श्रीमद्भागवतमहापुराणम्
एकादश: स्कन्ध:
द्वाविंश: अध्याय:
उद्धव उवाच -
Uddhava said -
कति तत्त्वानि विश्वेश संख्यातान्यृषिभि: प्रभो ।
नवैकादश पञ्च त्रीण्यात्थ त्वमिह शुश्रुम ॥१॥
कति तत्त्वानि विश्वेश
how many categories, O of the universe The Lord!
संख्यातानि-ऋषिभि: प्रभो
enumerated by the seers, O Lord!
नव-एकादश पञ्च त्रीणि-
nine, eleven, five, three,
आत्थ त्वम्-इह शुश्रुम
said You, now, that I heard
O Ruler of the universe! O Lord! How many categories are there, that the seers have enumerated? As told by You, we have heard of nine, eleven, five, and three.
केचित् षड्विंशतिं प्राहुरपरे पञ्चविंशतिम् ।
सप्तैके नव षट् केचिच्चत्वार्येकादशापरे ॥२॥
केचित् षड्विंशतिम् प्राहु:-
some twenty six declare
अपरे पञ्चविंशतिम्
others twenty five,
सप्त-एके नव षट् केचित्-
seven some, nine, six, some,
चत्वारि-एकादश-अपरे
four, eleven others
Some declare them to be twenty six, others twenty five, some say they are seven, others nine, some say six, others four and yet others eleven.
केचित् सप्तदश प्राहु: षोडशैके त्रयोदश ।
एतावत्त्वं हि संख्यानामृषयो यद्विवक्षया ।
गायन्ति पृथगायुष्मन्निदं नो वक्तुमर्हसि ॥३॥
केचित् सप्तदश प्राहु:
some seventeen declare,
षोडश-एके त्रयोदश
sixteen some, some thirteen,
एतावत्-त्वम् हि संख्यानाम्-
of such You alone indeed of the numbers
ऋषय: यत्-विवक्षया
the sages by which interpretation
गायन्ति पृथक्-आयुष्मन्-
propound differently, O Eternal Lord!
इदम् न: वक्तुम्-अर्हसि
This to us to say are capable
Some declare them to be seventeen, some sixteen, some thirteen, by which interpretation the sages propound the numbers so differently, O Eternal Lord! Only You are capable to tell us.
श्री भगवान् उवाच -
The Lord said -
युक्तं च सन्ति सर्वत्र भाषन्ते ब्राह्मणा यथा ।
मायां मदीयामुद्गृह्य वदतां किं नु दुर्घटम् ॥४॥
युक्तम् च सन्ति सर्वत्र
reasonable and are everywhere
भाषन्ते ब्राह्मणा: यथा
assert Braahmanas, just as,
मायाम् मदीयाम्-उद्गृह्य
Maayaa Mine considering
वदताम् किम् नु दुर्घटम्
of the speakers what indeed is improper
Everywhere, what the Braahmanas assert is reasonable, as they take into consideration My Maayaa. With that what is improper for the speakers.
नैतदेवं यथाऽऽत्थ त्वं यदहं वच्मि तत्तथा ।
एवं विवदतां हेतुं शक्तयो मे दुरत्यया: ॥५॥
न-एतत्-एवम् यथा-आत्थ त्वम्
'not this is like this, as say you,'
यत्-अहम् वच्मि तत्-तथा
'what I say that is like that'
एवम् विवदताम् हेतुम्
thus wrangling the cause
शक्तय: मे दुरत्यया:
potencies My incompatible
My incompatible potencies are the cause of the such wrangling, like, 'It is not like what you say, it is like what I say.'
यासां व्यतिकरादासीद् विकल्पो वदतां पदम् ।
प्राप्ते शमदमेऽप्येति वादस्तमनुशाम्यति ॥६॥
यासाम् व्यतिकरात्-आसीत्
of which, (potencies) by misbalance, became
विकल्प: वदताम् पदम्
diverse of the disputants' subject ,
प्राप्ते शम-दमे-अपि-एति
having attained control of mind senses, comes to
वाद:-तम्-अनुशाम्यति
discord that is pacified
By the misbalance of those potencies, the subject of the disputants becomes diverse. When the control of the mind and subjugation of senses is achieved, then the discord comes to be pacified.
परस्परानुप्रवेशात् तत्त्वानां पुरुषर्षभ ।
पौर्वापर्यप्रसंख्यानं यथा वक्तुर्विवक्षितम् ॥७॥
परस्पर-अनुप्रवेशात्
mutually comprising,
तत्त्वानाम् पुरुषर्षभ
of the categories, O jewel among men!
पौर्व-अपर्य-प्रसंख्यानम्
of the former and the other, counting
यथा वक्तु:-विवक्षितम्
according to the speakers viewpoint
O jewel among men! Since the categories are mutually comprising, the cause runs into the effect, so, the enumerating depends on the viewpoint of the speaker.
एकस्मिन्नपि दृश्यन्ते प्रविष्टानीतराणि च ।
पूर्वस्मिन् वा परस्मिन् वा तत्त्वे तत्त्वानि सर्वश: ॥८॥
एकस्मिन्-अपि दृश्यन्ते
in one also is seen
प्रविष्टानि-इतराणि च
entering the other and
पूर्वस्मिन् वा परस्मिन् वा
in the former, or, in the later, or,
तत्त्वे तत्त्वानि सर्वश:
in the categories, the categories every where
In one, the other is seen to be entering, or in the cause the effect, or otherwise, in the categories, the other categories, every where.
