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355 by crook. Just as the things of this world are temporary manifestations, so is existence in the heavenly planets. According to one’s qualities and activities, one is placed within a particular varëa or äçrama. If there is any difficulty in the execution of one’s prescribed profession, one may take up the profession of a lower varëa. One should live in society and accept material enjoyment in such a way that will not cause a disturbance. One should gradually give up attachment for the material enjoyment that is available in this life and well as the next. TEXT 53 Pau}adaraábNDaUNaa&Sa®Ma>PaaNQaSa®Ma> ) ANaudeh&ivYaNTYaeTaeSvPanaeiNad]aNauGaaeYaQaa ))53))
The association of wife, children, relatives, and friends, should be considered to be like the meeting of travelers at a resting place. One should cultivate a mood of detachment from everything material by carefully considering how nothing is permanent in this world. All of one’s relatives will vanish one day, however affectionate they may be. All objects of this world are temporary, as are the objects one sees in a dream. PURPORT The relationships one has with his wife, children, kinsmen, and friends are temporary, just like the experiences of a dream. While dreaming, one comes in contact with various objects and people, but when he wakes up, all of these vanish. As long as one maintains attachment for such perishable objects, one cannot become steady on the transcendental platform of devotional service, and thus cannot relish the actual flavor of eternal happiness. One who remains attached to the bodily concept of family and friends cannot possibly give up the false egoism of “I” and “mine.” Unless a householder worships child Kĺńëa, his attachment for his children will remain strong. As long as the Lord’s pastimes in mädhurya rasa do not become the subject of one’s meditation, one will continue to think of his wife as the reservoir of
356 UDDHAVA-GÉTÄ all pleasure. Unless one becomes a pure devotee of the Lord, accepting Lord Kĺńëa as one’s only friend, just like Çrédäma, one will not be able to give up the hankering for temporary and superficial material relationships. Until one’s propensity for rendering devotional service to Lord Kĺńëa is awakened, one will continue to foolishly demand service from others. One who is actually intelligent should understand that there can be no satisfaction for the self on any planet within the material world. Therefore, like a traveler who has become very tired while traveling, one should go back home, back to Godhead. Eternal peace is the condition of the faithful servant of Lord Çré Kĺńëa.
wTQa&PairMa*XaNMau˘-aeGa*heZviTaiQavÜSaNa( ) NaGa*hErNaubDYaeTaiNaMaRMaaeiNarhŞ*Ta> ))54))
The word mukta means “detached.” PURPORT While considering how everything in this world is a temporary manifestation, one should continue to perform his occupational duties, maintain his body and the bodies of his family members, and cultivate detachment by remaining at home like a guest. By full engagement in the devotional service of the Lord, one should free himself from the false egoistic conception of thinking, “I am the enjoyer and all that I possess is mine.” Such a false conception can be counteracted by thinking, “I belong to Kĺńëa and Kĺńëa belongs to me.” To free oneself from attachment for one’s body, friends, and so on, one should engage in the service of Lord Hari with firm determination, whether one lives at home or resides in the forest. If one remains absorbed in thinking, “I belong to this varëa,” “I belong to this äçrama,” “I am a man,” or “I am a woman,” and so on, one will remain a gĺha-vĺata, a person whose life is centered around his family. Without realizing the purport of these two verses, one will either remain attached to family life, or become attached to a false concept of renunciation. Lord Kĺńëa’s Description of the Varëäçrama System anäsaktasya vińayän yathärham upayuďjataů nirbandhaů kĺńëa-sambandhe yuktaŕ vairägyam ucyate präpaďcikatayä buddhyä hari-sambandhi-vastunaů mumukńubhiů parityägo vairägyaŕ phalgu kathyate 357 When one is not attached to anything, but at the same time accepts everything in relation to Kĺńëa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kĺńëa is not as complete in his renunciation. (Bhakti-rasämĺta-sindhu 1.2.255-256) When one cultivates Kĺńëa consciousness favorably, without the coverings of karma and jďäna, only then will he transcend his designated position within the varëäçrama system.
TEXT 55 k-MaRi>aGa*RhMaeDaqYaEirîaMaaMaev>ai˘-MaaNa( ) iTaďeÜNa&vaePaivXaeTPa[JaavaNvaPairv]JaeTa( ))55))
The Supreme Lord said, “A householder who is devoted to Me should perform all of his activities for My satisfaction. While doing so, he can either live at home, go to the forest, or accept the renounced order of life, sannyäsa.” PURPORT The result of an attached householder’s worship of the Lord is the attainment of pure devotional service. One should not remain unnecessarily entangled in family affairs, whether one lives at home, resides in the forest, or travels to holy places of pilgrimage. Remaining situated in a particular varëa or äçrama does not constitute a hindrance to becoming an advanced devotee of the Supreme Lord. The conclusion is that everyone should engage in the service of the Lord in all respects.
