Introduction a Introduction

TEXT 23

wîehdevTaaYajE>Svl/aeRk&-YaaiTaYaaijk-> )

>auĹqTadevvta}a>aaeGaaiNdVYaaiNNaJaaiJaRTaaNa( ))23))

ińöveha devatä yajďaiů svar-lokaŕ yäti yäjďikaů

bhuďjéta deva-vat tatra bhogän divyän nijärjitän
Pious people attain the heavenly planets by worshiping the demigods with the

performance of Vedic sacrifices. By means of their accumulated piety, they enjoy heavenly

pleasures just like the demigods.

PURPORT

The demigods award their worshipers their desired goal. People who perform Vedic

sacrifices to please the demigods attain the heavenly planets as a result of their worship

and thus enjoy heavenly pleasures. Such enjoyment, however, is temporary and the

worshipers of the demigods have to return to earth after exhausting their pious merit.

The Nature of Fruitive Activity


TEXT 24

SvPaua]eivMaaNa oPaGaqYaTae )

GaNDavŒivRhrNMaDYaedevqNaa&ôŰvezDa*k( ))24))

sva-puëyopacite çubhre vimäna upagéyate

gandharvair viharan madhye devénäŕ hĺdya-veńa-dhĺk

137

After ascending to the heavenly planets, one who had previously performed numerous

sacrifices will ride in an effulgent celestial chariot, which he is awarded as the result of his

past pious activities. He is glorified by the Gandharvas and dressed in gorgeous clothing

as he enjoys life in the company of heavenly damsels.

COMMENTARY

The word devé in this verse refers to the Apçaräs, or celestial women.

TEXT 25

ńqi>a>k-aMaGaYaaNaeNaik-iŞNaqJaal/Maail/Naa )

§-I@NNavedaTMaPaaTa&Saura§-I@ezuiNav*RTa> ))25))

strébhiů kämaga-yänena kiěkiné-jäla-mälinä

kréňan na vedätma-pätaŕ suräkréňeńu nirvĺtaů
In the company of celestial women, the enjoyer of the results of sacrifice travels to

heavenly gardens in a wonderful airplane, which is decorated with circles of tinkling

bells and which moves according to his desire. Being relaxed, comfortable, and happy in

heavenly pleasure gardens, he does not consider that he is exhausting the results of his

previously-acquired piety and will soon fall down to the mortal world.

COMMENTARY

The phrase käma yäna means “traveling at will in his celestial airplane.”

TEXT 26

TaavTSaMaaedTaeSvGaeRYaavTPau

+aqPaTaTYavaRGaiNaC^Nk-al/cail/Ta> ))26))

tävat sa modate svarge yävat puëyaŕ samäpyate

kńéëa-punyaů pataty arväg anicchan käla-cälitaů

138

UDDHAVA-GÉTÄ

For as long as his pious merit remains, the performer of sacrifice enjoys life in the

heavenly planets. When his pious merit is exhausted, however, he falls down from the

pleasure gardens of heaven, being moved against his will by the force of eternal time.
COMMENTARY

Being driven by time, one again falls down to this planet of birth and death.

TEXTS 27-29

YaŰDaMaRrTa>Sa®adSaTaa&vaiJaTaeiNd]Ya> )

k-aMaaTMaak*-PańEaUTaivih&Sak-> ))27))

PaXaUNaiviDaNaal/>YaPa[eTa>aUTaGa

Nark-aNavXaaeJaNTauGaRTvaYaaTYauLb ))28))

k-MaaRi%aedkRi PauNa> )

dehMaa>aJaTaeTa}aik&-Sau%&MaTYaRDaiMaR ))29))

yady adharma-rataů saěgäd asatäŕ väjitendriyaů

kämätmä kĺpaëo lubdhaů straiëo bhüta-vihiŕsakaů
paçün avidhinälabhya preta-bhüta-gaëän yajan

narakän avaço jantur gatvä yäty ulbaëaŕ tamaů
karmäëi duůkhodarkäëi kurvan dehena taiů punaů

deham äbhajate tatra kiŕ sukhaŕ martya-dharmiëaů
If a person engages in sinful activities, either due to bad association or his unwillingness

to control his senses, he will certainly become mad due to having desires that are impossible

to fulfill. Such a person hardly cares for others, is very greedy, and always seeking the

opportunity to enjoy the bodies of women. When the mind is contaminated in this way,

one does not hesitate to commit violence and thus he slaughters poor animals for the

satisfaction of the tongue. Sometimes worshiping ghosts and spirits, such a bewildered

person is not better than an animal and after death, he goes to hell, which is a manifestation

of the darkest mode of material nature. Receiving a hellish body, he continues to perform

horrible activities that insure his future misery. What happiness can there be for one who

engages in activities that culminate in death?

