Introduction a Introduction
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TEXT 27 SaNTaae_NaPae+aaMaiŔtaa>Pa[XaaNTaa>SaMadiXaRNa> ) iNaMaRMaaiNarhŞaraiNaÜRNÜaiNaZPairGa]ha> ))27))
Devotees do not depend upon karma, jďäna, or other human beings and demigods, who are, after all, concerned with their own self-interest. One may question, “Do not the devotees depend upon someone?” Here, the Lord gives the reply by saying, “Saintly persons are those whose hearts are fixed on Me.” Someone may say, “Kaŕsa’s mind was also fixed upon Kĺńëa but he is not considered a devotee.” Therefore, the Lord clarifies: “The devotees are peaceful. They have conquered anger. They do not retaliate, even if they are attacked. This is because they treat all living entities equally, whether they be so-called friends, enemies, or neutral parties. This is because they have conquered the false ego. They are thus free from envy, false proprietorship, and false pride. They The Aila-gétä 649 are equal both in honor and in dishonor because they have transcended the dualities of this material world.” Someone may then question, “Is it possible for householders to become devotees?” The answer is, “Yes. Devotees are those who have renounced material attachment and it does not matter whether they are in household life or reside in the forest.” PURPORT Many people think that simply by artificially renouncing coveted things they can become peaceful, transcendentally situated above duality, and free from false ego, material ambition, and proprietorship. However, such an artificial mental adjustment does not remain fixed. It is only on the strength of one’s favorable cultivation of Kĺńëa consciousness that qualities such as freedom from envy and possessiveness manifest within the purified heart. When one gives up the service of his material senses and engages in the cultivation of God consciousness, he gradually becomes free from dualities, false proprietorship, and false ego, and becomes endowed with equal vision.
TaezuiNaTYa&Maha>aaGaMaha>aaGaezuMaTk-Qaa> ) SaM>aviNTaihTaaNa› The instructions of the saintly persons contain nothing but the instructions of the Supreme Personality of Godhead.
TaaYaeXa* MaTPara>é[ŐDaaNaaę>ai˘&-ivNdiNTaTaeMaiYa ))29))
650 UDDHAVA-GÉTÄ Whoever hears, chants, and respectfully takes to heart the discussions of Me becomes dedicated to Me and thus achieves My devotional service. PURPORT Generally, material knowledge is gained by hearing. Because the transcendental names, forms, qualities, and pastimes of the Supreme Lord, Çré Kĺńëa, are always discussed by saintly persons, the conditioned souls get an opportunity to hear about them. As a result of this, their propensity for sinful activities can slacken. Simply by hearing the talks of an exalted personality, one can acquire transcendental knowledge and thereby free himself from the thirst for sense gratification. One who diligently follows the instructions of the devotees becomes situated in his constitutional duty of serving Lord Hari. When a living entity is thus engaged in the devotional service of the Lord, he naturally develops attachment for glorifying the Lord and residing in the abode of the Lord. As a result, he soon manifests divine qualities, such as tolerance, detachment, and freedom from envy and false ego. The polluted workings of the mind are checked, one sees things in a new light, and there blossoms the propensity for selfless loving service to the Lord, which ultimately awards one the fruit of love of Godhead. TEXT 30 >ai˘&-l/BDavTa>SaaDaae>ik-MaNYadviXaZYaTae ) MaYYaNaNTaGau One may question, “After attaining devotional service to the Supreme Lord, is there anything remaining to be achieved?” In this verse, the Lord clearly replies, “No, there is nothing more to be attained because devotional service awards one the perfection of everything.” The impersonalists’ conception of liberation entails giving up their individual identity, and thus does not award complete satisfaction of the self. The Aila-gétä PURPORT 651 The sects that the self-worshiping Mäyävädés create, by accepting four Vedic statements as conclusive evidence, without understanding the actual intention of the Vedas, are mundane and unauthorized. One should reject such deviant sampradäyas and hear and chant the glories of Lord Hari. One should understand that engagement in such hearing and chanting is the ultimate conclusion of the Vedas. By hearing and chanting the glories of the Lord, one becomes firmly situated in devotional service so that one renounces whatever is not in relation to Kĺńëa, knowing that he has already attained that which leaves nothing further to be gained. Rather than becoming a servant of the objects of sense gratification that are produced by the interactions of the three modes of material nature, by acceptance of subordination to the Supreme Personality of Godhead, who is the embodiment of unlimited transcendental qualities, one certainly attains all good fortune. By faithfully hearing and chanting the glories of the Lord, which is the best form of worship, one is freed from the results of fruitive activities, and the ultimate goal of life is achieved. Religious rituals prescribed in the karma käëňa sections of the Vedas are distinct from the favorable cultivation of Kĺńëa consciousness. Being deceived by the flowery words of the karma käëňa, foolish people uselessly spend their lives trying to enjoy the fruits of their activities. However, when such unfortunate persons associate with devotees and hear their divine instructions, their desire for enjoying the fruits of their actions can become purified if they offer the results of their work in the service of the eternally blissful Personality of Godhead.
