Sri Prahlāda’s teachings to Asura Kumāras - Harmonizing Advaita jnAna and Bhakti in life
Why
this blog?
One of the common misconceptions regarding Advaita, is that Īśvara
bhakti takes a secondary position to jnāna anusandhānam (i.e. śravanam, mananam
etc of brahmavidyā). Careful study of Gītā and Śri Śaṃkara bhāśya removes any doubt one may
have in this regard. There is a role for bhakti to Īśvara (as in Īśvara prasāda
buddhi and Īśvarārpaṇa buddhi), during the karma yōga stage. Since karma yogā
purifies the mind and makes it conducive to jnāna śravanam, it can be construed
that it (i.e. Advaitic view of Gītā) logically places bhakti (as part of karma yōga)
as preparatory step to jnāna. It is true, but the bhakti to Īśvara which was prior to jnāna śravana, does not
cease upon the dawn of jnāna niśtā, in fact it can ripen into parābhakti ~
supreme devotion. We can learn this, clearly from Gita śloka BG 18.54
and the insightful commentary of Śri Śaṃkara.
In BG 18.54, Sri Krishna says that “One who has become Brahman (i.e. jnāni) and has attained the blissful Self (brahmabhūtaḥ prasannātmā) does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me (madbhaktiṅ labhatē parām)”. Thus, we see karma yōga which leads to jnāna niśtā, eventually manifests parābhakti in the same jnāni. This jnāni of 18.54 who is endowed with parābhakti, is identified by Śri Śaṃkara has the jnāni in verse 7.16 [See Gita Bhāśya 18.54]. In BG 7.16 Śri Krishna says that four types of devotees adore him – namely (1) the afflicted (ārti), (2) the seeker of knowledge (jijñāsu), (3) the seeker of wealth (arthārthī) and the (4) jnāni (who is referred to as brahmabhūtaḥ prasannātmā in BG 18.54). From this internal samanvayam (between BG 18.54 and BG 7.16), Śri Śaṃkara clearly reveals his position w.r.t Bhakti as this one continuous flow of the mind to the nitya vastu both prior to, during and post realization. The jnāni is one in whom parābhakti is fully manifest.
To substantiate this line of thinking further, I’m posting here with extracts from Bhāgavatam 7th skanda – Prahlāda upākhyānā.
This ensuing section is key to understand, as to how Prahlāda has not only internalized the nondual nature of Atman, but that ātma vidyā, has led to full manifestation of Bhakti to Hari. Here we see him teaching classical methods of jnāna marga ~ establishing ātma-unātma viveka, avasta-traya viveka, anvaya vyatirekha prakriya. Yet he seamlessly expresses ecstatic devotion to Hari, who is non-different than one’s Self.
Prequel: After multiple attempts on killing Prahlāda, his father Hiranyakaśipu sends Prahlāda back to school, in a last-ditch attempt to change his mind. But at school, it is Prahlāda who is changing every other student’s mind. Here we find him talking to his school mates – namely other asura kumāras, about adhyātma vidyā.
Bhāgavatam Skanda 7, Chapter 6
Motivation
kaumāra ācaret prājño
1. In this world, a wise person must (begin to) practice the righteous duties leading to God-realization, since his very childhood; for human birth is not easily attained. Even though it (human life) is transient, it alone can help us to achieve the desired object (viz. Liberation).
yathā hi puruṣasyeha
2. It is, therefore, advisable that a
person should approach the feet of Viśnu in this very birth as He is the (real)
ruler, well-wisher and the very beloved Ātman of all beings.
