Introduction a Introduction
Yüklə 8,84 Mb.
|
240 UDDHAVA-GÉTÄ PURPORT The Supreme Lord alone is the eternal object of all kinds of relationships. As eternal servants of the Lord, His pure devotees, even while situated with their material bodies, do not forget Him. They do not become attached to the temporary activities of the insignificant states of awakening, dreaming, and deep sleep, because their only object of worship is the Supreme Personality of Godhead.
MaYaETadu˘&-vaeivPa[aGauů&YaTSaa&:YaYaaeGaYaae> ) JaaNaqTaMaaGaTa&Yaj&YauZMaÖMaRivv+aYaa ))38))
To strengthen their faith in His teachings, the Lord said: “My dear brähmaëas, Säěkhya, or the science of the self, and astäěga-yoga, the process of linking with the Supreme, have thus been revealed to you. In the future, it will be remembered that Lord Mädhava, in the form of Haŕsa, instructed Brahmä and his sons.”
The Supreme Lord said: “I am the Supreme Absolute Truth and I have come here to reveal the confidential understandings that were incomprehensible to the misguided preachers of Säěkhya and Vedänta. I am the object of everyone’s worship, the supreme instructor, and that which is to be known.”
Ah&YaaeGaSYaSaa&:YaSYaSaTYaSYaTaRSYaTaeJaSa> ) ParaYa The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 241 O best of brähmaëas, please know that I am the ultimate shelter of Säěkhya, the yoga system, truthfulness, influence, opulence, fame, and self-control. COMMENTARY The sons of Brahmä were astonished by the presentation of the Supreme Personality of Godhead. They thought, “What wonderful instructions we have just heard.” The Supreme Lord thus said to them, “O best of the brähmaëas, I am the supreme shelter of Säěkhya yoga, truthfulness, equanimity, prowess, and influence.”
The Lord said, “I am the ultimate goal of the various systems of abhidheya followed by the different sects.”
Maa&>aJaiNTaGau Sauôd&iPa[YaMaaTMaaNa&SaaMYaaSa®adYaae_Gau Because Lord Kĺńëa has been describing His own nature, the sons of Brahmä might doubt that He has become proud, which is a material quality. Understanding this, the
Lord clarifies His position in the present verse. The Lord said, “My body is not material, made of the five gross elements like that
of the conditioned souls. My body is completely spiritual—eternal, full of knowledge, and full of bliss. Indeed, the transcendental qualities worship Me.” The Lord is called
souls. Because He is the best well-wishing friend of His devotees, He is called suhĺdam. The word priyam indicates that the Lord is the supreme lovable person and thus has
affectionate relationships with His devotees. The word sämya indicates that the Lord reains neutral, even while situtated within the turmoil of the material world. It is
therefore concluded that the Supreme Personality of Godhead is the reservoir of all transcendental qualities.
Çrédhara Svämé has also confirmed that the qualities of the Lord are transcendental and eternal. In the first canto it is also described that all the personal characteristics of
the Lord are eternally present in His form because there is no difference between the Lord and His body. This is also confirmed in the Vedas as follows:
The Supreme Personality of Godhead said: Do not come to a conclusion of impersonalism because it is sometimes stated that I am devoid of qualities. I possess
all transcendental qualities, I am situated beyond the modes of material nature, I am the best well-wisher of My devotees, I am the shelter of all, and I am the ultimate goal
of everyone. Transcendental qualities, such as equanimity, and freedom from bad association, are eternally present in Me. I cannot be understood by those who are in the
bodily concept of life. wiTaMaei^ŕSaNdehaMauNaYa>SaNak-adYa> ) Sa>aaJaiYaTvaParYaa>a˘-yaGa* The Supreme Lord said, “My dear Uddhava, having received My instructions, the sages, headed by Sanaka, became freed from all doubts and so they lovingly offered Me prayers and worship.” PURPORT Those who are detached from material enjoyment have no doubts whatsoever. The sages, headed by Sanaka, attained that transcendental platform and offered prayers and worship to the Lord. TEXT 42 TaErh&PaUiJaTa>Sa&Yak( Sa&STauTa>ParMaizRi>a> ) Pa[TYaeYaaYaSvk&-DaaMaPaXYaTa>ParMaeiďNa> ))42))
The Supreme Lord said, “After I was worshiped and glorified by the great sages, I returned to My own abode, as Brahmä looked on.”
