VedaVyasa
Praneetha
The Mad Bhagavatam
11.17.16
santoṣaḥ kṣāntir ārjavam
(16) Equanimity, sense-control, austerity, cleanliness, contentment, forgiveness, sincerity, devotion to Me, compassion and truthfulness are the natural qualities of the brahmins [compare 7.11: 21 and B.G. 18: 42].
11.17.17
titikṣaudāryam udyamaḥ
(17) Ardor, physical strength, determination, heroism, tolerance, generosity, endeavor, steadiness, being mindful of the brahminical and leadership are the natural qualities of the kshatriyas [compare 7.11: 22 and B.G. 18: 43].
11.17.18
atuṣṭir arthopacayair
(18) Belief in God and dedication to charity, straightforwardness, love for the brahminical and always being busy accumulating money constitute the natural qualities of the vais'yas [compare 7.11: 23 and B.G. 18: 44].
Atuṣṭir arthopacayaiḥ indicates that a vaiśya is never satisfied with any amount of wealth and always wants to accumulate more. On the other hand, he is dāna-niṣṭha, or dedicated to charitable work; brahmasevī, always engaged in assisting the brāhmaṇas; and adambha, free from hypocrisy. This is due to āstikyam, or complete faith in the Vedic way of life, and confidence that one will be rewarded or punished in the next life for one's present activities. The fervent desire of the vaiśyas to accumulate wealth is not the same as ordinary material greed, because it is purified and tempered by the superior qualities mentioned in this verse.
11.17.19
(19) Free from duplicity to be of service for the brahmins, the cows and the godly and to be perfectly contented with the earnings are the natural qualities of the s'ûdras [compare 7.11: 24 and B.G. 18: 44].
11.17.20
sa bhāvo 'ntyāvasāyinām
(20) To be unclean, deceitful, thievish, faithless, quarrelsome, lusty, fiery and of constant hankering constitutes the nature of those occupying the lowest position [the outcastes].
Here the Lord describes those who reside outside the scientific social system called varṇāśrama. In Europe and America, we have practically observed that the standards of cleanliness are abominable even among so-called educated persons. Going without bathing and the use of indecent language are common. In the modern age people whimsically speak whatever they like, dispensing with all authority, and there is therefore very little truthfulness or true wisdom. Similarly, in both the capitalistic and communistic countries, everyone is busily engaged in stealing and robbing from everyone else in the name of business, taxation or outright crime. People are not confident of the kingdom of God nor of their own eternal nature, and thus their faith is very weak. Moreover, since modern human beings are not very interested in Kṛṣṇa consciousness they constantly quarrel, bicker and fight over completely insignificant issues relating to the material body. Thus at the slightest provocation there are huge wars and massacres. Lust, anger and hankering have become practically unlimited in Kali-yuga. The symptoms and characteristics mentioned here can be abundantly observed throughout the world, wherever people have fallen away from the varṇāśrama system. Because of sinful habits such as animal killing, illicit sex, intoxication and gambling, the great majority of human beings have become caṇḍālas, or untouchables.
11.17.21
dharmo 'yaḿ sārva-varṇikaḥ
(21) For all the members of society it is the duty to be of nonviolence, truthfulness and honesty, to be free from lust, anger and greed and to desire the welfare and happiness of all living entities.
The word sārva-varṇika indicates that the above-mentioned principles constitute general piety, which should be observed by all members of society, even those outside the varṇāśrama system. We practically find that even in societies that have fallen away from the varṇāśrama system, the above-mentioned principles are honored and encouraged. Such principles do not constitute a specific path of liberation but are perennial virtues in human society.
11.17.22
dvitīyaḿ prāpyānupūrvyāj
janmopanayanaḿ dvijaḥ
brahmādhīyīta cāhūtaḥ
(22) When he in due order [with samskâras] begins a new life with performing his duties [ends his karma, sins no more and usually with initiation into the Gâyatrî receives the sacred thread], someone twice born should, residing in the spiritual community of the guru, with his senses under control follow the precept to study the scriptures [see also B.G. 16: 24].
The term dvija, or "twice-born," here indicates the three superior classes, namely brāhmaṇas, kṣatriyas and vaiśyas, who all receive the Gāyatrī mantra, which signifies their second birth through spiritual initiation. One's first birth is biological, or seminal, and does not necessarily indicate that one is intelligent or enlightened. A young brāhmaṇa boy, if qualified, may be initiated with Gāyatrī mantra at the age of twelve, and kṣatriyas and vaiśyas a few years later. In order to become enlightened with spiritual knowledge, the boy resides within the guru-kula, or āśrama of the spiritual master. Every young boy and girl should learn to be self-controlled and should become enlightened through study of authorized Vedic literatures. In this way, unlike ordinary animals, insects, fish and birds, etc., an enlightened human being may take birth twice and thus become perfect in the knowledge that leads to ultimate liberation. The word ānupūrvyāt in this verse indicates the system of saḿskāras, or purificatory rites, beginning with garbhādhāna-saḿskāra, or the purification of the sexual act. Generally, śūdras and those who do not follow the Vedic system are not attracted to such purificatory ceremonies; therefore they remain ignorant of spiritual life and envious of the bona fide spiritual master. Those whose character has been civilized by a systematic cleansing process give up the tendency to be argumentative and whimsical and instead become submissive and eager to learn in the presence of a bona fide spiritual master.
11.17.23
mekhalājina-daṇḍākṣa-
(23) With a belt, a deerskin [or these days: simple clothes], a staff [or other means of transport], prayer beads, a brahmin thread, a waterpot, matted hair [devotees these days are shaven], with teeth well maintained and clothes properly covering [*] is he [the brahmacârî], carrying kus'a [being of the prayer mat], not after the highest seat.
