Bhagvata 11

Bhagvata  11

Whatever man does with his body, tongue, mind or senses, reason or intellect or by the force of his inherited nature, he should consecrate all as an offering to the supreme Lord Narayana. (2.36)

As one who eats (food) feels satisfied, gets nourishment and relief from hunger with every morsel, (similarly) in him who has resigned himself to the Lord, devotion, realization of the supreme Lord and aversion to other objects—all the three appear at once. (2.42)

The Veda has a deeper import than what the words apparently convey. The real purpose of the Veda is to secure exemption from actions and their fruit but (obviously) temptations of gaining heaven through prescribed actions are held out to the ignorant, just as a boy is tempted with sweets to swallow a (bitter) medicine. (3.44)

Human body, subject to birth and death and constantly and ultimately source of affliction, is my preceptor as it promotes renunciation and discrimination. Though it helps me to contemplate on realities, it really belongs to others (who devour it). Realizing this I wander renouncing all. (9.25)

Having after many births in this world acquired the rare human body, however frail, which is still the means of attaining the object of life, a wise man should speedily strive to attain Liberation, before this body, constantly subjected to annihilation, is not destroyed. The enjoyment of senses pleasures can of course be had in all species. (10.29)

Sattva, Rajas and Tamas—three are the modes of Buddhi (prakruti) and not of the self. By (developing) the quality of Sattva (therefore) one should control (the operation of) the other two (viz., Rajas and Tamas) and (then) Sattva itself (in the shape of Sattvika virtues like truthfulness and compassion) by Sattva (in the form of quietism). (13.1)

As a result of Sattva grown predominant in man the virtue bearing the lable of devotion to me, Sattva develops through the use of Sattvika things and thence proceeds righteousness (in the form of Devotion). (13.2)

Righteousness (in the form of Devotion),which contributes to the predominance of sattva and which is (therefore) the superlative virtue, curbs (the element of) rajas and Tamas; and when both these are subdued, unrighteousness, which has its root in these latter, soon disappears as a matter of course. (13.3)

Scripture, water, the people (environment), place (surroundings), time, occupation and birth, (the object of) contemplation, Mantra (spell) and purificatory rites—these ten are contributory to the growth of a particular Guna. (13.4)

Of these (tatter) whatever men of mature judgment speak approvingly of is unquestionably Sattvika; that which they condemn is Tamasika and that which is looked upon by them with indifference is Rajasika. (13.5)

For the predominance of sattva a man should make use of Sattvika things alone. Thence will proceed righteousness (in the form of Devotion) and thence (again) will follow (the light of) wisdom culminating in Self-Realization and the extinction of darkness (in the form of the two bodies and their ultimate cause, viz.,the three Gunas(13.6)

One should look upon this(objective) world as an illusion in that it is a creation of the mind open to perception and evanescent as a dream and most unsteady like a revolving firebrand. Consciousness, though one, appears as many (through a freak of imagination0 and this threefold division (in the shape of the body, the indriyas and the mind) wrought by the projection of the (three) Gunas (or modes of Prakruti) is a (mere) illusory appearance. (13.34)

The more one’s mind gets purified by listening to and recounting My auspicious stories the better able is the Jiva to discern the subtle reality (of the Self), even as the eye is better able to perceive a minute object (the clearer it becomes) when treated with a (medicated) migment. (14.26)

(To sum up,) control of the mind and the senses and harmlessness (mainly) constitute the righteous course of a mendicant (recluse); enduring hardships prescribed by the Sastra and inquiry into the truth, of an anchorite (dewelling in the woods); protection of living being and performance of (the five) great) sacrifices, of a householder; and rendering service to the preceptor, that of the celibate (who has gone through a second birth by being invested with a sacred thread and taught the Gayatri). (18.42)

Three Yogas (disciplines or paths) in the shape of (spiritual) enlightenment, (disinterested) action and Devotion have been taught by Me (in the sections of the Veda treating of Brahma, ritual acts and worship of gods respectively) with intent to ensure the highest good of men (in the shape of Liberation). No other way is found anywhere (in the scriptures). (20.6)

Out of these the path of Jnana is efficacious for those who have lost (all) charm for (the fruit of) ritual acts (considering it to be full of sorrow) and (accordingly) abandoned such acts; whereas the path of Action is effectual for those who hanker after their fruit and whose mind has not (therefore) recoiled from such acts (as full of sorrow). (20.7)

To the man, however, in whom has sprouted by (some) stroke of (good) fortune a zeal for (hearing) My stories (and chanting My name) etc., and who is neither disgusted with the pleasures of sense not deeply attached to them, the path of devotion brings success (in the form of God-realization). (20.8)

Looking upon all created beings as Myself through the active agency of mind, speech and body—this indeed is considered by Me to be the best of all disciplines (conducive to My realization). (29.19)