Introduction a Introduction
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TEXT 27 JaaGa]TSvPan>Sauzuá&cGau TaaSaa&ivl/+a The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 231 COMMENTARY Actually, the pure spirit soul has no relationship with material sense objects or the materially contaminated mind. So, giving up the materially contaminated mind and the material sense objects means to give up a misconception. The state of awakening is born from the mode of goodness, the state of dreaming is born from the mode of passion, and the state of deep sleep is born from the mode of ignorance. However, the pure living entity is beyond these three states of being, which are functions of the intelligence. The living entity is actually aloof from them as a witness. PURPORT The three states of the living entity—wakefulness, dreaming, and deep sleep—which are functions of the intelligence, are born from material modes of goodness, passion, and ignorance, respectively. The liberated living entity is actually aloof from these three states, and is not under the control of the three modes of material nature. He is simply a witness. TEXT 28 YaihRSa&Sa*iTabNDaae_YaMaaTMaNaaeGau MaiYaTauYaeRiSQaTaaeJaůatYaaGaSTaÓu Here Lord Kĺńëa answers the questions that the sages had placed before Lord Brahmä. In his constitutional position, the spirit soul has nothing to do with the objects of the senses and the three modes of material nature. It is due to the conditioned soul’s false identification with the material body that the modes of nature engage him in illusory activities. When this false identification is given up, the soul is freed from the illusory engagements forced upon him by the modes of nature. The conditioned souls
can free themselves from material bondage simply by their own endeavors. They must surrender to the Supreme Personality of Godhead and depend upon His mercy.
Being enticed by the material sense objects, one falls into the bondage of material existence. In his constitutional position, the spirit soul is transcendental to the three modes of material nature, and when he separates himself from the influence of these modes by becoming devoted to the Supreme Lord, he can be freed from all desires for material enjoyment. TEXT 29 AhŞark*-Ta&bNDaMaaTMaNaae_QaRivPaYaRYaMa( ) ivÜaiNNaivRŰSa&SaaricNTaa&TauYaeRiSQaTaSTYaJaeTa( ))29))
A living entity’s material bondage continues as long as he remains in the bodily conception of life. An intelligent person should understand this fact very carefully and then become detached from material existence, which creates many unwanted conditions, and which covers his constitutional nature of eternity, knowledge and bliss. One who transfers his attention from the objects of the senses to the Lord will no longer have to fear material existence.
The living entity becomes misguided from his real self-interest due to false ego. This is the cause of material entanglement. One who takes shelter of the transcendental Personality of Godhead will gradually lose interest in material life, so that he will remain steady on the transcendental platform. Being thus situated, one will take pleasure in cultivating Kĺńëa consciousness because the taste for material enjoyment has slackened due to an awakening of detachment within the heart. Devotional service to the Lord is the platform of transcendence. The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 233 TEXT 30 YaavNNaaNaaQaRDaq>Pau&SaaeNaiNavTaeRTaYaui˘-i>a> ) JaaGaTYaRiPaSvPaŕj>SvPaneJaaGar Until one has practically become detached from fruitive activities by engagement in devotional service, his life of sense gratification will continue. Although he may accept some path of liberation, and thus consider himself to be “saved,” he will remain in material existence. Such a person is certainly in illusion and is compared to one who dreams that he has awakened, although he is still sleeping. PURPORT Those whose minds are absorbed in something other than the Supreme Lord, who is one without a second, will remain bound to material desires for sense gratification. Although such a person may have some understanding of his conditioned state of existence, and the means for attaining liberation, and thus proudly advertise himself as a liberated soul, he will remain attached on the material platform. While sleeping, one may dream that he has awakened, although this is not a fact. Similarly, one may understand the distinction between the body and the soul and thus think that he had become liberated, while continuing to display all the symptoms of one who is absorbed in materialistic life. TEXT 31 ASatvadaTMaNaae_NYaeza&>aavaNaa&TaTk*-Taai>ada ) GaTaYaaeheTavęaSYaMa*zaSvPand*XaaeYaQaa ))31))
Any condition of life that is thought to be separate from the Supreme Personality of Godhead has no real existence, like something experienced in a dream. Just as a dreaming person sees himself engaged in many different activities, the conditioned soul imagines that he performs fruitive activities. COMMENTARY Although the Haŕsa-avatära has condemned the conception of duality within the material world, the Vedas have prescribed varëäçrama-dharma, which divides human society according to occupational duties and spiritual statuses. How can these two things be reconciled? The answer is given in this verse. The words anyeńäŕ bhävänäm refer not to the Vedic understanding, but to conception of life concocted due to false identification with the material body and mind. Of course, the divisions of the varëäçrama system are also based on this illusion, but they are arranged in such a way as to gradually bring one to the point of enlightenment in spiritual understanding. Being the Lord’s creation, this material world is not false, as imagined by some less-intelligent philosophers. This world is real and the living entities are real, but the identification of the living entities with this material world is false. The example is sometimes given of a rabbit with horns. Rabbits are real and horns are real but the sight of a rabbit with horns in a dream is illusion. Similarly, it is a kind of dream of the conditioned soul that he has a permanent relationship with this material world.