पौर्वापर्यमतोऽमीषां प्रसंख्यानमभीप्सताम् ।
यथा विविक्तं यद्वक्त्रं गृह्णीमो युक्तिसम्भ्वात् ॥९॥
पौर्व-अपर्यम्-अत:-अमीषाम्
cause and effect therefore of these,
प्रसंख्यानम्-अभीप्सताम्
enumerations, by the seekers
यथा विविक्तम् यत्-वक्त्रम्
according to reasoning the conclusion
गृह्णीम: युक्ति-सम्भ्वात्
we accept, upheld by a reasoning possibility
Therefore, there are these enumerations, of the cause and effect, according to the reasoning and conclusion of the seekers, which we accept, upholding the possibilities in reasoning.
अनाद्यविद्यायुक्तस्य पुरुषस्यात्मवेदनम् ।
स्वतो न सम्भवादन्यस्तत्त्वज्ञो ज्ञानदो भवेत् ॥१०॥
अनादि-अविद्या-अयुक्तस्य
beginingless ignorance of (Jiva) unrealised
पुरुषस्य-आत्म-वेदनम्
of a person, Self-Realization,
स्वत: न सम्भवात्-
by itself not because is possible,
अन्य:-तत्त्वज्ञ: ज्ञानद: भवेत्
other Truth Knower, Knowledge giver becomes
For the Jiva, who is unrealized and whose ignorance is beginingless, for him, because, Self Realization cannot be got by itself, so it has to be got from a Truth realized person who is willing to impart the knowledge of Truth, to him.
पुरुषेश्वरयोरत्र न वैलक्षण्यमण्वपि ।
तदन्यकल्पनापार्था ज्ञानं च प्रकृतेर्गुण: ॥११॥
पुरुष-ईश्वरयो:-अत्र
of the individual soul and God, here, (in body)
न वैलक्षण्यम्-अणु-अपि
not difference slightest (atom like) also
तत्-अन्य-कल्पना-अपार्था
therefore any other assumption is baseless
ज्ञानम् च प्रकृते:-गुण:
Knowledge and of Prakriti(Satvaguna) is a function
Here, in this body, there is not the slightest distinction between the individual soul and God. Therefore any other assumption concerning this is baseless. The Knowledge of the Truth is the function of Prakriti's Sattva Guna.
प्रकृतिर्गुणसाम्यं वै प्रकृतेर्नात्मनो गुणा: ।
सत्त्वं रजस्तम इति स्थित्युत्पत्त्यन्तहेतव: ॥१२॥
प्रकृति:-गुण-साम्यम् वै
Prakriti is of the Gunas' equilibrium indeed,
प्रकृते:-न-आत्मन: गुणा:
of Prakriti, not of the soul the qualities,
सत्त्वम् रज:-तम: इति
Sattva, Rajas, Tamas, these,
स्थिति-उत्पत्ति-अन्त-हेतव:
of continuance, appearance, end responsible
Sattva Rajas and Tamas are the adjuncts of Prakriti, and the equilibrium of the Gunas is Prakriti. They are not the adjuncts of the individual soul. The three Gunas are responsible for the continuance, appearance and end of the universe.
सत्त्वं ज्ञानं रज: कर्म तमोऽज्ञानमिहोच्यते ।
गुणव्यतिकर: काल: स्वभाव: सूत्रमेव च ॥१३॥
सत्त्वम् ज्ञानम् रज: कर्म:
Sattva knowledge, Rajas Karma,
तम:-अज्ञानम्-इह-उच्यते
Tamas ignorance, here is called,
गुण-व्यतिकर: काल:
the Gunas' misbalance is Time Spirit,
स्वभाव: सूत्रम्-एव च
Swabhaavam, nature, is Mahat tatva, only and
Here, Sattva, Rajas and Tamas are respectively called as Knowledge, Karma and Ignorance. The misbalance of the Gunas is the Time Spirit, and Swabhaavam, the nature, balance only, is Mahat tatva.
पुरुष: प्रकृतिर्व्यक्तमहङ्कारो नभोऽनिल: ।
ज्योतिराप: क्षितिरिति तत्त्वान्युक्तानि मे नव ॥१४॥
पुरुष: प्रकृति:-व्यक्तम्-
Purusha, Prakriti, Mahat tatva,
अहङ्कार: नभ:-अनिल:
Ahankaara, ether, air,
ज्योति:-आप: क्षिति:-इति
fire, water, earth, these,
तत्त्वानि-उक्तानि मे नव
categories, are told about, by Me, nine
Purusha, Prakriti, Mahat tatva, Ahankaara, ether, air, fire, water, earth, these nine categories, have been told about, by Me.
श्रोत्रं त्वग्दर्शनं घ्राणो जिह्वेति ज्ञानशक्तय: ।
वाक्पाण्युपस्थपाय्वङ्घ्रिकर्माण्यङ्गोभयं मन: ॥१५॥
श्रोत्रम् त्वक्-दर्शनम् घ्राण:
hearing, touch, sight, smell,
जिह्वा-इति-ज्ञान-शक्तय:
taste, these cognition powers
वाक्-पाणि-उपस्थ-पायु-
speech, hands, organ of generation, organ of defecation,
अङ्घ्रि-कर्माणि-अङ्ग-उभयम् मन:
feet, powers of action, O Dear! (controller) of both is mind
O Dear! hearing, touch, sight, smell, taste, these are the powers of cognition, the powers of action are speech, hands, organ of generation, organ of defecation, and feet. Mind is the controller of both.
