Namasteji

Most of us hear and learn about Indians High valued, respected , and educative book Bhagavd gita . But most of us are not aware about another educative Gita named Uddava Gita .. with pranam to all with your permission et us start part by part read Uddava Gita

Great Scholar CHANAKYAS Neetishastra,Arthashastra.. and Tiruvalluvers Tirukkural. I believe all of us enjo !ith readin" . If an one #iss to read this values $lease infor# #e I can send it to ou.
I think most of you read my posting

TH% &''HA(A GITA

(From Shrimad-Bhaagavat MahaPuran, Book 11.06-29) NOTE: Instructions to Uddhava by Lord Krishna kno n as !The Uddhava"#ita! starts from verse $%& 'hapter (& )ook ** of +hrimad" )haagavat ,aha-uran and ends after 'hapter ./0 It has more than *&%%% verses0 This is a1so ca11ed the fare e11 message of Lord Krishna& a parting discourse& and is meant for those students ho have first thorough1y studied The )hagavad"#ita0

)ook **
'hapter (0 The 2adu 3ynasty 4etires to -rabhasa 'hapter 50 Lord Krsna Instructs Uddhava 'hapter 60 The +tory of -inga1a 'hapter /0 3etachment from 711 that Is ,ateria1 chapter *%0 The Nature of 8ruitive 7ctivity 'hapter **0 The +ymptoms of 'onditioned and Liberated Living Entities 'hapter *.0 )eyond 4enunciation and Kno 1edge 'hapter *90 The :amsa"avatara 7ns ers the ;uestions of the +ons of )rahma 'hapter *$0 Lord Krsna E<p1ains the 2oga +ystem to +ri Uddhava 'hapter *=0 Lord Krsna>s 3escription of ,ystic 2oga -erfections 'hapter *(0 The Lord>s Opu1ence 'hapter *50 Lord Krsna>s 3escription of the ?arnasrama +ystem 'hapter *60 3escription of ?arnasrama"dharma 'hapter */0 The -erfection of +piritua1 Kno 1edge 'hapter .%0 -ure 3evotiona1 +ervice +urpasses Kno 1edge and 3etachment 'hapter .*0 Lord Krsna>s E<p1anation of the ?edic -ath 'hapter ..0 Enumeration of the E1ements of ,ateria1 'reation 'hapter .90 The +ong of the 7vanti )rahmana 'hapter .$0 The -hi1osophy of +ankhya 'hapter .=0 The Three ,odes of Nature and )eyond 'hapter .(0 The 7i1a"#ita

'hapter .50 Lord Krsna>s Instructions on the -rocess of 3eity @orship 'hapter .60 Anana"yoga 'hapter ./0 )hakti"yoga

Chapt r Si!" #h $adu %&na't& ( tir ' to Pra)ha'a *0 +ri +ukadeva #osvami said: Lord )rahma then set off for 3varaka& accompanied by his o n sons as e11 as by the demigods and the great -rajapatis0 Lord +iva& the besto er of auspiciousness to a11 1iving beings& a1so ent& surrounded by many ghost1y creatures0 ."$0 The po erfu1 Lord Indra& a1ong ith the ,aruts& 7dityas& ?asus& 7svinis& 4bhus& 7ngiras& 4udras& ?isvedevas& +adhyas& #andharvas& 7psaras& Nagas& +iddhas& 'aranas& #uhyakas& the great sages and forefathers and the ?idyadharas and Kinnaras& arrived at the city of 3varaka& hoping to see Lord Krsna0 )y :is transcendenta1 form& Krsna& the +upreme Lord& enchanted a11 human beings and spread :is o n fame throughout the or1ds0 The LordBs g1ories destroy a11 contamination ithin the universe0 =0 In that resp1endent city of 3varaka & rich ith a11 superior opu1ences& the demigods behe1d ith unsatiated eyes the onderfu1 form of +ri Krsna0 (0 The demigods covered the +upreme Lord of the universe ith f1o er gar1ands brought from the gardens of heaven0 Then they praised :im& the best of the 2adu dynasty& ith statements containing charming ords and ideas0 50 The demigods began to speak: Our dear Lord& advanced mystie yogis& striving for 1iberation from the severe bondage of materia1 ork& meditate ith great devotion upon 2our 1otus feet ithin their hearts0 3edicating our inte11igence& senses& vita1 air& mind and po er of speech to 2our Lordship& e demigods bo do n at 2our 1otus feet0 60 O unconCuerab1e Lord& 2ou engage 2our i11usory energy& composed of three modes& to un1eash& maintain and devastate the inconceivab1e manifest cosmos& a11 ithin 2our o n se1f0 7s the supreme superintendent of maya& 2ou appear to be situated in the interaction of the modes of natureD ho ever& 2ou are never affected by materia1 activities0 In fact& 2ou are direct1y engaged in 2our o n eterna1& spiritua1 b1iss& and thus 2ou cannot be accused of any materia1 infection0 /0 O greatest of a11& those hose consciousness is po11uted by i11usion cannot purify themse1ves mere1y by ordinary orship& study of the ?edas& charity& austerity and ritua1 activities0 Our Lord& those pure sou1s ho have deve1oped a po erfu1 transcendenta1 faith in 2our g1ories achieve a purified state of e<istence that can never be attained by those 1acking such faith0 *%0 #reat sages& desiring the highest benefit in 1ife& a1 ays cherish 2our 1otus feet ithin their hearts& hich are me1ted by 1ove for 2ou0 +imi1ar1y& 2our se1f" contro11ed devotees& desiring to cross beyond the materia1 kingdom of heaven to achieve opu1ence eCua1 to 2ours& orship 2our 1otus feet in the morning& at noon and in the evening0 Thus& they meditate upon 2our Lordship in 2our Cuadrup1e e<pansion0 2our 1otus feet are just 1ike a b1aEing fire that burns to ashes a11 the inauspicious desires for materia1 sense gratification0 **0 Those about to offer ob1ations into the fire of sacrifice in accordance ith the 4g& 2ajur and +ama ?edas meditate on 2our 1otus feet0 +imi1ar1y& the practitioners of transcendenta1 yoga meditate upon 2our 1otus feet& hoping for kno 1edge about 2our divine mystic potency& and the most e1evated pure devotees perfect1y orship 2our 1otus feet& desiring to cross beyond 2our i11usory potency0 *.0 O a1mighty Lord& 2ou are so kind to 2our servants that 2ou have accepted the ithered f1o er gar1and that e have p1aced on 2our chest0 +ince the goddess of fortune makes her abode on 2our transcendenta1 chest& she i11 undoubted1y become agitated& 1ike a jea1ous co" ife& upon seeing our offering a1so d e11ing there0 2et 2ou are so mercifu1 that 2ou neg1ect 2our eterna1 consort Laksmi and accept our offering as most e<ce11ent orship0 O mercifu1 Lord& may 2our 1otus

