Chapter Thirteen

Teachings of Haàsa

|| 11.13.1 ||
çré-bhagavän uväca
sattvaà rajas tama iti
guëä buddher na cätmanaù
sattvenänyatamau hanyät
sattvaà sattvena caiva hi

The Supreme Lord said: The three modes of material nature,

namely goodness, passion and ignorance, pertain to material
intelligence and not to the spirit soul. By development of
material goodness one can conquer the modes of passion and
ignorance, and by the condition of cessation one may free
oneself even from material goodness.

In the Thirteenth Chapter the Lord speaks of the method of removing

material contamination from the heart by meditation on the Lord, in
order to become free from the material world, through the story
related to Haàsa and the Kumäras. The Lord mentioned destroying
saàsära by the axe of knowledge. The method of producing knowledge
is now described in seven verses. The guëas do not belong to the
jéva. They belong to the intelligence. The binding guëas of ignorance
must be destroyed. The rajas and tamas portions are destroyed by
sattva. Sattva, with truth and compassion, is destroyed by the
condition of cessation (sattvena).

|| 11.13.2 ||
sattväd dharmo bhaved våddhät
puàso mad-bhakti-lakñaëaù
sättvikopäsayä sattvaà
tato dharmaù pravartate

From an increase in sattva, dharma, characterized by

secondary bhakti to me, becomes prominent. One can
strengthen sattva by cultivation of sattvika items. From that
sattva, dharma arises.

This verse describes the ability of sattva to conquer the other guëas.
By increase in sattva, dharma with bhakti as a secondary characteristic
arises. Or “from sattva, dharma, which derives is good qualities from bhakti
alone, arise.” This means that dharma without bhakti has no good
qualities. How does sattva increase? By use of sattvika items, sattva
increases. From increase of sattva, dharma arises.
 || 11.13.3 ||
dharmo rajas tamo hanyät
sattva-våddhir anuttamaù
äçu naçyati tan-mülo
hy adharma ubhaye hate

Dharma, strengthened by sattva, destroys the influence of

rajas and tamas. When rajas and tamas are destroyed,
adharma, caused by them, is quickly vanquished.

When rajas and tamas (ubhe) are destroyed, adharma, caused by rajas
and tamas, is destroyed.

|| 11.13.4 ||
ägamo ’paù prajä deçaù
kälaù karma ca janma ca
dhyänaà mantro ’tha saàskäro
daçaite guëa-hetavaù

The guëas produce three varieties of scriptures, water,

population, place, time, action, birth, meditation, mantra and
saàskäras.

By use of sattvika items, sattva becomes prominent. Two verses now

explain sattvika items. Ägamaù means scriptures. Apaù means äpaù,
water. Prajäù means people. These ten items are produced by the
three guëas (guëa-hetavaù). Thus scriptures and other items come in
three varieties: sattva, rajas and tamas.

|| 11.13.5 ||
tat tat sättvikam evaiñäà
yad yad våddhäù pracakñate
nindanti tämasaà tat tad
räjasaà tad-upekñitam

Among the ten items, the great sages have praised and
recommended those that are in sattva. They have rejected
those in tamas and show indifference for those in rajas.

Among those items, the sages praise items in sattva, condemn items
in tamas and neither praise nor condemn items in rajas.

|| 11.13.6 ||
sättvikäny eva seveta
pumän sattva-vivåddhaye
 tato dharmas tato jïänaà
yävat småtir apohanam

Until one realizes ätmä and destroys the guëas and the gross
and subtle bodies, one must use sattvika items to increase
sattva, which increases dharma, and then gives rise to jïäna.

