Chapter 23 - The Song of a Recluse (Bhikṣu Gītā)

[Sanskrit text for this chapter is available]

Śrī Śuka (son of the sage Bādarāyaṇa) said:

1. When thus prayed by Uddhava, the foremost of his devotees, Lord Kṛṣṇa, the prominent leader of the Dāśārha clan, whose glorious exploits are worth listening, appreciated the speech of his servant (devotee) and explained to him in details.

The glorious Lord said:

2. O disciple of Bṛhaspati! Verily there is hardly any such perfectly pious soul who is capable of consoling his mind which is pierced by the harsh abraisive language of the wicked.

3. A person is not so much pained when pierced by arrows in his vital parts, as he is by the shaft-like cruel words uttered by the wicked, cutting to the quick.

4. In this context, a holy ancient legend is (traditionally) told, O Uddhava. I shall describe it to you. Please listen to it with full concentration of mind.

5. This legend is sung by a certain recluse who was maltreated by the wicked, but who retained the composure of his mind by remembering it to be the consequence of his Karma ripened into fruition.

6. In the country of Avanti (country around Ujjain in Madhya Pradeśa), there lived a certain twice-born (Brāhmaṇa) tycoon of enormous wealth, a merchant-cum-agriculturist by profession. He was so miserly that he made his own body, sons, wife, deities, guests and servants to suffer by his parsimony. He was a woman-addict, greedy and most irascible by nature.

7. He never showed the courtesy of greeting his relatives and guests, at least orally. In his desolate house (devoid of religious activities), he did not satisfy hisself by catering to its needs and desired objects, at the proper time.

8. His sons and relatives hated him for his wickedness and miserliness. His wife, daughters and servants felt disgusted with him and did nothing that would please him.

9. With this type of Yakṣa (ghost—) like guardian of wealth who was destitute of both the puruṣārthas in life (viz. righteousness and enjoyment of pleasure), and had thus fallen from this world as the next, the five deities of the five daily great sacrifices (mahāyajñas) viz. gods, sages, forefathers, subhuman beings and men (all of whom are claimants to our earnings) got enraged with him.

10. O highly liberal Uddhava! As all the fund of his merit got exhausted due to his neglect of the (above-mentioned five) deities, even his entire wealth which was amassed by him with great labour and pain was lost.

11. Some of the wealth of that wretched Brāhmaṇa was appropriated by his relatives. Thieves robbed some of it, while the rest was taken away by Providence, Time, government and other people, O Uddhava.

12. In this way when he became destitute of wealth, was devoid of righteousness and pleasures in life and was neglected by his relatives, he, being despondent, was lost in deep insuperable anxiety.

13. A deep sense of despair overwhelmed that pitiable Brāhmaṇa, while he was brooding over it for a long time, and was lamenting over it, with his throat choked with tears.

14. He mourned to himself, “Alas! What a pity! In vain have I subjected my body to hardship gaining neither religious merit nor any worldly pleasure. And all the hardship for acquisition of wealth was also lost.

15. Geṇerally, the wealth hoarded by the miserly never confers any happiness on them. In this world, it causes affliction to their selves (minds and bodies), and after death it leads them to hell.

16. Just as even a small spot of leprosy mars even an otherwise covetable beauty, so avarice, even of the smallest degree, spoils the pure spotless glory of the glorious and praiseworthy excellences of the virtuous.

11. It is the lot of people to undergo hardships in acquiring wealth, to experience fears and anxieties in preserving and increasing it while acquired, and to suffer delusion when it is lost or spent in enjoyment.

12. 19. In the opinion of the public, the fifteen evils found in men viz. theft or misappropriation, violence, falsehood, hypocrisy, lust, anger, pride, arrogance, dissensions, enmity, distrust or breach, of faith, rivalry, addiction to women, wine and gambling—all these are rooted in wealth. Therefore, a a person desirous of securing the highest good, should renounce even from a distance the evil, the misnomer of which is artha (wealth).

20. Brothers, wives, parents as well as friends—all of whom are tied with bonds of affection-get separated—nay, are instantly made sworn enemies for a paltry piece of coin (a cowrie shell).

21. These (near ones) become agitated and are incensed (lit. burn with anger) even for a paltry amount of money. They suddenly snap bonds of friendship, immediately abandon him out of rivalry to kill him.

22. Having obtained birth in the human species which is sought after even by immortal gods, and even the highest status of Brāhmaṇa, they discard it. Having thus ruined their self-interest, they get degraded into an evil state (viz. hell).

