Introduction a Introduction
O sinless Uddhava, because of your love for Me, I had previously explained to you
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O sinless Uddhava, because of your love for Me, I had previously explained to you the process of devotional service. I will once again impart to you that sublime means for attain My pure devotional service. COMMENTARY Being requested by Uddhava, Çré Kĺńëa now begins His description of devotional service. Although Uddhava had heard about many aspects of human civilization, including the varëäçrama-dharma system, the processes of distinguishing between matter and spirit, renunciation of sense gratification, and so forth, he still hankered to hear specifically about pure devotional service to Lord Kĺńëa, and the Lord thus begins to discuss that subject.
rÖaMa*Tak-QaaYaa&MaeXaěNMadNauk-ITaRNaMa( ) PairiNaďacPaUJaaYaa&STauiTai>a>STavNa&MaMa ))20)) Aadr>PaircYaaRYaa&SavaR®Eri>avNdNaMa( ) Ma٢-PaUJaa>YaiDak-aSavR>aUTaezuMaNMaiTa> ))21)) MadQaeRZv®ceíacvcSaaMaÓu MaYYaPaR MadQaeR_QaRPairTYaaGaae>aaeGaSYacSau%SYac ) wí&dta&huTa&Jaá&MadQa|YaÜ]Ta&TaPa> ))23))
Wv&DaMaŒMaRNauZYaa MaiYaSaĹaYaTae>ai˘->k-ae_NYaae_QaaeR_SYaaviXaZYaTae ))24))
The Perfection of Spiritual Knowledge ädaraů paricaryäyäŕ sarväěgair abhivandanam mad-bhakta-püjäbhyadhikä sarva-bhüteńu man-matiů mad-artheńv aěga-ceńöä ca vacasä mad-guëeraëam mayy arpaëaŕ ca manasaů sarva-käma-vivarjanam mad-arthe ‘rtha-parityägo bhogasya ca sukhasya ca ińöaŕ dattaŕ hutaŕ japtaŕ mad-arthaŕ yad vrataŕ tapaů evaŕ dharmair manuńyäëäm uddhavätma-nivedinäm mayi saďjäyate bhaktiů ko ‘nyo ‘rtho ‘syävaçińyate 417 Firm faith in the nectarean narrations of My pastimes, constant chanting of My transcendental glories, great attachment for My worship in the temple, praising Me by offering beautiful prayers, great respect for My devotional service, offering obeisances with the entire body, rendering service to My devotees, seeing Me within the hearts of all living entities, offering one’s bodily activities in My devotional service, describing My transcendental qualities, offering one’s mind to Me, renunciation of all material desires, donating one’s wealth for My devotional service, giving up material sense gratification and happiness derived from it, and performing all pious activities such as giving charity, performing sacrifice, chanting mantras, and executing vows and austerities simply with the desire to attain Me—these constitute actual religious principles by which devotees who have actually surrendered unto Me automatically develop love for Me. What other purpose or goal could there be for such a devotee? COMMENTARY Discussions about Kĺńëa are full of nectar. Talks of Kĺńëa’s räsa-lélä pastimes are the most nectarean and should be heard with utmost faith. The worship of His devotee is more pleasing to Kĺńëa than His own worship. One should perform all his bodily activities, such as bathing and brushing his teeth, in relation to the service of the Lord. One should glorify the qualities and pastimes of the Lord with songs and prayers. One should give his hard-earned money to his spiritual master or the Vaińëavas for arranging festivals of Kĺńëa consciousness. One should renounce whatever wealth creates an obstacle on his path of worshiping the Lord. One should renounce all activities of material sense gratification, of which enjoying sex is the chief. One should also give up all kinds of material happiness, such as that derived from excessive attachment to one’s wife and children. One should feed rice cooked with ghee to the brähmaëa Vaińëavas. One should offer oblations of sesame seeds mixed with ghee into the sacrificial fire
418 UDDHAVA-GÉTÄ while chanting vińëave sväůa. One should chant the holy names of the Lord without cessation. The austerity to be performed by devotees is to observe fasting on days such as Ekädaçé. Hearing discussions of the Lord’s nectarean pastimes is the ultimate fruit of all activities for a devotee who is free from all material desires. Unlike jďänés who give up their sädhana when they attain perfection, devotees never give up the limbs of devotional service, beginning with hearing and chanting, even after attaining perfection. In the perfectional stage of Kĺńëa consciousness, hearing and chanting about the transcendental names, forms, qualities, and pastimes of the Lord are thousands of times more relishable than in the neophyte stage. PURPORT Faith in the discussion of Hari is the only qualification for chanting the holy name of the Lord. If one is attracted to mundane topics, then one’s spirit of material enjoyment will increase. The more one faithfully listens to discussion of Hari, the less his taste for material sense gratification will be manifest. If one gives up hearing and chanting topics that are not related to Kĺńëa and always engages in glorifying the Lord, he will attain supreme auspiciousness. To hear and chant the glorification of Hari, worship the Lord, submit one’s self to the Lord while offering Him prayers, offer obeisances to the Lord, worship the Lord’s devotee with great care and attention, and consider all living entities to be the servants of the Supreme Lord are some of the activities by which one can quickly advance on the path of sädhana bhakti. If, while practicing sädhana bhakti, one offers all his worldly and religious activities to the Lord, glorifies the transcendental qualities of Hari, gives up activities that are not pleasing to the Lord and thus does not run after sense gratification, performs sacrifice, observes vows, undergoes austerity, chants mantras, and gives in charity, then gradually he will develop his dormant propensity for performing unalloyed devotional service. If one’s activities are directed towards the service of the Supreme Lord, one gets respite from the false sense of false proprietorship that binds the conditioned soul. Only by complete surrender unto the Supreme Lord can one attain the platform of pure devotional service.