One should use sattvika items. One should read scriptures

emphasizing detachment from the world rather than scriptures which
recommend goals in rajas or tamas. One should use holy water rather
than water mixed with fragrances or liquor. One should associate with
persons who are detached, not persons with bad conduct. One should
live in solitary places, not places with roads and gambling. One should
do activities at brähma-muhürta, not at evening and midnight. One
should perform daily and periodic ties, not rites for enjoyment or
cursing. One should give birth to progeny according proper dékñä
rites, not through rites of worshippers of devatäs etc. One should
mediate on the Lord, jïänés, and followers of dharma, not on persons
who are full of hatred or enjoy their senses. One should use mantras
like oà, not inferior, concocted mantras. One should employ saàskäras
for purification of ätmä, not for purification of body, house or slaughter
house. Dharma increases by sattva. From dharma comes jïäna. How
long does one do this? One does this until one realizes ätmä, until one
destroys the gross and subtle bodies and their cause, the guëas. Jïäna
or vidyä, having destroyed the coverings on the jéva, like a fire without
fuel, finally disappears.

|| 11.13.7 ||
veëu-saìgharña-jo vahnir
dagdhvä çämyati tad-vanam
evaà guëa-vyatyaya-jo
dehaù çämyati tat-kriyaù

In a bamboo forest the wind sometimes rubs the bamboo

stalks together, and such friction generates a blazing fire that
consumes the bamboo forest. Then the fire is automatically
calmed by its own action. Similarly, by the transformation of
the guëas, the subtle and gross material bodies are generated.
If one uses those bodies to cultivate knowledge, that
knowledge destroys the two bodies and then destroys itself.

“How can jïäna which arises from sädhana using intelligence and
senses composed of the transformation of the guëas reject the guëas
which are its cause?” Just as the fire generated from friction of
bamboos after burning down the bamboo forests dies, the jïäna arising
the body (tat-kriyaù), arising from transformation of the guëas, after
destroying the coverings on the jéva, finally dissipates itself.

|| 11.13.8 ||
çré-uddhava uväca
vidanti martyäù präyeëa
viñayän padam äpadäm
tathäpi bhuïjate kåñëa
tat kathaà çva-kharäja-vat

Uddhava said: O Kåñëa! Generally human beings know that

material life brings great future unhappiness, and still they try
to enjoy material life. How can a person in knowledge enjoy
just like a dog, an ass or a goat?

“Those who do not know enjoy material life. But even those who know
that one can attain the ultimate goal by employing sattva, still enjoy
material life” They enjoy just as a dog, though scolded, eats leftovers,
just as a donkey though kicked, enjoys a female donkey, and just as
the goat, though about to be killed, enjoys the grass.

|| 11.13.9-10 ||
çré-bhagavän uväca
aham ity anyathä-buddhiù
pramattasya yathä hådi
utsarpati rajo ghoraà
tato vaikärikaà manaù

rajo-yuktasya manasaù
saìkalpaù sa-vikalpakaù
tataù kämo guëa-dhyänäd
duùsahaù syäd dhi durmateù

The Lord said: When the inattentive person mistakenly thinks

in his mind that he is the body, terrible rajas overcomes the
sattvic mind. The mind in rajas then decides that certain
objects are enjoyable and concentrates on them. Then
uncontrollable desire arises in the foolish person from
absorbing himself in the qualities of the desired object.

Those who enjoy material objects are not called learned, but are called
persons who think they are learned. Hear how they enjoy material
objects even though criticized. This is expressed in three verses. First,
the false identity with the body rises up in the mind. Then, terrible
rajas of the inattentive person pervades the mind in sattva
(vaikärikam). The mind first decides “This must be enjoyed.” Then it
decides more emphatically “I really must enjoy this.” Then, desire
which is difficult to suppress arises from absorption in the objects
qualities. “Oh! What a beautiful form! What good character!”

|| 11.13.11 ||
karoti käma-vaça-gaù
karmäëy avijitendriyaù
duùkhodarkäëi sampaçyan
rajo-vega-vimohitaù

One who does not control the material senses comes under the
control of material desires, and, bewildered by the strong push
of rajas, performs material activities, although clearly
understanding that the result will be future unhappiness.

