Introduction a Introduction
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628 UDDHAVA-GÉTÄ PURPORT The activities of the conditioned souls and the creation that takes place by the interaction of the three modes of material nature are the sum and substance of conditional life. Those who are engaged in the eternal service of the Supreme Lord defeat the influence of the three modes of material nature by their execution of devotional service, and ultimately go to reside in the transcendental abode of the Lord as self-realized souls. There, they serve the Supreme Lord, according to their particular devotional sentiments.
TaSMaaŐehiMaMa&l/BßajaNaivjaNaSaM>avMa( ) Gau The human form of life is the opportunity to cultivate spiritual knowledge and its practical application, engagement in the devotional service of the Supreme Personality of Godhead. PURPORT As long as one considers devotional service to the Supreme Lord to be a product of matter, one will be forced to accept either the path of material enjoyment or dry renunciation. Only in the human form of life is the opportunity to worship the Supreme Lord attained, after surpassing the influence of the three modes of material nature. That is why the Supreme Lord instructs the conditioned souls to rise above the three modes of material nature.
iNa>Sa®aeMaa&>aJaeiÜÜaNaPa[MataaeiJaTaeiNd]Ya> ) rJaSTaMaęai>aJaYaeTSatvSa&SaevYaaMauiNa> ))34))
The Three Modes of Nature and Beyond niůsaěgo mäŕ bhajed vidvän apramatto jitendriyaů rajas tamaç cäbhijayet sattva-saŕsevayä muniů 629 One who is actually intelligent, who is free from all material association and not bewildered, should subdue his senses and worship Me. He should conquer the modes of passion and ignorance by engaging himself only in relation to the mode of goodness. COMMENTARY The Supreme Lord describes the process of bhajan. The word niůsaěga means “without any tinge of karma, jďäna, and so on.” One may question, “What should one do if he has faith in the Supreme Lord, but also possesses sättvika, räjasika, or tämasika faith? The answer is that if one is exclusively engaged in devotional service, by the strength of that transcendental activity, he will be able to conquer the three modes of material nature. The Supreme Lord Himself has earlier confirmed this. If one’s activities are all engaged for the satisfaction of the Lord, one can rise above the three modes of material nature. One should carefully cultivate the mode of goodness and thus subdue the modes of passion and ignorance. PURPORT After abandoning all endeavors for material enjoyment and dry renunciation, he can certainly defeat the influence of the modes of passion and ignorance, with the help of the mode of goodness, by engaging himself in the devotional service of the Lord. TEXT 35 Satv&cai>aJaYaeŰu˘-aeNaErPae+Yae SaMPaŰTaeGau The platform of pure goodness is transcendental to the three modes of material nature. By the execution of devotional service, one automatically develops detachment
630 UDDHAVA-GÉTÄ from the three modes of material nature. When one attains this transcendental stage, he discards his subtle body and goes back to Godhead.
JaqvaeJaqviviNaMauR˘-aeGau MaYaEvb]ř Internal enjoyment refers to that enjoyment which is experienced by the subtle body. Feelings of lust, anger, happiness, and illusion are in this category. External enjoyment refers to the activities of the gross senses. PURPORT Being situated on the platform of transcendental satisfaction, when a devotee transcends even the mode of goodness, he is situated on the platform of pure devotional service to the Supreme Lord. Simply by the influence of devotional service, the two propensities of material enjoyment and detachment which are exhibited on the platform of goodness are dispelled. When a liberated soul is engaged in the transcendental service of the sac-cid-änanda Lord, the modes of material nature cannot touch him. In this chapter, Lord Kĺńëa enumerated the characteristics of the three modes of material nature and described the devotional service of the Lord as being transcendental to these modes. Lord Caitanya has recommended that in this age, one should incessantly chant the holy names of the Lord as the best means of engaging in devotional service and thus transcending the modes of material nature. Thus end the translation of the nineteenth chapter of the Uddhava-géta entitled “The Three Modes of Nature and Beyond” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and chapter summary and purports by Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 20 THE AILA-GÉTÄ CHAPTER SUMMARY This chapter explains how unfavorable association is a threat to one’s position in devotional service, and how by associating with saintly persons one can easily advance in devotional service. The jéva who has received a human body, which is a very favorable condition for achieving the Supreme Personality of Godhead, and who has situated himself in the devotional service to the Lord becomes capable of realizing His transcendental nature. Such a person, fully dedicated to the Supreme Personality, becomes liberated from the influence of Maya, even while continuing to reside in this world created by illusory energy of the Lord. Those souls, on the other hand, who are bound up by Maya, are devoted only to their bellies and genitals. They are impure, and by associating with them, one will fall down into the dark well of ignorance. The emperor, Purüravä, who was bewildered by the association of the heavenly damsel, Urvaçé, later became renounced after being separated from her. He thus sang a song expressing his contempt for intimate association with a woman. He said that men who are attached to the body of a woman, which is simply a combination of skin, flesh, blood, sinew, brain tissue, marrow, and bones, are not much different from worms. What is the value of one’s education, austerity, renunciation, study of the Vedas, solitude and silence, if one’s mind becomes stolen away by the body of a woman? Learned men should distrust their six enemies, headed by lust, and thus avoid associating with women, or with men who are controlled by women. After declaring these facts, King Purüravä, 631 632 UDDHAVA-GÉTÄ now freed from the illusion of material existence, attained realization of the Supreme Lord as the Supersoul. In conclusion, one who is intelligent should give up bad association and instead take to the company of saintly persons. By their transcendental instructions, the saintly devotees of the Lord can break the false attachments that dwell within one’s mind. Real saints are liberated and devoted to the Supreme Personality of Godhead. In their association, there are constant discussions of the Supreme Lord, who by serving, the spirit soul can eradicate his material sins and obtain pure devotional service. When one is engaged in the devotional service of the Supreme Personality of Godhead, who is the original ocean of unlimited qualities, what else remains to be gained?
