Source
Texts:
The
Hamsa-avatâra Answers the Questions of the Sons of
Brahmâ
Text
1
The Supreme
Lord said: 'The goodness, passion and ignorance known of the
gunas relate to the intelligence and not to the soul; by
goodness may the other two be averted while the virtue of
goodness [as a form of attachment] on its turn may be
overruled by character [*].
The
Supreme Personality of Godhead said - The three modes of
material nature, namely goodness, passion and ignorance,
pertain to material intelligence and not to the spirit soul.
By development of material goodness one can conquer the
modes of passion and ignorance, and by cultivation of
transcendental goodness one may free oneself even from
material goodness.
Text
2
Of character
are the religious principles strenghtened standing out by
devotional service to Me; cultivating seriously the inner
strength rises from the mode of goodness the
[bhâgavata-]dharma.
When
the living entity becomes strongly situated in the mode of
goodness, then religious principles, characterized by
devotional service to Me, become prominent. One can
strengthen the mode of goodness by cultivation of those
things that are already situated in goodness, and thus
religious principles arise.
Text
3
The
dharma by the increase of goodness destroys the passion and
ignorance; the greater part of the godlessness, their root, is
for sure quickly vanquished when those two are
destroyed.
Religious
principles, strengthened by the mode of goodness, destroy
the influence of passion and ignorance. When passion and
ignorance are overcome, their original cause, irreligion, is
quickly vanquished.
Text
4
The
scriptures, the water, one's folk, the place and the time, the
occupation and the birth as also the meditation, the mantras
and the purification rituals are the ten causing [or
contributing to the dominance of] a certain natural
mode.
According
to the quality of religious scriptures, water, one's
association with one's children or with people in general,
the particular place, the time, activities, birth,
meditation, chanting of mantras, and purificatory rituals,
the modes of nature become differently prominent.
Text
5
Among
those ten do the sages of the past recommend the things in the
mode of goodness, scorn they those in ignorance and are they
indifferent to the things of passion.
Among
the ten items I have just mentioned, the great sages who
understand Vedic knowledge have praised and recommended
those that are in the mode of goodness, criticized and
rejected those in the mode of ignorance, and shown
indifference to those in the mode of passion.
Text
6
Until there is
the [guna-]denying self-remembrance, should by a person
indeed the things in the mode of goodness be cultivated so that
the character is developed from which there is the
religiousness that gives the spiritual knowing.
Until
one revives one's direct knowledge of the spirit soul and
drives away the illusory identification with the material
body and mind caused by the three modes of nature, one must
cultivate those things in the mode of goodness. By
increasing the mode of goodness, one automatically can
understand and practice religious principles, and by such
practice transcendental knowledge is awakened.
Text
7
The same way as
the fire, that in the forest of bamboos was generated by their
own friction, is pacified after having burned [see also
1.10:
2,
3.1:
21] is
thus the fire of the material body, that was generated by the
interaction of the gunas, pacified.'
In
a bamboo forest the wind sometimes rubs the bamboo stalks
together, and such friction generates a blazing fire that
consumes the very source of its birth, the bamboo forest.
Thus, the fire is automatically calmed by its own action.
Similarly, by the competition and interaction of the
material modes of nature, the subtle and gross material
bodies are generated. If one uses his mind and body to
cultivate knowledge, then such enlightenment destroys the
influence of the modes of nature that generated one's body.
Thus, like the fire, the body and mind are pacified by their
own actions in destroying the source of their birth.
Text
8
S'rî
Uddhava said: 'Mortals generally known with the situation of
sense-gratification as a source of trouble nevertheless revel
in it, o Krishna; how come are they so like dogs, asses and
goats?'
S'rî
Uddhava said: My dear Krishna, generally human beings know
that material life brings great future unhappiness, and
still they try to enjoy material life. My dear Lord, how can
one in knowledge act just like a dog, an ass or a
goat?
Text
9-10
The Supreme
Lord said: 'From the me-ness thus other-minded accordingly
being forgetful, arises within the mind of the foolish person,
the passion so terrible; the mind wayward then in the mode of
passion imagining is, being involved in purposeful planning,
from that wantonness fully absorbed in the natural modes and
for certain bound to be unbearable.
