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rid of all these, serve Me by pure devotion rooted in faith. Exclusive faith in
Me is trust. Faith in the form of trust by the process of gradual purification
tends to become a constant engagement (nistha), an object of liking (ruci), of
attachment (asakti) and a real sentiment (bhava). The more transparent the
faith, the greater the degree of realization. If you ask--How will the
preservation and conduct of worldly affairs be feasible if one is continuously
engaged in the endeavor for the realization of bhakti? What also will be the
nature of the endeavor for the realization of bhakti when the body will perish
consequent on the cessation of the function of the body and of society?
In order to strike at the root of this misgiving the Supreme Lord says, "This
world subsists by the constant performance of certain activities. Fill all these
activities with meditation of Me. This will destroy the quality that makes those
activities appear as acts done by you. They will then be of the nature of My
service (bhakti).
"Mankind live by the threefold activities of body. mind and society. Eating,
seating, walking, resting, sleeping, cleansing the body. covering the body.
etc., are the various bodily activities; thinking, recollecting, retaining an
impression, becoming aware of an entity. feeling pleasure and pain, etc., are
the mental feats; marrying, practicing reciprocal relationship between the king
and subject, practicing brotherhood, attending at sacrificial meetings, offering
oblations, digging wells, tanks, etc., for the benefit of the people,
maintaining one's relations, practicing hospitality. observing proper civic
conduct, showing due respect to others are the various social activities. When
these acts are performed for one's selfish enjoyment, they are called karma-
kanda; when the desire for attainment of freedom from activity by knowledge
underlies these actions, they are termed jnana-yoga or karma-yoga. And when
these activities are managed to be performed in this way that is conducive to
our endeavor for attainment of bhakti they are called jnana-bhakta-yoga, i.e.,
the subsidiary devotional practices. But only those activities that are
characterized by the principle of pure worship are called bhakti proper. My
meditation is practiced in every act when bhakti proper is practiced in due time
while performing the subsidiary devotional activities in one's intercourse with
the ungodly people of this world. In such position, a jiva does not become
apathetic to Godhead even by performing those worldly activities. This
constitutes the practice of looking inwards, i.e., turning towards one's real
self, vide Isopanisad--
isavasyam idam sarvam
yat kinca jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
The commentator says in regards to this, tena isa-tyaktena visrstena. The
real significance being that if whatever is accepted be received as favor
vouchsafed by the Supreme Lord, the worldly activity will cease to be such and
will turn into service of Godhead (bhakti). So Isavasya says kurvann eveha
karmani... karma lipyate nare.
 If the worldly acts are performed in the above manner one does not get
entangled in karma even in hundreds of years of worldly life. The meaning of
these two mantras from the jnana point of view is renouncement of the fruits of
one's worldly actions; but from the bhakti point of view they mean the
attainment of Krsna's favor (prasadam) by their transfer to His account. In this
method, which is the path of arcana, you should do your duties of the world by
the meditation of worshiping Godhead thereby. Brahma cherishes the desire for
creation in his heart. If that creative desire is practiced by conjoining the
same with the meditation of obeying therein the command of the Supreme Lord,
then it will be a subsidiary spiritual function (gauna-dharma) being helpful for
the growth of the disposition for the service of the Divinity by reason of its
characteristic of seeking the protection of Godhead. It was certainly proper to
instruct Brahma in this manner. There is no occasion for such instruction in the
case of a jiva in whom the spontaneous aversion for entities other than Krsna
manifests itself on his attainment of the substantive entity of spiritual
devotion (bhava).
TEXT 62
TEXT
aham hi visvasya caracarasya
bijam pradhanam prakrtih pumams ca
mayahitam teja idam bibharsi
vidhe vidhehi tvam atho jaganti
SYNONYMS
aham--I; hi--certainly; visvasya--of the world; cara-acarasya--of animate and
inanimate objects; bijam--the seed; pradhanam--the substance of matter;
prakrtih--the material cause; puman--the purusa; ca--and; maya--by Me; ahitam--
conferred; tejah--fiery energy; idam--this; bibharsi--you bear; vidhe--O Brahma;
vidhehi--regulate; tvam--you; atha u--now; jaganti--the worlds.
TRANSLATION
"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this
world of animate and inanimate objects. I am pradhana [the substance of matter],
I am prakrti [material cause] and I am purusa [efficient cause]. This fiery
energy that belongs specially to the Brahman, that inheres in you, has also been
conferred by Me. It is by bearing this fiery energy that you regulate this
phenomenal world of animate and inanimate objects."
PURPORT
Certain thinkers conclude that the nondifferentiated Brahman is the ultimate
entity and by undergoing self-delusion (vivarta) exhibits the consciousness of
differentiation; or, the limiting principle itself (Maya), when it is limited,
is the phenomenal world and is itself the Brahman, in its unlimited position;
or, the Brahman is the substance and this phenomenal world is the reflection;
or, everything is an illusion of the jiva. Some think that Godhead is evidently
a separate entity. Jiva is another different entity. and the phenomenal world,
although it is a singular principle, exists separately as an eternally
independent entity; or, Godhead, is the substantive entity and all other
entities, as cit and a-cit attributes, are one in principle. Some suppose that [ Pobierz całość w formacie PDF ]