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Wisdom of Srimad Bhagavatam (3)

The Material World as the Great Forest of Enjoyment

Direct Meaning of the Material Forest

Canto5:Chapter14:1

When King Pariksit asked Sukadeva Gosvami about the direct

meaning of the material forest, Sukadeva Gosvami replied as

follows:

My dear King, a man belonging to the mercantile community is

always interested in earning money. Sometimes he enters the

forest to acquire some cheap commodities like wood and earth and

sell them in the city at good prices.

Similarly, the conditioned soul, being greedy, enters this

material world for some material profit. Gradually he enters the

deepest part of the forest, not really knowing how to get out.

Having entered the material world, the pure soul becomes

conditioned by the material atmosphere, which is created by

the external energy under the control of Lord Vishnu. Thus the

living entity comes under the control of the external energy, daivi

maya.

Living independently and bewildered in the forest, he does not

attain the association of devotees who are always engaged in

the service of the Lord.

Once in the bodily conception, he gets different types of

bodies one after the other under the influence of material

energy and impelled by the modes of material nature (goodness,

satogun; passion, rajogun; and ignorance, tamogun).

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In this way the conditioned soul goes sometimes to the

heavenly planets, sometimes to the earthly planets and

sometimes to the lower planets and lower species.

Thus he suffers continuously due to different types of

bodies. These sufferings and pains are sometimes mixed.

Sometimes they are very severe, and sometimes they are not.

These bodily conditions are acquired due to the

conditioned soul's mental speculation. He uses his mind and

five senses to acquire knowledge and these bring about the

different bodies and different conditions.

Using the senses under the control of the external

energy, maya, the living entity suffers the miserable

conditions of material existence. He is actually searching for

relief, but he is generally baffled, although sometimes he is relieved

after great difficulty.

Struggling for existence in this way, he cannot get the

shelter of pure devotees, who are like bumblebees engaged in

loving service at the lotus feet of Lord Vishnu.

Pause and Reflect 5:14:1

Guru Nanak has summed up the above state as under:

Adi Granth: 465-6, 7; Asa ki Var

Involvement with the world and all its objects and riches leads to

Yamas snare. O Nanak, devoid of true knowledge, humanity is

robbed and devoured by Death. [1]

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Yama is the lord of death and divine justice who takes charge of the

soul at the time of death.

Adi Granth: 468-19, 469-1; Asa ki Var

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Greed is the king, sin the minister and falsehood has become the

chief. Lust, the deputy, is called for consultation and they confer to

discuss and formulate plans. Blind and ignorant, the subjects

are like corpses stuffed with straw.

A person overcome by greed, sin, falsehood and lust is like a

corpse who has no strength of his own to come out from the maze

of eighty-four lakh species.

All this play has been enacted by God and the only way out is

attaining the association of His true devotees who have the

Lord invoked within:

Adi Granth: 469-6 to 9; Asa ki Var

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Pauri - 11

Only those devotees meditate on you, O Lord, in whose primal

karma you have so ordained it. In this world of diversity that

you have created, nothing lies in the hands of the created beings.

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Some you unite with yourself, others you alienate and lead

astray. It is through the Gurus grace that you make yourself

known to whomever you will, and spontaneously they are

merged in the Truth. [11]

Primal karma: Originally (at the time of creation), God created

souls out of himself. They were of his essence pure and

unsullied by attachment to the creation.

In order to separate them from himself and make them

function in the creation, he gave them primal karma (dhur

karam), also called aadi (original, primal) karma, which set in

motion the karmic web around each soul to keep it bound

to the creation.

Whereas the binding aspect of dhur karma causes souls to be

attached to the creation, its redeeming aspect is meditation on his

Nam, which ensures their release from this bondage and their

ultimate return to God.

In the forest of material existence, the uncontrolled senses

are like plunderers

5:14:2

In the forest of material existence, the uncontrolled senses are

like plunderers. The conditioned soul may earn some money

for the advancement of God consciousness, but unfortunately

the uncontrolled senses plunder his money through sense

gratification.

