Introduction a Introduction
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TEXT 34 AaTMaaPairjaNaMaYaaeivvadaeůSTaqiTaNaaSTaqiTai>adaQaRiNaď> VYaQaaeR_iPaNaEvaeParMaeTaPau&Saa&Mata>Parav*taiDaYaa&Svl/aek-aTa(
“No, it is not real,” is based upon incomplete knowledge of the Supreme Lord and cannot go beyond understanding the actions of the material dualities. Although such arguments Enumeration of the Elements of Material Creation 523 are useless, those who have turned their attention away from Me, their true Self, are unable to give them up. COMMENTARY Learned scholars are the ones who are supposed to be capable of removing all of one’s doubts. However, even such philosophers are doubtful about the nature of existence. Some philosophers try to establish, by means of reasoning and arguments, that the material world is real. Then there are others who try to prove through speculative arguments that this world is false. For this reason, there is constant debate and doubt within the minds of all the mundane scholars. Such controversy is simply due to a lack of information about the Supreme Lord. When one realizes the self and Supreme Self, there is no longer any question of dispute. Duality is experienced when one accepts something other than the Supreme Lord as life’s ultimate goal. Atheists, who have no faith in the existence of the Lord, put forward various theories saying that this world is not real and has no foundation in truth. On the other hand, those who have realized the existence of the Supreme Personality of Godhead never doubt the reality of the universe because they know it to be an emanation from the Absolute Truth. Without understanding the Supreme Absolute Truth, one will never be able to ascertain the truth of the material nature. The speculations of materially conditioned philosophers can never reach a conclusion until they take shelter of the Lord. The devotees avoid useless arguments in this regard because they are satisfied with the understanding presented by the Lord Himself.
One whose intelligence is under the influence of illusion falls into the pool of duality and invites the mentality of accepting something and rejecting something else. In such a condition, one doubts the very reality of his existence, and that of the world. Having fallen under the control of the Lord’s external energy due to being bereft of the Lord’s service, the conditioned souls become doubtful of the reality of the cosmic manifestation and thus take to the path of dry arguments. As a result of their own karma, and while praising the three modes of material nature, they become subject to higher and lower births, as well as lamentation, illusion, and so on.
é[qoÖv ovac Tvta>Parav*taiDaYa>Svk*-TaE>k-MaRi>a>Pa[>aae ) oŔavcaNYaQaadehaNa(Ga*őiNTaivSa*JaiNTac ))35)) 524 UDDHAVA-GÉTÄ TaNa(MaMaa:YaaihGaaeivNdduivR>aaVYaMaNaaTMai>a> ) NaůeTaTPa[aYaXaael/aeke-ivÜa&Sa>SaiNTaviÄTaa> ))36))
Çré Uddhava said: O Lord Govinda, please explain to me how those who are averse to understanding the Absolute Truth accept and then give up different kinds of higher and lower bodies as a result of their fruitive activities. This is very difficult for the ignorant people of this world, who are cheated by illusion, to understand. COMMENTARY If one’s intelligence is opposed to the devotional service of the Supreme Lord, then all one’s activities simply create material bondage. As a result of engaging in fruitive activities, one is forced to accept higher and lower bodies and give them up when their allotted duration of life is over. This is the case for those who are averse to the Supreme Lord. No one can be considered intelligent without understanding the science of God, which includes a description of the negative results of those who have forgotten their eternal relationship with Him. There are many so-called wise men in the world, but although considering themselves to be most intelligent, they generally do not surrender to the supreme intelligence of the Lord. PURPORT When the living entities fall down from the Lord’s service and embrace Maya, they become dependent upon others for survival. Being conditioned by the external energy of the Lord, they become falsely proud, thinking themselves to be the doers of activities, and thus they are forced to suffer or enjoy the results. Due to aversion to the Supreme Lord, the living entities receive superior and inferior material bodies that force them to suffer the pangs of repeated birth and death. The conditioned souls are unable to understand their actual position due to the pride that is generated from false ego. The more one becomes attached to enjoying the fruits of his actions, the more one’s aversion to the Lord becomes prominent. Enumeration of the Elements of Material Creation TEXT 37 é[q>aGavaNauvac MaNa>k-MaRMaYa& l/aek-aç/aek&-Pa[YaaTYaNYa AaTMaaTadNauvTaRTae ))37)) çré-bhagavän uväca manaů karma-mayaŕ ëčëäm indriyaiů paďcabhir yutam lokäl lokaŕ prayäty anya ätmä tad anuvartate 525 Lord Kĺńëa said: The mind of the conditioned soul is formed by the reactions to his fruitive work (karma). Taking the conditioned soul with it, the mind travels throughout the universe. Although the soul is distinct from the material mind, it must helplessly follow it in conditional life. COMMENTARY The subtle body, consisting of mind, intelligence, and false ego, takes the conditioned soul from one body to another, from one planet to another, according to the results of his fruitive acts. Although the spirit soul is distinct from the material mind, it is forced to follow it to its next destination.