feet a1 ays act as a b1aEing fire to consume the inauspicious desires hearts0

ithin our

*90 O omnipotent Lord& in 2our incarnation as Trivikrama& 2ou raised 2our 1eg 1ike a f1agpo1e to break the she11 of the universe& a11o ing the ho1y #anges to f1o do n& 1ike a banner of victory& in three branches throughout the three p1anetary systems0 )y three mighty steps of 2our 1otus feet& 2our Lordship captured )a1i ,aharaja& a1ong ith his universa1 kingdom0 2our 1otus feet inspire fear in the demons by driving them do n to he11 and fear1essness among 2our devotees by e1evating them to the perfection of heaven1y 1ife0 @e are sincere1y trying to orship 2ou& our LordD therefore may 2our 1otus feet kind1y free us from a11 of our sinfu1 reactions0 *$0 2ou are the +upreme -ersona1ity of #odhead& the transcendenta1 entity ho is superior to both materia1 nature and the enjoyer of nature0 ,ay 2our 1otus feet besto transcendenta1 p1easure upon us0 711 of the great demigods& beginning ith )rahma& are embodied 1iving entities0 +trugg1ing painfu11y ith one another under the strict contro1 of 2our time factor& they are just 1ike bu11s dragged by ropes tied through their pierced noses0 *=0 2ou are the cause of the creation& maintenance and destruction of this universe0 7s time& 2ou regu1ate the subt1e and manifest states of materia1 nature and contro1 every 1iving being0 7s the threefo1d hee1 of time 2ou diminish a11 things by 2our imperceptib1e actions& and thus 2ou are the +upreme -ersona1ity of #odhead0 *(0 ,y dear Lord& the origina1 purusa"avatara& ,aha"?isnu& acCuires :is creative potency from 2ou0 Thus ith infa11ib1e energy :e impregnates materia1 nature& producing the mahat"tattva0 Then the mahat"tattva& the ama1gamated materia1 energy& endo ed ith the potency of the Lord& produces from itse1f the primeva1 go1den egg of the universe& hich is covered by various 1ayers of materia1 e1ements0 *50 O Lord& 2ou are the supreme creator of this universe and the u1timate contro11er of a11 moving and nonmoving 1iving entities0 2ou are :rsikesa& the supreme contro11er of a11 sensory activity& and thus 2ou never become contaminated or entang1ed in the course of 2our supervision of the infinite sensory activities ithin the materia1 creation0 On the other hand& other 1iving entities& even yogis and phi1osophers& are disturbed and frightened simp1y by remembering the materia1 objects that they have supposed1y renounced in their pursuit of en1ightenment0 *60 ,y Lord& 2ou are 1iving ith si<teen thousand e<Cuisite1y beautifu1& aristocratic ives0 )y their irresistib1e coy and smi1ing g1ances and by their 1ove1y arching eyebro s& they send 2ou messages of eager conjuga1 1ove0 )ut they are comp1ete1y unab1e to disturb the mind and senses of 2our Lordship0 */0 The nectar"bearing rivers of discussions about 2ou& and a1so the ho1y rivers generated from the bathing of 2our 1otus feet& are ab1e to destroy a11 contamination ithin the three or1ds0 Those ho are striving for purification associate ith the ho1y narrations of 2our g1ories by hearing them ith their ears& and they associate ith the ho1y rivers f1o ing from 2our 1otus feet by physica11y bathing in them0 .%0 +ri +ukadeva #osvami continued: 7fter )rahma& a1ong ith Lord +iva and the other demigods& thus offered prayers to the +upreme Lord& #ovinda& Lord )rahma situated himse1f in the sky and addressed the Lord as fo11o s0 .*0 Lord )rahma said: ,y dear Lord& previous1y e reCuested 2ou to remove the burden of the earth0 O un1imited -ersona1ity of #odhead& that reCuest has certain1y been fu1fi11ed0 ..0 ,y Lord& 2ou have reestab1ished the princip1es of re1igion among pious men ho are a1 ays firm1y bound to the truth0 2ou have a1so distributed 2our g1ories a11 over the or1d& and thus the ho1e or1d can be purified by hearing about 2ou0

.90 3escending into the dynasty of King 2adu& 2ou have manifested 2our uniCue transcendenta1 form& and for the benefit of the entire universe 2ou have e<ecuted magnanimous transcendenta1 activities0 .$0 ,y dear Lord& those pious and saint1y persons ho in the age of Ka1i hear about 2our transcendenta1 activities and a1so g1orify them i11 easi1y cross over the darkness of the age0 .=0 O +upreme -ersona1ity of #odhead& O my Lord& 2ou have descended into the 2adu dynasty& and thus 2ou have spent one hundred t enty"five autumns ith 2our devotees0 .(".50 ,y dear Lord& there is nothing remaining at this time for 2our Lordship to do on beha1f of the demigods0 2ou have a1ready ithdra n 2our dynasty by the curse of the brahmanas0 O Lord& 2ou are the basis of everything& and if 2ou so desire& kind1y return no to 2our o n abode in the spiritua1 or1d0 7t the same time& e humb1y beg that 2ou a1 ays protect us0 @e are 2our humb1e servants& and on 2our beha1f e are managing the universa1 situation0 @e& a1ong ith our p1anets and fo11o ers& reCuire 2our constant protection0 .60 The +upreme Lord said: O 1ord of the demigods& )rahma& I understand your prayers and reCuest0 :aving removed the burden of the earth& I have e<ecuted everything that as reCuired on your beha1f0 ./0 That very 2adava dynasty in hich I appeared became great1y magnified in opu1ence& especia11y in their physica1 strength and courage& to the e<tent that they threatened to devour the ho1e or1d0 Therefore I have stopped them& just as the shore ho1ds back the great ocean0 9%0 If I ere to 1eave this or1d ithout ithdra ing the over1y proud members of the 2adu dynasty& the ho1e or1d ou1d be destroyed by the de1uge of their un1imited e<pansion0 9*0 No due to the brahmanaBs curse& the annihi1ation of ,y fami1y has a1ready begun0 O sin1ess )rahma& hen this annihi1ation is finished and I am enroute to ?aikuntha& I i11 pay a sma11 visit to your abode0 9.0 +ri +ukadeva #osvami said: Thus addressed by the Lord of the universe& the se1f"born )rahma fe11 do n in obeisances at the 1otus feet of the Lord0 +urrounded by a11 the demigods& the great )rahma then returned to his persona1 abode0 990 Thereafter& the -ersona1ity of #odhead observed that tremendous disturbances ere taking p1ace in the ho1y city of 3varaka 0 Thus the Lord spoke to the assemb1ed senior members of the 2adu dynasty as fo11o s0 9$0 The +upreme -ersona1ity of #odhead said: Our dynasty has been cursed by the brahmanas0 +uch a curse is impossib1e to counteract& and thus great disturbances are appearing every here around us0 9=0 ,y dear respected e1ders& e must not remain any 1onger in this p1ace if e ish to keep our 1ives intact0 Let us go this very day to the most pious p1ace -rabhasa0 @e have no time to de1ay0 9(0 Once& the moon as aff1icted ith consumption because of the curse of 3aksa& but just by taking bath at -rabhasa"ksetra& the moon as immediate1y freed from his sinfu1 reaction and again resumed the a<ing of his phases0 95"960 )y bathing at -rabhasa"ksetra& by offering sacrifice there to p1acate the forefathers and demigods& by feeding the orshipab1e brahmanas ith various de1icious foodstuffs and by besto ing opu1ent gifts upon them as the most suitab1e candidates for charity& e i11 certain1y cross over these terrib1e dangers through such acts of charity& just as one can cross over a great ocean in a suitab1e boat0 9/0 +ukadeva #osvami said: O favorite son of the Kurus& thus advised by the -ersona1ity of #odhead& the 2adavas made up their minds to go to that ho1y p1ace& -rabhasa"ksetra& and thus yoked their horses to their chariots0

