Chapter 11 - Characteristics of Bondage and Liberation and of Devotion

[Sanskrit text for this chapter is available]

The glorious Lord said:

1.^[1] The characterisation that ‘I am bound’ or ‘I am liberated’ is determined with reference to guṇas, and it has no relation to my essential nature. But guṇaṣ have their roots in Māyā. Hence, there is neither liberation nor bondage to me. This is my decision (with reference to this notion of bondage)

2.^[2] Grief and infatuation, pleasure and pain, and the condition of the body (viz. birth and death and change of body) are the work of Māyā (and are not real, but are wrongly attributed to the Soul). Just as a dream is only an unreal appearance (vīvarta) of the mind (or intellect), so is Saṃsāra illusory, unreal.

3. O Uddhava! Please understand that knowledge and ignorance are my potencies which are in existence since the time immemorial, and both are the creations of my Māyā. These potencies bring about bondage and release in the case of embodied beings

4.^[3] O highly intelligent Uddhava! Though I, as ātman, am one, it is in relation to Jīva (who is my reflection and as such Aṃśa—a particle—of mine) that the eternal bondage exists due to Avidyā (ignorance), and the other state i. e. emancipation from Saṃsāra comes to take place through vidyā (knowledge).

5.^[4] I shall now explain to you the distinction between one in bondage (namely the individual Soul or Jīva) and the other who stands altogether emancipated (viz. Ātman). They are characterized by two opposite sets of qualities though both are seen abiding in one and the same individual.

6.^[5] These are two fine-winged birds (viz. the Jīva and Śiva the Indwelling Self both of whom are distinct from the body^[6]. They are (inseparable) companions and kindred in (their being spiritual in) nature. Through Divine, will (Māyā), they share the same abode on the tree^[7] (viz. the body, their habitat). One of them (the Jīva) eats the fruit of the Pippala tree (i.e. experiences pleasure or pain as the fruit of the previous karmas to be enjoyed while in the body. The other (viz. Śiva or Īśvara) does not partake anything of it, (i.e. is above pleasure and pain, karmas, etc.), yet is more powerful (in spiritual wisdom).

7. (Out of the two) the bird who does not cat the fruit of the Pippala tree (i.e. does not enjoy the fruits of karmas) knows himself as well as the other. But not so the eater of the Pippala fruits (Jīva, the enjoyer of the fruits of his karma). He is entangled in Nescience and has been in bondage since eternity; while the other (Śiva or God) being full of (spiritual) knowledge, is eternally free.

8. Even though a Jīva, endowed with correct knowledge (i.e. a liberated Soul) happens to abide in a body (due to his past karmas), is not conditioned by (and attached to his) body like a person who is awakened from his dream, remains unattached to his body in the dream. On the contrary, a person with the wrong notion of his being identical with his body, when as a matter of fact, he is not conditioned by it, becomes to confined to it like a dreaming person who feels bound within the dream-body, when really he is unconnected with it.^[8]

9. A person possessing spiritual wisdom should remain unaffected (by love, hate etc.) without feeling that he is involved in the act, when the objects of senses which are the products of guṇas (like form, taste, smell) are apprehended by senses which are also modifications of guṇas.^[9]

10.^[10] An ignorant Jīva, abiding in. this body which is under the control of his Fate or past acts, regards himself to be the doer of an act, which is actually being done by his senseorgans which are the products of guṇas, and remains confined in it (due to his) (false) notion of being the agent of that act).

11-12. Understanding this, a man of spiritual wisdom (engaged in activities like) lying in bed, occupying a seat, taking a walk or performing ablutions and in (the activities of the cognitive and conative sense-organs such as) sight, touch, smell eating food, hearing, etc, does not get bound like an ignorant person. He allows his senses to enjoy their objects. Though he abides in the physical body (which being a modification of Prakṛti is) called Prakṛti, he is not contaminated by it like the sky (which pervades everything but is not contaminated by anything), the Sun (which, though reflected in the water or mirror is untouched by the reflecting media), or the air (which as the vital air—prāṇa moves through all parts of the body and still is unconcerned with it, and which as a wind, moves in any direction without being fixed or attached anywhere)^[11]

13. All the (varieties of) doubts of such persons are cut asunder with the sword of his clear, penetrating insight sharpened by his total renunciation. He discards the sense of diversity like a person, awakened (to reality) from a dream state, does about (scenes in) dreams.

