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2024-04-24, 5:57 AM |
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Chapter
32: The
Entanglement in
Fruitive Activities
(1) Kapila
said: 'Well then, the person living at home doing the duties of a
householder, enjoys again and again the advantages of sense
gratification, economic benefits and religious activities. (2)
Moreover he in his faithful
worship of the gods and the forefathers
with sacrificial ceremonies [called pravritti-dharma], infatuated by lust has turned his face away
from emancipating in devotional service to the Supreme Lord [for the
sake of what one calls nivritti-dharma]. (3) Overcome
by
a
mind
of
belief
being
vowed
to
those
forefathers
and
demigods,
the
person
who
thus
by drinking soma
[a beverage drunk by the sacrificing brahmin] left this world in respect of the lunar order
[of his sacrifices], will again return [see also B.G. 8: 25]. (4) When Lord Hari lies Himself
down on the snake bed of Ananta S'esha those worlds of the attached
householders find their end. (5) Those intelligent ones [though] who in the performance
of
their personal duties did not take advantage for the sake of sense
gratification and material benefits, but rather free from material
attachment gave up on their fruitive activities, will find the perfection of peace
because their
consciousness was purified. (6) When
one without fail [in nivritti-dharma]
is righteously engaged for the sake of the detachment of forsaking
claims of property and egoism, one is in the performance of one's
personal duties completely purified by the goodness of consciousness. (7) By following the path of
enlightenment
they approach the Original
Personality of God,
the cause of
the manifestation and dissolution of the world who is reflected in the faces of
all as the Controller of the spiritual and material worlds. (8) Until
the end of the long
time period of two parârdhas in which the life of
Brahmâ himself finds its conclusion [see 3.11], they dwell in the transcendental world
immersed in thoughts about the
Supreme One. (9) After having experienced for the
time of two parârdhas the
natural self [of creation] consisting of the three modes, the Lord of
the Beyond [Brahmâ] desiring to dissolve the material covering
composed
of earth, water, fire, ether, mind, senses, objects, ego and so on, at
that time enters the changeless spiritual sky. (10) The yogis who did not forsake the
responsibility for their bodies in controlling their breath and mind, after having spent such a long period of time with Lord Brahmâ, enter thus detached together with him the Original Person, the
embodiment of happiness who is the oldest, primary reality of the
spirit. (11) Dear mother, therefore take by devotional
service to the shelter of
Him you now heard about, He who resides in each his lotus heart. (12-15) [But remember that] even Brahmâ, the
Creator of the
mobile and immobile manifestations who is the source of Vedic wisdom, as also the sages and the masters
of yoga, the
Kumâras and the other perfected ones and original thinkers of
yoga who
attained the original Person of the Absolute Truth, the first one of
all the souls, by dint of their detached, egoless actions, despite of
their independent vision and all their spiritual qualities, again take
birth to assume their positions when this manifestation of the Lord is
recreated through the
operation of time and the three modes. And that is also true for all
others who enjoyed the divine opulence that resulted from their pious
deeds, they also return when the interaction of the modes again takes
place.
(16) They whose minds in
this world are addicted to fruitive activities engage with conviction
in their prescribed duties in attachment to the
result of their labor and do that time and again. (17) Fully engaged in
their households they engage in
the worship of their
forefathers and, being driven by
passion, have minds that aspiring
for gratification are full of anxieties and senses they cannot control. (18) Those
[trai-vargika] persons dedicated to the three civil virtues [of economy,
sense
gratification and religious service] are not interested in the pastimes
of Lord Hari, the killer of the demon Madhu, whose transcendental
excellence is so worthy of being described. (19) Having
given
up on the nectar of the stories about the Infallible One, they
repelled by God rather listen to the stories of materialism, and in
that
respect they are just like stool eating hogs.
(20) When the sun goes
through the south, they
after their cremation along with their families again take birth in the
world of their forefathers in order to perform their fruitive
activities to the [bitter] end
[compare B.G.
8: 25]. (21) When they
have exhausted the merit of their pious deeds, they directly by divine arrangement fall
down from their elevated position to return to this
planet, oh
virtuous one [compare B.G.