YadaTMaNYaiPaRTa&icta&XaaNTa&SatvaePab*&ihTaMa( ) DaMa|jaNa&SavEraGYaMaEěYa|cai>aPaŰTae ))25))
The Perfection of Spiritual Knowledge 419 When one’s peaceful mind that is enriched by the mode of goodness is fixed on the Supersoul, one attains religiosity, knowledge, renunciation, and opulence. COMMENTARY One might question, “What is lacking for one who is a pure devotee of the Lord?” Çré Kĺńëa answers this question in this verse. One should not think that unalloyed devotional service is a limb of jďäna. The devotional service that is seen as a limb of jďäna is different from pure devotional service, which is untouched by any contamination of karma and jďäna. One who desires material enjoyment can gradually come to the platform of pure devotional service and at the same time, receive the fulfillment of all his desires. If one can fix his mind on the Supersoul, then as a result of his devotion, he can achieve all desirable perfections of life.
When onefaithfully cultivates pure devotionalserviceto theSupremeLord,symptoms such as knowledge of the Supreme Lord and the individual spirit soul, detachment from all that is not related to Kĺńëa, dependence on the mercy of the Supreme Lord, steadiness of mind, and being firmly situated in the mode of pure goodness are observed in his character. TEXT 26 YadiPaRTa&TaiÜk-LPaewiNd]YaE>PairDaaviTa ) rJaSvl&/caSaiŕď&icta&iviÖivPaYaRYaMa( ))26))
When one’s mind contemplates the activities of the material body and household affairs, the mode of passion becomes prominent so that one becomes mad after sense gratification, even to the extent of performing prohibited activities. The mind of such 420 UDDHAVA-GÉTÄ a person is uncontrolled, thus becoming the cause of irreligiosity, ignorance, material attachment, and tremendous suffering.
Those who do not avail themselves of the opportunity to serve the Supreme Lord, being overwhelmed by desires to enjoy sense gratification, will become bound by attachment to temporary material objects, thus creating so many disturbances in their life.
DaMaaeRMaŮi˘-k*-TPa[ae˘-aejaNa&cEk-aTMYadXaRNaMa( ) Gau Real religion means devotional service to the Supreme Lord. PURPORT The Supreme Lord is the personification of knowledge. Therefore, one who has been delivered from ignorance naturally engages in the devotional service of the Lord and is considered thoroughly religious. One who is detached from the three modes of material nature and the objects of sense gratification produced from them is considered to be detached. The eight mystic powers that were previously described to Uddhava are the ultimate attainments of material power and opulence.
