Guest guest Posted February 2, 1999 Report Share Posted February 2, 1999 On 17 Jan 1999, Matsya Avatara wrote: > Dear devotees, > > Recently when I was reading Krsna book, I came accross a part where > the demigods were glorifying the Lord's swan incarnation in their prayers. > Does anyone have any information about that particular appearance as a swan, > any references from the Puranas? > > The exact reference is on the 2nd last page of the chapter entitled > "Prayers by the Demigods for Lord Krsna". > > Awaiting your help, > Your fallen servant, > > Matsya Avatara dasa Dear Prabhu Please accept my humble obaisences All glories to Srila Prabhupada I would recommend to read the 11th Canto of Srimad Bhagavatam,that has been published by the BBT this is just some text from the chapter relating about the Hamsa avatar:SB 11.13.20 and so on Lord Brahmä 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 Haàsa, I became visible to Lord Brahmä. PURPORT Haàsa means “swan,” and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord Kåñëa appeared as Haàsa, or the swan, in order to separate the pure consciousness of Lord Brahmä from the modes of material nature. SB 11.13.20 TEXT 20 TEXT dåñövä mäm ta upavrajya kåtva pädäbhivandanam brahmäëam agrataù kåtvä papracchuù ko bhavän iti SYNONYMS dåñövä—thus seeing; mäm—Me; te—they (the sages); upavrajya—approaching; kåtvä—offering; päda—at the lotus feet; abhivandanam—obeisances; brahmäëam—Lord Brahmä; agrataù—in front; kåtvä—keeping; papracchuù—they asked; kaù bhavän—“who are You, sir?”; iti—thus. TRANSLATION Thus seeing Me, the sages, placing Brahmä in the lead, came forward and worshiped My lotus feet. Then they frankly asked Me, “Who are You?” PURPORT Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments, “When Brahmä was unable to answer the question placed by the sages, he fixed his mind in thought of the Supreme Lord. The Lord then assumed the form of Haàsa and appeared before Lord Brahmä and the sages, who proceeded to inquire about the specific identity of the Lord.” SB 11.13.21 TEXT 21 TEXT ity ahaà munibhiù påñöas tattva-jijïäsubhis tadä yad avocam ahaà tebhyas tad uddhava nibodha me SYNONYMS iti—thus; aham—I; munibhiù—by the sages; påñöaù—questioned; tattva—the truth about the goal of yoga; jijïäsubhiù—by those desiring to know; tadä—at that time; yat—that which; avocam—spoke; aham—I; tebhyaù—unto them; tat—that; uddhava—My dear Uddhava; nibodha—please learn; me—from Me. TRANSLATION 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. SB 11.13.22 TEXT 22 TEXT vastuno yady anänätva ätmanaù praçna édåçaù kathaà ghaöeta vo viprä vaktur vä me ka äçrayaù SYNONYMS vastunaù—of the essential reality; yadi—if; anänätve—in the concept of nonindividuality; ätmanaù—of the jéva soul; praçnaù—question; édåçaù—such; katham—how; ghaöeta—is it possible or appropriate; vaù—of you who are asking; vipräù—O brähmaëas; vaktuù—of the speaker; vä—or; me—of Me; kaù—what is; äçrayaù—the real situation or resting place. TRANSLATION My dear brähmaëas, if, when asking Me who I am, you believe that I am also a jéva 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? PURPORT Äçraya means “the resting place” or “shelter.” Lord Kåñëa’s question “That is our actual resting place or shelter?” means “What is our ultimate nature or constitutional position?” This is because no one can come to rest or be satisfied unless one is in one’s natural position. The example is given that one may travel all over the world, but ultimately one becomes satisfied by returning to one’s own home. Similarly, a crying child is satisfied when embraced by its own mother. By inquiring about the shelter or resting place of Himself and the brähmaëas, the Lord is indicating the eternal, constitutional position of every living entity If Lord Kåñëa were also in the jéva category, and if all living entities including Him were thus equal, there would be no deep purpose in one living entity inquiring and another answering. Only one who is in a superior position can meaningfully answer important questions. It may be argued that the bona fide spiritual master answers all the questions of the disciple, and yet the guru is in the jéva category. The answer is that the bona fide spiritual master speaks not on his own behalf but as a representative of the Supreme Personality of Godhead, who is in the Viñëu category. A so-called guru speaking on his own behalf as a jéva soul is useless and is unable to meaningfully answer serious questions. Thus, the