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2024-04-19, 11:39 AM |
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Chapter 23: Forbearance: the Song of the
Avantî Brâhmana
(1) The son of Vyâsa said: 'Thus
respectfully being requested by Uddhava, the greatest of the devotees,
began the chief of the Dâs'ârhas whose heroism is so worthy
to be discussed, to speak, praising the words of His servant. (2) The Supreme Lord said: 'O disciple of
Brihaspati, there is virtually no pious soul in this world capable of
keeping his mind in check when it is disturbed by the insulting words
of a bad person. (3) A person is not as much pained when pierced
by arrows that go through the heart as he is hurt by a load of arrows
in the form of the harsh words of untruthful people. (4)
In this regard Uddhava, is a most pious story told. Please listen
carefuly, I shall now describe it to you. (5)
It was related by a mendicant who, upon being insulted by bad people,
kept his composure reminding himself that it happened as a consequence
of his past deeds.
(6) In Avantî [in the district of Malwa]
there once lived a certain brahmin very rich with opulences who earned
his livelihood doing business; but he was a miser, full of lust, greed
and prone to anger [see also B.G. 2:
49]. (7)
He had no respect for his relatives and guests, not even in words. Nor
catered he, devoid of religiosity, at the right time to his own needs. (8)
With him so ill-behaved his sons, in-laws, his wife, daughters and
servants turned against the miser. Full of enmity they withheld their
affection. (9) This way lacking in dharma as well as in
pleasure, the five claimants of sacrifice [the deities, see pañca-bhâga] became angry with that obsessive treasurer
who failed for both the worlds [this and the next]. (10)
With his neglecting them depleted his stock of piety, o magnanimous
one, and thus he lost all the wealth he so painstakingly had troubled
himself for. (11) Because he was only in name a brahmin
Uddhava, some of his wealth was seized by his relatives, some by
thieves, some by providence, some by time, some by common people and
some by higher authorities [see also 10.49: 22]. (12)
When he thus bereft of religiosity and love had lost his wealth, arose
in him being neglected by his family members, a hard to endure anxiety. (13)
For a long
time he, choked with tears, lamented in pain over his lost riches,
whereupon a great feeling of disgust for worldly affairs came over him.
(14) He then said to himself: 'Alas, how painful
to trouble myself that much with all this toiling that brings me no
pleasure, nor the love of God. (15)
Generally the wealth of misers never ever results in any happiness: in
this life it becomes a torment and when one dies one ends up in hell
with it. (16) Whatever the good call of the famous might
be or however praiseworthy the qualities of the virtuous are, a little
bit of greed is enough to see it all destroyed, the same as what white
leprosy does with an enchanting physical beauty. (17) In the building, protecting, spending,
losing and rejoicing about capital, man must toil, fear, worry and live
with uncertainty.
(18-19) Theft, violence, lies, duplicity, lust,
anger, perplexity, pride, discord, enmity, lack of faith, competition
and [the three] dangers [of intoxication, promiscuity and gambling, see
also 1.17: 24] are the fifteen unwanted things man knows as the
consequence of fostering riches. For that reason he who wishes the
ultimate benefit in life should keep at a great distance the
undesirable which poses itself as wealth. (20)
The brothers, wife, parents and friends who are unified in love, all
from one moment to the other turn into enemies over a single penny. (21)
For the smallest amount of money they give, agitated and inflamed, in
to anger and forget as an adversary out for destruction just like that,
in the wink of an eye, their goodwill. (22)
Having attained the human birth the immortals pray for and in that life
having achieved the status of the best of the twice-born, they,
destructive to their own best interest, have no appreciation for it.
And thus they gradually slide down [see also B.G. 16:
19-20]. (23)
What person achieving this human life, which is the gateway to heaven
and liberation, would become attached to property and would choose to
remain in the realm of meaninglessness where he is subject to death? (24)
Like a moneyminded Yaksha not sharing with the shareholders, viz. the greater family
of the gods, the seers, the forefathers, one's relatives, the living
entities and oneself, one falls down. (25)
Maddened by my youth, strength and wealth, the means by which a smart
man settles for his perfection, I wasted my life endeavoring for money.
