by Bibek Debroy
‘Uddhava said, “O Krishna! Prakriti and Purusha are different in characteristics. But because they depend on each other, no difference between them is seen. Prakriti can be discerned in the atman and the atman can be discerned in Prakriti. O lotus-eyed one! In this connection, there is a grave doubt in my mind. O one who knows everything! Using your polished words and reasoning, you should dispel this. It is from you that living beings obtain knowledge. It is your power that takes the knowledge away. Barring you, no one else can comprehend the progress of your maya.”
‘The illustrious one replied, “O bull among men! There is a difference between Purusha and Prakriti. 1218 This manifest creation results from the agitation in the gunas. O dear one! My maya creates many differences in the gunas. This leads to differences in intelligence and diversity in attributes. Creation has three kinds of transformations—adhyatmika, adhidaivika and adhibhoutika. The sense of sight is adhyatmika, the form of the sun is adhibhoutika and the part of the sun that enters through the aperture in the eye is adhidaivika. They interact with each other to show the sun, but the sun exists independently. In that way, the atman is the original cause and is separate from anything else. Through its own illumination, it illuminates other agents and they in turn illuminate everything else. This is the way touch, hearing, eyes, the tongue and the nose can also be analysed. 1219 When the gunas are agitated, with Pradhana as the basis, there is a transformation and ahamkara is generated. Created from Mahat, it is the source of delusion and differentiation. There are three kinds of ahamkara—resulting from sattva, rajas and tamas. Lack of jnana leads to debates about the atman. ‘This is real.’ ‘That is not real.’ Such arguments are based on differentiation and are pointless. Men who have turned their intelligences away from me will not be able to give these up, though I exist within their own selves.”
‘Uddhava said, “O lord! The intelligences of those who deviate from you are diverted by the karma of what they have themselves done. They accept and give up superior and inferior bodies. O Govinda! Tell me about this. It is extremely difficult for those who are not intelligent to understand this. Since most people are deceived, learned people are rare in this world.”
‘The illustrious one replied, “The minds of men are full of karma. Along with the five senses, they travel from one body to another. Though distinct, the atman also follows. The mind thinks about material objects, those that have been seen, or those that have been heard of. It dissolves and subsequently rises again, bound by karma. But the former memory is lost. Because of attachment towards material objects, he no longer has any memory of his former self. For a living being, this kind of loss of memory, whatever be the reason, is known as death. O generous one! Birth is said to be nothing but the complete identification of a man with a new body. This kind of acceptance is like accepting the wishes in a dream. In the present state of dreaming, a person does not remember the former dreams. In that way, unable to see the past, he thinks that he has no past. The mind, where the senses rest, identifies with the three forms of the new body, 1220 which only appears as real. Just as a good father may give birth to a wicked son, a person thus becomes the cause of external and internal differences. 1221 O dear one! The force of time is powerful, but because it is subtle, its progress is not seen. As a result of time, beings are constantly created and destroyed. Flames in a fire change, as do flows in rivers. The fruits on a tree also change. In that way, changes are brought about in age and other aspects of all creatures. Since flames change, ‘This is the same light of a lamp,’ is an untrue statement. Since flows change, ‘This is the same water in the river,’ is an untrue statement. In that way, people who say, ‘This is the same man,’ are wasting their time and stating what is not true. A man is not born because of the seeds of his karma. Nor does he die because of that. Just as fire appears and is extinguished because of the presence or absence of kindling, death and immortality are the result of illusion. The nine stages of the body are conception, pregnancy, birth, infancy, childhood, youth, middle age, old age and death. Superior and inferior perceptions about the body arise because of false speculations in the mind. They are accepted as a consequence of being attached to the gunas. It is only rarely that a