Then, in order to attain the object of desire, the person, knowing that
the actions will produce karma in the form of suffering, performs
actions.

|| 11.13.12 ||
rajas-tamobhyäà yad api
vidvän vikñipta-dhéù punaù
atandrito mano yuïjan
doña-dåñöir na sajjate

Although the intelligence of a learned person may be

bewildered by rajas and tamas, he should again carefully bring
the mind under control. By clearly seeing the contamination of
the modes of nature, he does not become attached.

Even though the learned person may become overcome in his

intelligence by rajas and tamas, he should again bring the mind under
control.

|| 11.13.13 ||
apramatto ’nuyuïjéta
mano mayy arpayaï chanaiù
anirviëëo yathä-kälaà
jita-çväso jitäsanaù

Being attentive, a person should master the yoga procedures

of breathing and sitting properly, and, without giving up effort,
should gradually fix the mind in me at the appropriate times.
The word atandritaù (being careful or alert) from the previous verse is
explained. Where should the mind be engaged? It should be engaged
in me. If the mind is not under control, one should not give up efforts
(anirviëëaù).

|| 11.13.14 ||
etävän yoga ädiñöo
mac-chiñyaiù sanakädibhiù
sarvato mana äkåñya
mayy addhäveçyate yathä

This yoga system was taught by my devotees, headed by

Sanaka-kumära. Having withdrawn the mind from all other
objects, one should directly and appropriately absorb it in me.

|| 11.13.15||
çré-uddhava uväca
yadä tvaà sanakädibhyo
yena rüpeëa keçava
yogam ädiñöavän etad
rüpam icchämi veditum

Uddhava said: O Keçava! I desire to know when and in what

form did you instruct the science of yoga to Sanaka and his
brothers.

|| 11.13.16 ||
çré-bhagavän uväca
puträ hiraëyagarbhasya
mänasäù sanakädayaù
papracchuù pitaraà sükñmäà
yogasyaikäntikém gatim

The Supreme Lord said: Once, the mental sons of Lord Brahmä,
the sages headed by Sanaka, inquired from their father about
the highest and intangible limit of yoga.

Aikäntikém gatim means the highest limit or goal.

|| 11.13.17 ||
sanakädaya ücuù
guëeñv äviçate ceto
guëäç cetasi ca prabho
katham anyonya-santyägo
mumukñor atititérñoù
The sages headed by Sanaka said: O Lord! The consciousness
is naturally attracted to sense objects, and the experienced
sense objects then enter within the consciousness. Therefore,
how can a person who desires liberation, who desires to
surpass the sense objects, completely give up this mutual
relationship between the sense objects and the consciousness?

Consciousness enters into sense objects because of natural attraction.

The experienced objects enter into the consciousness. How can a
person desiring to surpass the sense objects completely give up this
mutual relation?

|| 11.13.18 ||
çré-bhagavän uväca
evaà påñöo mahä-devaù
svayambhür bhüta-bhävanaù
dhyäyamänaù praçna-béjaà
näbhyapadyata karma-dhéù

The Supreme Lord said: On being asked, Brahmä, who was

born directly from the body of the Lord, who is the creator of
all living entities within the material world, and who was the
best of the devatäs, but because his mind was absorbed in
creation of the universe, he could not understand the nature of
ätmä after considering the matter.

Though Brahma was the head of the devatäs, not born from any mortal
(svayambhüù), and the creator of all other beings, and though he
considered the question deeply, he could not understand the nature of
the pure ätmä because his intelligence was attached to the action of
creation. .

|| 11.13.19 ||
sa mäm acintayad devaù
praçna-pära-titérñayä
tasyähaà haàsa-rüpeëa
sakäçam agamaà tadä

Lord Brahmä, desiring the answer to the question, fixed his

mind on me. At that time, in my form of Haàsa, I became
visible to Lord Brahmä.

