Aditi » 06 сен 2020, 13:23
TEXT 40
When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become corrupt, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.
PURPORT
Arjuna describes properly the process of degradation. At first, men lose their religiosity, and with it they lose their strength. So women become internally stronger than men, and society begins to follow women's values: comfort and things manufacturing. Further, the born children receive mainly women's education and women's convictions, and, accordingly, a women's mentality. Aiming at comfort and family is natural for a woman, but a man should follow higher purposes. When a man is truly religious, he will benefit everyone, including his country and his family. Now men and women are basically equal, but in the spiritual process, developing, mostly men become more successful in understanding the scriptures. A man and a woman complement each other, a man is a defender and a leader, a woman is a guardian of the family and sincere in her religious feelings. A man who follows the instructions of God begins, accordingly, to manifest God's qualities; he becomes stronger than the woman, in a good sense, and most attractive to her.
There are many ideas on how to make family life happy, but there will always be some kind of friction in the family, and since in the modern world the whole society is increasingly plunged into chaos in all senses, it is doubtful that the problems of the family can in general be solved in the near future, including by introducing Vedic standards into the family. This is more the time of preachers than the time of Vedic standards, which, again, are secondary. Against the background of active preaching, the system of varṇa and āśrama can function to some extent, but in itself it is not effective now. The family as a Vedic institution will be restored later, with the establishment of varṇāśrama all over the world. This will happen after many more shocks, when society will understand the falsity of modern development.
Varṇāśrama is the natural division of people into four varṇas: brāhmaṇas, the intellectual stratum of people; kṣatriyas (rulers, leaders, warriors); vaiśyas (farmers, merchants, bankers); śūdras (workers). And into four āśramas: brahmacarya, the āśrama of student life; gṛhastha, the āśrama of family life; vānaprastha, the āśrama of retirement; sannyāsa, the āśrama of complete renunciation. Varṇāśrama is not an Indian caste system. In any society with any political or economic structure, we will always find those who are primarily interested in the development of knowledge, those who are primarily interested in management or agriculture, and those for whom it is more organic just to work. This division into four classes of people is eternal, and when this system is used consciously and correctly, it is most effective.
There are so many problems in the modern world that most often the solution is to chant the holy name rather than try to solve them directly. Studying the scriptures and discussing them with others is also a form of chanting the holy name, and often chanting in this form is even more important than physical singing of the names of God. A person who wants spiritual development should study spiritual science and preach it to others. This does not require titles, dignities (such as bishop or sannyāsī), or regalia, nor is it essential to be in a particular church or spiritual society, but it is necessary only to study the scriptures conscientiously and follow them. Spiritual impulse or even spiritual vision is not transmitted by any “spiritual ray” or rite. All that is necessary is set forth in the scripture and can be understood by intelligence and logic. The same concerns initiation: initiation is an aid to the development of spiritual understanding, and the initiating mentor does everything through regular learning and communication, and not in any other way.
We are always imperfect, at all stages, so we may not wait for our own “perfection” and consistently begin to explain the spiritual subject to other people, to the extent that we have already understood it ourselves. When a person is inquisitive and sincere, God will certainly support him and be revealing him more and more details of spiritual life step by step.
TEXT 41
When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations of food and water to the ancestors.
PURPORT
Those who are less intelligent follow one or another of the Vedic rites, they are also very concerned about their material well-being, family, or health. However, all this often just burdens people, without really leading to anything significant. Perhaps sometimes the preaching of the “Vedic way of life” can be accepted as positive, nevertheless it is better to follow the spiritual science directly, without overloading yourself and others with often meaningless information. If you “water the root of the tree”, all parts of the body and society will be in order, this is what will be revealed to Arjuna further.
“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers.” (Bhāg. 11.5.41)
TEXT 42
Due to the evil deeds of the destroyers of family tradition, all kinds of community projects and family welfare activities are devastated.
