Introduction a Introduction
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TEXT 36 WTaavaNaaTMaSaMMaaehaeYaiÜk-LPaSTauke-vle/ ) AaTMaNa( ‰TaeSvMaaTMaaNaMavl/MbaeNaYaSYaih ))36))
One may question: How can the Supersoul be one without a second when we can directly see that this visible world is separate from Him? The answer is: There is no duality present in the soul, and so what to speak of the Supreme Soul. Whatever is Jďäna-yoga 723 perceived as being separate from the Lord is not because everything in existence is the Lord and His energies. The perception of duality is simply due to a state of delusion within the mind. That the Supersoul is one without a second is stated in the Vedas: neha nänästi kiďcana: Besides this, nothing exists. PURPORT The soul is pure spiritual existence, without any tinge of matter. After comprehending the illusory nature of material variegatedness, one should not foolishly conclude that there is no difference between the minute souls and the Supreme Personality of Godhead. The Lord is always in a superior position and the living entities are eternally subordinate. The soul is naturally free from material association but by misuse of his minute independence, he becomes conditioned by Maya. Transcendental reality has nothing to do with material variegatedness. It is most unreasonable to try to attribute the characteristics of this material world to the Lord’s eternal characteristics and pastimes. The conception of duality that is born from the deluded mind of the conditioned soul can never cover the effulgent glory of spiritual variegatedness.
YaNa(NaaMaak*-iTai>aGa]aRů&PaÄv VYaQaeRNaaPYaQaRvadae_Ya&ÜYa&Pai<@TaMaaiNaNaaMa( ))37))
Cotton is the cause of cloth and cloth is the effect of cotton. Cloth could not exist without the existence of cotton. No genuinely learned man could fail to understand
this. This visible world of names and forms, composed of the five gross elements, is perceivable by the material senses. All such manifestations have a beginning and an
end and so are not ultimate reality. The Supreme Personality of Godhead had previously stated in this chapter:
724 UDDHAVA-GÉTÄ By direct perception, logical deduction, scriptural authority, and personal realization, one should know that this world has a beginning and an end and so is not the ultimate reality. Thus, one should live in this world without attachment. PURPORT Material names and forms, having a beginning and an end, have no permanent existence and so do not constitute essential reality. This cosmic manifestation is a transformation of one of the energies of the Supreme Lord. The Lord is the Absolute Truth and His potencies are also truth, but the names and forms that are temporarily manifested in this material world have no eternal existence. There are two kinds of pseudo-scholars—those who accept matter as ultimate reality, and those who imagine spirit to be devoid of variegatedness. Neither group accepts the transcendental pastimes of the Supreme Lord, and so they are not fit to be addressed as actually learned. The cultivation of knowledge devoid of the service of the Supreme Lord, who is beyond the reach of mundane sense perception, is the only asset of such pseudo-scholars.
YaaeiGaNaae_PaKvYaaeGaSYaYauĹTa>k-aYa oiTQaTaE> ) oPaSaGaŒivRhNYaeTaTa}aaYa&ivihTaaeiviDa> ))38))
After outlining the process of jďäna-yoga, the Lord herein gives instructions to those who are disturbed by disease or other impediments. Yogis who are still on the material platform, due to incomplete realization, are given some suggestions by the Lord in this regard.
Often, haöha-yogés and raja-yogés, who disregard devotional service to the Lord, cannot complete their yoga practice, due to remaining in the bodily conception of life. The process of devotional service to the Lord, which is the constitutional duty of the soul, has been prescribed to elevate such imperfect yogis to the transcendental platform.
Jďäna-yoga TEXT 39 YaaeGaDaar TaPaaeMaN}aaEzDaE>k-a&ięduPaSaGaaRiNviNadRheTa( ))39))
Some disturbances, such as heat and cold, can be counteracted by meditating on the sun and moon. Illnesses, such as gastric disorders, can be restrained by practicing sitting postures and breath control. Performance of penance, chanting of mantras, and the application of medicinal herbs can counteract inauspicious planetary positions, fear of snakebite, and so on. COMMENTARY By practicing yoga and meditating on the sun and the moon, one can get relief from the miseries caused by excessive heat and cold. By practicing äsanas and praëäyäma, one can cure gastric ailments. By the performance of penance, the chanting of mantras, and ingestion of medicinal herbs, one can neutralize inauspiciousness caused by planetary positions and the threat of snakebites. PURPORT For the removal of obstacles on the path of karma yoga and haöha-yoga, various practices have been advised. Such remedial measures are only for those who are not surrendered to the Supreme Personality of Godhead. TEXT 40 k-a&ięNMaMaaNauDYaaNaeNaNaaMaSaŞqTaRNaaidi>a> ) YaaeGaeěraNauv*tYaavahNYaadXau>adaNXaNaE> ))40))
726 UDDHAVA-GÉTÄ COMMENTARY One should overcome lust by meditating on the Supreme Lord. One should subdue his pride by following in the footsteps of great souls. PURPORT By engaging in the practice of devotional service to the Supreme Lord, beginning with hearing and chanting the Lord’s holy names, and meditating upon His transcendental pastimes, all inauspiciousness within the heart, which are impediments to one’s advancement, will gradually diminish.
