self. I have learned entire subordination to other's interests from the trees (also part of the Earth).

I have learned from the vital air, that one should be content only with such things as keep up the life and should not care about the objects of the senses. (The sage should keep up his life so that his mind be not put out of order and his mental acquisitions lost; but at the same time he should not be attached to the objects of the senses, so that his speech and mind be not disturbed.)

Though placed in the midst of the objects with different attributes, the Yogi should not be attached to them. This I have learned from the outside air. The soul enters the body and the bodily attributes seem its own, but it is not so. The air is charged with smell, but the smell is no attribute of air.

Âtmâ is all pervading and it is not affected by the body and bodily attributes. This I have learned from Akâsa which, though all pervading, seems to be conditioned by clouds and other objects.

Transparency, agreeability and sweetness, I have learned from water. The sage purifies others like water.

Powerful in knowledge and glowing with asceticism, the sage receiving all things does not take their impurities even as fire.

Fire eats the sacrificial ghee when offered to it and consumes the sins of the offerer. The sage eats the food offered to him by others but he burns up their past and future impurities.

Fire is one though it enters fuels of various sorts.

One Âtmâ pervades all beings, however different they may appear by the action of Avidyâ.

Birth, death, and other affections are states of the body, not of Âtmâ. The moon looks full, diminished and gone, though it is the same in all these states.

The sun draws water by its rays and gives it all away in time. The sage takes in order to give, and not in order to add to his own possessions.

The sun reflected on different surfaces appears to the ignorant as many and various. The Âtmâ in different bodies, even appears as such.

Too much attachment is bad. This I have learned from a pair of pigeons. They lived in a forest. One day they left their young ones in the nest and went about in search of food for them. When they returned they found the young ones netted by a hunter. The mother had too much affection for the young ones. She fell into the net of her own accord. The father also followed suit and the hunter was pleased to have them all without any exertion of his own.

The huge Ajagara serpent remains where he is and is content with whatever food comes to him.

The sage is calm and deep, not to be fathomed or measured. He is limitless (as the unconditioned self is manifested in him). He is not to be disturbed even like the tranquil ocean. The ocean may receive volumes of water from the rivers at times or may receive no water at other times. But it remains the same, even as the sage at all times.

He who is tempted by woman is destroyed like an insect falling into fire.

The bee takes a little from every flower. The Sanyâsî should take only a little from each Grihasthâ, so that the Grihasthâ may not suffer.

The bee extracts honey from all flowers big or small. The Sage should extract wisdom from all Sâstras big or small. Do not store anything for the evening or for the morrow. Have only so much for your bhikshâ (alms given to a Sanyâsî) as may suffice for one meal. The bee is killed for his storing.

The Bhikshu shall not touch a woman though made of wood, even with his feet. The elephant is shewn a female and is drawn into a trap. The woman is the death of the sage. He should never approach her. The elephant seeking a female is killed by stronger elephants.

The miser neither gives nor enjoys his riches. What ever he collects with difficulty is carried away by some one else. The collector of honey carries away the honey collected by others. He does not make it by his own effort. The Sanyâsî without any effort of his own gets food from the Grihasthâs, as it is their duty to feed him.

Do not hear vulgar songs. The deer is attracted by songs and is entrapped.

The love of taste is to be conquered above all, for it is most difficult to conquer. When the sense of taste is controlled, all other senses are controlled. The fish is killed when tempted by the bait.

Pinglâ, 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 Íshvara, 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.

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

By Kâla Śakti, 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. Śridhara.)

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 Brahmân.

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.

ÂTMÂ 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 Râtra and other Vaishnava works; Sridhara) and knowing me to be the final resort, you should dispassionately follow the Varna-Âsrama 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 Kâmya Karma, (2) those that are prohibited by the Scriptures or Nishiddha Karma, (3) those that are required to be daily performed or Nityâ 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 Yâma. Being fixed on Me, you may sometimes practise Niyama (Yâma 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. Śridhara) 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 Âtmâ is the same every where and its working is the same in all bodies.

"This Âtmâ 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 Âtmâ 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 Ísvara. The knowledge of Âtmâ (as separate from the body) cuts off the course of rebirths.

"Therefore by seeking after knowledge fully realise that Âtmâ 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. Vidyâ 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 Âtmâ Vidyâ from his Guru.)