The senses are plunderers because they make one spend his

money unnecessarily for seeing, smelling, tasting, touching,

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hearing, desiring and willing. In this way the conditioned soul is

obliged to gratify his senses, and thus all his money is spent.

This money is actually acquired for the execution of

religious principles, but it is taken away by the plundering senses.

Family members in this material world go under the names

of wife and children

5:14:3

My dear King, family members in this material world go

under the names of wife and children, but actually they

behave like tigers and jackals. A herdsman tries to protect his sheep

to the best of his ability, but the tigers and foxes take them away

by force.

Similarly, although a miserly man wants to guard his

money very carefully, his family members take away all his

assets forcibly, even though he is very vigilant.

As long as the seeds of desire are not destroyed, fruitive

activities are not destroyed

5:14:4

Every year the ploughman ploughs over his grain field,

completely uprooting all weeds. Nonetheless, the seeds lie there

and, not being completely burned, again come up with the plants

sown in the field. Even after being ploughed under, the weeds

come up densely.

Similarly, the family life is a field of fruitive activity.

Unless the desire to enjoy family life is completely burned out, it

grows up again and again. Even though camphor may be removed

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from a pot, the pot nonetheless retains the aroma of camphor. As

long as the seeds of desire are not destroyed, fruitive

activities are not destroyed.

Due to ignorance he becomes lusty and engages in fruitive

activity

5:14:5

Sometimes the conditioned soul in household life, being

attached to material wealth and possessions, is disturbed by

gadflies and mosquitoes, and sometimes locusts, birds of prey and

rats give him trouble. Nonetheless, he still wanders down the

path of material existence.

Due to ignorance he becomes lusty and engages in

fruitive activity. Because his mind is absorbed in these activities,

he sees the material world as permanent, although it is

temporary like a phantasmagoria, a house in the sky.

Being overly attached, he chases after the objects of the

senses

5:14:6

Sometimes in this house in the sky (phantasmagoria: a

constantly changing medley of real or imagined images, as in a

dream) the conditioned soul drinks, eats and has sex.

Being overly attached, he chases after the objects of the

senses just as a deer chases a mirage in the desert.

Sometimes the living entity is interested in the yellow stool

known as gold and runs after it

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5:14:7

Sometimes the living entity is interested in the yellow

stool known as gold and runs after it. That gold is the source of

material opulence and envy, and it can enable one to afford illicit

sex, gambling, meat eating and intoxication.

Those whose minds are overcome by the mode of

passion are attracted by the colour of gold, just as a man

suffering from cold in the forest runs after a phosphorescent light

in a marshy land, considering it to be fire.

Absorbed in acquiring a variety of necessities, he forgets

everything

5:14:8

Sometimes the conditioned soul is absorbed in finding

residential quarters or apartments and getting a supply of water

and riches to maintain his body.

Absorbed in acquiring a variety of necessities, he forgets

everything and perpetually runs around the forest of material

existence.

The conditioned soul sees the beauty of the opposite sex;

becomes almost blind with lusty desire and disobeys the

rules and regulations governing sex life

5:14:9

Sometimes, as if blinded by the dust of a whirlwind, the

conditioned soul sees the beauty of the opposite sex, which

is called pramada (the woman - one who bewilders the mind of

man). However advanced one may be in restraining the

senses, it is almost impossible for a man to keep himself controlled

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in the presence of a woman. Indeed, his mind is agitated even if

one is in the renounced order of life. Pramada produces

forgetfulness. Pramada (negligence, carelessness) is the root cause

of all pains and problems afflicting all human-beings.

Being thus bewildered, he is raised upon the lap of a woman,

and at that time his good senses are overcome by the force of

passion. He thus becomes almost blind with lusty desire and

disobeys the rules and regulations governing sex life.

He does not know that his disobedience is witnessed by

different demigods, and he enjoys illicit sex in the dead of night,

not seeing the future punishment awaiting him.

Material existence is experienced when one becomes

attached to a woman and forgets his real identity. In this

way, in one body after another, the living entity perpetually suffers

the threefold miseries of material existence. Material existence

is always full of anxiety.

