365bet娱乐

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 14.26:

啶�啶距�� 啶� 啶�啷嬥そ啶掂�嵿く啶�啶苦�氞ぞ啶班�囙�� 啶�啶曕�嵿い啶�-啶�啷嬥�椸�囙�� 啶膏�囙さ啶む�� 啷�
啶� 啶椸�佮ぃ啶距え啷� 啶膏ぎ啶む��啶む�嵿く啷堗い啶距え啷� 啶�啷嵿ぐ啶灌�嵿ぎ-啶�啷傕く啶距�� 啶曕げ啷嵿お啶む�� 啷� 啷ㄠガ 啷�

m膩峁� ca yo'vyabhic膩re峁嘺 bhakti-yogena sevate |
sa 驳耻峁嚹乶 蝉补尘补迟墨迟测补it膩n 产谤补丑尘补-产丑奴测腻测补 kalpate || 26 ||

尘腻尘鈥揗e, the Supreme Lord; ca鈥搊苍濒测; 测补岣�鈥搘丑辞; 补惫测补产丑颈肠腻谤别峁嘺鈥搘ith one-pointed; bhakti-yogena鈥揹evotional connection; sevate鈥搒别谤惫别蝉; 蝉补岣�鈥揾别; 驳耻峁嚹乶鈥搕hree qualities; 蝉补尘补迟墨迟测补鈥揻ully transcends; 别迟腻苍鈥搕丑别蝉别; 产谤补丑尘补-产丑奴测腻测补鈥搕o realize brahma; kalpate鈥揵ecomes eligible.

One who renders service with one-pointed devotion to Me, in My form as 艢测腻尘补蝉耻苍诲补谤补, can transcend these three binding influences of material nature and become qualified to realize brahma, My spiritual nature.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 峁�墨k膩

(By 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补; the innermost intention of the commentary named 鈥榯he shower of essential meanings鈥�)

鈥淗ow can one transcend these three material modes?鈥� In response to this third question, 艢谤墨 叠丑补驳补惫腻苍 is speaking this verse beginning with m膩峁� ca. The word ca means 鈥楳e alone鈥�. 鈥淥nly those who render service to Me, 艢测腻尘补蝉耻苍诲补谤补, who am the Supreme Controller, become 产谤补丑尘补-产丑奴测腻测补, or qualified to experience My spiritual nature.鈥� This is proven by the use of the adjective 别办补测腻 in the statement 鈥�产丑补办迟测腻丑补尘 别办补测腻 gr膩h测补岣�鈥揑 am attained only by exclusive devotion鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.14.21).

According to the 骋墨迟腻 (7.14), 鈥�尘腻尘 eva ye prapadyante 尘腻测腻m et膩峁� taranti te鈥搊nly those who surrender to Me cross over the deluding external energy.鈥� The word eva also emphasizes that brahma, or Spirit, can only be experienced with the help of bhakti, not by any other means. The import of the word 补惫测补产丑颈肠腻谤别峁嘺 (undeviating) is that bhakti-yoga should not be mixed with karma, 箩帽腻苍补 or any other process. Even 苍颈峁�k腻尘补-办补谤尘补 is to be given up. 鈥淩enounce even 箩帽腻苍补 related to Me.鈥� In 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.19.1), it is said, 鈥�箩帽腻苍补峁� ca mayi sannyaset鈥搊ne should surrender knowledge and the means by which he achieved that knowledge to Me.鈥� According to this statement, 箩帽腻苍墨蝉 renounce their 箩帽腻苍补, having even cultivated it to its highest degree, but nowhere is it said that bhakti-yoga must be renounced. Only bhakti-yoga is 补惫测补产丑颈肠腻谤补 (undeviating). Therefore, just as karma-yoga should be rejected, 箩帽腻苍补-yoga should also be rejected in order for a person to engage in 补惫测补产丑颈肠腻谤补, or 办别惫补濒腻-产丑补办迟颈 (exclusive devotion). There is no other means to attain the state beyond the modes. It is also said in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.25.26): 鈥淎 performer of action who has taken shelter of Me is 苍颈谤驳耻峁嘺, situated beyond the modes of nature. In other words, only one-pointed devotees are free from the modes of nature.鈥�

蝉腻迟迟惫颈办补岣� k膩rako鈥檚a峁単墨 r膩g膩ndho r膩ja蝉补岣� 蝉尘峁泃补岣� t膩ma蝉补岣�
蝉尘峁泃颈-vibhra峁ａ弓o nirgu峁噊 mad-ap膩艣ra测补岣�

艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.25.26)

A person in the mode of goodness is not attached. A person in the mode of passion is extremely attached, and a person in the mode of ignorance loses his memory and can no longer discriminate. But a person who has taken shelter of Me is situated beyond the modes of nature.

This verse (11.25.26) describes the detached 办补谤尘墨 and 箩帽腻苍墨, who due to being situated in the mode of goodness, are 蝉腻迟迟惫颈办补 蝉腻诲丑补办补蝉, while those who have taken shelter of 叠丑补驳补惫腻苍 are described as beyond the material modes. From this statement, it is understood that 碍峁涐梗峁嘺鈥檚 devotees are the only real 蝉腻诲丑补办补蝉.

