Chapter 7 - The Legend of the Avadhūta and his Preceptors

[Sanskrit text for this chapter is available]

[Full title: Śrī Kṛṣṇa’s Spiritual Guidance to Uddhava: The Legend of the Avadhūta and his Preceptors]

The Lord replied:

1. O highly blessed Uddhava! What you have spoken to me (about my future plans (Supra 6.42) has been decided by me (to execute). God Brahmā, Śiva and guardians of the spheres eagerly desire my (return and) stay in heaven (i.e. Vaikuṇṭha).

2. The mission—the work of gods—for which I incarnated along with a ray of mine (my aṃśa—Balarāma) on the earth in response to the prayer of Brahmā, has been completely accomplished by me.

3. The clan (of Yādavas), already consumed as it is by the imprecation (of the Brāhmaṇas) will surely be exterminated by mutual infighting and the sea will overflow and submerge this city on the seventh day (when I am no more here).

4. As soon as I leave this world, it will, before long, lose all its auspiciousness, as it will be overcome by Kali (the Dark Age), O pious one.

5. You should not live here any longer when I have withdrawn myself from this world; for in this Kali Age men will be more interested in unrighteous ways.

6. You also should give up all attachment and friendship with your kith and kin and concentrating your mind on me firmly, you wander over the earth looking upon all with impartiality.

7. Whatever is perceived by mind, speech, eyes, ears (and other cognitive and conative senses), know that that is a product of Māyā and mind and that it is transient.

8.^[1] The notion of difference or diversity is the misapprehension of a distracted and unrestrained mind. It results in good and evil consequences. (It may be argued that by its enjoining of injunctions and interdictions, the Veda supports the notion of difference. But that is not correct). The distinction between the prescribed act, its non-commission and prohibited action is meant for the guidance of those who possess the misapprehension of good and evil (The Veda is for the guidance of those who are affected with avidyā).

9. Therefore, controlling all your sense-organs and concentrating your mind (on me, train yourself to) visualize all this vast universe within your own self and to see that your own soul in (i.e. identical with) Me, the Brahman (The identity of the Brahman and the Soul explains the latter’s capacity to pervade or contain within itself the whole universe).

10. Being well-equipped with the knowledge (of the essential teachings) of the Vedas and the Self-realization (of those teachings) and the realization of the identity of your soul with the (souls of) all embodied beings, you become stated with the (Supreme) bliss of self-realization and you shall experience no obstacles (from gods, etc.)^[2]

11. He who is above the sense of good and evil is like an innocent child. He does not desist from a prohibited act with the consciousness of its being evil (but due to his previous hallowed impressions—good saṃskāras that he abstains from doing an evil act). Nor does he perform a prescribed act with the desire of deriving its good fruit (but his pious saṃskāras lead him to ḍo so. Hence, there is no danger of such person becoming way-ward).

12. He is a friend and well-wisher of all beings, tranquil in minḍ, possessed of firm knowledge (of Vedanta) and its realization. He looks upon the Universe as identical with me. Verily he is never involved in the miseries of saṃsāra.

Śrī Śuka said:

13. Uddhava, the great devotee of the Lord, who was thus instructed by the glorious Lord Kṛṣṇa, became eager to know the truth. He prostrated himself before Acyuta (Śrī Krṣṇa) and submitted as follows:

Uddhava said:

14. O Lord (bestower of the fruit) of Yoga, O ultimate secret treasure of the knowers of Yoga or the abode of Yoga, O embodiment of Yoga O the source (the first propounder) of Yoga^[3], renunciation without any expectation in return (which is the characteristic of sannyāsins) has been taught to me by you for my Final Beatitude (or Mokṣa).

15. But I think that such renunciation of desires is very difficult to practise, O Perfect Lord, for those whose minds are addicted to sense-objects (of pleasure)—nay it is all the more difficult—(practically) impossible—by those who are not your devotees, O the Indwelling Soul of all beings.