'ompe11ed by Internationa1 #ita society

Uddava gita +tart on ne<t

!art " #The Uddhava"#ita! starts

$%"$*0 ,y dear King& Uddhava as a constant1y faithfu1 fo11o er of Lord Krisna0 Upon seeing the imminent departure of the 2adavas& hearing from them of the LordBs instructions and taking note of the fearfu1 omens& he approached the -ersona1ity of #odhead in a private p1ace0 :e bo ed do n ith his head at the 1otus feet of the supreme contro11er of the universe and ith fo1ded hands addressed :im as fo11o s0 $.0 +ri Uddhava said: O my Lord& O supreme #od among a11 the demigods& rea1 piety is invoked simp1y by hearing and chanting 2our transcendenta1 g1ories0 ,y Lord& it appears that 2ou i11 no ithdra 2our dynasty& and thus 2ou 2ourse1f i11 fina11y give up 2our pastimes ithin this universe0 2ou are the supreme contro11er and the master of a11 mystic po er0 )ut a1though 2ou are fu11y capab1e of counteracting the brahmanasB curse against 2our dynasty& 2ou are not doing so& and 2our disappearance is imminent0 $90 O Lord Kesava& my dear master& I cannot to1erate giving up 2our 1otus feet even for a fraction of a moment0 I urge 2ou to take me a1ong ith 2ou to 2our o n abode0 $$0 O my dear Krisna& 2our pastimes are supreme1y auspicious for mankind and are an into<icating beverage for the ears0 Tasting such pastimes& peop1e forget their desires for other things0 $=0 ,y dear Lord& 2ou are the +upreme +ou1& and thus 2ou are most dear to us0 @e are 2our devotees& and ho can e possib1y reject 2ou or 1ive ithout 2ou even for a momentF @hether e are 1ying do n& sitting& a1king& standing& bathing& enjoying recreation& eating or doing anything e1se& e are constant1y engaged in 2our service0 $(0 +imp1y by decorating ourse1ves ith the gar1ands& fragrant oi1s& c1othes and ornaments that 2ou have a1ready enjoyed& and by eating the remnants of 2our mea1s& e& 2our servants& i11 indeed conCuer 2our i11usory energy0 $50 Naked sages ho serious1y endeavor in spiritua1 practice& ho have raised their semen up ard& ho are peacefu1 and sin1ess members of the renounced order& attain the spiritua1 abode ca11ed )rahman0 $6"$/0 O greatest of mystics& a1though e are conditioned sou1s andering on the path of fruitive ork& e i11 certain1y cross beyond the darkness of this materia1 or1d simp1y by hearing about 2our Lordship in the association of 2our devotees0 Thus e are a1 ays remembering and g1orifying the onderfu1 things 2ou do and the onderfu1 things 2ou say0 @e ecstatica11y reca11 2our amorous pastimes ith 2our confidentia1 conjuga1 devotees and ho 2ou bo1d1y smi1e and move about hi1e engaged in such youthfu1 pastimes0 ,y dear Lord& 2our 1oving pastimes are be i1dering1y simi1ar to the activities of ordinary peop1e ithin this materia1 or1d0 =%0 +ukadeva #osvami said: O King -ariksit& thus addressed& the +upreme -ersona1ity of #odhead& Krisna& the son of 3evaki& began to rep1y confidentia11y to :is dear& una11oyed servant Uddhava0 'hapter +even Lord Krisna Instructs Uddhava *0 The +upreme -ersona1ity of #odhead said: O great1y fortunate Uddhava& you have accurate1y revea1ed ,y desire to ithdra the 2adu dynasty from the earth and return to ,y o n abode in ?aikuntha0 Thus Lord )rahma& Lord +iva and a11 other p1anetary ru1ers are no praying for ,e to resume ,y residence in ?aikuntha0

.0 7ns ering the prayer of Lord )rahma& I descended ithin this or1d a1ong ith ,y p1enary portion& Lord )a1adeva& and performed various activities on beha1f of the demigods0 I have no comp1eted ,y mission here0 90 No due to the brahmanasB curse the 2adu dynasty i11 certain1y perish by fighting among themse1vesD and on the seventh day from today the ocean i11 rise up and inundate this city of 3varaka 0 $0 O saint1y Uddhava& in the near future I i11 abandon this earth0 Then& being over he1med by the age of Ka1i& the earth i11 be bereft of a11 piety0 =0 ,y dear Uddhava& you shou1d not remain here on the earth once I have abandoned this or1d0 ,y dear devotee& you are sin1ess& but in Ka1i"yuga the peop1e i11 be addicted to a11 types of sinfu1 activitiesD therefore do not stay here0 (0 No you shou1d comp1ete1y give up a11 attachment to your persona1 friends and re1atives and fi< your mind on ,e0 Thus being a1 ays conscious of ,e& you shou1d observe a11 things ith eCua1 vision and ander throughout the earth0 50 ,y dear Uddhava& the materia1 universe that you perceive through your mind& speech& eyes& ears and other senses is an i11usory creation that one imagines to be rea1 due to the inf1uence of maya0 In fact& you shou1d kno that a11 of the objects of the materia1 senses are temporary0 60 One hose consciousness is be i1dered by i11usion perceives many differences in va1ue and meaning among materia1 objects0 Thus one engages constant1y on the p1atform of materia1 good and evi1 and is bound by such conceptions0 7bsorbed in materia1 dua1ity& such a person contemp1ates the performance of compu1sory duties& nonperformance of such duties and performance of forbidden activities0 /0 Therefore& bringing a11 your senses under contro1 and thus subduing the mind& you shou1d see the entire or1d as situated ithin the se1f& ho is e<panded every here& and you shou1d a1so see this individua1 se1f ithin ,e& the +upreme -ersona1ity of #odhead0 *%0 )eing fu11y endo ed ith conc1usive kno 1edge of the ?edas and having rea1iEed the u1timate purpose of such kno 1edge in practice& you i11 be ab1e to perceive the pure se1f& and thus your mind i11 be satisfied0 7t that time you i11 become dear to a11 1iving beings& headed by the demigods& and you i11 never be hampered by any disturbance in 1ife0 **0 One ho has transcended materia1 good and evi1 automatica11y acts in accordance ith re1igious injunctions and avoids forbidden activities0 The se1f" rea1iEed person does this spontaneous1y& 1ike an innocent chi1d& and not because he is thinking in terms of materia1 good and evi10 *.0 One ho is the kind e11" isher of a11 1iving beings& ho is peacefu1 and firm1y fi<ed in kno 1edge and rea1iEation& sees ,e ithin a11 things0 +uch a person never again fa11s do n into the cyc1e of birth and death0 *90 +ri +ukadeva #osvami said: O King& the +upreme -ersona1ity of #odhead& Lord Krisna& thus instructed :is pure devotee Uddhava& ho as eager to receive kno 1edge from the Lord0 Uddhava then offered obeisances to the Lord and spoke as fo11o s0 *$0 +ri Uddhava said: ,y dear Lord& 2ou a1one a ard the resu1ts of yoga practice& and 2ou are so kind that by 2our o n inf1uence 2ou distribute the perfection of yoga to 2our devotee0 Thus 2ou are the +upreme +ou1 ho is rea1iEed through yoga& and it is 2ou ho are the origin of a11 mystic po er0 8or my supreme benefit 2ou have e<p1ained the procedure for giving up the materia1 or1d through the process of sannyasa& or renunciation0 *=0 ,y dear Lord& O +upreme +ou1& for those hose minds are attached to sense gratification& and especia11y for those bereft of devotion unto 2ou& such renunciation of materia1 enjoyment is most difficu1t to perform0 That is my opinion0

