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If one is worshiping the Lord properly, what is the use of severe penance?
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If one is worshiping the Lord properly, what is the use of severe penance? And if one is not properly worshiping the Lord, what is the use of severe penance? If Çré Kĺńëa is realized within and without everything that exists, what is the use 366 UDDHAVA-GÉTÄ of severe penance? And if Çré Kĺńëa is not seen within and without everything, then what is the use of severe penance? TEXT 5 AiGanPaKv&SaMaénqYaaTk-al/PaKvMaQaaiPava ) olU/%l/aXMaku-ĆaevadNTaaelU/%l/ Wvva ))5))
As a concession, one can grind food grains with a stone and mortar. Otherwise, one can simply grind his food with his teeth.
SvYa&SaiÄNauYaaTSavRMaaTMaNaaev*itak-ar deXak-al/bl/ai>ajaeNaaddqTaaNYadaôTaMa( ))6))
A vänaprastha must collect things for his maintenance in consideration of the place, the time, and his capacity, and he must not save anything for the future use, thus
depending upon the mercy of the Lord. Of course, during an emergency, or if one is an invalid, this rule need not be strictly followed.
Unless one is an invalid, one should not depend on others for one’s maintenance, because this will make one indebted so that he will have to reborn to repaid whatever
he has received. In the Manu Saŕhétä (6.15) it is stated: Description of Varëäçrama-dharma tyajedäçvayuje mäsi munyannaŕ pürvasaďcitam jérëäni caiva väsäŕsi çäkamülaphaläni ca 367 A sage should not have the habit of accumulating things for future use. He should wear old clothes and maintain himself by eating spinach, roots, and fruit. TEXT 7 vNYaEęĺPaurae@aXaEiNaRvRPaeTk-al/caeidTaaNa( ) NaTaué[aETaeNaPaXauNaaMaa&YaJaeTavNaaé[Maq ))7))
For example, in the month of November-December, one should worship the Supreme Lord with an offering of newly-harvested grains.
The vänaprastha should perform sacrifice by utilizing whatever is available in the forest during the various times of the year. However, he should never perform any sacrifice that involves killing animals. TEXT 8 AiGanhae}a&cdXaRęPaaE caTauMaaRSYaaiNacMauNaeraMNaaTaaiNacNaEGaMaE> ))8))
368 UDDHAVA-GÉTÄ COMMENTARY The vänaprastha should observe whatever practices have been prescribed by the expert knowers of the Vedas. PURPORT 1. Agnihotra. After marriage, a brähmaëa should perform fire sacrifice as prescribed in the Vedas, especially during the spring. He should make a vow to use certain ingredients for the performance of his sacrifices and he should stick to that principle for the rest of his life. On moonless nights, one should personally perform fire sacrifice, especially with oblations of barley. On other days, he may use other ingredients. After the completion of one hundred such sacrifices, he should perform a special sacrifice for the satisfaction of the sun-god in the morning, and another special sacrifice for the satisfaction of the satisfaction of the moon-god in the evening. After commencing the performance of sacrifice during the first full moon day of the month, one should particularly perform the darça and paurnamäsa sacrifices. One should perform three separate fire sacrifices on the full moon day, and three on the new moon day. This procedure he should observe for the remainder of his life. One who performs the agnihotra sacrifice in this way is assured of elevation to the heavenly planets, where he will enjoy great happiness. This has been described in the literature known as Satapatha brähmaëa. 2. Darça. Darça refers to the new moon day because on that day, the sun and the moon are in proximity. In the Matsya Puräëa, it is said: anyo ’nyaŕ candra suryo tu
3. Paurnamäsa. There are various sacrifices to be performed on the full moon day. The procedures for performing these sacrifices are mentioned in the fourth chapter of the Manu-saŕhéta. In the book called Kätäyana-çrauta-sutra, the processes for performing these sacrifices are also described. 4. Cäturmäsya. Cäturmäsya is of two kinds—the cäturmäsya sacrifice and the cäturmäsya vow. For a description of the procedures of this sacrifice, one should refer to the Kätäyana-çrauta-sütra, chapter five. The procedures for observing this vow are described in the Matsya Puräëa, Bhaviçya Puräëa, Skanda Puräëa, and Sanat-kumära
Wv&cq Maa&TaPaaeMaYaMaaraDYa‰izl/aek-aduPaEiTaMaaMa( ))9))
Description of Varëäçrama-dharma 369 When a vänaprastha performs severe austerities, only accepting the bare necessities of life so that he becomes so emaciated that his bones and veins are clearly seen, he will attain Maharloka and thereafter come to My supreme abode. COMMENTARY Maharloka is a planet of sages. After attaining the Maharloka, the vänaprastha who had not completed his course of Kĺńëa consciousness will make further advancement and thus qualify to go back home, back to Godhead. PURPORT After living a life of penance while observing all the required rules and regulations, an ascetic reaches the planet of the sages. If he can understand the insignificant nature of that achievement, he may cultivate his taste for worshiping the Supreme Lord. In the cultivation of unalloyed devotional service, there is no need for excessive penance. Rather, there is an abundance of worship of the Lord. TEXT 10 YaSTveTaTk*-C^\Taęq k-aMaaYaaLPaqYaSaeYau&j(Řail/Xa>k-ae_ParSTaTa> ))10))
In this verse, the Lord condemns those in the vänaprastha äçrama who are materially ambitious.
