Introduction a Introduction
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TEXT 38 XaěTParaQaRSaveRh>ParaQaŒk-aNTaSaM>av> ) SaaDau>iXa+aeTa>aU>a*taaeNaGaiXaZYa>ParaTMaTaaMa( ))38))
Two features of the earth are mentioned here—the mountains and the trees. What does one learn from the mountain? The mountain sustains the earth, produces streams that supply water, and produces various jewels. All these are meant for others’ benefit. In the same way, all activities of a saintly person should be performed with the aim of benefiting others. This should be the nature of the devotees. Similarly, if someone uproots a tree and plants it somewhere else, the tree accepts it without any protest. One learns to do good to others from the tree. Therefore, a yogi should become like a tree. These are the teachings one should learn from the mountain and the tree.
The mountain is made of stone but clay is not so hard. That is why the hard mountain can sustain the soft soil but soft soil cannot sustain the burden of the mountain. The earth has two kinds of ingredients; the hard mountain and the soft clay. Everyone should learn how to perform welfare activities for others from the mountain. The principal
characteristic of a saintly person is that he always desires supreme benefit for others. Otherwise, selfish interest captures the living entities and induces them to become envious of others. The lesson to be learned from the tree, which grows on the earth, is to tolerate disturbances caused by others. The non-devotee materialistic enjoyer considers all items of this world to be objects of his enjoyment. But, a devotee considers all items as his spiritual masters, and learns from them different things. This is the nature of a devotee. Worship of Lord Hari is possible only if one becomes as tolerant as a tree, and as immovable and steady as a mountain. Otherwise, an intolerant person can never engage in the service of the Supreme Lord. That is why Çré Gaurasundara has instructed everyone to be as tolerant as a tree in order to chant the holy name of Lord Hari. TEXT 39 Pa[a jaNa&YaQaaNaNaXYaeTaNaavk-IYaeRTavax(MaNa> ))39))
Air is of two types: the life air that moves within the body, and the air of the external world, or wind. What we have to learn from the life air is being described here. The life air performs its duty and is simply satisfied with food and other bare necessities of life. As the senses enjoy various sense objects , such as form, taste, and so on, the life air does not. Similarly, thoughtful sages should remain satisfied even with just food and water, like the life air. One should eat only as much as is required to keep the body and soul together, so that the life air will not be disturbed. If one does not eat, his mind will not remain active, and as a result, his knowledge will be destroyed. Therefore, one should maintain his life properly so that his speech and mind are not disturbed. Moreover, by eating abominable, dry, and unclean foods, one’s mind and words become disturbed.
Lord Kĺńëa Instructs Uddhava 39 Also, by eating palatable and rich foods, one becomes lazy, has an increase in the urge for sex, and becomes agitated in his speech and mind.
It is not the duty of thoughtful men to give up their tolerance and become restless in this rarely attained human form of life. By manipulating the senses under the influence of one’s mental propensity, one becomes attracted to imperfect, temporary material objects. When one thus engages in material activities that are apparently pleasing to his senses, then the path of his material enjoyment becomes clearly laid out. As soon as one forgets the Supreme Lord, one desires to lord it over this material world, which was created by Maya. As a result, his speech and mind become disturbed. Thus, he becomes situated in the darkness of ignorance and considers such ignorance or partial knowledge to be the attainment of full knowledge. This is how he falls down from the understanding of the Supreme Lord. Therefore, by adopting the path of liberation, and rejecting the path of sense gratification, there is no possibility of the speech and mind becoming covered by mixed knowledge, or ignorance. In addition, disturbance of the body and intelligence under the influence of pseudo renunciation does not help in diminishing the propensity for material enjoyment. Therefore, it is necessary to follow the path of proper renunciation and engage in the service of the Lord, which is the ultimate goal of life.
ivzYaeZvaivXaNa(YaaeGaqNaaNaaDaMaeRzuSavRTa> ) Gau Now, what can be learned from the wind is being described. Even if one is exposed to sense gratification, one should not become attached to it. One should not place too much importance in insignificant, great, superior, or inferior material objects. As the 40 UDDHAVA-GÉTÄ wind cannot enter a closed room, and thus does not help in the act of burning there, the introspective sage should not be the cause of any material activity.
