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The self-realized sage should accept only enough food to keep his body and soul together
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The self-realized sage should accept only enough food to keep his body and soul together, taking just a little from different houses without giving trouble to the householders. In this way, one should take a lesson from the honeybee. COMMENTARY In this and the next verse, the lesson to be learned from the honeybee is being described. A honeybee may sometimes become attracted by the extraordinary aroma of a lotus flower and sit on it the whole day. However, when the lotus closes its petals at sunset, the honeybee is trapped. Similarly, an intelligent person should not become attracted by the generosity of a householder who gives him sumptuous food, and thus become ensnared in materialistic life. For this reason, a saintly person should collect a little food from many houses. By taking too much, again and again, a mendicant should not give trouble to householders.
A honeybee collects a small amount of honey from many flowers. A saintly devotee should take this lesson from his spiritual master, the honeybee. Instead of asking for a large quantity of alms from a particular householder, a saintly person should accept only that which is necessary for his maintenance by taking a small amount of food from many householders. Such behavior will not cause any difficulty to the householders. If a householder is regularly asked to give sumptuous food, he may certainly become displeased with the mendicant. Those who are mendicants should take this lesson of the honeybee. To accumulate vast assets for undertaking welfare activities is an impediment on the path of Kĺńëa consciousness. The Story of Piěgalä TEXT 10 A SavRTa>SaarMaadŰaTPauZPae>YaEvz$(Pad> ))10))
Just as a bee takes the nectar from all kinds of flowers, similarly, an intelligent person should take the essence of all the scriptures. COMMENTARY One should follow the example of the honeybee, accepting only the essence of life. An intelligent person should be prepared to take lessons from all religious scriptures, whether they be big or small, just as a honeybee collects honey from all kinds of flowers. PURPORT The symptom of an expert person is that he is able to extract the essence from both the small and large sources of knowledge. To collect the essence of the flowers is the act of an intelligent person, and not the taking away of the entire plant or bush. This is the lesson to be learned from the honeybee. An ass carries heavy loads but is ultimately cheated, whereas the honeybee, rather than carry the burden of a garden of flowers, simply collects the essential nectar from the flowers. By carefully noting the difference between the ass and the honeybee, an intelligent person should extract the essence from all scriptures that are favorable for the cultivation of devotional service. One should not be like an ass, carrying a heavy burden of useless knowledge. It is often seen that people deceive themselves by discussing useless topics, such as Çré Gaurasundara’s disappearance, and His traveling to Dvärakä. TEXT 11 SaaYaNTaNa&ěSTaNa&va NaSa®*őqTai>ai+aTaMa( ) Paai 70 UDDHAVA-GÉTÄ should accept only as much food as fits in his hands and store only that which fills his belly. He should not imitate a greedy honeybee who eagerly collects more and more honey. COMMENTARY The lesson to be learned from the honeybee is being described. A saintly person should not accumulate the food that he has collected by begging, thinking, “I will eat this in the evening, and I will eat that tomorrow.” Then, what is the question of saving something for the next month? It is the opinion of some that one should not accept an invitation to eat at some future time. What kind of begging bowl should one employ? The answer is that one should use the palms of one’s hands as his begging bowl. Where should one store his alms? The answer is that one should store whatever he collects in his stomach, and nowhere else. One who follows this advice is certainly a saintly devotee.
As a honeybee may meet with death after being stuck in the huge quantity of honey it has collected with great attachment, a mendicant may spoil his spiritual life by accumulating more than is required. However, for spreading Kĺńëa consciousness, one may accumulate unlimited material opulence.
