Introduction a Introduction
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564 UDDHAVA-GÉTÄ a natural manifestation of their conditional life. Understanding that the atheists are acting helplessly under the control of the material nature, they consider it their duty to forgive them. That tridaëňi sannyäsé of Avanté could realize these principles within his self as a result of his sincere surrender to the Lord.
Pair>aUTaEMaa&GaaQaaMaGaaYaTaNaraDaMaE> ) PaaTaYaiŮ>SvDaMaRSQaaeDa*iTaMaaSQaaYaSaaitvk-IMa( ))41))
Those who were the lowest of mankind tried their best to deviate the Avanté brähmaëa from his determination to remain fixed in Kĺńëa consciousness. All such attempts had no effect, however, because he remained firmly fixed in his resolve while singing the song that is recorded in the following verses. The phrase sätvikéŕ dhĺti is explained in Bhagavad-gétä (18.33): dhĺtyä yayä dhärayate manaů-präëendriya-kriyäů yogenävyabhicäriëyä dhĺtiů sä pärtha sättviké O son of Pĺthä, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness. PURPORT Those who are envious of the Lord’s devotees are certainly the lowest of men and are destined to traverse the path to hell in the near future. Indeed, atheists take pleasure in disturbing the devotees, either by jeering at them or even by becoming violent. In spite of all such torments, however, the devotees remain tolerant, being determined to stay fixed in the mode of goodness, as advised by the Lord. As described by Çréla Rüpa Gosvämé in Çré Upadeçämĺta(1):
The Song of the Avanté Brähmaëa väco vegaŕ manasaů krodha-vegaŕ jihvä-vegam udaropastha-vegam etän vegän yo vińaheta dhéraů sarväm apémäŕ pĺthivéŕ sa çińyät 565 A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world. TEXT 42 iÜJa ovac NaaYa&JaNaaeMaeSau%du>%heTauNaRdevTaaTMaaGa]hk-MaRk-al/a> ) MaNa>Par&k-ar After careful deliberation, the Avanté brähmaëa realized that it was not actually the miscreants who were the cause of his distress. Did he think that maybe they were
harassing him under the instigation of someone else? The answer is given in this verse: “Neither the demigods, the body, nor the planets are causing me distress. It is the mind
that is the actual cause of one’s happiness and distress.” It is stated in the Vedas that it is the mind that sees, hears, and makes one move here and there.
Those who are averse to the service of the Supreme Lord must live within the cycle of repeated birth and death.
566 UDDHAVA-GÉTÄ The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. (Bhagavad-gétä 18.61) According to the purport of this verse from the Bhagavad-gétä, mental speculators must wander about in the cycle of birth and death, driven by the mind, under the direction of the Supreme Lord. The wheel of time causes the living entity, who is the knower of the field of activities, to experience the changing nature of material existence. The Avanté brähmaëa understood his mind alone to be the source of all inauspiciousness, despite the fact that miscreants, the demigods, planets, one’s karma, and time are no doubt apparent causes. In this regard, one can carefully consider this verse: anyera hĺdaya—mana, mora mana—vĺndävana, ‘mane’ ‘vane’ eka kari’ jäni tähäě tomära pada-dvaya, karäha yadi udaya, tabe tomära pürëa kĺpä mäni For most people, the mind and heart are one, but because My mind is never separated from Vĺndävana, I consider My mind and Vĺndävana to be one. My mind is already Vĺndävana, and since You like Vĺndävana, will You please place Your lotus feet there? I would deem that Your full mercy. (Çré Caitanya- caritämĺta Madhya 13.137) TEXT 43 MaNaaeGau Xau©-aiNak*-Z The mind is habituated to hankering after beautiful women and wealth. Even if one understands the fault of engaging in earning money for sense gratification, the mind
The Song of the Avanté Brähmaëa 567 will stubbornly insist that without wealth, even religious rituals cannot be properly performed. After all, it takes money to procure flower garlands, ghee, and sandalwood paste. In this way, the mind drives one on and on in the feverish search for money. The combination of the three modes of material natures awards one a material body whereby one sometimes identifies himself as being in a high status of life, sometimes in a low status, and sometimes somewhere in between. These conceptions are material designations generated from the modes of nature, and they arrange themselves according to the tendency of the powerful mind to enjoy temporary sense gratification.
