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325 his capacity. Remaining unattached to family life and fixed in devotion to the Supreme Lord, a householder may finally accept the vänaprastha äçrama, or if he has a grown up son, he may directly take sannyäsa in order to completely devote his time to the worship of the Supreme Lord. But persons who are extremely lusty after women, who have no power of discrimination, and who are mad after earning wealth and amassing possessions, remain in constant anxiety over the well-being of their family members and are doomed to take their next birth in a lower species of life. TEXTS 1-2 é[qoÖv ovac YaSTvYaai>aihTa>PaUv|DaMaRSTvŮi˘-l/+a ) v YaQaaNauďqYaMaaNaeNaTviYa>ai˘-Na*R SvDaMaeR After hearing from Kĺńëa about the processes of jďäna-yoga, bhakti-yoga, and attaining perfection. The Supreme Lord had previously said: 326 UDDHAVA-GÉTÄ creation took place, I imparted the Vedic knowledge to Brahmä because I Myself am the principles of religion enunciated therein. (Çrémad-Bhägavatam 11.14.3) Religious principles are delineated in the Vedic literature. Devotional service, which is the perfection of religion, is divided into three categories— kevalä-bhakti, pradhänébhütä-bhakti and guëébhütä-bhakti. Of the three, kevalä-bhakti can be executed by members of all the äçramas. Indeed, even those who are outside the purview of the varnäçrama society can engage in unmotivated devotional service if they faithfully associate with saintly devotees. There is no other way for attaining perfection other than to attain the association of pure devotees. The Lord has confirmed this:
If one associates with saintly devotees then he can attain pure devotional service, whether he follows the principles of varnäçrama or not.
devotees and from the execution of one’s occupational duties. The Supreme Lord alone knows how one can receive the seed of the creeper of devotional service unto Him. The word bhakti in this verse refers to pradhänébhütä-bhakti and guëébhütä-bhakti. TEXTS 3-7 Pauraik-l/MahabahaeDaMa|ParMak&-Pa[>aae ) YataeNah&SaćPae Lord Kĺńëa’s Description of the Varëäçrama System Sa wdaNaq&SauMahTaak-ale/NaaiMa}ak-XaRNa ) NaPa[aYaae>aivTaaMaTYaRl/aeke-Pa[aGaNauXaaiSaTa> ))4)) v˘-ak-TaaRivTaaNaaNYaaeDaMaRSYaaCYauTaTae>auiv ) Sa>aaYaaMaiPavEirHCYaa&Ya}aMaUiTaRDara>k-l/a> ))5)) k-}aaRiv}aaPa[vŁ-ac>avTaaMaDauSaUdNa ) TYa˘e-MahqTale/devivNaí&k->Pa[v+YaiTa ))6)) Tatv&Na>SavRDaMaRjDaMaRSTvŮi˘-l/+a ) YaQaaYaSYaivDaqYaeTaTaQaav O mighty armed-one! My dear Lord, previously, as Lord Haŕsa, You spoke to Lord Brahmä about the religious principles that bring supreme happiness to the follower. My dear Mädhava, much time has now passed, so that what You had previously instructed will soon be forgotten. O subduer of the enemy, O Lord Acyuta, You are the sole protector of religious principles. My dear Lord Madhusüdana, You are the actual propounder of religious principles. When You return to Your own abode, who will continue to propagate the true understanding of religious principles? My dear Lord, as the perfect knower of religious principles, please describe to me the path of devotional service, and tell me the qualifications of one who is to traverse this path. 328 UDDHAVA-GÉTÄ COMMENTARY There are eighteen divisions of knowledge, as described in the Vedic literature: the four Vedas—Ĺg, Säma, Yajur, and Atharva—Puräëas, Nyäya-çästra, Mémamsä, Dharma-çästra, Kalpa, Vyäkaraëa, Nirukta, Jyotińa, Chanňa, Ayurveda, Dhanurveda, Gandharvaveda, and Artha-çästra. PURPORT In the beginning of creation, the first created being, Brahmä, received knowledge of the supreme religious principles from Lord Haŕsa. From Him, Brahmä and the
the course of time, however, misguided transcendentalists began to practice the supreme religious principles, which are based on the devotional service of the Lord, in a perverted manner. When a pure spirit soul becomes materially contaminated, he gives up the supreme religious principle of devotional service to the Lord and becomes inclined to perform fruitive activities, engage in the cultivation of knowledge, or endeavor for perfection in mystic yoga. These activities are illusory because they are based on the material conception of life and have nothing to do with the constitutional position of the living entity. Sanätana dharma refers to devotional service alone.