14. Even though a Jīva is abiding in the body, if the functions of his life (breathing), senses, mind and intellect are free from purposeful thought or motivation, he is never fettered by the attributes—the guṇas—of the body (involving pleasure and pain).^[12]

15. He is a spiritually wise (and liberated) person who remains unaffected even when his body is troubled by cruel beast or wicked persons or is by chance respectfully worshipped with due attentions somewhere by some persons.^[13]

16. Being devoid of attributes good or bad (or being above the sense of good or evil), a sage looks upon all with an equal eye. He does not praise him who does a good turn to him; nor does he blame him who does or says something evil about him.

17. A sage should not do, speak or contemplate good or evil (about anyone or anything). (Detached from the worldly way of life) a sage should revel in (the bliss of) his own Self. Assuming such a way of life, he should move about like a dull person.

18. A person who has plunged deeply in the verbal revelation of the Brahman (i.e. is well-versed in the interpretation of the Vedas or Vedic philology), but is not so in the realization of the Supreme Brahman (by engaging himself in meditation, etc. prescribed for it), gets labour (on the Vedic studies) as the fruit (of his verbal knowledge of the Veda and not the realization of the Supreme Brahman), like a man who keeps a cow which has ceased to be a cow (and is incapable of yielding milk).

19. Dear Uddhava! A person who maintains a cow that has been milked to (the period of) dryness (and no longer yields any milk), a faithless wife^[14], a body under the control of another person (for support), wayward children, wealth not utilised on the worthy (cause or recepients) and speech not glorifying me or my name, is visited by misery after misery.

20. A wise man should not cultivate barren (i.e. wasteful) speech which does not contain glorification of my hallowing acts of the creation, maintenance and destruction of this universe or the sportive incarnations taken (by me) at the prayer of the world (or popular incarnations like Rāma, Kṛṣṇa, etc.).

21. Having thus removed by dint of critical investigation (on the lines described in the above verses), the wrong notion^[15] of seeing diversity with reference to Ātman, and having resigned (with full concentration) one’s thoroughly purified mind to me who am the all-pervading Lord, he should completely withdraw himself from all activities.^[16] (Mere scholarship in religious works is not enough.)

22. If you are not able to concentrate the mind firmly in the Brahman, carry out your duties resigning all acts to me, without expecting any fruit in return (from them).

23-24. Listening with faith and devotion^[17] extremely auspicious stories about me which purify the world, singing them (to others as in a kīrtana) and contemplating on them and enacting my Avatāra and deeds performed by me (during the kīrtana^[18]) and observing faithfully the duties pertaining to the three puruṣārthas (viz. dharma—righteousness, artha—wealth and kāma—enjoyment of pleasures) with a view to please me^[19] and entirely depending on me, one develops unswerving devotion in me who am Eternal, O Uddhava.

25. It is through devotion developed in association with saintly persons that he becomes my real votary. Verily such a devotee easily attains to my exalted state (or Vaikuṇṭha) as pointed out by the righteous.

Uddhava submitted:

26. O Lord of hallowing glory! What kind of person is regarded as a saint (Sādhu) by you? (What are his characteristics?) What type of devotion is respectfully appreciated by pious devotees (like Nārada) and would be useful to attain to you?

27. O Ruler of gods like Brahmā! The Controller of the world I Be pleased to explain this to me who have prostrated myself before you and am full of loving devotion to you and have sought your shelter, O Lord of the world.

28. You are the Supreme Reality (The Brahman) untainted and unattached like the highest sky, transcendental to Prakṛti.^[20] It is at your own free will^[21] that you have assumed a distinct finite personality and have descended (on the earth).

The Lord replied:

29. Such a sage is compassionate; he never envies or harms any creature; is full of fortitude; firm and strong in truthfulness; of pure mind (untainted by jealousy, etc.); equipoised in pleasure and pain (unaffected by joy and sorrow under the above conditions); obliging unto all.

30. His mind is never perturbed by desires; his senses are fully under control; he is gentle-hearted; of pure (perfectly moral) conduct; devoid of all possessions; free from desires (or evil activities), moderate in eating and drinking; serene in mind; firm in his own dharma, seeking asylum in me and contemplative by nature.

31. He is ever alert and vigilant; of deep mind (remaining undisturbed under exciting circumstances); full of grit (in the face of danger); free from six worries^[22] or bodily defects (viz. hunger and thirst, grief and infatuation, old age and death); Though himself indifferent to worldly honour, pays respect (to the worthy); possesses aptitude and willingness to impart knowledge; a sincere friend; merciful in behaviour and endowed with spiritual knowledge.

