Karma Akarma Vikarma

 Brahmâ and other Devas went to Dvârakâ. Addressing Krishna; Brahmâ said: — "All that we prayed for has been done. One hundred and twenty-five years have passed away since thou didst appear in the line of Yadus. That line is also well nigh extinguished. Now go back to thy own abode, if it pleases thee."

Sri Krishna replied: — "The extinction of the Yâdavas has been set on foot by the curse of the Rishis. I shall remain on Earth, till it is completely brought about." There were unusual phenomena at Dvârakâ. The elders came to Krishna. He proposed a pilgrimage to Prabhâsa. So the Yâdavas made preparations for going to Prabhâsa. Uddhava saw the evil portents and he heard what Sri Krishna said. "I see, O Lord," said he to Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are destroyed. I can not miss thy feet even for half a moment. So take me to thy own abode."

Sri Krishna replied: — "It is true as you say. My mission is fulfilled. The Devas ask me to go back. The Yâdavas shall be killed by mutual quarrel. On the seventh day from this, the sea shall swallow up this seat of Dvârakâ. As soon as I leave this earth, Kali shall overtake it and men shall grow unrighteous. It will not then be meet for you to remain here. Give up all and free yourself from all attachments and roam about over this earth, with your mind fixed on me, looking on all beings with equal eyes. Whatever is perceived by the senses and the mind, know all that to be of the mind, and so Mâyic and transitory. "This is this" and "this is that" this conception of difference is only a delusion of him whose mind is distracted (i.e. not united to Me). It is this delusion which causes experiences of right and wrong. It is for those that have got notions of right and wrong that (the Vedas speak) differently of the performance of prescribed work (Karma), the non-performance of prescribed work (Akarma), and the performance of prohibited work (Vikarma). (This has reference to Varna and Âsrama duties. As long as a man identifies himself with some Varna or Âsrama he looks upon others also as belonging to some Varna or Âsrama. He therefore makes a distinction between men and men. The Varnâsrama duties are prescribed by the Vedas for a man, so long as he entertains ideas of difference. When he looks equally upon a Brâhmana and a Chandâla, when he finds his Lord every where and finds all beings in the Lord within himself, he becomes a man of the Universe, a Bhâgavata. For him the Vedas do not make any rule. He is above all rules and restrictions. But the Varnâsrama duties are to be respected, so long as one makes any difference between man and man.) Control thy senses and control thy mind. See the wide-spread Universe in thyself and see thyself in Me, the Lord. Learn and digest all that is given in the scriptures. Contented with self perception, the very self of all other beings, you shall have no danger from others. You will do no wrong but not because it is prohibited by the Scriptures, and you will do what is prescribed but not because it is so prescribed (i.e. the sense of right and wrong will be natural in you, independently of Sastric teachings.) You will exceed the limits of both right and wrong and do things just like a child. The friend of all beings, calm and quiet at heart, fixed in wisdom and direct knowledge, you will see the Universe full of Me and you will not be drawn back to births."

Uddhava said: —

"Lord of Yoga, what thou sayest for my final bliss is a complete renunciation of all worldly attachments. It seems to me however that the giving up of desires is not possible for those that have their mind filled with the object world, unless they are completely devoted to Thee.

"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can easily follow out Thy teachings."

Sri Krishna replied: —

"Generally those men that are skilful in discrimination rescue self from worldly desires by means of self, (i.e. they may do so, even without the help of a Guru, by means of self discrimination.) Self is the instructor of self, specially in man (Purusha.)" (Even in animals, preserving instincts proceed from self. So self is the instructor. Śridhara) "For it is self that finds out final bliss by direct perception and by inference. Wise men, well versed in Sânkhya and Yoga, look upon Me as Purusha pervading all beings, and possessing all powers. (This is according to Śridhara, the direct perception by which final bliss is attained. The word Purusha here has something like the sense of a Monad in Theosophical literature. The passage quoted by Śridhara from the Upanishads to illustrate the idea of Purusha also shews this.) There are many habitations created for life manifestation, some, with one, two, three or four feet, some with many feet and some with no foot. Of these, however, that of man (Pourushi) is dear to me. For in this form of Man those that are fixed in meditation truly find me out, the Lord, though beyond all objects of perception, by the indications of perceived attributes as well as by inferences from the same." (Indications. Buddhi, Manas and others, the perceived attributes, are in their nature manifestless. The manifestation is not possible except through one that is self manifest. Therefore Buddhi and others point to Him.

Inferences. Whenever there is an instrument, there is some one to use it. Buddhi and others are instruments. There is therefore one who guides these. Śridhara.) In this matter of self instruction, hear the story of an Ava-dhuta (an ascetic who renounces all worldly attachments and connections.)

