Introduction a Introduction
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220 UDDHAVA-GÉTÄ dear Lord Kĺńëa, how can a person who possesses genuine knowledge act just like a dog or a donkey? PURPORT Due to an absence of foresight, dogs, asses, and goats put themselves into great danger. A dog steals food, at the risk of being beaten or killed, and he often approaches a bitch for sex, even though she bares her teeth and snarls, threatening him with severe injury. An ass approaches a female ass for sex simply to be kicked by her hind legs. He carries a heavy burden all day long, simply for a little grass that is available everywhere. A goat is being taken to the slaughterhouse and yet, even in that situation, he happily approaches a female goat for sex. Similarly, most human beings, being without the understanding that the acts of sense gratification are the very causes of their suffering, indulge themselves without restriction. Uddhava wants to know why human beings are generally mad after sense gratification, even when they know that it will simply cause them miseries in the future. TEXTS 9-10 é[q>aGavaNauvac AhiMaTYaNYaQaabuiÖ>Pa[MataSYaYaQaaôid ) oTSaPaRiTarJaaegaaer&TaTaaevEk-airk&-MaNa> ))9)) rJaaeYau˘-SYaMaNaSa>SaŞLPa>Saivk-LPak-> ) TaTa>k-aMaaeGau çré-bhagavän uväca aham ity anyathä-buddhiů pramattasya yathä hĺdi utsarpati rajo ghoraŕ tato vaikärikaŕ manaů rajo-yuktasya manasaů saěkalpaů sa-vikalpakaů tataů kämo guëa-dhyänäd duůsahaů syäd dhi durmateů The Supreme Lord said: O Uddhava, an ignorant person falsely identifies himself with the material body and mind. In this consciousness, the mode of passion, which simply causes distress, overwhelms the mind, which is born of the mode of goodness. The mind, under the influence of the mode of passion, functions by accepting and rejecting things, in the hopes of making material advancement. As a result, by constantly thinking of the products of the modes of material nature, a foolish person becomes afflicted with unbearable material longings. The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 221 COMMENTARY The Supreme Lord says: “Those who thirst for sense gratification cannot be called learned men, although they think of themselves as very intelligent.” Although such foolish persons criticize the miseries of material life in innumerable books, songs, newspapers, television programs, civic committees, etc., they cannot desist from material life for a single moment. The process by which one is helplessly bound in illusion is clearly described herein.
The words saěkalpaů sa-vikalpakaů in this verse indicate that materialistic people are continually making plans in the hopes of attaining happiness and avoiding suffering. Any sane person must admit that inspite of all such plans, material life is simply full of miseries. The mind is a creation of the mode of goodness and thus it is not meant for absorption in attempts to fulfill the animalistic propensities, which are impelled by the lower modes of passion and ignorance.
k-raeiTak-aMavXaGa>k-MaaR du>%aedkRi In the hopes of increasing his material enjoyment, a person of uncontrolled senses performs many activities, although he knows very well that they will ultimately bring him misery. PURPORT Being driven by material desires, materialistic people who are controlled by their senses invite unlimited distress.
rJaSTaMaae>Yaa&YadiPaivÜaiNvi+aáDaq>PauNa> ) ATaiNd]TaaeMaNaaeYauĹNdaezd*iíNaRSaÂTae ))12))
When the mind of an intelligent person is disturbed by the modes of passion and ignorance, he should carefully control his mind. By clearly seeing the contamination of the modes of nature, he does not become attached. COMMENTARY Even though learned people are sometimes disturbed by the modes of passion and ignorance, coming under their control, they do not become attached, due to understanding the inauspicious consequences. PURPORT Although a learned person’s mind may become disturbed because of its nature of accepting and rejecting the things of this world, because he knows that he will incur sin if he indulges in acts of passion and ignorance, he does not allow himself to be deviated from his religious life.
APa[Mataae_NauYauĹqTaMaNaaeMaYYaPaRYaH^NaE> ) AiNaivR< The word atandrita means “cautious.” One should never be diverted by sense gratification. Where should one fix his mind? The Supreme Lord is herein giving the
The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 223 answer: “On Me.” If one is unable to fix the mind on the Lord in the beginning, don’t be discouraged but continue one’s practice to gradually make advancement.
Those who are trying to absorb their minds in thought of the Supreme Lord should give up all desires for enjoying the objects of the external world. They should remain enthusiastically engaged in the service of the Lord, while practicing äsanas, präëäyäma, and so on.
