Introduction a Introduction

407

Spirit and matter are not one and the same. With their perverted understanding,

the Mäyävädés consider the Lord’s variegated spiritual pastimes to be on the level of the

mundane activities that are visible in this world. This mistake is caused by thinking of

the self merely in terms of negating material qualities. Actually, such a conception is

sheer madness born of forgetfulness of the self.

It is necessary to become freed from the control of eternal time, which has created

a perverted form of the eternally present, causing the conditioned souls to see things

in terms of past, present, and future. Even while living in the material world, one can

absorb himself in the eternal nature by replacing the spirit of enjoyment with the spirit

of service. The conclusion is that it is always profitable to give up the service of mäyä by

continually worshiping Lord Hari.

TEXT 8

é[qoÖv ovac

jaNa&ivXauÖ&ivPaul&/YaQaETaÜEraGYaivjaNaYauTa&Paura

Aa:YaaihivěeěrivěMaUTaeRTvŮi˘-YaaeGa&cMahiÜMa*GYaMa( ))8))

çré-uddhava uväca

jďänaŕ viçuddhaŕ vipulaŕ yathaitad vairägya-vijďäna-yutaŕ puräëam

äkhyähi viçveçvara viçva-mürte tvad-bhakti-yogaŕ ca mahad-vimĺgyam
Çré Uddhava said: O Lord of the universe! O form of the universe! Please describe the

perfect eternal knowledge that results in detachment from all that is material and awards

one direct perception of reality. This highly sought after knowledge describes devotional

service unto You.

COMMENTARY

Not being satisfied with the knowledge of self-realization that the Lord had

presented so far, Çré Uddhava now inquires about the rarely understood process of

devotional service. The Absolute Truth is beyond the reach of the empiric philosophers.

Çré Uddhava said: “O Lord of the universe! The universal form and its opulence that

You manifest are temporary and therefore illusory. Now, kindly tell me about the pure

and unadulterated process of devotional service that is sought after by great sages, such

as Çuka and Sanaka.”

PURPORT

Those who have been able to lift themselves above the illusion of material

existence are called mahat, or very great personalities. Here, Çré Uddhava

408

UDDHAVA-GÉTÄ

expresses his desire to hear about that knowledge which has been sought after by

such great personalities.

TEXT 9

TaaPa}aYaeahTaSYagaaereSaNTaPYaMaaNaSYa>avaßNaqXa )

PaXYaaiMaNaaNYaC^ravzaRTa( ))9))

täpa-trayeëäbhihatasya ghore santapyamänasya bhavädhvanéça

paçyämi nänyac charaëaŕ taväěghri-dvandvätapaträd amĺtäbhivarńät
My dear Lord, one who is caught up in the vicious cycle of repeated birth and death

and thus suffers the threefold miseries of material existence—for him the only shelter is

Your lotus feet, which are like an umbrella that showers nectar.
COMMENTARY

One might question, “Being satisfied with spiritual knowledge, what would one

gain by inquiring about the process of devotional service?” Herein, Lord Kĺńëa gives

a suitable reply. The lotus feet of the Supreme Lord are most pleasing to the heart and

they shower nectar upon the devotee. This nectar is more relishable and sweet than the

happiness derived from Brahman realization. The lotus feet of the Lord are just like an

umbrella that shades one on the torturous path of material existence. Indeed, there is

no other comparable shelter available in this world. Çré Dhruva Mahäräja presented this

statement, which is found in the Çrémad Bhägavatam (4.9.10):

yä nirvĺtis tanu-bhĺtäŕ tava päda-padma-

dhyänäd bhavaj-jana-kathä-çravaëena vä syät

sä brahmaëi sva-mahimany api nätha mä bhüt

kiŕ tv antakäsi-lulität patatäŕ vimänät
My Lord, the transcendental bliss derived from meditating upon Your lotus

feet or hearing about Your glories from pure devotees is so unlimited that it is

far beyond the stage of brahmänanda, wherein one thinks himself merged in

the impersonal Brahman as one with the Supreme. Since brahmänanda is also

defeated by the transcendental bliss derived from devotional service, then what to

speak of the temporary blissfulness of elevating oneself to the heavenly planets,

which is ended by the separating sword of time? Although one may be elevated to

the heavenly planets, he falls down in due course of time.

The Perfection of Spiritual Knowledge

409

In this verse, Çré Uddhava is inquiring about the most blissful process of devotional

service, which is more relishable than the happiness derived from Brahman realization

which is attained by the cultivation of knowledge.