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Bondage Liberation

 Uddhava asked: —

"Âtmâ dwells in the transformations of the Gunas forming the body. Why should it not be bound down by the Gunas. Or if Âtmâ is free (like Akâsa) why should it be at all in bondage? What are the indications of Âtmâ in bondage and of liberated Âtmâ? Is Âtmâ ever in bondage? (for connection with the Gunas is eternal. Śridhara) or ever in liberation (for if liberation is a state to be acquired, Âtmâ can not be permanent. Śridhara)"

Sri Krishna replied: —

"Bondage and liberation are terms applied to Me not with reference to my real self, but with reference to My Gunas (the Guna limitations, Satva, Rajas and Tamas that are subordinate to me. Śridhara). The Gunas have their origin in Mâyâ. Therefore I have neither liberation nor bondage.

"Sorrow and delusion, joy and grief, even the attainment of body — these are all due to Mâyâ. The dream is only an illusory form of the mind, even so the course of births is not real. Vidya and Avidyâ both proceed from My Mâyâ, O Uddhava. I am one and the Jiva is only my part (as the ray is of the sun). The bondage of Jiva is caused by Avidyâ and its liberation by Vidya. This is eternally so. Now I shall tell you the different indications of the imprisoned and the liberated Jiva. (The difference is twofold: that between Jiva and Ísvara and that amongst the Jivas themselves. The author first speaks of the former. Śridhara.) Jiva and Ísvara though of different attributes dwell in the same body. They are two birds like each other (for both are manifestations of conciousness), companions that have made a nest for themselves (the heart), in the tree of body, of their own free will.

"Of these one (the Jiva) eats the fruits of the tree. The other (Ísvara) though not a partaker of the fruits is the mightier of the two. For He who does not partake of the fruits is the knower of self as of others. But the partaker of fruits is not so. He (Jiva) who is joined with Avidyâ is always imprisoned. He (Íshvara) who is joined with Vidya is always liberated. (Mâyâ of Íshvara or Vidya does not throw a veil round and does not delude). The "conscious" are two in every individual. The consciousness of Ísvara is universal. Jivâtma however takes upon himself the limitations of individuality and becomes the conscious centre in every man. "I perceive" "I conceive" "I do," that "I" is Âtmâ limited by the sense of individuality. The perception and conceptions are of Jivâtma and he is the partaker of the fruits. This "Jiva" element in an individual is in bondage. But the Ísvara element in him is always liberated. And Jiva becomes liberated, when the individual limitation is withdrawn).

"(Now the difference amongst Jivas liberated and imprisoned).

"The liberated (Jiva) though dwelling in the body does not dwell in it as it were, even like one aroused from dream. (The awakened man remembers his dream body, but realises it as unreal, So the liberated Jiva looks upon his body as unreal or a temporary halting station, not a part of his own self). The ignorant identifies himself with the body, like the man in dream.

"The senses perceive the objects of the senses. The Gunas perceive the Gunas. The wise (Jiva) does not identify self with these. He is therefore not distracted.

"The ignorant, however, while dwelling in this body brought about by prior Karma, in which the senses act, thinks that he is the doer and becomes thus bound down.

"The wise one sees with disgust that the actions of others bind him. Sleeping, sitting, walking or bathing, seeing, touching, smelling, eating or hearing, the wise (Jiva) does not bind himself like the ignorant, for in those acts, he realises that the Gunas (senses) perceive (and not his self). He dwells in the body, but is not attached to it, like the Akâsa, the sun and the air. (Space is in all things, but the things form no part of space. The sun becomes reflected in water, but is not attached to water. The air moves about all around, but does not become attached to any thing). By the force of dispassion, the vision becomes clear. All doubts are removed. And the wise (Jiva) rises as it were from sleep, and withdraws himself from the diversities (of body and other material objects).

"The Jiva whose Prânas, Indriyas, Manas and Buddhi function without the promptings of self-centred desires is freed from the attributes of the body though dwelling in the body.

"Whether injured by others or adored the liberated Jiva is not affected in the least. He neither praises nor blames others for their good or bad deeds or words. He knows no merits nor demerits. He looks on all with an equal eye. He does not do anything, he does not say anything, he does not think on any thing, good or bad. He is self-entranced and moves like a sense-less being (Jada).

"If a man well-versed in the Vedas is not fixed in the Supreme, his labour becomes fruitless like that of a man who keeps a breeding cow that bears no calf. A cow that does not give milk, an unchaste wife, a body that is under the control of others, an undutiful son, wealth that is not given to the deserving and words that do not relate to me: he only keeps these whose lot is misery.