é[q>aGavaNauvac Maç+a AaNaNd&ParMaaTMaaNaMaaTMaSQa&SaMauPaEiTa MaaMa( ))1)) çré-bhagavän uväca mal-lakńaëam imaŕ käyaŕ labdhvä mad-dharma ästhitaů änandaŕ paramätmänam ätma-sthaŕ samupaiti mäm The Supreme Personality of Godhead said: Having attained the human form of life, which enables one to realize Me, and being engaged in My devotional service, one can achieve Me, the reservoir of all pleasure and the Supreme Soul of all existence who resides within the heart of every living entity. COMMENTARY In this chapter, the Lord explains to Uddhava how attachment to a woman can bewilder even an exalted soul, and association of advanced devotees awakens one’s Kĺńëa consciousness. Lord Kĺńëa had previously advised that a learned person should worship Him while avoiding the association of non-devotees, and in this chapter, the danger of bad association is illustrated by a practical example. One who is intelligent should carefully avoid bad association, because it can be a great impediment to the execution of devotional service. The association of women is especially dangerous. Therefore, even those in this world who are liberated should be afraid of intimately associating with a woman. In this verse, the Lord says that after obtaining the human form of life, which gives one the opportunity to realize Him, one should remain on the path of devotional service to The Aila-gétä 633 achieve the association of the Lord, who is the Supersoul dwelling within the hearts of all living entities.
Thehumanformof life is agolden opportunityto become establishedinthedevotional service of the Supreme Lord. When one renounces the bodily concept of life and all attempts at mental speculation, and wholeheartedly engages in the devotional service of the Supersoul, he revives his original love of God. The conception of impersonalism, as well as desires to enjoy the fruits of one’s karma, in this life and the next, simply create disturbances within the mind.
Gau Gau vTaRMaaNaae_iPaNaPauMaaNYauJYaTae_vSTaui>aGauR The material designations of the living entities are born from the three modes of material nature. One who has become detached from all material forms, qualities, and
objects has attained the perfection of life. Even though a self-realized soul remains within the material world, which is manifested by the modes of nature, he, unlike the
conditioned soul, does not become attached to any object, knowing everything to be the property of the Supreme Lord.
Those having knowledge of the Supreme Lord, and who are engaged in His devotional service, do not consider the objects of the material world to be meant for their personal
634 UDDHAVA-GÉTÄ sense gratification. Those who are fond of voracious eating and sense gratification consider all the objects of this world as being meant for their enjoyment. It is essential for one who desires to advance in spiritual life to give up the association of such people. As a result of associating with people whose aim in life is to satisfy the urges of the belly and genitals, one becomes either a sense enjoyer or a dry renunciate, both of which cause one to continue in material bondage. The devotees of the Lord are indifferent to such material enjoyment and pseudo renunciation. They renounce their personal sense gratification to assist the Supreme Lord in His eternal pastimes. Those who accept as a spiritual master a person who is blinded by material enjoyment, certainly enters the darkest regions of ignorance. The Mäyävädés are in this category. One should therefore carefully avoid the association of sense enjoyers and pseudo renunciates. TEXT 3 Sa®&Naku-YaaRdSaTaa&iXaénaedrTa*Paa&KvicTa( ) TaSYaaNauGaSTaMaSYaNDaePaTaTYaNDaaNauGaaNDavTa( ))3))
One should not indulge in bad association at any stage of life. There is nothing more detrimental to spiritual life than the association of non-devotees. Who are non- devotees? Whose association is undesirable? Those whose aim in life is simply to gratify their bellies and genitals. What to speak of associating with many such people, even by the association of one sense enjoyer, one can become degraded. TEXT 4 Wel/>SaMa]ai@Maa&GaaQaaMaGaaYaTab*hC^\va> ) ovRXaqivrhaNMauůiNNaivR<Xaaek-Sa&YaMae ))4))
