Introduction a Introduction
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426 UDDHAVA-GÉTÄ called ĺta. To remain detached from material enjoyment while utilizing everything in the service of Kĺńëa is called çauca. To refrain from enjoying the objects of the senses is called sannyäsa. To follow religious principles is the most desirable form of dhana. To serve the Supreme Lord is actual yajďa. To instruct others in the knowledge of one’s relationship with the Supreme Lord is called dakńina, and to regulate the mind by breathing exercises is präëäyäma.
>aGaaeMa Weěrae>aavael/a>aaeMaŮi˘-ĺtaMa> ) ivŰaTMaiNai>adabaDaaeJauGauPSaah]qrk-MaRSau ))40)) é[qGauR du>%&k-aMaSau%aPae+aaPai<@TaaebNDaMaae+aivTa( ))41)) MaU%aeRdehaŰh&buiÖ>PaNQaaMaiŕGaMa>SMa*Ta> ) oTPaQaiętaiv+aePa>SvGaR>SatvGau Nark-STaMaoŕahaebNDauGauRĺrh&Sa%e ) Ga*h&Xarqr&MaaNauZYa&Gau dird]aYaSTvSaNTauí>k*-Pa Gau WTa oÖvTaePa[éna>SaveRSaaDauiNaćiPaTaa> ) ik&-vi Gau The Perfection of Spiritual Knowledge daridro yas tv asantuńöaů kĺpaëo yo ‘jitendriyaů guëeńv asakta-dhér éço guëa-saěgo viparyayaů eta uddhava te praçnäů sarve sädhu nirüpitäů kiŕ varëitena bahunä lakńaëaŕ guëa-dońayoů guëa-dońa-dĺçir dońo guëas tübhaya-varjitaů 427 Actual opulence, or bhaga, is My own nature, in which I exhibit the six unlimited opulences. The supreme gain of life, or läbha, is devotional service unto Me. Actual education, or vidyä, is to remove the conception of duality from the mind of the conditioned soul. Real modesty, or hré, is to be disgusted with abominable activities. Real beauty, or çré, is to possess good qualities, such as detachment. Real happiness, or sukha, is to transcend material happiness and distress, whereas distress, or duůkha, is the constant hankering for sex enjoyment. A learned man, or paëňita, is one who knows the process of liberation from material bondage, and a fool, or murkha, is one who identifies with his material body and mind. The real path, or satpatha, is that which ultimately leads to Me, whereas the wrong path, or kupatha, is sense gratification, which simply bewilders the mind. Heaven, or svarga, is the predominance of the mode of goodness and naraka, or hell, is the predominance of the mode of ignorance. I am the true friend, or bandhu, because I act as the spiritual master of the entire world. The body of the human being is his gĺha, or residence. One who is endowed with all good qualities is ädhya, or rich, and one who is dissatisfied with life is daridra, or poor. A kĺpaëa, or miser, is one who cannot control his senses, whereas one who is detached from sense gratification is truly a controller, or éça. One who is attached to sense gratification is just the opposite, or a slave. My dear Uddhava, I have thus elucidated all of the matters about which you inquired. There is no need for a more elaborate description of these good and bad qualities because to constantly see good and bad is itself a bad quality. The best quality is to transcend material good and evil. COMMENTARY Because compassion is recognized throughout the world as an exalted quality, the Lord has not described it here. Actual bhaga, or opulence, is possessed by the supreme controller. The controlling power of the living entities in this world, or even the demigods in heaven, cannot be considered real bhaga. Attainment of devotional service to the Supreme Lord is one’s real asset, and not his children, home, and so on, which are all subject to destruction. Real knowledge is that which enables one to see everything in relation to the Supreme Lord, and not that which is acquired by an academic, such as knowledge of grammar and so on. The word hĺé means to feel disgust at the mere thought