SaaYaNTaNa&ěSTaNa&va NaSa®*őqTai>a+auk-> ) Mai+ak-a wvSa®*őNa(SahTaeNaivNaXYaiTa ))12))
What is the harm if one accumulates a great deal of wealth? The answer is that if a mendicant accumulates more than necessary, he will meet with destruction, along with his possessions. The Story of Piěgalä TEXT 13 PadaiPaYauvTaq&i>a+auNaRSPa*XaeŐarvqMaiPa ) SPa*XaNa(k-rqvbDYaeTak-ir The introspective sage should never touch a young woman, or even a wooden doll in the shape of a woman with his feet. By bodily contact with a woman, he will become entangled and fall down into the pit of material enjoyment, just as an elephant is captured by the use of a she-elephant, due to his desire to touch her body. COMMENTARY A saintly person should not touch even a wooden form of a woman with his feet. Elephant hunters tempt and attract a male elephant by leading it to a pit covered by grass, showing it a female elephant at the far side. The enamored elephant then falls into the pit, and is thus captured.
The trick used for capturing wild elephants is herein described. Wild elephants are tempted by exhibiting a she-elephant in front of them. They are led to a well-guarded pit and thus captured. The madness of the elephant is compared to the arrow of Cupid. The maddened elephants are attached to enjoying the association of female elephants but intelligent devotees should adopt a mood contrary to this. As an elephant is attracted by the touch of a female elephant, a lusty man is attached to enjoying the association of women. Therefore, to see a woman on some pretext, or to even think about her, is totally prohibited for those who are renounced. One should not allow his mind to be lost in lusty dreams of sex pleasure. Sexual enjoyment is exhibited in various ways, such as by talking, by contemplating, by touching, and ultimately, by engaging in sexual intercourse. All of these constitute a network of illusion by which one is helplessly bound to material existence. Therefore, an intelligent person should not indulge in any form of sense enjoyment with women. TEXT 14 NaaiDaGaC^eiTńYa&Pa[aj>k-ihRicNa(Ma*TYauMaaTMaNa> ) bl/aiDakE->SahNYaeTaGaJaErNYaEGaRJaaeYaQaa ))14))
72 UDDHAVA-GÉTÄ nädhigacchet striyaŕ präjďaů karhicin mĺtyum ätmanaů balädhikaiů sa hanyeta gajair anyair gajo yathä An intelligent person should never try to exploit the form of a woman for his sense gratification. Just as an elephant trying to enjoy a she-elephant may be killed by other bull elephants also enjoying her company, one trying to enjoy a lady’s company can at any moment be killed by her other lovers who are stronger than he. COMMENTARY One should not think, “This woman is meant only for my enjoyment,” because he may be killed by a stronger debauchee who wants to enjoy the same woman.
NadeYa&NaaePa>aaeGYa&clu/BDaEYaRŐu>%SaiÄTaMa( ) >au»eTadiPaTaŔaNYaaeMaDauhevaQaRivNa(MaDau ))15))
One may not be able to enjoy his hard-earned wealth, or give it in charity to others, because there is always the chance of it being stolen. This is the lesson that can be learned from the honey thief. Greedy people often earn money with great hardship but then are unable to enjoy it or give it away in charity because someone else has stolen it, just as a honey thief enjoys the honey that was accumulated by honeybees. Now, the question may arise, “How could another person know about one’s hidden wealth?” The answer is that thieves can understand who has wealth by observing their behavior, just as a honey thief knows the whereabouts of honey by carefully observing the movement of the honeybees. The Story of Piěgalä PURPORT 73 The conditioned souls, who are averse to the service of the Supreme Lord, fall into a life of inauspiciousness by accumulating material possessions for their own enjoyment. A honeybee works hard to collect honey, and yet it is enjoyed by someone else, and so an intelligent person should not allow himself to suffer the same fate. This is another lesson to be learned from the honeybee.