*(0 O my Lord& I myse1f am most foo1ish because my consciousness is merged in the materia1 body and bodi1y re1ations& hich are a11 manufactured by 2our i11usory energy0 Thus I am thinking& GI am this body& and a11 of these re1atives are mine0H Therefore& my Lord& p1ease instruct 2our poor servant0 -1ease te11 me ho I can very easi1y carry out 2our instructions0 *50 ,y dear Lord& 2ou are the 7bso1ute Truth& the +upreme -ersona1ity of #odhead& and 2ou revea1 2ourse1f to 2our devotees0 )esides 2our Lordship& I do not see anyone ho can actua11y e<p1ain perfect kno 1edge to me0 +uch a perfect teacher is not to be found even among the demigods in heaven0 Indeed& a11 of the demigods& headed by Lord )rahma& are be i1dered by 2our i11usory potency0 They are conditioned sou1s ho accept their o n materia1 bodies and bodi1y e<pansions to be the highest truth0 *60 Therefore& O Lord& fee1ing eary of materia1 1ife and tormented by its distresses& I no surrender unto 2ou because 2ou are the perfect master0 2ou are the un1imited& a11"kno ing +upreme -ersona1ity of #odhead& hose spiritua1 abode in ?aikuntha is free from a11 disturbances0 In fact& 2ou are kno n as Narayana& the true friend of a11 1iving beings0 */0 The +upreme Lord rep1ied: #enera11y those human beings ho can e<pert1y ana1yEe the actua1 situation of the materia1 or1d are ab1e to raise themse1ves beyond the inauspicious 1ife of gross materia1 gratification0 .%0 7n inte11igent person& e<pert in perceiving the or1d around him and in app1ying sound 1ogic& can achieve rea1 benefit through his o n inte11igence0 Thus sometimes one acts as oneBs o n instructing spiritua1 master0 .*0 In the human form of 1ife& those ho are se1f"contro11ed and e<pert in the spiritua1 science of +ankhya can direct1y see ,e a1ong ith a11 of ,y potencies0 ..0 In this or1d there are many kinds of created bodiesIsome ith one 1eg& others ith t o& three& four or more 1egs& and sti11 others ith no 1egsIbut of a11 these& the human form is actua11y dear to ,e0 .90 71though I& the +upreme Lord& can never be captured by ordinary sense perception& those situated in human 1ife may use their inte11igence and other facu1ties of perception to direct1y search for ,e through both apparent and indirect1y ascertained symptoms0 .$0 In this regard& sages cite a historica1 narration concerning the conversation bet een the great1y po erfu1 King 2adu and an avadhuta0 .=0 ,aharaja 2adu once observed a certain brahmana avadhuta& ho appeared to be Cuite young and 1earned& andering about fear1ess1y0 )eing himse1f most 1earned in spiritua1 science& the King took the opportunity and inCuired from him as fo11o s0 .(0 +ri 2adu said: O brahmana& I see that you are not engaged in any practica1 re1igious activity& and yet you have acCuired a most e<pert understanding of a11 things and a11 peop1e ithin this or1d0 Kind1y te11 me& sir& ho did you acCuire this e<traordinary inte11igence& and hy are you trave1ing free1y throughout the or1d behaving as if you ere a chi1dF .50 #enera11y human beings ork hard to cu1tivate re1igiosity& economic deve1opment& sense gratification and a1so kno 1edge of the sou1& and their usua1 motive is to increase the duration of their 1ives& acCuire fame and enjoy materia1 opu1ence0 .60 2ou& ho ever& a1though capab1e& 1earned& e<pert& handsome and most e1oCuent& are not engaged in doing anything& nor do you desire anythingD rather& you appear stupefied and maddened as if you ere a ghost1y creature0 ./0 71though a11 peop1e ithin the materia1 or1d are burning in the great forest fire of 1ust and greed& you remain free and are not burned by that fire0 2ou are just 1ike an e1ephant ho takes she1ter from a forest fire by standing ithin the ater of the #anges 4iver &

9%0 O brahmana& e see that you are devoid of any contact ith materia1 enjoyment and that you are trave1ing a1one& ithout any companions or fami1y members0 Therefore& because e are sincere1y inCuiring from you& p1ease te11 us the cause of the great ecstasy that you are fee1ing ithin yourse1f0 9*0 Lord Krisna continued: The inte11igent King 2adu& a1 ays respectfu1 to the brahmanas& aited ith bo ed head as the brahmana& p1eased ith the KingBs attitude& began to rep1y0 9.0 The brahmana said: ,y dear King& ith my inte11igence I have taken she1ter of many spiritua1 masters0 :aving gained transcendenta1 understanding from them& I no ander about the earth in a 1iberated condition0 -1ease 1isten as I describe them to you0 99"9=0 O King& I have taken she1ter of t enty"four gurus& ho are the fo11o ing: the earth& air& sky& ater& fire& moon& sun& pigeon and pythonD the sea& moth& honeybee& e1ephant and honey thiefD the deer& the fish& the prostitute -inga1a& the kurara bird and the chi1dD and the young gir1& arro maker& serpent& spider and asp0 ,y dear King& by studying their activities I have 1earned the science of the se1f0 9(0 -1ease 1isten& O son of ,aharaja 2ayati& O tiger among men& as I e<p1ain to you hat I have 1earned from each of these gurus0 950 7 sober person& even hen harassed by other 1iving beings& shou1d understand that his aggressors are acting he1p1ess1y under the contro1 of #od& and thus he shou1d never be distracted from progress on his o n path0 This ru1e I have 1earned from the earth0 960 7 saint1y person shou1d 1earn from the mountain to devote a11 his efforts to the service of others and to make the e1fare of others the so1e reason for his e<istence0 +imi1ar1y& as the discip1e of the tree& he shou1d 1earn to dedicate himse1f to others0 9/0 7 1earned sage shou1d take his satisfaction in the simp1e maintenance of his e<istence and shou1d not seek satisfaction through gratifying the materia1 senses0 In other ords& one shou1d care for the materia1 body in such a ay that oneBs higher kno 1edge is not destroyed and so that oneBs speech and mind are not deviated from se1f"rea1iEation0 $%0 Even a transcendenta1ist is surrounded by innumerab1e materia1 objects& hich possess good and bad Cua1ities0 :o ever& one ho has transcended materia1 good and evi1 shou1d not become entang1ed even hen in contact ith the materia1 objectsD rather& he shou1d act 1ike the ind0 $*0 71though a se1f"rea1iEed sou1 may 1ive in various materia1 bodies hi1e in this or1d& e<periencing their various Cua1ities and functions& he is never entang1ed& just as the ind hich carries various aromas does not actua11y mi< ith them0 $.0 7 thoughtfu1 sage& even hi1e 1iving ithin a materia1 body& shou1d understand himse1f to be pure spirit sou10 +imi1ar1y& one shou1d see that the spirit sou1 enters ithin a11 forms of 1ife& both moving and nonmoving& and that the individua1 sou1s are thus a11"pervading0 The sage shou1d further observe that the +upreme -ersona1ity of #odhead& as the +upersou1& is simu1taneous1y present ithin a11 things0 )oth the individua1 sou1 and the +upersou1 can be understood by comparing them to the nature of the sky: a1though the sky e<tends every here and everything rests ithin the sky& the sky does not mi< ith anything& nor can it be divided by anything0 $90 71though the mighty ind b1o s c1ouds and storms across the sky& the sky is never imp1icated or affected by these activities0 +imi1ar1y& the spirit sou1 is not actua11y changed or affected by contact ith the materia1 nature0 71though the 1iving entity enters ithin a body made of earth& ater and fire& and a1though he is impe11ed by the three modes of nature created by eterna1 time& his eterna1 spiritua1 nature is never actua11y affected0

$$0 O King& a saint1y person is just 1ike ater because he is free from a11 contamination& gent1e by nature& and by speaking creates a beautifu1 vibration 1ike that of f1o ing ater0 Aust by seeing& touching or hearing such a saint1y person& the 1iving entity is purified& just as one is c1eansed by contact ith pure ater0 Thus a saint1y person& just 1ike a ho1y p1ace& purifies a11 those ho contact him because he a1 ays chants the g1ories of the Lord0 $=0 +aint1y persons become po erfu1 by e<ecution of austerities0 Their consciousness is unshakab1e because they do not try to enjoy anything ithin the materia1 or1d0 +uch natura11y 1iberated sages accept foodstuffs that are offered to them by destiny& and if by chance they happen to eat contaminated food& they are not affected& just 1ike fire& hich burns up contaminated substances that are offered to it0 $(0 7 saint1y person& just 1ike fire& sometimes appears in a concea1ed form and at other times revea1s himse1f0 8or the e1fare of the conditioned sou1s ho desire rea1 happiness& a saint1y person may accept the orshipab1e position of spiritua1 master& and thus 1ike fire he burns to ashes a11 the past and future sinfu1 reactions of his orshipers by mercifu11y accepting their offerings0 $50 Aust as fire manifests different1y in pieces of ood of different siEes and Cua1ities& the omnipotent +upreme +ou1& having entered the bodies of higher and 1o er 1ife forms created by :is o n potency& appears to assume the identity of each0 $60 The various phases of oneBs materia1 1ife& beginning ith birth and cu1minating in death& are a11 properties of the body and do not affect the sou1& just as the apparent a<ing and aning of the moon does not affect the moon itse1f0 +uch changes are enforced by the imperceptib1e movements of time0 $/0 The f1ames of a fire appear and disappear at every moment& and yet this creation and destruction is not noticed by the ordinary observer0 +imi1ar1y& the mighty aves of time f1o constant1y& 1ike the po erfu1 currents of a river& and imperceptib1y cause the birth& gro th and death of innumerab1e materia1 bodies0 7nd yet the sou1& ho is thus constant1y forced to change his position& cannot perceive the actions of time0 =%0 Aust as the sun evaporates 1arge Cuantities of ater by its potent rays and 1ater returns the ater to the earth in the form of rain& simi1ar1y& a saint1y person accepts a11 types of materia1 objects ith his materia1 senses& and at the appropriate time& hen the proper person has approached him to reCuest them& he returns such materia1 objects0 Thus& both in accepting and giving up the objects of the senses& he is not entang1ed0 =*0 Even hen ref1ected in various objects& the sun is never divided& nor does it merge into its ref1ection0 On1y those ith du11 brains ou1d consider the sun in this ay0 +imi1ar1y& a1though the sou1 is ref1ected through different materia1 bodies& the sou1 remains undivided and nonmateria10 =.0 One shou1d never indu1ge in e<cessive affection or concern for anyone or anythingD other ise one i11 have to e<perience great suffering& just 1ike the foo1ish pigeon0 =90 There once as a pigeon ho 1ived in the forest a1ong ith his ife0 :e had bui1t a nest ithin a tree and 1ived there for severa1 years in her company0 =$0 The t o pigeons ere very much devoted to their househo1d duties0 Their hearts being tied together by sentimenta1 affection& they ere each attracted by the otherBs g1ances& bodi1y features and states of mind0 Thus& they comp1ete1y bound each other in affection0 ==0 Naive1y trusting in the future& they carried out their acts of resting& sitting& a1king& standing& conversing& p1aying& eating and so forth as a 1oving coup1e among the trees of the forest0 =(0 @henever she desired anything& O King& the she"pigeon ou1d f1attering1y cajo1e her husband& and he in turn ou1d gratify her by faithfu11y doing hatever