topmost sädhana. He also speaks about the process of meditation. Çré Uddhava wanted to know which is the best process for achieving the ultimate goal of life, and he also wanted to hear the superexcellence of pure devotional service. The Supreme Lord replied to him by explaining how the religious duties prescribed in the Vedas had been lost at the time of the previous annihilation. At the beginning of the new creation, the Supreme Lord instructed these religious principles to Brahmä. Brahmä repeated it to Manu, Manu spoke it to the sages, headed by Bhĺgu, who in turn instructed these eternal religious duties to the demigods and demons. Because of the living entities’ varieties of material desires, religious principles were elaborately explained in different ways. Thus, different philosophies came into being, including some atheistic doctrines. Because the living entity, bewildered by illusion, is incapable of ascertaining his eternal benefit, he mistakenly identifies ordinary vows of penance, austerity, etc., to be the ultimate spiritual practice. But, the actual means of achieving happiness is to renounce material desires and become self-satisfied by surrendering everything at the lotus feet of the Supreme Lord. This drives away selfish desires for sense gratification and liberation. The Lord then described the superior process of devotional service, which destroys countless sinful reactions and produces many ecstatic transformations, such as the standing of the bodily hairs on end. Pure devotion, having the power to purify the 245 246 UDDHAVA-GÉTÄ heart, enables one to achieve the association of the Supreme Personality of Godhead, and because the devotee is very dear to the Lord and is always close to Him, he is able in turn to purify the entire universe. Pious activities, such as giving charity and observing religious vows do not have that potency. By virtue of his unflinching devotion to the Lord, the devotee can never be completely diverted by the objects of sense enjoyment, even if he is not able to gain control over his senses in the beginning. One desiring to attain the perfection of life is advised to give up all material processes of elevation, as well as the association of women. He should then merge his mind constantly in thought of Lord Kĺńëa. Finally, the Lord instructed Çré Uddhava about the true object of meditation.
é[qoÖv ovac vdiNTak*-Z Taeza&ivk-LPaPa[aDaaNYaMauTaahae Wk-Mau:YaTaa ))1)) çré-uddhava uväca vadanti kĺńëa çreyäŕsi bahüni brahma-vädinaů teńäŕ vikalpa-prädhänyam utäho eka-mukhyatä Çré Uddhava said: My dear Kĺńëa, learned sages who explain the Vedic literature recommend a variety of processes for achieving the ultimate goal of life. Considering the variety of viewpoints, kindly explain to me whether all of them are equally important, or if only one of them is supreme. COMMENTARY In this chapter, the supremacy of devotional service, which brings Çré Kĺńëa under control, and the method by which devotees who desire liberation meditate upon the Supreme Lord are described. PURPORT Çré Uddhava requests further clarification regarding what he has already heard from the Lord. He also wishes for the Lord to clearly state what is the foremost sädhana. Uddhava said, “The sages who know Brahman have propounded various paths for attaining the perfection of life. Please tell me which of those sädhanas is best and most effective.” Lord Kĺńëa Explains the Yoga System to Çré Uddhava TEXT 2 >avTaaedaôTa>SvaiMaN>ai˘-YaaeGaae_NaPaei+aTa> ) iNarSYaSavRTa>Sa®&YaeNaTvYYaaivXaeNMaNa> ))2))
My dear Lord, You have clearly explained the process of unalloyed devotional service, by which one can free himself from all material association, thus enabling him to fix his mind on You without deviation. COMMENTARY In this chapter it is firmly established that pure devotional service is the superexcellent process for absorbing the mind in the Absolute Truth, Lord Kĺńëa. Next, the question will be raised whether everyone can engage in devotional service, or is such a practice limited to a select few.
The mind is very unsteady, and so by utilizing one’s good intelligence, one must remain firmly fixed in devotional service so that one can ultimately attain the association of the Supreme Lord in His transcendental abode. This is the only intention of Lord Kĺńëa’s speaking with Çré Uddhava.