358 UDDHAVA-GÉTÄ TEXT 56 YaSTvaSa˘-MaiTaGaeRhePau}aivtaEz ńEk*-Pa However, a miserly householder who has strong desires to enjoy his money, lusty desires with his wife, and the association of his children, and thus thinks, “All of these are mine. I am the master of all I survey,” is in the densest darkness of ignorance. COMMENTARY This and the next two verses describe the fault of being too attached to one’s household.
One who does not worship Lord Hari while giving up material attachment is certainly committing an offense against the holy name of the Lord by maintaining material attachment in terms of “I” and “mine.” Even though such a person may dress like a devotee, he will not be liberated from his conditional state of material existence.
AhaeMaeiPaTaraEv*ÖaE>aaYaaRbal/aTMaJaaTMaJaa> ) ANaaQaaMaaMa*TaedqNaa>k-Qa&JaqviNTadu>i%Taa> ))57))
One may think, “How can I leave home to advance in Kĺńëa consciousness when I have my wife and my one-month-old son? Alas! How can I leave my sons and daughters, who are fully dependent upon me? How will they prosper—they are too young?” In this way, an attached person remains full of anxiety.
Lord Kĺńëa’s Description of the Varëäçrama System TEXT 58 Wv&Ga*haXaYaai+aáôdYaaeMaU!DaqrYaMa( ) ATa*áSTaaNaNauDYaaYaNMa*Taae_NDa&ivXaTaeTaMa> ))58))
Thus, as a result of his foolish mentality, a householder whose heart is overwhelmed by family attachment remains in anxiety. While constantly meditating on his family, he dies and enters the darkness of ignorance. PURPORT Those who engage their senses in sense gratification, instead of engaging them in the service of Lord Kĺńëa, think that without them, their old parents and their wives and children will suffer, or that they will be criticized for not taking proper care of their dependents. In this way, the attached householders spend their days in anxiety. As a result of their primitive mentality, after death, they will certainly be degraded to a lower species of life.
CHAPTER 12 DESCRIPTION OF VARËÄÇRAMA-DHARMA CHAPTER SUMMARY In this chapter, Lord Çré Kĺńëa explains to Uddhava the duties and practices of those in the vänaprastha and sannyäsa äçramas. One who accepted the vänaprastha äçrama should leave his wife at home in the care of his grown-up sons, or else take her with him to reside in the forest. He should then subsist upon whatever fruit and roots that are available in the forest, or sometimes cooking grains when they are freely available. He should wear clothing made of tree bark, grass, and deerskin. While residing in the forest, he should not cut his hair, nails, or beard. He should bathe three times a day and sleep on the ground. During the heat of the summer, he should sit under the blazing sun, after lighting fires on all four sides. During the monsoon, he should let the rain soak him, and in the winter, he should stand in cold water up to the neck. One in the vänaprastha äçrama should not brush his teeth, keep left-over food, or performing any sacrifices that involve killing animals. If a vänaprastha faithfully follows these principles, he can attain the Tapoloka planet after death. The fourth quarter of one’s life should be spent in the renounced order of life,
endeavor to reach the heavenly planets, he should accept sannyäsa as an expression of his renunciation. At the time of accepting the renounced order of life, one should worship the Supreme Lord, give everything in his possession in charity, and fix his mind on the Lord with determination. For a sannyäsé, intimate association with women is
more abominable than drinking poison. A sannyäsé should only wear a loin cloth, and carry nothing more than his staff and water pot. He should live a life of complete non- violence and he should carefully control his mind, body, and speech. While remaining detached from any comfortable material situation, he should be fixed in self-realization while traveling alone to holy places of pilgrimage, as well as mountains, rivers, and forests, while constantly remembering the Supreme Lord. A sannyäsé should fearlessly reside in a secluded place. He should maintain himself by begging from seven houses of those who are not fallen, selected at random. Whatever he obtains he should offer to the Supreme Lord and accept the remnants as prasädam. He should always remember that desires for sense gratification are the causes of bondage, whereas the utilization of everything in the service of the Lord is liberation. When a person who has failed to conquer his six enemies, headed by lust, and who has no knowledge or renunciation, accepts the renounced order of life simply for the sake of maintaining himself, the thing he will achieve is the killing of his own self. A paramahaŕsa is not governed by the rules and regulations prescribed in the scriptures. He is a topmost devotee of the Lord who is fully detached from the objects of the senses, and doesn’t even desire liberation from material existence. Although he is the foremost learned scholar, he is devoid of pride and transcendental to praise and infamy. Although he is the most expert of all persons, he wanders about like a madman, and although he is greatly learned, he speaks like one possessed by a ghost. Although he is a master of the Vedas, he seems to act irresponsibly. He tolerates the harsh words of