Introduction a Introduction
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TEXT 10 DaMaRMaeke-YaXaęaNYaek-aMa&SaTYa&dMa&XaMaMa( ) ANYaevdiNTaSvaQa|va WeěYa|TYaaGa>aaeJaNaMa( ) ke-icŰj&TaPaaedaNa&v]TaaiNaiNaYaMaaNYaMaaNa( ))10)) dharmam eke yaçaç cänye kämaŕ satyaŕ damaŕ çamam anye vadanti svärthaŕ vä aiçvaryaŕ tyäga-bhojanam kecid yajďaŕ tapo dänaŕ vratäni niyamän yamän Some say that happiness is obtained as the result of performing pious activities. Others say that fame, sense gratification, speaking the truth, control of the senses, peacefulness, fulfilling one’s self interest, political influence, wealth, detachment, performance of sacrifice and austerities, giving in charity, the observance of vows, or the performance of one’s occupationsl duties are the causes of happiness. 252 UDDHAVA-GÉTÄ COMMENTARY The karma-mémäŕsakas say that one should not waste time worrying about a kingdom of God that no one has ever seen and from which no one has ever returned. Rather, one should expertly utilize the laws of karma, performing fruitive activities in such a way that one will always be well situated. The authors of the kävya and alaěkära literatures say that as long as the glories of a person is sung in this world, he will be able to enjoy life in the heavenly planets for thousands of years. Sages like Vätsäyana preach the fulfillment of lusty desires to be the objective of life. Others propagate the idea that truthfulness, self-control, and peacefulness are the essence of religion. The materialists say that the accumulation of wealth is one’s true self-interest. According to the followers of Cäraväka, eating voraciously is the true religion. The followers of the Vedas say that the performance of sacrifice and austerities, and observance of vows are the activities of religion. Those who are advocates of the practice of yoga say that controlling the mind and senses is their religion.
Generally, people conclude that religiosity, economic development, and sense gratification, are life’s true objectives. The quest for fame is a kind of happiness enjoyed on the mental platform, and is certainly illusory. There are many people who advocate that peace can be attained by remaining aloof from the intoxication of material enjoyment. Materialists become absorbed in the attainment of prosperity, ascetics become obsessed with rejecting material prosperity, while others are concerned by accumulating huge stocks of grains and other food items, but these are all anarthas. TEXT 11 AaŰNTavNTa WvEza&l/aek-a>k-MaRiviNaiMaRTaa> ) du>%aedkRSTaMaaeiNaďa>+aud]aMaNda>XaucaiPaRTaa> ))11))
Lord Kĺńëa Explains the Yoga System to Çré Uddhava COMMENTARY 253 Although materialistic people consider the fruits of their karma to be desirable, their lives are based on illusion and thus they always meet with frustration. PURPORT Those who simply work hard to possess the temporary things of this world, considering them to be all in all, are not actually intelligent because such endeavors keep one in constant anxiety. Material nature is infinitely mutable, so that no position in this world is permanent.