WTaavaNYaaeGa AaidíaeMaiC^ZYaE>SaNak-aidi>a> ) SavRTaaeMaNa Aak*-ZYaMaYYaÖaveXYaTaeYaQaa ))14))
é[qoÖv ovac YadaTv&SaNak-aid>YaaeYaeNaćPae YaaeGaMaaidívaNaeTad]UPaiMaC^aiMaveidTauMa( ))15)) é[q>aGavaNauvac Pau}aaihr PaPa[C^u>iPaTar&SaU+Maa&YaaeGaSYaEk-aiNTak-IMGaiTaMa( ))16)) The phrase aikäntikéŕ gatim means “the ultimate goal.” SaNak-adYa Ocu> Gau k-QaMaNYaaeNYaSaNTYaaGaaeMauMau+aaeriTaiTaTaqzaeR> ))17)) The sons of Brahmä said to their father: Human beings are naturally attached to sense gratification, and this attachment is firmly rooted within their minds. How is it
possible for a person who wishes to conquer the urges for material enjoyment to cut off the relationship between the sense objects and the mind?
An intelligent person must understand that as long as he remains conditioned by material nature, the modes of nature will constantly disturb him with enticements for
sense gratification. If one falls victim to such allurements, the perfection of life will remain unachieved.
é[q>aGavaNauvac Wv&Pa*íaeMahadev>SvYaM>aU>aURTa>aavNa> DYaaYaMaaNa>Pa[énbqJa&Naa>YaPaŰTak-MaRDaq> çré-bhagavän uväca evaŕ pĺńöo mahä-devaů svayambhür bhüta-bhävanaů dhyäyamänaů praçna-béjaŕ näbhyapadyata karma-dhéů The Supreme Lord said: My dear Uddhava, Brahmä, who is born from My body, and who is the creator of the living entities within this material world, being the best among the demigods, seriously considered how to answer the question of his sons, headed by Sanaka. The intelligence of Brahmä, however, was affected by his activities of creation and so he could not discover the essential answer to their question. COMMENTARY The Supreme Lord said: Brahmä is the best among the demigods, and the creator of the living beings. And yet, even after much consideration, he could not understand the actual answer of the question placed before him by his sons. This was due to the fact that his intelligence had been affected by his activities of creation, which were performed with material attachment. PURPORT Because of being attached to his activities of creation, Prajäpati Brahmä, the creator of the living entities, was unable to answer the question of his sons.
SaMaaMaicNTaYaŐev>Pa[énPaariTaTaqzRYaa ) TaSYaah& h&SaćPae The Supreme Lord said, “While thinking over the answer to his sons’ question, Brahmä absorbed his mind in meditation upon Me. Just to show him mercy, I revealed Myself to Brahmä by appearing before him in My form as Haŕsa. As the haŕsa, or swan, is able to separate milk from water, I appeared to separate Brahmä’s intelligence from the modes of material nature.”
Being unable to answer the question of Sanaka, Brahmä began to meditate on the Supreme Lord. At that time, the Lord assumed the form of Haŕsa and appeared before Brahmä. Brahmä then inquired from Haŕsa about His identity. TEXT 20 d*îaMaaMTa oPav]JYak*-TvPaadai>avNdNaMa( ) b]řa wTYah&MauiNai>a>Pa*íSTatviJajaSaui>aSTada ) YadvaecMah&Tae>YaSTaduÖviNabaeDa Mae ))21))
vSTauNaaeYaŰNaaNaaTv AaTMaNa>Pa[én wRd*Xa> ) k-Qa&ga$e=TavaeivPa[av˘u-vaRMaek- Aaé[Ya> ))22))
The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 227 vastuno yady anänätva ätmanaů praçna édĺçaů kathaŕ ghaöeta vo viprä vaktur vä me ka äçrayaů My dear brähmaëas, if you believe that I am also a jéva soul and that there is no ultimate difference between us—because all souls are ultimately one without individuality—your question does not seem relevant. Because the spirit soul has no designations, such as caste, on what basis should I answer your question? COMMENTARY The Haŕsa incarnation said: My dear brähmaëas, you ask Me, “Who are You?” because you consider Me to be a living entity like yourselves. Do you think that I possess a material body, or do you think that I am the Supreme Lord? If you consider Me to be a living entity, then as a pure spirit soul, on what basis can I distinguish Myself from you? How could you ask Me such a question? PURPORT If there is no difference between the Supreme Lord and the living entities, then there is also oneness of the person who is questioning and the person who is answering. Who should ask a question and to whom? The actual purport of Lord Haŕsa’s statement is that the spirit soul and the Supersoul are separate identities.
