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573 It should be clearly understood that the mind is the cause of one’s happiness and distress. Although bodily pleasure and pain are felt by the soul, one must tolerate such duality, understanding it to be a creation of one’s own material mind. The gross and subtle bodies, which are transformation of material elements, are the field of activities for the soul, who is distinct from these coverings. If one accidentally bites his tongue or lip, he cannot become angry and pull out his teeth. Similarly, all living beings are individual parts and parcels of God, and thus non-different from each other. All of them are meant to serve the Supreme Lord in spiritual equality. If the living beings give up their master’s service and instead quarrel among themselves, they will be forced to suffer by the laws of nature. PURPORT Just as it is not proper to pull out one’s teeth if he happens to bite his tongue, one should not retaliate against an offense committed by another because every living entity is part and parcel of the supreme whole and therefore not different from one another. The servant spirit soul and the master Supersoul are always meant to live in perfect harmony. If the spirit soul exhibits opposition to his master and well-wisher, or creates conflict among his fellow souls, then he is acting against his own self-interest. It is ignorance for one to say, “I have become happy or distressed because of the activities of another person.” The spirit soul is not actually subjected to temporary happiness and distress. Happiness and distress are the result of the interaction of the external objects of this world. Because all living entities are servants of the Supreme Lord, if they somehow oppose one another, this indicates that they have become indifferent to the Lord’s service, and this aversion to the performance of their respective duties will progressively become more and more prominent. Exalted devotees of the Lord are self-realized souls who know that all living entities are servants of the Supreme Lord. Servants have no other duty than service to their master. By giving up the master’s service, one becomes entangled either in love or quarrel and as a result, one will have to experience either happiness or distress. The living entities’ relationships with each other should be based on friendship in relationship with the Supersoul. TEXT 51 du>%SYaheTauYaRiddevTaaSTauik-MaaTMaNaSTa}aivk-arYaaeSTaTa( ) Yad®Ma®eNaiNahNYaTaeKvicT§u-DYaeTak-SMaEPauĺz>Svdehe ))51))
574 UDDHAVA-GÉTÄ duůkhasya hetur yadi devatäs tu kim ätmanas tatra vikärayos tat yad aěgam aěgena nihanyate kvacit krudhyeta kasmai puruńaů sva-dehe If you say that the demigods who control the bodily senses cause suffering, still, such suffering cannot apply to the spirit soul. Acting and being acted upon are merely interactions of the senses and their presiding deities. When one limb of the body attacks another limb, with whom can the person residing in that body be angry? COMMENTARY Even if the demigods are considered to be responsible for one’s happiness and distress, what has that got to do with the spirit soul? Actually, the demigods play a major role in human beings’ happiness and distress. If the hand of a person points to the face of another and curses, “May you suffer from white leprosy,” then the demigods, Indra and Agni, who are predominating deities of the face become insulted. However, this has nothing to do with the eternal soul. The example is given here of the body. If one slaps the face of another person, then it amounts to slapping the demigod, Indra, because he is the controlling deity of the face.