she anted& even ith great persona1 difficu1ty0 Thus& he cou1d not contro1 his senses in her association0 =50 Then the fema1e pigeon e<perienced her first pregnancy0 @hen the time arrived& the chaste 1ady de1ivered a number of eggs ithin the nest in the presence of her husband0 =60 @hen the time as ripe& baby pigeons& ith tender 1imbs and feathers created by the inconceivab1e potencies of the Lord& ere born from those eggs0 =/0 The t o pigeons became most affectionate to their chi1dren and took great p1easure in 1istening to their a k ard chirping& hich sounded very s eet to the parents0 Thus ith 1ove they began to raise the 1itt1e birds ho ere born of them0 (%0 The parent birds became very joyfu1 by observing the soft ings of their chi1dren& their chirping& their 1ove1y innocent movements around the nest and their attempts to jump up and f1y0 +eeing their chi1dren happy& the parents ere a1so happy0 (*0 Their hearts bound to each other by affection& the foo1ish birds& comp1ete1y be i1dered by the i11usory energy of Lord ?isnu& continued to take care of the young offspring ho had been born to them0 (.0 One day the t o heads of the fami1y ent out to find food for the chi1dren0 )eing very an<ious to feed their offspring proper1y& they andered a11 over the forest for a 1ong time0 (90 7t that time a certain hunter ho happened to be andering through the forest sa the young pigeons moving about near their nest0 +preading out his net he captured them a110 ($0 The pigeon and his ife ere a1 ays an<ious for the maintenance of their chi1dren& and they ere andering in the forest for that purpose0 :aving obtained proper food& they no returned to their nest0 (=0 @hen the 1ady pigeon caught sight of her o n chi1dren trapped ithin the hunterBs net& she as over he1med ith anguish& and crying out& she rushed to ard them as they cried out to her in return0 ((0 The 1ady pigeon had a1 ays a11o ed herse1f to be bound by the ropes of intense materia1 affection& and thus her mind as over he1med by anguish0 )eing in the grip of the i11usory energy of the Lord& she comp1ete1y forgot herse1f& and rushing for ard to her he1p1ess chi1dren& she as immediate1y bound in the hunterBs net0 (50 +eeing his o n chi1dren& ho ere more dear to him than 1ife itse1f& fata11y bound in the hunterBs net a1ong ith his dearmost ife& hom he considered eCua1 in every ay to himse1f& the poor ma1e pigeon began to 1ament retched1y0 (60 The ma1e pigeon said: 71as& just see ho I am no destroyedJ I am obvious1y a great foo1& for I did not proper1y e<ecute pious activities0 I cou1d not satisfy myse1f& nor cou1d I fu1fi11 the purpose of 1ife0 ,y dear fami1y& hich as the basis of my re1igiosity& economic deve1opment and sense gratification& is no hope1ess1y ruined0 (/0 ,y ife and I ere an idea1 match0 +he a1 ays faithfu11y obeyed me and in fact accepted me as her orshipab1e deity0 )ut no & seeing her chi1dren 1ost and her home empty& she has 1eft me behind and gone to heaven ith our saint1y chi1dren0 5%0 No I am a retched person 1iving in an empty home0 ,y ife is deadD my chi1dren are dead0 @hy shou1d I possib1y ant to 1iveF ,y heart is so pained by separation from my fami1y that 1ife itse1f has become simp1y suffering0 5*0 7s the father pigeon retched1y stared at his poor chi1dren trapped in the net and on the verge of death& pathetica11y strugg1ing to free themse1ves& his mind ent b1ank& and thus he himse1f fe11 into the hunterBs net0

5.0 The crue1 hunter& having fu1fi11ed his desire by capturing the head pigeon& his ife and a11 of their chi1dren& set off for his o n home0 590 In this ay& one ho is too attached to fami1y 1ife becomes disturbed at heart0 Like the pigeon& he tries to find p1easure in mundane se< attraction0 )usi1y engaged in maintaining his o n fami1y& the miser1y person is fated to suffer great1y& a1ong ith a11 his fami1y members0 5$0 The doors of 1iberation are opened ide to one ho has achieved human 1ife0 )ut if a human being simp1y devotes himse1f to fami1y 1ife 1ike the foo1ish bird in this story& then he is to be considered as one ho has c1imbed to a high p1ace on1y to trip and fa11 do n0

@i11 be continue on -art 9 Namaste Let us continue reading U33:7?7 #IT7

Uddhava #ita 00 -art 9

'hapter Eight The +tory of -inga1a *0 The saint1y brahmana said: O King& the embodied 1iving entity automatica11y e<periences unhappiness in heaven or he110 +imi1ar1y& happiness i11 a1so be e<perienced& even ithout oneBs seeking it0 Therefore a person of inte11igent discrimination does not make any endeavor to obtain such materia1 happiness0 .0 8o11o ing the e<amp1e of the python& one shou1d give up materia1 endeavors and accept for oneBs maintenance food that comes of its o n accord& hether such food be de1icious or taste1ess& amp1e or meager0 90 If at any time food does not come& then a saint1y person shou1d fast for many days ithout making endeavor0 :e shou1d understand that by #odBs arrangement he must fast0 Thus& fo11o ing the e<amp1e of the python& he shou1d remain peacefu1 and patient0 $0 7 saint1y person shou1d remain peacefu1 and materia11y inactive& maintaining his body ithout much endeavor0 Even though possessed of fu11 sensua1& menta1 and physica1 strength& a saint1y person shou1d not become active for materia1 gain but rather shou1d a1 ays remain a1ert to his actua1 se1f"interest0