The Nature of Fruitive Activity


COMMENTARY

139

There are two classes of those who perform karma—the pious and the impious.

After describing the destination of pious persons, the destination of impious persons is

now being described. One who is not self-controlled is certainly lusty, and such a person

afflicted by lust becomes very miserly. Such a greedy person, who is overwhelmed by the

thirst for material enjoyment, becomes henpecked due to being addicted to enjoying

sex with women. He performs animal sacrifices that are opposed to the principles of

religion, to fulfill his insatiable desires. The phrase ulbaëamtamaů refers to the non-

moving living entities, such as trees. Such persons who are engaged in fruitive activities

never achieve tangible happiness. This is the conclusion of these verses.

PURPORT

Impious people engage in irreligious activities. Becoming addicted to sinful activities,

they are intemperate, lusty, miserly, greedy, henpecked, and violent, either due to

the association of other sinful people, or due to being unable to control their senses.

Such impious persons indulge in unrestricted sexual enjoyment, slaughter countless

animals for the satisfaction of their tongues, and try to forget their miseries by means of

intoxication. In this way, they transgress all prescribed rules and regulations. Eventually

such persons become influenced by ghosts and spirits, who deprive them of all ability

to discriminate between right and wrong. Losing all sense of decency, they become fit

candidates for entrance into the darkest modes of material existence.

Those who are ignorant of the glories of devotional service engage in fruitive

activities with a desire to enjoy the flickering pleasures of sense gratification. As a

result, when their duration of life comes to an end, they are transferred to another

body to enjoy or suffer the results of their past fruitive activities. Considering all this,

one should never aspire for material happiness. Material life is so horrible because no

matter what one’s duration of life might be, one will still always be afflicted with fear of

death. Even Brahmä is afraid of death, and so what to speak of us, who live for no more

than one hundred years. Considering this, what possible happiness can there be for the

conditioned souls?

TEXT 30

l/aek-aNaa&l/aek-Paal/aNaa&MaŮYa&k-LPaJaqivNaaMa( )

b]řaYa&MataaeiÜParaDaRParaYauz> ))30))

lokänäŕ loka-pälänäŕ mad bhayaŕ kalpa-jévinäm

brahmaëo ‘pi bhayaŕ matto dvi-parärdha-paräyuńaů

140

UDDHAVA-GÉTÄ

In all the planetary systems, from the heavenly planets down to the hellish planets,

even the demigods who live for a kalpa, and even Brahmä, who lives for two paräradhas,

are afraid of Me in My form of time.
COMMENTARY

One may imagine that the heavenly planets and the pleasure experienced there are

eternal, but this is being refuted in this verse. Neither the heavenly planets nor its rulers

are eternal. Even Brahmä is afraid of the Supreme Lord. This is stated in the Vedas:

bhéńäsmäd vätaů pavate bhéńodeti süryaů

bhéńäsmäd agniç candraç ca mĺtyur dhävati paďcamaů
It is out of fear of the Supreme Brahman that the wind is blowing, out of fear

of Him that the sun regularly rises and sets, and out of fear of Him that fire acts.

It is only due to fear of Him that death and Indra, the King of heaven, perform

their respective duties. (Taittiréya Upanińad 2.8)
From this statement, the supreme authority of the Supreme Personality of Godhead

is clearly established, and the belief that Brahmä is the supreme person is refuted.

TEXT 31

GauSa*JaiNTak-MaaRi

JaqvSTauGauau»ek-MaRf-l/aNYaSaaE ))31))

guëäů sĺjanti karmäëicguëo ‘nusĺjate guëän

jévas tu guëa-saŕyukto bhuěkte karma-phaläny asau
It is the material senses that perform pious and sinful activities, it is the three modes

of material nature that inspire the senses to engage in fruitive activities, and it is the

living entity who enjoys the fruit of his karma, with the help of his senses.

COMMENTARY

It was previously described how sinful living entities are degraded to a hellish

condition of life. Now, the question may arise as to whether the living entities are

helpless or are they the master of their own destiny? The answer is that it is the senses

that worship the demigods and perform other ritualistic activities. It is the senses that

enjoy intimate association with another’s wife, and perform other abominable acts, thus

The Nature of Fruitive Activity

141

creating the destiny of the living entity. It is due to being impelled by the three modes

of material nature that the senses create one’s future body. The minute independence

of the living entity consists of how he chooses to associate with the modes of nature. It

is in this way that the living entity experiences suffering or enjoyment of his pious and

sinful acts.