Demanding constant gratification, the material senses engage in activities under the control of the conditioned mind. The mind, whose only business is accepting and rejecting material objects for enjoyment can only act with the help of the senses. The gross and subtle bodies are simply temporary designations of the eternal spirit soul. The spirit soul views the world from within his gross and subtle coverings and as his mentality develops, he must transmigrate from one body to another. In conditional life, the tendency to accept the gross and subtle bodies as the self becomes very strong. TEXT 38 DYaaYaNMaNaae_NauivzYaaNd*íaNvaNaué[uTaaNaQa ) oŰTSaqdTk-MaRTaN}a&SMa*iTaSTadNauXaaMYaiTa ))36))
526 UDDHAVA-GÉTÄ Thus, the mind appears to come into being and then become annihilated along with its objects of perception, so that its ability to distinguish past and future is lost. COMMENTARY The spirit soul always accompanies the subtle body. When the living entity is separated from the gross body, this is called death. His coming in contact with another gross body is called birth. In this verse, the Supreme Lord explains the cause of loss of memory. The mind under the control of karma always meditates on the objects of the senses, such as the beautiful women of this world and the celestial women of the heavenly planets. When the mind becomes fully merged in thought of a particular sense object, it will force one to accept a similar form in the future. At the time of death, the mind carries the conditioned soul into a woman’s womb to develop another body that will experience another set of sense objects. Death causes the forgetfulness of one’s past sensual activities but it is the same mind that develops when one comes out from the womb.
PURPORT By always remaining absorbed in thought of the objects of this material world, either directly or indirectly, one loses his transcendental memory of his relationship with God. By identifying with matter, which is always undergoing transformation, forgetfulness of the self occurs.
ivzYaai>aiNaveXaeNaNaaTMaaNa&YaTSMareTPauNa> ) JaNTaaevŒk-SYaicÖeTaaeMa*RTYaurTYaNTaivSMa*iTa> ))39))
Due to full absorption in the present body, the mind does not remember the previous body, which may have been that of a demigod or a demon, according to the results of
Enumeration of the Elements of Material Creation 527 karma. Death means total forgetfulness of the previous gross body. When one’s reactions of karma allotted to the present body are exhausted, death occurs. PURPORT Because of full absorption in the objects of the senses, one’s desires for sense gratification goes on increasing. Temporary forgetfulness of the objects of the senses occurs at the time of death, which simply means that the conditioned soul is being transferred from one gross body to another.
JaNMaTvaTMaTaYaaPau&Sa>SavR>aaveNa>aUird ) ivzYaSvqk*-iTa&Pa[ahuYaRQaaSvPanMaNaaerQa> ))40))
The acceptance of a new body according to one’s karma is called birth. Our identification with our own body and our blind acceptance of bodily relationships as permanent constitute a prolonged form of dreaming or fantasy in which one imagines oneself to be separate from the Supreme Personality of Godhead. The term birth, therefore, does not refer to the generation of a new entity but to the blind acceptance by the spirit soul of a new material body.
Imagination without practical action is called a daydream. The mental concoction that occurs in a sleeping state is called a dream. Dream and imagination are insignificant states of existence, and they are similar to our state of wakefulness where we accept perishable objects as being permanent. The only real difference is that our life of wakefulness lasts longer than any dream. TEXT 41 SvPan&MaNaaerQa&ceTQa&Pa[a˘-Na&NaSMarTYaSaaE ) Ta}aPaUvRiMavaTMaaNaMaPaUvRMcaNauPaXYaiTa ))41))
528 UDDHAVA-GÉTÄ svapnaŕ manorathaŕ cetthaŕ präktanaŕ na smaraty asau tatra pürvam ivätmänam apürvam cänupaçyati When a person dreams at night, he forgets his waking identity. Similarly, one who accepts the material body as the self, although eternal, forgets what kind of existence he previously had, thinking his present life to be all-in-all. COMMENTARY Someone may claim that a dreaming person may sometimes remember a previous dream. The answer is that there are exceptions to the general rule that everyone forgets his previous lives. There is a mystic power known as jäti-smara whereby one can remember his previous life. Generally, however, one accepts this life as everything, having completely forgotten his past life. PURPORT Just as the memory of today’s dream or daydream soon fades away, and is forgotten when one has another dream or daydream the next day, because one is unable to remember his previous life, his birth appears to him to be the start of a new existence. TEXT 42 wiNd]YaaYaNaSa*íyed&}aEivDYa&>aaiTavSTauiNa ) bihrNTai>aRdaheTauJaRNaae_SaÂNak*-ŰQaa ))42))
A world of enjoyment is constructed in this life by the mind, with the help of the senses. As a result of bodily identification, temporary considerations of superiority, inferiority, and intermediate arise. A father may by nature be peaceful, but because his bad son gets into trouble the father is forced to defend his son and consider his son’s enemies to be enemies of the entire family. Thus the bad son implicates the father in troublesome conflicts. Similarly, the spirit soul has no intrinsic problems, but by creating
Enumeration of the Elements of Material Creation 529 a false identification with the material body the soul becomes involved in the happiness and distress of the body. With this verse the Lord summarizes His discussion of the difference between the body and the soul. TEXT 43 iNaTYadaů®>aUTaaiNa>aviNTaNa>aviNTac ) k-ale/Naal/+YaveGaeNaSaU+MaTvataNNad*XYaTae ))43))
Just as time is imperceptible, the constant creation and annihilation brought about by time is not seen by the conditioned souls due to time’s subtle nature.