Just as the swan can separate milk from water, I can separate the
consciousness from the guëas. This is implied by the word “swan.”

|| 11.13.20 ||
 dåñövä mäm ta upavrajya
kåtva pädäbhivandanam
brahmäëam agrataù kåtvä
papracchuù ko bhavän iti

Seeing me, the sages, placing Brahmä in the lead, came

forward and worshiped my lotus feet. Then they asked, “Who
are you?”

|| 11.13.21 ||
ity ahaà munibhiù påñöas
tattva-jijïäsubhis tadä
yad avocam ahaà tebhyas
tad uddhava nibodha me

O Uddhava! The sages, desiring to know the goal of yoga, thus

inquired from me who I was. Now please hear as I, master of
those with false identity, explain what I spoke to them.

Ahaàtebhyaù can mean “I, the master (ibhyaù) of the sages with false
identity of I (ahaàtä). According to Amara-koña the word ibhyaù
means master.

|| 11.13.22 ||
vastuno yady anänätva
ätmanaù praçna édåçaù
kathaà ghaöeta vo viprä
vaktur vä me ka äçrayaù

O brähmaëas! If, when asking me who I am, you believe that I

am also a jéva, this question cannot occur if there is no
plurality of ätmäs in the absolute. I would have to answer in
terms of plurality of qualities and type.

In asking “Who are you?” do you think I am a jéva? Or do you think I

am a material body? Or do you think I am the Supreme Lord? First
Haàsa dismisses the idea that he is a jéva. If you ask if I am a jéva
arising from the absolute substance, how can your question arise at
all? There exists no plurality of the absolute into many ätmäs since the
absolute has no distinctions based on qualities and species and all
conscious particles are actually one. Who is the shelter of me, the
person answering you? (How should I answer?) I would give an answer
“I am so and so” based on particular qualities and species (which
would be contrary to your belief in one absolute.).
 || 11.13.23 ||
païcätmakeñu bhüteñu
samäneñu ca vastutaù
ko bhavän iti vaù praçno
väcärambho hy anarthakaù

If you ask “Who are you?” in terms of the five elements, which
are actually one spread everywhere, your question should still
not be asked. My use of words, following your example, is also
meaningless.

He discards the idea that he is the body. In considering the absolute

substance, the question cannot arise “Who are you?” based on the
idea of many bodies made of five material elements, directed to one
person. You would have to say “Who are you five?” “Well, we consider
that the five elements merge into one form.” The question “Who are
you?” still cannot be asked because of the oneness of all elements as
with the oneness of all jéva. (There can be no distinction of elements
in one person and another person.) “But even the learned use this
convention in questions and answers. You have also said ‘O
brähmaëas!’” My use of words is also meaningless. My words, arising
only in response to your question, are meaningless like your question
because they should not occur. “We are speaking only like you.” But
you are ignorant. Why are you asking about the truth? Are you not
ashamed?

|| 11.13.24 ||
manasä vacasä dåñöyä
gåhyate ’nyair apéndriyaiù
aham eva na matto ’nyad
iti budhyadhvam aïjasä

Within this world, whatever is perceived by the mind, speech,

eyes or other senses is me alone and nothing besides me. All
of you please understand this as it is.

He rejects the question based on the idea of that he is the Supreme

Lord. Because there is no “inside” of the Supreme Lord, I have no
internal distinctions. What is perceived by the mind and other senses is
me alone and nothing else, since it is the product of my energy. Thus
there is also no external difference, between apparently different
objects. Thus, the question “Who are you?” does not arise.

|| 11.13.25 ||
guëeñv äviçate ceto
guëäç cetasi ca prajäù
 jévasya deha ubhayaà
guëäç ceto mad-ätmanaù

My dear sons! The mind has a natural proclivity to enter into

the sense objects, and similarly the sense objects enter into
the mind; but both this material mind and the sense objects
are merely designations that cover the spirit soul, who is non-
different from me.

