॥ ॐ नमो भगवते वासुदेवाय ॥
***
The bound Jiva is in the grip of Prakriti's Maya, acting through Gunas. How does she overcome it? How does he free himself? This vital question is answered by Bhagavan to Uddhava in this chapter, also called Hamsa Geeta.
श्रीभगवानुवाच
सत्त्वं रजस्तम इति गुणा बुद्धेर्न चात्मनः । सत्त्वेनान्यतमौ हन्यात्सत्त्वं सत्त्वेन चैव हि ॥
सत्त्वाद्धर्मो भवेद्वृद्धात्पुंसो मद्भक्तिलक्षणः ।सात्त्विकोपासया सत्त्वं ततो धर्मः प्रवर्तते ॥
धर्मो रजस्तमो हन्यात्सत्त्ववृद्धिरनुत्तमः ।आशु नश्यति तन्मूलो ह्यधर्म उभये हते ॥
आगमोऽपः प्रजा देशः कालः कर्म च जन्म च ।ध्यानं मन्त्रोऽथ संस्कारो दशैते गुणहेतवः ॥
तत्तत्सात्त्विकमेवैषां यद्यद्वृद्धाः प्रचक्षते ।निन्दन्ति तामसं तत्तद्राजसं तदुपेक्षितम् ॥
सात्त्विकान्येव सेवेत पुमान् सत्त्वविवृद्धये ।ततो धर्मस्ततो ज्ञानं यावत्स्मृतिरपोहनम् ॥
वेणुसङ्घर्षजो वह्निर्दग्ध्वा शाम्यति तद्वनम् । एवं गुणव्यत्ययजो देहः शाम्यति तत्क्रियः ॥
T: Bhagavan told Uddhava: Know that the pure Atma dwells in the body-mind complex as Jiva, but is himself untarnished by Sattva, Rajas and Tamas, whose play in this world is only through the body-mind. This Guna paradigm is called Buddhi. By strongly cultivating Sattva, one can overcome Rajas and Tamas. Sattva itself (like a thorn used to pluck out thorns stuck in one's leg) is got rid of afterwards by attaining a state of thoughtless, emotionless, peace. The nature of Sattva is developing devotion to me, Bhagavan, dwelling as Paramatma. Only when Rajas and Tamas are destroyed does true Bhakti arise.
A man's nature or Gunas' paradigm is shaped by the books he reads, the water he drinks, the society, the place and time in which he dwells, his activities, and his pursuit of disciplines like meditation and worship. Whatever holy men recommend is based on Sattva. Whatever they decry is based on Tamas and Rajas. So let man associate with Sattva-fostering factors among those listed here. Indeed we can develop a table of these factors in 3 columns. Examples are books - holy scriptures like Gita (Sattva), books talking of worldly success (Rajas) and books promoting godlessness (Tamas).
By cultivating Sattvic paradigms, one's Jnana and Bhakti will arise. Then one recalls one's Atma's pure state of bliss and peace (buried deep within each of us). Then attachment to material things and the worldly company will slowly go.
उद्धव उवाच
विदन्ति मर्त्याः प्रायेण विषयान् पदमापदाम् ।तथापि भुञ्जते कृष्ण तत्कथं श्वखराजवत् ॥
T: Uddhava said: But Lord, men know what things drive them to dangers and evil, and yet they go after them like dogs, donkeys and goats (mindlessly, instinctively). Why?
श्रीभगवानुवाच
अहमित्यन्यथा बुद्धिः प्रमत्तस्य यथा हृदि । उत्सर्पति रजो घोरं ततो वैकारिकं मनः ॥
रजोयुक्तस्य मनसः सङ्कल्पः सविकल्पकः । ततः कामो गुणध्यानाद्दुःसहः स्याद्धि दुर्मतेः ॥
करोति कामवशगः कर्माण्यविजितेन्द्रियः । दुःखोदर्काणि सम्पश्यन् रजोवेगविमोहितः ॥
रजस्तमोभ्यां यदपि विद्वान् विक्षिप्तधीः पुनः । अतन्द्रितो मनो युञ्जन् दोषदृष्टिर्न सज्जते ॥
अप्रमत्तोऽनुयुञ्जीत मनो मय्यर्पयञ्छनैः । अनिर्विण्णो यथा कालं जितश्वासो जितासनः ॥
एतावान् योग आदिष्टो मच्छिष्यैः सनकादिभिः । सर्वतो मन आकृष्य मय्यद्धावेश्यते यथा ॥
T: The Lord replied: When a man is in confusion or ignorance, the mind is overcome by Rajas. This is due to body identification. Rajas makes man plan and pursue worldly goals as achievements with fulfilment of bodily desires. The desires become intense in a pervert. He knows these actions will end in misery and yet will do them. Contemplation and deep reflection (factors of Sattva) can moderate and even get rid of Rajasic and Tamasic drives.