YaQaaicRza&óaeTaSaa&cf-l/aNaa&vavNaSPaTae> ) TaQaEvSavR>aUTaaNaa&vYaae_vSQaadYa>k*-Taa> ))44))
Although one’s birth and death may not be seen at present, they can be understood by hypothesis. All material transformations are caused by the influence of imperceptible time. The examples given are the flame of a lamp, the movement of waves in a river, and fruit, which are always seen as changing. In the same way, birth and death can be perceived with relation to the material body, although the action of time is practically unperceivable. By observing the changes of the body, from childhood to youth to old age, one can understand the subtle action of time. 530 UDDHAVA-GÉTÄ PURPORT Birth and death take place by the subtle influence of time. The flickering flame of a candle sometimes waxes brightly and then again becomes weak and finally dies out. The waves of a river are endlessly flowing. The fruit of a tree gradually appear, grow, ripen, sweeten, and eventually rot and die. Similarly, one can easily understand that one’s own body is undergoing constant transformation, and that the body is certainly subject to old age, disease and death. TEXT 45 Saae_Ya&dqPaae_icRza&YaÜTóaeTaSaa&Taidd&Jal/Ma( ) Saae_Ya&PauMaaiNaiTaNa* Someone may say, “This is the light of the lamp,” but factually, there are innumerable rays emanating from the lamp at every moment. Similarly, one may speak of the water of the river, but the fact is that different water passes by at every moment. In the same way, when we think that someone is a child, that is not the fact. The body transforms through various stages and does not indicate the actual identity of the indwelling soul. Whether in the body of a child or in the body of an old man, the soul is one and the same.
PURPORT As his body changes, a man may think that he has surpassed his previous condition. As the flame of a lamp gradually becomes dim as the fuel is burnt, and as the waves of a river take on different shapes, ignorant human beings accept the changing body as the constitutional nature of the self. Actually the constitutional nature of the living entities never changes. Mundane transformations are temporary in nature. When the spirit soul’s eternal variegated pastimes are engaged in the service of the Supreme Lord, they do not create any distaste or abomination. Enumeration of the Elements of Material Creation TEXT 46 MaaSvSYak-MaRbqJaeNaJaaYaTaeSaae_PYaYa&PauMaaNa( ) iMa]YaTaevaMarae>a]aNTYaaYaQaaiGandaRĺSa&YauTa> ))46))
Just as fire is produced from wood and then is extinguished when the wood is completely burnt, the living entities, who are eternal, mistakenly think that they have taken birth as a result of their past karma and then die. COMMENTARY When we burn some wood, it appears as if the fire is created at some point of time and then is extinguished when the fuel is spent. Actually, the element of fire continuously exists throughout the creation, although sometimes it is manifest to our eyes and sometimes not. Similarly, the living entities are eternally existing, but because of our limited vision, it appears as if someone is born and then later on dies. This illusory condition of life is imposed upon the living beings as a result of their fruitive activities, but still, the living emtities themselves remain essentially unaffected. PURPORT As fire is ignited and then extinguished by contact with wood, according to his karma, a living entity is seen to undergo birth and death. Actually, the living entity is eternal and thus never is born nor dies. As fire is present within wood and then blazes forth and burns the wood, birth and death are manifested due to the performance of fruitive activities. In this verse, the living entities have been compared to fire, which is sometimes manifest and sometimes not. There is a difference between the activities of those who are inclined to Kĺńëa’s service and those who are averse to the Lord. The activities of the former enable one to enjoy eternal existence, whereas the activities of the later keep one in a state of perpetual transformation. TEXT 47 iNazek-Ga>aRJaNMaaiNabaLYak-aEMaarYaaEvNaMa( ) vYaaeMaDYa&JaraMa*TYauirTYavSQaaSTaNaaeNaRv ))47))
532 UDDHAVA-GÉTÄ The nine transformations—impregnation, gestation, birth, infancy, childhood, youth, middle age, old age, and death—only relate to the material body. COMMENTARY The word nińeka means “to enter the womb of the mother,” the word garbha means “to grow within the womb,” janma means “to come out of the womb,” bälya means “childhood up to the age of five,” and the periods from five to sixteen years of age are called kaumära, paugaëňa, and kaiçora. The period from sixteen to forty-five years of age is known as yauvana, forty-six to sixty is called middle-age, and after that one is considered to be in old age, culminating in death.
The nine stages of the conditioned soul are impregnation, gestation, birth, childhood, youth, maturity, middle age, old age, and death. Yüklə 8,84 Mb. Dostları ilə paylaş:
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