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Taking the food collected by begging, one should leave the populated areas and go to a
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Taking the food collected by begging, one should leave the populated areas and go to a reservoir of water in a solitary place. There, having taken a bath and washed one’s hands thoroughly, one should distribute some of the food to those who request it. One should do this without speaking. Thereafter, one should eat whatever remains, leaving nothing for future consumption. COMMENTARY The sannyäsé should divide the food that he has collected, offering portions to Lord Vińëu, Brahmä, the sun-god, and others who may request it. Thereafter, he should eat whatever remains, not leaving any remnants on his plate. 376 UDDHAVA-GÉTÄ PURPORT One who is trying to advance on the path of devotional service should not get into arguments with materialistic people who may ask for a portion of one’s food acquired by begging. The word vibhajya indicates that one should give such persons what they ask for, just to avoid a disturbance. After offering whatever remains to the Lord, one should eat everything and not save anything for the future.
Wk-ęreNMahqMaeTaa&iNa>Sa®>Sa&YaTaeiNd]Ya> ) AaTMa§-I@ AaTMarTa AaTMavaNSaMadXaRNa> ))20))
The word ätmarata indicates the state of self-satisfaction that results from realizing the Supersoul within. The word ätmavän indicates that the sannyäsé should be steady in the self. PURPORT One cannot remain steady in his worship of Lord Hari if he maintains material desires. When one looks towards women with thoughts of sense gratification, there is no possibility of controlling the senses. For this reason, one should engage in the cultivation of Kĺńëa consciousness twenty-four hours a day. When one is thus fully engaged in glorifying Lord Kĺńëa and engaging in His devotional service, then the desire for worldly association will certainly diminish. The association of devotees is the only remedy for curing the disease of bad association. Good association with Lord Kĺńëa and His devotees automatically vanquishes useless material association, and it helps one to carry out the Vedic injunctions that are meant to lift the conditioned soul out of material darkness and place him onto the liberated platform of Kĺńëa consciousness. In this regard, Çréla Rüpa Gosvämé states in his Upadeçämĺta (4): Description of Varëäçrama-dharma dadäti pratigĺhëäti guhyam äkhyäti pĺcchati bhuěkte bhojayate caiva ńaň-vidhaŕ préti-lakńaëam 377 Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasädam and offering prasädam are the six symptoms of love shared by one devotee and another. The best association is to remain in the association of devotees, where there is always hearing and chanting of the transcendental names, forms, qualities, associates, and pastimes of the Supreme Personality of Godhead, Çré Kĺńëa. The association of devotees is not bad association because in that association, there are no discussions of material topics. The devotees are all fully engaged in the devotional service of the Lord, following in the footsteps of the inhabitants of Vraja. By the influence of such devotees, one develops equal vision and sees the realized knowledge of Kĺńëa consciousness everywhere. As one begins to understand his eternal relationship with Lord Kĺńëa, he becomes ätmavän, situated in his constitutional position. An advanced Vaińëava, constantly enjoying the mellows of loving devotional service and carrying out the mission of the Lord on the earth, is ätma-kréňa, one who enjoys life within the internal potency of the Supreme Lord. The advanced devotee remains constantly attracted to the Supreme Lord and His devotees and is therefore ätma-rata, fully satisfied by constant engagement in devotional service. One cannot possibly develop the exalted qualities mentioned here without becoming an unalloyed devotee of Lord Kĺńëa. If a devotee resides in a place where enviousness of Kĺńëa and His devotees is prominent, as a result of that bad association, he will be unable to control his senses and thus begin to take interest in striving for religiosity, economic development, sense gratification, and liberation. Instead of becoming fully absorbed in Kĺńëa consciousness, he will gradually come to resemble the non-devotees that surround him. Due to aversion to Kĺńëa’s service, one becomes attracted to worshiping the wonderful male and female creations of the Lord’s illusory energy—demigods, demigoddesses, celebrities, politicians, prostitutes, etc., considering these ordinary personalities to be equal to Kĺńëa. The transcendental Cupid, Kĺńëa, is the only object of worship. When one realizes this fact, his selfish mentality of worshiping many gods is vanquished.