After becoming perfect in 箩帽腻苍补 and renouncing the quality of goodness, a 箩帽腻苍墨 becomes transcendental to the modes. 艢谤墨la 艢谤墨dhara Sv膩m墨p膩da says, 鈥淭he word ca in this verse is used to indicate a conclusion.鈥� 艢谤墨 Madhus奴dana Sarasvat墨 writes, 鈥淥nly those who serve Me, Lord 狈腻谤腻测补峁嘺 alone, with 补惫测补产丑颈肠腻谤补-bhakti-yoga as described in the Twelfth Chapter, become transcendental to the modes of nature.鈥�

Commentary: S膩r膩rtha-Var峁�i峁嚹� Prak膩艣ik膩-v峁泃ti

(By 艢谤墨la Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补; the explanation that illuminates the commentary named 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�)

How does the above-mentioned person who is 驳耻峁嚹乼墨迟补, transcendental to the three modes, cross beyond them? In response to this third question, 艢谤墨 叠丑补驳补惫腻苍 says, 鈥淎s a result of rendering service to Me in My 艢测腻尘补蝉耻苍诲补谤补 form, with undeviating, one-pointed bhakti-yoga, My devotees easily cross over these modes and become qualified to experience My 蝉惫补谤奴辫补.鈥� Only those devotees who have taken shelter of 叠丑补驳补惫腻苍 become free from the modes. This is verified in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.25.26): 鈥�nirgu峁噊 mad-ap膩艣ra测补岣�鈥搕hose who take exclusive shelter of Me are 苍颈谤驳耻峁嘺.鈥� The word mad-ap膩艣ra测补岣� means 鈥�尘补诲-别办补-艣补谤补峁噊 产丑补办迟补岣�鈥搊nly a devotee who takes exclusive shelter of Me is 腻艣谤颈迟补岣�, dependent on Me, and free from the modes.鈥�

It is also seen in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (10.88.5):

harir hi 苍颈谤驳耻峁嘺岣� 蝉腻办峁Ｄ乼 辫耻谤耻峁�a岣� 辫谤补办峁泃别岣� 辫补谤补岣�
sa sarva-d峁沢 upadra峁ａ弓膩 ta峁� bhajan nirgu峁噊 bhavet

Certainly 艢谤墨 Hari Himself is directly the Supreme Person, who is beyond the modes of material nature. He is the witness of everyone. Those who worship Him also transcend the modes of nature.

Here, the word 产谤补丑尘补-产丑奴测腻测补 means 鈥榯o become qualified to realize Spiritual Reality, brahma-tattva鈥�. Brahma cannot be realized by any practice other than bhakti. Realization of this requires eternal distinction between the person experiencing and that which is to be experienced (Parabrahma). In other words, the living entities鈥� existence is always separate from 叠丑补驳补惫腻苍鈥檚. The monists, or 苍颈谤惫颈艣别峁�a惫腻诲墨蝉, do not accept that the 箩墨惫补 and brahma exist separately after liberation, so it is not possible for them to experience Him. In fact, only devotees are qualified to realize brahma, or 艢谤墨 叠丑补驳补惫腻苍, the Absolute Truth. 鈥淥nly those who serve Me in My form as 艢测腻尘补蝉耻苍诲补谤补, the Supreme Lord, in bhakti-yoga, are qualified to realize brahma.鈥� This has been stated very clearly in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.14.21): 鈥�产丑补办迟测腻丑补尘 别办补测腻 gr膩h测补岣�鈥揑 can be attained only by bhakti.鈥� One cannot attain liberation merely by 箩帽腻苍补. It can only be achieved with the help of bhakti, in some way or another.

This has been stated very clearly in many verses in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘, such as (1.5.12):

nai峁�karmyam apy acyuta-产丑腻惫补-惫补谤箩颈迟补峁�
na 艣obhate 箩帽腻苍补m 补濒补峁� 苍颈谤补帽箩补苍补尘

This means that even if 箩帽腻苍补 is selfless and pure, it is not auspicious if it is bereft of a service attitude to 叠丑补驳补惫腻苍; rather, it is useless. What, then, to speak of fruitive action, which is always miserable and insignificant.

Such 箩帽腻苍墨蝉 fall down even after reaching the highest stage of 箩帽腻苍补: sth膩n膩d bhra峁ａ弓膩岣� patanty 补诲丑补岣� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.5.3). The following verses from the 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 can be referred to in this regard: 10.2.32; 11.14.21 and 4.31.12.