"The pure wisdom that is thus acquired from the Guru shakes off the Mâyâ 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 (Jivâtmas 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 Âtmâ is one and constant. It is self manifest and it is conciousness itself. When we speak of Âtmâ as the Doer, the Enjoyer and so on these attributes really relate to the body which forms the phenomenal basis of Âtmâ. Every thing else besides Âtmâ is transitory and formed of Mâyâ. It has been therefore said that one should free himself from all attachments and should attain liberation by the knowledge of Âtmâ. 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 Jivâtmas — the doers and enjoyers in all beings to be essentially separate and many. According to them, Âtmâ 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 Parmâtmâ, which is the essence of all these Jivâtmas 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 Âtmâ 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. Śridhara.)

"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 Mâyâ. 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 Íshvara. And the Universe is not a delusion — Mâyâ. It is what it appears to be. There is no one and constant consciousness of which the essence is Âtmâ. "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. Âtmâ 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), Âtmâ can not transform itself without the help of the senses &c. And if Âtmâ 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. Śridhara. The above commentaries of Śridhara form one of the best expositions of the philosophy of Jaimini. Only the last passage requires a little elucidation. Âtmâ 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 Âtmâ be made fully conscious. But if Âtmâ 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 Kânda of the Vedas, analysed by Jaimini in his Pûrva Mimânsâ. One should not give up Vedic Karma and selfish desires as he is taught to do in the Jnâna Kânda of the Vedas, the Upanishads, as analysed by Vyâsa in his Uttara Mimânsâ, and as expounded by Sri Krishna in the Bhagavat Gitâ. 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 Mârga 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 Srî Sankarâchârya, when Mandana Misra the most learned Pandit of the time, was its chief exponent. After his memorable defeat by Srî Sankarâchârya the Mimânsâkas fell into disrepute and Vedic Karma became a thing of the past.)

"Granting all that, O dear Uddhava, all Âtmâs 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 Âtmâ 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 Âtmâ is dependent upon the body and upon time for its highest transformation. Śridhara says if Âtmâ is the doer and enjoyer, why should it do wrong acts and suffer sorrows if it were independent. Therefore Âtmâ must be dependent according to the Mimânsâkas). 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 — Śridhara) 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 Kâmya Karma, according to Vedic rules. This is one way of following Pravritti Mârga. There is another way — the following up of one's own inclinations, in disregard of the Vedic rules. The next Śloka 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 Bhûtas, 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 Lokapâlas have to fear me, they who live for one full day of Brahmâ. Even Brahmâ who lives for 2 Parardhas has fear of me."

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

(Now Sri Krishna goes on to refute the first two assumptions (1) that Âtmâ is the doer and (2) that Âtmâ 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 Sâtvic and Râjasic transformations of the Ahankâra 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 Âtmâ. So Âtmâ is not the doer. It may be said however that the senses and the mind are guided by Âtmâ. 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 Sâtvic and so on. It is the nature of the Prâkritic transformations of a man that determines his actions. This is only an elaboration of Śridhara'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 Prâkritic elements. Jivâtma 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 Jivâtma 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, Ahankâra &c.), so long there is plurality in Âtmâ. As long as there is plurality so long is it dependent on others. (The difference in Jivâtmas or individuals, is not due to any difference in Âtmâ, 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 Íshvara. Those that worship the Guna transformations are given up to sorrow and they become deluded.

BONDAGE AND LIBERATION.

SKANDHA XI. CHAP. 11.

Uddhava asked: —

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

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. Śridhara). The Gunas have their origin in Mâyâ. Therefore I have neither liberation nor bondage.

"Sorrow and delusion, joy and grief, even the attainment of body — these are all due to Mâyâ. The dream is only an illusory form of the mind, even so the course of births is not real. Vidya and Avidyâ both proceed from My Mâyâ, 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 Avidyâ 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 Ísvara and that amongst the Jivas themselves. The author first speaks of the former. Śridhara.) Jiva and Ísvara 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 (Ísvara) 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 Avidyâ is always imprisoned. He (Íshvara) who is joined with Vidya is always liberated. (Mâyâ of Íshvara or Vidya does not throw a veil round and does not delude). The "conscious" are two in every individual. The consciousness of Ísvara is universal. Jivâtma 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 Âtmâ limited by the sense of individuality. The perception and conceptions are of Jivâtma and he is the partaker of the fruits. This "Jiva" element in an individual is in bondage. But the Ísvara 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 Akâsa, 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 Prânas, 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 Sâdhus."