Material distress is actually a superfluous condition for the living entities. Even if the demigods are accepted as the cause of distress, there is no distress felt by self-realized souls. Self-realized persons, who are devoid of a mundane conception of life, do not invite inauspiciousness by creating rivalry with others. Rather, they are the kind friends of all living beings, irrespective of how others treat them. If one limb of the body accidentally harms another limb, the proprietor of the body does not take revenge against the offending limb. Similarly, the Supreme Lord does not take sides in a quarrel between two of His energies. He mercifully gives them the right to serve Him, while remaining their well-wishing friend. TEXT 52 AaTMaaYaidSYaaTSau%du>%heTau>ik-MaNYaTaSTa}aiNaJaSv>aav> ) NaůaTMaNaae_NYaŰidTaNMa*zaSYaaT§u-DYaeTak-SMaaNNaSau%&Nadu>%Ma( ))52))
The Song of the Avanté Brähmaëa 575 of the soul. According to this theory, nothing exists besides the spirit soul. If one perceives something else besides the soul—that must be considered illusion. Therefore, what would be the cause for anger against others? COMMENTARY A dead body does not feel pleasure or pain, and so it must be concluded that our happiness and distress are due to our consciousness, which is the nature of the soul. It is not, however, the original function of the soul to enjoy material happiness and suffer material distress. These are produced by the ignorant conception of bodily identification, which is the action of false ego. Our involvement in sense gratification drags our consciousness into the material body, where it must experience the inevitable bodily pains and pleasures. PURPORT If the soul is imagined to be the cause of happiness and distress, then one should consider such happiness and distress to be his nature and therefore should not blame others. The person who gives pain and the person who suffers it are actually part and parcel of the same Supreme Person. Therefore, any conflict that arises between people on the mundane platform should be understood as superficial and due to an absence of self-realization. Enjoyment of the objects of the senses is not the true nature of the spirit soul, but exists only in contact with matter. Knowing this very well, one should not foolishly try to maximize his material happiness while simultaneously attempting to minimize his material distress. After all, happiness and distress are concomitant factors in material existence. The characteristics of the spirit soul only manifest in the spiritual world. In the transcendental abode of the Lord, there is no material distress, even in the case of separation from the Lord. The insignificant happiness that we experience in this world, which is actually an absence of distress, has no existence in the spiritual world. It should be understood that the pure spirit soul is naturally inclined toward the service of the Supreme Lord because that is his constitutional position. TEXT 53 Ga]haiNaiMata&Sau%du>%YaaeęeiTk-MaaTMaNaae_JaSYaJaNaSYaTaevE ) Ga]hEGa]RhSYaEvvdiNTaPaq@a&§u-DYaeTak-SMaEPauĺzSTaTaae_NYa> ))53))
576 UDDHAVA-GÉTÄ If we suppose that the planets are the cause of happiness and distress, then where is the relationship with the eternal spirit soul? The planets can only cause happiness and distress for that which has taken birth. Expert astrologers have explained that the planets only cause distress to one another. Therefore, because the spirit soul is distinct from the material body and the planets, against who should he vent his anger? COMMENTARY Even if it is accepted that the stars and planets are the cause of happiness and distress, this has nothing to do with the unborn spirit soul. The body is possessed by the soul—not that the soul is part of the body. According to expert astrologers, the positions of the stars, planets, and constellations at the time of birth influence a person’s nature. Thus, it is the material body that suffers miseries caused by the planets and not the soul, which is separate from the body.
Astrologers say that the happiness and distress of the living entities is caused by the planets. In the spiritual realm, there is no occurrence of material distress. Therefore, the influence of the planets does not apply to the eternal spirit soul, but only to the temporary material body. Self-realized souls never become exultant or morose on account of the pleasant or unpleasant predictions of astrologers. Planetary influences are limited to the material body and mind. There is no difference between the soul of a planet and the soul of any other embodied being. Both are eternal, minute spirit souls, part and parcel of the Supreme Lord. It is only the embodiment that causes one to make a distinction between the two. TEXT 54 k-MaaRSTauheTau>Sau%du>%YaaeęeiTk-MaaTMaNaSTaiÖJa@aJa@Tve ) dehSTvicTPauĺzae_Ya&SauPa The Song of the Avanté Brähmaëa 577 material body. Because karma has no ultimate basis in either the body or the soul, at whom can one become angry? COMMENTARY If we accept karma as the cause of happiness and distress, we must consider how fruitive activities are performed by the conditioned souls and not the souls themselves. The body is a dull matter whereas the soul is pure consciousness. The pure spirit soul has no factual relationship with the material body, just as light has no connection with darkness. Considering this, at whom should one become angry? PURPORT If the cause of happiness and distress is attributed to the activities of the living entities, there is still no cause for anger because fruitive activities are performed under the impulse of the three modes of material nature. The owner of the body is the spirit soul, and the body itself is nothing but dead matter. Therefore, the conditioned soul’s absorption in the material body is due to ignorance and cannot be considered as factual.
k-al/STauheTau>Sau%du>%YaaeęeiTk-MaaTMaNaSTa}aTadaTMak-ae_SaaE ) NaaGaneihRTaaPaaeNaihMaSYaTaTSYaaT§u-DYaeTak-SMaENaParSYaÜNÜMa( ))55(())
If time is accepted as the cause of happiness and distress, this still cannot affect the eternal spirit soul. The spirit soul is part and parcel of the Supreme Brahman, just as much time is a representation of the Supreme Brahman. The example of fire and its 578 UDDHAVA-GÉTÄ flames is appropriate in this regard. Flames cannot be burnt by fire, and snow cannot be harmed by cold. Considering this, at whom should one get angry?