The materially absorbed mind of the conditioned souls who are averse to Lord Kĺńëa’s devotional service is under the influence of the three material qualities. When the conditioned soul is engrossed in the mode of goodness, he considers the cultivation of knowledge and his reputation as an honest man as all-important. When absorbed in the mode of passion, one’s attachment to family and social position become prominent, and when one is immersed in the mode of ignorance, one simply thinks that the gratification of his senses is the be-all of his existence. All such conceptions of piety, impiety, and a mixture of both, are products of the mind. Under the influence of the material modes, one sometimes identifies oneself as a demigod, a king, a rich capitalist, a wise scholar, and so on. These bodily conceptions are illusions born from the mental qualities. Whether the materially contaminated mind is absorbed in the mood of an enjoyer, or the mood of a renunciate, in either case, the spirit soul forgets his constitutional existence.
ANaqh AaTMaaMaNaSaaSaMaqhTaaihr MaNa>Svil/®&PairGa*ůk-aMaaNJauziNNabÖaeGau 568 UDDHAVA-GÉTÄ COMMENTARY Does this mean that only the mind suffers the material existence, and not the soul? The answer is no. There are two souls within the body, one is the Supersoul, who is untouched by the mind’s influence, and the other is the infinitesimal spirit soul, who is under the influence of the materially absorbed mind. Although the Supersoul is present within the body as the controller of the mind, He is unaffected by its functions because He is full of transcendental knowledge and the master of unlimited spiritual energies. He is independent and He is the best friend of the spirit soul. His knowledge never deteriorates as He observes everything as a witness. On the other hand, the spirit soul accepts the subtle body of mind, intelligence and false ego as the self, becomes conditioned by the mind and its resultant actions, and remains entangled in the bodily concept of life while trying to enjoy the objects of the senses. Due to the illusion created by the mind, the spirit soul suffers while remaining in material existence. PURPORT If a conditioned soul comes to understand that dependence on the mind simply produces misery, and is informed that service to Lord Hari is his constitutional position, the desire for material enjoyment, or for renunciation of material activities, gradually diminishes. To act in our relationship with the Supreme Personality of Godhead is certainly the constitutional duty of the spirit soul. When the spirit soul gives up his constitutional engagement and becomes conditioned by the external energy of the Lord, he remains engrossed in contemplating the so-called happiness of temporary sense gratification, not realizing its insignificance. When one advances on the path of cultivation of spiritual knowledge, lending submissive aural reception to the transcendental sound vibration, he can understand the purport of the verse beginning with dvä suparëä. It is only after accepting the Supreme Personality of Godhead as the object of one of the five types of rati that one can distance himself from the influence of the three modes of material nature by controlling the turbulent mind. Çré Gaurasundara instructed that the service of the supreme transcendental personality, Çré Kĺńëa, as described in the Çrémad-Bhägavatam, is the fifth dimension of human existence, to be cultivated after finishing all aspiration for attaining perfection in dharma, artha, käma and mokńa. The subtle body is dissolved at the time of perfection and this is technically known as vastusiddhi. At this time, one becomes situated on the platform of pure Kĺńëa consciousness, under the direction of the pure devotees of the Lord, thus enabling him to develop his particular loving relationship with the Supreme Personality of Godhead.
The Song of the Avanté Brähmaëa TEXT 45 daNa&SvDaMaaeRiNaYaMaaeYaMaęé[uTa&c k-MaaRi SaveRMaNaaeiNaGa]hl/+a Giving in charity, performing prescribed duties, the observance of regulative principles, hearing from the scriptures, pious works, and purifying vows all have as their final aim the subduing of the mind. Indeed, concentration of the mind on the Supreme is the goal of yoga. COMMENTARY To make spiritual advancement, it is essential to control the mind, which creates many obstacles if allowed to roam freely. Activities such as giving charity are performed with the aim of controlling the mind. Indeed, the ultimate fruit of all kinds of sädhana is to regulate the mind. To control the mind is the goal of all types of yoga practice.