What can I, as an old man, achieve that way [see B.G. 3:
35]? (26)
Why would a man of intelligence constantly have to suffer in the vain
pursuit of wealth? For certain someone in this world gets most
bewildered because of her illusory power. (27)
What is the use of the goods or the ones providing them, or what would
be the use of the objects of desire or the people who give
satisfaction? Or, differently stated, of what use would it be for
someone in the grip of death to be of the fruitive action which only
leads to yet another birth? (28) The Supreme Lord, the Supreme Personality
who comprises all the gods and who, satisfied with me, led me to this
condition of detachment, constitutes assuredly the boat to carry the
soul [see also 11.17: 44]. (29) With the time remaining I will, in order to
live in peace with myself, not [longer] being bewildered about my real
interest, restrict my body to the minimum. (30)
May the gods, the controllers of the three worlds be pleased with this.
Was it not Khathvânga who achieved the spiritual abode in a
single moment?'
(31) The Supreme Lord said: 'Thus making up his
mind became the most pious brahmin from Avantî, untying the knots
in his heart, a peaceful and silent mendicant. (32)
He wandered the wide world alone and inconspicuous, and entered, with
his self, senses and vital air therewith controlled [see tri-danda], its cities and villages to live on charity. (33)
Seeing him appearing as an old, dirty beggar, was he by the low-class
people dishonored with many an insult, My dear. (34)
Some of them took his triple staff away, his begging bowl, his waterpot
and his seat, and some took his prayer beads and his torn rags. Showing
them to him they offered them back, and then again took them away from
the sage. (35) And when he at the shore of the river wanted
to enjoy his share of the food he had acquired by his begging, urinated
the grave sinners upon it and spat they on his head. (36)
He who in accord with the vow of silence didn't speak, they would beat
up and deride with their words saying: 'This one is a thief'; thus
speaking they bound him in ropes while some shouted thereto: 'Tie him
up, bind him!' (37) Some criticized him committing insults like:
'This one is a religious hypocrite, a cheater who, having lost his
wealth after his family threw him out, now has taken to this
profession'. (38-39) 'See how this person as powerful and steadfast as a solid
mountain, in his silence pursuing his goal, is as firmly determined as
a duck'. Some ridiculed him speaking thus, while others passed foul air
and, binding him in chains, kept the twice-born one captive like a pet
animal. (40) Thus subjected to all that was caused by
other living beings, by higher powers and by himself [see kles'a], he
understood that whatever came his way befell him because it was his
destiny. (41) Being insulted by lowly people who tried to
get the better of him, he sang, keeping firm to his duty and fixed in
goodness, the following song [see also B.G. 18:
33].
(42)
The brahmin said: 'These people are not the
cause of my happiness or distress, nor can I blame the demigods, my
body, the planets, my karma or the time. It is, according to the
standard authorities [the s'ruti]
nothing but the mind that is the cause. The mind causes someone to
rotate in the cycle of material life. (43)
The mind giving evidence of the activity of the modes is very strong
because of them and thus gives rise to the different sorts of white
[goodness], red [passion] and black [ignorance] activities that lead to
the conditions [the societal classes] that correspond with the same
colors. (44) The Supersoul not involved and golden
[radiating in its own light] exists along with the struggling mind, My
friend, and looks down upon the mind that, with the image of the world
it carries, embraces the objects of desire. It is in that engagement
with the modes of nature that the spark of God that is the individual
soul gets entangled in attachment. (45)
Charity, doing one's duty, niyama, yama and listening [to the scripture], pious
works and the purification by vows all entail the subduing of the mind.
Therewith the supreme of yoga, the absorption of the mind [samâdhi], constitutes the purpose of the activities. (46)
Tell me what the use is of rituals and such for someone whose mind has
been pacified in the perfectly being fixed in charity and assorted
processes? And [inversely] how can one occupy oneself with these
processes of charity and such when one has lost one's way with a mind
not under control?