428 UDDHAVA-GÉTÄ of sinful activities, and not mere shyness. One’s good qualities are his real decoration, and not the crown that sits on his head. One who is satisfied in Kĺńëa consciousness and thus does not seek material pleasure or suffer material unhappiness is considered to be actually situated in happiness. The most wretched person is one addicted to sex pleasure, and a wise man is one who knows the process of freedom from such material bondage. A fool is one who gives up his eternal friendship with Lord Kĺńëa and instead identifies himself with his own temporary material body, mind, society, community, and family. The real path is the path of devotional service that leads one to the Supreme Lord, and not simply a footpath that has no stones or thorns. The path of sense gratification is the wrong path because it simply leads one to utter confusion. Predominance of the mode of goodness is real heaven, and not the abode of Indra, and predominance of the mode of ignorance is hell. The spiritual master is the best friend who saves us from all danger and he is non-different from Kĺńëa, the spiritual master of the entire universe. Our material body is our real home, and not a structure of bricks and cement. One who possesses all good qualities is actually rich, and not a rascal with a big bank balance. A real lord is one who has conquered material desires and ascended to the transcendental platform, and not an aristocrat who engages in all sorts of abominable activities. Thus being asked by Uddhava, Çré Kĺńëa has nicely described the difference between good qualities and faults. The Lord concludes His analysis by stating that there is no need for further elaboration of these good and bad qualities. Indeed, the purpose of life is to transcend materially good and bad qualities and come to the liberated platform of pure Kĺńëa consciousness.
The Lord is full of six opulences—wealth, strength, beauty, fame, knowledge, and renunciation. The supreme accomplishment is when one engages in the service of the Supreme Lord. To remain aloof from the material conception of life is fruit of actual knowledge. To indulge in sinful activities unrestrictedly is the most wretched condition of life. To spontaneously abhor sinful life is the sign of true modesty. Good qualities are the actual wealth of the living entities. To give up the quest for sense gratification and achieve satisfaction due to love for the Lord is real happiness. The lust for material enjoyment produces limitless distress. Possessing knowledge of how to free oneself from the bondage of material existence is real learning. To identify one’s self as the gross and subtle material coverings is utter foolishness. The true path of life is the one shown by the spiritual master who is coming in disciplic succession and thus authorized by the Supreme Lord. The wrong path is a life of sense enjoyment, which simply leads to the bewilderment of one’s mind. A predominance of the mode of goodness is real heaven and a predominance of the mode
The Perfection of Spiritual Knowledge 429 of ignorance is real hell. The Supreme Lord and the spiritual master, who is the eternal servant of the Lord, are one’s real friends. The material body is one’s actual place of residence. One who possesses good qualities is actually rich and one who is dissatisfied with his position, which is the result of his previous karma, is actually poor. Sense enjoyers, those with uncontrolled minds and senses, and those who are overwhelmed by greed are truly misers. One whose intelligence is never swayed by the three modes of material nature is a real controller. One who acts under the influence of the three modes of material nature is controlled and dependent. To look for material qualities and faults is itself a fault. While cultivating transcendental qualities, one should give up the habit of finding fault in others.