YaQaaePaé[YaMaa XaqTa&>aYa&TaMaae_PYaeiTaSaaDaUNSa&SaevTaSTaQaa ))31))
Those who approach a blazing fire are surely relieved of cold, fear of the unknown, and darkness. Similarly, attachment to fruitive activities, fear of material existence, and
652 UDDHAVA-GÉTÄ obstacles on the path of spiritual life are destroyed when one engages in the service of saintly devotees, who aspire to attain the perfection of spiritual life.
Just as by approaching a fire, one is relieved of cold, darkness is dissipated, and fear of wild animals lurking in the dark is removed, simply by taking shelter of the lotus feet of those who are engaged in the favorable cultivation of Kĺńëa consciousness, one becomes relieved of his engagement in fruitive activities and mental speculation. The association of devotees is very powerful, like a blazing fire, and it frees one from all undesirable qualities, which are based on enviousness.
iNaMaJJYaaeNMaÂTaa&gaaere>avaBDaaEParMaaYa SaNTaaeb]řivd>XaaNTaaNaaEd*R!evaPSauMaÂTaaMa( ))32))
The devotees are the safest shelter for those who are traversing the path of material existence, accepting lower and higher forms of bodies, one after another.
The association of devotees, wherein one hears about one’s relationship with the Supreme Personality of Godhead, and then renders service to the Supreme Lord, gives
shelterto thefallen conditionedsouls, whoaredrowning intheoceanof materialexistence, just as a boat rescues persons who are drowning in the sea. The bodily conception of life
submerges the conditioned souls deep into the ocean of material existence. Sometimes, by performing pious activities, one is brought to the surface so that he gains momentary
relief, but once again, when the fruits of such actions are exhausted, he is pushed down within the water once again. Only if the conditioned souls are placed within the boat of
the association of devotees can their threefold material miseries become mitigated. The Aila-gétä TEXT 33 Aŕ&ihPa[ai Just as food grains are the life of all living entities, just as I am the shelter of those who are distressed, and just as religion is the wealth of those who are on the verge of death, My devotees are the only shelter for those who are fearful of falling into a miserable condition of life. COMMENTARY All living entities subsist on food grains. Without grains, one could not maintain his body in a healthy condition. In the same way, for those who desire to advance in the devotional service of the Lord, saintly devotees are their only support because without the association of advanced devotees, one cannot attain perfection in devotional service. Just as the Supreme Lord is the ultimate shelter of all kinds of distressed people, pure devotees are the only shelter for those who desire to advance in devotional service. Just as religion is the only savior from the punishment of Yamaräja, the devotees are the only shelter for those who are trying to traverse the path of spiritual life, and are afraid of falling down into an abominable condition of life due to uncontrolled lust, anger, and greed.
Just as food grains are the shelter for the hungry, and a policeman is the refuge for one who is being attacked, saintly devotees who are devoid of envy protect those living entities who are frightened of the fearful conditions of material existence. TEXT 34 SaNTaaeidXaiNTac+aU&iSabihrkR”SaMauiTQaTa> ) devTaabaNDava>SaNTa>SaNTa AaTMaahMaevc ))34))
654 UDDHAVA-GÉTÄ My devotees can award one transcendental vision, whereas the sun only enables the gross eyes to function, and only after rising in the morning. My devotees are one’s real worshipable lords and well-wishers. They are as good as one’s self, being non-different from Me. COMMENTARY Pure devotees are just like eyes by which one can see God, because they impart to one the nine processes of devotional service. The physical eyes have no power to see without the presence of the sun. Similarly, pure devotees are like the rising sun in that they enable one to perceive the light of transcendental knowledge. Pure devotees are the actual demigods for those who are traveling the path of devotional service, and not Indra and his followers. Devotees are therefore one’s real relatives and well-wishers, and not one’s father, mother, and paternal or maternal uncles. Devotees are one’s real life and soul, and not one’s material body. Saintly devotees are one’s real worshipable Lord. Without them, the Supreme Personality of Godhead will not appear in His form as the Deity.
Sinful persons take great pleasure in nonsensical activities, being satisfied to remain in the darkness of ignorance, just like animals. The devotees of the Lord are like the sun because their enlightening instructions awaken the transcendental senses of the people in general, so that the darkness of ignorance is dissipated. Thus it is concluded that the Lord’s devotees are one’s real well-wishing friends, and so they are the proper recipients of one’s service, and not the material senses, which are never satisfied. Saintly devotees are those who have firmly accepted the path of devotional service. Non-devotees cannot rightfully be termed friends or saintly.