"With discrimination such as this do away with the notion of diversity in self. Then fix your purified mind in Me, who am all pervading, and desist from everything else.

"If you can not fix your mind in Me, then offer up all your actions unconditionally to Me. Hear with faith the words that relate to Me. Sing of Me, meditate on my deeds and Incarnations. Imitate these. Whatever you do, do that for Me. Then will be gained, O Uddhava, fixed devotion to Me. That devotion (Bhakti) is to be acquired in the company of Sâdhus."

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withdraw

 Uddhava asked: —

"Generally people know that the objects of the senses lead them to misery. How is it, O Krishna, they still follow them, like dogs, donkeys and goats?"

Sri Krishna replied: —

"When in the heart of the undiscriminating man, the false perception of 'I' arises (with regard to body &c.), the terrible Rajas takes possession of the Manas, which by its origin is Sâtvic. Doubts and desires arise in the mind. The mind then dwells upon attributes (oh! how beautiful, what a nice thing!) and acquires a strong liking for it. Guided by the passions, with the senses uncontrolled, deluded by the strong current of Rajas, the helpless man knowingly does things that bear evil fruits. The mind of the wise man is also distracted by Rajas and Tamas. But he sleeplessly controls his mind and he finds fault (with his own actions). He is not attached to them. Gradually and steadfastly offer up your mind to Me, being wide awake, at all times, controlling your breath and regulating your seat and you will then be able to control your mind.

"This is the Yoga, as taught by My disciples Sanaka and others."

Uddhava asked: —

"When and in what form did you teach Sanaka and others?"

Sri Krishna replied: —

"Sanaka and other Manas-born sons of Brahmâ asked their father as follows: — The mind enters the Gunas (objects i.e. the mind naturally becomes attached to objects) and the Gunas (i.e. the objects when experienced) enter the mind (as desires). How can those that want to cross over (the objects) and to become liberated cause a separation between the two?

"Brahmâ could not gauge the question in his own mind. So he meditated on me. I appeared before him as a Hansa. (The Swan can discriminate between milk and water. So the bird symbolises a discriminating sage.) The Brâhmanas and Brahmâ asked: 'Who art thou?' I said as follows: —

"O Brâhmanas does your question relate to Âtmâ — If so, Âtmâ is not many. So the question does not arise. And who will reply to whom?

"If your question relates to the body, then also the elements composing the body being the same in all beings, and Atmâ being the same in all, your question is meaningless.

"Whatever is perceived by the senses and the mind, I am that — There is nothing besides Me. Rightly know this to be so.

"True the mind enters the Gunas and the Gunas enter the mind. The Gunas and mind thus mutually blended are but the body of the Jiva, its reality being My own self. (If mind wedded to objects, be the essence of Jiva, then their separation is not possible. But the essence of Jiva is Brahmâ. Mind is only attributed to Jiva. And Jiva's connection with the objects is through the properties of the mind. Therefore Jiva by realising that it is Brahmâ will find out that the objects have no existence as far as its own self is concerned. Therefore by devotion to Bhagavat, Jiva completely rests in its own self. Śridhara. This is not a separation of Manas and objects, but the withdrawal of self from both.)

"By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas also (being turned into desires) take a firm hold of the mind. Knowing Me to be thy own self give up both (the objects and the mind wedded to them.)

"Wakefulness (Jâgrat), Dream (Svapna) and Dreamless sleep (Sushupti) are states of mind, caused by the Gunas, Jiva is beyond all these states. For it is the witness of all these states. The bondage caused by mind imparts the actions of the Gunas to Âtmâ. Therefore being fixed in Me, the Fourth (i.e. beyond the three states of consciousness), get over the bondage of mind. That will be the (mutual) giving up of the mind and the Gunas. This bondage of Âtmâ is caused by Ahankâra (the sense of 'I-ness') Know this to be the cause of all evils. Knowing this, be fixed in the Fourth, and give up all thoughts of Sansâra (i.e. of mind and of the connections caused by mind.)

"So long as the idea of manifoldness is not destroyed by reasoning, man dreams in ignorance even in the wakeful state, just as in dream, the ignorant man thinks he is wakeful.

"All things, other than Âtmâ are unreal. The differences made amongst them (such as, this is Brâhmana, this is Sudra, this is Grihasthâ, this is Sanyâsîn), the different destinations (Svarga and other Kârmic fruits) and even Karma (action) itself are unreal, so far as Âtmâ is concerned.

