44 - A Discourse on Meditation 

Bharadvaja said:¹

1. This is verse 7 in the Mbh. Shanti. ch. 192. 

1. A world other than this is reported only, but is not perceived, I wish to know about it. It behoves your worship to recount it.² 

2. After a long discussion, NK. tries to show that this verse is an enquiry to show the path to God-realization (Shruti-yuktibhyam jnato' pi paramåtma na sakşhi kriyate iti tat-sakşhatkaropāyam brühiti prarthitah Bhruguh.

Bhrugu said: 

       2. On the northern side of the Himavan which is holy and endowed with all good qualities, there is a region which is holy, lovable and conducive to welfare. It is called the other world.³

3. NK treats the whole chapter as a continuous metaphor of a spiritual nature. Vyāsa (and here Narada) describes an ideal place on this earth as the 'next' or 'excellent world (paralokah). But NK differs. He interprets: After the realization of the soul (uttare) near the Himalayas i.e., Meru (which stands for the nose) there is the excellent world just in the middle of the eyebrows, etc. NK cites a quotation from mantra-sastra to prove the identification of the nose and mount Meru, called also the Himalayas. 

hema-rupo bhruvor madhye merus tishthati parvatah |

tasyäbhito mahi parshve panchashakoti-yojana ||

The Mbh. however, describes an ideal region on the earth. Hence, we have followed the plain meaning of these verses and not the esoteric significance of each point, as is done artificially by NK. 

3. There men do not commit sinful activities; they are pure and absolutely devoid of impurities. They have eschewed greed and delusion. They are perfectly harmless. 

4. It is a land on a par with the heaven; all suspicious qualities are said to be present therein. Death occurs at the proper time; ailments do not touch (anyone). 

5. No one is covetous of other men's wives. The people are devoted to their own wives. No other man is ever killed there. No one is arrogant of his possessions. 

6. There is no Adharma (sin), at all. Their knowledge being difinite, no doubt arises (in any one). The benefit of whatever is done is directly obtained there. 

7. Some of the men here are endowed with vehicles, scats and (plenty) to eat. They live in palatial houses. They are surrounded by all desirable things. They are bedecked in gold ornaments. 

8. In regard to some (it must be confessed that they anyhow manage to remain alive. With great deal of hard labour, they retain their Pranas (vital breath).⁴ 

4. It is better to interpret as follows: In that region, some (ascetics) cat abstemiously just enough to keep themselves alive, while others with a great effort practise Pranayama.

9. Here (in this world) some men are devoted to Dharma, and some men are absorbed in roguery. Some men are happy while some are miserable; some are indigent and others are affluent. 

10. (In this world) there is hard labour, fear, strain, delusion and severe hunger. Here covetousness is seen and a passion that deludes all ignorant people. 

11-12. The intelligent man who knows this, is not contaminated by sin.⁵ The penance of those dwindles-those who resort to deceipt, fraud, stealth, censuring, enviousness, obstructing others, violence, back-biting and falsehood. 

5. V.II a is actually v. 16b in ch. 192 of the Mbh. Shanti. This appears unconnected with 11b and is obscure. But v. 16a and b in the Mbh. (ibid) clarifies it. That verse in the Mbh. means: (16a) Here various opinions prevail and are advocated by persons who did meritorious or sinful acts (16b=1 la of NP). The intelligent man who knows all those opinions of both kinds (virtuous and sinful) is not contaminated by sin.

13. If a learned man were to pursue these, his penance never increases. Here the anxiety over pious and impious rites is of many kinds. 

14. This is the Karmabhumi (land of Karmans or holy rites). After performing suspicious and inauspicious acts here one attains corresponding results, viz. auspicious results due to auspicious activities and inauspicious results, otherwise. 

15. Formerly, Prajapati, Devas and the groups of sages had performed yajnas and penances (here). Becoming purified (by the sacrificial acts and penances) they had attained Brahmaloka. 

16-17. The northern section of the earth is the most auspicious and the holiest. The men who perform meritorius rites and feel regard for Yoga⁶ are born here. Others are born in the species of animals and brutes, and when their span of life is exhausted, they get lost on the earth. 

6. Satkaram rucchanti-yoge adaram ruchanti prapnuvanti-NK.

Here ends ch. 192 in the Mbh. Shānti.

18. Those who are eagerly intent on devouring each other, those who are endowed with greed and delusion, move about (or are born) only here. They do not go to the northern quarter 

19. The learned men who worship their preceptors, those who strictly adhere to the vow of celibacy, do understand the path duly of all the worlds. 