SÂDHU AND BHAKTI.

SKANDHA XI. CHAP. 11-12.

Uddhava asked: —

"Who according to Thee is a Sâdhu? 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 Sâdhu. 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 Sâdhus. 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 Tântric 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 Brâhmana, the Cow, the Vaishnava, Akâsa, Air, Water, Earth, Âtmâ, 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 Brâhmana by hospitality, in the cows by the offer of grass, in the Vaishnava by friendly treatment, in the Akâsa 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 Âtmâ by experiencing (Bhōga) 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 Sâdhus acquires Devotion. Except by devotion that is acquired in the company of Sâdhus, there is hardly any other way of liberation. I am not so easily attainable by Yoga, Sânkhya, Dharma, the reading of Scriptures, Tapas, gifts, charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas or Yâmas as by the company of Sâdhus. Even those that are the lowest by birth, those that have Rajas and Tamas predominant in them, the Daityas, Asuras, and Râkshasas attain me easily by the company of Sâdhus. The Gopis in Vraja, the wives of the Vedic Brâhmanas did not read the Vedas, they did not observe fasts, they did not perform Tapas, but they attained Me, through the company of Sâdhus. Therefore O Uddhava care not for Srutis or Smritis, for biddings and for forbiddings. Have recourse to Me, the Âtmâ of all beings, with all devotion, and thou shall have no fear from any quarter."

(The following stages are to be marked: —

Study of Nature and self instruction.

Self discrimination, resuting in the separation of the conscious Âtmâ and the unconscious Non-Âtmâ.

The understanding of what is bondage and liberation, and the relation between Jiva Âtmâ and Parama Âtmâ (Íshvara.)

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 Âtmâ, which is the Âtmâ of all beings, and then all is calm and quiet.

The company of Sâdhus.

Devotion acquired in that company.

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-Íshvara becomes manifest in the cavities (nerve-plexuses). He enters the cavity (called Âdhâra or prostatic plexus) with the Prana (energy) of sound (called Para). He passed through subtle mind-made forms (Pasyanti and Madhyamâ) 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) Mâtrâ (Measures, such as long, short &c), Svara (accents known as Udâtta or high, Anudâtta 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 Mûla-Âdhâra Chakra.

Coming down the line of material manifestation, this Divine Light, this Parâ 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 Parâ voice passing through the causal plane, becomes the root-ideas or germ thoughts.

In the next plane, the Sûkshma plane, the voice becomes the thoughts themselves or Madhyamâ.

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 Akâsa, 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 Pradhâna, the transformations of Satva, Rajas and Tamas are all my manifestations. (i.e. I am manifested through all of them).

Primally, this Jiva Íshvara 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 Bhûtas, Akâsa &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 (Jivâtma and Paramâtmâ) 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 Trilokî, 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 Mâyâ, 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 Paramâtmâ, 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 Âtmâ — 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 Sâtvic 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 Sâtvic, what they blame are Tâmasic, what they neither praise nor blame are Râjasic. Have resort to only those of them that are Sâtvic, 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 Kâmya Karma. Initiation causes a second birth. Vaishnava or Saiva initiation is Sâtvic and not Sakta initiation. Meditation upon Vishnu is Sâtvic and not the meditation upon women or upon those that are hostile to Vishnu. The Pranava Mantra is Sâtvic and not the lower Kâmya Mantras. The cleansing must be purification of self, not the mere cleansing of Deva houses. Śridhara. By these Sâtvic pursuits, Satva Guna prevails in man. When Satva prevails the whole nature becomes Sâtvic. 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 Brahmâ 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 Sâtvic. 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 Brahmâ 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?