(47) Since time immemorial everything else, the [senses and
their] gods for example, has fallen under the control of the mind and
the mind has never fallen under the control of any other [one but the Supreme One]. As fearsome
as a god [Aniruddha] it is accordingly stronger than the strongest - indeed is He who can
bring that mind under control the God of gods [see also B.G. 6:
35-36, *]. (48) Failing [when one is worldly engaged] to
subdue that difficult to conquer enemy [see B.G. 6:
6] who in its urges being so
unmanageable is tormenting and striking, do some therefore completely
bewildered create useless quarrels and are thus with the mortals in
this world friends, neuters and rivals. (49)
Having accepted the material body as a part of their mind, in the sense
of 'I' and 'mine', wander human beings blinded in darkness in their
intelligence bewildered by this hard to overcome illusion of 'this I
am' and 'that is someone else'. (50)
Asserting that [adhibhautika] these or those people would be the cause of
my happiness and distress, one may wonder what room there is for the
soul in this conception; happiness and distress belong to the earth
[and not to the soul]. With whom is one to be angry when the tongue
happens to be bitten by one's own teeth? (51)
If one says that
[adhidaivika] the gods would be
responsible for the suffering, then how would that suffering be related
to the soul when that pain is fully subject to change [while the soul
is not]. With whom should the living being be angry when a limb of his
own body hurts another limb? (52)
If the soul itself [adhyâtmika] would be the cause of one's happiness and distress, it is
not possible that joy and grief would be caused by another nature apart
from one's own. For nothing exists separately from the soul. Such a
claim would be false. But can one be angry [with oneself or the soul]
when there is no happiness or distress [in the witnessing soul, see
B.G. 2: 14]? (53)
If the planets would be the cause of happiness and distress, how would
that relate to the soul who is unborn? The heavenly bodies relate to
that what is born, as they [the astrologers] say. A planet is only
troubled by other planets. With whom should the living being, when
regarded as distinct from its [heavenly] body, be angry now? (54)
If we assume karma to be the cause of happiness and distress, what does
that karma then mean to the soul? For sure with the animating person on
the one hand and this animated body endowed with consciousness [on
itself] not alive on the other hand, neither of the two are the root
cause of the karma of course. What is left to be upset about then? (55)
If we say that time would be the cause of happiness and distress, then
what for the soul in that idea; the soul belongs to time, the way fire
doesn't burn the flames or the snow is not [harmed by cold] - with whom
to become angry when there is no duality with the supreme [see also
B.G. 18: 16 and timequotes]? (56) Not by anyone, anywhere or by any means
there is for him, [the spiritual soul] superior of transcendence, the
influence of the duality to which the false ego arises that shapes
one's material existence. He who awakens to this intelligence has
nothing to fear from other living beings. (57)
By the worship of the feet of Mukunda I will cross over the hard to overcome ocean of material
nescience. I am certain of this thanks to the foregoing great seers [or
âcâryas] who are anchored in the worship of the Soul
Supreme [see also B.G. 6: 1-2].'
(58) The Supreme Lord said: 'With his wealth
destroyed getting detached, leaving home, free from moroseness
traveling the earth and still being insulted by rascals, the sage
unswerving in his duties sent this song up. (59)
As for that what causes happiness or distress to the individual soul
there is nothing besides the mind. It is the mind that bewildered out
of ignorance created a material life of friends, neuters and enemies
[see also 10.32: 17-22, B.G. 9: 29]. (60)
Therefore in all respects, My best, bring with an intelligence absorbed
in Me the mind under control and thus connected have the complete [the
marriage, the comprehension] of yoga [see also S'rî
S'rî S'ikshâshthaka-verse 1]. (61) Whosoever with full attention meditates on,
makes others listen or listens himself to this [song] based upon the
knowledge of the Absolute as sung by the mendicant, will for certain
never be overwhelmed by the dualities.'
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