Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (31 page)

TRANSLATION

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

PURPORT

Unless one is situated on the transcendental platform of Kṛṣṇa consciousness, he cannot get free from the influence of the modes of material nature, as it is confirmed by the Lord in the Seventh Chapter (7.14). Therefore, even for the most highly educated person on the mundane plane, it is impossible to get out of the entanglement of
māyā
simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose to be advanced in the science, but inwardly or privately are completely under the particular modes of nature which they are unable to surpass. Academically, one may be very learned, but because of his long association with material nature, he is in bondage. Kṛṣṇa consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties. Therefore, without being fully in Kṛṣṇa consciousness, no one should suddenly give up his prescribed duties and become a so-called
yogī
or transcendentalist artificially. It is better to be situated in one's position and to try to attain Kṛṣṇa consciousness under superior training. Thus one may be freed from the clutches of
māyā
.

Bg 3.34

TEXT 34

TEXT

indriyasyendriyasyārthe

rāga-dveṣau vyavasthitau

tayor na vaśam āgacchet

tau hy asya paripanthinau

SYNONYMS

indriyasya-
of the senses;
indriyasya arthe-
in the sense objects;
rāga-
attachment;
dveṣau-
also in detachment;
vyavasthitau-
put under regulations;
tayoḥ-
of them;
na-
never;
vaśam-
control;
āgacchet-
one should come;
tau-
those;
hi-
certainly are;
asya-
his;
paripanthinau-
stumbling blocks.

TRANSLATION

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

PURPORT

Those who are in Kṛṣṇa consciousness are naturally reluctant to engage in material sense gratifications. But those who are not in such consciousness should follow the rules and regulations of the revealed scriptures. Unrestricted sense enjoyment is the cause of material encagement, but one who follows the rules and regulations of the revealed scriptures does not become entangled by the sense objects. For example, sex enjoyment is a necessity for the conditioned soul, and sex enjoyment is allowed under the license of marriage ties. For example, according to scriptural injunctions, one is forbidden to engage in sex relationships with any women other than one's wife. All other women are to be considered as one's mother. But, in spite of such injunctions, a man is still inclined to have sex relationships with other women. These propensities are to be curbed; otherwise they will be stumbling blocks on the path of self-realization. As long as the material body is there, the necessities of the material body are allowed, but under rules and regulations. And yet, we should not rely upon the control of such allowances. One has to follow those rules and regulations, unattached to them, because practice of sense gratifications under regulations may also lead one to go astray-as much as there is always the chance of an accident, even on the royal roads. Although they may be very carefully maintained, no one can guarantee that there will be no danger even on the safest road. The sense enjoyment spirit has been current a very long, long time, owing to material association. Therefore, in spite of regulated sense enjoyment, there is every chance of falling down; therefore any attachment for regulated sense enjoyment must also be avoided by all means. But action in the loving service of Kṛṣṇa detaches one from all kinds of sensory activities. Therefore, no one should try to be detached from Kṛṣṇa consciousness at any stage of life. The whole purpose of detachment from all kinds of sense attachment is ultimately to become situated on the platform of Kṛṣṇa consciousness.

Bg 3.35

TEXT 35

TEXT

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

sva-dharme nidhanaṁ śreyaḥ

para-dharmo bhayāvahaḥ

SYNONYMS

śreyān-
far better;
sva-dharmaḥ-
one's prescribed duties;
viguṇaḥ-
even faulty;
para-dharmāt-
from duties mentioned for others;
svanuṣthitāt-
than perfectly done;
sva-dharme-
in one's prescribed duties;
nidhanam-
destruction;
śreyaḥ-
better;
para-dharmaḥ-
duties prescribed for others;
bhaya-āvahaḥ-
dangerous.