20. Thus the Dharma formulated by Brahma (or proclaimed in the Veda) has been succinctly recounted by me. He who understands Dharma (righteousness) and Adharma of the world, is intelligent. 

Bharadvaja submitted:⁷

7. The NP omitted ch. 193 and here ch. 194 from the Shanti Parvan (Mbh). is incorporated.

21. What is called Adhyatma (knowledge, etc, regarding the soul)? Of what nature is it and which is laid down by Shastras for every person. Elucidate to me, O sage (one whose richness is penance) that Adhyatma precisely (lit, as it actually is). 

Bhrugu explained: 

22. O Brahmana sage, I shall explain what you ask about, namely the Adhyatma. It is conducive to happiness and welfare, O dear one. 

23. Everything including the (knowledge about) creation and dissolution has been pointed out by preceptors. On knowing this, the man attains pleasure and happiness, even in this world. 

24-26a. He will gain the benefit. It is conducive to the welfare of all living beings. The Maha Bhutas (elements) are the earth, wind, ether, water and the fifth one, fire. They are the source of the origin of and the ultimate place of dissolution of all living beings. They dissolve themselves unto him wherefrom they had been created. Just as the waves originate from and merge into the ocean, so also the living beings originate from the elements and merge into them.⁸ 

8. As usual, the printed Sk. text of the NP has separated in the original slokas of the Mbh. in the unnatural way. Here v. 4 in the Mbh. (ibid) 194, consists of 3 lines. But the NP combined 4a and 4b into v. 23 and 4c and 5a of the Mbh. is given as v. 24. In this way the lines of the original shlokas in the Mbh, are found disarranged in the NP, in this chapter.

26b-28a. Just as the tortoise spreads out and withdraws its limbs so also the Bhutatman (the Soul of all living beings or the creator) creates and withdraws the living beings or elements unto himself. The creator has made only five great elements for the constitution of) all living beings. But the individual soul does not see it, in proper perspective. 

28b-30. The sound, ears and cavities in the body these three have originated from ether. It is remembered that the three, viz. touch, Cheshta (movement of the limbs) and the skin-are born of Vayu (the wind element). Colour, eyes, and cooking (i.e., digestive process)- these constitute the three attributes of the fiery element. The tastes, moisture and the tongue-these three are remembered as the attributes of water element. That which is to be smelt (scents, etc.), the nose and the physical body-these three are the attributes of earth. 

31-34, The Maha Bhutas are only five. The mind is said to be the sixth. O resident of the Land of Bharata*, the sense organs and the Manas (mind) have (thus) been known. The seventh, they say, is Buddhi (intellect). The Kshetrajña (the individual Soul) is the eight. The ear is (created) for the purpose of hearing; the skin is for the purpose of) touching; the tongue is for perceiving the taste and the nose is for perceiving smell. The mind creates doubts, the intellect decides; the Kshetrajna is stationed like a witness. All that is above the soles of two feet, all that is behind and above are seen by him (the soul).

          * The NP adopted the Mbh. (ibid) v. 12 along with the epithet of Yudhishthira, viz. Bharata. Bharadvaja was not a descendant of Bharata. Hence, this interpretation here, instead of the usual “O Scion of Bharata' intended in v. 12 of the Mbh.

35. Know that the entire intervening space has been pervaded wholly by the omnipresent lord.⁹ All the sense organs (mind and intelligence) have to be known (thus) by men in their entirety. 

9. NK. explains: This whole body right from the soles of the feet, what is above and beneath the body and what is within and outside the body- all this is completely pervaded by him. Such is his omnipresence.

36a. The three Bhavas (states) or Gunas, viz., Tamas, Rajas and Sattva are dependent thereon (on the mind, etc.). 

36b-37a. After understanding the intellect as well as the advent and departure of the living beings one slowly attains excellent tranquillity. 

37b-38a. The Buddhi is quelled through the Gunas and the Indriyas (sense-organs) through the intellect. The elements have the mind as constituting their sixth (member). If the Buddhi is absent how can there be Gunas?¹⁰ 

10. These are obscure verses in spite of (or because of?) NK long comm. It appears that he supports Vijñånavāda. He means to say that nothing exists except as it exists in “Ideas'. After using the argument of the Advaita school, he sums up: “In the absence of Buddhi (Intelligence), both the cause and products of Buddhi are destroyed. Hence the term guna implies attributes like Sattva etc., mind, sense-organs along with their objects.

38b-39a. In this way the entire creation, the mobile and immobile, is permeated by it. It (the creation) is born out of it and gets dissolved in it. Hence, it is so specified in shastras). 

