sábado, 27 de novembro de 2010
The Platform of Transcendental Consciousness
Bhagavad-gita As It Is 2.55
prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tushtah
The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
PURPORT by Srila AC Bhaktivedanta Svami Prabhupada:
The Bhagavatam affirms that any person who is fully in Krishna consciousness, or devotional service of the Lord, has all the good qualities of the great sages, whereas a person who is not so transcendentally situated has no good qualifications, because he is sure to be taking refuge in his own mental concoctions. Consequently, it is rightly said herein that one has to give up all kinds of sense desire manufactured by mental concoction. Artificially, such sense desires cannot be stopped. But if one is engaged in Krishna consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in Krishna consciousness without hesitation, for this devotional service will instantly help one onto the platform of transcendental consciousness. The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.
sthita-dhir munir ucyate
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nasav rishir yasya matam na bhinnam (Mahabharata,Vana-parva 313.117). But a sthita-dhir muni, as mentioned herein by the Lord, is different from an ordinary muni. Thesthita-dhir muni is always in Krishna consciousness, for he has exhausted all his business of creative speculation. He is called prasanta-nihsesha-mano-rathantara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krishna, or Vasudeva, is everything (vasudevah sarvam iti sa mahatmasu-durlabhah). He is called a muni fixed in mind. Such a fully Krishna conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest. Similarly, when he is happy he gives credit to the Lord, thinking himself unworthy of the happiness; he realizes that it is due only to the Lord's grace that he is in such a comfortable condition and able to render better service to the Lord. And, for the service of the Lord, he is always daring and active and is not influenced by attachment or aversion. Attachment means accepting things for one's own sense gratification, and detachment is the absence of such sensual attachment. But one fixed in Krishna consciousness has neither attachment nor detachment because his life is dedicated in the service of the Lord. Consequently he is not at all angry even when his attempts are unsuccessful. Success or no success, a Krishna conscious person is always steady in his determination.
rasa-varjam raso 'py asya
param drishtva nivartate
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions nor loses his taste for eatables. Similarly, sense restriction by some spiritual process like ashtanga-yoga, in the matter of yama, niyama, asana, pranayama, pratyahara, dharana,dhyana, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Krishna, in the course of his advancement in Krishna consciousness, no longer has a taste for dead, material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good until one actually has a taste for Krishna consciousness. When one is actually Krishna conscious, he automatically loses his taste for pale things.