The
Supreme Personality of Godhead said: My dear Uddhava, a
person bereft of intelligence first falsely identifies
himself with the material body and mind, and when such false
knowledge arises within one's consciousness, material
passion, the cause of great suffering, pervades the mind,
which by nature is situated in goodness. Then the mind,
contaminated by passion, becomes absorbed in making and
changing many plans for material advancement. Thus, by
constantly thinking of the modes of material nature, a
foolish person is afflicted with unbearable material
desires.
Text
11
With
one's senses uncontrolled engages one, bewildered by the force
of passion, under the sway of desires in fruitive activities,
being well aware of the resulting unhappiness.
One
who does not control the material senses comes under the
control of material desires and is thus bewildered by the
strong waves of the mode of passion. Such a person executes
material activities, although clearly seeing that the result
will be future unhappiness.
Text
12
The
intelligence of a learned person, even though by passion and
ignorance being bewildered, does not become attached as he,
clearly seeing the contamination, again engages the mind with
care.
Although
the intelligence of a learned person may be bewildered by
the modes of passion and ignorance, he should again
carefully bring the mind under control. By clearly seeing
the contamination of the modes of nature, he does not become
attached.
Text
13
Having
conquered the breathing process and having mastered the sitting
postures, should one attentively, step by step, without
slackening gather one's mind, concentrating on Me at appointed
times [to the position of the sun, see B.G.
7:
8
and 5:
26-28].
A
person should be attentive and grave and never lazy or
morose. Mastering the yoga procedures of breathing and
sitting properly, one should practice fixing the mind on Me
at dawn, noon and sunset, and thus gradually the mind should
be completely absorbed in Me.
Text
14
The
actual yogasystem as instructed by My pupils headed by Sanaka
[the kumâra's]
is that the mind withdrawn from everywhere, accordingly
directly is absorbed in Me [see also 8.3:
22-24].'
The
actual yoga system as taught by My devotees, headed by
Sanaka-kumâra, is simply this - Having withdrawn the
mind from all other objects, one should directly and
appropriately absorb it in Me.
Text
15
S'rî
Uddhava said: 'When, and in what form, dear Kes'ava, did You
instruct Sanaka and the others in that yoga; I'd like to know
that form.'
S'rî
Uddhava said: My dear Kes'ava, at what time and in what form
did You instruct the science of yoga to Sanaka and his
brothers? I now desire to know about these things.
Text
16
The
Supreme Lord said: 'The sons headed by Sanaka born from the
mind of the one of inner gold [Hiranyagarbha
or Brahmâ], inquired with their father about the so
very subtle supreme destination of the science of
yoga.
The
Supreme Personality of Godhead said - Once, the mental sons
of Lord Brahmâ, namely, the sages headed by Sanaka,
inquired from their father about the difficult subject
matter of the supreme goal of yoga.
Text
17
Sanaka and the
others said: 'Upon the mind going after the objects of the
senses are the sense objects likewise imprinted; o Master what
is of someone desiring liberation, of one who desires to get
over the sense-gratification, the process of breaking away from
that relation [see also B.G. 2:
62-63]?'
The
sages headed by Sanaka said: O Lord, people's minds are
naturally attracted to material sense objects, and similarly
the sense objects in the form of desire enter within the
mind. Therefore, how can a person who desires liberation,
who desires to cross over activities of sense gratification,
destroy this mutual relationship between the sense objects
and the mind? Please explain this to us.
Text
18
The Supreme
Lord said: 'The great god self-born, the creator of all beings,
thus questioned, seriously pondered over what was asked but
did, in his mind bewildered of creating, not reach the
essential truth [see also 2.6:
34,
2.9:
32- 37 and
10:
13].
The
Supreme Personality of Godhead said - My dear Uddhava,
Brahmâ himself, who is born directly from the body of
the Lord and who is the creator of all living entities
within the material world, being the best of the demigods,
seriously contemplated the question of his sons headed by
Sanaka. The intelligence of Brahmâ, however, was
affected by his own activities of creation, and thus he
could not discover the essential answer to this
question.