é[qXauk- ovac wTQa&Sv>a*TYaMau:YaeNaPa*í>Sa>aGavaNhir> ) Pa[qTa>+aeMaaYaMaTYaaRNaa&DaMaaRNaahSaNaaTaNaaNa( ))8)) çré-çuka uväca Itthaŕ sva-bhĺtya-mukhyena pĺńöaů sa bhagavän hariů prétaů kńemäya martyänäŕ dharmän äha sanätanän Çré Çukadeva Gosvämé said: Çré Uddhava, the foremost of devotees, thus inquired from the Lord. The Supreme Personality of Godhead, Çré Kĺńëa, was pleased to hear the words of His devotee, and for the benefit of everyone, He described eternal religious principles. TEXT 9 é[q>aGavaNauvac DaMYaR WzTavPa[énaeNaE>é[eYaSak-raeNa* v Lord Kĺńëa’s Description of the Varëäçrama System çré-bhagavän uväca dharmya eńa tava praçno naiůçreyasa-karo nĺëäm varëäçramäcäravatäŕ tam uddhava nibodha me 329 The Supreme Lord said: My dear Uddhava, your question is glorious because it is in accordance with religious principles and thus leads the followers of varëäçrama to life’s ultimate goal, pure devotional service. Now, listen attentively as I talk about eternal religious principles. COMMENTARY The word dharman refers to the supreme religious principles. PURPORT The religious principles prescribed for ordinay men are far different from eternal religious principles prescribed for the devotees of the Lord. Ordinary persons are materialistic and so their religious principles are simply meant to gradually elevate them to the mode of goodness. Discussion of eternal religious principles are the most auspicious topics for civilized human beings. The varëäçrama system is a social order based upon religious principles that gradually leads one to the point of Kĺńëa consciousness.
AadaEk*-TaYauGaev k*-Tak*-TYaa>Pa[JaaJaaTYaaTaSMaaTk*-TaYauGa&ivdu> ))10))
Çré Kĺńëa is instructing Uddhava about varnäçrama-dharma, beginning from its inception.
330 UDDHAVA-GÉTÄ PURPORT The period of time when human beings were not polluted by the three modes of material nature is called Kĺta-yuga, or Satya-yuga. Ekäyaëa paddhati refers to the period of time when the varëas were not divided. That undivided varëa was known as haŕsa. The Supersoul is referred to as haŕsa and the devotees are those who are maintained by the haŕsa.
ved>Pa[ oPaaSaTaeTaPaaeiNaďah&Sa&Maa&Mau˘-ik-iLbza> ))11))
The four legs of the bull represent the four parts of the Lord’s opulence as manifested in this world. The condensed form of the Lord’s holy name in the form of oŕ is the
origin of the Vedas. }aeTaaMau%eMaha>aaGaPa[a ivŰaPa[adur>aUtaSYaa AhMaaSa&i}av*NMa%> ))12))
Lord Kĺńëa’s Description of the Varëäçrama System COMMENTARY 331 The Supreme Lord said: “From the heart of My universal form appeared the three Vedas, and from them appeared the three kinds of sacrifice, known as hautra, ädhvaryava, and audgätra.” It is described in the scriptures that Lord Vińëu appeared in His form as Yajďa. PURPORT When one leg of religion was lost, the three Vedas— Ĺg, Säma, and Yajur—came into being. The three performers of Vedic sacrifices, known as hotä, udgäta, and
ivPa[+ai}aYaiv$(XaUd]aMau%bahUĺPaadJaa> ) vEraJaaTPauĺzaÂaTaaYa AaTMaacarl/+a In the beginning of creation, the natural propensities of the spirit souls were manifest but gradually, in the course of time, their qualities and nature became contaminated.