person discards them. From a father’s death, one can infer about one’s own death. From a son’s birth, one can infer about one’s own birth. If a person understands that creation and destruction are only related to the body, he is no longer subject to duality. A tree is born from a seed and is eventually destroyed. A person who knows this attribute about a tree’s birth and death is a distinct witness. It is the same with the witness who is distinct from the body. An ordinary and ignorant man fails to distinguish his atman from the material body. Because he thinks contact with material objects is real, he returns to samsara. If he is dominated by sattva, he becomes a rishi or a god. If he is dominated by rajas, he is born as an asura or as a man. If he is dominated by tamas, he becomes a bhuta or inferior species. Thus, he is whirled around in karma. A person imitates those whom he sees acting or dancing. In that way, the atman does not act. But seeing the qualities of intelligence, it is made to follow. O Dasharha! Though they do not move, the reflections of trees in the water seem to move. When the eyes roll around, the earth is seen to be in a whirl. Mental perceptions and intelligence lead to false identifications with material objects. Like what is seen in a dream, the atman falsely identifies with samsara. Material objects do not really exist. However, like calamities that are experienced in a dream, samsara does not vanish for those who think about material objects. O Uddhava! Therefore, do not use the senses to enjoy material objects. See that this delusion is based on apparent differentiation and on an inability to grasp the nature of the atman. Even if abused, shown disrespect, defrauded, ridiculed, envied, chastised, bound, deprived of livelihood, defiled with spit, urine or excrement and troubled in many ways by those who are ignorant, a person who desires his own benefit uses his own atman to rise above these hardships.”
‘Uddhava said, “O supreme among eloquent ones! Please tell us how we can understand this properly. O atman of the universe! I think that even the learned find it extremely difficult to tolerate the transgressions of the wicked. Nature is too powerful. The only exceptions are those who are serene because they are engaged in dharma by seeking shelter at your feet.”’
Chapter 11(23)
Badarayana’s son said, ‘The foremost among the Dasharhas was thus asked by Uddhava, the foremost among his devotees. Mukunda, whose valour is worth speaking about, praised his servant’s words and spoke to him.
‘The illustrious one said, “O Brihaspati’s disciple! When agitated by the abuse of wicked men, there is no virtuous person in this world who is capable of composing himself. A man is not tormented as much by arrows that pierce his inner organs as much as he is by the harsh words of the wicked that strike at his inner organs. O Uddhava! In this connection, there is an extremely sacred account. I will describe it to you. Control yourself and listen. A mendicant was abused by wicked people and he sung this. He regained his composure when he remembered that this was the consequence of his own karma. There was a brahmana in Avanti. He was among the most wealthy and prosperous. He earned a living through commerce. He was miserly, lascivious, avaricious and extremely prone to rage. He never honoured kin or guests, not even with words. His house was empty. 1222 At the right time, he did not even allow himself to enjoy objects of pleasure. He was so wicked in conduct and so miserly that his sons, relatives, wife, daughters and servants were disgusted with him and displayed no affection towards him. In this way, he was like a yaksha 1223 guarding riches and was deprived of both this world and the next. Deprived of dharma and kama, the five entitled to shares 1224 became angry with him. O generous one! Because of this neglect, his share of good deeds was exhausted. Indeed, all the wealth that he had accumulated with a great deal of effort was also lost. O Uddhava! Some was taken away by kin, some by bandits. Some was lost because of destiny and some was taken away by brahma-bandhus, men