23. Having (fortunately) secured birth in this human body which is a gateway to the heaven (svarga) and Final Emancipation (mokṣa), what person will feel attached to wealth which is the centre (abode) of all evils.

24. He who does not share his wealth with gods, sages, manes, living beings, relatives and kinsmen (all of whom are claimants of that wealth)^[1] nor docs lie spend it on himself, is merely a Yakṣa, (a ghost—) guardian of his wealth and he falls down into hell.

25. My life and strength have been wasted in the fruitless attempt to acquire wealth. It is with these (three) that wise people attain the Final Beatitude. Aged (and devoid of strength and wealth as I am), what good can I accomplish now?

26. For what purpose does a learned person, aware of the evils of wealth, constantly put himself into the vain efforts of acquiring wealth, the desire for which is fruitless? It is certain that this world is thoroughly infatuated by the deluding potency of some (indescribable) person.

27. What purpose of a person who, caught in the jaws of death, is being devoured by death, could be served by riches or by them who bestow wealth on him or by the objects of pleasure or by those who confer such objects on him ot by actions which may lead to a new birth?

28. It is certain that Lord Hari, the embodiment of all gods, must have been graciously pleased with me and has brought me to such a state. For the despondency (that has been engendered in me by His grace) is the boat (which will help me cross the ocean of saṃsāra).

29. In the remaining part of my life, I, in whom the sense of renunciation has awakened, shall remain self-complacent (in my mind), and shall cease to be careless about my object in life (viz. working for final beatitude), and shall dry up my body in performing penance.

30. May the gods, the divine rulers of the three worlds bless me with their grace in this state (of working for my own salvation). (My life may be very short) but the ancient pious king Khaṭvāṅga^[2] attained the region of Brahman (realized Para Brahman and became one with him) within the brief span of Muhūrta (45 minutes).

The Lord said:

31. Having deliberated and resolved in his mind in this way, that pious-most Brāhmaṇa of Avanti loosened the knots (of Ahaṃkāra and the feeling of mine-ness) in his heart, and turning into a quiescent recluse, he became a sage engrossed in meditation.

32. Having brought his mind, senses and breath under his control, he wandered over this earth, entering towns and villages only for begging alms, wearing ṇo external characteristics (about his being a recluse) and forming no attachment to anything.

33. Seeing that aged, dirty (nude) recluse, evil-minded persons (in the town) maltreated him in various humiliating ways^[3].

34. Some took away his triple bamboo staff (a symbol of total renunciation), some his begging bowl, and others, his water-jar (of gourd), some, his seat, some, his string of beads and others, his quilting of rags and strips of cloth.

35-36. (To make a show of return.) they showed and returned those articles to him and instantly snatched them away from him. While the poor fellow was eating food he got by alms, on the bank of the river, those sinners urinated on his head and spat on him. They forced the silent sage to break his (vow of) silence, and if he refused to speak, they belaboured him.

37. Alleging that he was a thief, some threatened him with words of abuse. Shouting “Bind that fellow”. “Tie him down”, some people tied him with ropes.

38. Some reviled him contemptuously. “He is a rogue carrying (the triple-staff as) an outward emblem of piety. He has become a bankrupt (depleted in wealth) and is driven out by his relatives, he has therefore adopted to this form of livelihood.

39. (others would say) “O he is quite robust and stouthearted like a big mountain. He seeks his end by (assuming the vow of) silence. He is relentless like a crane”.

40. In this way some ridiculed him; some broke wind against him. Like a toy, they tied him, whilst others, encaged him.

41. Whatever type of affliction that came to his lot—whether caused by the elements, or by his Fate (or gods) or his own body he took it in his stride reconciling himself with it, as ordained by his Fate, in which he must acquiesce.

42. Persecuted thus by the dregs of the society, who wanted to bring about his downfall (by making him abandon his saintly life), the Brāhmaṇa, remaining firm in own Dharma (course of righteous duties) and strong in fortitude of the Sāttvic^[4] type, sang the following song.

The Brāhmaṇa said:^[5]

43. Neither these persons, nor any deity or myself (body), nor planets nor Karma nor the Time-spirit is the cause of pleasure or pain. But as it is said (in the śrutis), it is the mind alone that is the real cause of these, for it is the mind which sets into motion (the wheel Saṃsāra (worldly existence).

44. It is this powerful mind which creates i.e. sets in motion the guṇas (viz. sattva, rajas and tamas). From those guṇas proceed Karmas of wonderful, various kinds which are white (sāttvika or meritorious), black (Tāmasic, sinful) and red (Rājasika a mixture of merit and sin). It is from these that various species of life (corresponding to the colours of characteristics of the guṇas) proceed.