As the unsteady, restless mind engages itself in enjoying form, taste, smell, sound, and touch, it nourishes various material conceptions of life. That is why subjects of thought, such as finding faults and attributing good qualities, display their mastery over the mind. As the wind blowing from various directions may create disturbances, the restless mind searching for varieties of material enjoyment destroys a conditioned soul’s attempt for self control. It is therefore essential for a devotee to serve Lord Hari by means of ekäyana, with the support of fixed intelligence. TEXT 41 PaaiQaRveiZvhdehezuPa[ivZ$=STaÓu Gau One should remain unattached to bodily activities. This is the lesson one should learn from the wind. Although the wind may carry good or bad aromas, it is not affected by them, or does not mix with them. Similarly, even though a self-realized soul may live in a material body and act according to his acquired nature, he does not become entangled. By learning from the wind, a yogi should not become attached to his body or bodily activities. He should always know that the spirit soul is different from the material body. PURPORT Those who are able to understand the temporary nature of the material body and mind, as well as the fault of the conditioned soul’s aversion to the Supreme Lord, are fit to be called self-realized yogis. Such yogis do not act due to being driven by the three modes of material nature, nor do they become entangled in activities that are pleasing to the body and mind. As the wind carries aromas but is not affected by any particular Lord Kĺńëa Instructs Uddhava 41 aroma, giving up its own nature, similarly, the self-realized soul engages in the service of the Lord while accepting the necessities of the body without attachment. In this way, he remains free from the results of activities performed by his gross and subtle bodies. TEXT 42 ANTaihRTaęiSQarJa®Maezub]řaTMa>aaveNaSaMaNvYaeNa ) VYaaPTYaaVYavC^edMaSa®MaaTMaNaaeMauiNaNaR>aSTv&ivTaTaSYa>aavYaeTa( ))42))
Although the Supersoul is situated both inside and outside all objects, He remains unattached, just like the sky. This is the lesson to be learned from the sky. In spite of remaining within the body, the Supersoul is all-pervading. By means of his transcendental realization, a yogi should think of the Supersoul as all-pervading, like the sky. Although present within all moving and non-moving living entities, He remains situated in His supreme position. Just as the all-pervading sky is present within a pot, and is also outside the pot, the Supersoul, although present within the material bodies of all living entities, is all-pervading.
There is always difference between the constitutional characteristics of an object and its unconstitutional characteristics. Persons who are acquainted with the science of the self never support the argument that the material body is the self. A self-realized soul never engages in accepting or rejecting material objects. He has no intention of
42 UDDHAVA-GÉTÄ either expanding his material enjoyment or minimizing it. Because the living entities are simultaneously one with and different from the Lord, they also possess the quality of all-pervasiveness. Similarly, if the concept of acintya-bhedäbheda is accepted, it can be understood that the living entities simultaneously possess both the possibility for aversion to the Supreme Lord, and eternal service to the Supreme Lord. By directly or indirectly attaining knowledge of the self, one also realizes his self to be separate from the material objects he sees, just like the sky, which is present both inside and outside a pot. The natural characteristics of an object are realized by observing its interaction with other objects, both directly and indirectly. TEXT 43 TaeJaae_bŕMaYaE>aaRvEMaeRgaaŰEvaRYauNaeirTaE> ) NaSPa*XYaTaeNa>aSTaÜTk-al/Sa*Z$E=GauR Just as the sky remains aloof despite the presence of clouds being driven by the mighty wind, the spirit soul is always aloof from the material body made of fire, water, earth, and so on, which was created by the material time. PURPORT As clouds hover throughout the sky, being driven by the wind, the sky does not mix with the clouds, even though they appear so. Similarly, although the gross and subtle bodies seem merged with the spirit soul, the spirit soul is always distinct from them. When the spirit soul comes in contact with material nature, he is awarded a body made of the five gross elements. When the spirit soul is liberated from the bondage of the three modes of material nature, he has no more connection with the gross and subtle bodies. Eternal time factor is the original cause of the three modes of material nature. A differentiation in the three material qualities is made possible when the time factor
Lord Kĺńëa Instructs Uddhava 43 becomes divided into past, present, and future. The conditional state produced by the material modes of nature, which are born of the divided time factor, is always distinct from the eternal spirit soul. Although clouds may appear to be part of the sky, the sky is distinct from the clouds, always maintaining its separate identity. Similarly, even though the spirit soul appears to be temporarily confined within the gross and subtle bodies, it is unaffected by them, just like the sky.