Saudu>%aePaaiJaRTaEivRtaEraXaaSaaNaa&Ga*haiXaz> ) MaDauhevaGa]Taae>au»eYaiTavŒGa*hMaeiDaNaaMa( ))16))
It is possible to enjoy sense gratification without personal endeavor. In this regard, I accept the honey thief as my spiritual master. The brahmacärés and the sannyäsés are entitled to be the first to enjoy the sumptuous food produced by householders. If a householder enjoys such food without first offering it in charity to the mendicants, he must purify himself by undergoing the atonement called cändräyaëam. PURPORT Honeybees collect honey with a great deal of hardship. Just as a greedy hunter takes away the honey that was accumulated by the honeybees, renounced persons accept the first portion of the wealth accumulated by greedy and attached householders as alms. Although externally, it appears that saintly persons use the householders’ wealth for their personal gratification, they actually employ it in the service of the Supreme Lord. TEXT 17 Ga]aMYaGaqTa&NaXa* iXa+aeTahir 74 UDDHAVA-GÉTÄ A sannyasé who lives in the forest should never hear worldly songs promoting sense enjoyment. The consequence of becoming attached to worldly music can be understood by studying the example of the deer, who are bewildered by the sweet music of the hunter, and are thus captured and killed. COMMENTARY Attachment to mundane songs and music is an anartha. This should be learned from the deer. The vänaprasthas and the sannyäsés should never hear mundane songs and music, which simply promote sense gratification. Instead, they should hear songs in glorification of the Supreme Lord.
Just as a deer becomes captivated by the hunter’s enchanting music, sannyäsés will certainly fall down from the path of renunciation by listening to songs promoting sense gratification. This is the lesson to be learned from the deer. It is well-known how Ĺńyaçĺěga Muni became ensnared by hearing the singing of beautiful women.
Na*TYavaid}aGaqTaaiNaJauzNa(Ga]aMYaai AaSaa&§-I@Nak-aevXYa‰ZYaXa*®aeMa*GaqSauTa> ))18))
The most instructive example of a renounced person being attracted by songs of sense gratification is Ĺńyaçĺěga Muni, who came under the control of beautiful women
in that way. iJaűYaaiTaPa[MaaiQaNYaaJaNaaerSaivMaaeihTa> ) Ma*TYauMa*C^TYaSaŘuiÖMasNaSTaubi@XaEYaRQaa ))19))
The Story of Piěgalä jihvayäti-pramäthinyä jano rasa-vimohitaů mĺtyum ĺcchaty asad-buddhir ménas tu baňiçair yathä 75 Just as a fish, incited by the desire to enjoy its tongue, loses its life, being pierced by the fisherman’s hook, foolish people meet with ruin, being disturbed by the urges of the uncontrollable tongue. COMMENTARY Attachment for enjoying varieties of taste is another anartha. This is the lesson to be learned from the fish. The fisherman places some meaty bait on a hook that easily attracts the unintelligent fish. Being greedy to enjoy its tongue, the fish tastes the bait and thus dies.
The fish invites its death by being attracted to the meat attached to the hook of the fisherman. Taking a lesson from the fish, the introspective sages should not indulge in eating palatable food, consisting of six kinds of taste. One cannot properly worship Kĺńëa if one remains a servant of his tongue and genital. In this regard, one should carefully consider the following verses. jihvära lälase yei iti-uti dhäya çiçnodara-paräyaëa kĺńëa nähi päya One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kĺńëa. (Çré Caitanya-caritämĺta Antya 6.227) çamo man-nińöhatä buddher dama indriya-saŕyamaů titikńä duůkha-sammarńo jihvopastha-jayo dhĺtiů The word çama or çänta-rasa indicates that one is attached to the lotus feet of Kĺńëa. Dama means controlling the senses and not being deviated from the Lord’s service. Endurance of unhappiness is titikńä and dhĺti means controlling the tongue and the genitals. (Çrémad-bhägavatam 11.19.36) TEXT 20 wiNd]Yaai vJaRiYaTvaTaurSaNa&TaNa(iNarŕSYavDaRTae ))20))
76 UDDHAVA-GÉTÄ indriyäëi jayanty äçu nirähärä manéńiëaů varjayitvä tu rasanaŕ tan nirannasya vardhate Intelligent people control all their senses, except the tongue, by fasting, because fasting causes one to be even more afflicted by the desire to taste delicious food. PURPORT Those who are attached to material enjoyment fulfill their desire for taste with the help of the tongue. If the tongue is denied its favorite tastes, it becomes greedy and agitated. An intelligent person, however, does not fall under the control of the tongue but instead tries to make progress in spiritual life. The business of the tongue is to seek gratification with varieties of tastes. By visiting the twelve forests of Vĺndävana, however, one can become released from the desire to enjoy the twelve kinds of mundane sense gratification. The five primary material relationships are neutrality, servitude, friendship, parental love, and conjugal love. The seven secondary material relationships are humor, astonishment, chivalry, compassion, anger, dread, and ghastliness. In their pure form, these twelve rasas are exchanged between the living entity and the Supreme Personality of Godhead in the spiritual sky. By visiting the twelve forests of Vĺndävana, one can purify these twelve rasas, which are not manifested in a perverted form. In this way, one can become a liberated soul who no longer possesses material desires. If one artificially tries to renounce sense gratification, he will certainly fail. Indeed, such artificial renunciation generally results in inflaming one’s material desires.