Pious activities, such as giving charity, fulfilling one’s occupational duties, controlling the mind, controlling the senses, studying the Vedas, observing religious vows, and so on, are aimed at purifying and controlling the mind. Controlling the mind by meditation is essential because when the mind is undisturbed, one can gradually realize the temporary nature of even pious activities so that one becomes determined to act on the transcendental platform. Because karma-yoga, haöha-yoga, jďäna-yoga, and
of the Absolute Truth. TEXT 46 SaMaaihTa&YaSYaMaNa>Pa[XaaNTa&daNaaidi>a>ik&-vdTaSYak*-TYaMa( ) ASa&YaTa&YaSYaMaNaaeivNaXYaŐaNaaidi>aęedPar&ik-Maei>a> ))46))
570 UDDHAVA-GÉTÄ COMMENTARY Learned transcendentalists give utmost importance to controlling the mind. If the mind is controlled, what is the use of engaging in the various processes that are meant to control it? And, if in spite of performing many religious activities, the mind is still not controlled, what was the use of performing all those activities? PURPORT In this connection, one should consider this verse from the Närada-paďcarätra: ärädhito yadi haris tapasä tataů kiŕ närädhito yadi haris tapasä tataů kim antar bahir yadi haris tapasä tataů kiŕ näntar bahir yadi haris tapasä tataů Kim “If one is worshiping Lord Hari, what is the use of performing extraneous penances? And if one is not worshiping Lord Hari, no such penances will save one. If one can understand that Lord Hari is all-pervading, within and without, what is the need of performing penances? And if one is not able to understand that Hari is all-pervading, all his penances are useless.” TEXT 47 MaNaaevXae_NYaeů>avNSMadevaMaNaęNaaNYaSYavXa&SaMaeiTa ) >aqZMaaeihdev>SahSa>SahqYaaNYau&j(ÜXaeTa&Saihdevdev> ))47))
One may inquire, “Besides controlling the mind, is there need for a separate endeavor to control the senses?” In this verse, the answer is given that there is no need for a separate endeavor to control the senses because one who has conquered the mind finds that his senses are automatically under control. The demigods, who control the senses of the conditioned souls are themselves under the control of the mind. The Song of the Avanté Brähmaëa 571 Even great yogis are afraid of the formidable mind, which is stronger than the strongest and braver than the bravest. Therefore, anyone who has learned to control his mind is certainly to be considered a great hero. It is stated in the Vedas, “Everything has come about by the influence of the mind, which is extremely difficult to control. The mind is like a formidable master, who is the bravest of all.” PURPORT The materially contaminated mind is generally eager to enjoy sense gratification, although it sometimes adopts the path of dry renunciation. In order to transcend the limitations of material enjoyment and dry renunciation, one must learn to engage the mind at the lotus feet of the Supreme Lord. If the mind is controlled then all the senses are automatically controlled. The mind collects the impressions of the external world through the medium of the senses and thus it is sensual perception that constantly disturbs the mind. TEXT 48 TaMduJaRYa&Xa}auMaSaůveGaMaĺNTaud&TaNNaiviJaTYake-icTa( ) ku-vRNTYaSaiÜGa]hMa}aMaTYaŒiMaR}aa The word aru means “the heart.” Instead of controlling the mind, which gives pain to the heart and senses, a foolish person creates enmity with others, being impelled by the uncontrolled mind. Being in the bodily conception of life, he treats some people as favorable, some as unfavorable, and others as neutral.
The mind’s business is accepting and rejecting. Attachment and hatred, as well as friendship and enmity are conceptions existing within the materially conditioned mind.
572 UDDHAVA-GÉTÄ TEXT 49 deh&MaNaaeMaa}aiMaMa&Ga*hqTvaMaMaahiMaTYaNDaiDaYaaeMaNauZYaa> ) Wzae_hMaNYaae_YaiMaiTa>a]Mae Persons who identify with the material body, which is a product of the mind, possess bewildered intelligence, thinking in terms of “I” and “mine.” Because of their illusion of “this is I, this is my relative, and this is an outsider,” they wander in endless darkness. COMMENTARY This verse describes how one becomes entangled in illusion. According to the dictation of the mind, one must accept a material body, thinking it to be the self, and thus one considers everything related to the body as “mine.” This is how the conditioned souls wander within the formidable material existence.
Those who maintain a vision of duality, thinking the material body to be “I” and everything in relation to the body to be “mine” certainly continue to wander in the vast kingdom of material existence. Differentiation in behavior arises due to discrimination. Those who remain in the bodily concept of life become offenders at the lotus feet of the holy name, and thus invite aversion to the service of the Supreme Lord. TEXT 50 JaNaSTauheTau>Sau%du>%YaaeęeiTk-MaaTMaNaęa}aih>aaEMaYaaeSTaTa( ) iJaűa&KvicTSaNdXaiTaSvdiŮSTaÜedNaaYaa&k-TaMaaYaku-PYaeTa( ))50))
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