"Brahmâ 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 Brâhmanas and Brahmâ asked: 'Who art thou?' I said as follows: —

"O Brâhmanas does your question relate to Âtmâ — If so, Âtmâ 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 Atmâ 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 Brahmâ. 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 Brahmâ 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. Śridhara. 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 (Jâgrat), 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 Âtmâ. 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 Âtmâ is caused by Ahankâra (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 Sansâra (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 Âtmâ are unreal. The differences made amongst them (such as, this is Brâhmana, this is Sudra, this is Grihasthâ, this is Sanyâsîn), the different destinations (Svarga and other Kârmic fruits) and even Karma (action) itself are unreal, so far as Âtmâ 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. Âtmâ, 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 Mâyâ. Knowing this definitely, cut asunder the source of all doubts (Ahankâra) by the sword of wisdom sharpened by reasoning, the teachings of Sâdhus, 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 Mâyâ, 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 Prânas and Indriyas till the Commenced Karma exhausts itself. But being fixed in Samâdhi, 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 Brâhmanas 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, Bhûr or Pâtâla, they do not long for Siddhis, they do not even ask for Mukti. Surrendering Self to Me they wish for nothing else but Myself. Brahmâ, Śiva, Sankarshana, Lakshmî 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, Sânkhya, 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 Chandâlas 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. Âtmâ (Jiva Âtmâ) shakes off its impurities under Bhakti Yoga and regains its own form. As Âtmâ 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 Prâna 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 Prânâyama gradually with your senses controlled.

"'Aum' with the sound of a bell, extends all over, from Mûlâdhâra upwards. Raise the 'Aum' in the heart, by means of Prâna (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 Prânâyama 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. Śridhara). 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 Akâsa. Give up that also and being fixed in Me, (as Brahmâ) think of nothing at all. You shall see Me in Âtmâ, as identical with all Âtmâs, 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 Dhârânas. Of these, eight belong to me (eight of them are normally the powers of Íshvara and they exist in a some what lesser degree in those that approach the state of Íshvara. Śridhara. The remaining ten cause the appearance of Guna i.e. they cause an excellence of Satva. Śridhara.)

Animâ, the power of becoming as small as an atom.

Mahimâ, the power of increasing size.

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

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

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

6. Îsitâ, control over the energies of Mâyâ in Ísvara, over the lower energies in other beings.

Vasitâ, Non-attachment to objects.

Kâmâvasâyitâ, the power of attaining all desires.

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

The cessation of hunger and thirst.

The hearing from a distance.

Seeing from a distance.

Motion of the body with the velocity of the mind.

Assumption of any form at will.

The entering into another's body.

Death at one's own will.

Play with Deva girls.

The attainment of desired for objects.

Irresistible command.

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

Knowledge of the present, past and future.

Control over the Pairs, such as heat and cold &c.

Knowledge of other's minds.

Suspending the actions of fire, sun, water, poison &c.

Invincibility.

These are only illustrative of the Siddhis.

Now about Dhârâna 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 VIBHÛTIS OR POWERS OF THE LORD.

SKANDHA XI. CHAP. 16.

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

VARNA AND ASRAMA RULES.

SKANDHA XI. CHAP. 17-18.

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

WHAT ONE IS TO DO FOR MOKSHA.

SKANDHA XI. CHAP. 19.

Jnâna (knowledge), Vairâgya (dispassion), Vijnâna (direct knowledge), Sraddhâ (faith) Bhakti (Devotion), these are the requisites of Moksha. The nine (Prakriti, Purusha, Mahat. Ahankâra and the five Tanmatras), the eleven (five Jnânendriyas, five Karmendriyas and Manas), the five Bhûtas, the three (Gunas), that knowledge by which one knows that these constitute all beings and that the One underlies all these is Jnâna.

(The first training of the mind is to break up the objects into their component elements. Thus we can mentally resolve any object into its chemical elements and this Universe into a mass of homogeneous nebula. The process is to be carried further, till we get the Tatvas or the ultimate principles of the Sânkhya philosophy. Then the next step is to realise the one Purusha as underlying all the Prâkritic principles.)

Vijnâna is the direct knowledge of the One by itself and not as pervading all Prâkritic forms. (Jnâna is indirect knowledge and Vijnâna is direct knowledge of Brahmâ).

All the existing things being formed of the three Gunas have their growth, existence and end. What follows the transformation from one form into another, at all the three stages of beginning, middle and end, and what remains behind after the destruction of all forms — that is the existing (Sat).

The Vedas, direct perception, the sayings of great men and logical inference are the four Pramanas or evidences. The world of transformations does not stand the test of any of them (i.e. there is only one real existence, the existence of the transformable and transformed world being only relative and unreal. This is the conclusion arrived at from all sources. Therefore the wise man becomes dispassionate to all things.