32. He is the best of saints who (finding them to be distractions and obstructions in meditating on me or concluding definitely that everything will be obtained through devotion to me or becoming ineligible to perform karmas due to his unflinching firm devotion) neglects his duties though they are prescribed by me (in the Veda) and even though he knows full well the merits accruing from performing those duties and the evil consequences of disobeying them; and (thus in preference to his prescribed duties) is engaged in my worship.

33. Realizing me or (if unrealized) contemplating on me as unlimited by time and space, as the Inner Soul abiding in all and essentially characterized by ‘Is’-ness, (existence) knowledge and bliss those who worship me exclusively, are definitely regarded by me as the best of devotees.

34.^[23] To behold, to touch, to embrace and to worshiy [worship?] my idols or other representations (like Śāligrāma and others) and my devotees, render personal service to them, to eulogise me, to extol and chant my deeds and excellences with utmost humbleness;

35. To listen to my stories with deep faith and devotion, to meditate upon me constantly, to offer to me all that one acquires, to dedicate oneself to me entirely for my service, O Uddhava;

36. To recite (and describe) my incarnations and deeds, to participate joyously in my festivities (like Janmāṣṭamī— the birth anniversary of Lord Kṛṣṇa), to celebrate my festivals in my temple with musical entertainments such as vocal and instrumental music and dancing and purāṇa recitation and discussion.

37. To go in procession for pilgrimage (to places sacred to me) on all annual festivals^[24] and to offer me flowers, sandal paste and (vegetarian) food, to get initiated in the Vedic and Tāntric way of worshipping me and to observe vows sacred to me (like observance of fast on the Ekādaśī day).

38. Devout enthusiasm in installing my image (in temples), individual and cooperative endeavour to lay out flower- gardens, orchards, playgrounds, and construction of temples and towns:

39. To render service in my house (temple) like a sincere servant by sweeping and washing, plastering with cowdung the floor and decorating it with ornamental drawings figures without expecting anything in return for this service;

40. One should be free from pride (about the service rendered to God) and should be free from hypocrisy. One should not even mention what good one has done. One should not use for one’s private purpose anything that is offered to me, including the light of the lamp.^[25]

41. Whatever is desired-most to oneself in the world or whatever is dearest to one’s heart should be dedicated to me. Such offering results in infinite and everlasting good.

42. O blessed Uddhava! The Sun, Fire, the Brāhmaṇa, the cows, devotees of Viṣṇu, the sky, the air, water, earth, one’s own heart and all the creatures are ‘the places’ (objects as media) of my worship (through which worship should be offered to me).

43. A person should worship me in the Sun by praising the Sun with hymns from the three Vedas, in the (sacrificial) Fire, with offering oblations to it, in prominent (deserving) Brāhmaṇas, with warm hospitality and in cows with offering of grass, etc.

44. (One should worship me) in the votary of Viṣṇu with the fraternal affection,^[26] in the heart and the sky, through deep undisturbed contemplation, in the air, with the knowledge that I am the chief vital power (mokhya-prāṇa); in water with, water mixed with flowers, sesamum seed, rice, etc.).

45. (A man should worship me) in the earth (levelled, squared and consecrated for sacrifice^[27]) with the mystic syllable of Mantras, in one’s own body with all the comforts (permitted by śāstras) and one should worship me in all the creatures as their In-dwelling Soul, by looking upon all beings as equals (impartially without any love or hatred towards anyone.)

46. In these ‘places’ of worship, one should contemplate with concentrated mind, my form with four arms wielding in each the conch, (Pāñcajanya), the discus (Sudarśana) the mace (Kaumodakī) and a lotus (respectively) and with a serene and gracious countenance.

47. He who, with a concentrated mind, worships me in this way, by performing sacrifices and by constructing tanks and other amenities to the public, develops pious devotion unto me and my constant remembrance will be awakened through service unto saints.

48. Generally, there is no other expedient (to God-realization) except the path of devotion generated in association with saintly people, for I am the chief support and refuge of the pious saints.

49. Now, after this, listen to the top-most secret which deserves to be closely guarded^[28] which, however, I am divulging to you as you are my servant (devotee), well-wisher and a friend, O scion of the Yadu race.

Footnotes and references:

[1]:

Bhāvāratha Dīpikā: OR: The statement that ‘The individual soul is bound or liberated’ is made on the basis of its being subject to or free from the predispositions of guṇas and it does not refer to its real nature. The are under my control. As I am their controller, liberation or bondage are not applicable to me.