and kings. He was deprived of his riches and he was devoid of dharma and kama. He was ignored by his own people. He was tormented by worries and those were impossible to overcome. He thought for a long time. Having lost his riches, he was tormented. He lamented and his voice choked with tears. A great sense of renunciation arose. ‘Alas! What hardship! I have unnecessarily tormented myself. I did not strive for dharma or kama and the artha has also been lost. In general, the riches of misers never bring them happiness. It causes torments in this world and, after death, leads to hell. The pure fame of those who are famous and the praiseworthy qualities of those who are qualified are destroyed by even the slightest bit of greed, just as beauty is destroyed by a little bit of white leprosy. In earning wealth, achieving it, increasing it, protecting it and spending it, men go through a great deal of efforts, fare, anxiety and confusion. It is held that there are fifteen kinds of hardships experienced by men that are due to wealth—theft, violence, falsehood, duplicity, desire, anger, confusion, intoxication, dissension, enmity, lack of trust, rivalry, addiction to women, addiction to wine and addiction to gambling. Therefore, though it is spoken of as desirable, wealth is actually undesirable. If a person desires what is good for him, he should cast it far away. Brothers, wives, fathers and well-wishers who are loved become instant enemies because of a small coin. Birth as a human is desired by the immortals, that too as a foremost brahmana. Having obtained it, a person neglects it. He destroys his own benefit and obtains an inauspicious end. A man has obtained this world, which is the gate to both heaven and emancipation. Why should he become attached to something that is temporary, something that is the store of calamities? If a person does not distribute it among gods, rishis, beings, kin, relatives and others who have shares, he is protecting riches like a yaksha and will fall downwards. I have been distracted and my life and strength have been squandered in the futile pursuit of riches. An accomplished person can obtain success. What can an aged person like me do? Why should a learned person constantly suffer in the futile pursuit of wealth? Indeed, this entire world is completely confounded by someone’s maya. When a person is about to be devoured by death, what will riches and those who bestow riches accomplish? What is the purpose of kama and those who can bestow kama? Such karma only leads to another birth. The illustrious Hari is in all the gods and he must certainly be satisfied with me. He has reduced me to this state, with non-attachment as a boat to carry me across. In whatever little bit of time I have left, I will cease to care about anything, or about my own beloved body. Without being distracted, I will devote myself entirely to my own benefit. I will find satisfaction within my own atman. May the gods and the lords of the three worlds approve of this. In the space of a muhurta, Khatvanga was able to reach Brahma’s world.’ 1225 The excellent brahmana from Avanti made up his mind in this way.
‘“He loosened the bonds of his heart. He became a tranquil sage and mendicant. Controlling himself, his senses and his breath of life, he roamed around the earth. Without being attached to anything, he went to cities and villages for the sake of alms and entered unnoticed. O fortunate one! Seeing that aged and unclean beggar, wicked people showed him disrespect and abused him in many ways. Some took away the staff made of bamboo. Some took away his begging bowl. Some took away his kamandalu. Some took away his seat. Some took away his string of rudraksha beads. Some took away his torn rags. They would show them to the sage. Pretending to return them to him, they would take them away again. He would sit down on the bank of a river, to eat the food that he had begged. Wicked people would spit or urinate on his head. He had a vow of silence and they would try to make him speak. If he did not speak, they would strike him. If he did speak, others would chastise him. Some said, ‘He is a thief.’ Others said, ‘He should be bound. Bind him with ropes.’ Saying this, they bound him up. Some criticized and slighted him. ‘Displaying the standard of dharma, this one is a fraud. His own relatives have thrown him out. Since his riches have been destroyed, he is using this to ensure a means of livelihood.’ Some said, ‘This one is great in substance. He is as steady as the king of the mountains. He is using silence to achieve his goal. He is as firm in determination as a crane.’ Some ridiculed him. Some broke wind against him. Some bound him. Some tied up the brahmana, like something to play with. There were hardships caused by nature, by destiny and by his own body. He tolerated all this, realizing that he was obtaining all this as a result of destiny. Thus insulted by the worst among men, who were trying to make him fall down, he sang a song. He was based in dharma. Based in sattva, he resorted to his fortitude.
