One Without a Second - The Nondual Vision of the Bhāgavata

 

Skandha 1

BhP 1.2.11
vadanti tat tattvavidas tattvaṃ yaj jñānam advayam /
brahmeti paramātmeti bhagavān iti śabdyate //
 Knowers of Reality speak of that nondual Reality as Brahman, Paramātman, or Bhagavān.

BhP 1.15.30
gītaṃ bhagavatā jñānaṃ yat tat saṅgrāmamūrdhani /
kālakarmatamoruddhaṃ punaradhyagamat prabhuḥ //
 The Lord recollected again that knowledge taught by Bhagavān on the battlefield, which had been obscured by time, action, and darkness.

BhP 1.15.31
viśoko brahmasampattyā sañchinnadvaitasaṃśayaḥ /
līnaprakṛtinairguṇyādaliṅgatvādasambhavaḥ //
 Having attained Brahman, freed from grief, and with all doubt about duality cut off, he became beyond material nature, without limiting marks, and thus beyond rebirth.

Skandha 2

BhP 2.5.18
sattvaṃ rajas tama iti nirguṇasya guṇās trayaḥ /
sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ //

Sattva, rajas, and tamas are the three guṇas of the Lord who is in himself beyond the guṇas; by his māyā they are assumed for preservation, creation, and dissolution

BhP 2.6.39
viśuddhaṃ kevalaṃ jñānaṃ pratyak samyag avasthitam /
satyaṃ pūrṇam anādyantaṃ nirguṇaṃ nityam advayam //
 It is pure, absolute consciousness, inwardly and perfectly established, real, full, without beginning or end, beyond guṇas, eternal, and nondual.

BhP 2.7.50
so 'yaṃ te 'bhihitas tāta bhagavān viśva-bhāvanaḥ /
samāsena harer nānyad anyasmāt sad-asac ca yat //
 Thus has Bhagavān, the source of the universe, been briefly described to you. There is nothing, whether manifest or unmanifest, apart from Hari.

BhP 2.9.32
aham evāsam evāgre nānyad yat sad-asat param /
paścād ahaṃ yad etac ca yo 'vaśiṣyeta so 'smy aham //
 Before creation I alone existed, nothing else, neither cause nor effect. After creation too I am this all, and whatever remains at dissolution, that also am I.

BhP 2.10.7
ābhāsaśca nirodhaśca yato 'styadhyavasīyate /
sa āśrayaḥ paraṃ brahma paramātmeti śabdyate //
 That from which appearance and dissolution are understood to arise is the ultimate ground, called the Supreme Brahman and Paramātman.

Skandha 3

BhP 3.5.25
sā vā etasya saṃdraṣṭuḥ śaktiḥ sad-asad-ātmikā /
māyā nāma mahā-bhāga yayedaṃ nirmame vibhuḥ //
 O noble one, the power of the Supreme Seer, consisting of cause and effect, is called māyā. By it the Lord projected this universe.

BhP 3.7.2
brahman kathaṃ bhagavataś cin-mātrasyāvikāriṇaḥ /
līlayā cāpi yujyeran nirguṇasya guṇāḥ kriyāḥ //
 O Brāhmaṇa, how can actions and qualities be attributed, even playfully, to Bhagavān who is pure consciousness, changeless, and beyond the guṇas?

BhP 3.26.2
jñānaṃ niḥśreyasārthāya puruṣasyātma-darśanam /
yad āhur varṇaye tat te hṛdaya-granthi-bhedanam //
 I shall describe to you that knowledge for the highest good of a person, namely Self-realization, which cuts the knot of the heart.

BhP 3.26.3
anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ /
pratyag-dhāmā svayaṃ-jyotir viśvaṃ yena samanvitam //
 The Self, the Puruṣa, is beginningless, beyond the guṇas, and higher than prakṛti; it is the inner light, self-luminous, by which the universe is pervaded.

BhP 3.27.11
mukta-liṅgaṃ sad-ābhāsaṃ asati pratipadyate /
sato bandhum asac-cakṣuḥ sarvānusyūtam advayam //

The signless liberated Self, appearing as though connected with empirical existence, is superimposed upon the unreal. One whose vision is fixed on the unreal does not perceive that nondual Reality which pervades all and is the ground of the real.

Skandha 5

BhP 5.20.33
yat tat karmamayaṃ liṅgaṃ brahma-liṅgaṃ jano 'rcayet /
ekāntam advayaṃ śāntaṃ tasmai bhagavate nama iti //
 One should worship that symbolic form composed of action and pointing to Brahman, thinking, “Obeisance to that Blessed Lord who is absolute, nondual, and serene.”