=0 7 saint1y sage is happy and p1easing in his e<terna1 behavior& hereas interna11y he is most grave and thoughtfu10 )ecause his kno 1edge is immeasurab1e and un1imited he is never disturbed& and thus in a11 respects he is 1ike the tranCui1 aters of the unfathomab1e and unsurpassab1e ocean0 (0 3uring the rainy season the s o11en rivers rush into the ocean& and during the dry summer the rivers& no sha11o & severe1y reduce their supp1y of aterD yet the ocean does not s e11 up during the rainy season& nor does it dry up in the hot summer0 In the same ay& a saint1y devotee ho has accepted the +upreme -ersona1ity of #odhead as the goa1 of his 1ife sometimes i11 receive by providence great materia1 opu1ence& and sometimes he i11 find himse1f materia11y destitute0 :o ever& such a devotee of the Lord does not rejoice in a f1ourishing condition& nor is he morose hen poverty"stricken0 50 One ho has fai1ed to contro1 his senses immediate1y fee1s attraction upon seeing a omanBs form& hich is created by the i11usory energy of the +upreme Lord0 Indeed& hen the oman speaks ith enticing ords& smi1es coCuettish1y and moves her body sensuous1y& his mind is immediate1y captured& and thus he fa11s b1ind1y into the darkness of materia1 e<istence& just as the moth maddened by the fire rushes b1ind1y into its f1ames0 60 7 foo1ish person ith no inte11igent discrimination is immediate1y aroused at the sight of a 1usty oman beautifu11y decorated ith go1den ornaments& fine c1othing and other cosmetic features0 )eing eager for sense gratification& such a foo1 1oses a11 inte11igence and is destroyed just 1ike the moth ho rushes into the b1aEing fire0 /0 7 saint1y person shou1d accept on1y enough food to keep his body and sou1 together0 :e shou1d go from door to door accepting just a 1itt1e bit of food from each fami1y0 Thus he shou1d practice the occupation of the honeybee0 *%0 Aust as the honeybee takes nectar from a11 f1o ers& big and sma11& an inte11igent human being shou1d take the essence from a11 re1igious scriptures0 **0 7 saint1y person shou1d not think& GThis food I i11 keep to eat tonight and this other food I can save for tomorro 0H In other ords& a saint1y person shou1d not store foodstuffs acCuired by begging0 4ather& he shou1d use his o n hands as his p1ate and eat hatever fits on them0 :is on1y storage container shou1d be his be11y& and hatever convenient1y fits into his be11y shou1d be his stock of food0 Thus one shou1d not imitate the greedy honeybee ho eager1y co11ects more and more honey0 *.0 7 saint1y mendicant shou1d not even co11ect foodstuffs to eat 1ater in the same day or the ne<t day0 If he disregards this injunction and 1ike the honeybee co11ects more and more de1icious foodstuffs& that hich he has co11ected i11 indeed ruin him0 *90 7 saint1y person shou1d never touch a young gir10 In fact& he shou1d not even 1et his foot touch a ooden do11 in the shape of a oman0 )y bodi1y contact ith a oman he i11 sure1y be captured by i11usion& just as the e1ephant is captured by the she"e1ephant due to his desire to touch her body0 *$0 7 man possessing inte11igent discrimination shou1d not under any circumstances try to e<p1oit the beautifu1 form of a oman for his sense gratification0 Aust as an e1ephant trying to enjoy a she"e1ephant is ki11ed by other bu11 e1ephants a1so enjoying her company& one trying to enjoy a 1adyBs company can at any moment be ki11ed by her other 1overs ho are stronger than he0 *=0 7 greedy person accumu1ates a 1arge Cuantity of money ith great strugg1e and pain& but the person ho has strugg1ed so much to acCuire this ea1th is not a1 ays a11o ed to enjoy it himse1f or give it in charity to others0 The greedy man is 1ike the bee ho strugg1es to produce a 1arge Cuantity of honey& hich is then sto1en by a man ho i11 enjoy it persona11y or se11 it to others0 No matter ho carefu11y one hides his hard"earned ea1th or tries to protect it& there are those ho are e<pert in detecting the hereabouts of va1uab1e things& and they i11 stea1 it0

*(0 Aust as a hunter takes a ay the honey 1aborious1y produced by the honeybees& simi1ar1y& saint1y mendicants such as brahmacaris and sannyasis are entit1ed to enjoy the property painstaking1y accumu1ated by househo1ders dedicated to fami1y enjoyment0 *50 7 saint1y person d e11ing in the forest in the renounced order of 1ife shou1d never 1isten to songs or music promoting materia1 enjoyment0 4ather& a saint1y person shou1d carefu11y study the e<amp1e of the deer& ho is be i1dered by the s eet music of the hunterBs horn and is thus captured and ki11ed0 *60 )ecoming attracted to the or1d1y singing& dancing and musica1 entertainment of beautifu1 omen& even the great sage 4syasrnga& the son of ,rgi& fe11 tota11y under their contro1& just 1ike a pet anima10 */0 Aust as a fish& incited by the desire to enjoy his tongue& is fata11y trapped on the fishermanBs hook& simi1ar1y& a foo1ish person is be i1dered by the e<treme1y disturbing urges of the tongue and thus is ruined0 .%0 )y fasting& 1earned men Cuick1y bring a11 of the senses e<cept the tongue under contro1& because by abstaining from eating such men are aff1icted ith an increased desire to gratify the sense of taste0 .*0 71though one may conCuer a11 of the other senses& as 1ong as the tongue is not conCuered it cannot be said that one has contro11ed his senses0 :o ever& if one is ab1e to contro1 the tongue& then one is understood to be in fu11 contro1 of a11 the senses0 ..0 O son of kings& previous1y in the city of ?ideha there d e11ed a prostitute named -inga1a0 No p1ease hear hat I have 1earned from that 1ady0 .90 Once that prostitute& desiring to bring a 1over into her house& stood outside in the door ay at night sho ing her beautifu1 form0 .$0 O best among men& this prostitute as very an<ious to get money& and as she stood on the street at night she studied a11 the men ho ere passing by& thinking& GOh& this one sure1y has money0 I kno he can pay the price& and I am sure he ou1d enjoy my company very much0H Thus she thought about a11 the men on the street0 .=".(0 7s the prostitute -inga1a stood in the door ay& many men came and ent& a1king by her house0 :er on1y means of sustenance as prostitution& and therefore she an<ious1y thought& G,aybe this one ho is coming no is very rich000Oh& he is not stopping& but I am sure someone e1se i11 come0 +ure1y this man ho is coming no i11 ant to pay me for my 1ove& and he i11 probab1y give 1ots of money0H Thus& ith vain hope& she remained 1eaning against the door ay& unab1e to finish her business and go to s1eep0 Out of an<iety she ou1d sometimes a1k out to ard the street& and sometimes she ent back into her house0 In this ay& the midnight hour gradua11y arrived0 .50 7s the night ore on& the prostitute& ho intense1y desired money& gradua11y became morose& and her face dried up0 Thus being fi11ed ith an<iety for money and most disappointed& she began to fee1 a great detachment from her situation& and happiness arose in her mind0 .60 The prostitute fe1t disgusted ith her materia1 situation and thus became indifferent to it0 Indeed& detachment acts 1ike a s ord& cutting to pieces the binding net ork of materia1 hopes and desires0 No p1ease hear from me the song sung by the prostitute in that situation0 ./0 O King& just as a human being ho is bereft of spiritua1 kno 1edge never desires to give up his fa1se sense of proprietorship over many materia1 things& simi1ar1y& a person ho has not deve1oped detachment never desires to give up the bondage of the materia1 body0 9%0 The prostitute -inga1a said: Aust see ho great1y i11usioned I am J )ecause I cannot contro1 my mind& just 1ike a foo1 I desire 1usty p1easure from an insignificant man0

