Introduction a Introduction
Therefore, with all respect, I accept this favor of Çré Hari upon my head. I will now
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Therefore, with all respect, I accept this favor of Çré Hari upon my head. I will now surrender myself unto the lotus feet of the Lord of the universe, Çré Hari, giving up all material desires. COMMENTARY Piěgalä thought, “Therefore, I gladly welcome this favor of Lord Vińëu, which has resulted in my mood of detachment. Although I was fully attached to worldly enjoyment, I now take shelter at the lotus feet of the Lord of the universe, Çré Hari.” TEXT 40 SaNTauíaé[ŐDaTYaeTaŰQaal/a>aeNaJaqvTaq ) ivhraMYaMauNaEvahMaaTMaNaarMa The Story of Piěgalä 89 I have firm faith in the favor of Çré Hari, and I am satisfied to accept whatever He provides for my maintenance. I will only enjoy the association of Çré Hari, who is the actual source of all love and happiness. COMMENTARY Piěgalä thought, “If someone were to ask, ‘What will you do after surrendering to Çré Hari?’ the answer is that I will enjoy life with whatever I receive by His mercy. I will only enjoy the association of Çré Hari, who alone is capable of giving me real pleasure.” PURPORT One never commits any sin or offense if he utilizes all material objects in the service of Lord Kĺńëa, and accepts whatever comes of its own accord for his maintenance. Desire for material enjoyment arises as soon as there is an absence of the propensity to render loving service to the Supreme Lord. This is the root cause of all material miseries. While utilizing this natural propensity for serving the Supreme Lord, one is able to see everything within the material world as meant for the Lord’s enjoyment, rather than his own enjoyment. Thus one sees the material world as an opportunity for engaging in the devotional service of the Lord. In Kĺńëa consciousness, one’s conditional life is dissolved, and one become qualified to establish true friendship with other devotees in the course of rendering loving service to the Supreme Lord.
Sa&SaarkU-PaePaiTaTa&ivzYaEMauRizTae+a Ga]STa&k-al/aihNaaTMaaNa&k-ae_NYańaTauMaDaqěr> ))41))
One may argue, “Why did Piěgalä surrender to Vińëu, instead of one of the demigods, like Brahmä?” The answer is that no one but Lord Vińëu is capable of delivering the
living entities who are drowning in the dark well of material existence, and are thus 90 UDDHAVA-GÉTÄ blinded by their spirit of material enjoyment and devoured by the poisonous snake of time.
The conditioned souls are bitten by the snake of time because they consider themselves to be the enjoyers of this temporary material world, which is experienced by the senses as sound, touch, form, taste, and smell. This spirit of enjoying separate from the Lord is the reason for their falling into the dark well of material existence. Still, the all-merciful Supreme Lord has made many arrangements to deliver the fallen conditioned souls from the dark well of material enjoyment by engaging them in His devotional service. TEXT 42 AaTMaEvůaTMaNaaeGaaeáaiNaivRŰeTaYadai%l/aTa( ) APa[Mata wd&PaXYaeÓ]STa&k-al/aihNaaJaGaTa( ))42))
One may ask, “By what means can one be delivered from the dark well of material existence?” The answer is that when one realizes that the entire material creation is being swallowed by the serpent of time, then he can become indifferent to all kinds of material enjoyment. Being endowed with this understanding, one becomes his own protector. Piěgalä replies, “Recently, this was my personal experience, and thus I became freed from the clutches of material existence without separate endeavor. Now, I will worship Lord Vińëu with love and devotion.” This is the sum and substance of this verse. PURPORT When a conditioned soul becomes self-realized and his natural propensity for the Lord’s service is awakened, he receives the spiritual strength to protect himself from
The Story of Piěgalä 91 falling back down into material existence. As a result, he is no longer anxious to enjoy this material world, nor does he become intoxicated by thoughts of material enjoyment. It is only in forgetfulness of the Supreme Lord that a living entity indulges in sense gratification under the influence of the time factor. Such a materialistic life is the result of one’s aversion to the Supreme Lord. One can be influenced by the material time factor, sense objects, and sense pleasure only as long as one is ignorant of his eternal constitutional position. The bodily conception of life separates the living entities from the cultivation of Kĺńëa consciousness and makes them falsely think of themselves as the enjoyers of material nature. TEXT 43 é[qb]ař Wv&VYaviSaTaMaiTaduRraXaa&k-aNTaTazRJaaMa( )
i^tvaePaXaMaMaaSQaaYaXaYYaaMauPaivveXaSaa ))43)) AaXaaihParMa&du>%&NaEraXYa&ParMa&Sau%Ma( ) YaQaaSaiH^Űk-aNTaaXaa&Sau%&SauZvaPaiPa®l/a ))44))
