Introduction a Introduction
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704 UDDHAVA-GÉTÄ a condition is just like a dream, wherein the dreaming person sees many things that actually have no real existence and yet, because of them, he suffers. When one becomes frightened by seeing a snake or tiger in a dream, such a feeling is certainly based on illusion.
As a sleeping person accepts the objects seen in dreams as reality, so until one attains the stage of self-realization, his propensity for material enjoyment will continue.
YaQaaůPa[iTabuÖSYaPa[SvaPaaebűNaQaR>a*Ta( ) Sa WvPa[iTabuÖSYaNavEMaaehaYak-LPaTae ))14))
A dream produces varieties of undesirable circumstances, but after awakening, one ceases to be troubled by them because of understanding the dream’s illusory nature.
A dreaming person takes his experiences to be factual, although they are illusory. After waking up, however, one is no longer affected by whatever he might have experienced in his dreams. In the same way, a self-realized soul can understand that this visible world is illusory, and therefore insignificant. When one understands the nature of reality, the temporary and illusory experiences of material existence seem insubstantial.
Xaaek-hzR>aYa§-aeDal/ae>aMaaehSPa*hadYa> ) AhŞarSYad*XYaNTaeJaNMaMa*TYauęNaaTMaNa> ))15))
Jďäna-yoga çoka-harńa-bhaya-krodha-lobha-moha-spĺhädayaů ahaěkärasya dĺçyante janma-mĺtyuç ca nätmanaů 705 Lamentation, jubilation, fear, anger, greed, delusion, and hankering, and so on, are experiences of the false ego and not of the pure soul. COMMENTARY Feelings, such as lamentation and fear, are not experiences of the soul. Such feelings are due to the false ego, which is the pure soul’s illusory identification with the subtle material mind and the gross material body. A self-realized person knows that whatever emotions are experienced on the material platform have no relation to the pure soul, whose eternal mood is engagement in the devotional service of the Supreme Lord. PURPORT As a result of his illusory identification with the gross body and subtle mind, the conditioned soul feels lamentation for things lost, jubilation over things gained, fear of impending danger, anger at the frustration of his desires, and greed for sense gratification. Being bewildered by such false attractions and aversions, the conditioned soul must accept further material bodies, thus forcing him to undergo repeated births and deaths. However, a self-realized soul considers all such experiences as illusory.
deheiNd]YaPa[a SaU}a&MahaiNaTYauĺDaevGaqTa>Sa&Saar AaDaaviTak-al/TaN}a> ))16))
One might question: “If lamentation, hankering, happiness and distress, and so on are the nature of the false ego and not of the spirit soul, why does the spirit soul accept such a nature and suffer? Why would anyone accept another’s nature and bring about his own suffering?” In this verse, the answer is given: The living entity never acts
706 UDDHAVA-GÉTÄ independently. The conditioned souls have been enticed by the false ego to become enjoyers of this material world. After accepting the false ego, the living entity runs after material sense gratification, being influenced by the three modes of material nature, under the control of time, which represents the Supreme Lord. It is for this reason that the living entity suffers by false identification, and thus accepts material bodies repeatedly in the cycle of birth and death.
There are two classes of living entities—those that are eternally conditioned and those that are eternally liberated. The eternally liberated associates of the Lord reside in His supreme abode, Vaikuëöha, which is a manifestation of the spiritual potency. There, the liberated souls are eternally engaged in the blissful service of the Supreme Lord, being situated in their original, transcendental forms. Being part and parcel of Kĺńëa, they naturally remain as if members of His family. The eternally conditioned souls wander about within this material world, which is under the control of time. Posing themselves as sense enjoyers, they accept the material body and mind, so that they can interact with the objects of the senses, and all these are transformations of the mahat- tattva. TEXT 17 AMaUl/MaeTaŘhućPaćiPaTa&MaNaaevc>Pa[a How is it possible to give up the false egoistic conception of life, which is actually illusory? The false ego manifests in many forms, such as the activities of the mind,
speech, life air, and senses. One must cut off one’s attachment to the false ego with the sharpened weapon of knowledge, which is received from the spiritual master, by
Jďäna-yoga 707 engagement in the devotional service of the Supreme Lord. In this way, one can live within this world without attachment.