16. O Lord, I am ignorant. My mind is deluded with the notion of‘I-ness’ (my identity with my body) and ‘mine- ness’ (the notion that all my wife, children, property, etc. are mine) created by your Māyā. Hence, O Lord, instruct (this servant of yours in such away as he (I) can practise it and attain that (degree of) renunciation propounded by you.

17. I do not sec even among gods who can expound to me the nature of the Soul except You who are self-illumined (all-knowing) Ātman and the only Reality. AU the embodied gods like Brahmā and others have their minds deluded by Māyā and look upon external objects as the only reality.

[Bhāgavata Candrikā adds:]

17(A). Their minds arc deluded by Māyā which is not removed by mere reasoning and argument of those who make enquiries about, it unless they associate themselves with the Lord’s devotees who have the experience (of bliss) of the lolus-feet of the Lord. Such association is possible even to those who lead a householder’s life and have undergone three types of miseries and their burden of sins being thus lightened, they are less inclined to sensual pleasures (tāpa-trayā'bhiṣṭaptānāṃ....nṛṇāṃ khalu sat- saṅgamaḥ syāt natu viṣaya-lālasānām /).

18. Being schorched [scorched?] by miseries in life, my mind had become dissociated with the world^[4]. I, therefore, seek asylum with you, O Nārāyaṇa, the friend of all living beings, who are the Omniscient Supreme Lord abiding in the eternal, time less, Vaikuṇṭha and who arc devoid of all defects, infinite in time and space (transcending them both).

The Lord said:

19. It is well known that persons who investigate with themselves (even without the guidance of a spiritual preceptor) the true nature of the world, lift themselves by self-effort and become free from longings for worldly pleasures.

20. The Ātman (Soul) is the real preceptor and guide of oneself, especially in the case of human beings; for he can arrive at what is his own good by (rational logical reasoning using the tools of knowledge like) direct perception and inference.

21. It is in human life that people of mature judgement who are experts in the Paths of Knowledge. (Sāṅkhya) and Yoga, realize me quite distinctly as being endowed with all powers.

22. Many (categories of) bodies with one foot, two feet, three feet, four feet, multiple-fooled and foot-less have been created by me. Out of them the human body is the dearest to me.

23. In this human body those who are alert and vigilant, directly endeavour to find me, the Supreme Ruler who cannot be ascertained by means of the qualities or attributes (of jīva such as intelligence) which are themselves within the range of perception or by inference^[5] (based on inferable evidence).

24. As an illustration on this subject, they narrate the following ancient legend of a conversation between a recluse who had realized Brahman and was of immeasurable splendour and king Yadu (of immense power and intellectual brilliance)

25. On seeing a certain youthful, Brāhmaṇa ascetic^[6], a knower of Brahman full of (spiritual) wisdom wandering fearlessly, king Yadu, an expert in Dharma put to him the following question:

Yadu said:

26. Whence did you, though (apparently) inactive, come to possess such extraordinary penetrating intelligence and wisdom (in so youthful a stage), endowed with which and enlightened (in the nature of Brahman) you roam about in this world like a child.

27. Generally men try to attain religious merit, wealth and enjoyment. They evince desire to know the nature of the Soul but they are motivated with a desire for longevity, fame and fortune.

28. You are physically capable (able-bodied), wise, skilful and alert, good-looking, nectarlike sweet in speech (and none of the factors which cause indifference or incapability in active life like weakness, ignorance, want of skill or ugliness are found in You). Still you behave as if you are a dunce, lunatic or as one haunted by a ghost.

29. While people are burnt with the forest conflagration in the form of passions, and covetousness, you are not even touched by that fire and stand immune like an elephant immersed in the waters of the Gaṅgā (and hence untouched by a forest-fire).

30. Be pleased to explain to us who are making this enquiry seriously, the cause of your blissfulness in your own self even though you art devoid of objects of pleasure and are leading a single (unmarried life), O knower of Brahman.