Transformation is the end of all actions. Therefore the wise man sees all the regions that may be attained by actions from that of Brahmâ downwards, as miserable and transitory even like the worlds that are seen. This is Vairagya or Dispassion.

I have told you already of Bhakti yoga. Hear again what I say. Sraddhâ or faith in the nectar like sayings about Me, constant recitals about myself, steadiness in worshipping Me, the chanting of devotional hymns, the hearty performance of divine service, adoration by means of the body, worship of my votaries, the realisation of my existence in all beings, the directing of the daily actions and of the daily talks towards Me, the offering up of the mind to Me, the giving up of all desires, of all objects, of all enjoyments and of all joys for my Sake, the performance of Vedic karma all for Me — by all these, Bhakti grows up towards Me.

THE SADHANAS OR EXPEDIENTS.

SKANDHA XI. CHAP. 19.

Yâma consists of —

Ahinsâ — the non-infliction of pain.

Satya — the practice of truth.

Asteya — Not even the mental stealing of other's properties.

Asanga — Non-attachment.

Hri — Modesty.

Asanchaya — Want of storing for the future.

Astikya — faith in religion.

Brahmacharya — Abstinence.

Mauna — Silence.

Sthairya — Steadiness.

Kshamâ — forgiveness.

Abhaya — fearlessness.

Niyama Consists of

Saucha — bodily purity.

Do. — Mental purity.

Japa — Mental repetition of Mantras or Names of deities.

Tapas — Asceticism.

Homa — Sacrificial offering.

Sraddhâ — faith.

Atithya — hospitality.

Archanâ — daily worship.

Tîrthâtana — Wandering on pilgrimage.

Pararthehâ — desire for the Supreme object.

Tushti — Contentment.

Achârya Sevana — Service of the spiritual teacher.

Yâma and Niyama are practised by men, either for furtherance in life or for Moksha.

Sama — is fixing the mind on Me (and not mental quietness only).

Titikshâ — is forbearance.

Dhriti — is the restraint of the senses of taste and generation.

The best Dâna (gift) is not to oppress any creature.

Tapas — is really the giving up of desires.

Saurya — or power is the control of one's own nature.

Satya or Truth is the practice of equality.

Rita — is truth speaking that does not cause pain.

Saucha — is only non-attachment to karma, but Tyâga is its complete renunciation.

The wealth to be coveted for is Dharma. I Myself am Yajna, Spiritual teaching is the Sacrificial gift, Prânâyama is the greatest strength.

Bhaga is my Lordly state.

The best attainment is devotion to Me.

Vidyâ is the removal of the idea of separateness from self.

Hrî is the abhorrence of all unrighteous acts (and not merely modesty.)

Srî is (not merely riches but) virtues. Happiness is that which seeks neither happiness nor misery.

Misery is nothing but longings for enjoyment.

The Sage is he who knows about liberation from bondage.

He is ignorant who knows the body to be self.

The Path is that which leads to Me.

The evil path is that which distracts the mind.

The increase of Satva is Svarga (and not merely Indra Loka.)

The increase of Tamas is Naraka.

Guru is the friend and I am that Guru.

This human body is the house.

He is rich who is virtuous.

He is poor who is not contented.

He who has not conquered the senses is the helpless man.

The Lord is he who is not attached to the objects.

He is a slave who is attached to them.

THE THREE PATHS: KARMA, JNÂNA AND BHAKTI.

SKANDHA XI. CHAP. 20.

Uddhava said: —

"Karma is to be performed and Karma is not to be performed — both are Thy injunctions in the Vedas. The Vedas speak of merits and demerits in connection with Karma. They speak of Varna and Âsrama, of differences in time, space, age and objects, of Svarga and Naraka.

"The sense of right and wrong is not innate but it is acquired from the scriptures, and the same scriptures undermine all ideas of difference. All this is confounding to me."

Shri Krishna replied: —

"I have spoken of three paths leading to the attainment of Moksha by men — Jnâna, Karma and Bhakti Yogas. There is no other means what so ever of attaining Moksha. Jnâna Yoga is for those that are disgusted with the performance of Karma and so give it up.