sages’ question ko bhavän (“Who are You?”) indicates that the Supreme Personality of Godhead is eternally an individual person. And because the sages headed by Lord Brahmä offered obeisances and worshiped the Lord, it is understood that He is the Supreme Personality of Godhead. Lord Brahmä, as the first created being in this universe, could not accept any other living entity except the Lord as worshipable. Lord Kåñëa’s actual purpose is to explain the ultimate perfection of yoga, which the sages were desiring to know. If one becomes fixed in transcendental knowledge, the mutual attraction between the material mind and the material sense objects automatically ceases. The spiritual mind is not attracted to material objects of gratification, and thus by spiritualizing the mind, material existence automatically slackens. By questioning the propriety of the sages’ question, the Lord is assuming the position of the spiritual master and preparing to give valuable instructions. One should never be envious of a bona fide spiritual master, especially if, as in the case of Lord Haàsa speaking to the sages headed by Brahmä and Sanaka-kumära, the guru is the Supreme Personality of Godhead Himself. SB 11.13.23 TEXT 23 TEXT païcätmakeñu bhüteñu samäneñu ca vastutaù ko bhavän iti vaù praçno väcärambho hy anarthakaù SYNONYMS païca—of five elements; ätmakeñu—made of; bhüteñu—thus existing; samäneñu—being the same; ca—also; vastutaù—in essence; kaù—who; bhavän—are You; iti—thus; vaù—your; praçnaù—question; väcä—merely with words; ärambhaù—such an endeavor; hi—certainly; anarthakaù—without real meaning or purpose. TRANSLATION 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. PURPORT Çréla Viçvanätha Cakravarté Öhäkura explains this verse as follows. “In the previous verse Lord Kåñëa demonstrated that if the sages accepted the impersonal philosophy that all living beings are ultimately one in all respects, their question ‘Who are You?’ was meaningless, since there would be no philosophical basis to distinguish one manifestation of spirit soul from another. In this verse the Lord refutes the false identification with the material body composed of five elements. If the sages accepted the body as the self, then their question was meaningless, since they would have to ask, ‘Who are you five?’ If the sages replied that although the body is composed basically of five elements and these elements combine and thus form one unique substance, then the Lord has already replied by the words samäneñu ca vastutaù. The bodies of human beings, demigods, animals, etc., are all composed of the same five elements and are essentially the same. Therefore the question ‘Who are You?’ is ultimately meaningless. Thus, if one accepts either the theory that all living entities are ultimately the same or the theory that all living entities are ultimately nondifferent from their material bodies, in both cases the question of the sages is meaningless. “The sages might argue that even among learned persons it is common practice to ask questions and give answers on many subjects as a part of normal life. The sages could point out that Lord Kåñëa also distinguished among them, by His saying vipräù, ‘O brähmaëas,’ and vaù, or ‘your [question],’ as expressed in this verse. In this way it is seen that the Lord also accepts the ordinary customs of questions and answers. To answer this argument, Lord Kåñëa states, väcärambho hy anarthakaù. The Lord states, ‘My addressing you as brähmaëas is merely an exhibition of words if we are ultimately not different. I merely reciprocated with your approach to Me. Therefore, if we are ultimately one, neither My statement nor your question has any real meaning. I can conclude therefore by your question to Me that you are all not actually very intelligent. Therefore, why are you inquiring after ultimate knowledge? Aren’t you all embarrassed?’” Çréla Madhväcärya points out in this regard that the question of the sages was not appropriate, since they had already seen their father, Lord Brahmä, worshiping the lotus feet of Lord Haàsa. Since their spiritual master and father was worshiping Lord Haàsa, they should have immediately understood the Lord’s position, and their question is thus meaningless. SB 11.13.24 TEXT 24 TEXT manasä vacasä dåñöyä gåhyate ’nyair apéndriyaiù aham eva na matto ’nyad iti budhyadhvam aïjasä SYNONYMS manasä—by the mind; vacasä—by speech; dåñöyä—by sight; gåhyate—is perceived and thus accepted; anyaiù—by