MaYYaiPaRTaaTMaNa>Sa>YaiNarPae+aSYa SavRTa> ) MaYaaTMaNaaSau%&YataTku-Ta>SYaaiÜzYaaTMaNaaMa( ))12))
Devotional service to the Lord is the actual purport of the Vedas. The Supreme Lord said, “My devotees take great pleasure in relishing My transcendental forms and qualities. The jďänés, who make great endeavors to control their mind, are not purified and so they are unable to attain My lotus feet.” This is confirmed by Närada Muné: kiŕ vä yogena säěkhyena nyäsa-svädhyäyayor api kiŕ vä çreyobhir anyaiç ca na yaträtma-prado hariů Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless; be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyäsa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.” (Çrémad-Bhägavatam 4.31.12) 254 UDDHAVA-GÉTÄ PURPORT Those who have realized that this material world is a place of temporary enjoyment and have thus employed all their senses in the service of the Supreme Lord, remain situated on the platform of eternal happiness. Since material pleasure cannot entice them, they always remain devoted to the Lord’s service. TEXT 13 Aik-ÄNaSYadaNTaSYaXaaNTaSYaSaMaceTaSa> ) MaYaaSaNTauíMaNaSa>SavaR>Sau%MaYaaidXa> ))13))
A devotee who is always meditating upon Lord Kĺńëa experiences transcendental sound, touch, form, flavor, and aroma by means of transcendental senses. This is due to the causeless mercy of Lord Kĺńëa, upon whom ones mind and senses are completely engaged. Such a person finds only happiness wherever he goes. When a very wealthy man travels all over the world, wherever he may stay, he will enjoy the same luxurious standard of comfort. Similarly, one who is advanced in Kĺńëa consciousness constantly experiences transcendental happiness because Lord Kĺńëa is all-pervading. The word kiďcana indicates the so-called enjoyable things of this world. One who is akiďcana has correctly understood that material sense gratification is simply the glare of illusion, and therefore such a person is däntasya, or self-controlled, çäntasya, or peaceful, and mayä
Supreme Personality of Godhead. PURPORT Those who are capable of controlling their senses, who are not bewildered by material desires, who do not consider anyone as inferior to them, who are always satisfied in whichever condition they are put into by the Supreme Lord, and who have no inclination to possess anything of this material world, can experience happiness everywhere. In this regard, one should carefully consider this verse from Çré Caitanya-candrämĺtaŕ (5) by Prabhodänanda Sarasvaté:
Lord Kĺńëa Explains the Yoga System to Çré Uddhava kaivalyaŕ narakäyate tridaça-pür äkäça puńpäyate durdäntendriya käla-sarpa-paöalé proökhäta-daŕsträyate vidhi-mahendrädiç ca kéöäyate viçvaŕ pürnaŕ-sukhäyate yat kärunya-katäkńa vaibhavavätaŕ gauram eva stumaů 255 For those who have attained the merciful sidelong glance of Lord Caitanya, impersonal liberation becomes as palatable as going to hell, the heavenly cities of the demigods become as enticing as flowers imagined to be floating in the sky, the poisonous fangs of the untameable black snakes of the senses are broken, the whole world becomes full of joy, and Brahmä, Indra, and all the other great demigods become as insignificant as tiny insects. Let us glorify that golden- complexioned Lord Caitanya. TEXT 14 NaPaarMaeď&NaMaheNd]iDaZ NaYaaeGaiSaÖqrPauNa>aRv&vaMaYYaiPaRTaaTMaeC^iTaMaiÜNaaNYaTa( ))14))
The Supreme Lord said, “One who is surrendered to Me does not want the position of Brahmä, nor the happiness of merging into the existence of Brahman. ‘As one surrenders unto Me, I reward him accordingly.’ From this statement of Mine, one can understand how My thoughts remain absorbed in My devotees. A devotee who desires nothing other than Me lives in My association and thus relishes transcendental mellows.” PURPORT The pure devotee of the Lord has no desire other than to render devotional service. He does not cherish anything else, not even the position of Brahmä or Indra, the domain of the whole world, sovereignty over the lower planets, material opulence, the eight types of mystic perfections, or freedom from the cycle of birth and death.