é[q>aGavaNauvac k-ale/NaNaíaPa[l/Yaeva MaYaadaEb]ř 248 UDDHAVA-GÉTÄ COMMENTARY The Supreme Lord said: “O Uddhava, I am the reservoir of all pleasure, and My devotees directly engage under the direction of My hlädiné, or pleasure-giving, potency. Somehow or other, one must fix one’s mind upon Me, and that is not possible without devotional service. One who has not developed his attraction for Me cannot restrain the senses from inferior engagements. Since other Vedic processes do not actually award Me to the practitioner, they cannot offer the highest benefit in life. The transcendental sound of the Vedas is itself the highest evidence, but one whose senses and mind are entangled in sense gratification and mental speculation, and whose heart is therefore covered by material dust, cannot directly receive the transcendental Vedic message. Thus one cannot appreciate the exalted position of My devotional service.” PURPORT The transcendental objective is distinct from the objects enjoyed by material senses, and is realized by the reception of transcendental sound vibration. In the conditional state of existence, a living entity is not capable of appreciating the transcendental sound vibration of the Vedas. Four-headed Brahmä was instructed by the Supreme Lord about the supreme religious principles but for those who are attached to sense gratification, bhägavata dharma is not easily understood. TEXT 4 TaeNaPa[ae˘-aSvPau}aaYaMaNavePaUvRJaaYaSaa ) TaTaae>a*GvadYaae_Ga*őNSaáb]řMahzRYa> ))4))
Tae>Ya>iPaTa*>YaSTaTPau}aadevdaNavGauůk-a> ) MaNauZYaa>iSaÖGaNDavaR>SaivŰaDarcar ik-Ndeva>ik-ŕraNaaGaar+a>ik-MPauĺzadYa> ) bűySTaeza&Pa[k*-TaYaaerJa>SatvTaMaae>auv> ))6))
Lord Kĺńëa Explains the Yoga System to Çré Uddhava Yaai>a>aURTaaiNai>aŰNTae>aUTaaNaa&PaTaYaSTaQaa ) YaQaaPa[k*-iTaSaveRza&ic}aavac>óviNTa ih ))7))
From the forefathers, headed by Bhĺgu Muni and other sons of Brahmä, appeared many children and descendants, who assumed different forms as demigods, demons, human beings, Guhyakas, Siddhas, Gandharvas, Vidyädharas, Cäraëas, Kindevas, Kinnaras, Nägas, Kimpuruńas, and so on. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different natures and desires of the living entities within the universe, different statements regarding religious principles have come into existence. COMMENTARY Many people wonder why the Vedic literatures recommend so many different paths of advancement. The answer is given herein. Bhĺgu, Maréci, Atri, Aěgirä, Pulastya, Pulaha, and Kratu are the seven great sages within the universe. The Kindevas are a race of human beings who are, like the demigods, are without fatigue, perspiration, and body odor. One might wonder, kiŕ deväů, “Are they demigods?” They are a species of human beings that reside on another planet within the universe. The Kinnaras are so called this because, kiďcin naräů, they are “something like human beings.” The Kimpuruńas also resemble human beings and so it might be asked, kiŕ puruńäů: “Are these human beings?” They are a species of monkeys that are something like human beings. Why are there various paths recommended in the Vedas? Because people have various desires due to being under the clutches of the three modes of material nature. Hence, there are different religious systems.
According to the degree of aversion to the Supreme Lord, Vedic mantras have taken various shapes to fulfill the desires of sense enjoyers. Thus, the proliferation of Vedic processes indicates only the variety of material illusion and not a variety of ultimate 250 UDDHAVA-GÉTÄ purpose. The ultimate purpose of many paths recommended in the Vedas is one—to revive one’s forgotten relationship with the Supreme Personality of Godhead.
Wv&Pa[k*-iTavEic}YaaiŮŰNTaeMaTaYaaeNa* PaarMPaYaeR The word päramparyeëa means “through disciplic succession.” Atheistic philosophies are meant for those who are very foolish and opposed to the purport of the Vedas. Neem
trees, tamarind trees, and poisonous trees are situated on the banks of the river Ganges. Although they drink the pure and sweet water of the Ganges through their roots, they
produce bitter, sour, or poisonous fruit. Similarly, those who are atheistic or demoniac utilize Vedic knowledge to produce bitter or poisonous fruit in the form of atheistic or
materialistic philosophies. This is the purport of this verse. While viewing the variegatedness of the material world, materialistic people are distracted from the understanding of the eternal truth. Following in the footsteps
of atheistic philosophers, many unfortunate people are misguided and thus miss the opportunity afforded by the human form of life. Acceptance of principles that are
contrary to the Vedas is a prime example of misfortune. MaNMaaYaaMaaeihTaiDaYa>Pauĺza>PauĺzzR>a ) é[eYaaevdNTYaNaek-aNTa&YaQaak-MaRYaQaaĺic ))9))
Lord Kĺńëa Explains the Yoga System to Çré Uddhava 251 O best among men, the intelligence of human beings is bewildered by My illusory energy and thus, according to their inclinations, they propagate various means for attaining what they feel to be the ultimate good. COMMENTARY The word anekänta means “different kinds.” PURPORT According to one’s individual way of doing things (yathä-karma) and one’s personal preference (yathä-ruci), one speaks to others about what is good for them. Everyone thinks, “What is good for me is good for everyone.” Sometimes people worship five demigods for the fulfillment of their desires, and sometimes they become intoxicated by the philosophy of impersonalism. Thus, in various ways, people view life from their limited perspectives and fail to understand that service to the Supreme Personality of Godhead is the ultimate goal of life. Some of them pose as spiritual masters, and some of them assume the role of disciples. In this way, they fall into an ocean of anarthas because of their lack of attachment for spiritual life, being bereft of the Lord’s devotional service. Being without sädhu-saěga, they are unable to properly worship the Supreme Lord and this induces them to accept more and more anarthas. The person who has no faith in the Supreme Lord, who has no sädhu-saěga, and does not worship the Lord, is certainly full of anarthas. Being mad after material enjoyment, they have no taste for spiritual life and are thus denied the opportunity of realizing the Absolute Truth.
Yüklə 8,84 Mb. Dostları ilə paylaş:
|