Skandha 6

BhP 6.16.18
oṃ namastubhyaṃ bhagavate vāsudevāya dhīmahi /
pradyumnāyāniruddhāya namaḥ saṅkarṣaṇāya ca //
 Om. Salutations to you, Bhagavān Vāsudeva. We meditate upon you. Salutations also to Pradyumna, Aniruddha, and Saṅkarṣaṇa.

BhP 6.16.19
namo vijñānamātrāya paramānandamūrtaye /
ātmārāmāya śāntāya nivṛttadvaitadṛṣṭaye //
 Salutations to the one who is pure consciousness, the embodiment of supreme bliss, delighting in the Self, peaceful, and beyond the vision of duality.

Skandha 7

BhP 7.3.34
anantāvyakta-rūpeṇa yenedam akhilaṃ tatam /
cid-acic-chakti-yuktāya tasmai bhagavate namaḥ //
 Salutations to Bhagavān who pervades this entire universe in an infinite, unmanifest form, endowed with powers of consciousness and non-consciousness.

BhP 7.9.48
tvaṃ vāyur agnir avanir viyad ambu mātrāḥ /
prāṇendriyāṇi hṛdayaṃ cidanugrahaś ca /
sarvaṃ tvam eva saguṇo viguṇaś ca bhūman /
nānyat tvad asty api manovacasā niruktam //
 You are air, fire, earth, space, water, the subtle elements, life-force, the senses, the heart, and consciousness itself. O Infinite One, you are everything, with qualities and beyond qualities; nothing exists apart from you, whether grasped by mind or speech.

BhP 7.15.62
bhāvādvaitaṃ kriyādvaitaṃ dravyādvaitaṃ tathātmanaḥ /
vartayan svānubhūtyeha trīn svapnān dhunute muniḥ //
 Cultivating nonduality in attitude, action, possessions, and the Self, the sage, through direct realization, shakes off the three dream-like states.

BhP 7.15.63
kāryakāraṇavastvaikya darśanaṃ paṭatantuvat /
avastutvādvikalpasya bhāvādvaitaṃ taducyate //
 Seeing the unity of cause and effect, like cloth and threads, and recognizing conceptual distinctions as ultimately unreal, this is called nonduality in understanding.

BhP 7.15.64
yadbrahmaṇi pare sākṣāt sarvakarmasamarpaṇam /
manovāktanubhiḥ pārtha kriyādvaitaṃ taducyate //
 The direct offering of all actions to the Supreme Brahman through mind, speech, and body is called nonduality in action.

BhP 7.15.65
ātmajāyāsutādīnāmanyeṣāṃ sarvadehinām /
yat svārthakāmayoraikyaṃ dravyādvaitaṃ taducyate //
 Regarding one’s wife, children, and all embodied beings with unity in purpose and welfare is called nonduality in possessions or relational life.

Skandha 8

BhP 8.1.13
sa viśvakāyaḥ puruhūta-īśaḥ satyaḥ svayaṃ-jyotir ajaḥ purāṇaḥ /
dhatte 'sya janmādy ajayātma-śaktyā tāṃ vidyayodasya nirīha āste //
 He, the cosmic Lord, true, self-luminous, unborn, and ancient, assumes creation and the rest through his own unborn power, yet remains unattached and inactive in himself.

BhP 8.5.50
namas tubhyam anantāya durvitarkyātma-karmaṇe /
nirguṇāya guṇeśāya sattvasthāya ca sāmpratam //
 Salutations to you, the Infinite One, whose nature and acts are beyond reasoning, who is beyond the guṇas yet lord of the guṇas, and presently established in sattva.

Skandha 10

BhP 10.3.24
rūpaṃ yat tat prāhur avyaktam ādyaṃ
brahma jyotir nirguṇaṃ nirvikāram /
sattā-mātraṃ nirviśeṣaṃ nirīhaṃ
sa tvaṃ sākṣād viṣṇur adhyātma-dīpaḥ //
 That form which the wise describe as the primordial unmanifest, as Brahman, as light, beyond qualities and change, sheer being, without distinctions and without desire, that indeed are you, Viṣṇu, the light of the inner Self.

BhP 10.51.56
tasmād visṛjyāśiṣa īśa sarvato rajas-tamaḥ-sattva-guṇānubandhanāḥ /
nirañjanaṃ nirguṇam advayaṃ paraṃ tvāṃ jñāpti-mātraṃ puruṣaṃ vrajāmy aham //
 Therefore, O Lord, abandoning all worldly blessings tied everywhere to the guṇas of rajas, tamas, and sattva, I seek refuge in you, the stainless, attributeless, nondual Supreme Person, pure consciousness alone.