256 UDDHAVA-GÉTÄ TEXT 15 NaTaQaaMaeiPa[YaTaMa AaTMaYaaeiNaNaRXaŞr> ) NacSaŞzR My dear Uddhava, neither Lord Brahmä, Lord Çiva, Lord Saěkarńaëa, the goddess of fortune, nor even My own self is as dear to Me as you are. COMMENTARY If someone were to ask the Lord, “How dear is Your devotee to you?” the reply is given in this verse. The Lord says, “Brahmä is My son, Çaěkara is My expansion and My friend, Saěkarńaëa is My brother, and Lakńŕédevé is My wife and yet, none of them, and not even My own self, is as dear to Me as you are. My dear Uddhava, you are My devotee and so you are most dear to Me.” This is also confirmed by Çrédhara Svämi. Although personalities like Brahmä are also the Lord’s devotees, they are placed in responsible positions and thus are not exactly like the fully surrendered devotees. The Lord gives preference to a helpless devotee who depends completely on His mercy. The only way to obtain the Lord’s mercy is through His causeless love, and the Lord is most lovingly inclined toward those devotees who are most dependent on Him, just as ordinary mothers and fathers worry more about their helpless children than about those who are self-sufficient. Because personalities like Brahmä have a sense of their unique identity and position, they had not been addressed here as devotees. This is not the case with personalities like Nanda and Yaçodä. Although they were parents of the Supreme Lord, they acted as His great devotees and thus were very dear to Him. In His pastimes, we invariably see that the Lord is fully controlled by His devotees. This is confirmed in the Çrémad-Bhägavatam (10.9.20), nemam viriďco na bhavo na çrér apy aěga saŕçrayä prasädaŕ lebhire gopé yat tat präpa vimuktidät The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopés than to Lord Brahmä, Lord Çiva, or even the goddess of fortune, who is His own wife and is associated with His body. It may appear from this verse that among all the devotees, Uddhava is the best but the gopés are even superior to Uddhava. The dust from the lotus feet of gopés is even Lord Kĺńëa Explains the Yoga System to Çré Uddhava 257 superior to the gopés themselves and so that is what Çré Uddhava had hoped to receive. This is the Vaińëava conclusion.
Pure devotees of the Supreme Personality of Godhead are most dear to Him, even more than personalities like Brahmä, Çiva, Saěkarńaëa, and Lakńmé.
iNarPae+a&MauiNa&XaaNTa&iNavŒr&SaMadXaRNaMa( ) ANauv]JaaMYah&iNaTYa&PaUYaeYaeTYaiş]re Lord Kĺńëa is the all-powerful creator of the universe, beyond the dualities of material existence, and thus for Him there is no conception of purity or impurity. Still, it has been seen that sometimes the Lord desires to take the dust of the lotus feet of His pure devotees upon His head. It is the statement of the scriptures that without receiving the dust of the lotus feet of the pure devotees, one cannot attain the perfection of liberation from material exiastence. Lord Kĺńëa considered, “I have made it the rule that one can experience transcendental happiness only as a result advancement in devotional service, which is achieved by receiving the dust of the lotus feet of My devotees. Because I also desire to experience transcendental ecstasy, I accept the dust of My devotees’ lotus feet.” This is the purport of this verse.
The Supreme Personality of Godhead sends His devotees into this world of material enjoyment for the benefit of the fallen, conditioned souls. By observing the external behavior of the devotees, it is seen that they are detached, introspective, peaceful, friendly, and equipoised. The devotees of the Lord never engage in idle talks, they are the friends of all living entities, and they are equal to everyone. However, non-devotees cannot understand the plans and activities of the pure devotees.
258 UDDHAVA-GÉTÄ TEXT 17 iNaiZk-ÄNaa MaYYaNaur˘-ceTaSa>XaaNTaaMahaNTaae_i%l/JaqvvTSal/a> ) k-aMaErNaal/BDaiDaYaaeJauziNTaTaeYaNNaErPae+Ya&Naivdu>Sau%&MaMa ))17))
kämair anälabdha-dhiyo juńanti te yan nairapekńyaŕ na viduů sukhaŕ mama Those with no material possessions, who are peaceful, free from pride, affectionate to all living entities, and have no desire for personal gratification, and who serve Me with undivided attention, enjoy in Me a happiness that cannot be known by those lacking such detachment from the material world. COMMENTARY The happiness which is derived by realizing the transcendental qualities of the Lord while performing devotional service is being described here. Some experts say that jďänés who have no material assets can also attain this platform of transcendental ecstasy. That is why the Lord has made this statement, just to distinguish the devotees from such jďänés. Pure devotees always desire to give Kĺńëa conscious happiness to others, and therefore they are called mahäntaů, or great souls. In the course of a devotee’s service, many opportunities for sense gratification may arise, but a pure devotee is not tempted, and so he does not fall down from his exalted transcendental position.