92 UDDHAVA-GÉTÄ PURPORT Sense enjoyers are always disturbed in this world of so-called enjoyment. Hiding somewhere nearby the path of renunciation, the threefold material miseries inspire careless transcendentalists to become enjoyers of perishable material objects whenever they get the slightest opportunity. The sinful desire for attaining fame even while tied by the ropes of desires for material enjoyment sometimes induces the conditioned souls to become servants of Rävaëa, Kaŕsa, Jaräsandha, Agha, Baka or Pütanä. If the conditioned souls turn off the temporary lamp of material desires and become attached to the lotus feet of the inhabitants of Vraja, then all auspiciousness will be within their grasp. Pseudo renunciation makes a living entity very proud. On the other hand, proper renunciation places living entities on the platform of pure goodness, or transcendence. Until the lamp of material desire is turned off, a devotee’s desire for the service of the lotus feet of Çré Rädhä cannot materialize. In this regard, one should contemplate the meaning of this verse: äçä-bharair amĺta-sindhu-mayaiů kathaďcit kälo mayäti-gamitaů kila sämprataŕ hi tvaŕ cet kĺpäŕ mayi vidhäsyasi naiva kiŕ me präëair vrajena ca varoru bakäriëäpi “O ravishingly beautiful Çré Rädhe! I am passing my days and nights in torment, with the singular hope that I may obtain the ocean of immortal nectar, so kindly shower Your grace upon me. Deprived of Your mercy, of what use are my life, residence in Vraja, or even servitorship to Kĺńëa, the enemy of Bakäsura?” (Çréla Raghunätha däsa Gosvämé’s Viläpa-kusumäďjali 102) Çré Gaurasundara has taught us that the mood of separation is the best process for relishing the mellows of ecstatic love of Kĺńëa. Thus ends the translation of the second chapter of the Uddhava-géta, entitled “The story of Piěgalä,” with the commentaries of Çréla Viçvanätha Cakravarté Öhäkura and purports of Çréla Bhaktisiddhänta Sarasvaté Öhäkura. CHAPTER 3 DETACHMENT FROM ALL THAT IS MATERIAL CHAPTER SUMMARY In this chapter, the avadhüta brähmaëa describes the lessons to be learned from the seven remaining spiritual masters, beginning with the kurara bird. He also describes an additional guru, one’s own body. 1. The instruction of the kurara bird is that attachment is the mother of all distress. One who is unattached and has no material possessions is qualified to achieve unlimited happiness. 2. The avadhüta brähmaëa learned from a foolish, lazy boy that by becoming free from anxiety, one can nicely worship the Supreme Lord and experience transcendental bliss. 3. The instruction received from the young girl who kept only one conchshell bangle on each wrist is that one should remain alone and thus steady his mind. Only in such a condition will it be possible for one to fix his mind completely on the Supreme Lord. Once, several men arrived to ask for the hand of a young girl, whose relatives had coincidentally left the house. She went inside and began to prepare food for the unexpected guests by beating rice paddy. At that time, her conchshell bangles made a loud noise, rattling against each other. in order to stop this sound, the girl broke off the bangles, one by one, until at last, only one remained on each arm. Just as two or more bangles make noise, if two or more people live together, there is bound to be quarrel and useless gossiping. 4. The avadhüta brähmaëa also received instruction from the arrow maker, who was so absorbed in constructing an arrow that he did not even notice that the king was
passing right by him on the road. In the same way, one should worship Çré Hari with undivided attention and a controlled mind. 5. The lesson to be learned from the serpent is that a sage should wander alone, should not live in any prearranged place, should be always careful and grave, should not reveal his movements, should take assistance from no one, and should speak little. 6. This is the lesson to be learned from the spider. Just as a spider makes its web from its own saliva and then withdraws it, the Supreme Lord creates this universe from out of Himself and then winds it up into His own body. 7. From the weak insect that assumed the form of a wasp, the avadhüta brähmaëa learned that the living entity, under the sway of affection, hatred, and fear, attains in his next life the identity of that object upon which he had fixed his attention. 8. Realizing that the temporary material body is subject to birth and death, and that this human form of body is extremely rarely achieved, a sober person should give up his attachment for the body and should properly utilize his time for acquiring knowledge so that he can attain the goal of life. TEXT 1 é[qb]ař
ANaNTa&Sau%MaaPanaeiTaTaiÜÜaNa( YaSTvik-ÄNa> ))1))
This chapter describes seven spiritual masters, beginning with the kurara bird. The material body has been added as the eighth spiritual master in this chapter. In total, the
lessons to be learned from twenty-five spiritual masters are described. The first two verses of this chapter deal with the lesson to be learned from the kurara bird. When one enjoys
the object that is most dear to him, he will certainly face great distress later on. On the Detachment from all that is Material 95 other hand, those who remain aloof from such attachment, remaining as akiďcana, are to be known as learned men who are qualified to achieve unlimited happiness.