é[qoÖv ovac YaMa>k-iTaivDa>Pa[ae˘-aeiNaYaMaaevairk-zR
The Perfection of Spiritual Knowledge ik&-daNa&ik&-TaPa>XaaEYa|ik-MSaTYaMa*TaMauCYaTae ) k-STYaaGa>ik&-DaNa&ceí&k-aeYaj>k-acdi+a Pau&Sa>ik&-iSvŘl&/é[qMaN>aGaael/a>aęke-Xav ) k-aivŰah]q>Parak-aé[q>ik&-Sau%&du>%Maevc ))30))
k->Pai<@Ta>k-ęMaU%R>k->PaNQaa oTPaQaęk-> ) k->SvGaaeRNark->k->iSvTk-aebNDauĺTaik&-Ga*hMa( ))31))
k- Aa!y>k-aedird]aevak*-Pak->k-wRěr> ) WTaaNPa[énaNMaMab]UihivParqTaa&ęSaTPaTae ))32))
Çré Uddhava said: My dear Lord Kĺńëa, O chastiser of the enemies, please tell me how many types of disciplinary regulations and prohibitions there are. My Lord, please define mental equilibrium, self-control, and the real meaning of tolerance and steadfastness. What are charity, austerity, and heroism, and how can truth and reality be best described? What is renunciation, and what is real wealth? What is desirable, what is sacrifice, and what is religious remuneration? My dear Keçava, O most fortunate one, how can I understand the strength, opulence, and merit of a particular person? What is the best education, what is actual humility, and what is real beauty? What are happiness and unhappiness? Who is learned, and who is a fool? What are the true and the false paths in life, and what are heaven and hell? Who is indeed a true friend, and what is one’s real home? Who is a rich 422 UDDHAVA-GÉTÄ man, and who is a poor man? Who is wretched, and who is actually fortunate? O Lord of the devotees, kindly explain these to me, along with their opposites. COMMENTARY After hearing about various kinds of religious principles, Çré Uddhava now asks Kĺńëa to give authoritative definitions of the of yamas and niyamas that comprise civilized life throughout the world. The word ińöa means “most desirable.” The word çré means “opulence.” Uddhava also wants to hear from Kĺńëa about that which is just the opposite of civilized life. TEXTS 33-35 é[q>aGavaNauvac Aih&SaaSaTYaMaSTaeYaMaSa®aeh]qrSaÄYa> ) AaiSTaKYa&b]řcYa|cMaaENa&SQaEYa|+aMaa>aYaMa( ))33)) XaaEc&JaPaSTaPaaehaeMa>é[ÖaiTaQYa&MadcRNaMa( ) TaqQaaR$=Na&ParaQaeRhaTauiíracaYaRSaevNaMa( ))34)) WTaeYaMaa>SaiNaYaMaa o>aYaaeÜaRdXaSMa*Taa> ) Pau&SaaMauPaaiSaTaaSTaaTaYaQaak-aMa& duhiNTa ih ))35)) çré-bhagavän uväca ahiŕsä satyam asteyam asaěgo hrér asaďcayaů ästikyaŕ brahmacaryaŕ ca maunaŕ sthairyaŕ kńamäbhayam çaucaŕ japas tapo homaů çraddhätithyaŕ mad-arcanam térthäöanaŕ parärthehä tuńöir äcärya-sevanam ete yamäů sa-niyamä ubhayor dvädaça smĺtäů puŕsäm upäsitäs täta yathä-kämaŕ duhanti hi The Supreme Lord said: Nonviolence, truthfulness, not usurping others’ property, detachment from worldly association, humility, freedom from possessiveness, faith in the principles of religion, celibacy, silence, steadiness, forgiveness, and fearlessness—these twelve are referred to as yama. External cleanliness, internal cleanliness, chanting the holy names of the Lord, austerity, fire sacrifice, faith, serving guests, worshiping Me, visiting holy places, engaging only in activities that are ultimately beneficial, and service to the spiritual master—these twelve are called niyama. My dear Uddhava, These twenty- four practices bestow all desired benedictions upon those who devotedly cultivate them. The Perfection of Spiritual Knowledge COMMENTARY 423 In these three verses, the Supreme Lord defines yama and niyama . There are two types of purification—internal and external. By carefully cultivating these twenty-four yama and niyama, all of one’s desires become fulfilled. PURPORT The twelve yamas are non-enviousness, remaining fixed in the truth, refraining from stealing another’s property, staying aloof from all kinds of bad association, always attempting to do good to others, renunciation of unnecessary sense enjoyment, unflinching faith in the Supreme Lord, celibacy, giving up idle talks, steadiness in one’s practices, tolerance of others’ offenses, and fear of transgressing the prescribed rules and regulations. The twelve niyamas are external cleanliness such as bathing, internal cleanliness by serving Lord Hari, chanting the holy names of the Lord, observing vows such as Ekädaçé, performing sacrifice for the satisfaction of Lord Hari, maintaining faith in the discussions of the glories of Lord Hari, serving the devotees of Lord Hari, worshiping the Deity, traveling to holy places of pilgrimage, engaging in activities meant for one’s ultimate welfare, remaining fixed in observing the codes of proper conduct, being satisfied in all conditions of life, and serving the spiritual master.
