Chapter 19 - Exposition of Spiritual Knowledge

[Sanskrit text for this chapter is available]

[Full title: Exposition of Spiritual Knowledge, its Realization and Yogic Disciplines]

The Lord said:

1.^[1] He who is endowed with Śāstric learning leading to direct Ātmic realization and has not to depend on logical reasoning, should understand that this world of difference (as well as the dialectic process of negating it) is the illusion caused by my Māyā and should ultimately consign this knowledge unto me (This is termed as Vidvat-sannyāsa).

2. None else but I am the beloved to the spiritually enlightened person. Only I am accepted (by him) as his objective (goal to be achieved) as well as the means of achieving it. I am the Svarga (i.e. worldly prosperity) as well as the Mokṣa (the state of final emancipation from Saṃsāra), to him. Nothing except me is dear to him.

3. Persons who are endowed with spiritual knowledge i.e. know the distinctness of Ātman from the body and Prakṛti and realization of the self (i.e. knowledge that Paramātman is both the goal and means to attain to Him) are able to cognise (and reach) my highest state. Such a knower bears me up with his spiritual enlightenment and hence he is the beloved-most to me.

4. The stage of (spiritual) perfection attained by even a single particle (or ray) of knowledge cannot be brought about and reached by performance of austerities, visits to sacred places and ablutions in holy waters, muttering of mantras, charities (e.g. donations of cows, gold, land), prescribed purificatory acts (according to Śāstras).

5. Hence, O Uddhava, securing vijñāna i.e. the bliss of one-ness with Paramātman by means of jñāna i.e. realization of the spiritual knowledge (of the identity of the jīva and Paramātman and being endowed with the knowledge (jñāna) and its realization (Vijñāna, mentioned above), worship me devoutly.

6. It is reported that having worshipped me by means of the sacrifice in the form of Jñāna and Vijñāna (as explained above) in their heart, sages of yore have attained to spiritual perfection (i.e. absorption in me).

7.^[2] The three-fold modification^[3] (viz. those resulting from the mind or self, caused by fate and by elements and living beings of which you are the substratum, is nothing but illusion (Māyā). It did not exist in the beginning or at the end but appears in the middle (just as the misapprehension of a serpent or a garland, in stead of the reality of its being a rope, does not exist before it is misapprehended or after the clarification of the reality). When birth and other states (viz. existence, growth, transformation, decay and death) affect this body of yours, what do they affect you who are the basis of these modifications. For (as in the case of misapprehension of a rope as a serpent) what exists before the beginning of the misapprehension (viz. the reality of a rope) and what remains after it (is cleared up viz. the existence of a rope) does exist in the middle also. (Just as the rope, the substratum of these changes, remains the same, unaffected by them, you are not touched by the six changes in the body from birth to death).

Uddhava said:

8. O Lord of the universe! Be pleased to elucidate to me, in details, this ancient, extremely pure (and hallowing) traditional (convincing, spiritual) wisdom accompanied with renunciation and intuitive knowledge, in such a way (as will dispel my ignorance). O embodiment of the universe! Please explain to me your path of Devotion (Bhakti-Yoga) which is. sought after by the great (gods like Brahmā).

9. O Lord! To a person troubled on all the sides by threefold afflictions (viz. those caused by fate, through bodily or mental disorders and caused by other beings or elements) and tormented with the scorching miseries in this terrible path of Saṃsāra, I do not see any other place of shelter except the umbrella of your pair of feet which (in addition to affording cool shade-protection from the miseries of Saṃsāra) shower nectar (of spiritual bliss)^[4] on all sides.

10. O Supremely glorious Lord! Be gracious to lift me up who have fallen in the dark abysmal hole of Saṃsāra wherein bitten by the serpent of Death, this person (I myself) is extremely thirsting after low pleasures of senses. Be kind to sprikle me on all sides with your words leading me to the liberation from Saṃsāra.

The glorious Lord said:

11. Formerly, King Yudhiṣṭhira (who was friendly to all beings) asked this very question to Bhīṣma, the foremost among the observers of the path of righteousness, while all of us were in the audience.

12. After the termination of the internecine war among the Bharata clans (at Kurukṣetra), he was greatly purturbed and despondent on account of the death of his friends and relatives (in that war). After listening to a number of discourses on various points of Dharma (religion and righteousness), he asked him about the paths of righteousness leading to the emancipation from Saṃsāra.

13. I shall now recount to you those discourses which were full of precepts on spiritual wisdom, dispassion, Ātmic realization, faith and devotion, as I heard them from the lips of Bhīṣma.

