The Bhâgavatâ Path
Skandha XI. Chap. 2-5
Vâsudeva asked Nârada about the Path of Bhagavat which leads to Moksha. Nârada said: —
Of the sons of Rishabha, nine became well-versed in Âtmâ Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhâjana.
The Rishis of Bharata Varsha were performing Yajna at the place of Nimi and these nine Rishis went there.
Nimi asked the Rishis about the path of Bhagavat.
Kavi said: —
The path of Bhagavat consists of such expedients as the Lord mentioned Himself (for those that are not wise) for the speedy acquisition of self knowledge. In following this Path, man is not overcome by obstacles (as in the path of Yoga). He may run along this path even with closed eyes without fear of losing his steps (with closed eyes i.e. even without knowing where he goes and what he does).
(What is the path then?)
Whatever a man does, whether it be the body or speech or mind or the senses or intellect or the sense of I-ness that acts, let him offer that all up to the Supreme Nârâyana.
He who is removed from Ísvara, (first) forgets (Ísvara), (Asmriti), then there is wrong perception such as “I am the body” (Viparyaya). This is caused by the Mâyâ of Bhagavat. Fear arises from devotion to the Second. Therefore wise men worship the Lord only, with unfailing Bhakti, knowing his Guru to be one with Ísvara and Âtmâ.
(The Bhâgavata School classifies Jivas under two heads — Antar Mukha and Bahir Mukha. Antar Mukha is literally one with his face turned inwards i.e., one who withdraws himself from the outside world and looks to self within, which is only an aspect of Íshvara.
Bahir Mukha Jiva is one with his face turned outwards i.e. one who withdraws himself from the self-within and therefore from Íshvara. He first loses sight of Íshvara, forgets that he (the Jiva) is an aspect of Íshvara and that he is not the same as the body. He then considers the body as one with himself and concerns himself only with its relations to the outside world. This is called forgetting and wrong perception. “Fear arises from devotion to the Second.” The Second is that which is not self. In meditation, the Guru stands between Ísvara and self, and is Ísvara for all practical purposes to the devotee).
The Dvaita (Mayic manifestation), though not existing, appears to exist, through the mind of man, like dreams and desires. Therefore wise men should control the mind, which gives rise to desires and doubts about actions. Then there shall be no fear.
The existence of the outside world and of the body is like the existence of dreams and desires. The dream exists for the time being and then disappears altogether, The dream has its existence because the mind brings it into existence. It is a creation of the mind, not permanently attached to the Jiva. So desires are also creations of the mind, not permanently attached to the Jiva, But they have got a temporary existence. That existence, however, is an existence in the mind of the man entertaining the dreams and desires and not outside the mind. Therefore the existence is not a real one.
So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence.
The realisation of this temporary connection of the body and its surroundings is a training for the Antarmukha Jiva, for it enables him to turn towards Íshvara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with reference to Jiva or Íshvara, and not independently, for the flow of Prakriti is eternal. The disregard of this primary idea has given rise to many misconceptions. (Then as to Antarmukha practices.) Hear about the Incarnations of Vishnu and His blessed deeds, hear about his names full of import as to those deeds and Incarnations, hear and sing the songs about Him, without any sense of uneasiness as to what others will say. Then roam over the earth free from all worldly attachments.
By such practices, and by the recital of His dear names, love for Bhagavat grows up. The heart then melts away. The devotee laughs loudly, he weeps, he cries aloud, he sings and he dances like a mad man. He loses all control over himself.
He salutes Akâsa, Vayu, Agni, Water, Earth, the planets, the trees, the Seas and all beings as forming the body of his Hari. For he knows nothing else.
He, who worships Bhagavat in this way, has Devotion (Bhakti), perception of Íshvara (Anubhava) and dispassion (Virakti) — all three growing at one and the same time, as, by eating, one gets pleasure, nutrition and satisfaction of hunger all at one and the same time.
The Bhâgavata then attains supreme peace.
Nimi then asked: “What are the Characteristics of a Bhâgavata and what are the Signs by which a Bhâgavata is known?”
Hari replied: —
“He who sees in all beings the existence of Bhagavat as in his own self, and sees all beings in the Bhagavat within himself is the highest Bhâgavata.
“He who bears love towards Ísvara friendship towards his dependents, kindness toward the ignorant, and indifference towards his enemies belongs to the next class of Bhâgavatas.
“He who worships an image as Hari with faith, but has no regard for Bhaktas and for other beings is only a beginner as a Bhakta.
“The highest Bhâgavata perceives the objects with his senses, but does not feel either aversion or pleasure. He looks upon the universe as the Mâyâ of Vishnu.
“By constant meditation on Hari, he is not affected by the changes of life. Desires have no place in his mind, so devoted is he to Vâsudeva.
He is the favourite of Hari, who does not take pride in his birth, Karma, caste or Âsrama.
“The highest Bhâgavata does not know “Mine” and “Thine,” either in wealth or in body. He looks upon all beings with equal eyes, His mind is always at peace.
“Even for the sake of all the three Lokas, the Vaishnava will not for a moment forget the lotus feet of Bhagavat.
“And more, he is the greatest of all Bhâgavatas, to whose heart Hari is bound down by the tie of Love.”
Nimi asked: — “What is then this Mâyâ of the Supreme Lord?”
Antariksha replied: —
“Mâyâ of Bhagavat is that which causes the creation, preservation and dissolution of this universe.”
