Introduction a Introduction
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TEXT 15 i^ŰMaaNa&YaMaEreTaE>k*-TaNaq@&vNaSPaiTaMa( ) %Ga>Svke-TaMauTSa*JYa+aeMa&YaaiTaůl/MPa$=> ))15))
The Lord herein gives a practical example of how one can give up attachment for his material body. The bird may live happily in its nest but when it sees that the tree is being cut by some people who are as cruel as Yamaräja, it leaves the nest without remorse. In the same way, one should not become attached to the tree of the material body.
446 UDDHAVA-GÉTÄ TEXT 16 Ahaera}aEiX^ŰMaaNa&bud(ßaYau>aRYavePaQau> ) Mau˘-Sa®>Par&bud(ßaiNarqh oPaXaaMYaiTa ))16))
Realizing that one’s duration of life is also being cut down by each passing day and night, one should become detached and very afraid of material existence. By endeavoring to realize the Supreme Personality of Godhead, one will achieve perfect peace. COMMENTARY Knowing that the days and nights are taking away his duration of life, a sober person acts in such a way that he ultimately obtains peace and eternal residence in the Lord’s abode.
An intelligent devotee of the Lord realizes that his duration of life is decreasing with each passing of the day and night, and thus he acts for his own welfare by giving up attachment to the objects of the senses. Just as a bird may leave its nest and go to another tree, without attachment, a devotee can live anywhere, knowing that there is no permanent residence within the material world. Instead of working hard to improve his situation more comfortable within the temporary material existence, a devotee dedicates himself to going back home, back to Godhead, where life is eternal. It is only in the spiritual world, where there is no influence of the three modes of material nature, that one can attain everlasting peace.
Na*dehMaaŰ&Saul/>a&Saudul/R>a&âv&Sauk-LPa&Gauĺk- MaYaaNaukU-le/NaNa>aSvTaeirTa&PauMaaN>avaiBDa&NaTareTSa AaTMaha ))17))
Pure Devotional Service Surpasses Knowledge and Detachment 447 The human form of life, although very rarey achieved, is automatically awarded to the conditioned soul, by the laws of nature. The human body can be compared to a boat, having the spiritual master as the expert helmsman, and My instructions as the favorable breezes. One who does not utilize his human birth for crossing over the ocean of material existence is certainly a killer of his own soul. COMMENTARY Alas! One who is unfortunate may unexpectedly receive a touchstone but then throw it away. This principle is being explained herein. This human form of body is like a touchstone that can fulfill all desires. Human life is obtained after going through many millions of births and deaths. Only out of good fortune does a living entity receive the human form of life. The human body is compared to a plava, or boat, and the spiritual master is the helmsman who can expertly takes one across the ocean of material existence. The instructions of the all-merciful Supreme Personality of Godhead are compared to favorable breezes and by accepting them, one can quickly cross to the other side of material existence. This principle is also applicable to the jďänés. PURPORT The human form of body is the only vehicle for a living entity to attain the ultimate goal of life. After many births and deaths, one who is fortunate attains the human form of life. The spiritual master, who is expert in the cultivation of God consciousness, acts as the boatman to take one across the ocean of material existence. The favorable wind in the form of the Lord’s mercy guides the boat of the human body as he traverses the path to perfection. One who does not know that his body is a boat, the spiritual master a boatman, and the Lord’s instructions a favorable wind, certainly invites his own ruination by becoming the killer of his soul.
YadarM>aezuiNaivR< A>YaaSaeNaaTMaNaaeYaaeGaqDaarYaedcl&/MaNa> ))18))
448 UDDHAVA-GÉTÄ COMMENTARY After glorifying the human form of body, which awards one’s real self-interest, the Lord next describes the nature of a person who is qualified to cultivate jďäna, in this and the following verses. One naturally becomes full of anxiety as a result of experiencing the distress that is born of material activities. If he receives the good instructions of the Lord or His devotee, he can develop a mood of detachment.
The mind of a conditioned soul is always restless and eager to direct the senses toward their objects. When one develops detachment from material enjoyment, which simply awards various miseries, as a result of his own experience, he will naturally want to control his senses, so that his mind will gradually become peaceful. By cultivating Kĺńëa consciousness, one realizes his constitutional position and thus surpasses the platform of temporary material enjoyment as his heart becomes completely purified.
DaaYaRMaa ATaiNd]Taae_NauraeDaeNaMaaGaeR When one first tries to control his mind, it can be very difficult. Due to past bad habits, the mind may become twice as restless when one tries to restrict it from material enjoyment. The urge for material enjoyment is so strong that the mind easily becomes carried away by such thoughts. In such a situation, one should control the mind by allowing it to have a little gratification in a way that is not contrary to religious principles.
