Introduction a Introduction



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TEXT 38

XaěTParaQaRSaveRh>ParaQaŒk-aNTaSaM>av> )

SaaDau>iXa+aeTa>aU>a*taaeNaGaiXaZYa>ParaTMaTaaMa( ))38))

çaçvat parärtha-sarvehaů parärthaikänta-sambhavaů

sädhuů çikńeta bhü-bhĺtto naga-çińyaů parätmatäm
An intelligent person should learn from the mountain how to devote himself to the

service of others, making their welfare the sole purpose for his existence. This is also the

lesson to be learned as a disciple of the tree.
COMMENTARY

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.

PURPORT

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




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UDDHAVA-GÉTÄ

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))

präëa-vĺttyaiva santuńyen munir naivendriya-priyaiů

jďänaŕ yathä na naçyeta nävakéryeta väě-manaů
As the life air moves within the body without expecting any support from the sense

objects, a learned sage should take satisfaction in the simple maintenance of his existence,

and should not seek satisfaction through gratifying the material senses. In other words, one

should take care of his material body in a way that his cultivation of spiritual knowledge

will not be disturbed, and his speech and mind are not distracted from his spiritual

discipline.

COMMENTARY

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.
PURPORT

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.

TEXT 40

ivzYaeZvaivXaNa(YaaeGaqNaaNaaDaMaeRzuSavRTa> )

Gau
vińayeńv äviçan yogé nänä-dharmeńu sarvataů

guëa-dońa-vyapetätmä na vińajjeta väyu-vat
The self-realized soul, whose heart is free from thoughts of happiness and distress,

should always remain unattached, like the wind, despite coming in contact with material

objects, which are full of material qualities.
COMMENTARY

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






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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.
PURPORT

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
pärthiveńv iha deheńu pravińöas tad-guëäçrayaů

guëair na yujyate yogé gandhair väyur ivätma-dĺk
Just as the wind, although carrying varieties of aromas, does not mix with them,

the self-realized soul, although living in a material body and apparently acting like an

ordinary man, is never entangled.

COMMENTARY

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))

antarhitaç ca sthira-jaěgameńu

brahmätma-bhävena samanvayena

vyäptyävyavacchedam asaěgam ätmano

munir nabhastvaŕ vitatasya bhävayet
An introspective person, even while living in the material body, should consider

himself to be an eternal spirit soul. He should see how eternal souls have entered all

varieties of life-forms, both moving and non-moving, and that they are spread all over the

universe. One should also understand that the Supreme Personality of Godhead, in His

all-pervading feature as the Paramätmä, is present, along with the eternal souls, within all

bodies. Both the individual soul and the Supreme Soul can be realized by contemplating

the sky. Although the sky extends without limit, and everything rests within the sky, it

does not mix with anything, nor is it divided.

COMMENTARY

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.

PURPORT

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=GauRPauMaaNa( ))43))

tejo-’b-anna-mayair bhävairmeghädyair väyuneritaiů

na spĺçyate nabhas tadvatkäla-sĺńöair guëaiů pumän
Although powerful winds blow clouds across the sky, the sky itself is never disturbed.

In the same way, the spirit soul is not transformed by contact with material nature.

Although the spirit soul is awarded a body made of earth, water, and fire, and although his

actions are dictated by the three modes of material nature, which are products of eternal

time, his eternal nature is never affected.

COMMENTARY

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.
TEXT 44

SvC^>Pa[k*-iTaTa>iňGDaaeMaaDauYaRSTaqQaR>aUNa*R

MauiNa>PauNaaTYaPaa&iMa}aMaq+aaePaSPaXaRk-ITaRNaE> ))44))

svacchaů prakĺtitaů snigdho mädhuryas tértha-bhür nĺëäm

muniů punäty apäŕ mitram ékńopasparça-kértanaiů
O King, a saintly person is naturally pure, free from all contaminations, well behaved,

and a benefactor of all human beings. Just by seeing, touching, or hearing such an exalted

soul, one is purified just as one is cleansed by bathing with pure water. A saintly person,

like a holy place of pilgrimage, purifies all those who meet him, because he is always

engaged in chanting the glories of the Lord.

COMMENTARY

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.

PURPORT

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





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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))

tejasvé tapasä dépto durdharńodara-bhäjanaů

sarva-bhakńyo ’pi yuktätmä nädatte malam agni-vat
Saintly persons have become powerful by the execution of austerities. They do not

endeavor to enjoy anything material of this world, and they accept food offered to them

by destiny. If by chance they eat some contaminated food, they are not affected, just like

fire, which burns up all contaminated substances that are offered to it.

COMMENTARY

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.

PURPORT

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*aMa( ))46))

kvacic channaů kvacit spańöa upäsyaů çreya icchatäm

bhuěkte sarvatra dätĺëäŕ dahan präg-uttaräçubham

A pure devotee, just like fire, is sometimes not visible and at other times, he is seen.

For the benefit of the conditioned souls who are desperately searching for happiness, a

pure devotee may act as a spiritual master and thus like fire, burn his disciples’ sinful

reactions to ashes by mercifully accepting their service.

PURPORT

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/KZau> )

Pa[ivZ$= wRYaTaeTataTSvćPaae_iGanirvEDaiSa ))47))

sva-mäyayä sĺńöam idaŕ sad-asal-lakńaëaŕ vibhuů

pravińöa éyate tat-tat- svarüpo ‘gnir ivaidhasi





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UDDHAVA-GÉTÄ

The all-pervading Supersoul, having entered the bodies of the different species of life,


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