9*0 I am such a foo1 that I have given up the service of that person ho& being eterna11y situated ithin my heart& is actua11y most dear to me0 That most dear one is the Lord of the universe& ho is the besto er of rea1 1ove and happiness and the source of a11 prosperity0 71though :e is in my o n heart& I have comp1ete1y neg1ected :im0 Instead I have ignorant1y served insignificant men ho can never satisfy my rea1 desires and ho have simp1y brought me unhappiness& fear& an<iety& 1amentation and i11usion0 9.0 Oh& ho I have use1ess1y tortured my o n sou1J I have so1d my body to 1usty& greedy men ho are themse1ves objects of pity0 Thus practicing the most abominab1e profession of a prostitute& I hoped to get money and se< p1easure0 990 This materia1 body is 1ike a house in hich I& the sou1& am 1iving0 The bones forming my spine& ribs& arms and 1egs are 1ike the beams& crossbeams and pi11ars of the house& and the ho1e structure& hich is fu11 of stoo1 and urine& is covered by skin& hair and nai1s0 The nine doors 1eading into this body are constant1y e<creting fou1 substances0 )esides me& hat oman cou1d be so foo1ish as to devote herse1f to this materia1 body& thinking that she might find p1easure and 1ove in this contraptionF 9$0 'ertain1y in this city of ?ideha I a1one am comp1ete1y foo1ish0 I neg1ected the +upreme -ersona1ity of #odhead& ho a ards us everything& even our origina1 spiritua1 form& and instead I desired to enjoy sense gratification ith many men0 9=0 The +upreme -ersona1ity of #odhead is abso1ute1y the most dear one for a11 1iving beings because :e is everyoneBs e11" isher and Lord0 :e is the +upreme +ou1 situated in everyoneBs heart0 Therefore I i11 no pay the price of comp1ete surrender& and thus purchasing the Lord I i11 enjoy ith :im just 1ike Laksmidevi0 9(0 ,en provide sense gratification for omen& but a11 these men& and even the demigods in heaven& have a beginning and an end0 They are a11 temporary creations ho i11 be dragged a ay by time0 Therefore ho much actua1 p1easure or happiness cou1d any of them ever give to their ivesF 950 71though I most stubborn1y hoped to enjoy the materia1 or1d& someho or other detachment has arisen in my heart& and it is making me very happy0 Therefore the +upreme -ersona1ity of #odhead& ?isnu& must be p1eased ith me0 @ithout even kno ing it& I must have performed some activity satisfying to :im0 960 7 person ho has deve1oped detachment can give up the bondage of materia1 society& friendship and 1ove& and a person ho undergoes great suffering gradua11y becomes& out of hope1essness& detached and indifferent to the materia1 or1d0 Thus& due to my great suffering& such detachment a oke in my heartD yet ho cou1d I have undergone such mercifu1 suffering if I ere actua11y unfortunateF Therefore& I am in fact fortunate and have received the mercy of the Lord0 :e must someho or other be p1eased ith me0 9/0 @ith devotion I accept the great benefit that the Lord has besto ed upon me0 :aving given up my sinfu1 desires for ordinary sense gratification& I no take she1ter of :im& the +upreme -ersona1ity of #odhead0 $%0 I am no comp1ete1y satisfied& and I have fu11 faith in the LordBs mercy0 Therefore I i11 maintain myse1f ith hatever comes of its o n accord0 I sha11 enjoy 1ife ith on1y the Lord& because :e is the rea1 source of 1ove and happiness0 $*0 The inte11igence of the 1iving entity is sto1en a ay by activities of sense gratification& and thus he fa11s into the dark e11 of materia1 e<istence0 @ithin that e11 he is then seiEed by the dead1y serpent of time0 @ho e1se but the +upreme -ersona1ity of #odhead cou1d save the poor 1iving entity from such a hope1ess conditionF $.0 @hen the 1iving entity sees that the entire universe has been seiEed by the serpent of time& he becomes sober and sane and at that time detaches himse1f from a11 materia1 sense gratification0 In that condition the 1iving entity is Cua1ified to be his o n protector0

$90 The avadhuta said: Thus& her mind comp1ete1y made up& -inga1a cut off a11 her sinfu1 desires to enjoy se< p1easure ith 1overs& and she became situated in perfect peace0 Then she sat do n on her bed0 $$0 ,ateria1 desire is undoubted1y the cause of the greatest unhappiness& and freedom from such desire is the cause of the greatest happiness0 Therefore& comp1ete1y cutting off her desire to enjoy so"ca11ed 1overs& -inga1a very happi1y ent to s1eep0

$ill be continue on part %

Namaste

Uddhava #ita 00 part $

'hapter Nine 3etachment from 711 that Is ,ateria1 *0 The saint1y brahmana said: Everyone considers certain things ithin the materia1 or1d to be most dear to him& and because of attachment to such things one eventua11y becomes miserab1e0 One ho understands this gives up materia1 possessiveness and attachment and thus achieves un1imited happiness0 .0 Once a group of 1arge ha ks ho ere unab1e to find any prey attacked another& eaker ha k ho as ho1ding some meat0 7t that time& being in danger of his 1ife& the ha k gave up his meat and e<perienced actua1 happiness0 90 In fami1y 1ife& the parents are a1 ays in an<iety about their home& chi1dren and reputation0 )ut I have nothing to do ith these things0 I do not orry at a11 about any fami1y& and I do not care about honor and dishonor0 I enjoy on1y the 1ife of the sou1& and I find 1ove on the spiritua1 p1atform0 Thus I ander the earth 1ike a chi1d0 $0 In this or1d t o types of peop1e are free from a11 an<iety and merged in great happiness: one ho is a retarded and chi1dish foo1 and one ho has approached the +upreme Lord& ho is beyond the three modes of materia1 nature0 =0 Once a marriageab1e young gir1 as a1one in her house because her parents and re1atives had gone that day to another p1ace0 7t that time a fe men arrived at the house& specifica11y desiring to marry her0 +he received them ith a11 hospita1ity0 (0 The gir1 ent to a private p1ace and began to make preparations so that the une<pected ma1e guests cou1d eat0 7s she as beating the rice& the conchshe11 brace1ets on her arms ere co11iding and making a 1oud noise0 50 The young gir1 feared that the men ou1d consider her fami1y to be poor because their daughter as busi1y engaged in the menia1 task of husking rice0 )eing very inte11igent& the shy gir1 broke the she11 brace1ets from her arms& 1eaving just t o on each rist0 60 Thereafter& as the young gir1 continued to husk the rice& the t o brace1ets on each rist continued to co11ide and make noise0 Therefore she took one brace1et off each arm& and ith on1y one 1eft on each rist there as no more noise0 /0 O subduer of the enemy& I trave1 throughout the surface of the earth 1earning constant1y about the nature of this or1d& and thus I persona11y itnessed the 1esson of the young gir10 *%0 @hen many peop1e 1ive together in one p1ace there i11 undoubted1y be Cuarre1ing0 7nd even if on1y t o peop1e 1ive together there i11 be frivo1ous

conversation and disagreement0 Therefore& to avoid conf1ict& one shou1d 1ive a1one& as e 1earn from the e<amp1e of the brace1et of the young gir10 **0 :aving perfected the yoga sitting postures and conCuered the breathing process& one shou1d make the mind steady by detachment and the regu1ated practice of yoga0 Thus one shou1d carefu11y fi< the mind on the sing1e goa1 of yoga practice0 *.0 The mind can be contro11ed hen it is fi<ed on the +upreme -ersona1ity of #odhead0 :aving achieved a stab1e situation& the mind becomes free from po11uted desires to e<ecute materia1 activitiesD thus as the mode of goodness increases in strength& one can comp1ete1y give up the modes of passion and ignorance& and gradua11y one transcends even the materia1 mode of goodness0 @hen the mind is freed from the fue1 of the modes of nature& the fire of materia1 e<istence is e<tinguished0 Then one achieves the transcendenta1 p1atform of direct re1ationship ith the object of his meditation& the +upreme Lord0 *90 Thus& hen oneBs consciousness is comp1ete1y fi<ed on the 7bso1ute Truth& the +upreme -ersona1ity of #odhead& one no 1onger sees dua1ity& or interna1 and e<terna1 rea1ity0 The e<amp1e is given of the arro maker ho as so absorbed in making a straight arro that he did not even see or notice the king himse1f& ho as passing right ne<t to him0 *$0 7 saint1y person shou1d remain a1one and constant1y trave1 ithout any fi<ed residence0 )eing a1ert& he shou1d remain sec1uded and shou1d act in such a ay that he is not recogniEed or noticed by others0 ,oving ithout companions& he shou1d not speak more than reCuired0 *=0 @hen a person 1iving in a temporary materia1 body tries to construct a happy home& the resu1t is fruit1ess and miserab1e0 The snake& ho ever& enters a home that has been bui1t by others and prospers happi1y0 *(0 The Lord of the universe& Narayana& is the orshipab1e #od of a11 1iving entities0 @ithout e<traneous assistance& the Lord creates this universe by :is o n potency& and at the time of annihi1ation the Lord destroys the universe through :is persona1 e<pansion of time and ithdra s a11 of the cosmos& inc1uding a11 the conditioned 1iving entities& ithin :imse1f0 Thus& :is un1imited +e1f is the she1ter and reservoir of a11 potencies0 The subt1e pradhana& the basis of a11 cosmic manifestation& is conserved ithin the Lord and is in this ay not different from :im0 In the aftermath of annihi1ation the Lord stands a1one0 *5"*60 @hen the +upreme -ersona1ity of #odhead disp1ays :is o n potency in the form of time and guides :is materia1 potencies& such as the mode of goodness& into a neutra1 condition of eCui1ibrium& :e remains as the supreme contro11er of that neutra1 state& ca11ed pradhana& as e11 as of the 1iving entities0 :e is a1so the supreme orshipab1e object for a11 beings& inc1uding 1iberated sou1s& demigods and ordinary conditioned sou1s0 The Lord is eterna11y free from any materia1 designation& and :e constitutes the tota1ity of spiritua1 b1iss& hich one e<periences by seeing the LordBs spiritua1 form0 The Lord thus e<hibits the fu11est meaning of the ord G1iberation0H */0 O subduer of the enemies& at the time of creation the -ersona1ity of #odhead e<pands :is o n transcendenta1 potency in the form of time& and agitating :is materia1 energy& maya& composed of the three modes of materia1 nature& :e creates the mahat"tattva0 .%0 7ccording to great sages& that hich is the basis of the three modes of materia1 nature and hich manifests the variegated universe is ca11ed the sutra or mahat"tattva0 Indeed& this universe is resting ithin that mahat"tattva& and due to its potency the 1iving entity undergoes materia1 e<istence0 .*0 Aust as from ithin himse1f the spider e<pands thread through his mouth& p1ays ith it for some time and eventua11y s a11o s it& simi1ar1y& the +upreme -ersona1ity of #odhead e<pands :is persona1 potency from ithin :imse1f0 Thus& the Lord disp1ays the net ork of cosmic manifestation& uti1iEes it according to :is purpose and eventua11y ithdra s it comp1ete1y ithin :imse1f0