iviv˘-+aeMaXar AaTMaaNa&icNTaYaedek-Ma>aedeNaMaYaaMauiNa> ))21))
378 UDDHAVA-GÉTÄ vivikta-kńema-çaraëo mad-bhäva-vimaläçayaů ätmänaŕ cintayed ekam abhedena mayä muniů Dwelling in a solitary place without fear, a pure-hearted devotee should realize himself as being non-different from Me. COMMENTARY To think of the spirit soul as non-different from the Supersoul is the essence of säyujya mukti. PURPORT A pure devotee of the Lord is one whose only aim in life is to serve the Supreme Lord in one of the five principle relationships. He has no interest other than the service of the Lord and he never thinks of himself as qualitatively different from Him. It is one’s false identification with the temporary gross and subtle bodies that causes one to think of himself as being different from the Lord. Indeed, false identification with matter is the cause of all kinds of misery. To remedy this situation, one should render service to the Lord, who is the master of the senses, with purified senses. When the mind is distracted from the service of the Lord, being attracted by the objects of the senses, one again labors hard to fulfill his material desires under the influence of the three modes of material nature. One who is not actually fixed in devotional service, beginning with hearing and chanting the glories of the Lord, cannot be fearless, being deprived of the Lord’s shelter. One should always consider how his constitutional position is that of a minute part and parcel of the Lord, and thus non-different from Him. TEXT 22 ANvq+aeTaaTMaNaaebNDa&Maae+a&cjaNaiNaďYaa ) bNDawiNd]Yaiv+aePaaeMaae+a Wza&cSa&YaMa> ))22))
Description of Varëäçrama-dharma COMMENTARY The word anvékńeta means “to see by careful study.” PURPORT 379 One who remains absorbed in thought of the temporary objects of this world, without any care for realizing his eternal self and his relationship with the Supreme Self, his agitated senses will induce him to enjoy unrestricted gratification. If one restrains his senses from unregulated enjoyment, he can get respite from their harassment. TEXT 23 TaSMaaiNNaYaMYazÍGa|MaŮaveNacreNMauiNa> ) ivr˘->+aud]k-aMae>Yaael/BßaTMaiNaSau%&MahTa( ))23))
The word ńaö-vargam refers to the six senses. PURPORT By the influence of cultivating attachment for the eternal, pure, complete whole, one can conquer the six enemies—lust, anger, greed, illusion, pride, and envy. If one renounces the thirst of insignificant material enjoyment and always engages in the Lord’s service, he will surely experience great transcendental happiness.
PaurGa]aMav]JaaNa(SaaQaaRiN>a+aaQa|Pa[ivXa&ęreTa( ) Pau 380 UDDHAVA-GÉTÄ One should travel to holy places of pilgrimage, or else remain by the side of rivers, or in the solitude of mountains and forests. He should go to cities, towns, and agricultural areas just to approach the materialists to beg for the bare necessities of life. TEXT 25 vaNaPa[SQaaé[MaPadeZv>aq+ Sa&iSaDYaTYaaěSaMMaaeh>XauÖSatv>iXal/aNDaSaa ))25))
The word çiländhasä means “to collect food grains scattered in the market places.” By eating such food, the heart becomes purified.
If a materialistic sense enjoyer aspires to free himself from material entanglement, he must engage in begging alms for his subsistence because this will force him to humble himself before others. When one becomes freed from all desires for material enjoyment in this way, he no longer remains a fool. He learns to be satisfied with whatever he collects by begging, and because of the purity of his heart, he attains perfection. TEXT 26 NaETaÜSTauTaYaaPaXYaeŐ*XYaMaaNa&ivNaXYaiTa ) ASa˘-ictaaeivrMaeidhaMau}aick-IizRTaaTa( ))26))
Description of Varëäçrama-dharma COMMENTARY 381 One may doubt, “How can a gentleman give up delicious food to eat dry particles of rice?” The answer is given here: “Do not see delicious food as real because in due course of time, it will be destroyed. Considering this, one should never endeavor for material gain, both in this life and in the life after death.” TEXT 27 YadeTadaTMaiNaJaGaNMaNaaevaKPa[a Sav|MaaYaeiTaTakeR- This material world is the effect of the three modes of material nature. The word and the material body, since both are merely products of the illusory potency of the Lord.