Snow cannot suffer because of cold, and flames cannot suffer on account of the heat of the fire. Similarly, the spirit soul and time are both manifestations of the internal energy of the Supreme Lord. In conditional life, there are sometimes feelings of happiness and sometimes feelings of distress, due to ignorance. When the soul is transcendentally situated in his relationship with the Supreme Lord, there is no question of happiness or distress.
Nake-NaicTKvaiPak-QaÄNaaSYaÜNÜaeParaGa>ParTa>ParSYa ) The brähmaëa has countered various philosophies regarding the happiness and distress experienced by the conditioned souls. Here, he counters any other possible explanation. Due to false ego, the conditioned soul identifies with his gross and subtle coverings and thus dreams that he is suffering or enjoying that which has no real relationship with his self. Who then is the cause of one’s suffering? It is simply due to illusion that one suffers in material existence. False ego, which is one of the constituents of the subtle body, of which the mind is the leader, is the real cause of happiness and distress, and not anything else. The word yatha in this verse means “certainly.” The word saŕsĺti refers to “the bondage of material existence.” Normally, one who is awake is not afraid of ghosts. In the same way, one who is awake to self-realization has nothing more to fear from material existence. By nature, the soul is pure and so time or karma cannot be the actual cause of his distress. It is because of illusion, or the misconception of accepting the material body as the self, that the eternal soul feels temporary The Song of the Avanté Brähmaëa 579 manifestations of happiness and distress. This is all the action of the false ego, which is born of ignorance. This is the sum and substance of this chapter.
The conditioned soul imagines the existence of happiness and distress as a result of his aversion to the Lord’s service. However, when he wakes up from his sleep, he understands that the dream of happiness and distress does not belong to him. Under the influence of false ego, the living entities become absorbed in material existence and as a result, forget their actual identity. This condition of life is dissolved for one who is awake to the reality of Kĺńëa consciousness. Therefore, there is no need to be afraid of the awkward situations that arise from being absorbed on the bodily platform. The feelings of happiness, distress, and fear that are products of the material nature cannot overwhelm the self-realized souls, who are situated firmly in the devotional service of the Supreme Lord.
WTaa&Sa AaSQaaYaParaTMaiNaďaMaDYaaiSaTaa&PaUvRTaMaEMaRhizRi>a> ) Ah&TairZYaaiMadurNTaPaar&TaMaaeMauku-Ndaiş]iNazevYaEv ))57))
Did the brähmaëa suddenly remember the pure devotion for the Lord that he had possessed in his previous life, but was obstructed for some reason? Is it for that reason that he has now developed detachment, become indifferent to happiness and distress, and resolved to serve the Lord’s lotus feet while taking pleasure in chanting and dancing in ecstasy? The brähmaëa appears to exude great confidence, saying, “I will advance in self-realization, knowing that the soul is distinct from the material body, being a part and parcel of the Supersoul. There is no doubt that I will cross beyond the ocean of ignorance by being firmly fixed in the devotional service of the Supreme Lord.” One might question, “Will the brähmaëa depend only on the Supreme Lord and no one 580 UDDHAVA-GÉTÄ else?” The answer is that he will cross over the ocean of ignorance by serving the lotus feet of Lord Kĺńëa, as approved by the mahäjanas.
When one gives up seeing things in terms of material duality, due to cultivating an understanding of the Absolute Truth, one can realized himself as the eternal servant of the Supreme Lord. In order to cross over the formidable ocean of birth and death, the Avanté brähmaëa became determined to accept the path of devotional service to the Supreme Lord that had been traversed by the previous äcäryas. TEXT 58 é[q>aGavaNauvac iNaivRŰNaíd]iv iNarak*-Taae_SaiŮriPaSvDaMaaRdk-iMPaTaae_MaU&MauiNarahGaaQaaMa( ))58)) çré-bhagavän uväca nirvidya nańöa-draviëe gata-klamaů pravrajya gäŕ paryaöamäna ittham niräkĺto ‘sadbhir api sva-dharmäd akampito ‘müŕ munir äha gäthäm Lord Çré Kĺńëa said: Thus becoming detached after the loss of his wealth, the brähmaëa gave up his moroseness. He left home, taking sannyäsa, and began to travel over the earth. Even when insulted by uncivilized fools, he remained fixed in his duty and chanted this song. COMMENTARY The Supreme Personality of Godhead narrated this story to give Uddhava some very important instructions.