PURPORT

According to the Bhagavad-gétä, one’s activities are impelled by the three modes of

material nature. As long as one thinks himself to be the doer of activities, he remains

on the platform of false ego. Until one comes to the platform of self-realization, he

continues to experience lamentation and illusion. The conditioned soul can be liberated

if he gives up his separatist mentality and engages in the devotional service of the Lord.

When one is under the shelter of the Supreme Personality of Godhead, he is removed

form the disturbing influence of the external energy of the Lord. By the perfection of

devotional service to the Lord, one realizes his original identity of eternity, knowledge,

and bliss, so that he goes to reside in Vaikuëöha, the eternal abode of the Lord.

TEXT 32

YaavTSYaaÓu )

NaaNaaTvMaaTMaNaaeYaavTPaarTaN}Ya&TadEvih ))32))

yävat syäd guëa-vaińamyaŕ tävan nänätvam ätmanaů

nänätvam ätmano yävat päratantryaŕ tadaiva hi
As long as the living entity remains under the control of the three modes of material

nature, he will attain various forms of life, such as a demigod, animal, and so on. As long

as the living entity remains in the bodily concept of life, thinking himself to be the doer,

he will have to experience the good and bad results of his karma.

COMMENTARY

When the living entity is forgetful of his relationship with Kĺńëa, he considers

this material world as ultimate reality. Thus, he wanders among various species of life,

sometimes as a hog, sometimes as a bird, and sometimes as a demigod.

PURPORT

While considering himself to be the doer of activities, the conditioned soul continues

to wander through varieties of material bodies, one after another. In such a condition of

life, one is incapable of understanding that behind this temporary manifestation is the

142

UDDHAVA-GÉTÄ

Supreme Personality of Godhead. Unless one is situated in his constitutional position

as the eternal servant of the Lord, one will remain falsely proud of being the proprietor

of all he surveys, and the performer of heroic activities. In the human form of life, the

conditioned soul may begin to worship five demigods for the fulfillment of his material

desires. In such a situation, one thinks of the material world, which is a creation of the

Lord’s external energy, as being an object of his enjoyment.
TEXT 33

YaavdSYaaSvTaN}aTv&TaavdqěrTaae>aYaMa( )

Ya WTaTSaMauPaaSaqr&STaeMauůiNTaXaucaiPaRTaa> ))33))

yävad asyäsvatantratvaŕ tävad éçvarato bhayam

ya etat samupäséraŕs te muhyanti çucärpitäů
As long as the living entities remain dependent upon fruitive activities under the

control of the modes of nature, they will continue to fear because I am the giver of

the results of karma. Those who accept the material concept of life, taking this cosmic

manifestation to be factual, will devote themselves to material enjoyment and therefore

remain absorbed in lamentation and illusion.

COMMENTARY

Here, the Supreme Lord chastises those who say that the path of material enjoyment

is auspicious. Those who praise the performance of fruitive activities are themselves

tormented by lamentation and illusion.

PURPORT

The living entity is trapped in a network of illusion. Even if he can understand that

he is dependent upon someone superior, he is not inclined to serve the Supreme Lord.

This causes him to suffer in so many ways, however. Dreaming of sense gratification, the

conditioned soul always fears the destruction of the arrangements he has so carefully

made. Simply engaged in trying to perfect his eating, sleeping, mating, and defending,

of material nature, he glides down to the lower species of life.

Maya has two potencies—the covering potency and the throwing potency. When

one is covered by Maya, he forgets his original consciousness, so that she throws him

into the darkness of ignorance. When one foolishly thinks that he is independent of the

Supreme Lord, he becomes enamored by temporary material objects, hoping to enjoy

sense gratification. The result is that when a person grows older, his life becomes filled

The Nature of Fruitive Activity

143

with fear and anxiety. A conditioned soul falsely considers himself to be in control of

his life, but because he is not in control, he is forced to suffer against his will. Truthfully,

material life is abominable. It is only due to illusion that we think it to be satisfactory.

TEXT 34

k-al/ AaTMaaGaMaael/aek->Sv>aavaeDaMaR Wvc )

wiTaMaa&bhuDaaPa[ahuGauR
käla ätmägamo lokaů svabhävo dharma eva ca

iti mäŕ bahudhä prähur guëa-vyatikare sati
Due to the interaction of the three modes of material nature, the conditioned souls

described Me in various ways as the time, the soul, the religious principles, the universal

form, one’s own nature, and so on.
COMMENTARY

According to some opinion, the material nature, time, the scriptures, and the soul

are eternal. The word svabhäva means “nature,” which is attributed to a conditioned

soul. When the three modes of material nature cover the intelligence of the living

entity, he considers the form of the Lord as a creation of mäyäçakti. This misconception

can be removed by the will of the Lord and thus everyone should strive to get freed from

the bondage of karma and engage in the devotional service of the Lord.

