Shloka 31
Arjuna’s Lament, the End of the Yadus, and the Pāṇḍavas’ Departure
विशोको ब्रह्मसम्पत्त्या सञ्छिन्नद्वैतसंशय: । लीनप्रकृतिनैर्गुण्यादलिङ्गत्वादसम्भव: ॥ ३१ ॥
viśoko brahma-sampattyā sañchinna-dvaita-saṁśayaḥ līna-prakṛti-nairguṇyād aliṅgatvād asambhavaḥ
Обладая духовным достоянием, он стал без скорби, и сомнения двойственности были полностью отсечены. Он превзошёл три гуны природы и утвердился в состоянии ниргуна; освободившись от материальной формы, он уже не мог запутаться в рождении и смерти.
Doubts of duality begin from the misconception of the material body, which is accepted as the self by less intelligent persons. The most foolish part of our ignorance is our identifying this material body with the self. Everything in relation with the body is ignorantly accepted as our own. Doubts due to misconceptions of “myself” and “mine” — in other words, “my body,” “my relatives,” “my property,” “my wife,” “my children,” “my wealth,” “my country,” “my community” and hundreds and thousands of similar illusory contemplations — cause bewilderment for the conditioned soul. By assimilating the instructions of the Bhagavad-gītā, one is sure to be released from such bewilderment because real knowledge is knowledge that the Supreme Personality of Godhead, Vāsudeva, Lord Kṛṣṇa, is everything, including one’s self. Everything is a manifestation of His potency as part and parcel. The potency and the potent are nondifferent, so the conception of duality is at once mitigated by attainment of perfect knowledge. As soon as Arjuna took up the instructions of the Bhagavad-gītā, expert as he was, he could at once eradicate the material conception of Lord Kṛṣṇa, his eternal friend. He could realize that the Lord was still present before him by His instruction, by His form, by His pastimes, by His qualities and everything else related to Him. He could realize that Lord Kṛṣṇa, his friend, was still present before him by His transcendental presence in different nondual energies, and there was no question of attainment of the association of the Lord by another change of body under the influence of time and space. By attainment of absolute knowledge, one can be in association with the Lord constantly, even in this present life, simply by hearing, chanting, thinking of and worshiping the Supreme Lord. One can see Him, one can feel His presence even in this present life, simply by understanding the advaya-jñāna Lord, or the Absolute Lord, through the process of devotional service, which begins with hearing about Him. Lord Caitanya says that simply by chanting the holy name of the Lord one can at once wash off the dust on the mirror of pure consciousness, and as soon as the dust is removed, one is at once freed from all material conditions. To become free from material conditions means to liberate the soul. As soon as one is, therefore, situated in absolute knowledge, his material conception of life is removed, or he emerges from a false conception of life. Thus the function of the pure soul is revived in spiritual realization. This practical realization of the living being is made possible due to his becoming free from the reaction of the three modes of material nature, namely goodness, passion and ignorance. By the grace of the Lord, a pure devotee is at once raised to the place of the Absolute, and there is no chance of the devotee’s becoming materially entangled again in conditioned life. One is not able to feel the presence of the Lord in all circumstances until one is endowed with the required transcendental vision made possible by devotional service prescribed in the revealed scriptures. Arjuna had attained this stage long before on the Battlefield of Kurukṣetra, and when he apparently felt the absence of the Lord, he at once took shelter of the instructions of the Bhagavad-gītā, and thus again he was placed in his original position. This is the position of viśoka, or the stage of being freed from all grief and anxieties.
FAQs
It states that grief ends when one attains brahma-sampatti—realized spiritual wealth—because such realization cuts off dualistic doubts and dissolves material identification.
Because Vidura’s consciousness had risen to nairguṇya (beyond the modes), so prakṛti no longer bound him; without material symptoms (aliṅga), he was not compelled by worldly becoming.
Practice steady hearing and contemplation of Bhagavatam, simplify desires, and cultivate spiritual identity; this reduces fear, anxiety, and indecision rooted in material dualities.