Senseenjoyers arealways bewildered by unlimiteddesiresforpersonalaggrandizement and so they are unable to comprehend the sublime position of the pure devotees. The devotees of the Lord are free from material desires and so they are peaceful. They don’t strive for material acquisitions and they are the best well-wishers of people in general. Because the devotees are merged in the ocean of transcendental happiness derived by engagement in pure devotional service, they can never be diverted by mundane temptations. Because they are situated on the platform of spiritual bliss, they are detached from the bodily conception of life and thus even a learned materialist cannot understand his sublime position. TEXT 18 baDYaMaaNaae_iPaMa٢-aeivzYaEriJaTaeiNd]Ya> ) Pa[aYa>Pa[GaL>aYaa>a˘-yaivzYaENaaRi>a>aUYaTae ))18))
Lord Kĺńëa Explains the Yoga System to Çré Uddhava bädhyamäno ‘pi mad-bhakto vińayair ajitendriyaů präyaů pragalbhayä bhaktyä vińayair näbhibhüyate 259 My dear Uddhava, if My devotee is not fully able to control his senses, he may sometimes be attracted to material enjoyment but because of his engagement in devotional service, he will not be diverted by sense gratification. COMMENTARY The Lord said, “What to speak of those devotees who have attained the platform of rati, even neophyte devotees are assured of success. A neophyte devotee may sometimes be attracted to material enjoyment but because of the strength of his sincere devotional service, he will not fall down from his exalted position.” If a jďäné commits sinful activities, he immediately falls from his elevated position. A devotee, however, even though immature, never falls from the path of devotional service. Even if he displays occasional weakness, he is still considered a devotee if his devotion to Lord Kĺńëa is very strong. This is confirmed by the Lord in the Bhagavad-gétä (9.30):
the enemy’s powerful weapon, but while simply tolerating the pain, he goes on to achieve victory. In the same way, one may be afflicted by a serious disease, but can be cured by taking the prescribed medicine. PURPORT For the benefit of neophyte devotees who cannot fully control their senses, the Supreme Lord said, “Even though a devotee could not control his senses and thus remains attached to sense gratification, if he wants to advance in devotional service to Me and thus enthusiastically engages in sädhana-bhakti, so that he may gradually come to the platform of bhäva-bhakti, then he will never meet with defeat.” 260 UDDHAVA-GÉTÄ TEXT 19 YaQaaiGan>SauSaMa*ÖaicR>k-raeTYaeDaa&iSa>aSMaSaaTa( ) TaQaaMaiÜzYaa>ai˘-ĺÖvENaa&iSak*-TňXa> ))19))
O Uddhava, just as a blazing fire burns firewood to ashes, devotional service executed for My pleasure completely destroys the sinful reactions of My devotees. COMMENTARY If a devotee fails to control his senses and accidentally engages in sinful activities, the Lord will certainly burn to ashes all his sinful reactions, just as a blazing fire reduces wood to a pile of ashes. PURPORT As long as we are intoxicated by material enjoyment, our propensity for serving the Supreme Lord is like smoldering ashes. But, the moment our service attitude becomes prominent, our material inclinations are destroyed, just as a blazing fire burns wood to ashes. Lord Kĺńëa is glorious, and one who takes exclusive shelter of the Lord receives the unique benefits of devotional service to the Supreme Personality of Godhead. TEXT 20 NaSaaDaYaiTaMaa&YaaeGaaeNaSaa&:Ya&DaMaR oÖv ) NaSvaDYaaYaSTaPaSTYaaGaaeYaQaa>ai˘-MaRMaaeiJaRTaa ))20))
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