Some people translate the word 产谤补丑尘补-产丑奴测腻测补 in the present verse to infer that the living entity becomes one with brahma, the Supreme Spirit. But in fact, the living entity does not become one with brahma even after he has attained liberation. Chandogya 鲍辫补苍颈峁�a诲 ascribes eight characteristics to one who is realized (产谤补丑尘补-产丑奴迟补):

腻迟尘腻鈥檖ahata-p膩pn膩 vijaro vim峁泃yur vi艣oko vijighatso鈥檖ip膩su岣�
蝉补迟测补-办腻尘补岣� 蝉补迟测补-蝉补峁卥补濒辫补岣� so鈥檔ve峁ａ弓av测补岣�

(1) Apahata-辫腻辫补鈥揾e has no relationship with the sinful tendencies of 尘腻测腻, such as ignorance (补惫颈诲测腻).

(2) Vijara鈥揵ecause he is eternally youthful, he never faces old age.

(3) 痴颈尘峁泃测耻鈥搕here is no possibility of him ever becoming degraded.

(4) 痴颈艣辞办补鈥揾e is free from mundane happiness, misery, etc.

(5) Vijighatsa鈥揾e has no desire to enjoy sense objects.

(6) 础辫颈辫腻蝉耻鈥揾e has no desire other than to serve 叠丑补驳补惫腻苍.

(7) 厂补迟测补-办腻尘补鈥揾e is endowed with desires that are favourable for the service of 艢谤墨 碍峁涐梗峁嘺.

(8) 厂补迟测补-蝉补峁卥补濒辫补鈥揾e attains perfection in whatever he desires.

According to the statement of 骋墨迟腻 14.17, sattv膩t sa帽j膩yate 箩帽腻苍补峁�, knowledge results from the quality of goodness, and therefore 箩帽腻苍墨蝉 are 蝉腻迟迟惫颈办补. After attaining perfection in 箩帽腻苍补, a 箩帽腻苍墨 gives up his 蝉腻迟迟惫颈办补 nature and becomes 苍颈谤驳耻峁嘺, transcending all modes of nature. But the special quality of the devotees is that even from the beginning of their practice, they are free from the modes.

艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.29.34) states:

martyo yad膩 tyakta-samasta-karm膩 nivedit腻迟尘腻 vicik墨r峁�ito me
tad膩m峁泃atva峁� pratipadyam膩no may膩tma-bh奴y膩ya ca kalpate vai

Having given up all types of prescribed duties, a mortal person attains immortality and becomes most dear to Me the very moment he fully surrenders to Me. In this way, he becomes free from the influence of the modes of nature.

艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 comments on the verses 鈥�箩帽腻苍补峁� 惫颈艣耻诲诲丑补峁� param膩rtham ekam鈥搕he non-dual Absolute Truth, being devoid of material contamination, bestows liberation upon us鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 5.12.11), and 鈥�martyo yad膩 tyakta-samasta-karm膩鈥搕hat surrendered mortal, having given up all fruitive desires and offered Me his very life, achieves opulences akin to Mine鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.29.34). He writes, 鈥淔rom the very beginning of the 蝉腻诲丑补苍补 stage, when one takes shelter of bhakti to the Supreme Lord, 叠丑补驳补惫腻苍 begins His treatment of His surrendered devotees. In other words, He starts to make them 苍颈谤驳耻峁嘺.鈥� This means that in his practice of bhakti, a 蝉腻诲丑补办补 will progress systematically through the different stages: 苍颈峁ａ弓丑腻 (steadiness in bhakti), ruci (relish of bhakti) and 腻蝉补办迟颈 (deep attachment to bhakti and to the Supreme Lord). Eventually, he achieves rati (transcendental emotion), and becomes completely free from the modes of nature. At that time, he has no relationship with illusory objects, such as his body or a house. 鈥�叠丑补办迟颈鈥檚 power is so inconceivable that even while still receiving instruction, the devotee鈥檚 transcendental body, mind and senses are created by Me in a way that is hidden, or invisible.鈥� In other words, this process is unknown to the 箩墨惫补. Similarly, his illusory body, mind and senses are also removed in a way that is imperceptible. This shows the glory of bhakti.

鈥淎t that time, after being situated in his own 蝉惫补谤奴辫补 in My supreme abode, that pure living entity becomes qualified to taste the bliss of rendering service to Me.鈥�

In many places, 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 has confirmed that a devotee becomes free from the modes of nature even in the stage of 蝉腻诲丑补苍补. Although objects such as a leaf, flower, fruit, water and sandal-wood paste appear to be material in the eyes of the non-devotees, when the devotees offer these items to 叠丑补驳补惫腻苍 with devotion, they attain a transcendental nature and become situated beyond the three modes. How much more is this true of the devotees who fully offer themselves?

This is also confirmed in 艢谤墨 Caitanya-肠补谤颈迟腻尘峁泃补, Antya-濒墨濒腻 (4.191):

prabhu 办补丑别鈥�惫补颈峁ａ箛补惫补-deha 鈥�辫谤腻办峁泃补鈥� kabhu naya
鈥�a辫谤腻办峁泃补鈥� deha bhaktera 鈥榗id-腻苍补苍诲补-尘补测补鈥�

艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻 said, 鈥淭he body of a bhakta is never material. It is considered to be transcendental, full of spiritual bliss.鈥�*