ke-icŐehiMaMa&Daqra>Sauk-LPa&vYaiSaiSQarMa( ) ivDaaYaivivDaaePaaYaErQaYauĹiNTaiSaÖYae ))41))
Some yogis employ various methods to keep their body fit and youthful, desiring to attain mystic perfections. They try to master the mystic perfection of entering another’s body so that they can utilize it for sense enjoyment. Such practices are not to be accepted as devotional service to the Supreme Lord.
The practice of haöha-yoga is generally accepted with a desire to attain the eighteen kinds of mystic perfection. Such practices cannot be counted as limbs of devotional service.
NaihTaTku-Xal/ad*TYa&TadaYaaSaaeůPaaQaRk-> ) ANTavtvaC^rqrSYaf-l/SYaevvNaSPaTae> ))42)) Jďäna-yoga na hi tat kuçalädĺtyaŕ tad-äyäso hy apärthakaů antavattväc charérasya phalasyeva vanaspateů 727 Learned persons who are expert in transcendental knowledge do not very highly value these mystic perfections because the soul, like a tree, is permanent, and the body, like the tree’s fruit, is perishable. COMMENTARY Those who have actually realized the eternal nature of the self are not tempted by the allurements that mystic powers offer. The spirit soul is permanent, like a tree that may live for a very long time, but the material body is soon to perish, like the fruit of the tree that quickly spoils.
A tree produces seasonal fruit but even after the fruit is gone, the tree remains for a very long time. Self-realized souls, knowing perfectly well that the gross and subtle bodies, which are temporary manifestations of material nature, are perishable, do not undergo the severe penance required to obtain mystic powers.
YaaeGa&iNazevTaaeiNaTYa&k-aYaęeTk-LPaTaaiMaYaaTa( ) TaC^\ŐDYaaNNaMaiTaMaaNYaaeGaMauTSa*JYaMaTPar> ))43))
Even if there is the prospect of achieving a duration of life of one kalpa by the practice of mystic yoga, an intelligent person will not place his faith in such a thing but rather dedicate himself to Lord Kĺńëa’s devotional service. 728 UDDHAVA-GÉTÄ PURPORT Although in the scriptures there are recommendations for the performance of haöha-yoga, raja-yoga, and praëäyama, ultimately, it is advised that one become freed from all types of material bondage by faithfully worshiping the Supreme Lord in the association of devotees. The devotees of the Supreme Lord cannot place their faith in any process for overcoming lust, anger, and so on, other than devotional service to Lord Mukunda. In this connection, one should consider this verse from the Çrémad-
YaaeGacYaaRiMaMaa&YaaeGaqivcrNMadPaaé[Ya> ) NaaNTaraYaEivRhNYaeTaiNa>SPa*h>SvSau%aNau>aU> ))44))
Although the followers of haöha-yoga and raja-yoga make some progress in their respective practices, they generally fail to gain success because they are confronted by numerous obstacles. However, one who surrenders to the Supreme Lord, who is the transcendental Cupid, will certainly come out victorious on his path back home, back to Godhead. Thus ends the translation of the twenty-second chapter of the Uddhava-géta entitled, “Jďäna-yoga,” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and purports of Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 23 BHAKTI-YOGA CHAPTER SUMMARY Uddhava thought that the process of jďäna-yoga that the Lord had described was too difficult and so he asked about an easier means of self-realization. In reply the Lord briefly described the process of devotional service. Karmés and yogés, who are still under the inflence of the illusory energy of the Lord and thus are very proud of their meager accomplishments, are not inclined to take shelter at the lotus feet of the Lord. On the other hand, the swanlike men who can discriminate between matter and spirit take shelter of the Lord without reservation. The Supreme Lord resides within the hearts of all living entities, as the overseer and permitter, and sometimes appears externally as the spiritual master, who teaches by example. He dispels the living entities’ misfortune by revealing His eternal form. One should perform all activities in the service of the Supreme Lord, keeping one’s mind fixed upon Him in all circumstances. One should reside in the holy places of pilgrimage that are related to the Supreme Lord, where many pure devotees of the Lord reside, and one should take part in the festivals that celebrate the Lord’s appearance, and so on. One should at least theoretically understand that all living entities are places of the Lord’s residence as the Supersoul, and thus cultivate equal vision so that material prejudices will be vanquished. One should avoid intimate association with non-devotees, and renounce desires for material enjoyment. In this frame of mind, one should offer obeisances to all, even the lowest of men and animals. As long as one cannot factually