“If this is true, then we are certainly fools! But if you are everything,
then the consciousness and the sense objects are also you. We asked
about how to completely give up the consciousness and the sense
objects which mutually enter each other. Please tell us this!” O sons!
Yes, the consciousness enters the sense objects and the sense objects
enter the mind and both belong to me. The body is a covering on the
jéva which is non-different from me (mad-ätmanaù) since it is spiritual
in nature. The body (to which that consciousness and the sense
objects belong) is not the svarüpa of the jéva. Then why does one
strive to give up the consciousness and the sense objects? Rejecting
both, which are causes of the problem, one will certainly become non-
dual.

|| 11.13.26 ||
guëeñu cäviçac cittam
abhékñëaà guëa-sevayä
guëäç ca citta-prabhavä
mad-rüpa ubhayaà tyajet

The consciousness remains forever in the sense objects by

continual service to them. The sense objects remain strongly in
the consciousness. One who absorbs himself in me can give up
both.

Giving them both up is difficult. The consciousness remains in the

sense objects by impressions, made firm by repeatedly serving the
sense objects without a beginning. How will it be possible for you to
give up the sense objects? The sense objects repeatedly remain in
the consciousness by impressions. They remain there at all times.
How is it possible to give up such consciousness? However it is not
necessary for jïänés to endure such difficulty in giving up both. The
jïäné who absorbs himself in me gives up both. Because the devotees,
fixed on service to me as the highest goal, become absorbed in my
form, qualities, pastimes and rasa, the sense objects naturally
withdraw from the consciousness. It is not difficult to give them both
up. But jïänés do not desire to absorb their minds in me.
 || 11.13.27 ||
jägrat svapnaù suñuptaà ca
guëato buddhi-våttayaù
täsäà vilakñaëo jévaù
säkñitvena viniçcitaù

Waking, sleeping and deep sleep, the three functions of the

intelligence, are caused by the three guëas. The jéva is
ascertained to be different from these three states since it is
only the witness of them.

Actually there is no relation of the pure jéva with the sense objects and
material consciousness. Giving up the false identity is giving them both
up.

sattväj jägaraëaà vidyäd rajasä svapnam ädiçet

prasväpaà tamasä jantos turéyaà triñu santatam

One should know that wakefulness is born of the mode of goodness,

dreams from the mode of passion, and deep dreamless sleep from the
mode of ignorance. The fourth element, pure consciousness, is
different from these three and pervades them. SB 11.25.20

Thus the guëas are the cause of the three states of intelligence or
consciousness. The jéva is different from them. It is without these
three states. Why? It is confirmed that it is the mere witness of those
states.

|| 11.13.28 ||
yarhi saàsåti-bandho ’yam
ätmano guëa-våtti-daù
mayi turye sthito jahyät
tyägas tad guëa-cetasäm

When bondage in saàsära or identity with the body occurs, it

produces the influence of the sense objects. When one gives
up saàsära by concentration on me, one gives up sense objects
and material consciousness completely.

Even if the sense objects have no relation to the jéva, the jéva accepts
the functions of the sense objects through identification with the body.
When the jéva dissolves the identification with the body, he gives up
the sense objects. When the bondage of saàsära occurred for the jéva
in the form of identity with the body, that false identity produced the
functioning of the sense objects. When one becomes situated in me,
the fourth state, and gives up the bondage of saàsära, detachment
from the sense objects and material consciousness occur naturally.

|| 11.13.29 ||
ahaìkära-kåtaà bandham
ätmano ’rtha-viparyayam
vidvän nirvidya saàsära-
cintäà turye sthitas tyajet

The false identity with the body produces bondage and

obstacles to the ätmä. Therefore, an intelligent person, by
being situated in the Lord, gives up fear of saàsära.

This clarifies what has been said already. The wise man knows that
bondage is created by identity with the body (ahaìkära), which is a
cause of obstacles (artha-viparyayam), since it covers the bliss of the
ätmä. Giving up that false identity, being situated in me, the form of
bliss, one can give up thoughts of fearing saàsära.

|| 11.13.30 ||
yävan nänärtha-dhéù puàso
na nivarteta yuktibhiù
jägarty api svapann ajïaù
svapne jägaraëaà yathä

As long as one does not give various conceptions of the self by

proper logic, one remains ignorant in the bondage of saàsära,
though sometimes thinking he is free of bondage, just as a
person while still in a dream may perceive that he has woken
up.

