Introduction a Introduction

TEXTS 22-23

Üe ASYabqJaeXaTaMaUl/ińNaal/>PaÄSk-NDa>PaÄrSaPa[SaUiTa> )

dXaEk-Xaa%aeiÜSauPa ))22))

AdiNTacEk&-f-l/MaSYaGa*Da]aGa]aMaecra Wk-Mar )

h&SaaYa Wk&-bhućPaiMaJYaEMaaRYaaMaYa&vedSavedvedMa( ))23))

dve asya béje çata-mülas tri-nälaů paďca-skandhaů paďca-rasa-prasütiů

daçaika-çäkho dvi-suparëa-néňas tri-valkalo dvi-phalo ‘rkaŕ pravińöaů
adanti caikaŕ phalam asya gĺdhrä gräme-carä ekam araëya-väsäů

haŕsä ya ekaŕ bahu-rüpam ijyair mäyä-mayaŕ veda sa veda vedam
This tree of material existence has two seeds—piety and impiety. The unlimited

material desires are its roots, the three modes of material nature are its trunks, the five

material elements are its branches, the eleven senses are its sub-branches, and the five

sense objects are its juice. Air, bile, and mucous are its three layers of bark. Happiness

and distress are its fruit, and the individual soul and the Supersoul are the two birds that

live in this tree. This tree extends up to the sun. Lusty householders enjoy one of the

fruits of this tree (distress), and swan-like sannyäsés enjoy the other fruit (happiness).

One who, with the help of the worshipable spiritual master, can understand this tree to

be a manifestation of the Supreme Lord actually knows the confidential meaning of the

Vedas.

COMMENTARY

In this verse, the tree of material existence is being described. Piety and impiety are

the two seeds of this tree. The unlimited material desires of the living entities are its

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UDDHAVA-GÉTÄ

roots, and the modes of material nature are its trunks. The five material elements are

its branches, the five sense objects are its juice, the eleven senses are its sub-branches,

and the individual soul and the Supersoul are two golden birds who reside in a nest in

that tree. Air, bile, and mucous are the tree’s three layers of bark and happiness and

distress are its fruit. This tree extended up to the sun. Lusty householders enjoy one

of the fruits, in the form of distress. For the conditioned souls, both heaven and hell

are miserable. The swan-like sannyäsés enjoy another fruit of this tree, in the form of

happiness. Knowledge of the Absolute truth is always relishable. One who, with the help

of the worshipable spiritual master, understands the various manifestations of the one

Supreme Lord actually realizes the confidential purport of the Vedas.

PURPORT

All gross and subtle forms of existence, and the tree of material existence itself,

which is born from karma performed since time immemorial, are inseparably connected

to each other, just like the horizontal and vertical threads of a cloth. The Supreme

Lord is the origin of the cause of creation, in the form of Brahmä, and the effect, in

the form of the universe. The tree of material existence produces flowers in the form

of material happiness and distress, and fruits in the form of bondage and liberation. By

the influence of karma, piety and impiety are created. Material desires are the cause

of committing pious and sinful activities. The three trunks of this tree are the three

modes of material nature, the five material elements are its branches, and the eleven

senses are its sub-branches. Happiness and distress are the fruits of this tree that are

tasted by the conditioned souls. There is a nest in the tree of material existence wherein

two birds—the individual soul and the Supersoul—reside. Air, bile, and mucous are the

coverings of bark of this tree. The material universe extends up to the sun. Those who

are attracted to sense enjoyment suffer distress under the control of material desires.

Those in the renounced order of life who are free from all desires for temporary sense

gratification enjoy happiness even in this life. When one can see the Supreme Lord as

the ultimate cause of everything, then his knowledge is perfect.

TEXT 24

Wv&GaućPaaSaNaYaEk->a˘-yaivŰaku-#=are )

ivv*ęyJaqvaXaYaMaPa[Mata>SaMPaŰcaTMaaNaMaQaTYaJaańMa( ))24))

evaŕ gurüpäsanayaika-bhaktyä vidyä-kuöhäreëa çitena dhéraů

vivĺçcya jéväçayam apramattaů sampadya cätmänam atha tyajästram

Beyond Renunciation and Knowledge

211

With steady intelligence, you should advance to the platform of unalloyed devotional

service by faithful worship of the spiritual master. With the sharpened axe of transcendental

knowledge, you should cut off the subtle material coverings of the soul. Upon realizing

the Supreme Personality of Godhead, you should then give up the axe of transcendental

knowledge.