Problem Statement: Ignorance
puṁso varṣa-śataṁ hy āyus
6.The span of human life is (limited to) one hundred years only. Half of that life (viz. fifty years) is wasted away in the case of a man who has not subdued himself (his senses and mind) ; for consigned to (and absorbed in) the blinding darkness of ignorance, he lies asleep at night.
mugdhasya bālye kaiśore
7. (Out of the balance of fifty years) twenty years are lost while he is ignorant in childhood and is absorbed in play in boyhood; and twenty (more) years are wasted when his body is overwhelmed with senility and is rendered unfit.
durāpūreṇa kāmena
8. Maddened and (deeply) attached to household life due to the forcible pull of desires (of sensual pleasures) which are difficult to be fulfilled, and under the powerful delusion (of one’s ego and belongings expressed by ‘I’ and ‘Mine’), he misspends the remaining portion of his life.
The Goal - Nārāyana is our very Self – ever experienced, blissful.
tato vidūrāt parihṛtya
daityā
sa mukta-saṅgair iṣito ’pavargaḥ
18. Therefore, oh descendants of Diti, avoiding from a distance the association with Daityās whose minds are absorbed in (enjoyment of) objects of senses, approach for refuge the most ancient God Narayana who is the veritable Supreme bliss (liberation) coveted by recluses who have renounced all association with the world.
na hy acyutaṁ prīṇayato
19. Being the very Ātman of all (mobile and immobile) creatures, and being omnipresent and all-pervading, there is not much trouble and exertion in propitiating the unfailing Lord Visnu, Oh sons of Asuras!
parāvareṣu bhūteṣu
20-21. It is none else than the only one Supreme Ātman (Brahman) that the Almighty, immutable Ruler who exists in and pervades the higher and the lower order of beings commencing from the immovables (e.g. vegetations etc.) and culminating in god Brahma, in all the transformations of elements (the inanimate world of matter or bhūtās) in bhūtās (gross elements e.g. the sky, the wind), in gunās (like sattva) in Pradhāna (the stage in which all gunās are in a state of equilibrium) and in Principles like Mahat.
pratyag-ātma-svarūpeṇa
22 He, as the Inner Controller (of every being) is the seer, the enjoyer and as such is indicated as ‘the pervader’. He is also the object of perception; the objective world enjoyed and is described as ‘the pervaded’. He is, however, beyond description, and undifferentiated (i.e. as water is he homogenous without svagata bheda or differentiations, this despite Him appearing as waves).
kevalānubhavānanda-
23. Parameśvara is pure experience (i.e. nondual consciousness) and absolute bliss (i.e. infinite ~ anantam). But He conceals his glorious Lordly nature (aiśvaryam) by his Māyā śakti, which gives rise to (appearance of) gunās—the creation of the world.
tasmāt sarveṣu bhūteṣu
24. Therefore, eschewing out your demonic nature, show kindness and friendliness to all beings, whereby Lord Viśnu (God transcendental to sense perception) will be pleased.
Goal of human life is God realization.
tuṣṭe ca tatra kim alabhyam ananta ādye
kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ
dharmādayaḥ kim aguṇena ca kāṅkṣitena
sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ
25. When the Lord of infinite excellences, the Prime Cause of all, is pleased, what can there be unattainable (to his devotees) ? What is the use to us of the objects of human life: Dharma etc {artha and kāma) which accrue of their own accord by the product of gunās (designated as niyati, the result of one's past deeds) ? Of what attraction is Mokśā (Final Liberation) which is so covetable to all,— to us who sing of the glory of his feet and taste the nectar-like sweetness therefrom ?
dharmārtha-kāma iti yo ’bhihitas tri-varga
īkṣā trayī
naya-damau vividhā ca vārtā
manye tad etad akhilaṁ nigamasya satyaṁ
svātmārpaṇaṁ sva-suhṛdaḥ
paramasya puṁsaḥ
26. The triad of the highest purposes of
human life, viz. dharma (religious merits), artha (attainment of wealth) and
kāma (fulfilment of desires), the spiritual lore, the ritualistic lore, logic,
politics and various means of livelihood—I regard all these, the subject matter
of the Vedas, as true—only if it serves as the means of offering one’s self to
the Supreme Person who is the true friend of all. (Otherwise they are
meaningless) .