Nimi asked: — “How can one whose mind is not controlled and who is of dull understanding easily cross over this Mâyâ?
Prabuddha replied: —
“Have recourse to a Guru, who knows the Truth and is fixed in the supreme. Learn the duties of Bhâgavatas from him. Practise non-attachment, keep company with Sâdhus. Be kind to your inferiors, friendly to your equals and respectful to your superiors. Keep your body and mind pure. Regulate your life by fixed rules. Have forgiveness. Do not talk idly. Read the sacred books. Be upright. Be temperate. Be harmless to all beings. Bear good and evil, pleasure and pain with equanimity. Find out Âtmâ and Íshvara everywhere. Free yourself from all connections. Do not bind yourself down to your house. Have that which is easily got for your clothing. Be content with anything and everything. Have faith in the Bhâgavata Sâstra, but do not blame any other Sastra. Control your mind, speech and actions. Speak the truth. Control your inner and outer senses. Hear, recite and meditate on the deeds and Avatâras of Hari. Let all your exertions be for Him. Offer up all, even your wife, children and your own life, to Him. In the company of Bhâgavatas, interchange devotion and love, remind each other and speak to each other of the glory of Bhagavat, till your hair stands on end, and you will sometimes dance and sometimes sing, maddened by your devotional thoughts about Achyuta.
“These are the duties of a Bhâgavata and by practising these, he may easily cross over Mâyâ.”
Nimi asked: — “How can one be fixed in devotion to Nârâyana?”
Pippalâyana replied: —
“When through the desire of attaining the feet of Vishnu, one has strong devotion, the impurities of one’s mind are destroyed. When the mind is purified, it becomes fixed in Âtmâ.”
Nimi asked: — “Tell me about Karma Yoga, by the performance of which Karma is speedily destroyed.”
Âvirhotra replied: —
“Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma to Íshvara, and perform it, without any worldly attachment, however.
“He who wants speedily to cut asunder the tie of Ahankâra shall worship Vishnu in the way prescribed in the Tantras or Âgama. (Vedic Karma at first consisted of Vedic Yajna. The Gitâ gave a death blow to the performance of Vedic Yajnas. Nishkâma Karma took the place of Kâmya Karma, The Vedic Karma however survived in the Sandhyâ Mantras, which conform themselves to the Path of Upâsanâ.
“The Vedic Sandhyâ is however meant only for Brâhmanas.
“The Tântric Sandhyâ is an imitation of the Vedic Sandhyâ, adapted to all classes of men, and it supplements the Vedic Sandhyâ by laying down a method of worshipping the Lord in the heart and of worshipping His image. Mantras are also prescribed. Devotion is the chief element in Tântric Upâsanâ and this Upâsanâ is enjoined for all Bhâgavatas or Vaishnavas. There are Śiva Tantras, Śakti Tantras, Ganapati Tantras, Sûrya Tantras as well as Vaishnava Tantras. There are black rites prescribed in some of the Śakti Tantras and the Tantras have therefore got a bad name with many. But the Tantras as a whole form the only science of practical occultism in Sanskrit, and the Vaishnava Upâsanâ is strictly a Tântric Upâsanâ.”
(I do not enter here into the details of that Upâsanâ, though some details are given in the text.)
Nimi said: — “Tell me about the Avatâras and Their deeds O Rishis.” Drumila gave a short account of the Avatâras, commencing from the First Purusha. As this is nearly a repetition of what has been said before, no attempt is made to reproduce it.
Nimi asked what is the destiny of those that do not worship Bhagavat, those that have no control over their mind and their senses.
Chamasa replied: — “They enter the regions of darkness (Tamas).”
Nimi asked:
“What is the Color of the manifestation of Bhagavat at each period, how does he manifest Himself, by what name is He known and in what way is He worshipped?”
Karabhâjana replied: —
“In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of braided hair, with bark round His waist. He bears a black deer-skin, the sacred thread and beads, and has Danda (the rod of an ascetic) and Kâmandalu (the water-pot of an ascetic) in his hands. (i.e. He looks like a Brahmâcharin).
“Men are then peaceful and friendly towards one another. There are no differences amongst them. They worship the Lord by means of Tapas, by control of the senses and of the mind.
“Bhagavat is then known by the following names: — Hansa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Ísvara, Purusha, Avyakta, and Paramâtmân.
“In Tretâ, Bhagavat becomes Red. He has four hands and golden hair. His form is that of Yajna. Men are pious at the time. They worship Bhagavat by Vedic Yajna.
“Bhagavat is known by the following names: —
“Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrishâ Kapi, Jayanta and Urugâya.
“In Dvâpara, Bhagavat is Syama. (The word Syâma ordinarily means dark-blue. But Śridhara explains the word here as the color of an Atasi flower, which is generally yellow. This is because the Bhagavat speaks before of white, red, yellow and black as the colors of Yuga Avatâras.) His cloth is yellow.
“Men worship Him both by Vedic and Tântric methods.
“Vâsudeva, Sankarshana, Pradyumna, Aniruddha, Nârâyana, Visvesvara and Visva are his names.
“In Kali, worship is made according to the Tantras, which are various.
“Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants mostly by loud recitals of names and prayers (Sankirtana). Wise men praise Kali because worship is so easily made by mere Sankirtana. Even men in Satya Yuga wish to be born in Kali Yuga.”
Nimi respected the nine Rishis and they disappeared in the presence of all men.
Vâsudeva and Devaki heard this story from Nârada. They realised Krishna as Ísvara and they acquired wisdom.