14. It is my (considered) decision that that is the real jñāna (spiritual wisdom) by which one can perceive in all beings, the (twenty-eight principles consisting of the) nine (viz. Prakṛti, Puruṣa, mahat, ahaṃkāra and the five tan-mātrās or subtle elements), the eleven (the five cognitive senses, five conative organs and the internal-organs or the mind), the five (gross elements viz. the earth, water, fire, air and the ether) and the three (guṇas viz. Sattva, Rajas and Tamas) and also that the Paramātman as permeating these all.

15. This is definitely the (real) vijñāna—that a person does not now perceive (as he did in the initial stage) the plurality of principles as being real or that the many principles are permeated (through and through) by the one Para-Brahman but that Para-Brahman is the only Reality (and the other principles, etc. are unreal). He should also see clearly that the origination, continuation and destruction are concerned only with entities which are constituted by three guṇas (and as such they are transitory and unreal).

16.^[5] That alone is the Real Existence which continues to exist at the beginning, in the end as well as in the middle and persists while one evolute leads to another and remains unabsorbed in the process of involution (as the residue at the end).

17. The Vedic text, direct perception, tradition and inference—these are the four (authoritative) tools of knowledge. As plurality of phenomenal world is not supported by any of these authoritative instruments of knowledge, a (spiritually) wise person gives up the concept of plurality.

18. As all sacrificial and ritualistic acts (which lead to heavenly life) are the effects and hence subject to change (and transient), a wise person should perceive that all the eventual fruits of such acts including the position of god Brahmā are inauspicious and transitory like the visible ones.

19. I have already expounded to you the path of Devotion, as you cherished a liking for it. I shall expound to you once again the most effective method of the Bhakti-Yoga, O sinless Uddhava.

20-23, Sincere faith in the nectar-like stories about me, constant rehearsal of my glories, unswerving faith and devotion to my worship, singing hymns in my praise, deep reverence in rendering service to me, to prostrate before (touching the ground with eight parts of the body) for bowing me, rendering greater devotion to the worship of my devotees, the perception of my presence in all beings, directing all bodily activities for dedication to my service, to sing exclusively of my glories, to resign the mind to me, renunciation of all desires, to give up for my sake wealth, enjoyments and pleasures (if they come in the way of devotion to me) and dedication to me of the performances of sacrifices, charitable acts (donations, etc.), offering of oblations, repetition of mantras, observance of vows and austere penauce done for my sake—all these (definitely) lead to Devotion.

24. O Uddhava! It is by performing such acts (of devotion) by persons who have dedicated themselves to me completely, that real Devotion to me is engendered in them. What other objective in life (of such a devotee) remains unaccomplished?

25. When the mind, full of the attribute called Sattva and hence perfectly tranquil, is resigned to me, the person (concerned) becomes endowed with righteous spiritual wisdom reinforced with dispassion and reaches the state of Īśvara.

26. When (on the contrary) the mind is dedicated to things other than I (viz. persons and objects in Saṃsāra), it goes astray with senses and getting stained by Rajas and attached to asat (Tamas or transitory objects) it becomes the reverse of above (i. e. becomes unrighteous, ignorant, full of passions, etc.)

27. That (act or course of conduct) which promotes devotion unto me is the real Dharma (righteousness); the perception of the one-ness of the Soul is spiritual wisdom; nonattachment to guṇas (the objects of senses) is the real dispassion; and possession of mystic powers (such as atomization, magnification, levitation and others is the state of Īśvara.

Uddhava said:

28. O vanquisher of enemies! What are the different observances which are laid down, as Yama (self-control) and what varieties of vows are prescribed as Niyama? What is the nature of Śama (spiritual quiescence)? What constitutes Dama (Self-restraint)? O Kṛṣṇa, what is the definition of forbearance (titikṣā) and that of moral courage? O Lord!

29. What is the nature of charity and of penance? What is real bravery? What is truthfulness? What constitutes Ṛta (moral or divine Law)? What is real renunciation? What wealth is desirable? What is a sacrificial performance and what is the nature of Dakṣiṇā (sacrificial fees to be offered to sacrificers)?

30. Where lies the real strength of manhood, O Lord of Lakṣmī? What is the real fortune or gain? O Keśava, what is the Supreme Love and the highest type of modesty (Hrī)? What is the real adornment? What is the nature of pleasure and pain?

31. Who is (really) a learned man and who is a fool? What is the (correct) path? What amount to going astray? What is Svarga (celestial world) and what is a hell? Who should be regarded as a kinsman and what is a home?

32. Who is rich and who is poor? Who is pitiable and who is the master (controller)? Be pleased to elucidate to me the contraries of these, O Protector of the righteous.