XaMaaeMaiŕďTaabuÖedRMawiNd]YaSa&YaMa> ) iTaiTa+aadu>%SaMMazaeRiJaűaePaSQaJaYaaeDa*iTa> ))36)) d<@NYaaSa>Par&daNa&k-aMaTYaaGaSTaPa>SMa*TaMa( ) Sv>aavivJaYa>XaaEYa|SaTYa&cSaMadXaRNaMa( ))37)) ANYaŔSauNa*Taava k-MaRSvSa®Ma>XaaEc&TYaaGa>SaNNYaaSa oCYaTae ))38)) DaMaRwí&DaNa&Na› di+a 424 UDDHAVA-GÉTÄ anyac ca sunĺtä väëé kavibhiů parikértitä karmasv asaěgamaů çaucaŕ tyägaů sannyäsa ucyate dharma ińöaŕ dhanaŕ nčëäŕ yajďo ‘haŕ bhagavattamaů dakńiëä jďäna-sandeçaů präëäyämaů paraŕ balam Full concentration of the mind on Me constitutes mental equilibrium and complete control of the senses is self-control. Tolerance means patiently enduring distress, and steadfastness occurs when one controls the urges of the tongue and genitals. The greatest charity is to give up all envy toward others, and renunciation of sense gratification is real austerity. Real heroism is to conquer one’s natural tendency to enjoy material life, and reality is seeing the Supreme Lord in everything and everything in the Supreme Lord. Truthfulness means to speak honestly in a pleasing manner, as declared by great sages. Cleanliness is attained by detachment from fruitive activities, and renunciation indicates the sannyäsa order of life. The true desirable wealth for human beings is religiousness, and I, the Supreme Lord, am the enjoyer of all sacrifices. Religious remuneration is devotion for the spiritual master with the desire to acquire real knowledge, and the greatest strength is the präëäyäma system of breath control. COMMENTARY Here, the Lord defines those qualities that should be cultivated by all who desire to advance toward the goal of human life. Çama means to fix the mind on Lord Kĺńëa because without Kĺńëa consciousness, peacefulness of mind is simply emptyness. Dama means to control the senses. One who wants to impart instructions to others without himself controlling his sense will certainly be mocked. Tolerance means to patiently endure the insults of others, as well as all kinds of distress. It is simply an artificial show if one performs some great austerity and yet is unwilling to tolerate the abuses of others. Real steadfastness is achieved when one carefully controls his tongue and genitals. Real charity is the renunciation of all kinds of violence toward others. If one contributes to charities while at the same time exploiting others by engaging them in hellish factory work—this is simply hypocrisy. Austerity means to forego all kinds of material comforts while observing the prescribed vows, such as Ekädaçé. Real austerity is not torturning the body just to achieve name and fame. Real heroism is to conquer lust, anger, and greed. If one can conquer these three enemies, he is a greater hero than one who simply vanquishes his political enemies. Equal vision can be exhibited by one who is not envious, and who sees how the Supersoul is present along with the individual soul within all types of bodies. This vision is pleasing to the Supreme Lord, who then awards further advancement to the devotee.
The Perfection of Spiritual Knowledge 425 Reality is only truly understood when one sees the spiritual equality of all living entities, as confirmed by Çré Kĺńëa in the Bhagavad-gétä 6.32:
of the conditioned souls. Truthfulness means to present the facts clearly and not distort the truth to avoid offending materialistic men. However, in the name of truthfulness, one should not become a fault-finder. The truth should be spoken to elevate others to the spiritual platform, not to push forward one’s limited agenda. Cleanliness is more than regular bathing. As long as the mind is absorbed in thinking of sense gratification, one must be considered contaminated, even if has taken countless baths. Therefore, real cleanliness is purification of the mind. Real renunciation involves detachment from the false egoistic conceptions that the body is the self, and everything in relation to the body is a possession. If, after giving up all one’s material possessions, one remains attached to family members, that renunciation is only a show. Real wealth is to possess the knowledge of self-realizations, and not just so much land and money. Sacrifice is one of the names of the Lord and so one should not think that the performance of sacrifices is meant for achieving temporary rewards. The best form of remuneration to the guru is to render selfless service by distributing the knowledge one has received to others.
To fix one’s intelligence in the service of the Supreme Lord while renouncing the natural propensity to accept and reject things for one’s personal sense gratification is called çama. To restrain the senses from unrestrainedly enjoying their sense objects is called dama. To tolerate the distress that one is destined to suffer, thinking it to be the Lord’s mercy, and refraining from feelings of jealousy because of another’s happiness is called titikńä. To abstain from all kinds of sense gratification, such as the relishing of very palatable food, is called steadfastness. To give up the mentality of unnecessarily punishing one for his faults is called däna. To give up all desire for material sense enjoyment despite having such facilities is called tapasyä. To subdue one’s natural thirst for sense enjoyment is called çaurya. To see everything in relation to the Supreme Lord is called samadarçana. This is the best form of satya. Speaking simply yet boldly is Yüklə 8,84 Mb. Dostları ilə paylaş:
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