COMMENTARY

Lord Kĺńëa said to Uddhava, “Try to understand this tree of material existence and

thus make your life successful. By the sharp axe of such knowledge, you can cut to pieces

your gross and subtle bodies, which are manifestations of the three modes of material

nature. After attaining realization of the Supersoul, you can then discard the weapon

of transcendental knowledge. Whatever I am speaking is just what I had taught Arjuna

in the Bhagavad-gétä.”

PURPORT

An intelligent person, desirous of freedom from material existence, should take

shelter of a bona fide spiritual master and render service to him, considering him to

be the topmost devotee of the Supreme Lord. While engaged in the devotional service

of the Supreme Lord, one should destroy all obstacles with the axe of transcendental

knowledge. In this way, one can come to transcend the three modes of material nature.

By awakening knowledge of one’s relationship with the Supreme Lord, one can

become freed from material bondage and attain all auspiciousness by engaging in the

devotional service of the Supreme Lord.

Thus ends the translation of the sixth chapter of the Uddhava-géta, entitled “Beyond

Renunciation and Knowledge” with the commentaries of Çréla Viçvanätha Cakravarté

Öhäkura, and chapter summary and purports by Çréla Bhaktisiddhänta Sarasvaté

Öhäkura.

CHAPTER 7
THE HAŔSA-AVATÄRA ANSWERS THE QUESTIONS OF THE SONS OF BRAHMÄ

CHAPTER SUMMARY
In this chapter, Lord Çré Kĺńëa explains how the conditioned souls become bound

by the three modes of material nature due to being full of desires for sense gratification.

The means for liberating the conditioned souls is also discussed. In this chapter, the Lord

tell how He appeared as Lord Haŕsa before Brahmä and his sons, the four Kumäras, and

spoke to them confidentially.

The three modes of material nature—goodness, passion, and ignorance—have no

actual relationship with the eternal soul. One should free himself from the influence

of the lower modes of nature—passion and ignorance—by cultivating the mode of

goodness. Ultimately, one should transcend the mode of goodness by acting on the

platform of pure goodness. The three modes of material nature influence one according

to one’s association with particular types of scripture, water, places, times, recipients of

charity, quality of activities, births, meditations, mantras, rituals, and so on.

Being merged in ignorance, the conditioned soul misidentifies with the material

body, so that the mode of passion conquers the mode of goodness, thus producing misery.

When the mode of passion predominates, the mind becomes filled with insatiable desires

for sense gratification. Those who are tormented by strong urges produced by the mode

of passion become slaves of their senses. Although they can understand that this will

eventually bring on all kinds of misery, they cannot resist the temptation to gratify their

senses. On the other hand, one who is actually intelligent will remain detached from the

objects of the senses by taking shelter of pure devotional service.

213



214

UDDHAVA-GÉTÄ

Lord Brahmä is referred to as the unborn original person within the universe. He

is the secondary creator of the living entities, and he is the ultimate ruler of all the

demigods. And yet even Brahmä is anxious because of his contact with material nature.

Therefore, when he was questioned by his mind-born sons, headed by Sanaka, about the

means for renouncing all desires for sense gratification, he couldn’t conclusively reply.

Therefore, for further enlightenment, he took shelter of the Supreme Personality of

Godhead, so that the Lord appeared before him as the swan incarnation, Lord Haŕsa.

Lord Haŕsa then instructed Brahmä about the nature of the self, the three states of

consciousness (wakefulness, sleep, and deep sleep) and the means for crossing the ocean

of material existence. The sages, headed by Sanaka, became enlightened by hearing the

words of the Lord, and they worshiped Him in a mood of unalloyed devotion.

TEXT 1

é[q>aGavaNauvac

Satv&rJaSTaMawiTaGau )

SatveNaaNYaTaMaaEhNYaaTSatv&SatveNacEv ih ))1))

çré-bhagavän uväca

sattvaŕ rajas tama iti guëä buddher na cätmanaů

sattvenänyatamau hanyät sattvaŕ sattvena caiva hi
The Supreme Lord said: The three modes of material nature—goodness, passion, and

ignorance—pertain to material intelligence, and not to the soul. You should subdue the

modes of passion and ignorance by the cultivation of the mode of goodness, Thereafter, you

should conquer even the mode of material goodness by the cultivation of the transcendental

mode of pure goodness.