The glorious Lord Kṛṣṇa said:

31. When respectfully questioned thus by the highly intelligent Yadu who was friendly to Brāhmaṇas, the blessed Brāhmaṇa sage, duly honoured, explained to Yadu as he stood bowing to him in modesty.

The Brāhmaṇa (Dattātreya) explained:

32. Many are my preceptors whom I have selected (and accepted) through my own judgement, O King. Please listen to the names of those preceptors from (each of) whom I assimilated (some specific) wisdom and I wander all over the world free (from worldly troubles).

33-35. The earth, the air, the ether, water, fire, the moon, the sun, the pigeon, the boa-constrictor, the sea, the moth, the bee, the elephant, the honey-gatherer, the deer, the fish, the courtesan Piṅgalā, the osprey, the child, the maiden, the blacksmith, the serpent, the spider and the wasp—these twenty-four have been adopted as teachers by me. It is from their special ways of behaviour that I imbibed whatever lessons were useful to me in life.

36. I shall explain to you fully what lessons I picked up from each preceptor, O son of Nahuṣa. Please do understand them, O tiger among men.

37. From the earth, I learnt the vow (of firmness and forbearance) to remain undisturbed even when trodden over (and mal-treated) by other beings. With the full knowledge that they (these oppressors) are working under the influence and will of the Providence, a strong-minded wise person should not deviate from his path of duty (dharma).

38. As a disciple of the mountain (which is a part of the earth and the products from which such as trees, grass, watercurrents are meant for the use of others) a righteous person should learn to resign all his activities for the good of other beings. And also as a pupil of the tree (which is another part of the earth and which allows itself to be cut, uprooted and transplanted at the will of others), he should learn that he is meant for others and be useful according to their will.

39. Just as the wind in the form of the life-breath (expects food and water for subsistence and not form, taste and other objects of senses), a sage should be satisfied with bare necessities of subsistence and not crave for objects of sensepleasure. He should however manage to take in that much (which may not result in starvation) which (if not taken) would cloud his mental faculty and obscure his knowledge; nor should he get his mind and speech distracted (by the deṣire for sense-objects).

40. Just as the wind is unattached (to the natural beauty or the burning of the forest), a yogi, though participating in the surrounding objects of senses of various characteristics (such as hot, cold, sweet and others), should keep his mind aloof and unattached from the excellences and defects of these sense-objects.

41. Just as the wind, though a carrier of scents and odours (which arc due to the particles of the earth wafted by it), is distinct from the smell, a yogi should bear in mind that though he has entered the earthly bodies and (is the basis of and hence) appears to possess their characteristics (such as childhood, youth, fatness, slimness, etc.), and have his sight (mind) fixed on his self which is distinct from the body and its attributes.

42. A contemplative sage should comprehend that his soul though invested with the physical body, is identical with. Brahman and as such interpenetrates and permeates all mobile or immobile creation—all-pervading yet unconnected like the sky^[7], (which is unlimited and untouched by other objects).

43. Just as the sky is not touched by the clouds tossed about by the wind, the Person (Soul) is not affected by the products of the Time-spirit and by things such as fire, water and food.

44. Water in a holy spot is by nature pure, smooth, soft and sweet and purifying by sight, touch and chanting of its name. Similarly, a sage should become a friend of men and make them pure (by absolving them from sins). (The Avadhūta learnt this from water).

45. The Avadhūta learnt from the fire to be Brilliant (with his spiritual knowledge), aflame (as his supreme knowledge is enhanced and made brighter like a flaming fire), formidable (as the sage remains unperturbed even under stress), with his belly as his vessel (for keeping food i.e. completely devoid of all belongings). Like fire, a self-controlled yogi does not take in what is impure, though he may accept anything and everything offered to him.

46. Like the fire (sometimes lying hidden in the fuel or ashes), the sage remains unnoticed (among common men); sometimes (like a fire ablaze) he becomes known to others and is worshipped by the seekers of spiritual good. (Just as the fire consumes only what is offered as oblation in sacrifices) the sage eats whatever is offered by pious donors and burns down the sins committed by them in the past and the future.