Many people consider the accumulation of worldly assets and service to family members as svadharma, or one’s duty. However, the scriptures repeatedly advise us that human life is meant for self-realization. Those who take heed of such instructions may give up the hard labor required to amass more and more money, for the satisfaction of one’s wife and children, and take shelter of the association of saintly persons. By engaging in the devotional service of the Lord while remaining aloof from unwanted association, one can remain steady on the transcendental platform. Such sincere devotees should sing this song of the Avanté sannyäsé to further their advancement in spiritual life.
The Song of the Avanté Brähmaëa 581 However, if one is not capable of listening to the song of this sannyäsé, then one will certainly remain an obedient servant of material illusion.
Sau%du>%Pa[daeNaaNYa>PauĺzSYaaTMaiv>a]Ma> ) iMa}aaedaSaqNairPav>Sa&SaarSTaMaSa>k*-Ta> ))59))
The phrase ätma vibhrama is in the fifth dative case, but here it has been used as first dative case. From illusion, all varieties of material manifestations emanate. Indeed, from ignorance, material existence has come into being. PURPORT “I am the enjoyer and I am the master.” Such pride is typical of the conditioned souls, who are absorbed in the bodily conception of life, wherein the false ego dictates, “I am the material body, and everything in relation to the body is mine.” Seeing everything in terms of such duality, those who are engrossed in the bodily concept of life are forgetful of their constitutional position as eternal servants of the Supreme Lord. Somehow or other, if one receives the mercy of the spiritual master and the Supreme Lord, the influence of the lower modes of nature can be vanquished to nil so that one see things in the light of pure knowledge. When one is rightly established in the devotional service of the Lord, the desires for perfection in religiosity, economic development, sense gratification, and liberation are uprooted from within the heart.
TaSMaaTSavaRTMaNaaTaaTaiNaGa*ha MaYYaaveiXaTaYaaYau˘- WTaavaNYaaeGaSa°h> ))60))
582 UDDHAVA-GÉTÄ My dear Uddhava, fixing your intelligence in Me, you should completely control your mind, because this is the essence of yoga. COMMENTARY The Supreme Lord concludes His instructions by saying that control of the mind is the essence of yoga.
Devotional service alone is capable of controlling the mind. All yoga systems, such as karma-yoga, jďäna-yoga, haöha-yoga, räj- yoga, as well as other godless yogas, simply disturb the mind. If one is bound by a particular religious system that preaches one of the previously mentioned misconceptions, he will certainly remain a non-devotee.
Ya WTaa&i>a+au DaarYaH^\avYaH^* Even if one is unable to regulate his mind, he can achieve the same result simply by hearing the song of the Avanté brähmaëa.