“The Perfection of Spiritual Knowledge” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and chapter summary and purports of Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 14 PURE DEVOTIONAL SERVICE SURPASSES KNOWLEDGE AND DETACHMENT CHAPTER SUMMARY This chapter describes the processes of karma-yoga, jďäna-yoga, and bhakti-yoga, according to the good and bad qualities that are found in various people. The Vedic literature propagates true religion, which are the orders of the Supreme Lord. The social structure that is put forward in the Vedic literature is known as varëäçrama-dharma, which is within the realm of material duality. In other places, however, the Vedic literature advises one to rise above such a vision of duality. In this chapter, Uddhava wants this point to be cleared up, as to why the Vedic literature appears to support two contradictory positions. Just to reconcile these two conflicting positions, Çré Kĺńëa describes in this chapter the processes of karma-yoga, jďäna-yoga, and bhakti-yoga. Karma-yoga is the path that is recommended for persons who are filled with material desires. Jďäna-yoga is the path that is recommended for those who want to retire from material activities for the purpose of understanding the Absolute Truth. Bhakti-yoga is recommended for those who have understood that everything in existence is owned and controlled by the Lord. As long as one desires to act fruitively, and as long as one’s faith in the Supreme Lord has not matured, he should execute his prescribed duties as outlined in the varëäçrama system Those who faithfully perform their duties as prescribed by the varëäçrama system of social organization, carefully avoiding the sinful acts that are forbidden by the injunctions of the scriptures, will gradually rise to the transcendental platform of absolute knowledge. Generally, transcendentalists are first attracted to the impersonal conception of the Absolute, but those who are very fortunate manifest devotion for the
Supreme Personality of Godhead. The human form of life is the special opportunity awarded to the conditioned souls to awaken their dormant spiritual awareness, and as such, such a human birth is even desired by the demigods of heaven. Although it is temporary like all other forms of life, the human body can enable one to achieve life’s ultimate goal. For that reason, one who is intelligent will endeavor to gain release from the vicious cycle of birth and death before death arrives at his doorstep. The human body is compared to a boat, the spiritual master is the captain of the ship, and the injunctions of the scriptures are the favorable breezes that can carry one to his destination. One who has attained the human form of life and yet does not endeavor to cross over the ocean of material existence must be considered the killer of his own self. The mind is very restless and the senses always demand satisfaction. Therefore, by good intelligence, one should control his mind and senses by cultivation of the mode of goodness. To help fix the mind in transcendence, one should meditate upon the creation of the universe from subtle to gross. Then, one should meditate upon the dissolution of the universe from gross to subtle. One who has understood the futility of material existence can remain detached from the objects of the senses and bodily identification by carefully putting into practice the instructions of the spiritual master. The three processes of eight-fold mystic yoga, the cultivation of transcendental knowledge, and the devotional service of the Lord can all enable one to remain fixed on the spiritual platform. One should remained fixed in the determination to carry out one’s prescribed duties. By carefully studying the scriptures, which detail exactly what is desirable and what is to be avoided in this world, one can elevate himself above the vicious modes of passion and ignorance. By directly engaging in the devotional service of the Lord, all kinds of perfection are easily achieved. Anyone who is always engaged in the service of the Supreme Lord will gradually lose his taste for the inferior engagements of sense gratification. Ultimately, when one directly perceives the Supreme Lord, his false ego is vanquished, all doubts are destroyed, and all the results of fruitive activities are burned to ashes. Thus, the devotees of the Supreme Personality of Godhead never make a separate endeavor to perform austerities, or other such similar process. In pure devotional service, there is no question of piety or sin, because the unalloyed bhakta has reached the transcendental platform, where the injunctions and prohibitions of the Vedas no longer apply.
é[qoÖv ovac iviDaęPa[iTazeDaęiNaGaMaaehqěrSYaTae ) Ave+aTae_riv<@a+aGau Pure Devotional Service Surpasses Knowledge and Detachment çré-uddhava uväca vidhiç ca pratińedhaç ca nigamo héçvarasya te avekńate ‘raviëňäkńa guëaŕ dońaŕ ca karmaëäm 433 Çré Uddhava said: My dear lotus-eyed Lord, the Vedic literature, which constitutes Your divine orders in terms of positive and negative injunctions, focuses on the good and bad qualities of work. COMMENTARY In this chapter, jďäna, karma, and bhakti are elaborately described, as well as those who are suitable to engage in these three processes.