शब्द: स्पर्शो रसो गन्धो रूपं चेत्यर्थजातय: ।
गत्युक्त्युत्सर्गशिल्पानि कर्मायतनसिद्धय: ॥१६॥
शब्द: स्पर्श: रस: गन्ध:
sound, touch, taste, smell,
रूपम् च-इति-अर्थ-जातय:
colour, and these are objects (of sense) types,
गति-उक्ति-उत्सर्ग-शिल्पानि
locomotion, speech, defecation, urination,
कर्मायतन-सिद्धय:
handicrafts the functions (of the organs of action)
Sound, touch, taste, smell, colour, and these are types of objects of senses. Locomotion, speech, defecation, urination and handicraft are the functions of the organs of action.
सर्गादौ प्रकृतिर्ह्यस्य कार्यकारणरूपिणी ।
सत्त्वादिभिर्गुणैर्धत्ते पुरुषोऽव्यक्त ईक्षते ॥१७॥
सर्ग-आदौ प्रकृति:-हि-अस्य
at creation's beginning, Prakriti only is its
कार्य-कारण-रूपिणी
material cause the form
सत्त्व-आदिभि:-गुणै:-धत्ते
by Sattva and other Gunas upholds
पुरुष:-अव्यक्त ईक्षते
Purusha is invisible witness
At the beginning of creation, Prakriti takes the form of the material cause of this visible world, with its Sattva and other Gunas. Purusha, the efficient cause, is an invisible witness.
व्यक्तादयो विकुर्वाणा धातव: पुरुषेक्षया ।
ल्ब्धवीर्या: सृजन्त्यण्डं संहता: प्रकृतेर्बलात् ॥१८॥
व्यक्त-आदय: विकुर्वाणा:
Mahat-tatvas undergoing change,
धातव: पुरुष-ईक्षया
the fundamental principles, by Purusha glance
लब्ध-वीर्या: सृजन्ति-अण्डम्
attaining energy, create the cosmic egg,
संहता: प्रकृते:-बलात्
helped by Prakriti's energy
The fundamental principles, Mahat tatva, undergo change by the glance of Purusha, and attain energy, and with the help of the energy of Prakriti create the cosmic egg.
सप्तैव धातव इति तत्रार्था: पञ्च खादय: ।
ज्ञानमात्मोभयाधारस्ततो देहेन्द्रियासव: ॥१९॥
सप्त-एव धातव: इति
seven only fundamental principles, thus,
तत्र-अर्था: पञ्च ख-आदय:
according to them five ether and others,
ज्ञानम्-आत्मा-उभय-आधार:-
consciousness (Jiva) Spirit, of both the basis,
तत: देह-इन्द्रिय-आसव:
from them the body senses and vital air
According to some, there are seven fundamental principles, the five elements, ether, air, fire, water, earth, consciousness, the Jiva, and Spirit, which is the basis of both, the elements and the Jiva. From these come into existence the body, the senses and the vital air.
षडित्यत्रापि भूतानि पञ्च षष्ठ: पर: पुमान् ।
तैर्युक्त आत्मसम्भूतै: सृष्ट्वेदं समुपाविशत् ॥२०॥
षड्-इति-अत्र-अपि भूतानि
six are this, here also, the elements
पञ्च षष्ठ: पर: पुमान्
are five, sixth is Supreme Person
तै:-युक्त: आत्म-सम्भूतै:
by them coming together, by Self creating
सृष्ट्वा-इदम् समुपाविशत्
created this, enters it
Those who hold the fundamental principles to be six, enumerate the five elements and The Supreme Person. In conjunction with them He creates this universe and then Himself enters it.
चत्वार्येवेति तत्रापि तेज आपोऽन्नमात्मन: ।
जातानि तैरिदं जातं जन्मावयविन: खलु ॥२१॥
चत्वारि-एव-इति तत्र-अपि
four only thus, (those upholding) there also,
तेज आप:-अन्नम्-आत्मन:
fire, water, earth from The Self
जातानि तै:-इदम् जातम्
are created, by them this (body) is born
जन्म-अवयविन: खलु
the creators of objects indeed
For those who uphold that there are four categories only, fire, water and earth, and The Self from Whom, with these, this body is born, are the creators of the objects, indeed.
संख्याने सप्तदशके भूतमात्रेन्द्रियाणि च ।
पञ्च पञ्चैकमनसा आत्मा सप्तदश: स्मृत: ॥२२॥
संख्याने सप्तदशके
in the enumeration of seventeen,
भूत-मात्र-इन्द्रियाणि च
the elements, Tanmaatras, the senses and
पञ्च पञ्च-एक-मनसा
five, and five of them, one mind
आत्मा सप्तदश: स्मृत:
Aatma, The Self, (thus) seventeen are said to be
Those who give the enumeration of seventeen, they are, the five elements, the five Tanmaatras, the five senses, one mind and The Self, including the individual soul and The Supreme Spirit.
तद्वत् षोडशसंख्याने आत्मैव मन उच्यते ।
भूतेन्द्रियाणि पञ्चैव मन आत्मा त्रयोदश ॥२३॥
तत्-वत् षोडश-संख्याने
that like, in sixteen enumeration
आत्मा-एव मन उच्यते
Aatma, The Self itself is mind called
भूत-इन्द्रियाणि पञ्चैव
the elements, senses five only,
मन आत्मा त्रयोदश
mind, Self, individual self, thirteen
Like that, in the enumeration of sixteen, Aatma, The Self itself is called the mind. In the count of thirteen, the elements are five, the senses are five and the mind, The Self and the individual self, thus are thirteen.