A tridaëňi sanyäsé who has taken shelter of the devotional service of the Lord knows that such devotion is the only process for attaining life’s ultimate goal and thus he is no longer bewildered by the illusory energy of his worshipable Lord. He engages his time in hearing and chanting the glories of the Lord and he inspires others to follow in his footsteps. Such a devotee is truly merciful because he leads others to the path of devotional service without expecting anything in return. Those who are mere imitators accept a person who is fond of the four objectives of life as their spiritual master and thus insure that they remain firmly situated in ignorance. Those who do not take shelter of devotional service must be placed in two categories— sense enjoyers and dry The Song of the Avanté Brähmaëa 583 renunciates. Those who accept as a leader one who is a sense enjoyer or a dry renunciate will certainly remain averse to the devotional service of the Lord, who is advaya-jďäna Vrajendranandana. Thus end the translation of the seventeenth chapter of the Uddhava-géta entitled “The Song of the Avanté Brähmaëa” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and chapter summary and purports by Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 18 THE PHILOSOPHY OF SÄĚKHYA CHAPTER SUMMARY This chapter contains further instructions by the Lord dealing with Säěkhya, the analytical study of the elements of material nature. By the cultivation of knowledge, one can rise above the dualities of material existence so that the bewilderment of the mind can be dispelled. Before the creation of the universe, the seer and the seen are unmanifest, being in a dormant state. The Supreme Lord then unfolds the creation of the universe, so that the conditioned souls are reawakened to activity. For creation, the three modes of material nature are agitated by the glance of the Lord, which manifests the mahat-tattva. When the consciousness of the conditioned souls is awakened, the false ego is generated in conjunction with the three modes of nature. False ego in the mode of ignorance creates fifteen subtle forms of sense perception, and then the fifteen physical elements. False ego in the mode of passion generates the ten senses, and false ego in the mode of goodness causes the manifestation of the mind and the eleven demigods that are the controlling deities of the senses. When all of these are amalgamated, the universal egg comes into existence. All these are enacted due to the presence of the Supersoul, who pervades the creation. Then, from the navel of the Supreme Lord sprouts a lotus, upon which Brahmä is born. Lord Brahmä then executes severe austerities under the direction of the Supreme Lord, and by the power invested in him as a result of his penance, Brahmä then recreates the universe as it was before. Within the universe are various planetary systems. The heavenly planets are the abodes of the demigods, the space between heaven and 585 586 UDDHAVA-GÉTÄ earth is the residence of ghosts and spirits, and the earth is the place for human beings and lower species of life. Above these are the planets of the great sages, and the lower regions of the universe are the residences of the demons and Nägas. Whatever activities are performed under the direction of the three modes of material nature will carry one to these places of residence within the universe. Those who perform yoga and other types of austerity, such as accepting the renounced order of life, can reach the highest planets—Mahar, Janas, Tapas, and Satya. Devotional service is transcendental to the modes of material nature and thus the goal of the devotees is not a material planet. The destination of the devotees is the lotus feet of the Supreme Personality of Godhead in the spiritual sky. This universe is the place of fruitive activities and their reactions and is manifest under the control of time and the three modes of material nature. Whatever is seen to exist in this world is simply a product of these modes, which work under the direction of the Supreme Lord. The creation of the universe is enacted from subtle to gross, and the annihilation is enacted from gross to subtle. When all is dissolved, only the Supreme Lord remains situated in his transcendental position of self-satisfaction. When one cultivates this understanding of the Supreme Lord and His creation, the mind will rise above the dualities of material existence. This understanding is known as Säěkhya.
é[q>aGavaNauvac AQaTaeSaMPa[v+YaaiMaSaa&:Ya&PaUvŒivRiNaięTaMa( ) YaiÜjaYaPauMaaNSaŰaeJaůaÜEk-iLPak&->a]MaMa( ))1)) çré-bhagavän uväca atha te sampravakńyämi säěkhyaŕ pürvair viniçcitam yad vijďäya pumän sadyo jahyäd vaikalpikaŕ bhramam Lord Çré Kĺńëa said: My dear Uddhava, I shall now describe to you the philosophy of Säěkhya, which was propounded by authorities, such as Kapila, in ancient times. By understanding this philosophy, one can immediately gives up all desires for material happiness, which ultimately result in distress and which are born of duality. COMMENTARY This chapter describes the creation and annihilation of the cosmic manifestation. Such creation and dissolution is the subject matter of Säěkhya philosophy.