PURPORT

When the intelligence of the conditioned soul is covered by the external energy

of the Lord, he forgets the Supreme Personality of Godhead. In such a condition, some

people refer to Him as time, some refer to Him as the Vedic literature, some refer to Him

as nature, and some refer to Him as religious principles. In this way, various fragmental

understandings of the potencies of the Lord are understood.

TEXT 35

é[qoÖv ovac

Gau )

Gauaae ))35))

144

UDDHAVA-GÉTÄ

çré-uddhava uväca

guëeńu vartamäno ‘pi deha-jeńv anapävĺtaů

guëair na badhyate dehé badhyate vä kathaŕ vibho

Çré Uddhava said: My dear Lord, the souls of this world are conditioned by the three

modes of material nature and thus they experience the happiness and distress that results

from the activities performed under their direction. How can the conditioned souls be

considered as independent? One can argue that the living entity is spiritual in nature

and thus has nothing to do with this material world. If this is the fact, then how has he

become bound up by nature?

COMMENTARY

It appears to ordinary people that even liberated souls also eat, sleep, walk, talk, and

perform other similar activities, just as they do. Considering this, how can it be said

that a liberated soul is not bound by his gross and subtle bodies, which act under the

direction of the three modes of material nature? It may be questioned that if the soul is

like the sky in that it never mixes with anything, then how it became conditioned by

material nature? Uddhava presents such arguments just to clear up the understanding

of actual spiritual life.

PURPORT

Conditioned souls under the influence of the three modes of material nature

describe the Absolute Truth as nonexistent, or as possessing material qualities, or as

being devoid of all qualities, or as being a neuter object like a eunuch. How can a spirit

soul, who is now conditioned by the modes of nature, be freed from the bodily concept

of life? If the transcendental spirit soul is never actually touched by Maya, then why is

he referred to as conditioned?

TEXTS 36-37

k-Qa&vTaeRTaivhreTkE-vaRjaYaeTal/+a

ik&->auĹqTaaeTaivSa*JaeC^YaqTaaSaqTaYaaiTava ))36))

WTadCYauTaMaeb]UihPa[én&Pa[énivda&vr )

iNaTYabÖaeiNaTYaMau˘- Wk- WveiTaMae>a]Ma> ))37))

kathaŕ varteta viharet kair vä jďäyeta lakńaëaiů

kiŕ bhuďjétota visĺjec chayétäséta yäti vä

The Nature of Fruitive Activity


etad acyuta me brühi praçnaŕ praçna-vidäŕ vara

nitya-baddho nitya-mukta eka eveti me bhramaů

145

O Acyuta, the living entity is sometimes described as eternally conditioned and

at other times as eternally liberated. Because of this, I am not able to understand the

actual situation of the living entity. My Lord, You are the best of those who are expert

in answering philosophical questions. Please explain to me the symptoms by which one

can tell the difference between a living entity who is eternally liberated and one who is

eternally conditioned. In what ways are they situated, and how do they enjoy life, eat,

evacuate, lie down, sit, and move about?

COMMENTARY

Uddhava says, “As long as the living entities identify themselves as products of

matter, they continue to remain conditioned by the illusory energy. As soon as they are

free from this misconception, they become liberated from material bondage. If this is a

fact, then how can I recognize who is liberated and who is conditioned?”

Uddhava goes on to say, “Both liberated and conditioned souls eat, pass stool and

urine, sleep, sit, walk, and talk. How can I recognize who is performing these activities

under the direction of the modes of nature, and who is acting free from Maya’s influence?

Personalities like Dattätreya and Bharata were eternally liberated souls, whereas

Devadatta and Yajďadatta were eternally conditioned souls. Since their bodily activities

appear similar, I am confused, being unable to differentiate between them. Therefore,

please tell me how one can recognize an eternally conditioned soul and an eternally

liberated soul.”

PURPORT

In the Caitanya-caritämĺta (Madhya 20:109 & 20:117) it is stated:

jévera ‘svarüpa’ haya—kĺńëera ‘nitya-däsa’

kĺńëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça’
It is the living entity’s constitutional position to be an eternal servant of Kĺńëa

because he is the marginal energy of Kĺńëa and a manifestation simultaneously

one with and different from the Lord.
kĺńëa bhuli’ sei jéva anädi-bahirmukha

ataeva mäyä täre deya saŕsära-duůkha