Foolish people do not know that by attempting to escape

anxiety by drink and sex, they simply increase their duration of

material life. It is not possible to escape material anxiety in this

way.

The conditioned soul sometimes personally appreciates the

futility of sense enjoyment in the material world but his

poor memory makes him run after material enjoyment

5:14:10

The conditioned soul sometimes personally appreciates

the futility of sense enjoyment in the material world, and he

sometimes considers material enjoyment to be full of miseries.

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However, due to his strong bodily conception, his

memory is destroyed, and again and again he runs after material

enjoyment, just as an animal runs after a mirage in the desert.

Sometimes the conditioned soul is very aggrieved by the

chastisement of his enemies and government servants

5:14:11

Sometimes the conditioned soul is very aggrieved by the

chastisement of his enemies and government servants, who

use harsh words against him directly or indirectly. At that time his

heart and ears become very saddened. Such chastisement may

be compared to the sounds of owls and crickets.

Due to his pious activities in previous lives, the conditioned

soul attains material facilities in this life

5:14:12

Due to his pious activities in previous lives, the

conditioned soul attains material facilities in this life, but

when they are finished, he takes shelter of wealth and riches,

which cannot help him in this life or the next. Because of this, he

approaches the living dead who possess these things. Such

people are compared to impure trees, creepers and

poisonous wells.

Living dead: We are all living dead because we are alive to His

creation but we are dead towards God. Really living are only

those who have the Creative Power of God i.e. Word or

Shabd invoked within them. As Mirdad said, The key to

Everlasting Life is the Creative Word. And the key to Creative

Word is Understanding. And the key to Understanding is Love.

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We have to replace our love for the Material World with the love

for God, the Creator to be really alive. While in trouble we seek

help of living dead like us (including gods, goddesses, demi-gods)

whereas we should seek help only of the Creator who is the

gracious Giver to all.

Sometimes, to mitigate distresses in this forest of the

material world, the conditioned soul receives cheap

blessings from atheists

5:14:13

Sometimes, to mitigate distresses in this forest of the

material world, the conditioned soul receives cheap

blessings from atheists. He then loses all intelligence in their

association. This is exactly like jumping in a shallow river. As a

result one simply breaks his head. He is not able to mitigate his

sufferings from the heat, and in both ways he suffers.

Cheap blessings from atheists: God blessed His creation as first

step and this blessing is perpetual. No one else in the creation

(including gods, goddesses, demi-gods, and humans) has the

power and authority to bless others. The entire creation is

under the cover of His blessing. We do not receive His blessing

because our attention is directed downwards towards His

creation.

Due to lack of intelligence we seek blessings from others and

by associating with them we lose whatever intelligence is left. We

can become receptive to His blessing and end our suffering

forever by withdrawing our attention from the creation and

directing it towards Him. And as soon as we sincerely direct our

attention towards Him, rest assure, we shall be directed towards

lovers of God for true guidance.

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In this material world, when the conditioned soul cannot

arrange for his own maintenance, despite exploiting others,

he tries to exploit his own father or son

5:14:14

In this material world, when the conditioned soul cannot

arrange for his own maintenance, despite exploiting others,

he tries to exploit his own father or son, taking away that

relative's possessions, although they may be very insignificant. If

he cannot acquire things from his father, son or other

relatives, he is prepared to give them all kinds of trouble.

In household life, there is nothing favourable for perpetual

happiness

5:14:15

In this world, family life is exactly like a blazing fire in the forest.

There is not the least happiness, and gradually one becomes more

and more implicated in unhappiness. In household life, there is

nothing favourable for perpetual happiness.

Being implicated in home life, the conditioned soul is burned by

the fire of lamentation. Sometimes he condemns himself as being

very unfortunate, and sometimes he claims that he suffers

because he performed no pious activities in his previous life.

Nothing favourable for perpetual happiness here implies that

household activities keep a person occupied to the extent that he

has no time for God and is the cause for his perpetual unhappiness.

Otherwise for a true devotee of God family life is an ideal testing

ground. Saints emphasize the value of devotion in a balanced

household life.