others; api—even; indriyaiù—senses; aham—I; eva—indeed; na—not; mattaù—besides Me; anyat—anything else; iti—thus; budhyadhvam—you should all understand; aïjasä—by straightforward analysis of the facts. TRANSLATION 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. PURPORT Lord Kåñëa has already explained that if the sages consider all living entities to be the same, or if they consider the living entity to be the same as his body, then their question (“Who are You?”) is inappropriate. Now the Lord refutes the conception that He is a Supreme God far beyond and different from everything within this world. Modern agnostic philosophers preach that God created the world and then retired or went away. According to them, God has no tangible connection with this world, nor does He interfere in human affairs. Ultimately, they claim, God is so great that He cannot be known; therefore no one should waste time trying to understand God. To refute such foolish ideas, the Lord here explains that since everything is the expansion of His potency, He is not different from anything. Nothing can exist separately from the Supreme Personality of Godhead, and thus everything shares in the Lord’s nature, although some manifestations are superior and others inferior. The Lord is testing the intelligence of the sages by pointing out various contradictions in their questions. Even if the Lord is supreme, He is not different from His creation; therefore, what is the meaning of the question “Who are You?” We can clearly see that the Lord is paving the way for a deep discussion of spiritual knowledge. SB 11.13.25 TEXT 25 TEXT guëeñv äviçate ceto guëäç cetasi ca prajäù jévasya deha ubhayaà guëäç ceto mad-ätmanaù SYNONYMS guëeñu—in the sense objects; äviçate—enters; cetaù—the mind; guëäù—the sense objects; cetasi—in the mind; ca—also (enter); prajäù—My dear sons; jévasya—of the living entity; dehaù—the outward body, existing as designation; ubhayam—both of these; guëäù—the sense objects; cetaù—the mind; mat-ätmanaù—having Me as the Supreme Soul. TRANSLATION 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. PURPORT Lord Kåñëa in the form of Haàsa-avatära, on the pretext of finding contradictions in the simple inquiry of the sons of Brahmä (“Who are You?”), is actually preparing to teach the sages perfect spiritual knowledge, but only after first rejecting two false concepts of life, namely that all living entities are the same in all respects and that the living entity is identical with his outward or subtle body. Lord Kåñëa now answers the difficult question that puzzled even Lord Brahmä. According to Çréla Viçvanätha Cakravarté Öhäkura, the sons of Lord Brahmä were thinking as follows. “Our dear Lord, if it is indeed true that we are unintelligent, still Your Lordship has stated that You are actually everything because everything is the expansion of Your potency. Therefore, You are also the mind and the sense objects, which are the subject matter of our question. The material sense objects always enter into the functions of the mind, and similarly, the mind always enters into the material sense objects. Thus, it is proper that we inquire from Your Lordship about the process by which the sense objects will no longer enter the mind and the mind will no longer enter the sense objects. Please be merciful and give us the answer.” The Lord answers as follows. “My dear sons, it is a fact that the mind enters into the material sense objects and the sense objects into the mind. Thus, although the living entity is actually part and parcel of Me, being, as I am also, eternally conscious, and although the eternal form of the living entity is spiritual, in conditioned life the living entity artificially imposes upon himself the mind and sense objects, which act as covering designations of the eternal soul. Since it is the natural function of the material mind and sense objects to mutually interact, how can you possibly endeavor to prevent such a mutual attraction? Since both the material mind and sense objects are useless, they both should be completely given up, and thus automatically you will be free from all material duality.” Çréla Çrédhara Svämé points out that the symptom of the material mind is the tendency to consider oneself to be the ultimate doer and enjoyer. Naturally, one with such a puffed-up mentality is helplessly attracted by the sense objects. One who considers himself to be the doer and enjoyer will be irresistibly attracted to the means for attaining sense gratification and