The Philosophy of Säěkhya 587 It has been established from the bhékńu-gétä in the previous chapter that the cause of the living entities’ happiness and distress is the accepting the subtle body, of which the mind is the principal component, as the self. This is the sum and substance of the material concept of life. This misunderstanding can be eliminated when the difference between matter and spirit is clearly understood. The analytical study of material nature and the difference between matter and spirit are the subject matters of the Säěkhya system of philosophy. PURPORT Those who adore the advancement of materialistic knowledge are generally averse to the service of the Supreme Lord, who is fully transcendental. Those who are satisfied to confine themselves to the material concept of life cannot understand the value of service to the transcendental Personality of Godhead. The Säěkhya philosophy that is presented in this chapter is the one that was propounded by Lord Kapila in the Third Canto of the Çrémad-Bhägavatam and not the atheistic Säěkhya taught by the imposter Kapila. The material elements are generated, one from another, from subtle to gross. One should not imagine that such a creation takes place automatically, without the superintendence of the Supreme Lord. Such a conception of evolution can only be accepted by those who are in the densest darkness of ignorance, and is never entertained by the devotees of the Lord. TEXT 2 AaSaqJjaNaMaQaae AQaR Wk-Maevaivk-iLPaTaMa( ) Yadaivvek-iNaPau Real knowledge entails understanding of Brahman, Paramätmä, and Bhagavän. This is confirmed by Suta Gosvämé in the Çrémad-Bhägavatam (1.2.11):
588 UDDHAVA-GÉTÄ Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä, or Bhagavän. The word atha means “complete.” The word avikalpitaŕ means “the one complete knowledge, or Brahman, who has no substitute.” In Satya-yuga, however, people are viveka-nipuëäů, or expert in intelligent discrimination, and thus there is no difference between their vision and reality. Seeing everything as the potency of the Supreme Lord, they do not artificially create duality between themselves and other living entities.
The Supreme Personality of Godhead is the Absolute Truth, who dissipates the darkness of ignorance. The yuga in which satya, or truth, was fully manifest is called Satya-yuga. This truth was instructed by the Lord to the heart of Brahmä. At that time, non-dual spiritual knowledge was not obscured by the material propensity of the mind to accept something and then later on reject it. In due course of time, however, understanding of the non-dual truth gradually diminished.
TaNMaaYaaf-l/ćPae vax(MaNaae_Gaaecr&SaTYa&iÜDaaSaMa>avŘ*hTa( ))3))
The Supreme Brahman is one Absolute Truth. From Him manifested His external energy, known as Maya, and His marginal energy, the infinitesimal spirit souls. These
two manifestations are non-different from the one Supreme Lord. The material nature and the living entities are eternal energies of the Supreme Lord and they are beyond the
comprehension of the mind and speech. The Philosophy of Säěkhya PURPORT 589 The conditioned souls imagine themselves as enjoyers of the material nature because they have no understanding of its connection with the Supreme Lord. Having given up the shelter of the Supreme Lord while under this mundane conception, the conditioned souls try to attain knowledge by mental speculation. TEXT 4 TaYaaerek-TaraeůQaR>Pa[k*-iTa>Saae>aYaaiTMak-a ) jaNa&TvNYaTaMaae>aav>Pauĺz>Saae_i>aDaqYaTae ))4))
Among the two energies under consideration, one is the material nature and the other is the living entity. Maya is the form of cause and effect, and the living entity is the form of knowledge. PURPORT In the material creation, the knower of matter, the object of knowledge, and knowledge have appeared in three forms. The soul is the knower, or seer, who considers himself to be the enjoyer of the object of knowledge. Unadulterated devotional service is the constitutional duty of the spirit soul. When one gives up that service, he becomes a servant of ignorance by attempting to become the master of all he surveys. TEXT 5 TaMaaerJa>SatviMaiTaPa[k*-Taer>avNGau MaYaaPa[+aae>YaMaa 590 UDDHAVA-GÉTÄ When I glance over the material nature in My form as the puruńa incarnation, it becomes agitated so that the three material modes— goodness, passion, and ignorance— became manifested to fulfill the desires of the conditioned souls. COMMENTARY The Supreme Lord agitates material nature through His plenary portion, the puruńa incarnation. The creation is necessary to award an opportunity to the conditioned souls to cultivate karma, jďäna, or bhakti, according to their desires at the time of the previous annihilation. The living entities’ fate, or destiny, necessitates the material creation.
After being agitated by the glance of the Lord, the three modes of material nature compete with each other for the control of the conditioned souls, so that creation, maintenance, and annihilation are also always at odds with one another. The three modes of material nature are the causes of creation, maintenance, and annihilation.