TRANSLATION

It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

PURPORT

One should therefore discharge his prescribed duties in full Kṛṣṇa consciousness rather than those prescribed for others. Prescribed duties complement one's psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master, for the transcendental service of Kṛṣṇa. But both materially or spiritually, one should stick to his prescribed duties even up to death, rather than imitate another's prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer. When one is under the spell of the modes of material nature, one should follow the prescribed rules for particular situations and should not imitate others. For example, a
brāhmaṇa,
who is in the mode of goodness, is nonviolent, whereas a
kṣatriya,
who is in the mode of passion, is allowed to be violent. As such, for a
kṣatriya
it is better to be vanquished following the rules of violence than to imitate a
brāhmaṇa
who follows the principles of nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Kṛṣṇa consciousness, he can perform anything and everything under the direction of the bona fide spiritual master. In that complete stage of Kṛṣṇa consciousness, the
kṣatriya
may act as a
brāhmaṇa,
or a
brāhmaṇa
may act as a
kṣatriya.
In the transcendental stage, the distinctions of the material world do not apply. For example, Viśvāmitra was originally a
kṣatriya,
but later on he acted as a
brāhmaṇa,
whereas Paraśurāma was a
brāhmaṇa,
but later on he acted as a
kṣatriya.
Being transcendentally situated, they could do so; but as long as one is on the material platform, he must perform his duties according to the modes of material nature. At the same time, he must have a full sense of Kṛṣṇa consciousness.

Bg 3.36

TEXT 36

TEXT

arjuna uvāca

atha kena prayukto 'yaṁ

pāpaṁ carati pūruṣaḥ

anicchann api vārṣṇeya

balād iva niyojitaḥ

SYNONYMS

arjunaḥ uvāca-
Arjuna said;
atha-
hereafter;
kena-
by what;
prayuktaḥ-
impelled;
ayam-
one;
pāpam-
sins;
carati-
acts;
pūruṣaḥ-
a man;
anicchan-
without desiring;
api-
although;
vārṣṇeya
-O descendant of Vṛṣṇi;
balāt-
by force;
iva-
as if;
niyojitaḥ-
engaged.

TRANSLATION

Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

PURPORT

A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subjected to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna's question to Kṛṣṇa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.

Bg 3.37

TEXT 37

TEXT

śrī-bhagavān uvāca

kāma eṣa krodha eṣa

rajo-guṇa-samudbhavaḥ

mahāśano mahā-pāpmā

viddhy enam iha vairiṇam

SYNONYMS

śrī bhagavān uvāca-
the Personality of Godhead said;
kāmaḥ-
lust;
eṣaḥ
-all these;
krodhaḥ-
wrath;
eṣaḥ-
all these;
rajo-guṇa-
the mode of passion;
samudbhavaḥ-
born of;
mahā-śanaḥ-
all-devouring;
mahā-pāpmā-
greatly sinful;
viddhi-
know;
enam-
this;
iha-
in the material world;
vairiṇam-
greatest enemy.

TRANSLATION

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

PURPORT

When a living entity comes in contact with the material creation, his eternal love for Kṛṣṇa is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the modes of passion, instead of being degraded into the modes of ignorance, are elevated to the modes of goodness by the prescribed method of Iiving and acting, then one can be saved from the degradation of wrath by spiritual attachment.

The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give a facility to the conditioned souls to fulfill these lustful propensities, and when they are completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.

This inquiry is the beginning of the
Vedānta-sūtras,
wherein it is said,
athāto brahma-jijñāsā:
one should inquire into the Supreme. And the Supreme is defined in
Śrīmad-Bhāgavatam
as
janmādyasya yato 'nvayād itarataś ca,
or, "The origin of everything is the Supreme Brahman." Therefore, the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into Kṛṣṇa consciousness-or, in other words, desiring everything for Kṛṣṇa-then both
lust and wrath can be spiritualized. Hanumān, the great servitor of Lord Rama, engaged his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in Kṛṣṇa consciousness, become our friends instead of our enemies.

Bg 3.38

TEXT 38

TEXT

dhūmenāvriyate vahnir

yathādarśo malena ca

yatholbenāvṛto garbhas

tathā tenedam āvṛtam

SYNONYMS

dhūmena-
by smoke;
āvriyate-
covered;
vahniḥ-
fire;
yathā-
just as;
ādarśaḥ-
mirror;
malena-
by dust;
ca-
also;
yathā-
just as;
ulbena-
by the womb;
āvṛtaḥ-
is covered;
garbhaḥ-
embryo;
tathā-so; tena-
by that lust;
idam-
this;
āvṛtam-
is covered.

TRANSLATION

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

PURPORT

There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his Kṛṣṇa consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no overt manifestation of fire in the early stage. This stage is like the beginning of Kṛṣṇa consciousness. The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The trees are also living entities, but they have been put in such a condition of life by such a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being. In the form of a human being, the living entity may revive a little Kṛṣṇa consciousness, and, if he makes further development, the fire of spiritual life can be kindled in the human form of life. By careful handling of the smoke in the fire, the fire can be made to blaze. Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life, one can conquer the enemy, lust, by cultivation of Kṛṣṇa consciousness under able guidance.