एकादशत्व आत्मासौ महाभूतेन्द्रियाणि च ।
अष्टौ प्रकृतयश्चैव पुरुषश्च नवेत्यथ ॥२४॥
एकादशत्व आत्मा-असौ
the eleven, The Self, this,
महाभूत-इन्द्रियाणि च
the Mahaabhootas, the senses and
अष्टौ प्रकृतय:-च-एव
the eight principles, and also
पुरुष:-च नव-इति-अथ
Purusha and nine this then
The enumeration of eleven is with The Self, the five gross elements and five senses. According to the enumeration of nine, then, there are the eight principles, -five elements, mind, intellect and ego and The Purusha.
इति नानाप्रसंख्यानं तत्त्वानामृषिभि: कृतम् ।
सर्वं न्याय्यं युक्तिमत्त्वाद् विदुषां किमशोभनम् ॥२५॥
इति नाना-प्रसंख्यानम्
this various enumerations
तत्त्वानाम्-ऋषिभि: कृतम्
of the principles by the sages done,
सर्वम् न्याय्यम् युक्तिमत्त्वात्
all are justified, by reasoning supported,
विदुषाम् किम्-अशोभनम्
of the wise what is improper
Thus, these various enumerations done by the sages are all justified, as they are supported by reasoning. What is improper about the wise?
उद्धव उवाच -
Uddhava said -
प्रकृति: पुरुषश्चोभौ यद्यप्यात्मविलक्षणौ ।
अन्योन्यापाश्रयात् कृष्ण दृश्यते न भिदा तयो: ॥२६॥
प्रकृति: पुरुष:-च-उभौ
Prakriti and Purusha, both
यदि-अपि-आत्म-विलक्षणौ
even though in nature are different
अन्य:-अन्य-अपाश्रयात् कृष्ण
on one another dependent, O Krishna!
दृष्यते न भिदा तयो:
is seen not difference of them
O Krishna! Even though Prakriti and Purusha are different in nature, their distinction is not seen because of their dependence on one another.
प्रकृतौ लक्ष्यते ह्यात्मा प्रकृतिश्च तथाऽऽत्मनि ।
एवं मे पुण्डरीकाक्ष महान्तं संशयं हृदि
छेत्तुमर्हसि सर्वज्ञ वचोभिर्नयनैपुणै: ॥२७॥
प्रकृतौ लक्ष्यते हि-आत्मा
in Prakriti is seen indeed The Self (Purusha)
प्रकृति:-च तथा-आत्मनि
and Prakriti (body) and also in The Self,
एवम् मे पुण्डरीकाक्ष
in this manner, O Lotus-eyed Lord!
महान्तम् संशयम् हृदि
great doubt in the heart
छेत्तुम्-अर्हसि सर्वज्ञ
to cut off are capable, O All Knower!
वचोभि:-नय-नैपुणै:
by words, with reasoning clever
O Lotus-eyed Lord! The Self, Purusha, is seen in Prakriti, the body, and also Prakriti is seen in The Self. In this manner, this is a great doubt in my mind. O All Knower Lord! Be pleased to cut the doubt by your clever words and reasoning, as You are only capable to do so.
त्वत्तो ज्ञानं हि जीवानां प्रमोषस्तेऽत्र शक्तित: ।
त्वमेव ह्यात्ममायाया गतिं वेत्थ न चापर: ॥२८॥
त्वत्त: ज्ञानम् हि जीवानाम्
You from knowledge of the embodied
प्रमोष:-ते-अत्र शक्तित:
wiping out of You’re here from potency
त्वम्-एव हि-आत्म-मायाया
You alone indeed of Your own Maayaa
गतिम् वेत्थ न च-अपर:
ways know not and another
Knowledge comes to the embodied from You only, and it is wiped out by your own potency. Indeed, You alone know the ways of Your Maayaa and no one else.
श्री भगवान् उवाच -
The Lord said -
प्रकृति: पुरुषश्चेति विकल्प: पुरुषर्षभ ।
एष वैकारिक: सर्गो गुणव्यतिकरात्मक: ॥२९॥
प्रकृति: पुरुष:-च-इति
Prakriti Purusha and this,
विकल्प: पुरुषर्षभ
different, O Foremost of men!
एष: वैकारिक: सर्ग:
this is a changing creation
गुण-व्यतिकर-आत्मक:
by the Gunas misbalance natured
O Foremost of men! And this Purusha and Prakriti are very different. This creation is ever changing and owes its nature and existence, due to the disturbance in the equilibrium of the three Gunas.
ममाङ्ग माया गुणमय्यनेकधा विकल्पबुद्धीश्च गुणैर्विधत्ते ।
वैकारिकस्त्रिविधोऽध्यात्ममेकमथाधिदैवमधिभूतमन्यत् ॥३०॥
मम-अङ्ग माया गुणमयी-
My, O Dear One! Maayaa is Guna consisting,
अनेकधा विकल्प-बुद्धी:-
of many types, the opposite notions
च गुणै:-विधत्ते
and by Gunas creates
वैकारिक:-त्रिविध:-
the changing (universe) is of three kinds
अध्यात्मम्-एकम्-अथ-
Adhyaatma, one, then,
अधिदैवम्-अधिभूतम्-अन्यत्
Adhidaivam, Adhibhootam the other
O Dear One! My Maayaa consists of Gunas and it is of many types. It is Maayaa which by the Gunas, creates the notion of difference. This changing universe is of three kinds, the first is Aadhyaatmam, then is Adhidaivam, and the other is Adhibhootam.