COMMENTARY

In this chapter, Lord Çré Kĺńëa explains that one should give up attachment to

the three modes of material nature, and He also describes the history of the Haŕsa

incarnation. In the previous chapter, the Lord concluded that one should destroy the

tree mode of material existence by utilizing the axe of knowledge. Now, in the next

seven verses, He will explain how one can acquire that knowledge. The three material

modes—goodness, passion, and ignorance—are qualities of material intelligence. One

must rise above the state of nescience, which are the cause of material bondage. One

should conquer the modes of passion and ignorance by cultivating the mode of goodness

The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 215

and then the mode of goodness can be transcended stepping onto the platform of pure

goodness.
PURPORT

The subtle elements—the mind, intelligence, and false ego—are material, and

under the influence of the three modes of material nature. The spirit soul, on the other

hand, is completely aloof from matter. One should regain his original condition of life by

curtailing the influence of passion and ignorance, by cultivating the mode of goodness,

and then transcend the influence of mixed material goodness by taking shelter of

transcendental goodness ( viçuddha-sattva).
TEXT 2

SatvaÖMaaeR>aveÜ*ÖaTPau&SaaeMaŮi˘-l/+a )

Saaitvk-aePaaSaYaaSatv&TaTaaeDaMaR> Pa[vTaRTae ))2))

sattväd dharmo bhaved vĺddhät puŕso mad-bhakti-lakńaëaů

sättvikopäsayä sattvaŕ tato dharmaů pravartate
When the conditioned soul becomes firmly situated in the mode of goodness, religious

principles, characterized by devotional service to Me, become prominent in his life. One

can strengthen the mode of goodness by cultivation of those things that are characterized

by goodness.
COMMENTARY

By fixing oneself firmly in the mode of goodness, one can minimize the influence

of the modes of passion and ignorance. When one is situated in the mode of goodness,

he can easily accept devotional service to the Lord. However, without engagement in

devotional service, the cultivation of the mode of goodness is practically useless. How

can one strengthen his position in the mode of goodness? The answer is that by choosing

food, attitudes, work, recreation, etc., strictly in the mode of goodness, one will become

firmly situated in that mode.

PURPORT

The purified mode of goodness is called véçuddha-sattva, or the transcendental

platform on which there is no trace of any other quality. In pure goodness, knowledge

automatically manifests and one can easily understand one’s eternal loving relationship

216

UDDHAVA-GÉTÄ

with Lord Kĺńëa. That is the actual meaning and purpose of dharma, or religious

principles.
TEXT 3

DaMaaeRrJaSTaMaaehNYaaTSatvv*iÖrNautaMa> )

AaXauNaXYaiTaTaNMaUl/aeůDaMaR o>aYaehTae ))3))

dharmo rajas tamo hanyät sattva-vĺddhir anuttamaů

äçu naçyati tan-mülo hy adharma ubhaye hate

When one follows the religious principles of goodness, this practice frees one from

the influence of passion and ignorance. When passion and ignorance are not present, then

their original cause, irreligion, cannot be seen.

COMMENTARY

When the influence of passion and ignorance is vanquished, irreligious principles

that are born of passion and ignorance are also vanquished.

PURPORT

There is no superior quality than purified goodness, which when developed,

vanquishes the qualities of passion and ignorance. When passion and ignorance are

destroyed, then irreligion, which is the origin of these qualities, is also destroyed.

TEXT 4

AaGaMaae_Pa>Pa[JaadeXa>k-al/>k-MaRcJaNMac )

DYaaNa&MaN}aae_QaSa&Sk-araedXaETaeGau
ägamo ‘paů prajä deçaů kälaů karma ca janma ca

dhyänaŕ mantro ‘tha saŕskäro daçaite guëa-hetavaů
Religious scriptures, water, one’s association with one’s children or with people in

general, the particular place, the time, activities, birth, meditation, chanting of mantras,

and purificatory rituals—these vary in quality so that by their association, the modes of

nature become variously prominent.
COMMENTARY

It has already been described that by eating food in the mode of goodness, one’s

existence becomes purified. The next two verses describe objects on the platform of

The Haŕsa-avatära Answers the Questions of the Sons of Brahmä

217

goodness. The word ägama means “religious scriptures”, and the word prajä means

people in general. There are three kinds of religious scriptures—those in the mode of

goodness, those in the mode of passion, and those in the mode of ignorance.

PURPORT

The three material modes are prominent in varieties of people, water, children, time,

place, action, mantras, and so on.
TEXT 5

TataTSaaitvk-MaevEza&YaŰÜ*Öa>Pa[c+aTae )

iNaNdiNTaTaaMaSa&Tatad]aJaSa&TaduPaei+aTaMa( ))5))

tat tat sättvikam evaińäŕ yad yad vĺddhäů pracakńate

nindanti tämasaŕ tat tad räjasaŕ tad-upekńitam
Among the ten items I have just mentioned, the ones that have been praised by great

sages, such as Çréla Vyäsadeva, are those that are sättvika, or in the mode of goodness.