Through devotion to Bhāgavatās can this jnāna be obtained.
jñānaṁ tad etad amalaṁ duravāpam āha
nārāyaṇo
nara-sakhaḥ kila nāradāya
ekāntināṁ
bhagavatas tad akiñcanānāṁ
pādāravinda-rajasāpluta-dehināṁ syāt
27. It is traditionally reported that Lord Narayana, the companion of (the sage) Nara, imparted to Narada this pure and sanctifying knowledge which is so difficult to obtain. It will, however, be attainable to those who have bathed their bodies in the dust of the lotus-like feet of the absolutely devoted votaries of the Lord—votaries who are devoid of all desires except God-realization (ekantin, bhāgavatās).
Note: Compare with what Sri Bharata Muni says to Raaja Rahugana (same theme/advice is repeatedly offered in Bhāgavatam)
Bhag: 5.12.12
na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo-’bhiṣekam
Oh Rahugana! This knowledge (or Brahman) is not attained through austere penance, or through Vedic sacrifices or through charitable distribution of food or through performance of duties prescribed for a householder (such as honorary social service) or through the study of the Vedas or through propitiation of (the presiding deities of) water, fire and the Sun, except (i.e. it is attainable only) by being sprinkled over with the dust on the feet of the exalted Souls (while rendering service to them).
śrutam etan mayā pūrvaṁ
28. It is from the (sage) Narada who has realized God that I heard (learnt) formerly this knowledge with the immediate apprehension of truth as well as teaching in the pure course of righteous duties and devotion to the Lord.
Notes: The asura kids question prahlādā as to when he learnt this from nāradhā. To this prahlāda recounts the events surrounding his birth and receiving this teaching from nāradhā, while he was still in his mother’s womb. Then prahlādā proceeds to teach ātma vidya.
Bhāgavatam Skanda 7, Chapter 7
Through śraddha, the jnāna of one’s divine nature arises.
bhavatām api bhūyān me
17. If you have śraddadha in my words, even your intellect and understanding will be capable of destroying the (false ego of) identification of the Self with the body etc. Just as that sense has been generated in me through śraddadha, it will appear in the case of women (referring only to those who are constantly distracted by worldly activities) and children (who are playful) as well.
Ātma vidya: Separating ātma from unātma – ātma-unātma viveka.
janmādyāḥ ṣaḍ ime bhāvā
18. Just as, through the agency of (eternal) Time which is capable of bringing about modifications, the six trans formations, (viz. birth, existence, growth, ripeness, decay and destruction) are found in the case of fruits of a tree (while they are on the tree which lasts much longer), six modifications beginning with birth are observed in relation to the body (so long as it is associated with the Ātman) but not to the Ātman (which is eternal and unchangeable).
ātmā nityo avyayaḥ śuddha
19. The Ātman is eternal (not subject to creation and destruction), un-deteriorating (free from decay), pure (untouched by thought, word and deeds), one (without second), the seer (the consciousness that underlies the kśetra – body, mind etc), the support (of duality), the immutable, self-effulgent, the primary cause ( i.e. Māyā śakti which is cause of the world, is identical with ātman), the all-pervading (i.e. as Sat – existence, it alone Is everywhere), detached (by virtue of being nondual consciousness) and perfect (i.e. not limited by its own māyā).
etair dvādaśabhir vidvān
20. With the help of the twelve supreme characteristics mentioned above, the learned person should renounce the wrong notions of ‘I and Mine’ with reference to one’s body and belongings, as the notion arises out of delusion (and ignorance).
svarṇaṁ yathā
grāvasu hema-kāraḥ
kṣetreṣu yogais tad-abhijña āpnuyāt
kṣetreṣu deheṣu tathātma-yogair
adhyātma-vid brahma-gatiṁ labheta
21. Just as a metallurgist specialized in gold extraction out of ore, is able to obtain gold from ore found in gold-fields, by using the requisite processes (of smelting etc,),similarly a person expert in adhyātma-vidya will be able to attain to Brahman, in the field of body (i.e. here and now).
aṣṭau prakṛtayaḥ proktās
22. (After analysis of the whole creation and reducing it to
fundamental Principles) , Teachers of yore (like Kapila and others) have stated
that there are eight Prakṛti aspects (viz. the Primordial matter or moola Prakṛti, Mahat, ahamkārā and five subtle
elements), three as their gunās and sixteen modifications (viz. five gross
elements, ten conative and cognitive senses and mind) but the Person or Self is
one, coordinating them all.