दृग् रूपमार्कं वपुरत्र रन्ध्रे परस्परं सिध्यति य: स्वत: खे ।
आत्मा यदेषामपरो य आद्या: स्वयानुभूत्याखिलसिद्धसिद्धि: ।
एवं त्वगादि श्रवणादि चक्षुर्जिह्वादि नासादि च चित्तयुक्तम् ॥३१॥
दृग् रूपम्-
sight is (Adhyaatma), object of sight is (Adhibhoota)
आर्कम् वपु:-अत्र रन्ध्रे
solar element, is (Adhidaiva) in organ here, the cavity
परस्परम् सिध्यति
mutually proves the existence
य: स्वत: खे
that by itself in the sky (like the sun)
आत्मा यत्-एषाम्-अपर:
Aatma which is of these beyond,
य: आद्या: स्वया-अनुभूत्या-
which is primordial, by own conscious nature
अखिल-सिद्ध-सिद्धि:
of all illuminating agents is the illumination,
एवम् त्वक्-आदि श्रवण-आदि
thus, skin, ears,
चक्षु:-जिह्वा-आदि नासा-आदि
eyes tongue nose and others,
च चित्त-युक्तम्
and mind including
For example, sight is Adhyaatma, the object of sight, the colour is Adhibhoota, and the solar element in the organ of sight, the eye, is Adhidaiva. The three mutually depend on each other to prove their existence. Sun is independent of them in the sky, like that Aatma which is beyond the three, which is primordial and self conscious in nature, is the illumination of the illuminating agents. In the same manner it is for the skin and its threefold characteristics, and for the ears, the eyes, the tongue, the nose and others, including the mind.
योऽसौ गुणक्षोभकृतो विकार: प्रधानमूलान्महत: प्रसूत: ।
अहं त्रिवृन्मोहविकल्पहेतुर्वैकारिकस्तामस ऐन्द्रियश्च ॥३२॥
य:-असौ गुण-क्षोभ-कृत: विकार:
that, this Gunas' disturbance caused modification
प्रधान-मूलात्-महत: प्रसूत:
from Prakriti's root, Mahat-tatva is born
अहम् त्रिवृत्-
Ahankaara, of three types,
मोह-विकल्प-हेतु:-
ignorance difference causing
वैकारिक:-तामस ऐन्द्रिय:-च
Saatvic, Taamasika, and Indriyas, (Raajasic)
That modification which is caused by the disturbance of the equilibrium of the three Gunas, from the root of Prakriti, comes Mahat-tatva, from which Ahankaara is born. Ahankaara is of three types, Saatvic, Raajasika and Taamasic, which further causes the ignorance and hence the sense of difference in the individual Self and the Spirit.
आत्मा परिज्ञानमयो विवादो ह्यस्तीति नास्तीति भिदार्थनिष्ठ: ।
व्यर्थोऽपि नैवोपरमेत पुंसां मत्त: परावृत्तधियां स्वलोकात् ॥३३॥
आत्मा परिज्ञानमय: विवाद:
Self is subject to knowledge, the controversy,
हि-अस्ति-इति न-अस्ति-इति
indeed is so, thus, not is so, thus
भिदा-अर्थ-निष्ठ:
different from the body in relation
व्यर्थ:-अपि न-एव-उपरमेत पुंसाम्
vain though, does not even cease, for people,
मत्त: परावृत्त-धियाम् स्वलोकात्
from Me turned away minds, from own abode
The realization of the Self is subject to knowledge. The controversy that it exists or does not exist in relation to the body is meaningless, but it does not even cease to be, because the minds of the people are turned away from Me, their own abode.
उद्धव उवाच -
Uddhava said -
त्वत्त: प्रावृत्तधिय: स्वकृतै: कर्मभि: प्रभो ।
उच्चावचान् यथा देहान् गृह्णन्ति विसृजन्ति च ॥३४॥
त्वत्त: प्रावृत्त-धिय:
from You turned away minds,
स्वकृतै: कर्मभि: प्रभो
by own performed actions, O Lord!
उच्च-अवचान् यथा देहान्
high and low how body
गृह्णन्ति विसृजन्ति च
take and give up
O Lord! How do those, whose minds are turned away from You, take on high and low bodies, as a result of their performed actions, and then give them up?
तन्ममाख्याहि गोविन्द दुर्विभाव्यमनात्मभि: ।
न ह्येतत् प्रायशो लोके विद्वांस: सन्ति वञ्चिता: ॥३५॥
तत्-मम-आख्याहि गोविन्द
that to me say, O Govinda!
दुर्विभाव्यम्-अनात्मभि:
unconceivable by non-knowers of the Self
न हि-एतत् प्रायश: लोके
not indeed this is generally in the world
विद्वांस: सन्ति वञ्चिता:
learned are, deprived
O Govinda! Do tell me about this knowledge, which to the non-knower of the Self in unconceivable, and generally in this world even the wise are deprived of it.
श्रीभगवान् उवाच -
The Lord said -
मन: कर्ममयं नृणामिन्द्रियै: पञ्चभिर्युतम् ।
लोकाल्लोकं प्रयात्यन्य आत्मा तदनुवर्तते ॥३६॥
मन: कर्ममयम् नृणाम्-
mind, Karma oriented of men
इन्द्रियै: पञ्चभि:-युतम्
by the senses and the five (elements) consisting
लोकात्-लोकम् प्रयाति-
from one body to another body travels
अन्य आत्मा तत्-अनुवर्तते
(though) distinct, Aatma that follows
The Karma oriented minds of men, consisting of the senses, and five elements, travel from one body to another, and Aatma though distinct from it, follows it.