An object that was seen in a dream does not influence a person when he is awake. Similarly, when the living entity is liberated from material bondage, he no longer feels obliged to follow the principles of varnäçrama, which are born from attachment to the body, nor is he attracted to enjoying heavenly pleasure, which can be obtained by performing the fruitive rituals mentioned in the Vedas. TEXT 32 YaaeJaaGarebihrNau+a SvPaneSauzuá oPaSa&hrTaeSa Wk->SMa*TYaNvYaaita[Gau The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 235 While awake, the conditioned souls try to enjoy the fleeting experiences of this material world. While dreaming, he enjoys other illusory experiences within the mind, and in deep sleep, all such experiences are forgotten. By understanding these three states of wakefulness, dreaming, and deep sleep, the conditioned soul can realize that he is simply the witness and therefore transcendental. COMMENTARY One may first consider the three phases of consciousness mentioned above and then understand one’s transcendental position as spirit soul. One experiences childhood, boyhood, adolescence, adulthood, middle age and old age, and throughout these phases, one is experiencing things while awake and while dreaming. The living entity is the same person throughout all such changes. He is the silent spectator of the three stages of consciousness. One may argue that it is actually the senses that experience during wakefulness and that it is the mind that experiences during dreams. However, the Lord here states, indriyeçaů: the living entity is actually the lord of the senses and mind, although temporarily he has become a victim of their influence. By Kĺńëa consciousness, one may resume one’s rightful position as the master of the mind and senses.
The living entity experiences three stages of existence in the material world— wakefulness, dreaming, and deep sleep. While awake, the senses of the gross body are active, under the influence of time. While dreaming, although the living entity is untouched by the objects of the senses, he remains affected by them on the mental platform. In the state of deep sleep, the living entity forgets himself and the world. TEXT 33 Wv&ivMa*XYaGau SaiH^ŰhadRMaNauMaaNaSadui˘-Taq+ The three stages of the mind and intelligence are produced from the three modes of material nature, which are creations of the Lord’s illusory energy, and thus have nothing
to do with the spirit soul. By the help of the sharp sword of knowledge, acquired by logical analysis of the instructions of saintly persons and the çästra, one should destroy
all doubts and worship the Supreme Personality of Godhead with determination. If one has attained spiritual knowledge, and is no longer influenced by the three stages of wakefulness, dreaming, and deep sleep, he vanquishes the spirit of sense
enjoyment that had been directed by his materially conditioned mind, intelligence, and false ego, and engages in the devotional service of the Lord, so that all his doubts will
be removed. wR+aeTaiv>a]MaiMad&MaNaSaaeivl/aSa&d*í&ivNaíMaiTal/ael/Mal/aTac§-Ma( ) ivjaNaMaek-MauĺDaeviv>aaiTaMaaYaaSvPanińDaaGau After realizing that the spirit soul is distinct from the three stages of consciousness, one should carefully perceive how everything in this material world is illusory. One
should give up the misconceptions of “I” and “Mine” with regards to this material world. The conditioned soul has maintained this false misconception since time immemorial. That is why the mind is restless, making it appear like a wheel of fire. Now, the question
may be raised, “If one has a vision of duality, how can he realize the Absolute Truth? The answer is, “The Absolute Truth is one but He appears to be many. The three stages
of consciousness are created by the Lord’s illusory energy, and so are temporary, like a dream.”
