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bheda-dybhimnena
nisagenpi karma
karttvt sagua brahma
purua puruarabham
sa sastya puna kle
klenevara-mrtin
jte gua-vyatikare
yath-prva prajyate
aivarya pramehya ca
te 'pi dharma-vinirmitam
nievya punar ynti
gua-vyatikare sati
Sometimes, Brahm, creator of the moving and non-moving
beings, the knower of the Vedas, along with the sages, the
lords of yoga, the Kumras and other perfected beings, and
practitioners of yoga, because of seeing difference and false
identity by conceptions of being a doer enters into the
Supreme Lord by execution of activities with detachment,
but is born again after some time by the force of the Lord in
the form of time, with the disturbance of the guas. The
sages also, endowed with powers by their pious acts, come
back when the guas become disturbed.
How can we understand that Brahm gets liberation but he does
not desire to liberate his devotees? Brahms liberation is also only
an appearance. In the Gt the Lord says mm eva ye prapadyante
mym et taranti te: those who surrender to me cross over my
my. (BG 4.11) From this it is understood that even Brahm does
not get liberation if he does not have bhakti. What to speak of his
inferiors then! That is explained these verses. Brahm, though the
cause (dya) of living beings, though the knower of all the Vedas,
along with sages like Marci, the most perfect of yogs, what to
speak of practicing yogs, has false identity because of seeing that
he is different from the Lord. I, Brahm, am the creator, Viu is
the maintainer, iva is the destroyer. Thus thinking himself the
best doer, he enters into Lord endowed with auspicious qualities
(saguam) at the time of great destruction, and again, after some
time, when mahat-tattva and other elements again appear because
of disturbance of the guas, he is born again as Brahm (yath
prvam). The sages accompanying Brahm, enjoying powers such
as aima by their karma, jna and yoga in the previous mahkalpa,
come back again at the beginning of the next mahkalpa.
How is it possible for the greatest of yogs like the Kumras and
other perfected beings and gurus omniscient through yoga practice
|| 3.32.22 ||
tasmt tva sarva-bhvena
bhajasva paramehinam
tad-gurayay bhakty
bhajanya-padmbujam
Therefore, with full attention you should worship the
Supreme Lord, whose attractive lotus feet are meant for
worship, by bhakti caused by his attractive qualities.
After describing those dedicated to nivtta-karma, Kapila advised
his mother to surrender to the Lord (verse 11). After describing
those dedicated to pravtta-karma, Kapila again advises his mother.
Do not engage in pravtta-karma or nivtta-karma. Just worship the
Supreme Lord with devotion, with your complete mind. How to do
that? You should worship the Lord whose lotus feet are for the
purpose of worship (bhajanyam) by bhakti, caused by his qualities.
To what honey bee would a lotus not give pleasure?
|| 3.32.23 ||
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna yad brahma-daranam
Bhakti directed to the Supreme Lord Vsudeva quickly
produces detachment and knowledge from which one
realizes Brahman.
Even the person desiring jna should perform bhakti. Brahmadaranam means realization of Brahman
|| 3.32.24-25 ||
yadsya cittam artheu
samev indriya-vttibhi
na vighti vaiamya
priyam apriyam ity uta
sa tadaivtmantmna
nisaga sama-daranam
heyopdeya-rahitam
rha padam kate
When the mind of a person with some bhakti does not
perceive differences such as good or bad in material objects
which are equally accepted by the senses, by intelligence he
then experiences himself as jva endowed with detachment,
with equal vision, devoid of conceptions of good or bad, and
vintynasyave
bhteu kta-maitrya
urbhiratya ca
bahir-jta-virgya
nta-cittya dyatm
nirmatsarya ucaye
yasyha preyas priya
One should teach this to devotees having faith, to those
with proper conduct, to those without hatred for any living
being, who are friendly to all beings, who are eager to
serve, to those who are detached from external objects, to
those with peaceful minds, to those who are unselfish, to
those who are pure, and to those for whom I am the most
dear among all dear things.
Two verses list those who are qualified for instruction. Bahir-jtavirgya means to those who are detached from external objects.
|| 3.32.43 ||
ya ida uyd amba
raddhay purua sakt
yo vbhidhatte mac-citta
sa hy eti padav ca me
O mother! That person who hears this topic once with faith,
or who utters this topic, concentrating his mind on me,
certainly attains the place where my feet rest.
What to speak of the good fortune for the performers of these
actions, hear about the good fortune that arises just from hearing
and chanting about this topic. Fixing his mind on me (mat-citta),
he attains the place where my feet rest (padavm).
Thus ends the commentary on Thirty-second Chapter of the Third
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.