As long one does not cease identity with various objects by the idea
that I am not receiving various sense objects, one remains ignorant,
bound in saàsära, though he thinks he liberated from the bondage of
saàsära (jägarti). Though in a dream, one may dream of waking up.
Similarly, within the condition of ignorance, one may have some
knowledge.

|| 11.13.31 ||
asattväd ätmano ’nyeñäà
bhävänäà tat-kåtä bhidä
gatayo hetavaç cäsya
måñä svapna-dåço yathä

Because of the false condition of persons who identify with the

body rather than the ätmä, perception of difference such as
varëäçrama, results like Svarga, and actions to produce them
are all false for the jéva. They are like the false objects
perceived by the jéva in a dream.

“How can one reject persons whose minds think in terms of variety in
the form of varëäçrama, recommended in the Vedas?” Because of the
false condition of those who identify with the body, differences such as
varëäçrama created by bodily identity, results like Svarga (gatayaù)
and actions (hetavaù) arise. These are illusory for the jéva. Though
identity with the body, results like Svarga, and actions to produce them
actually exist as a result of material energy, the jéva’s relation to them
is false. Though a horn exists, because the relation of a horn and rabbit
is false, a rabbit’s horn is false. The seer of a dream, the jéva, sees
false things in a dream. And actions dreamed such as eating sweet
rice, making sweet rice or gathering the rice and milk to make it, are
all false.

|| 11.13.32 ||
yo jägare bahir anukñaëa-dharmiëo ’rthän
bhuìkte samasta-karaëair hådi tat-sadåkñän
svapne suñupta upasaàharate sa ekaù
småty-anvayät tri-guëa-våtti-dåg indriyeçaù

In the waking state, the jéva enjoys objects which are

temporary, using the senses. In the dream state, the jéva
experiences similar objects in the mind. In deep sleep
everything dissolves and the jéva alone remains. The lord of
the senses, the jéva, perceives all three states through
continuity cause by recollection.

In verse 30 it was described that one should use logic. The person
enjoys objects like the body (arthän) using his senses like the hand and
eye. Those objects have a temporary nature, like infancy and youth. In
dreams, one experiences in the mind objects made of impressions
similar to the objects of waking condition. In deep sleep one
extinguishes all these objects. The jéva alone remains as the seer of
the actions of the three conditions of consciousness.

“In the waking state all the senses are active. In dream state the mind
is active. In deep sleep the intelligence remains as a trace of the mind.
How then is ätmä the witness?” It is the lord of the senses (and the
mind and intelligence). “Is it separate from waking, dreaming and
sleeping states?” No. It is connected to all these conditions by
recollection. “I saw a dream. Then I was not aware of anything. Then I
awoke.” These conditions operate because of difference in the
covering (upädhi) on the jéva. By this method, one should see the
difference between the body and the ätmä.

|| 11.13.33 ||
evaà vimåçya guëato manasas try-avasthä
man-mäyayä mayi kåtä iti niçcitärthäù
saïchidya härdam anumäna-sad-ukti-tékñëa
jïänäsinä bhajata mäkhila-saàçayädhim

Considering that the three states of the intelligence arising

from the guëas are created by my avidyä within me, being
firmly convinced of your nature as ätmä, and cutting the three
states by the sharp sword of knowledge, by inference and by
scriptural statements, worship me, the destroyer of all doubts.

“Then what should we do?” Consider the three states of the

intelligence arising from the guëas to be created by in me by my
avidyä (mäyayä). They do not really exist. You who have determined
that you are ätmä, cutting the three states (härdam) by inference, by
instructions of sages and statements of scripture, and by the sharp
sword of knowledge, should worship me, the destroyer (ädhim) of all
doubts.

|| 11.13.34 ||
ékñeta vibhramam idaà manaso viläsaà
dåñöaà vinañöam ati-lolam aläta-cakram
vijïänam ekam urudheva vibhäti mäyä
svapnas tridhä guëa-visarga-kåto vikalpaù

One should understand that this world is a misconception, a

diversion for the mind, visible but temporary, and flickering
like a fire brand. Brahman is one consciousness but manifest
as many. The three states arising by the guëas create various
transformations, but these are temporary like a dream.