PURPORT
Varṇāśrama, or the Vedic system of life, is designed to gradually elevate people spiritually through a combination of material life and spiritual process. Although varṇāśrama is secondary to the direct path of knowledge and preaching (the path of bhāgavata), it is nevertheless significant to a large extent, since it has a wide scope and regulates people's lives. But varṇāśrama cannot be established through itself, through the mechanical introduction of varṇas and āśramas. Varṇāśrama is a side effect of following the main path, and it will not be viable without active preaching of spiritual knowledge. The devotees of Lord Caitanya are the leaders of this whole system, they give instructions, create or reform the entire brahmana class. The devotees of Caitanya Mahāprabhu are certainly superior to the varṇāśrama system, but if the preaching mission grows, they can introduce this system into society.
TEXT 43
O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
PURPORT
Arjuna alludes here to disciplic succession (the chain of spiritual masters), and a spiritual master is one who has realized the words of the scriptures. The criterion for a spiritual master is the scriptures. Of the three – guru (spiritual master), sādhu (sage, expert in the scriptures), śāstra (scripture) – the scripture is in the first place. No spiritual master can be accepted as self-sufficient, and his mission is to repeat from the scriptures what he has personally realized in practice. Spiritual science is eternal and eternally unchangeable, so the spiritual master does not introduce any innovations, but only follows the scriptures and fulfills the instructions of previous authorities.
The initiating guru must follow also all the regulative principles, both positive (such as chanting the mantra and preaching) and restrictive. A disciple must live in the guru's company for at least one year before being initiated by the guru. The disciple should do this in particular in order to make sure that guru follows all the principles (Hari-bhakti-vilāsa 1.73). Or, as an exception, the disciple must at a minimum communicate with the potential spiritual master personally for at least a year. Otherwise, the disciple will not be able to understand what his potential spiritual master is, and his choice will be accidental or false. This rule (to check the spiritual master before receiving initiation from him) is now mostly not fulfilled, due to the sinful tendencies of both disciples and masters. Nevertheless, in some cases, “it is better to have a blind uncle than no uncle at all”, so at least one should make sure that the guru does not distort the scripture.
In the present age, the age of Kali, it is difficult for people to follow all the rules and regulations, but even if it is not possible to follow some principles, one should not oppose oneself them, but continue to try to follow them. On the other hand, restrictive principles are not spiritual in themselves; they are good as support for basic spiritual development and as rules for social life. Therefore, it is stated in The Nectar of Instruction that a type of obstacle in spiritual life is following rules and regulations for the sake of following, and not for the sake of positive spiritual development. For example, people fast because they are told to fast, not for the sake of increasing spiritual activity. But non-compliance with rules and regulations is also an obstacle.
The spiritual master knows that many of the disciples will not be able to follow all the regulations, yet we have no choice but to continue trying devotional service. “Success is sure for the rigid [yoga] practitioner.” (Bhagavad-gītā 6.24, purport). Therefore, over time, a person can rise to the spiritual level, whether he followed the principles, or tried to follow. Following the regulative principles is nevertheless important from many points of view.
A spiritual master can be calm if his preaching is in line with the instructions of the founder-ācārya Śrīla Prabhupāda. There is no doubt that every step we take and every word we say is in plain sight, and we should not try to be higher or smarter than the ācārya. The disciple should choose a guru according to exactly the same principle: as far as the words of the spiritual master correspond to the letter and spirit of Śrīla Prabhupāda's instructions. This is the main criterion.
A spiritual master in renounced status lives among the disciples, traveling from temple to temple and mostly being in plain sight, which insures him from unwanted connections; and a householder guru lives in a family. For those sannyāsīs who are not able to follow the principles of the renounced order of life, it is better to marry, and not to cheat simple-minded followers. It will be more honest, and so the person himself will be more happy. To follow the principles of the renounced order of life is primarily in the interests of the sannyāsī himself, and not in the interests of anyone else. The spiritual master mainly teaches how to preach; the principles of varṇāśrama and temple worship can only accompany the main path, the path of preaching. This approach insures the spiritual master from falling down, and it is possible to help the disciple effectively when the disciple is engaged in preaching.