Tae>Ya>SaMa>avTSau}aMahaNSaU}ae TaTaaeivku-vRTaaeJaaTaaeYaae_hŞaraeivMaaehNa> ))6))
The first transformation of the modes of nature is the power of action in a subtle form. This first transformation is known as mahat-tattva. Mahat-tattva is invested with activity and knowledge, for the sake of the bewildered conditioned souls. PURPORT The mahat-tattva came into existence from the three modes of material nature, and later on, the false ego manifested from the mahat-tattva. The false ego dictates material enjoyment or dry renunciation by covering the living entities with desires for karma and jďäna. As one’s devotional service to the Lord slackens, these two tendencies The Philosophy of Säěkhya 591 automatically develop, just as the diminishing of light automatically brings an increase in darkness.
vEk-airk-STaEJaSaęTaaMaSaęeTYah&i}av*Ta( ) TaNMaa}aeiNd]YaMaNaSaa&k-ar False ego manifests the sense objects, the mind, and the connection of the eternal spirit soul with the temporary material body. Although false ego is itself a product of matter, it remains with the spirit soul as his designation. Thus, the tight knot that binds the spirit soul to material existence is effected by the false ego.
The three categories of false ego are sattvika or vaikärika, räjasa or taijasa, and tämasika or tämasa. These three manifestations of false ego transform into the five sense objects, the five knowledge-acquiring senses, and the mind. The false ego forms the junction between the eternal soul and the material body. Desiring to lord it over the material energy of the Supreme Lord, the conditioned souls come under the control of the three modes of material nature, which causes them to assume temporary identities in the bodily concept of life. TEXT 8 AQaRSTaNMaai}ak-aÂjeTaaMaSaaidiNd]Yaai TaEJaSaaŐevTaa AaSaŕek-adXacvEk*-TaaTa( ))8))
592 UDDHAVA-GÉTÄ From false ego in the mode of ignorance, tämasa, the five objects of perception and the five gross elements were generated. From false ego in the mode of passion, räjasa, the ten senses were generated, and from false ego in the mode of goodness, sätvika, arose the eleven demigods who control the senses and the mind. COMMENTARY Sound, the sense of hearing, and ether are the products of false ego in the mode of ignorance. Then, the sense of touch and air are produced. In this way, all of the elements and the perception of them are produced from subtle to gross. The senses are created from false ego in the mode of passion and from false ego in goodness come eleven demigods, who are controllers of the mind and senses. PURPORT The five material elements were created from the tämasa false ego, the senses were created from the räjasa false ego, and the demigods controlling the senses were created from the sattvika false ego. TEXT 9 MaYaaSaÄaeidTaa>aava>SaveRSa&hTYak-air ) A<@MauTPaadYaaMaaSauMaRMaaYaTaNaMautaMaMa( ))9))
The word bhäväů refers to all the ingredients that manifest the material universe. PURPORT By the combination of the elements manifested from the three modes of material nature, the universe was created.
TaiSMaŕh&SaMa>avMa<@eSail/l/Sa&iSQaTaaE ) MaMaNaa>YaaMa>aUTPaÚ&ivěa:Ya&Ta}acaTMa>aU> ))10))
The Philosophy of Säěkhya tasminn ahaŕ samabhavam aëňe salila-saŕsthitau mama näbhyäm abhüt padmaŕ viçväkhyaŕ tatra cätma-bhüů 593 Thereafter, I appeared within the water of the universe, in the form of Näräyaëa, and from My navel, a lotus flower called viçva sprouted, upon which Brahmä was born. COMMENTARY The Supreme Lord said: In the water within the universe, I appeared as Garbhodakaçäyé Vińëu. Four-headed Brahmä was then born from the lotus, called viçva, that grew from My navel. PURPORT Mahä-vińëu, who lies on the Causal Ocean, first created the universe and then entered within it. The universe, which resembled an egg, was floating on the water of the Causal Ocean. From the navel of Lord Garbhadakaçäyé Vińëu sprouted a lotus called viçva on which Brahmä was born. This Brahmä is the original personality of the whole community of enjoyers. TEXT 11 Saae_Sa*JataPaSaaYau˘-aerJaSaaMadNauGa]haTa( ) l/aek-aNSaPaal/aiNvěaTMaa>aU>auRv>SviriTai}aDaa ))11))
By the strength of the mercy of the Supreme Personality of Godhead, Brahmä, who was born from Lord Vińëu’s lotus-like navel, created Bhüloka, Bhuvarloka, Svargaloka, Maharloka, Janaloka, Tapoloka, and Satyaloka, as well as the seven lower planetary systems, beginning from Atala. All of these planets exist within this universe.