perceive the Supreme Lord present within all beings, one should continue to use his body, mind, and speech in the service of the Lord. Because devotional service to the Supreme Lord is the eternal function of the spirit soul, and is preached by the Lord Himself, it is always auspicious and successful. When one surrenders to the Lord without duplicity, the Lord becomes satisfied. As a result, the devotee attains eternal residence with the Lord in the spiritual sky and enjoys opulence on the level of that of the Lord. After contemplating the Lord’s instructions, Uddhava went to Badarikäçrama, as ordered by the Lord. By perfectly carrying out the orders of the Lord, he ultimately attained the transcendental abode of the Lord. Indeed, anyone who faithfully assimilates and then practices these instructions of the Lord will be freed from material existence. TEXT 1 é[qoÖv ovac SauduSTaraiMaMaa&MaNYaeYaaeGacYaaRMaNaaTMaNa> ) YaQaaĹSaaPauMaaiNSaÖyetaNMaeb]UůĹSaaCYauTa ))1)) çré-uddhava uväca su-dustaräm imäŕ manye yoga-caryäm anätmanaů yathäďjasä pumän siddhyet tan me brühy aďjasäcyuta Çré Uddhava said: O infallible Lord, I think that it is very difficult for ordinary persons who are not self-controlled to practice the yoga system described by You. Therefore, please tell me more simply how one can easily attain perfection. COMMENTARY Taking shelter of exalted devotees and holy places that are associated with the Lord enhances one’s devotional service. This will be described in this chapter. Uddhava had difficulty imagining how anyone could follow the procedures of yoga that the Supreme Lord had imparted to him. This is being explained in this verse. The process of yoga, which teaches one to completely give up all attachment for the material body, was described in the previous chapter, but Uddhava thinks that this practice is too difficult for the majority of people. He therefore requests the Lord to describe a process whereby human beings can easily attain success. Although the word aďjasä has been spoken twice in this verse, the fault of redundancy does not arise because each indicates a separate cause.
Bhakti-yoga TEXT 2 Pa[aYaXa>Pau ivzqdNTYaSaMaaDaaNaaNMaNaaeiNaGa]hk-iXaRTaa> ))2))
O lotus-eyed Lord, yogis who try to steady the mind generally experience frustration because of their inability to do so. As a result, they become weary of their attempt to bring the mind under control. COMMENTARY The practice of yoga as described in previous chapter is extremely difficult to perform. How this is so is being explained in this verse. In the course of trying to concentrate their minds on Brahman, those who practice yoga often become frustrated, being unable to do so.
AQaaTa AaNaNdduga&PadaMbuJa&h&Saa>é[YaerŕrivNdl/aecNa ) Sau%&NauivěeěrYaaeGak-MaRi>aSTvNMaaYaYaaMaqivhTaaNaMaaiNaNa> ))3))
Uddhava desires that the Lord explain the essence of yoga, which is understood by men who are like swans, who can extract the milk from a mixture of milk and water. Those who are very proud of their positions as karmés, jďänés, and yogis are actually bewildered by the illusory energy of the Lord, and therefore undergo great difficulty.
The processes of yoga leading to spiritual perfection that are accepted by the non- devotees do not provide the satisfaction experienced by those who render service unto
732 UDDHAVA-GÉTÄ the lotus feet of the Supreme Lord. Actual happiness is relished in the service of the all-blissful Supreme Lord, and distress results from posing as an enjoyer in the bodily concept of life. TEXT 4 ik&-ic}aMaCYauTaTavETadXaezbNDaaedaSaeZvNaNYaXar Yaae_raecYaTSahMa*GaE>SvYaMaqěra It is not surprising that those who serve the Supreme Lord receive His favor. The word ananyaçaranaŕ indicates that the Supreme Lord fully protects His servants who
are completely free from the contamination of karma and jďäna, and even takes a position of subordination to them. This is not at all astonishing. Although the king
is the ruler of society, he is directed by the brähmaëas. In the same way, the Supreme Lord is controlled by His dear servants. In other words, the Lord allows Himself to
come under the control of His devotees. The Supreme Personality of Godhead, as Lord Rämacandra, established friendship with monkeys, and as Kĺńëa, He enjoyed tending
the cows in the pasturing grounds of Vĺndävana, and would steal butter and distribute it to the monkeys. Such devotees of the Lord have no need for the elaborate jďäna-yoga
system or the process for achieving mystic powers. All these devotees are represented here by Çré Uddhava, who frankly informs the Lord that the sophisticated systems of
philosophical speculation and mystic yoga are not appealing for one who has developed a taste for direct loving service to the Lord.
Unalloyed devotees in all species of life became successful in establishing a relationship of friendship with the Lord, although even great personalities, such as
Brahmä, could not do so. Yüklə 8,84 Mb. Dostları ilə paylaş:
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