The Glorious Lord replied:

33-35. Abstention from causing any injury to others, to speak to the point what is true yet agreeable, to abstain (even mentally) from appropriating what belongs to others, absolute- non-attachment, modesty, abstention for accumulating or storing anything in one’s possessions, faith in Śāstras celibacy, firmness in Dharma, forbearance, fearlessness (or to afford protection from fear) (These twelve constitute the yama observances). Purification of the mind as well as of the body, repetition of a mantra or God’s name, austerities, offering oblations (to gods) deep faith and reverence for Śāstraṣ, hospitality, performance of my worship, visit to sacred places, working for the good of others, contentment and rendering service to preceptors. These are Yamas and Niyamas, twelve each in number, prescribed for the followers of the path of Pravṛtti and Nivṛtti, If these are observed, thy confer prosperity or emancipation (from Saṃsāra) as desired by the observers.

36. Śama is devoutly and firmly establishing one’s intellect (or mind) in me; Dama is the control of senses; Titikṣā is to bear up quietly with afflictions; Fortitude (Dhṛti) is the complete control over the palate and the sex.

37. The highest type of charity is absention from harming other creatures; austerities consist of absention from desires (of enjoyment); heroism lies in conquering one’s natural cravings and to look upon all as equal i.e. one-ness (i.e. Brahman) everywhere is truthfulness.

38. Wise persons say that sweet yet truthful speech is the Ṛta and non-attachment to one’s actions is cleanliness and (not mere bodily cleanliness); renunciation is giving up the notions of ‘I’ and ‘mine’ as well as desires of fruit here and hereafter (and not merely deserting one’s home).

39. Righteousness or taking to the path of God-realization is the desirable wealth (and not money, cattle and property). I am the sacrifice (and should be performed with this knowledge and not as a ritualistic performance). Spiritual enlightenment is real sacrificial fees Dakṣiṇā and not gold and other things offered as such); the real strength is the control of breath (which leads to the control of the mind).

40. Fortune is my divine state having the six attributes (such as rulership, piety, glory, affluence and others and not mere favour of luck ); The highest gain is (sincere) devotion to me; learning consists in perceiving the underlying one-ness of the Ātman (and not mere erudition) and Hrī is the abstaining (with repulsion) from doing a prohibited act (and not the sense of shame after committing it).

41. Śrī (Adornment) lies in good qualities such as absence of desires (and not gold crown and other ornaments); happiness consists in transcending the sense of both pleasure and pain (and not mere enjoyment); Misery lies in craving after pleasures from fulfilment of desires (and not scorching from fire, etc.). He who knows the path of liberation from the bondage of Saṃsāra (or has the true knowledge of the nature of the bondage and emancipation) is a real Paṇḍita.

42. He is a fool who conceives that his body and its belongings constitute the Ātman. It is proclaimed that the true path is that which leads (the follower) to me (God-realization and the wrong path is the path of Saṃsāra (Pravṛtti Mārga) which causes the distraction of the mind. Svarga is the predominance of the Sattva guṇa.

43. Hell connotes the ascendancy and sway of the Tamoguṇa, O friend Uddhava I The (spiritual) preceptor is one’s (real) relative and that is me only. The human body is the house and one who is richly endowed with excellent qualities is a wealthy person.

44. He who is discontented is a destitute and he who has no control over his senses is a pitiable wretch. He is the master whose mind is not attached to guṇas (objects of senses), while the reverse of this (i.e. the slave) is a person who is addicted to the pleasure of senses.

45.In this way, O Uddhava, all your queries have been clearly explained by me. What more need is there for a lengthy discussion? The following is the criterion of deciding what is good and evil: It is evil to pry into the weak points and merits (of a thing) while the habit not to think of them both is good.

Footnotes and references:

[1]:

EK: When bodily activities egolessly take place and one is absorbed in spiritual bliss without enjoying sense-objects and one’s knowledge is intuitive (not depending on logical reasoning) that is the stage of ‘self-realization’. In that stage, knowledge and means to it, as well as contemplation—everything is ‘lest’, as there is neither bondage nor liberation as both of these are illusory products of Māyā.—EB. 19.25.39.

[2]:

Padaratnāvalī slightly differs:

Birth and other states of the body are transferred from the body to the Jīva (due to ignorance), though he is really unconcerned with them. The Lord being non-physical is not affected by them at all. Liberation is attainment to the Lord after casting off this psycho-physical orgaṃsm.

ato nitya-nirduḥkhānandānubhavaṣya mama prāptir eva muktiḥ /

[3]:

viz. the birth, existence and death of the body—EK.

[4]:

Bliss of liberation from Saṃsāra—Bhāgavata Candrikā

[5]:

Bhāgavata Candrikā: The true knowledge recognises the fact that existence is the essential nature of Ātman as he does not change with the change of the body (as a god, a man or a sub -human being) and remains at the end (even in Mokṣa where physical bodies do not exist).