The activities of the living entities who are averse to the service of the Supreme Lord can be divided into two categories. Some good and bad qualities are always found in such activities. The prescriptions given by the Supreme Lord are termed vidhi, or rules, and are always considered good. The prohibitions declared by the Supreme Lord are termed nińedha, or regulations, and they are always considered faulty. TEXT 2 v d]VYadeXavYa>k-al/aNSvGa|Nark-Maevc ))2))
It was previously stated that pointing out good and bad qualities of others is in itself a fault and so one should give up such a dualistic mentality. In the following
five verses, Çré Uddhava expresses his desire to know more about this from the Lord. Uddhava said: My dear Lord, the Vedic literature contains Your instructions and
consists of recommendations and prohibitions. The performance of prescribed duties is 434 UDDHAVA-GÉTÄ always beneficial and the performing of prohibited acts is always faulty. Good and bad qualities, piety and impiety, and heaven and hell are born of such recommendations and prohibitions. In the social system of varëa and äçrama, there are good qualities and faults that are judged in terms of the various kinds of marriage. If a man marries a girl of a superior varëa, then the union is termed pratiloma. If a man marries a girl belonging to an inferior varëa, that union is termed anuloma. In any case, the entire Vedic social system is based on distinguishing between piety and sin, and Çré Uddhava is encouraging the Lord to explain more elaborately His statement that one should transcend both piety and sin. PURPORT Divisions of varëa, divisions of äçrama, divisions according to the nature of one’s birth, various objects and places, and the existence of heaven and hell, are all the results of piety and sin. TEXT 3 Gau iNa>é[eYaSa&k-Qa&Na› All recommendations and prohibitions are presented in the Vedic literature as instructions of the Supreme Lord. In order to advance toward the perfection of life, one
must discriminate between good qualities and faults. Anything prescribed by the Lord is a good quality, and anything prohibited by Him is a fault. Therefore, it is impossible
to achieve any auspiciousness in this life without making a distinction between good qualities and faults.
Uddhava is pointing out that if a person has no interest in making a distinction between piety and sin, then it becomes impossible for him to properly understand the
Pure Devotional Service Surpasses Knowledge and Detachment 435 scriptures. Without the assistance of the scriptures, how can a human being hope to understand the Absolute Truth, or be liberated from material existence?
wTa*devMaNauZYaaNaa&vedę+auSTaveěr ) é[eYaSTvNauPal/BDae_QaeRSaaDYaSaaDaNaYaaeriPa ))4))
Vedic injunctions are not only beneficial for human beings, but also for the demigods and forefathers. The best way of seeing things in the right perspective is to see through the eyes of the Vedic literature, which consists of the instructions of the Supreme Lord. Vedic literature is the original source of all kinds of knowledge. One can learn about liberation, the heavenly planets, and the ultimate goal of life, as well as the process for achieving the goal of life, only from the Vedic literature.
Human beings, demigods, and forefathers can see everything in the right perspective, and learn about sädhya and the processes of sädhana by seeing through the eyes of the scriptures, which are the Supreme Lord’s orders. All living entities, be they forefathers, demigods, or human beings, are directed by the orders of the Supreme Lord.
Gau iNaGaMaeNaaPavadęi>adaYaa wiTah>a]Ma> ))5))
436 UDDHAVA-GÉTÄ My dear Lord, the distinction between piety and sin comes from Vedic knowledge, which emanates from You, and does not arise by itself. If it is seen that the same Vedas discredit attempts to distinguish between piety and sin, then surely there will be chaos. COMMENTARY A dilemma has apparently been created by the Vedic literature. The Vedas, which consist of the Lord’s orders advise one to discriminate between good and bad. At the same time, it sometimes forbids us to make such distinctions. Therefore, Uddhava is confused about what is right and what is wrong and he prays to Kĺńëa to remove his doubt.
PURPORT Because the Vedic statements that one should discriminate between good and bad, and other statements that one should give up such a vision of duality, are seemingly contradictory, Çré Uddhava is herein enacting the pastime of a bewildered person by asking the Lord to resolve this apparent contradiction. Yüklə 8,84 Mb. Dostları ilə paylaş:
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