false prestige, namely, exploitation of material objects. Above the material mind, however, is intelligence, which can perceive the existence of the eternal spirit soul. It is not possible to separate the material mind from the sense objects, because they naturally exist together. Therefore, by intelligence, one must realize one’s eternal form as spirit soul, part and parcel of the Lord, and completely reject the bogus material mentality. One who revives his original spiritual mentality becomes automatically detached from material attraction. Therefore, one should cultivate knowledge of the falsity of sense gratification. When the mind or senses are attracted to material enjoyment, the superior intelligence must immediately detect such illusion. In this way, one should purify one’s mentality. By devotional service to the Lord, such detachment and intelligence automatically awaken, and by full understanding of one’s original spiritual form, one is properly situated in eternal consciousness. SB 11.13.26 TEXT 26 TEXT guëeñu cäviçac cittam abhékñëaà guëa-sevayä guëäç ca citta-prabhavä mad-rüpa ubhayaà tyajet SYNONYMS guëeñu—in the sense objects; ca—and; äviçat—entered; cittam—the mind; abhékñëam—again and again; guëa-sevayä—by sense gratification; guëäù—and the material sense objects; ca—also; citta—within the mind; prabhaväù—existing prominently; mat-rüpaù—one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc.; ubhayam—both (the mind and sense objects); tyajet—should give up. TRANSLATION 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. PURPORT The Lord again states here that it is most difficult to separate the material mind from its objects because the material mind by definition considers itself to be the doer and enjoyer of everything. It must be understood that giving up the material mind does not mean giving up all mental activities, but instead means purifying the mind and engaging one’s enlightened mentality in the devotional service of the Lord. Since time immemorial the material mind and senses have been in contact with the sense objects; therefore, how is it possible for the material mind to give up its objects, which are the basis of its existence? And not only does the mind reach out to material objects, but also, because of the mind’s desires, the material objects cannot remain out of the mind, helplessly entering at every moment. Thus, separation between the mind and sense objects is not actually feasible, nor does it serve any purpose. If one retains a material mentality, considering oneself to be supreme, one may renounce sense gratification, considering it to be ultimately the cause of unhappiness, but one will not be able to remain on such an artificial platform, nor will such renunciation serve any real purpose. Without surrender to the lotus feet of the Lord, mere renunciation cannot take one out of this material world. Just as the sun’s rays are part of the sun, the living entities are part of the Supreme Personality of Godhead. When the living entity is completely absorbed in his identity as the part and parcel of the Personality of Godhead, he becomes actually wise and easily gives up the material mind and sense objects. The word mad-rüpaù in this verse indicates absorption of the mind in the form, qualities, pastimes and associates of the Supreme Personality of Godhead. Immersed in such ecstatic meditation, one should render devotional service to the Lord, and this will automatically drive away the influence of sense gratification. By himself, the living entity does not have the potency to give up his false identification with the material mind and sense objects, but by worshiping the Lord in the mood of being His eternal part-and-parcel servant, one is infused with the Lord’s potency, which easily drives away the darkness of ignorance. SB 11.13.27 TEXT 27 TEXT jägrat svapnaù suñuptaà ca guëato buddhi-våttayaù täsäà vilakñaëo jévaù säkñitvena viniçcitaù SYNONYMS jägrat—being awake; svapnaù—dreaming; su-suptam—deep sleep; ca—also; guëataù—caused by the modes of nature; buddhi—of intelligence; våttayaù—the functions; täsäm—from such functions; vilakñaëaù—possessing different characteristics; jévaù—the living entity; säkñitvena—with the characteristic of being a witness; viniçcitaù—is ascertained. TRANSLATION 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. PURPORT The spirit soul actually has nothing to do with the material world, having no permanent or natural relationship with it. Real renunciation