"He who throughout the constantly following stages of life (childhood, youth, age etc.) perceives the objects in the wakeful state, with the help of all the senses, he who perceives the likes of those objects in dream in the heart, and he who brings those perceptions to an end in dreamless sleep are all one and the same. For the same memory runs through all these states. The Lord of the senses is one and the same. (The outward senses perceive the wakeful state. Mind, perceives the dream. Buddhi perceives dreamless sleep. Âtmâ, is the Lord of all these senses).

"Ponder well over this that the three states of mind are caused in Me by the Gunas, through My Mâyâ. Knowing this definitely, cut asunder the source of all doubts (Ahankâra) by the sword of wisdom sharpened by reasoning, the teachings of Sâdhus, and the Srutis. And worship Me, that dwell in the heart.

"Look upon this Universe as a delusion, a play of the mind. Now seen, now destroyed. So rapid is the succession, that it is like a whirling fire brand that looks circular (on account of the rapid motion, though it is not circular). One consciousness appears as many. The phenomenal existence (Vikalpa) caused by the threefold Guna transformations is but Mâyâ, a dream.

"Turn away your sight from this object world. Give up all desires. Be calm and find bliss in the perception of self. At times you will have experience of the objects in your daily life (for getting the necessaries of life). But what you have once thrown aside as unreal shall not be able to cause delusion in you. Till the fall of your body, the objects will haunt you like things of the past, stored as it were in memory alone. This frail body, through which he has known his real self, may rise or sit, may move away from its place or come back, just as chance will have it, but the Siddha sees it not, even as an inebriate person does not see the cloth he puts on.

"The body waits with the Prânas and Indriyas till the Commenced Karma exhausts itself. But being fixed in Samâdhi, the knower of the truth does not care for the body and the object world, which are all visionary to him.

"I said all this to the Brâhmanas and came back to my own abode."

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Meditation

When we wish to do meditation, we command everyone to be quiet and silent and lock ourselves up.  But the gopis have tons of work every day, and in spite of all this, they don’t need a room for meditation; not even a silent environ.  No one could take Krishna from their hearts!

Uddhava asked: —

"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of that meditation and what it is?"

Sri Krishna replied: —

"Be seated on an Asana (Seat), that is neither high nor low (say, a blanket), with your body erect and in an easy posture. Place your hands on the lap. Fix your gaze on the tip of the nose (in order to fix the mind). Purify the tracks of Prâna by Puraka, Kumbhaka and Rechaka, and then again in the reverse way (i.e. first breathe in by the left nostril with the right nostril closed by the tip of the thumb, then close the left nostril by the tips of the ring finger and the little finger and retain the breath in both the nostrils. Then remove the tip of the thumb, and breathe out through the right nostril. Reverse the process by breathing in through the right nostril then retaining the breath in both the nostrils and then letting out the breath through the left nostril). Practise this Prânâyama gradually with your senses controlled.

"'Aum' with the sound of a bell, extends all over, from Mûlâdhâra upwards. Raise the 'Aum' in the heart, by means of Prâna (twelve fingers upwards) as if it were the thread of a lotus-stalk. There let Bindu (the fifteenth vowel sound) be added to it. Thus practise Prânâyama accompanied by the Pranava reciting the latter ten times. Continue the practice, three times a day and within a month you shall be able to control the vital air. The lotus of the heart, has its stalk upwards and the flower downwards, facing below (and it is also closed, like the inflorescence with bracts of the banana. Śridhara). Meditate on it however as facing upwards and full-blown, with eight petals and with the pericarp. On the pericarp, think of the Sun, the Moon, and Fire one after another. Meditate on My form (as given in the text) within the Fire. First Meditate on all the limbs. Then let the mind withdraw the senses from their objects. Then draw the concentrated mind completely towards Me, by means of Buddhi. Then give up all other limbs and concentrate your mind on one thing only My smiling face. Do not meditate on anything else. Then with draw the concentrated mind from that and fix it on Akâsa. Give up that also and being fixed in Me, (as Brahmâ) think of nothing at all. You shall see Me in Âtmâ, as identical with all Âtmâs, even as light is identical with another light. The delusions about object, knowledge and action shall then completely disappear."

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Brahman

Advaita

Uddhava said, ‘Krishna! Nothing is stable in life.  Everything is fleeting.  That is why, you have to realize the Brahman’.

Krishna, ‘Oh! By the way, what is Brahman, Uddhava?’

Uddhava, ‘Krishna, are you kidding?  You are verily the Brahman!’

Dvaita 

Uddhava, a student of Brihaspati was with the Brahman, Lord Krishna all along, and yet did not get Prema Bhakti.  Prema Bhakti cannot be attained without a Guru.  Uddhava had to take tutelage from the Guru namely the Gopis in order to realize Prema Bhakti for Krishna.

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