As a result of forgetfulness of the Supreme Lord, the conditioned soul’s taste for objects produced by the material modes of passion and ignorance increases unlimitedly. The conditioned souls rarely have the inclination to attain the platform of pure goodness, from which one can realize the Supreme Lord. All material miseries are produced from the influence of the modes of passion and ignorance. The momentary lack of distress experienced due to the influence of mode of goodness is not the same as genuine, spiritual happiness. Unalloyed devotees do not notice the presence of temporary distress produced by the interaction of the modes of nature because they experience unlimited happiness due to being situated on the platform of pure goodness. Conditioned souls who are under the control of their senses run after limited, ever-changing, and tempting material objects and thus become beggars to achieve their objectives. This is the cause of their distress.
SaaiMaz&ku-rr&JaganubRil/Naae_NYaeiNaraiMaza> ) TadaiMaz&PairTYaJYaSaSau%&SaMaivNdTa ))2))
The word samińaŕ in this verse refers to a meat-eating kurara bird. When a kurara bird was chased by another stronger kurara bird, it dropped the flesh in its claws and thus achieved happiness. PURPORT Incited by the modes of nature, birds become violent and kill other birds, either to eat them or to steal meat captured by them. Hawks, vultures and eagles are in this category. A human being should give up the envious propensity to commit violence against others and should take to Kĺńëa consciousness, whereby one sees every living
96 UDDHAVA-GÉTÄ entity as equal to oneself. On this platform of actual happiness, one does not envy anyone, and thus sees no one as his enemy.
NaMaeMaaNaaPaMaaNaaESTaaeNaicNTaaGaehPaui}a AaTMa§-I@ AaTMariTaivRcraMaqhbal/vTa( ))3))
When one has no interest in accumulating worldly praise or criticism, he can become fixed in the science of the self.
ÜavevicNTaYaaMau˘-aEParMaaNaNd AaâuTaaE ) YaaeivMauGDaaeJa@aebal/aeYaaeGau In this verse, the lesson to be learned from a foolish boy is described. The brähmaëa said, “I don’t care for honor and dishonor, I am not worried about house, children, and
so on. Just like a child, I happily wander about alone in this world.” The more one prays for sensual enjoyment in this material world, the more his desires for such enjoyment increase, so that he becomes more and more absorbed in
Detachment from all that is Material 97 matter. Those who are indifferent to material pleasures are freed from material miseries and are happy.
KvicTku-MaarqTvaTMaaNa&v* SvYa&TaaNahRYaaMaaSaKvaiPaYaaTaezubNDauzu ))5))
The lesson to be learned from the unmarried girl is being described. Once, some men went to the house of an unmarried girl to ask for her hand in marriage. It so
happened that the girl’s relatives were away from home at that time. So, the unmarried girl received the guests nicely, offering them äsanas of kuça grass and water.
TaezaMa>YavharaQa|Xaal/INa(rhiSaPaaiQaRv ) AvganNTYaa>Pa[k-aeďSQaaę§u->Xa«a>SvNa&MahTa( ))6))
Wondering when the people of the house would return and begin to cook, the girl began to prepare rice to serve the guests. However, her conch shell bangles began to
make a loud noise. 98 UDDHAVA-GÉTÄ TEXT 7 SaaTaÂuGauiPSaTa&MaTvaMahTaqv*wRi@TaaTaTa> ) b>aĹEkE-k-Xa>Xa«aNa(ÜaEÜaEPaa because she was performing the menial task of husking the rice. Being very intelligent, the girl broke the conchshell bangles so that only two remained on each wrist. TEXT 8 o>aYaaerPYa>aUÔaezaeůvganNTYaa>SvXa«Yaae> ) Ta}aaPYaek&-iNari>addek-SMaaNa(Naa>avd(ßiNa> ))8))
The girl was embarrassed because husking rice is the job of a servant in the house of well-to-do people. The intelligent girl then took off her bangles, one by one, leaving only two on each arm. When these bangles again began to make noise, she took one more bangle from each arm, leaving only one.
ANviXa+aiMaMa&TaSYaa oPadeXaMairNdMa ) l/aek-aNaNaucrŕeTaaNa(l/aek-TatvivivTSaYaa ))9))
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