45.^[6] The Ātman is perfectly unconcerned and inactive, though associated as the Inner Controller with the mind (which is actively engaged in Saṃsāra). He is shining like gold i.e. is characterised by His potency of perfect knowledge. As a friend or director of mine i.e. of the jīva, he stands merely as a witness with his vision unobstructed. But that very jīva (individual soul) assuming the mind as identical with the Self, enjoys the objects of the senses, becomes attached to the (three) guṇas and gets entangled in the bondage of Samsāra.

46. The control of the mind is the ultimate goal of charitable gifts, observance of righteous duties (prescribed for one’s caste and stage in life), abiding by the rules of discipline called Niyama^[7] and Yama^[8], study (of philosophy), performance of acts enjoined in the Vedas and observance of good vows (e.g. fasting on the Ekādaśī day). For the Supreme Yoga consists of withdrawal of the mind from all (external) things and concentrating on the Paramātman.

47. Tell me what he has yet to accomplish by giving charitable gifts (and other acts mentioned above), if his mind is perfectly serene and established in the Supreme Self. What good purpose can charitable gifts etc. serve, if one’s mind is distracted, uncontrolled and inactive (through sluggishness, etc.)?

48.^[9] If the mind is subdued other senses as well as gods presiding over them (automatically) come under control. But the mind is not subjugated by anyone. The mind is thus a formidable deity, who is mightier than the mighty^[10] He who can bring the mind under control, is the god of gods.

49. Without conquering the invincible enemy of inexorable force which cuts one to the quick, some persons infatuated (by Māyā) inflict a ruthless war upon other mortals, and make friend of some enemies of others and remain indifferent with still some other persons.

50. The bodies are the creation of the mind (and not real). Identifying themselves with their bodies as “mine” and “I” the people whose intellect (mind) has become blind entertain the false notion that ‘this is I’, “He is another—other than I”, and thus under this misapprehension they wander in the darkness (or Saṃsāra) which being limitless is difficult to cross.

51. If an individual person is posited to be the cause of pleasure or pain (experienced by us), the Ātman (who is neither a doer nor an experiencer) has nothing to do withit. That (passive and active) relation (of giving and experiencing pleasure or pain) is between two bodies (of the doer and of the sufferer), which are (after all) made of dust. If a person bites his own tongue with his teeth, with whom should one get angry for the pain.

52. If the presiding deities of our senses be presumed to be the cause of our pair, how is it related with the Ātman (whois unconcerned with it)? For it is with the two organs of the same body) that the modification, viz. giving and receiving pain is concerned. When one limb of a body strikes another limb of the same body, with what part of the body can a man get angry?

53. If (it be argued that) one’s own self is the cause (of our joys and sorrows), then the very nature of the soul being responsible (for the pleasure or pain) none else can be the cause. (But even the Ātman cannot be the cause as he is not insane to create trouble for himself). If there is any other cause than the Ātman, it cannot be real (as only the Ātman, the all-pervading Brahman, is real). That being the case, there is neither pleasure nor pain in reality. Where is then the cause to get angry?

54. If it is presumed that planets are the cause of pleasure or pain, planets can affect a body that is born^[11]. How are they related to the Ātman who has no birth? Moreover, astrologers state that good or evil planetary influence, affect the planets. But the Ātman is neither the body nor a planet. With, whom should the Self flare up?

55. Granted for the sake of argument that Karma is the cause of pleasure and pain. But how does the Ātman come into the picture? Karma is possible when one and the same body happens to be both sentient and insentient (for only the insentient can undergo a modification and sentiency is a condition precedent of action). But the material body is non- sentient (and hence incapable of undergoing experience of joy, sorrow, etc.), while the Self is pure sentiency. With whom can he get wroth? For, Karma, the supposed cause of pleasure or pain, does not exist at all.

56. Even if the Time-Spirit (Kāla) be regarded as the cause of one’s pleasure and pain, it has no relation with Ātman (as it is a part of Brahman with which the Ātman is identical. It is generally agreed that the whole never troubles its part. For example:) A flame is not destroyed by the fire. (It goes out when its limiting condition viz. fuel, is burnt down), so also the coldness of ice does not deaden with cold its particles^[12]. With whom can the Ātman flare up as there is no scope for duality or pairs of opposites in the Supreme (Brahman)?