Bhāgavata Candrikā and SS: (Sudarśana Sūri) emphasize that the bondage and liberation positively affect the Jīva (individual) and not the Supreme Soul or God.

VJ. The statement ‘Bound’ or ‘Liberated’ refers only to Jīva who is affected by the three guṇas of Prakṛti which is under my control. Hence the notion of bondage and liberation is not applicable to me.

Siddhāntapradīpa When the Jīva which is bound by guṇas resorts to me, he is liberated. Cf. Bhagavad Gītā7.14.

[2]:

Both SS & Bhāgavata Candrikā hold that what is ‘non-eternal’ (anitya) is ‘unessential’ (avāstava) but it is not false or unreal (mithyā). Hence grief, etc. caused by Māyā or Prakṛti under my control are related like a dream to a jīva. The dream and Saṃsāra both are real but not eternal conditions of the jīva, and they have an end. Hence, Saṃsāra is not the essential state of jīva. The main thrust of the argument is: Svapnaprapañcasyāvāstavatvaṃ nāmānityatvam eva na tu mitḥyātvam. Both SS & Bhāgavata Candrikā quote Bṛhad. Up. 4,310 as the authority for their stance (na tatra rathā na ratha-yogāḥ, etc.)

VJ: Grief, pleasure etc. are experienced in a dream due to ignorance that it is dream. Similarly, due to the ignorance of his own essential nature, jīva suffers in Saṃsāra. Saṃsāra is not false (mithyā) and is indestructible but it can be warded off: saṃsṛtiḥ satyapi na vāstavī pratihantum aśakyā—svapna- dṛṣṭāntena saṃsārasya na mithyātvam ucyate. This quotation is used by Siddhāntapradīpa& Bhaktamanorañjanī

VC. It is due to the condition (upādhi) of avidyā that the jīva accepts and authorises to hīmself (and experiences) sorrow, delusion etc. in the subtle body. They are not a part of Jīva’s essential nature. They are caused by avidyā and hence, mithyā (samsṛtir na vāstavī. Śokamohādīnāṃ māyā-sṛṣṭatvena satyatve'pi..jīve avidyākalpitatvān mithyātvam.

[3]:

Bhāgavata Candrikā states that though bondage exists from eternity it is terminable by spiritual knowledge. Padaratnāvalī holds that the jīva and paramātman are two distinct entities. The Jīva is subject to bondage and liberation and is under the control of paramātman.

[4]:

Bhāgavata Candrikā & Padaratnāvalī, believe that both jīva who is subject to bondage, and Paramātman who is independent, omniscient abide in the same body, though the latter is not subject to bondage.

[5]:

According to Bhāgavata Candrikā the two wings of Jīva are righteous and unrighteous acts (dharmādharmau) while that of the other bird, Paramātman, are absolute defect-less-ness and absolute excellences. The ‘nest’ of the Jīva and Paramātman is in the heart of the tree (the body). The pippal-fruits are the objects of senses such as sound, form, etc.

Padaratnāvalī quotes his authorities and asserts that the other bird—the Lord—enjoys happiness only but never experiences what is bad or evil.

EK. explains that jīva is called a bird as it flies from tree to tree (occupies one body or birth after another). The existence of the other bird and the terms sadṛśau and sakhāyau refute atheism and establish the existence of God.—EB. 11.159-184.

[6]:

Cf. dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte /  
tayor ekaḥ pippalaṃ svādvatti anaśnan anyo'bhicākaśīti //
  —Muṇḍaka 3.1.1; Śvetāśva 4.6

[7]:

Cf. Kaṭha 63 & Bhagavad Gītā. 15.1.

[8]:

Bālaprabodhini: The verse states the differentia between abound (baddha) and a liberated Soul.

[9]:

tattva-vittu mahābāho guṇa-karma-vibhāgayoḥ /
guṇā guṇeṣu vartanta iti matvā na sajjate //
  —Bhagavad Gītā. III.28

[10]:

Padaratnāvalī: The ignorant Jīva, who abides in the body unḍer the control of the Lord, regards himself as the doer of actions in which lie is dependent on the Lord, and gets confined to the body.

[11]:

Bhāvāratha Dīpikā: Verses 11 to 13 explain Uddhava’s question about the way of behaviour of a true Bhāgavata. But Bhāvāratha Dīpikā’s explanation is on a lower plane on verse 12.