‘“The brahmana said, ‘These men are not the cause of my happiness or unhappiness. Nor are the gods, my own body, the planets, karma, or time. It is said that the mind is alone the supreme cause. That is the reason one circles around in samsara. The powerful mind makes the gunas function and that leads to the different kinds of karma—white, black and red. 1226 The different species of life are created from this. The atman is not active. It is the mind which is active. My friend is golden in enlightenment 1227 and looks down from above. But I, as jivatman, have assumed its identity with the mind and am enjoying the objects of desire. Attached to the gunas, I have bound myself down. The goal of donations, one’s own dharma, niyama, yama, learning, karma and good vows is to control the mind. All of them have this characteristic. The supreme form of yoga is to immerse the mind in samadhi. When the mind is controlled and tranquil, what is the need for donations and other things? Tell me. When the mind is not controlled and is distracted, what purpose will donations and other things serve? When the mind is under control, all others, including the divinities, 1228 are under control. The mind is never under the control of anything else. The mind is a divinity who is stronger than the strongest. If a person can bring it under control, he is the god of all the divinities. The mind is an enemy impossible to vanquish. Some are tormented by it and are unable to conquer it. Therefore, they are confused and have futile conflicts with other mortals—enemies, but even friends and neutrals. The body is only a creation of the mind. With their intelligence blinded, humans identify themselves with it and have notions of “I” and “mine”. They suffer from the illusion, “I am this” and “He is someone else.” Hence, they wander around in a darkness that is impossible to cross. If people are the cause of my happiness and unhappiness, that has to do with the physical body. What does the atman have to do with this? If a person bites his tongue by chance, he has done this himself. Why should he be angry at someone else for the suffering? If divinities of the senses are responsible for the unhappiness, what does the atman have to do with this? That has to do with transformations. If one limb in his own body chooses to attack another limb, with whom will a man get angry? If the atman is the cause for happiness and unhappiness, then nothing else can be responsible. This is just a person’s own nature. If there is anything other than the atman, it cannot be real. Why should one be angry? Happiness or unhappiness don’t really exist. If the planets are the cause of happiness and unhappiness, what does it have to do with the atman? One doesn’t have a birth, while the other is born. It is said that planets cause suffering to other planets. Whom should a man get angry with? The atman is distinct from both a body and a planet. If karma is the cause of happiness and unhappiness, what is the role for the atman there? The body of a man is not sentient, while it is the atman which is sentient. 1229 Whom will he be angry with? There is no foundation for the notion of karma. If time is the cause of happiness and unhappiness, what is the role of the atman there? Time is a manifestation of the atman. A flame does not burn its own spark. Ice does not destroy the quality of coldness. The supreme has no notion of duality. Whom will one be angry with? There is no agency anywhere, of any variety. The atman is supreme and beyond any attachment and duality. It is ahamkara which gives rise to samsara. A person who understands this has nothing to fear from anything that has been created. That being the case, I will faithfully base myself on the paramatman. That is what the maharshis spoke about ear
lier. I will cross this insurmountable darkness and serve at Mukunda’s feet.’”
‘The illustrious one continued, “With his wealth destroyed, he was disgusted. He overcame his despondency and, becoming a mendicant, roamed all over the earth. Though he was reviled by the wicked, he remained steadfast in his own dharma. The sage sang the following chant. ‘Nothing other than a man’s confusion gives rise to happiness and unhappiness. Friends, neutrals and enemies are the creations of the darkness of samsara.’ O son! Therefore, in every possible way, use your intelligence to control your mind. Immerse yourself in me. That is what yoga propounds. The mendicant’s chant is about devotion to the brahman. If a person controls himself and meditates on it, makes others listen to it or hears it, he will never be overwhelmed by the opposite pair of sentiments.”’