39b-40. That through which one sees is the eye; that which hears is called Shrotra (the ear); they call what smells the Ghrana (nose); one perceives taste through the tongue; one touches with the skin and feels the touch. That which is called the Buddhi undergoes modification at once. 

41. When something is sought (by the Buddhi), it becomes the mind-The bases on which Buddhi rests are five, each functioning differently. (They are called Indriyas, the invisible principle Buddhi rests on them).

42. The Buddhi stationed in a person (as its basis) spreads over (is concerned with) the three Bhavas viz. Sattva, Rajas and Tamas. 

43. Sometimes it attains pleasure; sometimes it experiences sorrow and sometimes it feels neither happiness nor misery. 

44. Thus the Buddhi occupies the three states (viz. the attributes) in the minds of men. Though identical with the Bhavas, it sometimes transcends the three Bhavas, through Yoga. 

45. (Defective) Just as the ocean that is the lord of the rivers transgresses its boundary with its waves.¹¹

11. V.45 appears defective as 45a is to be connected with 44b of which it is the illustration. The original Mbh. verse 24 is thus distributed over the two NP verses. The simile is unusual as the ocean according to poets, never crosses its boundary (though facts differ).

45b-46a. That Buddhi which transcends the three gunas or stages exists in the mind in a pure subtle state of existence (like the smell of garlic to the pot after washing-NK). The attribute rajas that propels them to action, soon pursues it. At time it makes all the senses function.¹² 

12. V. 45b and 46a form one verse (viz Mbh. ibid.25). Hence these lines are translated as forming one Shloka.

47. Sattva is pleasure; Rajas is sorrow and Tamas is anger. Whatever state of mind there is in the world gets merged in one of these three. 

48. Thus all the emotional conceptions and feelings of Buddhi (intellect) have been explained to you. All the sense organs must be conquered by intelligent men.

49. Three types of sensations (intelligence?) are seen in all living beings, viz. that originating through Sattva, that which depends on Rajas and on tamas for the origin. 

50-51a. The attribute of Sattva produces happiness, of Rajas brings misery. When these two get up mixed with Tamas, then neither pleasure nor sorrow is produced (but it creates delusion. 

51b-52a. If anything appeals to you and is pleasing physically and mentally, it shall be said that the Sattvika emotion is present. 

52b-53a. If anything provokes misery and is displeasing to the soul, excellent sage, know that Rajas has begun to function. 

53b-54a. If anything is deluding and confounding and the object is not clear, is incomprehensible and is difficult to be conceived, understand it to be Tamas. 

54b-55a. Ecstatic delight, pleasure, bliss, happiness and tranquillity of the mind-If these are present to a certain extent (though rarely) they are called Sattvika attributes. 

55b-56a. Dissatisfaction, distress, sorrow, greediness and impatience-these are the symptoms of the Rajas Guna. These are seen effected by the body.¹³

13. For deha-hetubhih of the NP, Mbh. (ibid) v. 35 reads hetvahetubhih (These are seen) with or without adequate causes for producing them. 

56b-57a. Dishonour, delusion, blunder, sleeping and lassitude—these various Tamo-Gunas are present in men to a certain extent. 

57b-58a. The mind is defective;¹⁴ it wanders along many ways, is of the nature of seeking and entertaining doubts, if such mind is under one's control, one is happy here and here after. 

14. For the obscure düşhanam of the NP, Mbh. (ibid) v. 37 reads dūragam. NK interprets: (the mind) which is attached to things which are very difficult to obtain (düragam) and which is capable of extending to a number of objects simultaneously (bahudha-gami).

58b-59a. Though both Sattva (Guna) and the Kshetrajna (the individual soul) are subtle¹⁵, the difference between them is that one (Intelligence) creates gunas, while the other (the soul) does not.

15. Yasya in the NP renders this sentence predicateless. For yasya, Mbh. (ibid) v. 38 reads pashya. Thus, the translation: Notice the difference between Sattva (Intelligence -buddhi-sattvam NK).

59b-60. Just as Mashaka (gnats) and Udumbara (a fig) may be seen united with each other. Though united, they are distinct from each other, so also the Gunas and the Kshetrajna are by nature separate entities but they are seen united with one another. 

61-62a. Just as the fish and water are separate entities, but are found to be in the state of union, the same is the state with reference to the Intelligence and the Soul. The attributes do not comprehend the Atman, but he knows the attributes (Gunas) thoroughly. The Atman who is the witness of the Gunas, regards them all as proceeding from himself. 

62b-63a. Functioning through (five) senses¹⁶, (the mind the sixth) and Intelligence as the seventh-all of which are (by themselves) inactive and without any consciousness, the Atman discovers the objects (around it) like a (covered) lamp showing all objects by radiating rays through the apertures (in its cover). 