means to give up the illusory identification with matter in its subtle and gross forms. Suñuptam, or deep sleep, indicates sleeping without any dreams or conscious activity. These three states are described by Lord Kåñëa as follows: sattväj jägaraëaà vidyäd rajasä svapnam ädiçet prasväpaà tamasä jantos turéyaà triñu santatam “One should know that wakefulness is born of the mode of goodness, dreams from the mode of passion, and deep dreamless sleep from the mode of ignorance. The fourth element, pure consciousness, is different from these three and pervades them.” (Bhäg. 11.25.20) Real freedom means säkñitvena, or to exist as a witness to the functions of illusion. Such an advantageous position is achieved by development of Kåñëa consciousness. SB 11.13.28 TEXT 28 TEXT yarhi saàsåti-bandho ’yam ätmano guëa-våtti-daù mayi turye sthito jahyät tyägas tad guëa-cetasäm SYNONYMS yarhi—whereas; saàsåti—of material intelligence or material existence; bandhaù—bondage; ayam—this is; ätmanaù—of the soul; guëa—in the modes of nature; våtti-daù—that which gives occupations; mayi—in Me; turye—in the fourth element (beyond wakefulness, dreaming and deep sleep); sthitaù—being situated; jahyät—one should give up; tyägaù—renunciation; tat—at that time; guëa—of the material sense objects; cetasäm—and of the material mind. TRANSLATION 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. PURPORT Lord Kåñëa now specifically answers the questions that the sages originally placed before Lord Brahmä. Ultimately, the spirit soul has nothing to do with the material sense objects and modes of nature. But because of one’s false identification with the material body, the modes of nature are empowered to engage one in illusory occupations. By destroying this false identification with matter, the soul gives up the illusory occupations awarded by the modes of nature. It is clearly stated in this verse that the living entity is not empowered to independently free himself from illusion, but must situate himself in Kåñëa consciousness, in full awareness of the Supreme Lord. SB 11.13.29 TEXT 29 TEXT ahaìkära-kåtaà bandham ätmano ’rtha-viparyayam vidvän nirvidya saàsära- cintäà turye sthitas tyajet SYNONYMS ahaìkära—by false ego; kåtam—produced; bandham—bondage; ätmanaù—of the soul; artha—of that which is really valuable; viparyayam—being the opposite; vidvän—one who knows; nirvidya—being detached; saàsära—in material existence; cintäm—constant thoughts; turye—in the fourth element, the Lord; sthitaù—being situated; tyajet—should give up. TRANSLATION 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. PURPORT Çréla Çrédhara Svämé comments as follows. “How does material existence cause the bondage of the living entity, and how can such bondage be given up? The Lord explains this here by the word ahaìkära-kåtam. Because of false ego, one is bound up in the network of illusion. Artha-viparyayam indicates that although the living entity desires blissful life, eternity and knowledge, he adopts procedures that actually cover over his eternal, blissful nature and give him exactly the opposite result. The living entity does not want death and suffering, but these are actually the results of material existence, which is therefore useless for all practical purposes. An intelligent person should contemplate the unhappiness of material life and thus become situated in the transcendental Lord. The word saàsära-cintäm can be understood as follows. Saàsära, or material existence, indicates material intelligence, because material existence only occurs because of the living entity’s false intellectual identification with the material world. Because of this misidentification, one becomes overwhelmed with saàsära-cintäm, anxiety to enjoy the material world. One should become situated in the Lord and give up such useless anxiety.” SB 11.13.30 TEXT 30 TEXT yävan nänärtha-dhéù puàso na nivarteta yuktibhiù jägarty api svapann ajïaù svapne jägaraëaà yathä SYNONYMS yävat—as long as; nänä—of many; artha—values; dhéù—the conception; puàsaù—of a person; na—does not; nivarteta—subside; yuktibhiù—by the appropriate methods (described by Me); jägarti—being awake; api—although; svapan—sleeping, dreaming; ajïaù—one who does not see things as they are; svapne—in a dream; jägaraëam—being awake; yathä—just as. TRANSLATION 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. PURPORT One who is not Kåñëa conscious cannot understand that everything is resting within Lord Kåñëa, and thus it is impossible for