The word adhauta-dad-vasa indicates that a renounced brahmacārī is not concerned with a glistening smile to attract the opposite sex, nor does he pay much attention to his outer garments. Brahmacārī life is meant for austerity and obedience to the spiritual master so that later in life, when one becomes a businessman, politician or intellectual brāhmaṇa, one will be able to call upon resources of character, discipline, self-control, austerity and humility. Student life, as described here, is far different from the mindless hedonism known as modern education. Of course, in the modern age, Kṛṣṇa conscious brahmacārīs cannot artificially adopt the ancient dress and ritualistic duties described here; but the essential values of self-control, purity and obedience to a bona fide spiritual master are just as necessary today as they were in Vedic times.
11.17.24
kakṣopastha-gatāny api
(24) Bathing and eating, attending sacrifices and doing the rosary, passing stool and urine, he does in silence [Vaishnavas do murmur with japa]; he should not [completely, these days] cut his nails or hair, including the hair under his arms and in the pubic area [see also s'ikhâ].
Nārada Muni gives a similar technical description of Vedic brahmacārī life in Canto Seven, Chapter Twelve of Śrīmad-Bhāgavatam.
11.17.25
reto nāvakirej jātu
avakīrṇe 'vagāhyāpsu
(25) Someone of the vow of celibacy should never spill his semen and, when it flowed of its own, take a bath, control his breath and chant the Gâyatrî [see also ûrdhva-retah].
11.17.26
agny-arkācārya-go-vipra-
(26) Purified with the consciousness fixed in respect for the fire-god, the sun [see cakra], the cows, the learned, the spiritual master, the elderly and the godfearing, should he, observing silence, do japa at the two junctions of time [morning and evening, compare: 11.14: 35].
11.17.27
nāvanmanyeta karhicit
(27) The teacher of example [the âcârya] one should know to be Me. The âcârya should never at any time enviously be disrespected with the notion of him being a mortal being, for the guru is the representative of all the gods [see also rule of thumb and compare e.g. 7.14: 17, 10.81: 39, 10.45: 32 and 11.15: 27].
"This is a verse from Śrīmad-Bhāgavatam (11.17.27) spoken by Lord Śrī Kṛṣṇa when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacārī should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.
"The spiritual master is also called ācārya, or a transcendental professor of spiritual science. Manu-saḿhitā (2.140) explains the duties of an ācārya, describing that a bona fide spiritual maser accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanīti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a śūdra. The sacred thread worn on the body of a brāhmaṇa, kṣatriya or vaiśya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saḿskāra, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a śūdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brāhmaṇa if he finds him perfectly qualified. In the Vāyu Purāṇa an ācārya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations and teaches his disciples to act in the same way.
"Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an ācārya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called āśraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.
11.17.28
yac cānyad apy anujñātam
(28) In the evening and morning one should bring him the food that was collected and offer it to him together with other articles. Being of self-restraint one should be pleased to accept what is allotted [by him].
11.17.29
śuśrūṣamāṇa ācāryaḿ
yāna-śayyāsana-sthānair
(29) Always engaged in serving the âcârya one should humbly at not too great a distance with folded hands prove one's respect for his path, his resting, his sitting and his standing.
While engaged in serving the spiritual master one should remain as a humble servant, and thus when the guru is walking the servant should humbly walk behind. When the guru lies down to sleep, the servant should also lie down nearby, and when the guru has awakened, the servant should sit near him, massaging his lotus feet and rendering other, similar services. When the guru is sitting down on his āsana, the servant should stand nearby with folded hands, awaiting the guru's order. In this way one should always worship the spiritual master.
11.17.30
vased bhoga-vivarjitaḥ
bibhrad vratam akhaṇḍitam
(30) Thus engaged he should [the upakurvâna brahmacârî], free from [unregulated] sense gratification, carry on unbroken in the vow [of celibacy], living in the school of the guru until the education is completed [see also Kumâras].
This verse describes the upakurvāṇa-brahmacārī, who enters gṛhastha-āśrama, or family life, after completing his Vedic education. The word evaḿ-vṛttaḥ indicates that although one may eventually marry and become prominent in society as an intellectual, politician or businessman, during student life one must remain without false prestige as a humble servant of the bona fide spiritual master. The naiṣṭhiki-brahmacārī, who never marries, is described in the following verse.
11.17.31
yady asau chandasāḿ lokam
svādhyāyārthaḿ bṛhad-vrataḥ
(31) If he [naishthhika, for life] desires to climb up to the world of the verses [Maharloka] in order to be engaged in the Absolute Truth he should for the purpose studying the True Self offer his body to the guru with respect for the great vow [see yama].
One who desires the supreme perfection of life must engage his body, mind and words in the service of a bona fide spiritual master. One desiring elevation to superior planets such as Brahmaloka and Maharloka must fully engage in the spiritual master's service. We can thus imagine the sincerity of purpose and service required to achieve the Kṛṣṇaloka planet, which lies far beyond the material universe.
11.17.32
apṛthag-dhīr upasīta
brahma-varcasvy akalmaṣaḥ
(32) Vedically enlightened and sinless one should worship Me in the fire, in the spiritual master, in oneself and in all living beings as the Supreme Non-dual Conception [see also B.G. 5: 18, siddhânta and advaita].
One becomes glorious and enlightened by faithfully serving a bona fide spiritual master, who is expert in the Vedic way of life. Thus purified, one never engages in sinful activities, which immediately extinguish the fire of spiritual enlightenment; nor does one become foolish and small-minded, trying to exploit material nature for personal sense gratification. A purified human being is apṛthag-dhī, or without consciousness of duality, because he has been trained to observe the Supreme Personality of Godhead within all things. Such sublime consciousness should be systematically taught throughout the world so that human society will become peaceful and sublime.
No comments:
Post a Comment