The ones that have been condemned are those that are tämasika, or in the mode of

ignorance, and the ones that have been neglected are those that are räjasika, or in the

mode of passion.

COMMENTARY

The sättvika scriptures have been glorified by the great sages, the tämasika scriptures

have been criticized, and the räjasika scriptures have been ignored, meaning that they

have neither been praised nor criticized.

PURPORT

Among these ten items, the ones that are beneficial and admirable are sättvika, the

ones that are obnoxious are tämasika, and the ones that simply give rise to indifference

are räjasika.

TEXT 6

Saaitvk-aNYaevSaeveTaPauMaaNa(Satvivv*ÖYae )

TaTaaeDaMaRSTaTaaejaNa&YaavTSMa*iTarPaaehNaMa( ))6))

sättvikäny eva seveta pumän sattva-vivĺddhaye

tato dharmas tato jďänaŕ yävat smĺtir apohanam

218

UDDHAVA-GÉTÄ

Until one attains the platform of self-realization and is thus able to give up his illusory

identification with the gross and subtle bodies, which is caused by the three modes of nature,

he should cultivate the mode of goodness. When one’s quality of goodness is enhanced,

religious principles can be practiced, leading to an awakening of one’s transcendental

understanding.

COMMENTARY

One should study those scriptures that are in the mode of goodness and therefore

prescribe detachment from sense gratification and mental speculation. One should not

study the räjasika and tämasika scriptures that propagate the paths of sense gratification

and atheism by means of religious rituals and impersonal philosophy. One should bathe

and quench his thirst with pure water, and remain aloof from contaminated water in

the form of perfume and wine. One should associate with those who are cultivating

detachment from this material world and give up the association of those who aspire

for material enjoyment, and who are sinful. One should reside in a solitary place, in

the association of devotees. One should not be attracted to gambling in casinos or bars.

One should worship the Supreme Lord during the auspicious time of brähma-muhürta

and avoid the sinful influence of the middle of the night. One should conscientiously

perform his prescribed duties, and pious activities should never be performed with a

desire to fulfill one’s lusty ambitions or to give trouble to others. One should receive

an initiation mantra from a bona-fide spiritual master and not take initiation into

the chanting of insignificant çäkta mantras. One should meditate on the Supreme

Personality of Godhead and His pure devotees, and not on lusty women and envious

men. Following the example of Lord Caitanya, one should chant the holy names of

the Lord and not songs that glorify the bondage of lust between men and women.

Purificatory rituals should be accept for the purpose of actual purification, and not for

the purpose of achieving material blessings.

When one tries to cultivate the mode of goodness by following the principles of

religion, transcendental knowledge will awaken within the heart. This knowledge

consists of the eternal nature of the individual spirit soul and the Supreme Personality

of Godhead. Such knowledge frees one from the bodily concept of life and thus destroys

the material designations that cover the conditioned souls. This is the path to eternal

life.

PURPORT

One who diligently remains aloof from the influence of passion and ignorance can

enhance the quality of goodness. Only in this way can one achieve real knowledge

The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 219

and thereby free oneself from the gross and subtle designations that cover his pure

existence.
TEXT 7

ve

Wv&GauXaaMYaiTaTaiT§-Ya> ))7))

veëu-saěgharńa-jo vahnir dagdhvä çämyati tad-vanam

evaŕ guëa-vyatyaya-jo dehaů çämyati tat-kriyaů
When fire is produced from the friction of bamboos in the forest, it burns the source

of its birth, the bamboo forest. Thus, the fire is calmed by its own action. Similarly, the

gross and subtle bodies of the living entities are created by the interactions of the material

modes of nature. If one uses his gross and subtle body to cultivate knowledge of the self,

then such enlightenment destroys the influence of the material modes of nature. Thus,

like the fire, the body and mind are pacified by their own actions in destroying the source

of their birth.

PURPORT

The term guëa-vyatyaya-jaů indicates that the body is generated by the competition

of the three modes of material nature, which exist everywhere in constantly changing

proportions. As fire produced by the friction of bamboo sticks burns a forest and

then becomes extinguished, The gross and subtle bodies, which are generated by the

interaction of the modes of material nature, become pacified when the influence of the

modes of nature is destroyed.
TEXT 8

é[qoÖv ovac

ivdiNTaMaTYaaR>Pa[aYae

TaQaaiPa>auĹTaek*-Z

çré-uddhava uväca

vidanti martyäů präyeëa vińayän padam äpadäm

tathäpi bhuďjate kĺńëa tat kathaŕ çva-kharäja-vat
Çré Uddhava said: Human beings can generally understand that material life

ultimately awards great misery but still, they try to enjoy it as much as they can. My