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According to Guru Nanak it was not turning away from society

and roaming the forests, but meditation on the Shabd that

brought spiritual quality to life and opened the door to

salvation.

Saints acknowledge that human suffering resulted from past

deeds, and that release from the web of action and reaction

can only be achieved through the control of ones mind.

Attainment of a higher state of consciousness is an essential

prerequisite to achieving the supreme object of life that of

God-realization.

The yogis believe in renunciation, which entails physical

withdrawal from society, whereas Guru Nanak believed in

inner detachment and a life of devotion to Gods Nam while

meeting ones social and moral obligations and remaining part of

society, as portrayed in the following lines:

Adi Granth: 938-15, 16, 17

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As the lotus growing in the water and the duck swimming in the

stream remain untouched by water, one crosses the ocean of

existence, O Nanak, by repeating Gods Nam and attuning ones

consciousness to Shabd.

Let us live detached, with only the one Lord dwelling in our minds,

and remain desire-less amid temptations. Nanak is a slave of the

one who not only sees, but also shows others the inaccessible,

unfathomable Lord. [5]

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Guru Amar Das further sums up the life of a householder and he

suggests a simple remedy for all his ailments:

Adi Granth: 602-1 to 3, Raag Sorath, M3

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Relatives are like chains upon the soul, O Siblings of Destiny;

the world is deluded by doubt. Without the Guru, the chains

cannot be broken; the Gurmukhs find the door of salvation.

One, who performs rituals without realizing Guru's Shabd,

shall die and be reborn, again and again. (2)

Gurmukh is one who follows Gurus instructions sincerely and

invokes the Creative Power, the Word or Shabd within while

living in this very life.

In household life one is ordered to execute many yajnas (a

ritual of sacrifice) and fruitive activities

5:14:18

In household life one is ordered to execute many yajnas

(a ritual of sacrifice) and fruitive activities, especially the

vivahayajna (the marriage ceremony for sons and daughters) and

the sacred thread ceremony.

These are all the duties of a grhastha (householder), and they

are very extensive and troublesome to execute. They are

compared to a big hill over which one must cross when one

is attached to material activities.

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A person desiring to cross over these ritualistic

ceremonies certainly feels pains like the piercing of thorns and

pebbles endured by one attempting to climb a hill. Thus the

conditioned soul suffers unlimitedly.

Yajna means sacrifice or sacrificial rite. Services of a priest are

invariably required in performing the yajnas according to Vedic

injunctions. In ritual sacrifices the use of fire is a must.

Yajnas can be performed outwardly in a ritual form to appease the

gods and nourish them or they can be performed inwardly and

mentally within ones own mind.

Pause and Reflect (5:14:18)

Besides looking after and providing for his family, a

householder is required to observe many yajnas and he is made

to believe that all these fats and rituals are a must for him.

We do not care to know what the scriptures have to say on

this. We are so blinded by our daily routine that not even for a

moment we reflect that God is carefree. How come the soul

which is part of him be so full of cares?

It is the blinding effect of Maya which makes the

conditioned soul to believe that performance of all fasts,

rituals and ceremonies is his sacred duty.

Whereas Lord Vishnu has a different opinion on this issue

only if we care to know. Explaining the Law of Liberation to

Garuda in Chapter Sixteen of Garuda Purana, he states as under:

Listen now the order of liberation. First the unmoving things

(inanimate), followed by (animate) worms, plant kingdom, birds,

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animals, men, the righteous, the thirty-three deities, and also the

liberated, according to their order, having worn and cast aside the

four sorts of bodies* thousands of times, one becomes a man by

good deeds, and if he becomes a knower (one who knows the

Self) he attains liberation.

[*Four sorts of bodies are: Pindaj a creature born with a life from

the womb; Andaj born out of an egg; Swedaj born out of

perspiration; and Udhbhij plants that sprout from ground,

vegetation.]

The embodied, in the eighty-four hundred thousands of

bodies before attaining human birth, can obtain no knowledge

of the truth. Through millions of myriads of thousands of

births some time a being obtains human birth, through the

accumulation of merit.