PURPORT

This formidable material existence is filled with threefold miseries. Those who are

traversing the path of material existence are constantly afflicted by these miseries. The

lotus feet of the Supreme Lord protect the devotees from the scorching heat of aversion

to His devotional service, just like the cooling shade of an umbrella.
TEXT 10

dí&JaNa&SaMPaiTaTa&ible/_iSMaNa(k-al/aihNaa+aud]Sau%aeĺTazRMa( )

SaMauÖrENa&k*-PaYaaPavGYaŒvRcaei>araiSaÄMahaNau>aav ))10))

dańöaŕ janaŕ sampatitaŕ bile ‘smin kälähinä kńudra-sukhoru-tarńam

samuddharainaŕ kĺpayäpavargyair vacobhir äsiďca mahänubhäva
My dear Lord, please mercifully deliver this miserable living being who has fallen

into the dark well of material existence and has thus being bitten by the snake of time. In

spite of a horrible condition of life, the miserable conditioned soul is mad after attaining

insignificant sense gratification. Please deliver me by Your nectarean instructions, which

bring one to the path of liberation.

COMMENTARY

One should follow in the footsteps of the pure devotees of the Lord to make his

life perfect. There is no necessity for cultivating knowledge that is simply a negation of

material variegatedness in the hopes of attaining realization of Brahman. Even if one

is not a pure or exalted devotee, he should sincerely pray for the mercy of the Supreme

Lord. Without the mercy of the Supreme Lord, or His eternal servants, one’s personal

endeavors for liberation will yield no fruit. If one’s cultivation of knowledge is free from

desire for personal gain and is aimed at understanding the Absolute Personality of

Godhead, it becomes fruitful. Those who have not yet attained the platform of pure

devotional service may acquire such knowledge in order to free themselves from material

bondage. The Lord’s mercy is practically manifest by the instructions He gives, such as

in the Bhagavad-gétä and Uddhava-gétä. In this verse, Uddhava prays to be bathed in

the shower of the Lord’s nectarean instructions. This is the purport of this verse.

410

UDDHAVA-GÉTÄ

PURPORT

Here, the true condition of material existence is being described. Although the

happiness one gains from sense gratification is very insignificant, the condition soul

has an insatiable desire to enjoy it. This mad desire to enjoy the dull material world is

certainly due to the influence of the illusory energy of the Lord. Instead of enjoying

the happiness he desires, the conditioned souls continually suffer in the dark well of

material existence. It is in the best interest of everyone to renounce the false prestige

based upon bodily identification and beg for the mercy of the Supreme Lord. The Lord

is not a dead stone and so He hears the sincere appeals of the conditioned souls and

mercifully helps them by His divine instructions.

TEXT 11

é[q>aGavaNauvac

wTQaMaeTaTPaurarJa>aqZMa&DaMaR>a*Taa&vrMa( )

AJaaTaXa}au>PaPa[C^SaveRza&Naae_NauXa*

çré-bhagavän uväca

ittham etat purä raja bhéńmaŕ dharma-bhĺtäŕ varam

ajäta-çatruů papraccha sarveńäŕ no ‘nuçĺëvatäm
The Supreme Lord said: My dear Uddhava, formerly, King Yudhińöhira, who

considered no one as his enemy, inquired just as you have now, from the great authority

on religious principles, Bhéńma, while We were present.
TEXT 12

iNav*tae>aarTaeYauÖeSauôiŕDaNaivűl/u> )

é[uTvaDaMaaRNbhUNPaęaNMaae+aDaMaaRNaPa*C^Ta ))12))

nivĺtte bhärate yuddhe suhĺn-nidhana-vihvalaů

çrutvä dharmän bahün paçcän mokńa-dharmän apĺcchata
At the end of the battle at Kurukńetra, King Yudhińöhira was afflicted with grief

because of the death of so many well-wishers and relatives and thus, after listening to

many discussions of religious principles, he finally asked the same question regarding the

path of liberation.

The Perfection of Spiritual Knowledge


TEXT 13

TaaNah&Tae_i>aDaaSYaaiMadevv]TaMa%aC^\uTaaNa( )

jaNavEraGYaivjaNaé[Öa>a˘-yuPab*&ihTaaNa( ))13))

tän ahaŕ te ‘bhidhäsyämi deva-vrata-makhäc chrutän

jďäna-vairägya-vijďäna- çraddhä-bhakty-upabĺŕhitän

411

Now I will describe to you the religious principles governing Vedic knowledge, self-

realization, renunciation, faith, and devotional service, which were heard directly from

the mouth of Bhéńma.
TEXT 14

NavEk-adXaPaÄ}aqN>aavaN>aUTaezuYaeNavE )

wR+aeTaaQaawk-MaPYaezuTaJjaNa&MaMaiNaięTaMa( ))14))

navaikädaça paďca trén bhävän bhüteńu yena vai

ékńetäthäikam apy eńu taj jďänaŕ mama niçcitam
I approve of the various philosophical understanding that delineate a combination

of nine, eleven, five, or three elements in all living entities, and ultimately one supreme

element within all twenty-eight.
COMMENTARY

The knowledge by which one understands the twenty-eight elements comprising

material nature—the spirit soul, mahat-tattva, false ego, five sense objects, eleven

senses, five material elements, and three modes of material nature—to be ultimately

nondifferent from the Personality of Godhead is approved by Çré Kĺńëa. Actual

knowledge is to understand that the Supersoul is the cause of all causes and thus the

origin of these twenty-eight elements.