Sober devotees, who are not intoxicated by desires for material enjoyment, live within this world as mendicants by cutting off the illusory false ego and its products— the body, mind, speech, and life air. The conditioned souls, who are averse to the service of Lord Hari, misuse their valuable human form of life to become either whimsical sense enjoyers or dry renouncers. The heart of the conditioned soul thus becomes covered by the dust of sense gratification, or filled with the broom of renunciation. On the strength of the association of saintly persons, and by their transcendental instructions, one can gradually be relieved of both kinds of mundane abomination, thus losing all interest in mundane sense gratification and impersonal liberation. TEXT 18 jaNa&ivvek-aeiNaGaMaSTaPaęPa[TYa+aMaEiTaůMaQaaNauMaaNaMa( ) AaŰNTaYaaerSYaYadevke-vl&/k-al/ęheTauęTadevMaDYae ))18))
Actual knowledge refers to that which is gained by the power of discrimination between matter and spirit. The means for cultivating this knowledge are hearing from the Vedas, one’s own realizations, the instructions of the great sages of the past, and logical inference. Such knowledge culminates in the realization of the Supreme Brahman, who alone existed before the creation of the universe, who will alone exist after the destruction of the universe, and who is the actual reality during the interim period of universal maintenance. 708 UDDHAVA-GÉTÄ PURPORT Direct perception, logical deduction, historical evidence, austerity, speech, wisdom, and time, are all situated in the Absolute Truth, who alone exists before the creation, after the annihilation, and during the interim period of maintenance. Knowledge of the Supreme Lord includes knowledge of Brahman and Paramätmä and thus it is perfect. Paramätmä is the plenary portion of the Supreme Lord and Brahman is His bodily effulgence. TEXT 19 YaQaaihr TadevMaDYaeVYavhaYaRMaa Golden bangles and earrings are nothing but gold. Before and after their manufacture, they existed as gold, and for as long as they remain, they are simply gold. Similarly, the
Supreme Lord alone exists before the creation, He alone exists after its destruction, and in the interim, whatever is manifested, is actually Him alone.
Just as the influence of time transforms manufactured objects such as earrings, back to their original state as the ingredient, gold, similarly, the Supreme Lord directs
His energy to create a seeming distinction between the created universe and Himself, although after annihilation, only He remains. The forms of the created objects are
eternal and factual but because the material manifestations are mere reflections of these eternal objects, they are illusory.
ivjaNaMaeTaita[YavSQaMa®Gau SaMaNvYaeNaVYaiTarek-TaęYaeNaEvTauYaeR Jďäna-yoga vijďänam etat triy-avastham aěgaguëa-trayaŕ käraëa-karya-kartĺ samanvayena vyatirekataç ca yenaiva turyeëa tad eva satyam 709 O Uddhava, the mind manifests in three phases of consciousness—wakefulness, sleep and deep sleep—which are products of the three modes of material nature. The mind further appears in three different roles—ädhyätmika, ädhibhautika, and ädhidaivika— which are the perceiver, the perceived, and the regulator of perception. However, it is the fourth factor, existing separately from all this, that alone constitutes the Absolute Truth. COMMENTARY The word vijďäna in this verse indicates the three states of existence—wakefulness, dreaming, and deep sleep, which are products of the three modes of material nature. The threefold manifestation of ädhibhautika, ädhidaivika, and ädhyätmika, are also the result of the interactions of the three material modes, as are the three planetary systems. However, the Absolute Truth is fully transcendental to the modes of material nature, and it is under His subordination that everything becomes manifest. Vedic evidence is found in this regard: tam eva bhäntam anu bhäti sarvaŕ tasya bhäsä sarvam idaŕ vibhäti It is by the reflection of the spiritual sky’s effulgence that everything else gives light, and thus through its radiance, this entire universe becomes luminous. (Çvetäçvatara Upanińads 6.14) cakńuńaç cakńur uta çrotrasya çrotram annasyännaŕ manaso ye mano viduů. The Supreme Truth is understood to be the life air sustaining everyone’s life air, the vision of everyone’s eyes, the hearing power of the ear, and the sustenance of food itself. (Bĺhad-äraëyaka Upanińad 4.4.18) PURPORT There are two causes—the immediate cause and the ingredient cause. All actions take place by the combination of these two. When the living entities become conditioned by matter, they directly and indirectly take shelter of the three material modes of goodness, passion and ignorance, which are the cause of three states of existence—