He who, having obtained a human body, difficult to get,

and a step to liberation, does not help himself over, - who in this

world is more sinful than he?

The man who, having obtained this highest birth and superior

senses, does not understand what benefits the soul is a

slayer of Brahmn.

So long as misery does not come, so long as calamity

does not befall, so long as the senses are not decayed, so long

should he practice to realize the knowledge of creative

elements within as learnt from the liberated?

No knowledge is complete without seeing the working of

creative elements (ether, air, fire, water and earth) within oneself

by direct perception as learnt from a teacher of that order.

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So long as the body lasts, so long should truth be

pursued, - the stupid man digs his well when the corner of his

house is already afire. Alas! A man, between happiness and

misery, does not know his own benefit.

Even a hundred years of life is very little, and half of it is

sleep and idleness, and even that little is unfruitful owing to

the miseries of childhood, disease and old age.

Time is passing away but man makes no effort to know

the real nature of Time and subsequently make an effort to

stop the wheel of Time.

He who does not know what is good for him thinks the

harmful* beneficial, the impermanent** permanent, the

misfortune*** significant, and the evil good.

[*Harmful ahit vishay anything perceived by the senses is

unfriendly, inimical, and injurious to soul.]

[**Impermanent adhruv deha and dhan impermanent body and

possessions, when considered permanent are injurious to soul.]

[***Misfortune - anarth root of fifteen misfortunes such as

pride, falsehood, jealousy, wickedness, meanness, ill will,

cupidity, covetousness, arrogance, conceit, deceit, malice,

levity, sloth and torpor are all injurious to soul when

considered significant.]

This has been done; this is to be done; this other is done

or not done. Him who is thus prating death overpowers. Death

preys upon the man with the needles of greed and thirst,

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bitten by the serpent of sense-objects, and baked in the fire

of desire and repulsion.

The world of change is verily the root of misery. He who is

in it is afflicted with misery. He who abandons it becomes

happy, - otherwise never.

People are destroyed every day by the desire for great

wealth. Alas! Fie upon the foods of the senses, which steal away

the nectar of life?

Just as the fish, covetous of flesh, does not see the iron

hook, so the embodied, covetous of pleasure, does not see the

torments of Yama.

Those men who do not understand what is good and what

is not good for them, who constantly pursue evil courses,

and are intent on the filling of the belly, are destined for

hell, O Garuda.

Sleep, sexual pleasure, and eating are common to all creatures.

Who possesses knowledge is called a man, who is devoid of

it is called a beast.

Foolish men are tormented at break of day by nature's calls;

when the sun is in the meridian by hunger and thirst; in the night

by passion and sleep. All those beings that are attached to their

bodies, wealth, wife and other things, are born and die

deluded by ignorance, alas!

Therefore attachment to things created be shunned always,

and if it is not possible to give up these attachments, then

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friendship with the great (realized souls) be cultivated, as a

remedy for attachment.

Association with the realized persons is the remedy for

this ever-changing world. Therefore, spiritual discourse*

(satsang) and discrimination** (vivek) are two pure and

stainless eyes and the man who does not have these, how shall

he not tread evil ways?

[*Spiritual Discourse satsang as the name implies is association

with Truth and therefore, is the gathering where a realized person

preaches only One God and His Creative Power, the Word.

Satsang is not a discourse on gods, demons, incarnations, past kings

and sages because they are subject to change.]

[**Discrimination vivek is the wisdom, intelligence and

reasoning faculty given to man to see the difference between

what is right or wrong for him and choose accordingly. If

man does not apply this faculty carefully then man will not be able

to exercise control over his senses and is bound to tread evil ways.]

All those deluded men who are engaged in the duties of

their respective castes and orders, and do not understand

the highest righteousness, perish fruitlessly.

Some are intent upon ceremonies (shraddh offering of

water, food, etc. to the Brahmans in honour of manes), some take

to the practice of vows and fasts; with self enveloped in

ignorance the imposters go about.