The three states of wakefulness, dreaming, and deep sleep, which are born from the three modes of material nature, are actually illusory, and are only temporary
manifestations. In the philosophy of the Mäyävädés, these temporary manifestations are addressed as false. This understanding is false, however, because these manifestations
are not false, but temporary. Until a living entity appreciates the sublime nature of the eternal spiritual pastimes of the supremely conscious person and the minutely conscious
persons, his heart will remain enraptured by the mundane duality of material enjoyment and detachment.
When the remembrance of Kĺńëa’s pastimes is awakened in the heart of a living entity, his propensity for enjoyment or renunciation is destroyed and his propensity for
eternal service to the Supreme Lord is awakened. d*iíMTaTa>Pa[iTaiNavTYaRiNav*taTa*Z SaNd*XYaTaeKvcYadqdMavSTaubuÖyaTYa˘&->a]MaaYaNa>aveTSMa*iTaraiNaPaaTaaTa( ))35))
you should withdraw your vision from it and give up all desires for sense gratification. You should curtail material activities and talks of material subjects. You should simply
take pleasure in the self within, knowing that this will free you from material bondage.” Now, the question may arise, “It is impossible for an embodied soul to remain free from
dealing with the external world and so will never become freed from material existence?” The answer is, “Even while performing activities of the material body, such as eating,
this will not be the cause of illusion if one has given up the material conception of life, with the help of his intelligence.” Therefore, until one gives up his body at the time of
death, one should continue to treat material objects with a mood of detachment. One who has attained the human form of life should not utilize material gain for gratifying his senses. There is no need to strive for material happiness, just as there
is no point in endeavoring for distress. One should instead try to satisfy the Supreme Personality of Godhead by his execution of devotional service. One who is fully engaged
in the devotional service of the Lord can understand that all kinds of material attachment simply increase material illusion. Step by step, one should detach himself from matter by
fully attaching himself to the devotional service of the Lord. deh&cNaěrMaviSQaTaMauiTQaTa&vaiSaÖaeNaPaXYaiTaYaTaae_DYaGaMaTSvćPaMa( ) dEvadPaeTaMaQadEvvXaaduPaeTa&vaSaaeYaQaaPairk*-Ta&MaidraMadaNDa> ))36))
In these two verses, the condition of a liberated soul is described. When one has realized Brahman, he does not notice whether he is sitting, standing or walking. The
example is given of an intoxicated person. He is so absorbed in himself by the influence of wine that he hardly notices even if his clothes fall off, or somebody is dressing him.
A self realized person has no interest in the enjoyable objects of this material world. Because he is situated in his eternal constitutional position, he sees that his temporary body and restless mind are products of matter and thus he always remains engaged in the transcendental service of the Supreme Lord. As a drunkard does not care about the state of his clothing, a self-realized soul is indifferent to and forgetful of material enjoyment.
dehae_iPadEvvXaGa>%lu/k-MaRYaavTa(SvarM>ak&-Pa[iTaSaMaq+aTa WvSaaSau> ) Ta&SaPa[PaÄMaiDać!SaMaaiDaYaaeGa>SvaPan&PauNaNaR>aJaTaePa[iTabuÖvSTau> ))37))
As long as one is destined to enjoy the results of his karma, one continues to remain within the material body, along with the life-air. The question may arise, “If a self- realized soul gives proper attention to the maintenance of his body, won’t he again become attached to it?” Lord Kĺńëa herein states that one who is highly elevated in Kĺńëa consciousness, having understood Lord Kĺńëa to be the actual reality, never again surrenders to the illusory identification with the material body, which is just like the body seen in a dream. Yüklə 8,84 Mb. Dostları ilə paylaş:
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