him to retire from material sense gratification. One may adopt a particular process of salvation and consider oneself to be “saved”; nevertheless, his material conditioning will remain and thus he will maintain his attachment to the material world. While one is dreaming he sometimes imagines that he has awakened from a dream and is experiencing normal consciousness. Similarly, one may consider oneself to be saved, but if he remains absorbed in making material value judgements between good and bad, without reference to devotional service to the Supreme Lord, he is understood to be a conditioned soul covered by the illusory identification with matter. SB 11.13.31 TEXT 31 TEXT asattväd ätmano ’nyeñäà bhävänäà tat-kåtä bhidä gatayo hetavaç cäsya måñä svapna-dåço yathä SYNONYMS asattvät—because of lacking factual existence; ätmanaù—from the Supreme Personality of Godhead; anyeñäm—of others; bhävänäm—states of existence; tat—by them; kåtä—created; bhidä—difference or separation; gatayaù—destinations such as going to heaven; hetavaù—fruitive activities, which are the cause of future rewards; ca—also; asya—of the living entity; måñä—false; svapna—of a dream; dåçaù—of the seer; yathä—just as. TRANSLATION 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. PURPORT Çréla Viçvanätha Cakravarté Öhäkura comments as follows: “Although Lord Kåñëa in His form of Haàsa-avatära has condemned the intelligence that sees duality and separate values within the material world, the Vedas themselves institute the system of varëäçrama-dharma, by which the entire human society is divided into different castes, occupations and spiritual statuses. Therefore, how can the Lord recommend that one give up one’s faith in this Vedic system? The answer is given in this verse as follows. The words anyeñäà bhävänäm, or ‘of other states of existence,’ refer to the innumerable divisions of false identification with the material body, mind, occupation, and so on. Such identification is illusion, and the material divisions of the varëäçrama system are certainly based on this illusion. The Vedic literatures promise heavenly rewards such as residence in upper planetary systems and prescribe the means to acquire such rewards. However, both the rewards and the means for achieving them are ultimately illusion. Since this world is the Lord’s creation, one cannot deny that its existence is also real; yet the living entity who identifies the creations of this world as belonging to himself is certainly in illusion. The example may be given that horns are real and rabbits are real, but if one imagines a rabbit’s horns, that is certainly illusion, though a rabbit’s horns may occur in a dream. Similarly, the living entity dreams of a permanent relationship within the material world. One may dream that one is feasting on sumptuous sweet rice prepared with milk and sugar, but there is no actual nutritional value in the dream of royal feasting.” Çréla Bhaktisiddhänta Sarasvaté Öhäkura remarks in this regard that just as one soon forgets the experience of a dream after awakening, similarly, a liberated soul in Kåñëa consciousness does not see anything substantial in even the most exalted rewards offered by the Vedas, such as promotion to the heavenly planets. Therefore Lord Kåñëa advised Arjuna in Bhagavad-gétä to remain fixed in self-realization, without being deviated by fruitive rituals performed in the name of religion. SB 11.13.32 TEXT 32 TEXT yo jägare bahir anukñaëa-dharmiëo ’rthän bhuìkte samasta-karaëair hådi tat-sadåkñän svapne suñupta upasaàharate sa ekaù småty-anvayät tri-guëa-våtti-dåg indriyeçaù SYNONYMS yaù—the living entity who; jägare—while awake; bahiù—external; anukñaëa—momentary; dharmiëaù—qualities; arthän—the body and mind and their experiences; bhuìkte—enjoys; samasta—with all; karaëaiù—the senses; hådi—within the mind; tat-sadåkñän—experiences similar to those in wakefulness; svapne—in dreams; suñupte—in deep dreamless sleep; upasaàharate—merges into ignorance; saù—he; ekaù—one; småti—of memory; anvayät—by the succession; tri-guëa—of the three stages wakefulness, dream and dreamless sleep; våtti—functions; dåk—seeing; indriya—of the senses; éçaù—becomes the lord. TRANSLATION 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. PURPORT In verse 30 of this chapter Lord Kåñëa stated that one must retire from material duality by the proper means, whi Quote Link to comment Share on other sites More sharing options...
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