The men who are attached to the ceremonial (a system of

rites or ceremonies; formalities proper to any occasion; sanskar)

alone are satisfied with mere names, deluded by the

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repetitions of mantras, oblations and other things, and by

elaborate rituals, they hope for liberation by such practices.

The fools, bewildered by my maya (Ignorance), desire to

obtain the invisible by fire sacrifice, religious sacrifice, single

meals, fasts and other restraints, and by the emaciation of

the body.

But deluded by my maya, foolish people cannot

achieve liberation by such methods.

Of those who have no discrimination, what liberation can

there be by bodily tortures alone? What great serpent is killed

by beating the anthill alone?

The hypocrites, putting on appearances, and wearing

quantities of matted hair, and using antelope skins, wander about

like knowers, and even delude people.

He who is attached to the pleasures of the world of

change, saying "I am a knower of Brahmn," and is devoid of both

action and Brahmn should be shunned like a low outcaste.

Those who walk about naked and unashamed like a

donkey in houses and forests, how can they be liberated?

If men are to be liberated by applying earth, ashes and

dust; does the dog which always lives among earth and ashes

become liberated?

The jackals, rats, deer and others, which feed upon grass, leave

and water, and always live in forests, - do these become ascetics?

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The crocodiles, fishes and others, which from birth to death,

dwell in the waters of Ganges, - do these become Yogis?

Pigeons at times eat stones, and Chataka birds do not drink

water from the earth, - are these observers of vows?

Garuda! All these acts are only for pleasure of people.

Direct knowledge of the Truth, while in human body,

is the cause of liberation.

Fallen into the great well of the six philosophies* (Nyaya,

Vaisheshika, Sankhya, Yoga, Mimansa, Vedanta) O Garuda, the

brutes do not understand the subtle Truth; bound in the

snare of animalism.

[These are six different schools of thought or six Darshanas or

six demonstrations of truth. Each school has developed,

systematized and correlated the various parts of the Veda in its

own way.

Nyaya: represents the logical approach to spirituality, founded by

Gautama Rishi.

Vaisheshika: deals with the material aspect of creation and the

path of discrimination, founded by Kanada Rishi.

Sankhya: presents a dualistic conception of purusha (soul) and

prakriti (nature), founded by Kapila Muni.

Yoga: concerns itself with physical and spiritual disciplines, and

was founded by Patanjali.

Purva (or karma) Mimansa: deals with outer practices, i.e.

rituals, and was founded by Sage Jaimini.

Vedanta: concerns itself with the realization of the Truth, and was

founded by Sage Vyasa.]

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They are tossed hither and thither in the dreadful ocean

of Vedas and Shastras; caught in the six waves they remain

sophists. They are not the knowers of Truth.

He who knows the Vedas, the Shastras and the Puranas, but

does not know the subtle truth, the best end, salvation - of

that imitator all this is as the speech of a crow.

The fools, decorated with garlands of poetry constructed

of forms of speech, miserable with anxiety, remain with senses

bewildered. Men trouble themselves variously, but the

highest truth is otherwise; they explain in different ways

but the best purport of the Shastras is otherwise.

They talk of the highest experiences, not realizing them

themselves. They repeat the Vedas and the Shastras, and argue

with one another, but they do not understand the highest

truth, - like the spoon that is in the food but does not taste the

flavour of the food.

"This is known; this must be known," - thus bewildered by

anxiety they read the scriptures day and night, turning away from

the highest truth.

The fool, not knowing that the truth is seated in

himself, is bewildered by the Shastras, - a foolish goatherd, with the young goat under his arm, peers into the well.

Ignorance (maya) prevalent in this world cannot be

annihilated by mere words of scriptures, as darkness cannot

be dispelled by merely calling lamp.

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Reading, to a man devoid of wisdom, is like a mirror to the

blind; hence, for those who have understanding, Shastras are

only a potter to the knowledge of the truth.

This is knowledge, this must be known," - he wishes to

hear everything from Shastras. If one lives for a thousand

celestial years he cannot reach the end of the Shastras.

The Shastras are numerous; life is brief; and there are tens

of millions of obstacles; therefore the essence should be

understood, - like the swan taking the milk in the water.