Without letup, with firm effort and determination, man should contemplate me with devotion. This will strengthen him by degrees. This is the track record of all holy men who were themselves once struggling on the path. I taught the Kumaras ( the Sanaka foursome) that the highest Yoga is withdrawing the mind from sense objects firmly and immersing it in me with devotion.
***
Uddhava is interested to know in what form Bhagavan gave Darshan to the Kumaras when and what he taught them. Bhagavan narrates that this very question of spiritual effort to overcome Gunas' effects where posed by the Kumaras to their spiritual father Brahma who then meditated on Bhagavan Maha Vishnu pleading for an answer. Bhagavan appeared in the form of a beautiful Swan (हंस) and taught them the following.
वस्तुनो यद्यनानात्वमात्मनः प्रश्न ईदृशः । कथं घटेत वो विप्रा वक्तुर्वा मे क आश्रयः ॥
पञ्चात्मकेषु भूतेषु समानेषु च वस्तुतः । को भवानिति वः प्रश्नो वाचारम्भो ह्यनर्थकः ॥
मनसा वचसा दृष्ट्या गृह्यतेऽन्यैरपीन्द्रियैः । अहमेव न मत्तोऽन्यदिति बुध्यध्वमञ्जसा ॥
गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रजाः । जीवस्य देह उभयं गुणाश्चेतो मदात्मनः ॥
गुणेषु चाविशच्चित्तमभीक्ष्णं गुणसेवया । गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥
जाग्रत्स्वप्नः सुषुप्तं च गुणतो बुद्धिवृत्तयः । तासां विलक्षणो जीवः साक्षित्वेन विनिश्चितः ॥
यर्हि संसृतिबन्धोऽयमात्मनो गुणवृत्तिदः । मयि तुर्ये स्थितो जह्यात्त्यागस्तद्गुणचेतसाम् ॥
अहङ्कारकृतं बन्धमात्मनोऽर्थविपर्ययम् । विद्वान् निर्विद्य संसारचिन्तां तुर्ये स्थितस्त्यजेत् ॥
T: The Hamsa Avatara spoke:
First of all, why pursue the question, "Who am I?" when there is only one Atma identical in all, with no multiplicity? So, really, there should be no question and hence no answer! Then this aspect of multiplicity of bodies. All bodies, including those of the gods, are made up of the five elements. These elements are not different from Brahman. Again a futile search of Who am I! Also, all that is seen and touched and perceived by the mind and the senses is me alone, Paramatma who create and subsist in them all. Hence nothing is different or beyond me.
The mind interacts with senses and accumulates experiences and impressions turned into the memory of a false sense who I am. Therefore the normal conception of who I am is nothing but the sum total of memories.
Get rid of that and all work is done. The states of waking, dreaming and sleep apply only to the Buddhi or mind. They do not touch the Atma! The Jiva should see himself as different from these mental states as a witness. As long as Atma is superimposed and falsely identified with Buddhi and Gunas, these confusions arise. The moment Jiva attaches himself to me, Bhagavan, the falsity disappears. That is called the fourth state or transcendental state.
Ahankara arises from Buddhi (which Atma mistakes for himself) and I-ness, tormenting Atma with endless suffering. The wise one should cultivate detachment, dispassion, and immerse himself in the fourth state, that is me, Bhagavan!
