Vaishnavism, Shaivism and Minor Religious Systems v2.c12.74

v2.c12.74

§ 16. Chapter VII. In the last six chapters has been explained the whole process of Karmayoga from beginning to act regardless of the fruit, to the attainment of the condition of Yogin, who acting solely with a view to the acquisition of the Brāhma condition, is free from passions, looks upon all things alike; and it is added at the end that he is the best of the Yogins, who adores Bhagavat with faith and with a devoted heart. This is added to show that the processes up to the attainment of the Yoga condition are difficult to be practised by men with such passions as we possess and the way to be free from them is to surrender oneself to God, and therefore in this chapter Bhagavat goes on to explain the nature of created beings and of his relation to them. He begins by saying that God's Prakṛti is eightfold: the five elements, mind, will (Buddhi), and egoism. Jīva is another Prakṛti, which supports the world. From these are produced all objects or beings. Bhagavat is the source and the last resting place of the world. There is nothing further than him. All these things are strung together in him as gems in a string. That which is the characteristic excellence of a thing is Bhagavat himself. All the three qualities and the conditions resulting from them proceed from him. Bhagavat is not in them and they are not in him. Bhagavat is beyond all these three conditions. The world, deluded by the conditions resulting from the three qualities, does not know Bhagavat, the Supreme Spirit, who is beyond them all. This Māyā of Bhagavat consisting of these qualities is very difficult to be got over, and this Māyā they get rid of, who take refuge in him. Wicked men do not resort to Bhagavat, their understanding being clouded by Māyā and resorting to Asura or demoniacal condition. The devotees of Bhagavat are of four kinds. Of these the Jñānin, or the enlightened, is the best. The Jñānin sticks to Bhagavat as his best refuge. The enlightened man surrenders himself to him, regarding Vāsudeva as everything. Other people are attached to other deities and undertake different vows. Their faith in their deities is generated by Bhagavat and strengthened by him. They worship those deities with that faith and attain fruit. That fruit is yielded by Bhagavat himself. But it is perishable. Not knowing Bhagavat's true nature, which is unchangeable and excellent, ignorant people regard him as something indiscrete at first and afterwards made discrete. He is not intelligible to all beings, being enveloped in Yogamāyā (mystic power). He knows the past, the present and the future, and nobody knows him. By likes and dislikes all beings are deluded and those only, who are released from the infatuation of likes and dislikes, with their sins being destroyed by the practice of virtue, adore the Supreme. Those who know Bhagavat to be Adhiyajña (presiding over worship) and Adhibhūta (presiding over beings), come to know him when they depart this life.