Having practised the Vedas and the Shastras, and having

known the Truth, the wise man should abandon all the

scriptures; just as one rich in grains abandons the straw.

O Garuda! Just as there is no use for food to one who

is satisfied with nectar, so there is no use of the

scriptures to the knower of the Truth.

Garuda! There is no liberation by the study of the Vedas,

or by the reading of the Shastras. Emancipation is by knowledge

alone, not otherwise.

The four stages of life are not the cause of liberation, nor

are the six philosophies, nor are good deeds, -

knowledge only is the cause.

The word from the Teacher gives liberation; all

learning is masquerade. Among thousands of woods the Sanjivana (the plant brought by Hanuman to restore Lakshman

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when killed by Indrajit) is best. Repetition of the Name of

God received as spoken word from the mouth of a

realized Teacher is the way to liberation.

The non-dual, verily declared auspicious, is beyond

efforts of action, and to be obtained by the word of

the Teacher, not by the study of tens of millions of

texts.

Knowledge is said to be of two kinds: study and

discrimination. The study is of Shabda Brahmn; Para Brahmn is

reached by discrimination.

Some prefer the Non-dual (Adwaita philosophy, eternal in-

separateness and non-duality), other prefer the Dual (Dwaita

philosophy - separateness of the individual and universal self); but

they do not understand the One Reality, beyond the

Dual and Non-dual.

Two phrases make for bondage and liberation: "Mine"

and "Not-mine." The being saying "Mine" is bound;

saying "Not-mine" is released.

That is the karma that does not bind, that is the

knowledge that gives release. Spiritual knowledge is

different from the knowledge of various trades of the

world. So long as actions are performed; so long as the

impressions of the world of change remain, so long as the

senses are fickle; so long how can there be realisation

of Truth?

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So long as there is pride of body; so long as there is

affection, greed, arrogance, avarice, selfishness; so long as

there is excited striving; so long as there is imagination of

plans; so long as there is no stability of mind; so long as

there is no meditation (discernment, contemplation, reflection,

reasoning) upon the Shastras; so long as there is no love for

the Teacher; so long how can there be realisation of Truth?

Grace of Teacher (true Guru) is a must for realization of self

and God.

Jap (the silent repetition of a Mantra, muttering of prayers);

Tap (devotion, penance, religious austerity); Havan (fire sacrifice)

and Pujan (worship, reverence, veneration); pilgrimages and

study of Scriptures is only so long one does not realize the

Truth within.

Therefore, if one desires liberation for himself, O

Garuda, he should always strive under all

circumstances for attainment of Truth.

One who is tormented by the three miseries* and the rest

should resort to the shade of the tree of Liberation, whose

flowers are righteousness and knowledge, and fruits are

heaven and liberation.

[*Three miseries Adhyatmik misery pertains to soul as it being

part of God has acquired superficial properties which are

contrary to its Source God and it bears the pain of separation;

Adhidaivik misery (pertains to mind) is pain brought about

through the influence of evil spirits or by fate; Adhibhoutik

misery (pertains to body) is pain, affliction caused by material,

circumstances.]

25

Therefore from the mouth of the Blessed Teacher

(Perfect Master) the Truth of the self should be

known. By knowledge the being is easily released from the

awful bondage of the worlds of change.

This eternal way of liberation has been described to you, O

Garuda, - hearing* it with knowledge and dispassion one

attains liberation.

Knowers of Truth attain liberation; righteous men go

to heaven; sinners go to an evil condition (hell); birds

and others transmigrate.

Thus in sixteen chapters (of Garuda Purana) I have related

to you the extracted essence of all the Scriptures. What else

do you wish to hear?

*******

[*By hearing alone to any discourse, liberation is not

possible. What it implies is that armed with this knowledge

one gets motivated to seek liberation from this ever

changing world. Reflect over what you (read) and hear and

then put it in practice because liberation has to be achieved

while in human body under the guidance of an adept

Teacher and not by mere words of a discourse.]

Read Pause Reflect

*******