others and never tries to retaliate such insults. He never creates enmity with others, and he is never enticed into a useless argument. He sees how the Supreme Lord is situated in all living entities, and how all living entities are situated in the Supreme Lord. He maintains himself with whatever food, clothing, and shelter are obtained of their own accord. As a result, he peacefully performs his worship of the Lord, without any anxiety. Although he may sometimes endeavor to get some food, just to keep body and soul together, he is never overjoyed when he receives something palatable, nor does he become dejected when he fails to receive anything. He is on the same platform as the Supreme Lord, who is not under the jurisdiction of the Vedic injunctions, but by His own free will, performs pastimes for the welfare of all. Because such a paramahaŕsa has transcended the dualities of material existence, as the fruit of his transcendental knowledge of the Supreme Lord, after quitting his material body, he attains the liberation known as särńöi, whereby he becomes equal in opulence with the Lord. A person who desires his own self-interest should take shelter of a bona fide spiritual master and faithfully serve him, considering him to be non-different from the Supreme Lord. The primary duty of a brahmäcäré is to serve his spiritual master. The principal duties of a gĺhastha are to maintain the other classes of men and perform sacrifices. A
Description of Varëäçrama-dharma 363 vänaprastha must live a life of austerities, and a sannyäsé must carefully control his mind and senses. Celibacy, austerity, cleanliness, remaining satisfied, exhibiting friendship toward all living beings, and worship of the Supreme Personality of Godhead are the duties to be performed by every human being. By performing one’s occupational duties under the direction of the Supreme Lord, one develops devotion for Him. One should always be cognizant of the Lord because He resides within the bodies of all creatures as the Supersoul. Those who follow the karma-käëňa sections of the Vedas ordinarily attain the planets of the forefathers, but if they become devotees of the Supreme Lord, they can rise to the platform of liberation. TEXT 1 é[q>aGavaNauvac vNa&iviv+au>Pau}aezu>aaYaa|NYaSYaSahEvva ) vNaWv vSaeC^aNTaSTa*TaqYa&>aaGaMaaYauz> ))1)) çré-bhagavän uväca vanaŕ vivikńuů putreńu bhäryäŕ nyasya sahaiva vä vana eva vasec chäntas tĺtéyaŕ bhägam äyuńaů The Supreme Lord said: One who desires to adopt the third order of life, the vänaprastha äçrama, should leave his wife in the care of his mature sons, or else take her with him to peacefully reside in the forest. COMMENTARY This twelfth chapter describes the duties of the vänaprastha and sannyäsé, the devotees’ position of not being confined to the principles of äçrama, and discussion of the ultimate goal of life. The third portion of one’s life, beginning at the age of fifty, and continuing up to the age of seventy-five, should be spent in the vänaprastha äçrama. Thereafter, one should take sannyäsa.
There are four spiritual orders in human society, of which vänaprastha is the third. To accept the vänaprastha äçrama, a householder should either leave his wife in the care of his grown up sons, or take her with him and enter the forest. If one hopes to live for one hundred years, he can take vänaprastha at the age of fifty, and sannyäsa at the age
364 UDDHAVA-GÉTÄ of seventy-five. At present, however, very few people live to a hundred and so one should renounce materialistic life earlier
k-NdMaUl/f-lE/vRNYaEMaeRDYaEv*Rita&Pa[k-LPaYaeTa( ) vSaqTavLk-l&/vaSaSTa* The word vaséta means “to dress oneself.” PURPORT It is recommended that a member of the vänaprastha äçrama should subsist upon the fruit and roots that are available in the forest, and he should wear garments of deerskin, tree bark, and so on. In the fourteenth verse of the sixth chapter of the Manu Saŕhéta, it is stated: varjayen madhu mäŕsaŕ ca bhaumäni kavakäni ca bhüstĺëaŕ çigrukaŕ caiva çleçmätakaphaläni ca One should not partake of honey-based liquors, animal flesh, fungus, mushrooms, horseradish or any hallucinogenic or intoxicating herbs, even those taken as so-called medicine. TEXT 3 ke-XaraeMaNa%XMaé[uMal/aiNaib>a*YaaŐTa> ) NaDaavedPSauMaÂeTai}ak-al&/SQai<@le/XaYa> ))3))
Description of Varëäçrama-dharma 365 A vänaprastha should not groom his hair or beard, manicure his nails, cleanse his teeth, or pass stool or urine at irregular times. He should be satisfied to bathe three times a day, and he should sleep on the bare ground. PURPORT A vänaprastha is prohibited to shave or brush his teeth because such activities would draw his attention to the material body. He should bathe three times a day and sleep on the ground. TEXT 4 Ga]qZMaeTaPYaeTaPaÄaGanqNvzaRSvaSaarza@(Jale/ ) Aak- The followers of karma-käëňa should practice the penance of tolerating the five kinds of heat during the summer. In the rainy season, they should remain outside, even when there are torrents of rain. In the winter, they should remain submerged in water up to the neck. A devotee of the Lord, however, naturally develops Kĺńëa consciousness and need not subject himself to such radical penances. The Närada-paďcarätra confirms this:
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