ध्यायन् मनोऽनु विषयान् दृष्टान् वानुश्रुतानथ ।
उद्यत् सीदत् कर्मतन्त्रं स्मृतिस्तदनु शाम्यति ॥३७॥
ध्यायन् मन:-अनु विषयान्
contemplating the mind after the objects,
दृष्टान् वा-अनु-श्रुतान्-अथ
seen or heard of then,
उद्यत् सीदत् कर्म-तन्त्रम्
immersed and suffering the Karma destiny
स्मृति:-तत्-अनु शाम्यति
memory of that gradually fades
Man, suffering the Karma destiny, with his mind contemplating on the objects seen and heard of in the past, then immersed in them, his memory of the present life fades.
विषयाभिनिवेशेन नात्मानं यत् स्मरेत् पुन: ।
जन्तोर्वै कस्यचित्-हेतोर्मृत्युरत्यन्तविस्मृति: ॥३८॥
विषय-अभिनिवेशेन
by the (new) body's association
न-आत्मानम् यत् स्मरेत् पुन:
not himself because remembers, again,
जन्तो:-वै कस्यचित्-हेतो:-मृत्यु:-
of the Jiva, indeed, by whatever cause, death,
अत्यन्त-विस्मृति:
is intense memory loss
By whatever reason the Jiva dies, because of his association with the new body, he forgets himself, and again due to intense memory loss, there is death.
जन्म त्वात्मतया पुंस: सर्वभावेन भूरिद ।
विषयस्वीकृतिं प्राहुर्यथा स्वप्नमनोरथ: ॥३९॥
जन्म तु-आत्मतया पुंस:
birth, indeed by identification of the Jiva,
सर्व-भावेन भूरिद
in every manner, O giver of plenty!
विषय-स्वीकृतिम् प्राहु:-
the body's acceptance is said to be,
यथा स्वप्न-मनोरथ:
like in the dream and a reverie
O giver of plenty! The birth consists in the Jivas identification and acceptance of the body in every manner, just like he accepts the dream body in the dream and the reverie body in the reverie.
स्वप्नं मनोरथं चेत्थं प्राक्तनं न स्मरत्यसौ ।
तत्र पूर्वमिवात्मानमपूर्वं चानुपश्यति ॥४०॥
स्वप्नम् मनोरथम् च-इत्थम्
in dream and in reverie, this (life)
प्राक्तनम् न स्मरति-असौ
the former does not remember this (Jiva)
तत्र पूर्वम्-इव-आत्मानम्-
there, formerly like self
अपूर्वम् च-अनुपश्यति
not like before and visualizes
In the dream, in reverie, and also in the present body, the Jiva does not remember his former self in the previous life or in the previous dream and reverie. Though the experience of the three remains with him, he does not visualize this body as being before, instead, as though it is new.
इन्द्रियायनसृष्ट्येदं त्रैविध्यं भाति वस्तुनि ।
बहिरन्तर्भिदाहेतुर्जनोऽसज्जनकृद् यथा ॥४१॥
इन्द्रिय-अयन-सृष्ट्या-इदम्
by the senses' seat, (the mind) creation, this
त्रैविध्यम् भाति वस्तुनि
of three kinds seems in the self
बहि:-अन्त:-भिदा-हेतु:-
for the outer and inner difference caused,
जन:-असज्जन-कृत् यथा
a man wicked children begetting like
By the creation of the mind, which is the seat of senses, the self's experiences are of three kinds, of the body, mind and senses. So the Self becomes the occasion for internal and external differences, like a man begetting wicked children, and having diverse relations with them.
नित्यदा ह्यङ्ग भूतानि भवन्ति न भवन्ति च ।
कालेनालक्ष्यवेगेन सूक्ष्मत्वात्तन्न दृश्यते ॥४२॥
नित्यदा हि-अङ्ग भूतानि
every moment, indeed, O Dear! Beings
भवन्ति न भवन्ति च
exist, do not exist and
कालेन-अलक्ष्य-वेगेन
by the Time of unperceived motion
सूक्ष्मत्वात्-तत्-न दृश्यते
subtle, that is not seen
O Dear Uddhava! Beings, come into being, and perish every moment, by the unperceived velocity of Time, which is so subtle that it is not noticed.
यथार्चिषां स्रोतसां च फलानां वा वनस्पते: ।
तथैव सर्वभूतानां वयोऽवस्थादय: कृता: ॥४३॥
यथा-अर्चिषाम् स्रोतसाम् च
like of the flames, of the streams and
फलानाम् वा वनस्पते:
of the fruits, or trees,
तथा-एव सर्व-भूतानाम्
like that only of all beings
वय:-अवस्था-आदय: कृता:
age, condition etc., change
The age and condition of all beings change like that of the flames of lamps, current of streams, and fruits of trees.
सोऽयं दीपोऽर्चिषां यद्वत्स्रोतसां तदिदं जलम् ।
सोऽयं पुमानिति नृणां मृषा गीर्धीर्मृषायुषाम् ॥४४॥
स:-अयम् दीप:-अर्चिषाम्
that this lamp is of the flames
यत्-वत् स्रोतसाम् तत्-इदम् जलम्
which like, of the streams that this water is,
स:-अयम् पुमान्-इति नृणाम्
that this person is, thus of the (unwise) people,
मृषा गीर्धी:-मृषा-आयुषाम्
false in senses engaged minds, in vain living
Just as it is false to assert that the flames are of the lamp, and that the water is of the stream, in the same manner, for those unwise people, who live in vain, with their minds engaged in senses, to assert that this body is the same person is false.