594 UDDHAVA-GÉTÄ TEXT 12 devaNaaMaaek- AaSaqTSv>aURTaaNaa&c>auv>PadMa( ) MaTYaaRdqNaa&c>aUl/aeRk->iSaÖaNaa&i}aTaYaaTParMa( ))12))
Svargaloka was created for the residence of the demigods, Bhuvarloka was created for ghosts, and Bhüloka was created as the residence of human beings. Beyond these three planetary systems, other planets, beginning from Maharloka, were created as the residence of perfected beings who strive for liberation. PURPORT Demigods reside in Svargaloka, human beings reside in Bhüloka, and Bhuvaloka, or the sky, is a temporary residence for both classes of beings. Four higher planets were created to accommodate those who desire liberation from the material world. TEXT 13 ADaae_Saura i}al/aeKYaa&GaTaYa>SavaR>k-MaR Planets, such as Atala, were created for the Nägas, or serpents. Acting under the influence of the three modes of material nature, human beings are forced to suffer and enjoy the fruits of their karma as they are transmigrate within the limit of these three planetary systems.
YaaeGaSYaTaPaSaęEvNYaaSaSYaGaTaYaae_Mal/a> ) MahJaRNaSTaPa>SaTYa&>ai˘-YaaeGaSYaMaÓiTa> ))14))
The Philosophy of Säěkhya yogasya tapasaç caiva nyäsasya gatayo ‘maläů mahar janas tapaů satyaŕ bhakti-yogasya mad-gatiů 595 By practice of mystic yoga, undergoing great austerities, and accepting the renounced order of life, the superior destinations of Maharloka, Janaloka, Tapoloka, and Satyaloka are attained. But, by executing devotional service unto Me, one attains My eternal abode, Vaikuëöha. COMMENTARY Performance of pious activities, astäěga yoga, and renunciation lead one to planets such as Maharloka. Pure devotees of the Lord attain the transcendental abode of Lord, Vaikuëöha. PURPORT By the strength of their austerity, yoga, and renunciation, living entities obtain superior destinations like Maharloka, Janaloka, Tapoloka, and Satyaloka. Attainment of these planets is temporary because after the merit achieved by one’s practice is exhausted, one must return to earth. On the other hand, by the influence of devotional service to the Supreme Lord, one attains the eternal abode, Vaikuëöha. TEXT 15 MaYaak-al/aTMaNaaDaa}aak-MaRYau˘-iMad&JaGaTa( ) Gau The destination awarded by one’s fruitive activities that are performed under the influence of the modes of nature is temporary. The Supreme Lord in His form as time is the giver of the fruits of one’s actions. In this world, where all activities are carried out under the influence of the three modes of nature, one sometimes rises to higher destinations, such as Satyaloka, and sometimes is submerged in the lower destinations, such as Pätälaloka.
596 UDDHAVA-GÉTÄ PURPORT Those who do not engage in the devotional service of the Supreme Lord are sometimes drowned in the river of the material modes of nature and sometimes brought to its surface. The Supreme Lord, acting as providence, causes the living entities, who suffer and enjoy the fruits of their karma, to wander about throughout the fourteen worlds.
A SavaeR_PYau>aYaSa&Yau˘->Pa[k*-TYaaPauĺze This verse describes how the effect is present within the cause. The word bhäva in this verse means “effect.”
Whatever is seen to exist within this world, whether very great or insignificant, is a combination of the conditioned souls who are acting as enjoyers, and the material nature which he is trying to enjoy. TEXT 17 YaSTauYaSYaaidrNTaęSavEMaDYa&cTaSYaSaNa( ) ivk-araeVYavharaQaaeRYaQaaTaEJaSaPaaiQaRva> ))17))
The Philosophy of Säěkhya 597 Therefore, because the ingredients are present in the beginning and at the end, they must also be present in the middle phase, taking the form of some object to which we give a Yüklə 8,84 Mb. Dostları ilə paylaş:
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