PaÄaTMake-zu>aUTaezuSaMaaNaezucvSTauTa> ) k-ae>avaiNaiTav>Pa[énaevacarM>aaeůNaQaRk-> ))23))
In the previous verse, the Lord indicated that if the sages accepted the impersonal philosophy that all living beings are ultimately one, then the question “Who are You?”
made no sense. In this verse, the Lord rejects the false conception that the self is the material body, which is composed of five gross material elements. The sages might argue that even among learned persons, it is a matter of courtesy to ask questions and give answers. After all, the Lord had addressed them as brähmaëas, and thus had also acted according to social conventions. To answer this argument, the Lord says, “My addressing you as brähmaëas would have no meaning if we are ultimately one. I merely reciprocated with your way of speaking to Me. If we are ultimately one, then neither of our statements has any meaning.”
The Absolute Truth is one, but a living entity’s material body, which is made of the five gross material elements, is different from other material bodies. The sages had already seen their father worship the lotus feet of the Lord and so there was no need for their question.
MaNaSaavcSaad*íyaGa*ůTae_NYaErPaqiNd]YaE> ) AhMaevNaMataae_NYaidiTabuDYaßMaĹSaa ))24))
The Lord here explains that since everything is the expansion of His potency, He is not different from anything. Nothing can exist separately from the Supreme Personality of Godhead, and thus everything shares in the Lord’s nature. PURPORT The Supreme Lord is one without a second. Therefore, whatever one perceives with his eyes and other senses must be considered in relationship with the Supreme Lord.
Gau JaqvSYadeh o>aYa&Gau The Haŕsa-avatära Answers the Questions of the Sons of Brahmä 229 guëeńv äviçate ceto guëäç cetasi ca prajäů jévasya deha ubhayaŕ guëäç ceto mad-ätmanaů My dear sons, the mind has the propensity to enter into material sense objects, and material sense objects enter into the mind. However, both the mind and the material sense objects are designations that cover the pure spirit soul, who is My eternal part and parcel. COMMENTARY The sons of Brahmä thought, “My dear Lord, if we are unintelligent, You definitely stated that everything is a manifestation of You alone because everything is the expansion of Your potency. It thus appears that there is an intimate relationship between the mind and the objects of the senses. We simply want to ascertain how the mind can be detached from the objects of the senses and please be merciful and enlighten us.” The Lord replied, “My dear sons, what you say is very true. Although the living entities are My eternal parts and parcels, in conditioned life they artificially identify with the mind and thus become attracted to enjoy the objects of the senses. As long as the soul identifies with the mind, desires for sense gratification will continue to harass him. But, because the mind and sense objects actually have no conection with the soul, they should be rejected. In this way, one can become free from the dualities of material existence.”
The conditioned living entities in the material world are under the control of the three modes of material nature, whereas the Supreme Personality of Godhead, being eternally liberated, is transcendental to the three modes of material nature. Material sense objects enter into the minds of the conditioned living entities, and their minds run after the material sense objects. TEXT 26 Gau Gau It is very difficult to restrain the mind from the object of the senses, because of the mind’s false ego. Becoming detached from the mind does not mean that one stops
thinking, but instead means that one must purify the mind of its material propensities by engaging it in the devotional service of the Lord. It is practically seen that the
objects of the senses enter the mind at every moment, as if flowing in a continuous stream. Considering this, how is it possible to detach the mind from thoughts of sense
gratification? Such an endeavor appears to be an attempt to deny the mind’s very existence. What is required is to engage the objects of the senses in the proper way—for
the satisfaction of the Supreme Personality of Godhead. In this way, there will be no harm of sense objects entering the mind because the intelligence will dictate that they
all be used in devotional service and not for personal enjoyment. There is no question of artificial renunciation, which can serve no useful purpose. Without engagement in the
devotional service of the Lord, mere renunciation is of no lasting value. While residing in this material world, one engages in the service of the three modes of material nature. It is the modes of nature that capture one’s mind. Therefore, one
should come to understand how the individual soul and the Supersoul are both fully transcendental to the three modes of material nature.
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