47. Just as the fire assumes the shape and size of the fuel(e.g. a log of wood, etc.) in which it abides, the all-pervading Lord-Ātman—(though unrelated to the body) appears to possess that size and shape of the bodies whether high or low (like that of gods and sub-human beings) in which he has entered, after creating it through his Māyā.

48. The six stages beginning with birth and ending with death, which are brought about by the Time-spirit of unmanifest course, belong to the body and not to the Soul, just as the appearance and disappearance of the digits of the moon are caused by the Time to the digits of the moon and not to the moon itself.

49. The births and deaths of bodies though eternally taking place due to the inexorable force of Time flowing like a rushing torrent, do not affect the Soul, just as there is a beginning and end to the flames of fire and not to the Fire itself.

50. Just as the sun evaporates the water with its rays and is not affected (either by sucking up water or showering it as rain), a yogi enjoys the objects of senses with his senses or rejects them according to the (exigencies of) time, but he is in no way attached to those objects.

51. To those who regard the gross, physical body as the Ātman, the Ātman though essentially one, is regarded as different due to the different bodies wherein he abides, just as the Sun, though one, but when reflected in different reflecting media, appears as many (and different) to persons of gross understanding (the Ātman though one appears as many and different, due to its limiting conditions (upādhis).

52. Excessive attachment or over-association with anyone should never be contracted by a person If he does so, he will come to grief like the dull-witted he-pigeon (in the following legend).

53. A certain dove built a nest on a tree, in a certain forest. He lived with his mate, a female dove, for some years.

54. Their hearts tied together with the bonds of love, the pair of pigeons led a conjugal life binding together each other’s eyes with eyes, body with body and heart with heart.

55. It was in the mutual company that they slept, ate, flew about, stood, chatted, sported together and fearlessly wandered in the rows of forest trees.

56. The female dove satisfied his conjugal desires and was (reciprocally) treated with sympathetic affection by him. The dove, being of uncontrolled senses, procured for her whatever she desired, irrespective of the strain involved in obtaining it.

57. At the proper period, the female ḍove conceived for the first time, and laid down the eggs in the nest, in the presence of her mate.

58. In due time, by the inconceivable powers of the Lord, well-formed fledgelings with delicate body covered with soft down, were (by natural process) born out of the eggs.

59. The pair of parent birds who were so affectionate to their off-spring nourished their young ones and felt happy as they heard their chirping and sweet indistinct warbling.

60. The parents were greatly rejoiced at the soft touch of their wings, charming movements, sweet cooings and their approaching to meet them.

61. Deluded by Viṣṇu’s Māyā potency, the hearts of those dull-witted birds were closely knit together by love and they reared their young ones (with anxious care).

62. On one occasion, the pair of parent-birds went out into the forest in search of food for their young ones. They wandered for a long time into the jungle.

63. By fateful chance, a fowler who went about in the forest, happened to see those young birds. He spread out his net and caught them, as they moved about their nest.

64. Both the male and female doves were always anxious to nourish their little ones, and they had gone out (in search of food) and returned when they gathered some.

65. Seeing that her young ones are caught in the net and crying, the female dove was overwhelmed with grief and rushed at them screaming.

66. Ensnared in the bonds of ever-increasing affection through the deluding Potency of the Lord, the mother-dove who saw her young ones caught in the net was bewildered and forgot herself, and was herself entangled therein.

67. Seeing his own young ones dearer to him than his own life and his own life-mate dear to him as his own self also caught up, the male dove was deeply distressed and bewailed sorrowfully:

68. “Alas! Look at the calamity that has befallen me of scant merit and evil mind. I have been still unsatiated and have not accomplished any object in life. But my household life which is the source of three objects of life (puruṣārthas) is ruined.

69. My mate who was a match for me in all respects and agreeable in everything, looked upon her husband (me) as a deity. But (now) abandoning me in a desolate house, she is going to heaven with her good children.