Chapter 11(24)
‘The illustrious one said, “I will now speak to you about samkhya, the nature of which has been determined earlier. 1230 Realizing this, a man can instantly give up any confusion caused by a sense of differentiation. In the beginning, at the time of krita yuga and when there were no yugas, 1231 people were accomplished in discrimination and because of that knowledge, saw everything as one and without any differentiation. It was one and undifferentiated, beyond the reach of mind and speech. However, that great truth differentiated itself into two and became the fruits of maya and that reflected in this. 1232 Out of these two entities, one is Prakriti, with the two aspects of cause and effect. The entity that possesses jnana is spoken of as Purusha. Prakriti was agitated by my glances as Purusha and with my sanction, the gunas—sattva, rajas and tamas—were evolved. Sutra 1233 evolved from these and Mahat was created from Sutra. Together, Mahat and Sutra underwent transformations and ahamkara, which causes bewilderment, was evolved. This has three types—vaikarika, taijasa and tamasa. These have intelligent and non-intelligent forms and are the cause of the tanmatras, the senses and the mind. Tamasa ahamkara lead to the creation of the tanmatras and the gross elements. Taijasa ahamkara lead to the creation of the senses. 1234 The eleven divinities were created from vaikarika ahamkara. 1235 Urged by me, all these entities came together and worked collectively. The cosmic egg was created in this way, an excellent place for me to lie down on. That cosmic egg was floating around in the water and I manifested myself inside it. A lotus known as Vishva sprouted from my navel and the self-creating one 1236 appeared inside that. Through my favours, he was endowed with rajas and performed austerities for the sake of creating. Thus, the atman of the universe created the worlds, the guardians of the worlds and the three—bhur, bhuvar and svar. Svar is the abode of the gods, bhuvar is the abode of the bhutas and bhur is the abode of mortals and others. The Siddhas reside beyond these three worlds. The lord created the regions that are below the earth for the asuras and the nagas. All the karma performed under the influence of the gunas leads to a destination in the three worlds. Through yoga, austerities and renunciation, a person obtains a destination in the unblemished worlds of maharloka, janaloka, tapoloka and satyaloka. A person who practises bhakti yoga finds a destination in me. I am the creator and, in my form as time, have linked this world to karma. In the flow of the gunas, one sometimes rises up and is sometimes submerged. All the manifestations that have been established, large or small, thin or stout, have been created by Purusha and Prakriti. Anything that exists at the beginning, the middle and the end of an entity, across all these transformations, is regarded as the real entity. This is the case with objects made out of gold or earth. 1237 But the subsequent product may have a cause which is the product of a transformation resulting from an earlier cause. That which exists at the beginning and the end of the chain is referred to as the real entity. Prakriti can be regarded as the primary cause, but the supreme Purusha is its foundation. Time manifests these and in this triad of what is real, I am established as the brahman. As long as my favourable glance remains, this progressive creation, from cause to subsequent effect, continues. For the sake of creation, this great flow of the gunas also continues. This universal form, in which creation and destruction of the worlds take place, is pervaded by me. I have devised the worlds and the means of their dissolution into the five elements. Mortals are withdrawn into food. 1238 Food is withdrawn into grain. Grain is withdrawn into the earth. The earth is withdrawn into its attribute of smell. Smell is withdrawn into water. Water is withdrawn into its attribute of taste. Taste is withdrawn into fire. Fire is withdrawn into its attribute of form. Form is withdrawn into wind. Wind is withdrawn into its attribute of touch. Touch is withdrawn into space. All the senses are withdrawn into their sources. These sources are then withdrawn into their controllers. The mind is withdrawn into the controller of the mind, vaikarika ahamkara. Sound is withdrawn into tamasa ahamkara. All of ahamkara is withdrawn into Mahat. The powerful Mahat is withdrawn into the gunas that generated it. The gunas are withdrawn into the unmanifest Prakriti. Prakriti is withdrawn into time, which ceases to function. Time is withdrawn into jiva, full of maya. Jiva is withdrawn into atman, which caused it. The atman is only based on the atman and its existence can be inferred from the process of creation and destruction. When the sun rises, there is no longer any darkness in the sky. In that way, if a person examines this differentiation of the atman in his mind, all illusion is destroyed. This is known as the process of samkhya and it severs the bonds of doubt. The superior and the inferior, the process of creation and of destruction, can be clearly seen and I have spoken about this.”’