यावन्नानार्थधीः पुंसो न निवर्तेत युक्तिभिः । जागर्त्यपि स्वपन्नज्ञः स्वप्ने जागरणं यथा ॥
असत्त्वादात्मनोऽन्येषां भावानां तत्कृता भिदा । गतयो हेतवश्चास्य मृषा स्वप्नदृशो यथा ॥
यो जागरे बहिरनुक्षणधर्मिणोऽर्थान्भु ङ्क्ते समस्तकरणैर्हृदि तत्सदृक्षान् ।
स्वप्ने सुषुप्त उपसंहरते स एकः स्मृत्यन्वयात्त्रिगुणवृत्तिदृगिन्द्रियेशः ॥
एवं विमृश्य गुणतो मनसस्त्र्यवस्था मन्मायया मयि कृता इति निश्चितार्थाः ।
सञ्छिद्य हार्दमनुमानसदुक्तितीक्ष्णज्ञानासिना भजत माखिलसंशयाधिम् ॥
ईक्षेत विभ्रममिदं मनसो विलासं दृष्टं विनष्टमतिलोलमलातचक्रम् ।
विज्ञानमेकमुरुधेव विभाति माया स्वप्नस्त्रिधा गुणविसर्गकृतो विकल्पः ॥
दृष्टिं ततः प्रतिनिवर्त्य निवृत्ततृष्णस्तूष्णीं भवेन्निजसुखानुभवो निरीहः ।
सन्दृश्यते क्व च यदीदमवस्तुबुद्ध्या त्यक्तं भ्रमाय न भवेत्स्मृतिरानिपातात् ॥
T: The mind running after many things cannot free itself. The ignorant man is as good as asleep to his true nature even while awake. Even in his sleep and dreams, he is not free. Quite simply, the body and mind are in different levels of awareness while awake, dreaming and deep sleep, and yet there are many experiences for them both always. How does that happen? Because they are maintained through the continuity of consciousness called Atma, who is the witness! So the constant in this miasma of changing experiences is the one and only Atma.
So it is simple. The seeker should recognise that his constant state is Atma, and all the Gunas and their play, all the mind-body experiences, are movements around his Atma, not tarnishing it or entering it.
The moment the wise one cuts this misidentification with the sword of detachment, he becomes immersed in me, the Paramatma residing in his heart. This world of external experience is only an illusory projection, just like the whirling of a fire stick conjures up the sense of a circle of fire. Once the seeker realises this, he remains quiet in a state of freedom from distress, dependency and desires. That is true bliss. It is like the memory recall that drives away confusion for someone who had forgotten the way to a place.
देहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति यतोऽध्यगमत्स्वरूपम् ।
दैवादपेतमुत दैववशादुपेतं वासो यथा परिकृतं मदिरामदान्धः ॥
देहोऽपि दैववशगः खलु कर्म यावत्स्वा रम्भकं प्रतिसमीक्षत एव सासुः ।
तं स प्रपञ्चमधिरूढसमाधियोगः स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तुः ॥
मयैतदुक्तं वो विप्रा गुह्यं यत्साङ्ख्ययोगयोः । जानीत माऽऽगतं यज्ञं युष्मद्धर्मविवक्षया ॥
अहं योगस्य साङ्ख्यस्य सत्यस्यर्तस्य तेजसः । परायणं द्विजश्रेष्ठाः श्रियःकीर्तेर्दमस्य च ॥
T: The embodied state with the mind-body complex and its Guna baggage is the result of Prarabdha Karma carried over from past births. Once the man sees himself as Atma established in me, Paramatma, he watches its goings-on like watching a dream projected, knowing its falsity. He will continue to experience the effects of the body that will last due to Prarabdha, but be indifferent to it like a drunk wanders not knowing or caring about what he is wearing!
Bhagavan concluded this Hamsa Geeta to the Kumaras saying that he had given them the core of Sankhya and Yoga instruction. He was here to be known as Yajna (another name of Bhagavan Maha Vishnu)and had appeared as a swan.
मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् । सुहृदं प्रियमात्मानं साम्यासङ्गादयोगुणाः ॥
इति मे छिन्नसन्देहा मुनयः सनकादयः । सभाजयित्वा परया भक्त्यागृणत संस्तवैः ॥
तैरहं पूजितः सम्यक् संस्तुतः परमर्षिभिः । प्रत्येयाय स्वकं धाम पश्यतः परमेष्ठिनः ॥
T: "Oh, Kumaras, know that all Gunas are striving to worship me alone, who is beyond the Gunas! The Gunas become purified by worship to me, cultivating friendliness, affection and equanimity."
The Kumaras had their doubts dispelled thus and worshipped Bhagavan most ardently with eloquent prayers. As they looked on, Bhagavan departed to his eternal abode.
***