BhP 10.88.5
harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ /
sa sarva-dṛg upadraṣṭā taṃ bhajan nirguṇo bhavet //
 Hari is directly beyond the guṇas, the Supreme Person beyond prakṛti. He sees all and is the witness; by worshipping him, one becomes free from the guṇas.

Skandha 11

BhP 11.2.43
ity acyutāṅghriṃ bhajato 'nuvṛttyā bhaktir viraktir bhagavat-prabodhaḥ /
bhavanti vai bhāgavatasya rājaṃs tataḥ parāṃ śāntim upaiti sākṣāt //
 By faithfully worshipping the feet of Acyuta, devotion, detachment, and awakening to Bhagavān arise in the devotee, and from that he attains supreme peace.

BhP 11.11.3
vidyāvidye mama tanū viddhy uddhava śarīriṇām /
mokṣa-bandha-karī ādye māyayā me vinirmite //
 Know, O Uddhava, that knowledge and ignorance are my two powers for embodied beings. Fashioned by my māyā, one leads to liberation and the other to bondage.

BhP 11.11.4
ekasyaiva mamāṃśasya jīvasyaiva mahā-mate /
bandho 'syāvidyayānādir vidyayā ca tathetaraḥ //
 O wise one, the jīva is but a portion of me. Its beginningless bondage comes through ignorance, and its release comes through knowledge.

BhP 11.16.11
guṇinām apy ahaṃ sūtraṃ mahatāṃ ca mahān aham /
sūkṣmāṇām apy ahaṃ jīvo durjayānām ahaṃ manaḥ //
 Among entities possessing qualities I am the cosmic thread; among the great I am the Great Principle; among subtle things I am the jīva; among the difficult to conquer I am the mind.

BhP 11.22.12
prakṛtir guṇa-sāmyaṃ vai prakṛter nātmano guṇāḥ /
sattvaṃ rajas tama iti sthity-utpatty-anta-hetavaḥ //
 Prakṛti is the equilibrium of the guṇas; these guṇas do not belong to the Self. Sattva, rajas, and tamas are the causes of maintenance, creation, and dissolution.

BhP 11.22.33
yo 'sau guṇa-kṣobha-kṛto vikāraḥ pradhāna-mūlān mahataḥ prasūtaḥ /
ahaṃ tri-vṛn moha-vikalpa-hetur vaikārikas tāmasa aindriyaś ca //
 The modification produced by the agitation of the guṇas, born from mahat rooted in primordial matter, is the threefold ahaṃkāra, the source of delusion and differentiation, in its vaikarika, tāmasa, and sensory forms.

BhP 11.22.60
yathaivam anubudhyeyaṃ vada no vadatāṃ vara /
su-duḥṣaham imaṃ manya ātmany asad-atikramam //
 O best of teachers, tell us how this should be rightly understood, for this false superimposition upon the Self seems very hard to overcome.

BhP 11.24.3
tan māyā-phala-rūpeṇa kevalaṃ nirvikalpitam /
vāṅ-mano-'gocaraṃ satyaṃ dvidhā samabhavad bṛhat //
 That vast Reality, in itself undivided, beyond speech and mind, and truly real, appeared as two through the effect-form of māyā.

BhP 11.24.4
tayor ekataro hy arthaḥ prakṛtiḥ sobhayātmikā /
jñānaṃ tv anyatamo bhāvaḥ puruṣaḥ so 'bhidhīyate //
 Of those two, one aspect is prakṛti, constituted of both principles; the other is consciousness, and that is called puruṣa.

Skandha 12

BhP 12.7.23
brāhmaṃ pādmaṃ vaiṣṇavaṃ ca śaivaṃ laiṅgaṃ sa-gāruḍaṃ /
nāradīyaṃ bhāgavatam āgneyaṃ skānda-saṃjñitam //
 The Purāṇas are called Brāhma, Pādma, Vaiṣṇava, Śaiva, Laiṅga, Gāruḍa, Nāradīya, Bhāgavata, Āgneya, and Skānda.

BhP 12.13.18
tatra jñāna-virāga-bhakti-sahitaṃ naiṣkarmyam āviskṛtaṃ /
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ //
 Therein is revealed actionlessness together with knowledge, dispassion, and devotion. Hearing it, reciting it well, and reflecting deeply on it with devotion, a person becomes liberated.