Because the conditioned soul has a natural tendency to enjoy sense gratification, it is inevitable that his mind will become restless when controlled. The best thing is to divert the functions of the mind from one’s personal sense enjoyment to the service of Pure Devotional Service Surpasses Knowledge and Detachment 449 the Supreme Personality of Godhead while following the regulative principles. In this way, if one cultivates Kĺńëa consciousness, his mind will automatically be controlled.
MaNaaeGaiTa&NaivSa*JaeiÂTaPa[a SatvSaMPaŕYaabuÖyaMaNa AaTMavXa&NaYaeTa( ))20))
Although the tendency of the mind is to wander here and there, one must always bring it back to the practice of self-realization by means of one’s steady intelligence. If the mind is always engaged in the activities of Kĺńëa consciousness, it will be restrained from thoughts of sense gratificiation. The mind is naturally attached to the objects of the senses, so unless one is careful to control the mind, advancement on the path of self-realization will be hampered.
Even after temporarily controlling the urges of the mind, those whose senses are not under control can easily fall down from the path of self-realization. For this reason, the mind and senses should always be engaged in the service of the all-auspicious Supreme Lord. When one comes to the platform of self-realization, the restless mind will no longer create obstacles, but rather help one. The mind is material and so it always hankers after the objects of the senses, and is averse to the real self-interest of the spirit soul. There is no possibility of achieving self-realization without controlling the restless mind. TEXT 21 WzvEParMaaeYaaeGaaeMaNaSa>Sa°h>SMa*Ta> ) ôdYajTvMaiNvC^NdMYaSYaevavRTaaeMauhu> ))21))
450 UDDHAVA-GÉTÄ One who is expert in training wild horses will first allow a horse some freedom. Then, by pulling the reins, he will gradually control the horse. Similarly, one cannot immediately bring the mind under complete control. It must be gradually trained so that it eventually sticks to the path of yoga. COMMENTARY Çré Kĺńëa is herein citing the example of training a horse, to show how one must check the urges of the mind. One must sometimes fulfill the demands of the mind in order to control it completely. To control the mind is the main purpose of the yoga system. One who wants to control his senses should study this example given by Lord Kĺńëa. A horseman, although wanting to gain full control of the horse, will in the beginning let the horse have his way for a short while. Even while doing so, he continues to hold the rope and never allows it to run completely wild. PURPORT If the mind, which runs towards material enjoyment like a horse, comes to know that its goal is the Supreme Absolute Truth, its functions can be properly utilized. When the consideration of worshiping Lord Hari gradually awakens in the mind, it automatically becomes controlled. Simply by engaging the functions of the mind in the service of the eternal object, a living entity attains auspiciousness. Therefore, in order to control the mind, one should follow the path of yukta-vairägya, rather than that of phalgu-
Saa&:YaeNaSavR>aavaNaa&Pa[iTal/aeMaaNaul/aeMaTa> ) >avaPYaYaavNauDYaaYaeNMaNaaeYaavTPa[SaqdiTa ))22))
Here it is being explained how one can fix up his flickering mind. While engaging in sänkhya-yoga, or the analytical study of the material world, one carefully considers the Pure Devotional Service Surpasses Knowledge and Detachment 451 varieties of creation through progressive functions, and annihilation through regressive functions, until the mind becomes detached.
One should very carefully study the processes of creation and destruction forever being carried out in the material world, so that the mind can become steady on the path of self-realization. TEXT 23 iNaivR< MaNaSTYaJaiTadaEraTMYa&iciNTaTaSYaaNauicNTaYaa ))23))
The phrase ukta vedinaů refers to those who take pleasure in discussing the instructions received from the spiritual master.