SvC^>Pa[k*-iTaTa>iňGDaaeMaaDauYaRSTaqQaR>aUNa*R MauiNa>PauNaaTYaPaa&iMa}aMaq+aaePaSPaXaRk-ITaRNaE> ))44))
Now the lesson to be learned from water is being described. Water is by nature pure and cooling. It is considered to be affectionate toward everyone. Water is sweet. Saintly
persons are also sweet by nature and they purify all living entities by instructing them about devotional service. Saintly persons should behave as the well-wishing friend of
everyone, just like water. Devotees purify everyone, just as water purifies everything by its contact.
The people of this material world, who always desire happiness and yet simply suffer from distress, are very restless and so, they cannot be thoughtful. They are incessantly
driven by their material conceptions of life and are firmly situated in the principle that material enjoyment is everything. Because they are exceedingly attached to material
enjoyment, when their desires are not satisfied, they become angry. When they are in anxiety due to a lack of material enjoyment, they become afflicted with fear. However,
the sages who are inclined to the Lord’s service are not like this. They are as sanctified as water, they are naturally affectionate to everyone, and they are compassionate to
44 UDDHAVA-GÉTÄ all living entities. They are true friends of all living entities, they always speak very sweetly, and they are never interested in dry arguments. They are themselves places of pilgrimage because they are fully surrendered to the Supreme Lord, and thus they possess the twenty-six transcendental qualities. Such great souls are in direct contact with the Lord and thus, are never bereft of His association. Such saintly souls purify the entire world by their constant glorification of the Lord. Simply by their association, their faithful followers become liberated from their condition of material absorption. By the phrase apäŕ mitram, the thoughtful sages have been compared with water. Within the water of the thoughtful sages, the three puruńa incarnations— Käraëärëavaçäyé Vińëu, Garbhodakaçäyé Vińëu, and Kńirodakaçäyé Vińëu are manifest. There is no question of contamination in transparent water. By constant hearing and glorification of the Supreme Lord, liberated sages remain freed from material conceptions and thus become qualified to touch the Supreme Lord. Their association is the cause of the conditioned souls’ liberation from their restlessness of mind and the resultant conditional life. TEXT 45 TaeJaSvqTaPaSaadqáaeduDaRzaeRdr>aaJaNa> ) SavR>a+Yaae_iPaYau˘-aTMaaNaadtaeMal/MaiGanvTa( ))45))
The lesson to be learned from fire is herein being described. The next three verses are also concerning fire. Fire is very powerful and no one has the ability to counteract it. Fire digests the food that enters the stomach. Those who are fire-like-yogis should not accumulate eatables for the future, but should be satisfied with what is easily available.
The lessons to be learned from fire are being described in this verse, and the following three verses. In this verse, it is said that when fire burns everything, it remains
Lord Kĺńëa Instructs Uddhava 45 unaffected. Fire doesn’t become contaminated, rather, it purifies everything. Similarly, saintly persons, even though given the opportunity to enjoy material objects, do not do so but instead, remain unattached. They are always transcendentally situated and so they do not take pleasure in temporary material objects. This is the characteristic of self-realized souls. Such persons do not accumulate things unnecessarily—they accept things only to the extent as is necessary for their maintenance and that also, without attachment. Saintly persons are always free from the contamination of sinful activities and thus they are the true moralists. They are not attracted to anything of this visible world, being driven by insatiable greed. These are the qualities to be learned from fire. TEXT 46 KvicC^ŕ>KvicTSPaZ$= oPaaSYa>é[eYawC^TaaMa( ) >au»eSavR}adaTa* Devotees do not like to disclose their own glories and so they are like fire covered by ashes. Sometimes, in order to teach people, devotees reveal their glories, just like a blazing fire. Sometimes they act as a spiritual master for the benefit of ordinary people. As fire accepts gifts, such as ghee, offered by worshipers, devotees accept the glorification offered by their worshipers. In this way, they burn to ashes, just like fire, the most coveted objects possessed by materially absorbed worshipers, without exhibiting the slightest desire to enjoy them. TEXT 47 SvMaaYaYaaSa*Z$=iMad&SadSaç/KZ Pa[ivZ$= wRYaTaeTataTSvćPaae_iGanirvEDaiSa ))47))
46 UDDHAVA-GÉTÄ The all-pervading Supersoul, having entered the bodies of the different species of life, |