70. Such as I am, bereaved of my wife and children, what interest have I to lead the miserable life of a helpless widower, in a deserted house?”

71. Even though he saw them (his mate and young ones) entangled in that net and struggling for life in the clutches of death, the poor, thoughtless dove flung himself in the snare.

72. Having caught the householder-dove, his female mate and young ones, the ruthless fowler was accomplished of his purpose and returned home.

73. In the same way, a householder of poor sense takes delight in conjugal life and with his mind perturbed, goes to ruin along with the family (kith and kin) while trying to maintain it like the bird-dove in the above legend.

74. Birth in the human life is like an open gate to Liberation from Saṃsāra. He who, having obtained such a birth as a human being, is still attached to the life of a householder, is regarded by the wise as a person fallen from eminence to which he has climbed.

Footnotes and references:

[1]:

(i) EK, A person who forgets the identity of his Soul with the Supreme Soul conceives the misapprehension of diversity and develops the notion of good and evil. This notion, leads to the triad of karma, akarma and vikarma. All physical, verbal and mental activities are karma. The act when performed (without attachment) leaves no ‘seed’ (the effect or fruit of the karma). Such a ‘seedless’ act is Akarma. The act which is done irrespective of its prescriptive or prohibitive nature is Vikarma. As the jīva is born out of Avidyā all his acts are due to and full of Avidyā (EB. 7.57-71.)

(ii) Bhāgavata Candrikā: (The gist only) The Paramātman is one and all other entities form a part of his body and are controlled by him. To regard independence of entities is misapprehension. A person with such misapprehension experiences pleasure, pain, etc.

Karma=The prescribed act (both of daily routine and occasional).
Akarma=a prohibited act.
Vikarma=an act giving various fruits (vividha-phalaya coditaṃ kāmyaṃ karma).

A person with the notions of good and evil is disturbed with the thought of Karmas and their consequences.

(iii) The notion of one’s own agency of acts irrespective and independent of God creates good and evil and the snare of saṃsāra; one who knows that the God is the real agent or doer, is liberated. Due to Rajas and Tamas, the mind is confused with karma, akarma, etc. Padaratnāvalī

[2]:

Bhāvāratha Dīpikā One should perform the prescribed karmas till self-realization
after which gods, etc. shall not dare trouble you for the non-performance of
karmas.

Cf. tasya ha na devās'ca nābhūtya īśate /
ātmā hi eva eṣāṃ sa bhavati //
  —Bṛhad. Up. 1.4.10

[3]:

Uddhava gave these epithets to Śrī Kṛṣṇa to imply that your above- mentioned teaching is meant for Yogis and sannyāsins, but what about your ignorant devotees like me who are not competent to practise it—Bhāvāratha Dīpikā

[4]:

v.l. nirviṇṇadhīriha muhuḥ—I who am every now and then scorched, etc.

Padaratnāvalī reads aharahaḥ for nirviṇṇadhīriha muhu in Bhāvāratha Dīpikā It means ‘everyday I am being scorched, etc.’ Both the v.l.s are good emendations for ahamu ha.

[5]:

Bhāvāratha Dīpikā cautions that Ātmā should not be regarded as inferable. By inference we know that Ātmā is distinct from tangible objects like the body and from inferable objects as well. By inference we can understand Ātmā’s distinctness from the body, attributelessness and pure nature.

[6]:

Bhāvārtha-dīpikā-prakāśa & Dīpinī identify him with the sage Dattāṭrcya on the strength of Supra 11.7.4:

yogardhim āpur abhayīṃ yadu-haihayādyaḥ /

Avadhūta—a philosopher (Brahma-vid).

Monier Williams—SK. Dictionary, p.100.

[7]:

Padaratnāvalī’s v.l. nabhovat vitatasya—ṃll-pervading like the sky’ is better ṃan Bhāvāratha Dīpikā’s nabhastvaṃ vitatasya.