The four social orders of human society came into existence from four parts of the Lord’s universal form—His mouth, arm, thighs, and legs. In this way, human beings were divided into four classes, according to their qualities and propensities for work. TEXT 14 Ga*haé[MaaeJagaNaTaaeb]řcYa|ôdaeMaMa ) v+a>SQal/aÜNaevaSa>SaNNYaaSa>iXariSaiSQaTa> ))14))
332 UDDHAVA-GÉTÄ The married order of life, the gĺhastha äçrama, appeared from the loins of My universal form, and the celibate students, the bramacarya äçrama, appeared from My heart. The forest-dwelling retired order of life, the vänaprastha äçrama, appeared from My chest, and the renounced order of life, the sannyäsa äçrama, appeared from My head. COMMENTARY The heart is considered to be below the chest. TEXT 15 v AaSaNPa[k*-TaYaaeNa›Naa&NaqcENascaetaMaaetaMaa> ))15))
The brähmaëas and sannyäsés are situated on the head of the universal form of the Lord, and are thus considered to be the most important members of the social body. The çüdras and gĺhasthas are situated on the legs and abdomen of the universal form of the Lord and so they are considered to be inferior in status. Everyone is born with a particular intelligence and social position and in consideration of these, one is placed within the varëäçrama system.
The brähmaëa varëa and the sannyäsa äçrama are situated in the highest position of the Lord’s universal form, and thus they are in the topmost positions of society. Because kńatriyas and vänaprasthas are situated on the Lord’s arms and chest, they are also considered to be in superior positions. The vaiçya varëa and bramacarya äçrama are situated on lower limbs of the universal form and so they are accepted as inferior statuses. The çudras and gĺhasthas are accepted as having an even lower status. This is the situation of the social and spiritual orders within the varëäçrama system. Lord Kĺńëa’s Description of the Varëäçrama System TEXT 16 XaMaaedMaSTaPa>XaaEc&SaNTaaez>+aaiNTaraJaRvMa( ) MaŮi˘-ędYaaSaTYa&b]řPa[k*-TaYaiSTvMaa> ))16))
Peacefulness, control of the senses, austerity, cleanliness, satisfaction, forgiveness, simplicity, devotion to Me, compassion, and truthfulness are the natural qualities of brähmaëas. COMMENTARY The phrase mad-bhakti refers to guëébhütä-bhakti. PURPORT One cannot find much lust or anger in the nature of a brähmaëa. For this reason, a brähmaëa does not indulge in unrestricted sense gratification but instead, takes pleasure in discussing devotional literature. Purity, steadiness due to an absence of dissatisfaction, tolerance, simplicity, inclination toward the Lord’s service, compassion for all living entities, and truthfulness—these eight characteristics are to be found in brähmaëas. TEXT 17 TaeJaaebl&/Da*iTa>XaaEYa|iTaiTa+aaEdaYaRMauŰMa> ) SQaEYa|b]řNYaMaEěYa|+a}aPa[k*-TaYaiSTvMaa> ))17))
Kńatriyas naturally possess great prowess, patience, heroism, tolerance, magnanimity, enthusiasm, steadiness, devotion, and leadership.
334 UDDHAVA-GÉTÄ TEXT 18 AaiSTaKYa&daNaiNaďac AdM>aaeb]řSaevNaMa( ) ATauiírQaaeRPacYaEvŒXYaPa[k*-TaYaiSTvMaa> ))18))
Faith in Vedic culture, an inclination to give charity, freedom from pride, service to the brähmaëas, and a perpetual desire to accumulate more and more money are the natural qualities of the vaiçyas. PURPORT True vaiçyas are not mere businessmen. They have faith in the eternity of the soul, take pleasure in giving charity, are free from false pride, serve those who are well-versed in the Vedic literature, and have a continuous thirst for accumulating wealth. TEXT 19 Xaué[Uz Ta}al/BDaeNaSaNTaaez>XaUd]Pa[k*-TaYaiSTvMaa> ))19))
In Vedic society, çudras are satisfied by whatever they receive as remuneration for services rendered because the higher classes of men are trained to be charitable toward
those who are less fortunate, and thus they never lack the necessities of life. AXaaEcMaNa*Ta&STaeYa&NaaiSTaKYa&XauZk-ivGa]h> ) k-aMa>§-aeDaęTazRęSa>aavae_NTYaavSaaiYaNaaMa( ))20))
Lord Kĺńëa’s Description of the Varëäçrama System 335 Lack of cleanliness, dishonesty, thievery, very little faith in God, unnecessary quarrel, lust, anger, and great hankering are the nature of the lowest among men, who are outside the varëäçrama system. COMMENTARY This verse describes the qualities of those who live outside the varëäçrama system. Such persons are referred to as antyaja.
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