EK says that these verses treat the behaviour of the absolutely liberated person. EK. draws a highly idealistic picture in which he poetically describes in details (from ovīs 263 to 393) how in every action, a liberated soul being ever absorbed in the bliss of Brahman, is a par of his spiritual life, where the triad of act-action-actor is non-existent. In all these acts, even his sexual intercourse is shown in its spiritual light.

No annotator of the Bhāgavata Purāṇa has risen to the staggering spiritual height of EK. in his commentary on these three verses.

[12]:

This verse explains Uddhava’s question ‘how a liberated person behaves.’

[13]:

Verses 15-17 reply Uddhava’s query “What are the characteristics of a liberated person?”

Bhāvāratha Dīpikā: quotes Yājñavalkya: A sage is not angry against a person who pricks him with a thorn nor is pleased with one who anoints him with sandal. He treats both of them equally.

[14]:

Bhāvāratha Dīpikā interprets asatī as Kāmaśūnyā—a frigid or an old wife. EK adds quarrelsomeness and insubordination to lack of character in explaining

[15]:

Padaratnāvalī enumerates the following wrong notions according to the Dvaita school: (1) Identity between the Jīva and Lord, (2) The one-ness of soul—all jīvas make one existence, (3) The gross world is not real.

[16]:

Bhāgavata Candrikā: One should abstain from Pravṛtti mārga which leads the jīva from one life to another.

[17]:

EK. details here how to avoid the four types of obstructions while listening to and contemplating about the name and deeds of the Lord. He describes the three types of devotional love (viz. Sāttvīka, Rājasa and Tāmasa) generated in the audience. He however, emphasizes the importance of the fourth type which transcends these three and makes the listener forget himself completely—absorbed in the meditation of the Lord like ‘a crystal of salt fallen into the sea’.—EB. 11.706-25.

[18]:

EK. describes how to represent these by giving examples of lifting of Govardhana, etc. ibid. 735-37.

[19]:

EK To real devotees the Lord is their dharma, artha and kāma. He automatically—without conscious or deliberate intention—resigns all his acts to the Lord. The real votary is endowed with spiritual wisdom and all his acts are dedicated to the Lord. This real Bhāgavata devotion is called saṃviti in Vedānta and Śakti in Śaivism.—EB. 11.748-774.

[20]:

This shows that the Lord is distinct from the non-sentient Prakṛti and sentient jīva—VṚ.

[21]:

Who has assumed a finite form due to intense desire of His devotees—Bhāvāratha Dīpikā EK. elaborates this. But to attribute ‘Will’ or the pressure of the wishes and the prayers on the Supreme Brahman is rather strange, if the pure Upaniṣadic concept of Brahman is accepted. In works on Bhakti (as in the present case), however, God is humanised (Translator.)

[22]:

Bhāvāratha Dīpikā quotes the following defects about which people worry: Kṣut-pipāse, śoka-mohau, jarā-mṛtyū ṣaḍ-ūrmayaḥ /

[23]:

Verses 34-41 describe the characteristics of devotion—Bhāvāratha Dīpikā

[24]:

Thousands of people in Maharashtra go in group-processions to Pandharpur on the ekādaśī (the 11 th day in the bright half) of Āṣāḍha and Kārttika, and hundreds of them on other ekādaśī days.

[25]:

Bhāvāratha Dīpikā clarifies that this restriction is limited to the movable and immovable things (such as dress, pots, ornaments, etc.) presented to the Lord and not to eatables, flowers so offered. On the contrary, be insists that some portion of the eatables should be accepted as prasāda. He quotes a Smṛli which states that other gods and our ancestors should be offered a remnant of the food, etc. offered to Viṣṇu.

viṣṇor niveditānnena yaṣṭavyaṃ devatāntaram /
pitṛbhyaś caiva tad dejaṃ tadānantyāya kalpate /

[26]:

EK.: No caste-distinction should be considered about the devotees of Viṣṇu. Devotion and not caste is the criterion here. EB. 11. 1395-1408.

[27]:

EK. says that the raised plot of earth should be like a cow and Śeṣa or Ananta, the supporter of the earth is to be worshipped. EB. 11.1429-33.

[28]:

Out of the paths of knowledge and devotion, the path of devotion is superior and association with saints helps to accomplish this. The paths of knowledge and Yoga may or may not lead to liberation from saṃsāra as they are dependent. Association with saints is self-dependent and efficacious to enable one to cross the saṃsāra with certainty—Bhāvāratha Dīpikā