PURPORT

The nine elements mentioned here are material nature, the living entity, the

mahat-tattva, false ego, and the five objects of the senses—sound, touch, form, taste

and aroma. The eleven elements mentioned in this verse are the five working senses

(speech, hands, legs, anus, and genitals), five knowledge-acquiring senses (ears, touch,

eyes, tongue, and nostrils), and the mind. The five elements are earth, water, fire, air

and ether, and the three elements are the three modes of material nature—goodness,

412

UDDHAVA-GÉTÄ

passion, and ignorance. All of the living entities in this material world are embodied by

these twenty-eight elements. The one supreme element within all twenty-eight is the

all-pervading Supersoul.

TEXT 15

WTadevihivjaNa&NaTaQaEke-NaYaeNa aTa( )

iSQaTYauTPatYaPYaYaaNPaXYaeŮavaNaa&i}aGau
etad eva hi vijďänaŕ na tathaikena yena yat

sthity-utpatty-apyayän paçyed bhävänäŕ tri-guëätmanäm
When one no longer sees the twenty-eight material elements, but rather sees the

Supersoul, from whom these elements have emanated, his understanding is called vijďäna,

or self-realization. Every materially created form transforms in three stages— birth,

existence, and destruction.
COMMENTARY

In this verse, Çré Kĺńëa describes vijďäna, which is the mature stage of jďäna. On the

platform of jďäna, one sees the material elements in relation to the Supreme Personality

of Godhead but on the platform of vijďäna, the Supersoul is directly realized in His own

abode. Upon realization of the Supersoul, who exists beyond this cosmic manifestation,

one ceases to study the material elements. This is the culmination of self-realization.

The objects of this material world are created by the three modes of material nature, and

are subjected to three phases. They come into being, remain for some time, and then

are ultimately dissolved. Therefore the creation, maintenance, and annihilation of the

cosmic manifestation is a temporary manifestation of the Lord’s inferior potency and

not ultimate reality. Those who are wise realize this on the platform of vijďäna.

TEXT 16

AadavNTaecMaDYaecSa*JYaaTSa*JYa&YadiNvYaaTa( )

PauNaSTaTPa[iTaSaŞ]aMaeYaiC^ZYaeTaTadevSaTa( ))16))

ädäv ante ca madhye ca sĺjyät sĺjyaŕ yad anviyät

punas tat-pratisaěkräme yac chińyeta tad eva sat

The Perfection of Spiritual Knowledge

413

Creation, maintenance, and destruction are the stages of material causation. That

which consistently accompanies all these material phases from one creation to another and

remains alone when all material phases are annihilated is called sat, or eternal existence.
COMMENTARY

In this verse, the Supersoul, the original cause, is being further described. Although

all created things can be understood in terms of cause and effect, and are temporary

manifestations having a beginning, a period of manifestation, and an end, the original

cause is eternal and remains even after the total annihilation of the cosmic manifestation.

The mahat-tattva is considered to be the cause of the creation but it is not the cause

of all causes. The Supreme Lord is the absolute cause of material existence. He is

the unchanging reality that eternally exists while everything material goes through

constant transformations. This can be understood by one who cultivates transcendental

knowledge under the guidance of the bona fide spiritual master.

PURPORT

One’s understanding that the Absolute Truth is one without a second should not be

disturbed when one hears of the variegated pastimes of the Supreme Lord. When one

is on the platform of vijďäna, one’s resolute conviction that the Absolute Truth is the

Supreme Personality of Godhead remains unshakable.

Advaya jďäna does not refer to impersonal monism, a conception that views the

Absolute Truth as being devoid of variegatedness. According to such impersonal

philosophy, the individuality of the living entity, the distinction between the master

and the servant, and their transcendental characteristics are products of illusion. If

a conditioned soul cannot appreciate the philosophy of inconceivable simultaneous

oneness and distinction, he will certainly come under the spell of Mäyäväda philosophy

and therefore consider the temporary material world, which is a manifestation of the

three modes of material nature, to be false.

Whatever we see manifested in this world has a beginning and an end. Although

the cosmic manifestation is in constant flux, the separated material energy of the Lord

is eternal and therefore not false. One who stands on the platform of realization of his

eternal self can, on the strength of his acquired knowledge, renounce both the aspiration

for material enjoyment, which is, after all, accompanied by so many miseries, as well as

dry renunciation of such enjoyment.