vETaSaeNaSTaTaae_PYaevMauvRXYaal/aek-iNaZPa*h> ) Mau˘-Sa®aeMahqMaeTaaMaaTMaaraMaęcarh ))35))
The Aila-gétä COMMENTARY 655 The Supreme Lord thus concludes this chapter by saying that King Pururavä, the son of Sudyumna, as mentioned in the Ninth Canto of the Çrémad-Bhägavatam, left the planet of Urvaçé and began to travel over the earth, being free from all material connection. PURPORT Even if one possesses a material body, if he is in the association of liberated devotees in this world, he will not be disturbed by desires for material enjoyment or dry renunciation if he strictly follows their instructions. Until the entire world is understood as a manifestation of the energy of Väsudeva, and until all activities are performed for the satisfaction of Väsudeva, understanding that the Lord is one without a second, the perfection of devotional service cannot be obtained. The vision of the devotees and that of the karmés, jďänés, and anyäbhiläńés are not the same. An exalted devotee does not see this world as a place for his personal enjoyment, nor does he consider the objects of this world as meant for his sense gratification. He knows that everyone is a member of Kĺńëa’s family and thus sees everyone to be always situated in the service of the Supreme Lord. His eyes, ears, nose, tongue, sense of touch, and mind, do not deviate from the service of the master of the senses. In this way, there is a great difference between the conditioned souls and the liberated or self-realized souls. The former are servants of their restless mind and beggars of material happiness and wealth, whereas the latter are those who have attained perfection of life. Thus end the translation of the twentieth chapter of the Uddhava-géta entitled “The Aila-gétä” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and chapter summary and purports by Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 21 657 LORD KĹŃËA’S INSTRUCTIONS ON THE PROCESS OF DEITY WORSHIP CHAPTER SUMMARY In this chapter, the Supreme Personality of Godhead explains the process of Deity worship.
Worshiping the Deity form of the Supreme Lord purifies the mind and awards one satisfaction. Indeed, it is the source of all desirable gains. One who does not engage himself in worshiping the Deity will certainly remain attracted to material sense gratification, and he will have no scope for giving up bad association. In the Sätvata scriptures, the Supreme Lord has given instructions on the process of worshiping Him as the Deity. Brahmä, Çiva, Närada, Vyäsa, and all other sages have recommended this process as being most beneficial for the members of all varëas and äçramas, including women and çüdras. There are three varieties of arcana, or Deity worship, based on either the original Vedas, the secondary tantras, or a combination of these. The Deity form, the ground, fire, the sun, water, and the heart of the worshiper are all places where the Deity can be present. The Deity that is to be worshiped may be made of any one of eight substances— stone, wood, metal, clay, paint, sand (drawn upon the ground), the mind, or jewels. These categories are further subdivided into two: temporary and permanent. The details of the worshiping process are as follows: The devotee should bathe, both physically and by chanting mantras, and then utter the Gäyatré mantra at the prescribed junctures of the day. He should arrange a seat, facing either east or north, or else directly facing the Deity, and should bathe the Deity. He should then decorate the Deity with 657 658 UDDHAVA-GÉTÄ clothing and ornaments, sprinkle water on the vessels and other paraphernalia to be used for the worship, and offer water for bathing the Deity’s lotus feet, arghya, water for washing His mouth, fragrant oils, incense, lamps, flowers, and food preparations. After this, one should worship the Lord’s personal servants and bodyguards, His consort, His energies, and the spiritual masters, by chanting their respective müla-mantras. The worshiper should recite prayers from the Puräëas and other scriptures, offer obeisances by falling flat onto the ground, beg for the Lord’s benediction, and accept the remnants of the Lord’s flower garlands. Included in this method of Deity worship are the proper installation of the Deity and the construction of a temple, and also the conducting of processions and other festivals. By worshiping Lord Çré Hari with unconditional devotion in this manner, one is sure to advance toward pure loving service to His lotus feet. But if one steals things that had been given for the service of the Deity, or the brähmaëas, whether given by himself or by others, he will have to take his next birth as a stool-eating worm.
é[qoÖv ovac i§-YaaYaaeGa&SaMaac+v>avdaraDaNa&Pa[>aae ) YaSMaatva&YaeYaQaacRiNTaSaaTvTaa>SaaTvTazR>a ))1)) çré-uddhava uväca kriyä-yogaŕ samäcakńva bhavad-ärädhanaŕ prabho yasmät tväŕ ye yathärcanti sätvatäů sätvatarńabha Çré Uddhava said: O Lord, please describe the procedures for worshiping You in Your form as the Deity in the temple. What qualifications must a devotee possess to worship You in this way, and what are the rules and regulations to be observed? COMMENTARY In this chapter, Lord Çré Kĺńëa gives instructions to Uddhava about the principles of Deity worship, its ingredients, the various Deity forms, and the rules and regulations that are to be observed by the worshipers. The Lord had previously said: “It is very rare to find one who is attached to his wife and children that is trying to cultivate devotional service in the association of saintly persons.” With this in mind, Uddhava inquired about Deity worship, as prescribed in the Vedic literature.
Lord Kĺńëa’s Instructions on the Process of Deity Worship TEXT 2 WTaÜdiNTaMauNaYaaeMauhuiNaR>é[eYaSa&Na* Naardae>aGavaNVYaaSa AacaYaaeR_i®rSa>SauTa> ))2))
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