"Karma Yoga is for those that are not disgusted with the performance of Karma but are attached to it.

"He who perchance becomes fond of what is said or spoken of Me, but has no aversion for Karma nor has any undue attachment to it is fit for Bhakti Yoga.

"Perform Karma so long as you do not feel disgust for it or as long as you are not drawn by love for me. True to your duties, perform Yajnas but without any selfish desires. Do not perform prohibited Karma. Then you shall cross the limits of both Svarga and Naraka.

"By the performance of one's own duties, the purified man may acquire pure wisdom (Jnâna) and Bhakti.

"The dwellers of Svarga wish for the human body and so the dwellers of Naraka. For that body is a means to the attainment of of Jnâna and Bhakti both, not so the Svarga body or Naraka body.

"The far-sighted man does not wish for Svarga or Naraka. He does not even wish for human existence. For connection with the body causes selfish distractions.

"The sage knows the body as leading to desired for ends. But he realises at the same time its transitory character. He therefore loses no time in striving for Moksha before the approach of death. Even so the bird loses all attachment for its nest and flies away free and happy before the man who strikes at the tree succeeds in felling it.

"The human body which is the primal source of all attainments is a well built boat, so hard to secure and so cheap when once attained. The Guru is at the helm of this boat, and I am the favorable wind that drives it. The man that does not cross the ocean of births with such a boat is a killer of self.

"Jnâna: — When a man feels disgust for karma and becomes dispassionate and when his senses are controlled, he should practise concentration of mind.

"When in the act of concentration, the mind suddenly goes astray and becomes unsettled, you should bring it back under the control of self, with unremitting efforts, after allowing it to go in its wandering course a little.

"Never neglect however to check the course of the mind with your Prânas and senses all controlled. With the help of Sâtvic Buddhi bring the mind under the control of self.

"This control of the mind is the highest yoga. The horseman slackens the reins at first but never lets go the reins. Reflect on the creative manifestation of all objects and then the contrary process of their dissolution, according to the Sânkhya method. Do this till the mind attains calm.

"By cultivating a sense of disgust, by the growth of dispassion, by constant pondering over the teachings of the Guru, the mind gives up its delusion.

"By practising Yâma and other ways of Yoga, by discrimination of self and by worshipping Me, the mind is able to think of the Supreme.

"If by loss of mental balance, the Yogi does some improper act he should burn up the impurity by Yoga alone, but not by any other means (not by expiatory rites. Śridhara)

"Adherence to the particular path of one's own following is the right thing. People have been taught to distinguish between right and wrong, not because the acts are not all impure by their very nature but because the distinction is necessary to regulate the acts themselves with a view to cause a final abandonment of all attachments to them". (It may be said that according to the scriptures, Nitya Karma (acts ordained to be daily performed) and Naimittika Karma (acts ordained to be occasionally performed) purify the mind. Hence they are right (guna). The killing of animals and such other acts make the mind impure. Hence they are wrong (dosha). Expiatory acts (Prâyaschitta) are required to be performed in order to remove the consequences of wrong acts. Therefore Prâyaschitta is a right thing (guna). How can impurities be destroyed by means of Yoga then and not by means of Prâyaschitta: therefore it is said that what is called Guna (right) and Dosha (wrong) by injunctions and prohibitions, is only a regulation of acts. The purport is this. The impurities of a man are not the outcome of his own inclinations. Man is impure through his natural tendencies. It is not possible for him all on a sudden to have disinclination for all actions. Therefore "Do this," "Do not do this," these injunctions and prohibitions only put a restriction upon the inclinations of a man and by this means, they lead to disinclination. The Yogis have no inclinations. The rules of Prâyaschitta are therefore not meant for them. Śridhara.)

Bhakti: — "He who has reverential faith in all that is said about Me, and who feels disgust for all actions, who knows that desires are identical with misery, but is yet in-capable of renouncing them, such a man should worship Me, with sincere devotion and firm faith. Though gratifying his desires, he should not have any attachment for them, knowing that they lead to misery in the end. Those that constantly worship Me according to Bhakti yoga as already expounded by Me, have all the desires of their heart destroyed as I myself dwell in their heart. The bondage is broken asunder, doubts all cease to exist, the accumulated actions fade away, when I, the Âtmâ of all, am seen. My Bhakta speedily attains every thing that is attained by other means, Svarga, Moksha or even My own abode, if he has any desire for any of these. But My Bhaktas who are solely devoted to Me do not desire any thing even if it be offered by Me, not even final liberation. They are beyond the limits of Guna and Dosha."