57. The Ātman is transcendental to prakṛti. Hence no pair of opposites (such as pleasure and pain can be imagined to affect the Paramātman either through the instrumentality of anything, at any time or place, in any way, as it is possible in the case of Ahaṃkāra (Ego) which is of the nature of (or cause of) Saṃsāra. One who has realized this, has nothing to fear from created beings.

58. Therefore, basing myself firmly on this conclusive faith in the Supreme Soul which the ancient-most great sages espoused (with careful deliberation), I (a poor recluse as I am) shall get over the uncrossable ocean of darkness (i.e. Saṃsāra by resorting solely to the feet of Lord Mukunda.

The Lord said:

59. Having lost his wealth, he became disgusted (with Saṃsāra). Overcoming his feeling of despondency, he became a recluse and wandered all over the world. Though he was ill-treated in this way by wicked people, he remained steadfast to his course of righteous conduct (unflinchingly). The sage sang the following song:

60. “There is no other person (except one’s own self) which causes weal or woe to one’s self. This mundane existence consisting as it is, of friends, foes and indifferent persons, is nothing but delusion of the mind caused by darkness (ignorance of the Self)”.

61. Therefore, O Uddhava, having concentrated your intellect (mind) firmly in me, make all possible efforts to control your mind. This is, in brief, the entire teaching of Yoga.

62. A person who, with a concentrated mind, muses over, listens to or recounts to others this song of the recluse which teaches the control of the mind with the realization as the Supreme Lord^[13], will not be overpowered by pairs of opposite states like pleasure and pain.

Footnotes and references:

[1]:

It is regarded that what one acquires docs not belong to him only individually, but gods, sages, etc. are also instrumental to that gain and as such these claimants should be propitiated by the daily five mahā-yajñas.

[2]:

vide Supra II.1.13 (Vol. I. P. 154 and Ft. note No. 505).

[3]:

The ill-treatment meted out to this nude, unclean (as Bhāvāratha Dīpikā put it) mendicant as given in the following verses, is similar to that given to Mahā- īra, the 24 th Tīrthaṅkara of Jainas, as described in the Ācārāṅga Sūlra, I Śrutaskandha. The textual similarity between these two texts is worth noting

[4]:

This is defined in Bhagavad Gītā 18.33 as follows:—“The unswerving firmness whereby through Yoga, the functions of mind, the vital breath and senses are regulated, is called sāttvika”.

[5]:

Bhāvāratha Dīpikā calls this soliloquy of the Brāhmaṇa as Aṣṭā-daśa ślokī Gītā in eighteen verses),

[6]:

Padaratnāvalī—The Supreme Soul, with unclouded vision, witnesses the activity of the mind of the individual soul. That activity is the cause of Saṃsāra. But the Supreme Soul is unconnected with it as he is the embodiment of pure bliss. He is my friend. It is the jīva in the bondage of Saṃsāra, who is deeply attached to his mind which forms his subtle body. It is the jīva who is addicted to objects of senses and pursues them.

[7]:

They are: purity, contentment, penance, study of Vedas and singing the name of the Lord.

[8]:

They are: Non-violence, truthfulness, non-stealing, celebacy and owning no property.

[9]:

(i) SS. stales that the grace of the Lord is necessary for controlling the mind.

(ii) Bhāgavata Candrikā takes the formidable deity as the Supreme Lord, and interprets: The Supreme Lord, refulgent in his own splendour, should be worshipped by pious acts like charitable gifts, etc. He keeps the mind attracted towards him. He is mightier than the mighty and rules over the gods who are the presiding deities of the senses. They are afraid of him.

[10]:

Bhāvāratha Dīpikā quotes a Śruti as follows:

manovaśe sarvam idam babhūva /
nā'nyasya mano vaśam anviyāya /
bhīṣmo hi devaḥ sahasaḥ sahīyān /

[11]:

Bhāvāratha Dīpikā explains astrologically, when the planets are in the unfavourable houses of the horoscope (the 8th, the 12th, etc.) of a person then they harass him. But this trouble is to the body due to the identification of a presiding deity of a planet with the body. The planets create trouble inter se due to their enmity. But Puruṣa (the Self) is unconcerned as he is neither the body nor a planet.

[12]:

Bhāgavata Candrikā puts it a bit differently:

The Ātman.being sentient and of intelligent nature cannot be attributed pleasure or pain under the force of Time. If Time is regarded as the cause of the Soul’s pleasure or pain, Time must be regarded as the cause of the heat of the fire or the cold of ice (and not their real nature).

[13]:

brahma-niṣṭham brahmotkarṣa-jñāna-pūrvaka-mano-nigraha-lakṣaṇam /