It is not the duty of an intelligent person to try and subdue his material desires by undergoing severe penance. Rather, he should engage in the direct service of the Supreme Lord. Penance without devotional service is the act of a fool and is glorified only in the karma-käëňa sections of the Vedas.
370 UDDHAVA-GÉTÄ TEXT 11 YadaSaaEiNaYaMae_k-LPaaeJarYaaJaaTavePaQau> ) AaTMaNYaGanqNSaMaaraePYaMaiŔtaae_iGan&SaMaaivXaeTa( ))11))
When a vänaprastha approaches the old age, so that his body trembles and he can no long perform his prescribed duties, then, in a trance of meditation, he should place the sacrificial fire within his heart, fix his mind upon Me, and finally enter the fire to give up his life. COMMENTARY The word akalpa means “being incapable.” PURPORT Only those who are attached to materialistic life, and who therefore suffer because of their enjoying spirit, need enter fire to give up their bodies. When the mind is fixed on the Supreme Lord, one does not see the need for relinquishing his body in this way. Rather, by the performance of the congregational chanting of the holy name of Kĺńëa, the fire of material existence becomes extinguished. TEXT 12 Yadak-MaRivPaake-zul/aeke-zuiNarYaaTMaSau ) ivraGaaeJaaYaTaeSaMYax( NYaSTaaiGan>Pa[v]JaetaTa> ))12))
The phrase karma vipakeńu means “the result obtained by one’s actions.” Description of Varëäçrama-dharma PURPORT 371 If one becomes detached from the aspiration to attain any of the higher material planets, which are obtained as the result of one’s fruitive actions, then one should surrender unto the Supreme Lord and dovetail all of his propensities in His service. In this way, one can be freed from material desires without the execution of severe penance.
wîaYaQaaePadeXa&Maa&dtvaSavRSvMa*iTvJae ) AGanqNSvPa[aPairv]JaeTa( ))13))
At this time, one should perform eight kinds of çräddhä and other rituals that are described in the çästra.
After giving up all kinds of bad association, and after giving dakńiëä to the priests, if one is fully engaged in the devotional service of the Supreme Lord, he is considered eligible to take sannyäsa. Lusty desires are impediments to the service of the Supreme Lord. One who aspires for liberation from material existence should give up all lusty activities and instead, accept the role of a mendicant who is only interested in rendering service to the Supreme Lord.
ivPa[SYavESaNNYaSaTaaedevadaraidćiPa ) ivganaNku-vRNTYaYa&ůSMaaNaa§-MYaSaiMaYaaTParMa( ))14))
372 UDDHAVA-GÉTÄ “This sannyäsé will surpass us and attain the supreme destination.” Thinking like this, the demigods try to create obstacles on the path of the sannyäsé by appearing before him in the form of his former wife and other women. A sannyäsé should not become disturbed by this. COMMENTARY A sannyäsé should not be disturbed by the obstacles the demigods place before him. When a brähmaëa takes sannyäsa, the demigods enter the body of his wife and try to entangle him in sense gratification. Why do they create such impediments? Because they are envious that the sannyäsé will surpass them by going back home, back to Godhead.
The demigods are administrators of universal affairs who award the fruits of one’s actions. They may be born as one’s legitimate wife and children so that they can create disturbances on the path of a person who is cultivating Kĺńëa consciousness. When one eagerly tries to render devotional service, the demigods attempt to put obstacles on his path by posing as his wife, son, or friend. They try to misguide one from the path of spiritual life by advertising that material enjoyment is the goal of human life. In the name of religion, and on the pretext of duty, they misguide a sincere sannyäsé so that he falls down from the renounced order of life and gives up his desire to worship the Supreme Lord. TEXT 15 ib>a*YaaŔeNMauiNavaRSa>k-aEPaqNaaC^adNa&ParMa( ) TYa˘&-Nad<@Paa}aa>YaaMaNYaiTk-iÄdNaaPaid ))15))
The duties of a sannyäsé are being described in this verse. He should wear only a kaupénä, or if he wants to wear something more, he can cover his waist and hips with another cloth. A sannyäsé should not carry anything more than a daëňa and a waterpot.