Text
19
He with the
desire to find closure remembered the original God [see
3.8],
and at that time I became visible in my Hamsa-form [the
Swan].
Lord
Brahmâ desired to attain the answer to the question
that was puzzling him, and thus he fixed his mind on Me, the
Supreme Lord. At that time, in My form of Hamsa, I became
visible to Lord Brahmâ.
Text
20
Thus seeing Me
offered they in approach, keeping Brahmâ in front, their
obeisances at the lotus feet and asked they 'Who are
You?'
Thus
seeing Me, the sages, placing Brahmâ in the lead, came
forward and worshiped My lotus feet. Then they frankly asked
Me, 'Who are You?î
Text
21
I thus was
questioned by the sages eager to know the principal reality;
please o Uddhava learn from Me that what I told them at the
time:
My
dear Uddhava, the sages, being eager to understand the
ultimate truth of the yoga system, thus inquired from Me.
Now please hear as I explain that which I spoke unto the
sages.
Text
22
If
of the one substance of the self there would be the unbent
[the non-individuality not humbled], then how can such
a question on your part be possible, o learned ones, or what
would of the speaker that I am be the authority [or
shelter]?
My
dear brâhmanas, if, when asking Me who I am, you
believe that I am also a jîva soul and that there is
no ultimate difference between us - since all souls are
ultimately one without individuality - then how is your
question possible or appropriate? Ultimately, what is the
real situation or resting place both of yourselves and of
Me?
Text
23
Being
the same existing as the five elements as well as being the
same in our essence is your question of 'Who are You' for
certain an effort of speech without any purpose.
If
by asking Me 'Who are You?' you were referring to the
material body, then I must point out that all material
bodies are constituted of five elements, namely earth,
water, fire, air and ether. Thus, you should have asked,
'Who are you five?' If you consider that all material bodies
are ultimately one, being constituted essentially of the
same elements, then your question is still meaningless,
since there would be no deep purpose in distinguishing one
body from another. Thus, it appears that in asking My
identity, you are merely speaking words, without any real
meaning or purpose.
Text
24
What
by the mind, speech, sight as also by the other senses is
adhered to am I indeed with nothing outside of Me; that is what
you have to understand clearly.
Within
this world, whatever is perceived by the mind, speech, eyes
or other senses is Me alone and nothing besides Me. All of
you please understand this by a straightforward analysis of
the facts.
Text
25
The
mind hangs to the sense-objects and the sense-objects enter the
mind, dear men, but to the living entity with Me as the Soul,
are the mind and the sense-objects both outer
forms.
My
dear sons, the mind has a natural proclivity to enter into
the material sense objects, and similarly the sense objects
enter into the mind; but both this material mind and the
sense objects are merely designations that cover the spirit
soul, who is part and parcel of Me.
Text
26
With
the mind in sense gratification again and again reaching out to
the sense-objects and the sense-objects all the time
prominently existing within the mind, must the one who is of My
[Hamsa-]form give up on the both of them [see also
vritti
and neti
neti].
A
person who has thus achieved Me by understanding that he is
not different from Me realizes that the material mind is
lodged within the sense objects because of constant sense
gratification, and that the material objects are existing
prominently within the material mind. Having understood My
transcendental nature, he gives up both the material mind
and its objects.
Text
27
Wakefulness,
dreaming and deep sleep are the functions of the intelligence
following the modes of nature; with characteristics different
from them is the individual soul ascertained as being the
witness [see also 7.7:
25
and B.G. 7:
5].
Waking,
sleeping and deep sleep are the three functions of the
intelligence and are caused by the modes of material nature.
The living entity within the body is ascertained to possess
characteristics different from these three states and thus
remains us a witness to them.
Text
28
Since
there is the bondage of the material intelligence that gives
the functioning of this soul within the modes, must one, being
situated in the fourth element, in Me, give that bondage up, at
the time of which there is the renunciation of the
sense-objects and the mind [see 11.3:
35]
.
The
spirit soul is trapped in the bondage of material
intelligence, which awards him constant engagement in the
illusory modes of nature. But I am the fourth stage of
consciousness, beyond wakefulness, dreaming and deep sleep.