16. Two printing mistakes in the NP, viz. indriyastu for indriyais tu and pradipavan for pradipavat render this verse obscure. I have accepted the correct readings from the Mbh, (ibid) v. 42 and translated accordingly.

63b-64. The Sattva (Intelligence) creates the Gunas while the soul (Kshetrajna) is a (mere) witness. That is the certain relation between Sattva and Kshetrajna (from times immemorial). Neither Sattva nor Kshetrajna have any support or refuge. 

65-66a. The Intelligence (Sattva) creates the mind but never the Gunas, When he (Atman) properly controls their reins by means of the mind, then his soul becomes revealed (within himself), like a lamp burning within a pitcher. 

66b-67a. The sage who eschews Prakruta (ordinary) rites or acts and who is always delighted within his own Atman becomes the soul of all living beings. He attains the excellent goal. 

67b-68a. Just as an acquatic bird does not get wet (or is not besmeared or affected) with water, similarly, a person who is firm in (spiritual) wisdom, (and is free from any hallucination) moves about in living beings (without being attached to and affected by them.) 

68b-69a. With the help of one's judgement and knowledge, one should behave in this world in this way, without bewailing or without being elated, but be equanimous and devoid of (even a trace) of jealousy. 

69b-70a. A person who lives in his real state of being the Atman, always creates the Gunas even as a spider creating its threads. The Gunas should be understood as the threads (emitted by the spider). 

70b-72a. Some opine that the attributes (Gunas) with regard to such men are not lost while some others say that they are lost. The first depend upon the Shrutis (Pratyaksha the direct proof) which are not contradicting while the others-who advocate the loss, depend on Smrutis. Pondering over both these one should decide for one's self which is correct. 

72b-73a. In this way the hard insoluble knot in the heart which causes anxiety should be removed and one should dwell in happiness. With all one's doubts resolved one need not feel sorrow. 

73b-74a. Just as men smeared with dust (or mud) obtains success (become pure) after plunging into full stream of water, similarly, men of dirty and unclean-hearts attain success by getting perfect knowledge. 

74b-75. A person who sees only the other bank of a great river is tormented till he reaches the other side mere sight of the other bank is not enough). But in the case of the knower of Reality, the mere knowledge of the Truth makes him happy. Persons who in their hearts realise that the soul is untouched by worldly objects (and is one) get that excellent knowledge. 

76. Thus a man who realizes the advent and the departure of the living beings, ponders upon it slowly by means of his intellect and attains peace and tranquillity. 

77. He who has understood the destructibility of the threefold goals (Dharma, Artha and Kama) of life and investigating them (and following Yoga) mentally, discards them, becomes the real seer of Reality! (And having obtained bliss through self-realization), he becomes disinterested 

78. By persons who are not self-possessed, the soul is impossible to be realized through senses which are partially employed on diverse objects and which are very difficult to obtain¹⁷ (to control-Mbh.). 

17. For durvapeshu of the NP, Mbh. (ibid) v. 58 reads durváryaih ‘difficult to control' I have followed NP.

79. After knowing this, one shall become enlightened. What else is the characteristic of an enlightened one? Indeed, after realising it, learned men consider themselves contented. 

80. To the knower of quality) what appears extremely frightful, to the unenlightened (e.g., the fear of a serpent which is really a rope) inspires no fear at all. There is no better state than Moksha (emancipation from Samsara) to anyone. If there be superiority in qualities (in such persons), some difference in the gradation in reality may be seen, say the learned. 

81. If a man performs holy rites without any specific aim or desire (in return) that act burns down what acts have been performed by him) earlier. (Past acts being burnt down and present acts being desireless do not bring about undesirable results. But if such a knower continues to act how can these acts bring about Moksha?) 

82. People of their own accord produce the world (they live in) and the duration of (their) life (in it). The above are (automatically) created while he is doing an act. Please see that even if he is ever subjected to a frightful state, he does not bewail the good actions.¹⁸

18. The verse has become obscure in the NP due to faulty mixture of vv. 62 and 63 and misprints. The Mbh. reads: 

Lokam ashuram asüyate janas tasya taj janayatiha sarvatah

Loka atura-janan viravashams tat tadeva bahu pashya shochatah 

tatra pashya kushalan ashochato ye vidus tad ubhayam padam satam

As NK explains: People reproach (asuyate) persons afflicted (with evil passions) which drive them to births of diverse kinds. Notice clearly how such afflicted persons suffer from loss of possession and those real learned persons who remain unaffected with grief. Those who know the gradual and instantaneous types of liberation, are the really wise ones.' 