After realizing the difference of the ätmä from the three states with
which it has no relation, one should see the conception of this is world
to be endowed with an illusory nature, arising from the identity of I and
mine. One should see it as an object of interest for the mind (manasaù
viläsam) caused by imposing conceptions of I and mine out of illusion.
Manasaù viläsam can also mean “the universe in which there is great
dancing (läsa) of the mind.” The world is temporary and extremely
fickle, full of movement, like a fire brand. “But from perceiving this
duality in the world, one cannot attain realization of non-dual
Brahman.” Brahman is one consciousness (ekaà vijïänam) but is
manifested in various ways. But this is not a variety in the spiritual
substance itself, since the three states are created by the guëas
through mäyä, and are temporary like a dream.

|| 11.13.35 ||
dåñöim tataù pratinivartya nivåtta-tåñëas
tüñëéà bhaven nija-sukhänubhavo niréhaù
sandåçyate kva ca yadédam avastu-buddhyä
tyaktaà bhramäya na bhavet småtir ä-nipätät

Withdrawing one’s vision from the visible world and giving up

material desire, one should remain silent, realizing the
happiness of ätmä, without performing actions. Even if one
observes the world, one will not be bewildered by what was
previously perceived by false intelligence and was already
rejected. Only the remembrance of saàsära remains until
death of the body.

Because of this, one should withdraw from what is seen and remain
silent without hankering. This means that one should be without
operations of mind or voice. The ability is caused by one’s realization
of happiness. Then one remains without actions of the body (niréhaù).
“Will saàsära recur because of inability to withdraw continuously from
the state of duality while possessing a body?” Even if one observes
the world in necessary daily actions, one will not be bewildered again
by what one has given up, based on previous mistaken identity
(avastu-buddhyä). However, until death of the body, remembrance, a
shadow of saàsära, will remain.

|| 11.13.36 ||
dehaà ca naçvaram avasthitam utthitaà vä
siddho na paçyati yato ’dhyagamat svarüpam
daiväd apetam atha daiva-vaçäd upetaà
väso yathä parikåtaà madirä-madändhaù

The perfected sage is not aware whether he is seated or

standing while situated in the temporary body, since he has
realized Brahman. He is like a drunken man who is not aware
of receiving and putting on clothing or taking off his clothing.

Two verses describe the state of the person who has perfected jïäna,
who is jévanmukta. He does not pay attention when he has risen from
a seat or sits down again because he has attained realization of
Brahman (svarüpam). An example is given. A drunken person is not
aware if he is wearing or not wearing clothing.

|| 11.13.37 ||
deho ’pi daiva-vaça-gaù khalu karma yävat
svärambhakaà pratisamékñata eva säsuù
taà sa-prapaïcam adhirüòha-samädhi-yogaù
sväpnaà punar na bhajate pratibuddha-vastuù

As long as the body under the control of karma continues its

karmas, the person who has perfected yoga continues to live,
but does not experience pleasures of the material body
endowed with senses and sense objects, just as a person who
has awoken from sleep does not experience a dream body any
longer.

As long has one has karmas to be experienced even the liberated

person will continue living while observing his experience of karma.
“Will he sometimes become attached again?” No. He does not enjoy
the body with senses, senses objects and material enjoyment. He is
like a person who has woken up and does not experience the dream
body again.

|| 11.13.38 ||
mayaitad uktaà vo viprä
guhyaà yat säìkhya-yogayoù
jänéta mägataà yajïaà
yuñmad-dharma-vivakñayä

O brähmaëas! Know that I am Viñëu who has come with a

desire to teach you dharma. I have spoken the confidential
knowledge of Säìkhya and añöäìga-yoga.