The Aila-gétä 635 The glorious King Purüravä became bewildered due to separation from the Apsarä, Urvaçé. Later on, however, he regained her association at Kurukńetra. Thereafter, he performed a sacrifice with the help of the Gandharvas and thus pleased the demigods. Finally, when he attained the planet of Urvaçé, so that the cause of his lamentation was vanquished, he sang the following song. COMMENTARY The Supreme Personality of Godhead, Lord Kĺńëa, narrates the history of Aila, or King Purüravä, in this chapter. Pururavä had become overwhelmed with grief due to separation from Urvaçé but later, at Kurukńetra, he regained her association. He then performed a sacrifice with fire given to him by the Gandharvas and thus attained the planet of Urvaçé. When he became free from lamentation, and his desire for sense gratification was vanquished, he revived his forgotten attraction for devotional service, spiritual knowledge, and renunciation, which had been impeded due to strong attachment. He then sang the following song. This history is also related in the Ninth Canto of the Çrémad-Bhägavatam. TEXT 5 TYa¤-aTMaaNa&v]YaNTaq&Taa&NaGan oNMatavNa( Na*Pa> ) ivl/PaŕNvGaaÂaYaegaaereiTaďeiTaiv©-v> ))5))
As Urvaçé was leaving the king, he lamented, “O dear one, why are you going? You are killing me. Please wait!”
k-aMaaNaTa*áae_NauJauzN+auçk-aNvzRYaaiMaNaq> ) NavedYaaNTaqNaaRYaaNTaqĺvRXYaak*-íceTaNa> ))6))
636 UDDHAVA-GÉTÄ Although for many years Purüravä had enjoyed sex with Urvaçé, he was still not satisfied by such insignificant enjoyment. Indeed, he was so captivated by Urvaçé that he did not notice how the days and nights were passing. COMMENTARY The king was overwhelmed by material desires. TEXT 7 Wel/ ovac AhaeMaeMaaehivSTaar>k-aMak-XMal/ceTaSa> ) deVYaaGa*hqTak-<#=SYaNaaYau>%<@a wMaeSMa*Taa> ))7)) aila uväca aho me moha-vistäraů käma-kaçmala-cetasaů devyä gĺhéta-kaëöhasya näyuů-khaëňä ime smĺtäů King Aila said: Alas! Just see how I have become illusioned! The goddess captured me by her embraces, so that, being enamored, I could not even tell how time was passing. COMMENTARY The king lamented, “I spent so many years of my life simply gratifying my senses.” TEXT 8 Naah&vedai>aiNaMauR˘->SaUYaaeRva>YauidTaae_MauYaa ) MaUizTaaevzRPaUGaaNaa&bTaahaiNaGaTaaNYauTa ))8))
The king’s bewilderment is herein explained. He lamented, “I was so engrossed in sense gratification that I did not even notice how the sun was rising and setting.” Although the word surya is used in the second dative case, it indicates the meaning of The Aila-gétä 637 the first dative case. The word veda, although used in the past tense, is supposed to be in the present tense—the first dative case. When one is fast asleep, he is in darkness, whether it be day or night. The king thought, “Why did I not know this? Because my power of discrimination was stolen by Urvaçé, I was not aware of how many days and nights were passing.” PURPORT Due to absorption in sense gratification, King Pururavä forgot about the service of the Supreme Lord. He abandoned the worship of the Supreme Lord, which was his practice, so that he could enjoy the intimate association of Urvaçé. Realizing that he has wasted his valuable time, the king became repentant. The sädhana-siddha devotees, who are on the platform of love of God, cannot bear to waste even a second. TEXT 9 AhaeMae AaTMaSaMMaaehaeYaeNaaTMaaYaaeizTaa&k*-Ta> §-I@aMa*Gaę§-vTasNardeviXa%aMai
The mighty king lamented how he had become no better than a pet animal engaged in satisfying the whims of a woman.
SaPairC^dMaaTMaaNa&ihTvaTa* YaaNTaq&ińYa&caNvGaMa&NaGan oNMatavd]udNa( ))10))
638 UDDHAVA-GÉTÄ COMMENTARY The king lamented that although he was the undisputed emperor of the world, she had abandoned him as if he were an insignificant straw, even though he followed her while crying out piteously.
By giving up the service of the Supreme Lord, the conditioned souls become intoxicated by the spirit of enjoyment and forget their own self-interest. When one realizes his constitutional position, he immediately understands that his enthusiasm for material activities is actually of no consequence. Yüklə 8,84 Mb. Dostları ilə paylaş:
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