Here ends ch. 194 in the Mbh. Shanti. 

Bharadvaja said: 

83. Please explain the path of meditation unto me for the achievement of that region on knowing which, O Brahmana, a man is relieved from three types of distresses. 

Bhrugu said: 

84. O Brahmana sage! I shall recount to you the four types of Jñanayoga (the path of knowledge), on realising which, great sages attain eternal Siddhi. 

85. The great sages who are experts in Yoga and are gratified with their perfect knowledge and have fixed their hearts on Liberation from Samsara, perform their Yogic meditation on proper lines. 

86. Being freed from the blemishes of the worldly existence, they are liberated. With their liability to get a further birth being eliminated, they stabilise themselves in the pristine Soul-state. 

87. (Defective) They are free from mutually clashing pairs such as pleasure, pain, always established in the Sattva Guna; they are liberated and they do not possess anything, They cultivate detachment that does not obstruct¹⁹ and that is conducive to mental tranquility. 

19. The reading asadganya-vidhadini is obscure. The Mbh. reading (Shanti 195.4) is asanganya-vivadini is better. It means, they (live) in places detached from their relatives (wives, children, etc.) and where no disputant lives”.

88. There, the sage should keep his extremely tormented and agitated mind concentrated by means of meditation. With drawing within him (as if in a lump) all his sense-organs, the sage should be seated (motion-less) like a log of wood. 

89. He should not perceive any sound through his ears, nor feel any touch by means of his skin; he should not perceive any colour or feature through the eyes; nor should he have the taste of anything through his tongue. 

90. Being immersed in meditation, the knower of reality should eschew all things to be smelt. The energetic Yogin does not covet these (five types of) objects which excite the senses. 

91. Then the clever (devotee) shall withdraw into his mind the Panchavarga (the group of five senses). He shall then enter into meditation (stabilising) erring mind along with the five sense organs. 

92. The mind is a wanderer (in objects of senses, etc.) It consists of five gates (the cognitive senses). It is both powerful and weak²⁰, the wise Yogin should quickly²¹ fix his mind into the path of meditation first, making it independent of any refuge.

20. Mbh. (ibid) 9: chalachalam 'constant in pursuing unstable objects (of senses)'. 

21. Mbh. (ibid) reads mano'ntara and means: The yogin, in the cavity of his heart fixes etc.

93. At this time he should 'collect’ the sense organs and the mind into one lump (and direct them to the path of meditation). Thus, the first path of meditation has been explained by me. 

94. The mind which is the sixth anga of the Jiva, when thus controlled, will throb like the streak of lightening in the clouds extending as far as the ocean.²² 

22. Mbh. (ibid) 11 reads samud-bhranta, 'capricious'.

95. Just as a drop of water on the leaf (of a lotus) is very restless and moves all round, so also his mind moves about in the path of meditation. 

96. For a moment the mind is a little attentive and becomes steady in path of meditation. Then it wanders into the path of the wind. The restless mind becomes flighty like the wind. 

97. A person who knows the path of meditation should not be discouraged, should not mind the troubles undergone, should give up lethargy and malice and should again establish his mind in meditation. 

98. Pondering, reflection, and discrimination²³ are produced in order in the meditating Yogi). This is the first meditation of the sage endowed with trance.

23. Vichara, Vitarka and Viveka are the different stages in the progress of Yoga. NK quotes from various works on Yoga in his long comm, to substantiate this.

99. If he is mentally distressed, he should console himself. The sage should not feel despondent. He should seek what is beneficial to himself. 

100. A heap of dust, ashes or cowdung cannot be formed into a saturated paste by sprinkling with water all of a sudden. 

101. It should be gradually made into paste, some part remaining dry in the beginning but later on made smooth. Thus, everything will become drenched completely in the end. 

102. In the same manner one must make the group of sense organs calm and tranquil. They must be withdrawn gradually. Then they will be subdued perfectly. 

103. O leading sage! By stabilising one's mind and five senses in the path of meditation first, a Yogi is able to subdue them completely by steadfast (practice in) Yoga. 

104. Neither through manly effort nor through divine providence shall he attain that happiness which he attains by restraining the self (in Yoga). 

105. Endowed with that bliss, he will find pleasure in the process of meditation. Thus, the Yogins attain the blissful salvation (lit. with no ailments). 

Sanandana said: 

106. O Brahmana, thus instructed by Bhrugu, the valorous Bharadvaja, the extremely virtuous soul, was surprised. He worshipped Bhrugu. 

107. O learned one, thus the creation of the universe has been narrated unto you entirely. O excessively intelligent one, what else do you wish to hear?