Instead of striving for material objects, if one hankers for the Lord’s mercy, his material attachment will gradually diminish. According to one’s previous memories,
one develops a thirst for enjoying temporary objects with his body, mind, and speech. However, if one becomes inclined toward the service of the Supreme Lord, his previous
memories will no longer misguide him. jaNaiNaďaeivr˘-aevaMa٢-aevaNaPae+ak-> ) Sail/®aNaaé[Maa&STYa¤-acrediviDaGaaecr> ))28))
382 UDDHAVA-GÉTÄ A learned transcendentalist who has renounced all desires for sense gratification by engaging in the cultivation of knowledge, as well as My devotee, who doesn’t even desire liberation, neglect the ritualistic performances mentioned in the Vedas. They are not bound by those prescribed rules and regulation that guide persons influenced by the three modes of material nature. COMMENTARY Here, the paramahaŕsa stage is described. In such a transcendental position, one no longer bothers to perform religious rituals meant for conditioned souls. Both the jďäna-
for liberation, are detached from all kinds of material activities. When the mind has become completely purified, there is no more chance for engagement in sinful acts. The rules and regulations that are prescribed in the Vedas guide those who are enamored by thoughts of gratifying the senses. One on the transcendental platform can move about freely, as herein described by the Lord. However, one who is still materially contaminated should not artificially try to imitate such an exalted position, and thus make a mockery of his spiritual life. PURPORT The principal duty of a sannyäsé is to remain disinterested in material enjoyment. The enjoyment of temporary objects by uncontrolled senses creates obstacles on the path of self-realization. The pure devotee of the Lord, being totally disinterested in material enjoyment because of being fully engaged in the service of the Lord, is beyond the range of rules and regulations, and thus can freely wander over the earth at will. Rules and regulations are meant to guide those who are still easily misguided by the urges of their uncontrolled mind and senses. It is only when one rises to the stage of paramahaŕsa that one can abandon the various rituals, paraphernalia and disciplines prescribed for his spiritual order. This is clearly stated in the Caitanya-caritämĺta (Madhya-lila 22.23) as follows:
Description of Varëäçrama-dharma TEXT 29 buDaaebal/k-vT§-I@eTku-Xal/aeJa@vŔreTa( ) vdeduNMataviÜÜaNGaaecYaa|NaEGaMaęreTa( ))29))
Although most wise, the paramahaŕsa should behave like a child, not caring for honor or dishonor. Although most expert, he should act like one who is incompetent. Although most learned, he should speak like a madman, and although well-versed in the Vedas, he should behave in an unrestricted manner. COMMENTARY A paramahaŕsa conceals his exalted position out of fear that the great adoration the public will offer him may disturb his equilibrium. Thus, although possessing great wisdom, he may behave in a childish manner. Although very expert, he may act like one who is incompetent. Although very learned, he may speak just like a madman, and although a great Vedic scholar, he may behave like a fool. PURPORT Although neglecting ordinary rules and regulations, a paramahaŕsa does not ever become sinful or immoral, but rather neglects ritualistic aspects of religious custom, such as dressing in a particular way, performing certain ceremonies or executing specific penances and austerities. Materialistic people, by means of their external perception, cannot understand the exalted position of a paramahaŕsa and thus they commit offenses that bring about their ruination. One who does not understand the purport of this verse of Çré Rüpa Goswämé will certainly remain fixed in a conception of materialistic varnäçrama. dĺńöaiů svabhäva-janitair vapuńaç ca dońair na präkĺtatvam iha bhakta janasya paçyet gaěgämbhasäŕ na khalu budbuda-phena-paěkair brahma-dravatvam apagacchati néra-dharmaiů Being situated in his original Kĺńëa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm 384 UDDHAVA-GÉTÄ body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water. (Çré Upadeçämĺta 6) TEXT 30 vedvadrTaaeNaSYaaNNaPaaz<@qNahETauk-> ) XauZk-vadivvadeNak-iÄTPa+a&SaMaaé[YaeTa( ))30))
Although a paramahaŕsa hides his actual position, he is still restrained from performing certain activities. He should not advocate fruitive activities just to conceal himself, nor should he disguise himself as an atheist or dress as a Buddhist, or member of any other atheistic cult opposing the Vedas.
The whole purpose of the Vedas is to understand that which is beyond material experience, so the devotees of the Lord do not become involved in dry arguments about the Vedas, like expert fruitive workers. They do not waste their time in useless speculation that culminates in placing the Supreme Personality of Godhead, who is the possessor of unlimited energies, in the same category as the demigods, who are subordinate to Him, being His empowered representatives. Devotees have no desire for being praised, and thus never take sides in mundane arguments. In this regard one should discuss the following verse from Çré Upadeçämĺta 2.
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