Becoming situated in Me, the soul should give up the bondage
of material consciousness. At that time, the living entity
will automatically renounce the material sense objects and
the material mind.
Text
29
The
bondage of the soul produced by identifying oneself with the
body is the opposite of what is meant; the one detached in
samsâra who knows should, being situated in the fourth
element, give up the anxiety [of
ego-matters].
The
false ego of the living entity places him in bondage and
awards him exactly the opposite of what he really desires.
Therefore, an intelligent person should give up his constant
anxiety to enjoy material life and remain situated in the
Lord, who is beyond the functions of material
consciousness.
Text
30
As
long as a person is convinced of many different purposes and
does not subside by the appropriate methods [as
mentioned] will he, although awake, be sleeping unaware as
in a dream [see also B.G. 2:
41].
According
to My instructions, one should fix the mind on Me alone. If,
however, one continues to see many different values and
goals in life rather than seeing everything within Me, then
although apparently awake, one is actually dreaming due to
incomplete knowledge, just as one may dream that one has
wakened from a dream.
Text
31
The
states of existence apart from the Supreme Soul will,
inessential as they are, by the separation created by them, to
the seer full of motives and goals be just as the false of a
dream.
Those
states of existence that are conceived of as separate from
the Supreme Personality of Godhead have no actual existence,
although they create a sense of separation from the Absolute
Truth. Just as the seer of a dream imagines many different
activities and rewards, similarly, because of the sense of
an existence separate from the Lord's existence, the living
entity falsely performs fruitive activities, thinking them
to be the cause of future rewards and destinations.
Text
32
While
awake he enjoys the momentary qualities of the external affair,
in his dreams he experiences within the mind with all the
senses in a similar way, in deep sleep he merges in ignorance;
one of memory in witnessing the functions is he by the
succession of the three stages the senses their lord [see
also 4.29:
60-79
and B.G. 15:
7-8].
While
awake the living entity enjoys with all of his senses the
fleeting characteristics of the material body and mind;
while dreaming he enjoys similar experiences within the
mind; and in deep dreamless sleep all such experiences merge
into ignorance. By remembering and contemplating the
succession of wakefulness, dreaming and deep sleep, the
living entity can understand that he is one throughout the
three stages of consciousness and is transcendental. Thus,
he becomes the lord of the senses.
Text
33
Thus
by the modes of nature in Me considering the three states of
consciousness of the mind imposed by My illusory potency, be
resolute to the purpose of being of worship for Me situated in
the heart by cutting off, with the sword of knowledge sharpened
by logic and truthful instructions, the
[ahankâra]
cause of all doubts.
You
should consider how, by the influence of My illusory energy,
these three states of the mind, caused by the modes of
nature, have been artificially imagined to exist in Me.
Having definitely ascertained the truth of the soul, you
should utilize the sharpened sword of knowledge, acquired by
logical reflection and from the instructions of sages and
Vedic literatures, to completely cut off the false ego,
which is the breeding ground of all doubts. All of you
should then worship Me, who am situated within the
heart.
Text
34
Behold this
delusional state of the mind that, having appearances popping
up today that are gone tomorrow, wavers as much as the glowing
end of a moving firebrand; it is the One spiritual soul
deceptively appearing in many divisions that manifests as an
illusion of a threefold variegated way of dreaming created by
the transformation of the modes of nature [see also B.G.
9.15,
15:
16,
linga
and siddhânta].
One
should see that the material world is a distinct illusion
appearing in the mind, because material objects have an
extremely flickering existence and are here today and gone
tomorrow. They can be compared to the streaking red line
created by whirling a fiery stick. The spirit soul by nature
exists in the single state of pure consciousness. However,
in this world he appears in many different forms and stages
of existence. The modes of nature divide the soul's
consciousness into normal wakefulness, dreaming and
dreamless sleep. All such varieties of perception, however,
are actually mâyâ and exist only like a
dream.