मा स्वस्य कर्मबीजेन जायते सोऽप्ययं पुमान् ।
म्रियते वामरो भ्रान्त्या यथाग्निर्दारुसंयुत: ॥४५॥
मा स्वस्य कर्म-बीजेन
does not by own Karma seed
जायते स:-अपि-अयम् पुमान्
is born that (ignorant) also this man
म्रियते वा-अमर: भ्रान्त्या
dies or is deathless, is by illusion
यथा-अग्नि:-दारु-संयुत:
like fire in the wood abiding
Even such an ignorant person is not born by the result of his own Karma seeds. He dies or is deathless, is also an illusion, in fact, it is like the fire abiding in the wood.
निषेकगर्भजन्मानि बाल्यकौमारयौवनम् ।
वयोमध्यं जरा मृत्युरित्यवस्थास्तनोर्नव ॥४६॥
निषेक-गर्भ-जन्मानि
entering the womb, gestation, birth
बाल्य-कौमार-यौवनम्
infancy, boyhood, youth,
वय:-मध्यम् जरा मृत्यु:-
age middle, old age, death
इति-अवस्था:-तनो:-नव
these are states of body nine
As a seed entering the womb, gestation, birth, infancy, boyhood, youth, middle age, old age, death, these are the nine states of the body.
एता मनोरथमयीर्ह्यन्यस्योच्चावचास्तनु: ।
गुणसङ्गादुपादत्ते क्वचित् कश्चिज्जहाति च ॥४७॥
एता: मनोरथमयी:-हि-
these are desire bound, indeed,
अन्यस्य-उच्च-अवचा:-तनु:
of the other (body) high low body,
गुण-सङ्गात्-उपादत्ते
by Gunas' association accepts
क्वचित् कश्चित्-जहाति च
sometimes, some (soul) disowns and
The high and low states of the body are in accordance with the desires of the individual soul, which is other than the body. Sometimes, some individual soul is able to disown the body, by Gods grace.
आत्मन: पितृपुत्राभ्यामनुमेयौ भवाप्ययौ ।
न भवाप्ययवस्तूनामभिज्ञो द्वयलक्षण: ॥४८॥
आत्मन: पितृ-पुत्राभ्याम्-
of the self, by the father and son
अनुमेयौ भव-अप्ययौ
should be cognized of birth and death
न भव-अप्यय-वस्तूनाम्-
not creation and destruction of things,
अभिज्ञ: द्वय-लक्षण:
the knower of the two states (knows)
The birth and death of ones own self should be inferred by the birth of ones own son, and by the death of ones own father. The knower of the birth and death, the two states of a thing, cannot but be experienced by himself.
तरोर्बीजविपाकाभ्यां यो विद्वाञ्जन्मसंयमौ ।
तरोर्विलक्षणो द्रष्टा एवं द्रष्टा तनो: पृथक् ॥४९॥
तरो:-बीज-विपाकाभ्याम्
of the tree, the seed's sprouting growing
य: विद्वान्-जन्म-संयमौ
who knows the birth and fruitition,
तरो:-विलक्षण: द्रष्टा
from the food grains is different seer,
एवम् द्रष्टा तनो: पृथक्
so also, the seer of the body is different
The tree sprouts from the seed and grows. The one who knows about its birth and fruitition, is different from the tree. That is, the seer of the growing and ripening of the grains is different from the grains. So also the seer of the growth of the body and its death is different from the body, which is the self or the soul.
प्रकृतेरेवमात्मानमविविच्याबुध: पुमान् ।
तत्त्वेन स्पर्शसम्मूढ: संसारं प्रतिपद्यते ॥५०॥
प्रकृते:-एवम्-आत्मानम्-
of Prakriti and of himself
अविविच्य-अबुध: पुमान्
not distinguishing the ignorant person
तत्त्वेन स्पर्श-सम्मूढ:
as reality the senses attached to
संसारम् प्रतिपद्यते
transmigration undergoes
The ignorant person not knowing the distinction between Prakriti and himself, takes the sense pleasures as the reality and gets attached to them and undergoes transmigration.
सत्त्वसङ्गादृषीन् देवान् रजसासुरमानुषान् ।
तमसा भूततिर्यक्त्वं भ्रामितो याति कर्मभि: ॥५१॥
सत्त्व-सङ्गात्-ऋषीन् देवान्
by Satva's association sages and gods,
रजसा-असुर-मानुषान्
by Rajas, Asuras and humans
तमसा भूत-तिर्यक्त्वम्
by Tamas spirits and sub humans
भ्रामित: याति कर्मभि:
revolving goes by the Karmas
By the association of Saatvic Karma a man attains to be sages and gods, by Raajasic Asuras and humans, by Taamasic spirits and sub humans, thus is made to revolve in the whirligig of material world by the Karmas.
नृत्यतो गायत: पश्यन् यथैवानुकरोति तान् ।
एवं बुद्धिगुणान् पश्यन्ननीहोऽप्यनुकार्यते ॥५२॥
नृत्यत: गायत: पश्यन्
dancing, singing, watching
यथा-एव-अनुकरोति तान्
just as follows them,
एवम् बुद्धि-गुणान् पश्यन्-
thus the intellect's pursuits seeing,
अनीह:-अपि-अनुकार्यते
inactive though, is made to follow
Just as person, sees somebody dancing and singing, imitates him, like that even though the soul is actionless, prompted by the intellect, follows the actions of the body, when it watches them.