Ātma vidya: Recognizing ātma and renouncing the belief that upādhi is ātma (neti neti)
dehas tu sarva-saṅghāto
23. The body is the combination of these all. It is twofold—mobile and immobile. It is here (in the body) that the Self is to be sought and discriminated, by a process of elimination (viz. This is not the Self; it is not it).
Ātma vidya: Logical deliberation – anvaya vyatirekha
anvaya-vyatirekeṇa
24. By means of anvaya-vyatirekha*, by his power of discrimination and with purified mind and patient reflection over the phenomena of creation, sustenance and the destruction of the universe, that the Ātman is to be realized.
*Note: The logical deliberation of looking for agreement and
difference with which the changelessness of the Self as being distinct from changeful
upādhi – i.e. body, mind, prāna, etc in known.
Ātma vidya: avasta traya viveka – discrimination of three states
buddher jāgaraṇaṁ svapnaḥ
25. The states of wakefulness, dream and deep sleep are the
functions (modifications) of the intellect (buddhi). He who is aware of (i.e. experiences)
these (three states) is the puruṣaḥ paraḥ
(Puruśa who is parah – i.e. consciousness which is apart from all this prakriti
- body, senses, the mind etc.), the witness (of these all).
Karma Yōga with Iśvara
bhakti prepares the way
tatropāya-sahasrāṇām
29. Out of the thousands of expedients (for annihilating the seed of karmas) the one specifically inculcated by the venerable sage Narada is the proper performance of the acts which will automatically generate deep love and devotion directly unto the Supreme Bhagavān.
Guru-śuśrūsu leads to jnāna and bhakti
guru-śuśrūṣayā bhaktyā
30-31. (This is achieved) by guru-śuśrūsu (i.e. devout service to the preceptor accompanied by sincerely listening to the teaching of the preceptor), by offering all one’s earnings to him, by associating one’s Self with pious devotees of the Bhagavān, and by propitiating Bhagavān, by reverential liking for listening to the stories of Bhagavān, by extolling His excellent attributes and glorious deeds ) kīrtanair guṇa-karmaṇām), by meditating on his lotus-like feet and by seeing and worshipping his images.
Guru-śuśrūsu leads to seeing God in everyone
hariḥ sarveṣu bhūteṣu
32. With the understanding (i.e. conviction) that the venerable
Supreme Bhagavān Hari is in all created beings, one should treat them with due
respect at heart, and (as far as possible) offer them their desired objects,
evaṁ nirjita-ṣaḍ-vargaiḥ
33. In this way bhakti (devotion) unto the Supreme Bhagavān Vasudeva is practiced by persons who have conquered the group of six passions (viz. lust, anger, greed, delusion, pride, jealousy) or of six senses (external five cognitive senses and mind—the internal one). It is by (such) devotion that one develops devotional attachment unto the Bhagavān.
This develops into ecstatic devotion, which leads to Mukti here and now
niśamya karmāṇi guṇān atulyān
yadātiharṣotpulakāśru-gadgadaṁ
protkaṇṭha udgāyati rauti
nṛtyati
34. When having heard the accounts of His great deeds, incomparable attributes (e. g. love towards devotees) and His heroic exploits (e. g. killing of Ravana) unachievable by others but carried out by Him through His incarnations (like Rama, Krsna) assumed by him in sport, he (the devotee) with his hair standing on end through rapturous delight, and in a voice choked with tears, sings loudly with an open throat, shouts and dances.