9:
21].
(22) Worship therefore
with all your heart the Supreme One of your refuge by
whose feet devotional service is connected with good qualities. (23) The
discharge of
devotional service unto Vâsudeva the Supreme Personality of
Godhead, will very soon result in the detachment and spiritual
knowledge that lead to self-realization. (24)
When the mind of the devotee in every circumstance is equipoised to the
activity of the senses, it thus makes no distinction between like and
dislike. (25) He
who then because of the detached
mindfulness of his soul is of an equal vision, is free from likes and
dislikes and sees himself elevated
to the transcendental position. (26) Even
though the Supreme
Personality constitutes the unique completeness of transcendental
knowledge, He in
philosophical research and other processes of understanding is
differently perceived as the Spirit of the Absolute [Brahman], the
Supersoul
[Paramâtmâ] and the Lord personally present
[Bhagavân, see also S.B.
1.2:
11]. (27) The only purpose for a
yogi to realize in this world is
to achieve by the practice of yoga complete detachment from everything.
(28) For
someone averse to the
knowledge of
spirituality the Absolute Truth beyond the modes appears as a
relativity
of forms that can be perceived through the senses [but is] misconceived
in all kinds of [speculative] considerations. (29) [But] just as from the mahat-tattva with the three modes and the five
elements, the
material body of the
living entity was formed with its individual consciousness, eleven senses [the
five senses of
action and perception, including the mind] and false ego,
also
the
universe
was
formed
out
of the cosmic egg of all universes [and may thus be concluded that no
essential difference exists between the local covering of the
individual soul and the gigantic universal covering of the Supersoul;
or briefly stated, that the universe must be seen as a person]. (30) With
faith and devotion ever being steadfast in yoga
he
understands this whose mind is fixed in the detachment of
disassociating oneself from material involvement.
(31) Thus My
respectful mother, I have described this spiritual knowledge that
reveals the vision of the Absolute Truth by which the reality of the
material and personal aspect [prakriti
and purusha] is
understood. (32) By
means of both jñâna-yoga [the yoga of spiritual
knowledge] and the freedom from the modes that is directed towards Me
and is called bhakti, - rather than by each of them alone - the purpose is achieved that is
denoted by the word Bhagavân.
(33) Just
as
one
and the same object having many qualities is differently perceived by the senses, similarly
the
one
and
only
Lord
of
All
Fortune
is
seen
differently
depending
the
different
paths described in the scriptures. (34-36) Through
material
actions,
sacrifices,
charity,
austerities,
study
of
the
scriptures,
philosophical
research,
subduing
the
mind
and
senses,
as
also through renunciation and forsaking profit-minded labor, practicing
the different types of yoga, doing devotional
service and fulfilling one's individual duties - in case of an active
life as also a contemplative life [pravritti-
and nivritti-dharma] -, one will with consequent detachment and
knowledge of the science of self-realization, perceive the Supreme Lord
in His
true nature: as being present in the material world as also in
transcendence [saguna and nirguna]. (37)
I explained to you the four divisions of identity [svarûpa] in devotional service [in combination with
the modes and their transcendence *],
as also the
imperceptible action of time [the conditioning] that drives
the living entities. (38) For
the
living entity My dear mother, there are many ways of engaging in material
action in ignorance [about one's
original identity]. They are all
the result of working for a material outcome [karma], and he who gets
entangled in it has therefore lost his way.
(39) This what I said is not meant for instructing
the wicked ones and the ones of bad conduct, nor to be told to
obstinate
and offensive people or to anyone who only in name does his
duty. (40) One
must not tell this to greedy
persons and neither to someone attached to hearth and home,
nor to those who are not devoted to Me or detest My devotees. (41)
It is meant for the faithful, the devotees,
the respectful, those not spiteful towards anyone, the friendly eager
to render their services conscientiously. (42) Tell
this to those who with a
peaceful mind developed
detachment for what's outside of them, to those who are not envious,
who are clean
and to whom I am the dearest of the dear. (43) Oh
mother, he who but once with faith heard about this or repeats this for
himself in being
fixed on Me [doing japa], will certainly attain My heaven.'
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