GUNA AND DOSHA OR RIGHT AND WRONG

SKANDHA XI. CHAP. 21.

Those who do not follow the Paths of Bhakti, Jnâna and Karma, but who only seek paltry desires become subject to rebirths [For those that are matured in Jnâna and Bhakti, there is neither Guna (right) nor Dosha (wrong). For those that practise Disinclination, the performance of Nitya and Naimittika Karma is Guna, for it leads to the purification of the mind. The non-performance of such Karma and the performance of prohibited Karma are Dosha, for they give rise to impurities of the mind. Prâyaschitta counteracts such Dosha, and therefore it is Guna. For those pure men that are fixed in the Path of Jnâna, the practice of Jnâna is Guna; Bhakti is Guna to them that are fixed in the path of Bhakti. What is opposed to Jnâna and Bhakti is Dosha to the followers of those two Paths. All this has been said before. Now Guna and Dosha are detailed for those that do not follow the Paths, but seek their selfish ends. Śridhara]. Devotion to the path of one's following is Guna. The reverse is Dōsha. This is the proper definition of Guna and Dosha (Guna and Dosha are relative terms. They do not appertain to the thing itself. Śridhara).

Purity (Sûddhi) or Impurity (Asûddhi), Right (Guna) or Wrong (Dōsha), Auspicious (Sûbha) or Inauspicious (Asûbha) are terms applied to the same objects, in relation to religion (Dharma), Society (Vyavahara) and living (Yâtrâ), respectively.

I have explained Âchâra (rules of life) for those that want to be guided by Dharma (Sanctional religion). (Shri Krishna refers here to the works of Manu and other Smriti writers).

The body of all beings is composed of the five elements (earth, water &c). They are all ensouled by Âtmâ. Though men are all equal, the Vedas give different names and forms to their bodies (saying this is Brâhmana, this is Sudra, this is Grihasthâ, this is Sanyâsî) with a view to do good to them. (The object is to put a limit to the natural inclinations and thereby to secure Dharma, Artha, Kâma and Moksha. Śridhara). Similarly classification is made of time, space and other things, solely with the object of regulating actions (Karma.) Thus those lands are impure where the black deer do not roam (Details are not given for which read the original).

"Those that perform Yajna attain Svarga." Sayings like these do not speak of final bliss. They are only tempting words really meant for the attainment of Moksha, just like words said to a child to induce him to take medicine (The father says; "Eat this Nimba — a bitter drug. I shall give you this sweet meat." The child takes the medicine. But the sweet meat is not what he really gets, for his real gain is recovery from disease).

From their very birth, mortals are attached to some objects of desire, to their lives and powers and to their own people. But these are only sources of misery in the future. Why should the Vedas then teach attachment to such things? Some wrong-minded people say so without knowing the purport of the Vedas. They are deluded by the performance of fire sacrifices, and they resort to Pitri Yâna (i.e. they are drawn to rebirths on the Earth after temporary enjoyment of Svarga). They do not know their own abode, which am I as seated in their heart, from whom the universe proceeds. Not knowing the real meaning of the Vedas, they worship Indra and other Devas and perform Yajnas at which animals are sacrificed. Parâ, Pasyanti and Madhyamâ remain deep and unfathomable like the ocean and only Vaikhari becomes manifest in the Vedas originating in Pranava and appearing through the letters of the alphabet and the Metres. Even that Vaikhari is not properly understood by men. (The Vedas form the sound manifestation of Íshvara. That sound has four divisions. Parâ, which finds manifestation only in Prâna, Pasyanti, which finds manifestation in the mind, Madhyamâ which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in articulate expression. Those who have mental vision can only find out the first three. But the Vedas as expressed in language are also difficult to understand.) Further details are given, which are not reproduced.

THE TATVAS.

SKANDHA XI. CHAP. 22.

Uddhava asked: — "How many Tatvas (elemental principles) are there? The Rishis give the number differently."

Sri Krishna replied: —

"The discussion about the number is useless. The principles are interpenetrating. Their order and their number are therefore differently understood."