TaaviÂTaeiNd]YaaeNaSYaaiÜiJaTaaNYaeiNd]Ya>PauMaaNa( ) NaJaYaed]SaNa&YaaviÂTa&Sav|iJaTaerSae ))21))
The deer, elephant, moth, honeybee, and fish are attracted by sound, touch, form, taste, and smell and thus invite destruction. Human beings are also attracted to these
The Story of Piěgalä 77 five objects of the senses. If one becomes attached to sense objects, one’s degradation is inevitable. The tongue, which is the leader of all the other senses and which induces the other senses, is potentially the most harmful. Therefore, one should take special care to conquer the tongue. The purport is that if one fasts, his other senses can be regulated but his tongue’s demands will further increase. And, by indulging the tongue in sense gratification, all the other senses will become agitated. Therefore, one should control his tongue in such a way that all the other senses, which are subordinate to the tongue, are also controlled. What is the method of conquering the tongue? One should loudly chant the holy name of the Supreme Lord and thus experience the ecstasy of kértana. By honoring the remnants of the Supreme Lord’s food, one can also control his tongue.
The senses of those in the bodily conception of life can never be controlled because such persons are bereft of the mellows of devotional service. Those with uncontrolled senses try to enjoy the objects of the senses, which are distinct from the spiritual realm of Vraja, and so they end up becoming devoted to their belly and genitals. Therefore, until one comes to the platform where he can see everything in relation to the Supreme Lord, he should utilize everything in his possession for the service of Kĺńëa, without attachment. Only in this way can one conquer his material desires, which are very difficult to subdue. A devotee who in the beginning is unable to traverse the path of attachment ( räga-märga) must follow the regulative principles. One’s desires for material enjoyment will not cease until they are replaced by desires to serve the Supreme Lord. When a devotee attains the platform of bhäva, on the strength of his regulative devotional service, then as a result of becoming free of all anarthas, he becomes a traveler on the path of attachment. It is only then that one becomes liberated from the gross urges of the tongue, belly, and genitals, as well as from the subtle urges for profit, fame, and adoration. At that time, he is no longer bewildered by the flowery words of the Vedas, which tempt one to remain in this temporary world of material enjoyment. When one can control the urges of his body, mind, and speech, then all his anarthas are eliminated. In this regard, Çréla Bhaktivinoda Öhäkura has written the following song, the meaning of which should be discussed by everyone. çaréra avidyä jäla, jaňendriya tähe käla, jéve phele vińaya-sägare tä’ra madhye jihvä ati, lobhamäyä sudurmati, tä’ke jetä kaöhina saŕsäre kĺńëa baňa dayämaya, karibäre jihvä jaya, sva-prasäda-anna dila bhäi Yüklə 8,84 Mb. Dostları ilə paylaş:
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