If one’s variegated activities pertaining to life in this material world are dovetailed

in the service of Lord Kĺńëa, one will become purified of the contamination of aversion

to the Lord. This temporary material world, which covers an insignificant portion of

the spiritual sky, can be realized as a place of blissful pastimes of the Lord, but the

414

UDDHAVA-GÉTÄ

moment one sees this world as separate from the Lord and thus meant for one’s personal

enjoyment, one’s advaya jďäna becomes disturbed.

The devotees of the Supreme Lord are very conversant with the understanding of

how everything in this world has a beginning and an end and so they cannot be diverted

due to attraction for momentary enjoyment. As long as the devotees are fully engaged in

the service of the Supreme Lord with all of their senses, material contamination cannot

touch them. However, when one fails to come to the platform of seeing how everything

is in relation to Kĺńëa, one may adopt a process of pseudo renunciation.

TEXT 17

é[uiTa>Pa[TYa+aMaEiTaůMaNauMaaNa&cTauíYaMa( )

Pa[Maa
çrutiů pratyakńam aitihyam anumänaŕ catuńöayam

pramäëeńv anavasthänäd vikalpät sa virajyate
From the four types of evidence—Vedic oral reception, direct experience, traditional

wisdom, and logical induction—one can understand the temporary nature of the material

world, and thus become detached from the dualities of material existence.
COMMENTARY

After describing jďäna and vijďäna, Çré Kĺńëa now discusses renunciation in

this and the following verses. The evidence presented by Vedic oral reception is that

the Absolute Truth is He from whom all living entities manifest, by whom they are

maintained for some time, and into whom they enter at the time of annihilation. The

evidence of direct perception is that a pot is made from earth and when it is broken,

there will remain only clay. The evidence presented by historical or traditional wisdom

is that those who declare that this material world is false did not exist previously, and

thus are unauthorized and ignorant. The evidence of hypothesis is to conclude that

this material world is temporary because it has a beginning and an end. Although

there is sometimes disagreement between the four types of evidence, they all proclaim

that material existence is temporary and therefore, one should develop vairägya, or

detachment, as stated here.

PURPORT

Unless one accepts direct perception, Vedic knowledge, traditional wisdom, and

logical induction in relation to the Supreme Lord, one will simply engage in mental

speculation while trying to understand the Absolute Truth. When any of these four

The Perfection of Spiritual Knowledge

415

kinds of evidence enhance one’s spiritual cultivation, they are accepted as being worthy.

Simply by utilizing any of these forms of evidence for one’s personal sense gratification,

one cannot attain auspiciousness. By renouncing objects that could be seen in relation to

Lord Hari, one invites inauspiciousness under the banner of false renunciation. However,

when one cultivates the understanding that everything can be properly utilized in the

devotional service of the Lord, that is considered suitable renunciation.
TEXT 18

k-MaR

ivPaięNNaěr&PaXYaedd*íMaiPad*ívTa( ))18))

karmaëäŕ pariëämitväd ä-viriďcyäd amaěgalam

vipaçcin naçvaraŕ paçyed adĺńöam api dĺńöa-vat
One who is actually intelligent should see how material nature is subject to constant

transformation, so that even in the highest planet in the material world, the planet of

Lord Brahmä, there is no secure position. One should understand that within the material

world, everything has a beginning and an end, just as his experience has shown him.
COMMENTARY

Although heavenly enjoyment is not experienced on this earth, it can be understood

that there is no real happiness there because life there is also filled with envy, lamentation,

and ultimately, death. Residence on any planet within the universe is the result of one’s

fruitive activities. The results of karma are always temporary and thus an intelligent

person can conclude that every situation within the material world is temporary and

thus fraught with various miseries.

PURPORT

The demigods, headed by Brahmä, are under the influence of the three modes

of material nature, and yet they are worshiped by those who follow the karma-käëňa

sections of the Vedas, and are thus a source of inauspiciousness. An intelligent person

can easily understand the temporary and faulty nature of life on planet earth, and he can

also conclude that life in the heavenly planets must be temporary and inauspicious.

The results of fruitive activities are not at all desirable for self-realized souls. Unless

one comes to this platform, one will continue to remain entangled in temporary fruitive

activities.

416

UDDHAVA-GÉTÄ

TEXT 19

>ai˘-YaaeGa>PaurEvae˘->Pa[qYaMaa

PauNaęk-QaiYaZYaaiMaMa٢e->k-ar
bhakti-yogaů puraivoktaů préyamäëäya te ‘nagha

punaç ca kathayińyämi mad-bhakteů käraëaŕ paraŕ