The Lord reveals his identity in order that they gain faith. Säìkhya
means distinguishing ätmä and non-ätmä. Yoga means añöäìga-yoga.
I have come with a desire to teach dharma. It should be understood
that Haàsa also taught about varëäçrama duties, dharma. This
teaching is referred to later in speaking about the duties of
varëäçräma:

purä kila mahä-bäho dharmaà paramakaà prabho

yat tena haàsa-rüpeëa brahmaëe ’bhyättha mädhava

O Lord! O mighty-armed one! Previously in your form of Haàsa you

spoke to Brahmä those dharma that bring supreme happiness to the
practitioner. SB 11.17.3
 || 11.13.39 ||
ahaà yogasya säìkhyasya
satyasyartasya tejasaù
paräyaëaà dvija-çreñöhäù
çriyaù kérter damasya ca

O best of the brähmaëas! Please know that I am the supreme

shelter of the yoga system, analytic philosophy, seeing
equally, speaking pleasantly, influence, beauty, fame and self-
control.

Seeing that the Kumäras who were thinking “Oh! We have heard some
astonishing knowledge!” the Lord then spoke. It will later be said that
åta means speaking in a pleasing manner and satya means seeing
everything equally. (SB 11.19-37-38) Tejaù means influence. I am
the supreme shelter of all these qualities.

|| 11.13.40 ||
mäà bhajanti guëäù sarve
nirguëaà nirapekñakam
suhådaà priyam ätmänaà
sämyäsaìgädayo ’guëäù

All superior qualities, which are eternal, such as equality to all

beings and attachment to my devotee, reside in me, who am
beyond the material guëas, not dependent on material
qualities, and the devotees’ friend, giving love to them.

“When you say that you are the supreme shelter of power and fame,
we see that you also show identification with the body. How have you
taught us knowledge by doing that?” True, I do not have a material
body different from myself, as the jéva has. It has no ahaìkära made
of prakåti. It arises from my svarüpa and is full of eternity, knowledge
and bliss. That is explained in this verse. All qualities take shelter of
me, who am beyond the guëas of mäyä. I am not dependent on the
qualities of mäyä (nirapekñam). But I work for the benefit of my
devotees, since I am controlled by their prema (priyam) and show
affection for them. According to i-gu-pa-dha-jïä-pré-kiraù ka (Päëiné
1.3.135) priya means "one who pleases.” What are the qualities? I
am equal to all since I am indifferent to material things and I am
attached (äsaìga) to my devotees who are spiritual entities. The word
ädi indicates the unlimited qualities such as truthfulness and
cleanliness whcih are mentioned in the First Canto by the earth
personified. Çrédhara Svämé says that aguëaù means that the Lord
has a form whose qualities do not change. Those qualities are eternal.
In the First Canto it is said:
ete cänye ca bhagavan nityä yatra mahä-guëäù
prärthyä mahattvam icchadbhir na viyanti sma karhicit ||
In the Lord reside the following eternal, great qualities, which do not
disappear at any time. SB 1.16.31

Thus the qualities arising from the Lord’s svarüpa belong to the
svarüpa of the Lord (ätmänam). Çruti say çakti vividhaiva çruyate
sväbhäviké jïäna-bala-kriyä ca: the Lord has many spiritual energies,
such as the energy of jïäna, bala and kriyä. (Çvetäsvatära Upaniñad)

|| 11.13.41 ||
iti me chinna-sandehä
munayaù sanakädayaù
sabhäjayitvä parayä
bhaktyägåëata saàstavaiù

Thus all of the doubts of the sages headed by Sanaka were

destroyed by my words. Worshiping me with transcendental
devotion, they chanted my glories with excellent hymns.

Agåëata means “they praised me.”

|| 11.13.42 ||
tair ahaà püjitaù saàyak
saàstutaù paramarñibhiù
pratyeyäya svakaà dhäma
paçyataù parameñöhinaù

The greatest of sages, headed by Sanaka, perfectly worshiped

and glorified me. As Lord Brahmä looked on, I returned to my
own abode.

Pratyeyäya means “I returned.”

Thus ends the commentary on Thirteenth Chapter of the Eleventh

Canto of the Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.