Description of Varëäçrama-dharma PURPORT 373 A sannyäsé should not think of dressing extravagantly and for that reason, he is restricted to just a kaupénä and another piece of cloth. If he desires to possess something more than a daëňa and a waterpot, that thirst for accumulating many luxurious objects will certainly pollute the sannyäsé’s desire for worshiping the Supreme Lord. TEXT 16 d*iíPaUTa&NYaSaeTPaad&vńPaUTa&iPabeÂl/Ma( ) SaTYaPaUTaa&vdeÜac&MaNa>PaUTa&SaMaacreTa( ))16))
While walking, a devotee of the Lord is careful not to kill any insects that may be in his path. He strains his drinking water through a cloth just to make sure he doesn’t drink any tiny creatures. Speaking lies to enhance one’s sense gratification should be avoided because this is not suitable behavior for a devotee. Speech must be controlled so that it is never used to condone impersonal philosophy or heavenly sense gratification, because such sound vibrations contaminate the heart. By philosophically considering the matter very deeply, one should arrive at the conclusion that any activity other than the devotional service of the Lord is absolutely useless. In this way, one should engage in Kĺńëa consciousness. TEXT 17 MaaENaaNaqhaiNal/aYaaMaad<@avaGdehceTaSaaMa( ) NaůeTaeYaSYaSaNTYa®ve 374 UDDHAVA-GÉTÄ My dear Uddhava, one who does not avoid useless speech, refrain from useless endeavors, and control his body, mind, and speech, cannot be considered a sannyäsé merely because he carries bamboo rods. COMMENTARY The word mauna means “refraining from useless speech.” The word anéha means “refraining from useless activities.” The word anila-äyämäů means “to regulate the breathing.” One who is unable to control these three internal urges cannot be accepted as a tridaëňi sannyäsé.
Here, the word daëňa indicates the staff carried by sannyäsés, and it also means “strict discipline.” Vaińëava sannyäsés carry a staff made of three bamboo rods that indicate the dedication of his body, mind, and words to the service of the Supreme Personality of Godhead. However, one who simply carries daëňa without disciplining the activities of his body, mind, and words, cannot be considered a true Vaińëava sannyäsé, as indicated in this verse. In the Haŕsa-gétä section of the Mahäbhärata, and in Çréla Rüpa Gosvämé’s Upadeçämĺta, there are nice instructions on how to engage in the sannyäsa order of life. A neophyte devotee who simply adopts the external ornaments of tridaëňé-sannyäsa will certainly fail to control his senses. One who accepts the renounced order of life simply for enhancing his false prestige, thus making a show of being an advanced devotee without actual advancement in hearing and chanting the Lord’s glories, will soon become a victim of the illusory energy of the Lord. TEXT 18 i>a+aa&cTauzuRv SaáaGaaraNaSaŞ(áa&STauZYaeç/BDaeNaTaavTaa ))18))
Description of Varëäçrama-dharma COMMENTARY 375 Brähmaëas are qualified to accept charity, teach the Vedas, act as priests, or maintain themselves by collecting rejected grains from the agricultural fields. A brähmaëa should avoid begging alms from the houses of those who are cursed, or who are in a wretched condition of life. He should beg alms from seven houses chosen at random, without considering who might be more favorable or generous.
There are three methods for begging alms— mädhukara, asaěklipta, and präkpraëita. To collect just a little food from many houses—just enough for his maintenance—is called mädhukara. This is the best method for a sannyäsé to beg alms. The process mentioned in this verse is called asaëklipta, whereby one approaches seven houses and is satisfied with whatever he receives. Präk-praëéta is that process by which one establishes regular donors and collects one’s maintenance from them. In this verse it is recommended that without discriminating, one should go to seven houses and be satisfied with whatever may be obtained there. One should for one’s personal maintenance only from those who sincerely observe their duties within the varëäçrama system, and not from those who have neglected this culture, especially if they are atheists. TEXT 19 bihJaRl/aXaYa&GaTvaTa}aaePaSPa*XYavaGYaTa> ) iv>aJYaPaaivTa&Xaez&>auĹqTaaXaezMaaôTaMa( ))19))
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