Text
35
Pulling
the sight away from that [deceptive material reality]
should one, silent with the material hankering ceased, come to
realize one's own happiness that is observed without being of
material activities; and if one at times is of the earth,
should one, mindful of it being insubstantial, give it up in
that remembrance not roaming about till the end of one's
days.
Having
understood the temporary illusory nature of material things,
and thus having pulled one's vision away from illusion, one
should remain without material desires. By experiencing the
happiness of the soul, one should give up material speaking
and activities. If sometimes one must observe the material
world, one should remember that it is not ultimate reality
and therefore one has given it up. By such constant
remembrance up till the time of death, one will not again
fall into illusion.
Text
36
Just
as someone blinded by liquor is unaware of the clothes he wears
is the one of perfection, you see, not watching the perishable
material body sitting or standing, to God's will departing or
by fate determined obtaining [a new body], because he
has achieved his original position [his
svarûpa].
Just
as a drunken man does not notice if he is wearing his coat
or shirt, similarly, one who is perfect in self-realization
and who has thus achieved his eternal identity does not
notice whether the temporary body is sitting or standing.
Indeed, if by God's will the body is finished or if by God's
will he obtains a new body, a self-realized soul does not
notice, just as a drunken man does not notice the situation
of his outward dress.
Text
37
As
long as the body as arranged by destiny is of karma, will it
self-propelled continue with its life-air and senses and its
variety of manifestations; highly situated though in the full
absorption of yoga will the one awakend to the essence not
again be cultivating that dreaming.
The
material body certainly moves under the control of supreme
destiny and therefore must continue to live along with the
senses and vital air as long as one's karma is in effect. A
self-realized soul, however, who is awakened to the absolute
reality and who is thus highly situated in the perfect stage
of yoga, will never again surrender to the material body and
its manifold manifestations, knowing it to be just like a
body visualized in a dream.
Text
38
O
learned ones, by Me has this confidential analysis and the yoga
been explained to you, please understand that I came as
Yajña [Vishnu, the Lord of sacrifice] to point
out your actual duties.
My
dear brâhmanas, I have now explained to you the
confidential knowledge of Sânkhya, by which one
philosophically distinguishes matter from spirit, and of
ashthânga-yoga, by which one links up with the
Supreme. Please understand that I am the Supreme Personality
of Godhead, Vishnu, and that I have appeared before you
desiring to explain your actual religious duties.
Text
39
O
best of the twice-born I am the Supreme Way of the yoga, the
analysis, the truth and the sacred law as also the beauty, fame
and the self-control.
O
best of the brâhmanas, please know that I am the
supreme shelter of the yoga system, analytic philosophy,
virtuous action, truthful religious principles, power,
beauty, fame and self-control.
Text
40
All
qualities such as being free from the modes and expectations,
being the Wellwisher, the Dearest, the True Self, the One
Equal, the detachment and so on, do, not of affinity for the
modes, find their shelter in Me.'
All
superior transcendental qualities, such as being beyond the
modes of nature, detached, the well-wisher, the most dear,
the Supersoul, equally situated everywhere, and free from
material entanglement: all such qualities, free from the
transformations of material qualities, find their shelter
and worshipable object in Me.
Text
41
Thuse
were by Me the doubts destroyed of all the sages headed by
Sanaka who fully worshiping in transcendental loving devotional
service with beautiful hymns chanted My glories.
[Lord
Krishna continued:l My dear Uddhava, thus all of the doubts
of the sages headed by Sanaka were destroyed by My words.
Fully worshiping Me with transcendental love and devotion,
they chanted My glories with excellent hymns.
Text
42
I
perfectly worshiped and glorified by the greatest of sages
then, as Brahmâ looked on, returned to My
abode.
The
greatest of sages, headed by Sanaka Rishi, thus perfectly
worshiped and glorified Me, and as Lord Brahmâ looked
on, I returned to My own abode.
*
In
Sanskrit is the term sattva, apart from meaning
goodness, inner strength and true nature, another word for
character. Character is also described as s'ila or
svarûpa; 'form, piety, morality, habit or custom'
or 'one's own form, one's true nature' or one's constitutional
position of relating to Krishna as Swami Prabhupâda
preferred to speak of.