Human beings are beset with varieties of miseries when the propensity for material enjoyment is strong due to a lack of spiritual cultivation. When the mind is engaged in the cultivation of Kĺńëa consciousness, it protects one from becoming absorbed in the bodily conception of life. The renunciation of false pride due to identification with the material body certainly goes a long way to curb the restlessness of the mind. Thus, one should elevate one’s thinking to the eternal platform by carefully receiving the instructions of the Lord’s representative, the spiritual master. TEXT 24 YaMaaidi>aYaaeRGaPaQaEraNvqi+aKYaacivŰYaa ) MaMaacaeRPaaSaNaai>avaRNaaNYaEYaaeRGYa&SMareNMaNa> ))24))
452 UDDHAVA-GÉTÄ yamädibhir yoga-pathair änvékńikyä ca vidyayä mamärcopäsanäbhir vä nänyair yogyaŕ smaren manaů The mind can be fixed on the Supreme Personality of Godhead by following the path of yoga, beginning with yama, through logic and reasoning under the guidance of a spiritual master, or by worshiping Me and meditating upon Me. There are no other means than these. COMMENTARY Through reasoning and argument, one should come to the correct conclusion and thus engage oneself in worshiping the Lord. The word vä indicates that one who is engaged in the worship of the Personality of Godhead need not trouble himself with the disciplinary procedures of yoga, nor with the grueling intricacies of Vedic studies and logic. This is the opinion of Çrédhara Svämé. PURPORT One should curb his thirst for enjoying the objects of the senses by observing sacred vows. One should give up the mentality that he is the enjoyer by worshiping the Deity of the Lord according to the prescribed rules and regulations, and meditate on the Supreme Lord without deviation. One’s realization of his relationship with the Supreme Lord gradually becomes established by observing Ekädaçé and chanting the holy names of the Lord. When one is situated in his constitutional position as the servant of the Supreme Lord, his thirst for enjoying the fruits of his activities diminishes as his mind distances itself from thoughts of material enjoyment. Cultivating an inclination toward the service of the Supreme Lord is the only way to curb the restless mind. One should worship the Deity throughout the day so that his mind will always remain engaged in remembering the Lord. TEXT 25 Yaidku-YaaRTPa[MaadeNaYaaeGaqk-MaRivGaihRTaMa( ) YaaeGaeNaEvdhed&haeNaaNYata}ak-dacNa ))25))
Pure Devotional Service Surpasses Knowledge and Detachment 453 If a yogi, due to carelessness, performs some abominable activity, he should nullify the sinful reaction simply by continuing his engagement in yoga. He need not undergo severe penance or adopt some other method to purify himself. COMMENTARY The question may arise that if one who is detached from material life, along with its prescribed duties, by chance commits a sinful act then how can he be freed from the reaction of sin without undergoing atonement, which is the prescription of the karma- käëňa sections of the Vedas? The answer is given here that simply by continuing his practice of yoga, all sinful reactions will be burned to ashes. Çrédhara Svämé has said that for a devotee, all reactions of sinful activities can be nullified simply by hearing and chanting the holy names of the Supreme Lord. It is stated in the Sixth Canto of Çrémad-Bhägavatam (6.1.15): kecit kevalayä bhaktyä väsudeva-paräyaëäů aghaŕ dhunvanti kärtsnyena néhäram iva bhäskaraů Only a rare person who has adopted complete, unalloyed devotional service to Kĺńëa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays. Elsewhere in the Çrémad Bhägavatam (11.5.42) it is stated: sva-päda-mülaŕ bhajataů priyasya tyaktäny abhävasya hariů pareçaů vikarma yac cotpatitaŕ kathaďcid dhunoti sarvaŕ hĺdi sannivińöaů One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone’s heart, immediately takes away the reaction to such sin. The word yogi in this verse refers to both the jďäna-yogé and bhakti-yogé. PURPORT The activities of the conditioned souls are of two kinds—pious and sinful. If an honest person accidentally commits some sinful activities, the reactions to those sins
454 UDDHAVA-GÉTÄ can be counteracted simply by engaging in the service of the Supreme Lord. There is no need for a devotee of the Supreme Lord to undergo atonement as a separate endeavor.
SveSve_iDak-areYaaiNaďaSaGauPairk-IiTaRTa> ) k-MaR Gau How can a yogi be relieved of all sinful reactions simply by continuing his practice of yoga, with no necessity for performing any other atonement? In this verse Çré Kĺńëa
explains the actual standard of piety. A yogi who steadfastly executes his yoga practice while remaining aloof from the duties prescribed under the jurisdiction of karma-
declared in the scriptures that jďäna and bhakti are competent to destroy all kinds of sinful reactions, so that jďänés and bhaktas are never required to undergo atonement
as a separate endeavor. If one does so, he commits two faults—the fault of giving up his prescribed duty, and the fault of adopting another’s duty. Actually, all classes of
transcendentalists, and especially devotees, are devoid of the propensity to commit sinful activities. Even if by chance they do so, the powerful purifying effects of their
respective processes destroy their sinful reactions without difficulty. It is the verdict of the Vedic literature that one is prohibited to see the apparent faults of one who
is continuously engaged in the devotional service of the Lord, even if he accidentally commits sinful activities. A devotee is situated in the transcendental position and so
he does not possess material qualities, nor is he subjected to considerations of material sins or piety. Because jďänés are supposed to be firmly situated in the mode of goodness,
they also are considered to be beyond the influence of the baser qualities of passion and ignorance. On the other hand, karmés are by nature impure so that the karma-
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