यथाम्भसा प्रचलता तरवोऽपि चला इव ।
चक्षुषा भ्राम्यमाणेन दृश्यते भ्रमतीव भू: ॥५३॥
यथा-अम्भसा प्रचलता
like by the water flowing,
तरव:-अपि चला: इव
trees also moving like,
चक्षुषा भ्राम्यमाणेन
by the eyes revolving
दृश्यते भ्रमति-इव भू:
seems revolving like the earth
Just as the water flowing in the river, makes the trees seem to be moving, and the eyes revolving with the body, make the earth seem to be revolving.
यथा मनोरथधियो विषयानुभवो मृषा ।
स्वप्नदृष्टाश्च दाशार्ह तथा संसार आत्मन: ॥५४॥
यथा मनोरथ-धिय:
like for the reverie mind
विषय-अनुभव: मृषा
the senses experience is false,
स्वप्न-दृष्टा:-च दाशार्ह
for the dreamer's and O Uddhava!
तथा संसार आत्मन:
like the world is for the soul
O Uddhava! Just as the sense experience for the reverie mind or for the dreamer is false, so the world is false for the soul.
अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥५५॥
अर्थे हि-अविद्यमाने-अपि
sense pleasure indeed non-existing though
संसृति:-न निवर्तते
transmigration does not cease
ध्यायत: विषयान्-अस्य
pondering on the pleasure, his,
स्वप्ने-अनर्थ-आगम: यथा
in the dream calamities befalling just as
Though indeed, sense pleasures do not exist, yet a person pondering on them does not escape transmigration, just as in a dream, when a calamity arises it does not cease to be unless one is awakened.
तस्मादुद्धव मा भुङ्क्ष्व विशयानसदिन्द्रियै: ।
आत्माग्रहणनिर्भातं पश्य वैकल्पिकं भ्रमन् ॥५६॥
तस्मात्-उद्धव मा भुङ्क्ष्व
therefore, O Uddhava! Do not enjoy
विशयान्-असत्-इन्द्रियै:
the sense pleasure by vile senses,
आत्म-अग्रहण-निर्भातम्
by Self not understood, is reflected
पश्य वैकल्पिकम् भ्रमन्
know pleasant and painful to be illusory
O Uddhava! Therefore, do not indulge in enjoying the sense pleasures with the vile senses. For the lack of the understanding of the self, they are reflected on the soul, which is in fact the base of the experience. Know the pleasant and the painful experiences to be illusory.
क्षिप्तोऽवमानितोऽसद्भि: प्रलब्धोऽसूयितोऽथवा ।
ताडित: सन्निबद्धो वा वृत्त्या वा परिहापित: ॥५७॥
क्षिप्त:-अवमानित:-असद्भि:
thrown out, insulted by the wicked
प्रलब्ध:-असूयित:-अथवा
ridiculed, belittled, or
ताडित: सन्निबद्ध: वा
beaten, bound or
वृत्त्या वा परिहापित:
by livelihood deprived
By the wicked, if one is thrown out, insulted ridiculed, belittled, or beaten, bound or deprived of livelihood,…
निष्ठितो मूत्रितो वाज्ञैर्बहुधैवं प्रकम्पित: ।
श्रेयस्काम: कृच्छ्रगत आत्मनाऽऽत्मानमुद्धरेत् ॥५८॥
निष्ठित: मूत्रित:
spat at, urinated on,
वा-अज्ञै:-बहुधा-एवम् प्रकम्पित:
or by the ignorant in many way thus shaken
श्रेय:-काम: कृच्छ्रगत:
blessedness seeker, in trouble,
आत्मना-आत्मानम्-उद्धरेत्
by self reasoning himself should redeem
Even if one is spat at, or urinated upon, and thus shaken in many ways by the ignorant, a person seeking blessedness should redeem himself by his own self reasoning.
उद्धव उवाच -
यथैवमनुबुध्येयं वद नो वदतां वर ।
सुदु:सहमिमं मन्य आत्मन्यसदतिक्रमम् ॥५९॥
यथा-एवम्-अनुबुध्ये-अयम्
so that understand this, he
वद न: वदताम् वर
do tell us, O of the speakers the best!
सुदु:सहम्-इमम् मन्ये
unbearable, this (I) believe
आत्मनि-असत्-अतिक्रमम्
in my heart, of the wicked the insults
O Best of the speakers! Do tell this to us, so that we may understand this. In my heart, I believe that it is very unbearable to put up with such insults of the wicked.
विदुषामपि विश्वात्मन् प्रकितिर्हि बलीयसी ।
ऋते त्वद्धर्मनिरतान् शान्तांस्ते चरणालयान् ॥६०॥
विदुषाम्-अपि विश्वात्मन्
for the wise also, O Soul of the universe!
प्रकिति:-हि बलीयसी
nature alone is powerful
ऋते त्वत्-धर्म-निरतान्
except for in (those) in Your duties engaged
शान्तान्-ते चरण-आलयान्
peaceful, Your feet abode are whose
O Soul of the universe! It is difficult to bear for the wise also who are the knowers, because nature to retaliate is very powerful, except for those who are engaged in Your service or for those whose abode are Your feet.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश: स्कन्धे द्वाविंश: अध्याय: ॥२२॥
Thus ends the twenty-second discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.