yadā graha-grasta iva kvacid dhasaty
ākrandate dhyāyati vandate janam
muhuḥ śvasan
vakti hare jagat-pate
nārāyaṇety ātma-matir
gata-trapaḥ
35. When like a person possessed by an evil spirit, he sometimes bursts out into laughter here and screams out there; now he meditates, now he bows down to the people. Frequently he breathes heavily and with his mind absorbed in Atman, losing his sense of bashfulness, he utters loudly, “Oh Hari ! Master of the Universe ! Oh Nārāyaṇa”
tadā pumān mukta-samasta-bandhanas
tad-bhāva-bhāvānukṛtāśayākṛtiḥ
bhakti-prayogeṇa samety adhokṣajam
36. (It is) then that a one is set free from all bondages. One’s mind and body is attuned to the Bhagavān through contemplation over His pastimes and sportive actions. The seed of ignorance and the consequent (latent) desires being burnt down, by the great device of devotion, he attains to Bhagavān Nārāyaṇa (from Whom there is no return to samsara.)
adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram
37. In the case of embodied beings whose hearts are polluted (with worldly attachment, love etc.), mental communion with Adhōkśajā is the means of breaking the rolling wheel (cycle) of births and deaths. The (spiritually) wise people regard it as the absolute bliss of absorption in Brahman. Therefore, you do worship the Bhagavān residing in your heart.
Atma vidya enables this simple direct approach to BhagavAn Hari...
ko ’ti-prayāso ’sura-bālakā harer
upāsane sve hṛdi chidravat sataḥ
svasyātmanaḥ sakhyur
aśeṣa-dehināṁ
sāmānyataḥ kiṁ viṣayopapādanaiḥ
38. Oh children of Asuras ! What extraordinary effort is required in worshipping Bhagavān Hari Who abides in your heart like space, and Who is your own Self and an intimate friend ? What is the good of acquiring the objects of senses Which are commonly attained to by all embodied beings ?
Do not slip back into old ways, despite listening to this jnāna
rāyaḥ kalatraṁ paśavaḥ sutādayo
gṛhā mahī kuñjara-kośa-bhūtayaḥ
sarve ’rtha-kāmāḥ kṣaṇa-bhaṅgurāyuṣaḥ
kurvanti martyasya kiyat priyaṁ calāḥ
39. Wealth, a wife, cattles, sons and others (kinsmen) houses, landed property (or the earth), elephants, treasures, luxuries of life and all desired objects are evanescent. How much pleasure can all these fleeting objects afford to one whose life may cease at any moment ?
Unalloyed Bhakti is what matters in life. All else is …
nālaṁ dvijatvaṁ devatvam
51-52. Oh, Asura boys ! It is not the (eminence of) birth as a member of the twice born family or as a deva or as a sage that is sufficient for the propitiation of Hari. Neither righteous conduct, nor extensive knowledge nor charity nor penance, or performance of sacrifices, cleanliness (of body and mind) nor observance of vows is sufficient for His grace. Bhagavān Hari is pleased through pure bhakti (untainted by selfishness). All the rest is sheer pretense.
Atma vidya = Ishwara bhakti ==> leads to Sarvātmabhāva.
tato harau bhagavati
53. Hence, Oh descendants of Danu, you focus your devotion on the Almighty Bhagavān Hari who is the Self of all beings, by considering everything else as (dear as) your own selves.
daiteyā yakṣa-rakṣāṁsi
54. (Through such devotion) the descendants of Diti (i.e. daityās), Yakśās, rākśasās, fickle minded ones, śūdras, cowherds, birds, beasts and even sinful jīvas have attained to immortality (the self-same nature as Acyutaḥ).
etāvān eva loke ’smin
55. Unswerving absolute devotion to Gōvinda (Bhagavān Viśnu) which requires viewing His presence in and regard for every creature (mobile or immobile)—this alone has been enunciated in the Śāstrās as the highest puruśārthā of man in this world.
Comments
Post a Comment