710 UDDHAVA-GÉTÄ wakefulness, dreaming, and deep sleep. The words “reality” and “illusion” have been used to indicate the eternal abode of the Lord, Vaikuëöha, and the temporary material world, respectively. TEXT 21 NaYaTPaurSTaaduTaYaNNaPaęaNMaDYaecTaNNaVYaPadeXaMaa}aMa( ) >aUTa&Pa[iSaÖ&cPare Although the temporary forms manifested by the material nature are illusory, the material nature itself is not false, being a manifestation of the Lord’s potency. The material nature is thus non-different from the Lord, although the temporary designations of the conditioned souls are illusion. Everything should be properly understood in terms of the Personality of Godhead, who is the essential reality of the cosmic manifestation. PURPORT The objects of material enjoyment did not exist in the beginning, will not exist at the end, and remain manifest only for a brief period during the interim. This material world is a creation of cause and effect and the original cause is the Supreme Personality of Godhead. Thus, it can only be concluded that everything in existence is nothing but the Supreme Lord, at any phase of its manifestation. The energy of the Lord is simultaneously one with and different from the Lord, just as the heat and light emanating from the sun are simultaneously one with and distinct from the sun. In the ultimate issue, however, it must be concluded that everything is actually the Supreme Lord, who is one without a second. There is a tendency for the conditioned soul to consider the temporary objects of this world as ultimate reality. However, when one who is in ignorance gradually realizes that such temporary manifestations are actually unwanted impositions upon the pure soul, he can renounce his false position as an enjoyer of the material nature and become Jďäna-yoga 711 inclined toward the service of the Supreme Personality of Godhead. When one comes to the platform of devotional service, there is no longer a need to declare that the material world is false, or separate from the Supreme Lord. TEXT 22 AivŰMaaNaae_PYav>aaSaTaeYaaevEk-airk-aeraJaSaSaGaR WSa> ) b]řSvYa&JYaaeiTarTaaeiv>aaiTab]řeiNd]YaaQaaRTMaivk-aric}aMa( ))22))
That this material world is non-different from the Supreme Lord is being explained in this verse. All visible objects, and their transformations, are born from the mahat-
Lord creates through the agency of the mode of passion. The Supreme Personality of Godhead is thus the cause of all causes. Indeed, it is because the senses, sense objects, mind, five material elements, and all other manifestations in this world are expansions of the energy of the Absolute Truth that they appear to be real.
The Supreme Brahman is unchanging and thus the material nature is not a transformation of His primordial personality, but rather, a transformation of His energy. Simply because the external energy of the Lord manifests material variegatedness, one should not hastily conclude that the spiritual realm is without variety. Spiritual variegatedness is a fact and the material varieties that we experience are simply reflections of the original objects. The material variegatedness is temporarily manifest by the action of the mode of passion and later on, is dissolved by the mode of ignorance. While such creation and annihilation repeatedly takes place within the material nature, the supreme abode of the Lord, Vaikuëöha, remains unaffected. 712 UDDHAVA-GÉTÄ TEXT 23 Wv&Sfu-Ta&b]řivvek-heTaui>a>ParaPavadeNaivXaardeNa ) i^tvaTMaSaNdehMauPaarMaeTaSvaNaNdTauíae_i%l/k-aMauke->Ya> ))23))
Thus clearly understanding, by means of discrimination, the position of the Absolute Truth, one should give up his false identification with matter and thus remove all doubts regarding his identity. One should remain satisfied with the soul’s inherent ecstasy on the spiritual platform and carefully avoid engaging in useless acts of mundane sense enjoyment. COMMENTARY To consider the body as the self is an illusion. One should remove this illusion by understanding the unique and transcendental position of the Absolute Truth. There are various methods for acquiring knowledge of the Absolute Truth. A person of discrimination should remove all misgivings regarding the self and remain satisfied in his natural ecstasy, while keeping sense gratification at a distance. PURPORT It is imperative for one who desires to realize his eternal self to detach himself from the activities of sense gratification beyond the bare necessities of the body. One who understands that the Supreme Lord is the cause of all causes can accept that the objects of the senses are not actually meant for his personal enjoyment. Taking the opposite stance, when one tries to engage everything at his disposal in the service of the master of the senses, his doubts are destroyed as he rises to the platform of satisfaction in the self. This material world is not a fit place for a liberated soul. The only duty of the liberated soul is service to the transcendental Cupid, the Supreme Personality of Godhead.
NaaTMaa vPau>PaaiQaRviMaiNd]Yaai MaNaae_ŕMaa}a&iDaz Jďäna-yoga 713 The material body, which is predominantly made of earth, is not the true self—nor are the senses, their presiding demigods, the air of life, the external air, water, fire, or one’s mind. All these are simply matter. Similarly, neither one’s intelligence, material consciousness, ego, ether, the objects of sense perception, nor even the primeval state of material equilibrium can be considered the actual identity of the soul. COMMENTARY This material body is not the self. Indeed, it is simply a product of matter, just like a pot. Similarly, the senses, their controlling deities, the mind, life air, intelligence, heart, and false ego are not the identity of the soul, because they depend on food grains. The five gross material elements—earth, water, fire, air, and ether—the five sense objects— sound, form, taste, smell, and touch—do not pertain to the soul because they are all products of matter.
The material body, senses, demigods, life air, mind, intelligence, and false ego are all gross and subtle products of matter and thus are distinct from the conscious self. It is only due to ignorance that one identifies the eternal spirit soul with any of these temporary manifestations of matter. Yüklə 8,84 Mb. Dostları ilə paylaş:
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