..0 If out of 1ove& hate or fear an embodied sou1 fi<es his mind ith inte11igence and comp1ete concentration upon a particu1ar bodi1y form& he i11 certain1y attain the form that he is meditating upon0 .90 O King& once a asp forced a eaker insect to enter his hive and kept him trapped there0 In great fear the eak insect constant1y meditated upon his captor& and ithout giving up his body& he gradua11y achieved the same state of e<istence as the asp0 Thus one achieves a state of e<istence according to oneBs constant concentration0 .$0 O King& from a11 these spiritua1 masters I have acCuired great p1ease 1isten as I e<p1ain hat I 1earned from my o n body0 isdom0 No

.=0 The materia1 body is a1so my spiritua1 master because it teaches me detachment0 )eing subject to creation and destruction& it a1 ays comes to a painfu1 end0 Thus& a1though using my body to acCuire kno 1edge& I a1 ays remember that it i11 u1timate1y be consumed by others& and remaining detached& I move about this or1d0 .(0 7 man attached to the body accumu1ates money ith great strugg1e to e<pand and protect the position of his ife& chi1dren& property& domestic anima1s& servants& homes& re1atives& friends& and so on0 :e does a11 this for the gratification of his o n body0 7s a tree before dying produces the seed of a future tree& the dying body manifests the seed of oneBs ne<t materia1 body in the form of oneBs accumu1ated karma0 Thus assuring the continuation of materia1 e<istence& the materia1 body sinks do n and dies0 .50 7 man ho has many ives is constant1y harassed by them0 :e is responsib1e for their maintenance& and thus a11 the 1adies constant1y pu11 him in different directions& each strugg1ing for her se1f"interest0 +imi1ar1y& the materia1 senses harass the conditioned sou1& pu11ing him in many different directions at once0 On one side the tongue is pu11ing him to arrange tasty foodD then thirst drags him to get a suitab1e drink0 +imu1taneous1y the se< organs c1amor for satisfaction& and the sense of touch demands soft& sensuous objects0 The be11y harasses him unti1 it is fi11ed& the ears demand to hear p1easing sounds& the sense of sme11 hankers for p1easant aromas& and the fick1e eyes c1amor for p1easing sights0 Thus the senses& organs and 1imbs& a11 desiring satisfaction& pu11 the 1iving entity in many directions0 .60 The +upreme -ersona1ity of #odhead& e<panding :is o n potency& maya" sakti& created innumerab1e species of 1ife to house the conditioned sou1s0 2et by creating the forms of trees& repti1es& anima1s& birds& snakes and so on& the Lord as not satisfied ithin :is heart0 Then :e created human 1ife& hich offers the conditioned sou1 sufficient inte11igence to perceive the 7bso1ute Truth& and became p1eased0 ./0 7fter many& many births and deaths one achieves the rare human form of 1ife& hich& a1though temporary& affords one the opportunity to attain the highest perfection0 Thus a sober human being shou1d Cuick1y endeavor for the u1timate perfection of 1ife as 1ong as his body& hich is a1 ays subject to death& has not fa11en do n and died0 7fter a11& sense gratification is avai1ab1e even in the most abominab1e species of 1ife& hereas Krsna consciousness is possib1e on1y for a human being0 9%0 :aving 1earned from my spiritua1 masters& I remain situated in rea1iEation of the +upreme -ersona1ity of #odhead and& fu11y renounced and en1ightened by rea1iEed spiritua1 kno 1edge& ander the earth ithout attachment or fa1se ego0 9*0 71though the 7bso1ute Truth is one ithout a second& the sages have described :im in many different ays0 Therefore one may not be ab1e to acCuire very firm or comp1ete kno 1edge from one spiritua1 master0 9.0 The +upreme -ersona1ity of #odhead said: :aving thus spoken to King 2adu& the ise brahmana accepted obeisances and orship from the King and fe1t p1eased ithin himse1f0 Then bidding fare e11& he 1eft e<act1y as he had come0

990 O Uddhava& hearing the ords of the avadhuta& the saint1y King 2adu& ho is the forefather of our o n ancestors& became free from a11 materia1 attachment& and thus his mind as even1y fi<ed on the spiritua1 p1atform0 @i11 'ontinue on part = U33:7?7 #IT7 -art = 'hapter Ten The Nature of 8ruitive 7ctivity *0 The +upreme -ersona1ity of #odhead said: Taking fu11 she1ter in ,e& ith the mind carefu11y fi<ed in the devotiona1 service of the Lord as spoken by ,e& one shou1d 1ive ithout persona1 desire and practice the socia1 and occupationa1 system ca11ed varnasrama0 .0 7 purified sou1 shou1d see that because the conditioned sou1s ho are dedicated to sense gratification have fa1se1y accepted the objects of sense p1easure as truth& a11 of their endeavors are doomed to fai1ure0 90 One ho is s1eeping may see many objects of sense gratification in a dream& but such p1easurab1e things are mere1y creations of the mind and are thus u1timate1y use1ess0 +imi1ar1y& the 1iving entity ho is as1eep to his spiritua1 identity a1so sees many sense objects& but these innumerab1e objects of temporary gratification are creations of the LordBs i11usory potency and have no permanent e<istence0 One ho meditates upon them& impe11ed by the senses& use1ess1y engages his inte11igence0 $0 One ho has fi<ed ,e ithin his mind as the goa1 of 1ife shou1d give up activities based on sense gratification and shou1d instead e<ecute ork governed by the regu1ative princip1es for advancement0 @hen& ho ever& one is fu11y engaged in searching out the u1timate truth of the sou1& one shou1d not accept the scriptura1 injunctions governing fruitive activities0 =0 One ho has accepted ,e as the supreme goa1 of 1ife shou1d strict1y observe the scriptura1 injunctions forbidding sinfu1 activities and& as far as possib1e& shou1d e<ecute the injunctions prescribing minor regu1ative duties such as c1ean1iness0 U1timate1y& ho ever& one shou1d approach a bona fide spiritua1 master ho is fu11 in kno 1edge of ,e as I am& ho is peacefu1& and ho by spiritua1 e1evation is not different from ,e0 (0 The servant or discip1e of the spiritua1 master shou1d be free from fa1se prestige& never considering himse1f to be the doer0 :e shou1d be active and never 1aEy and shou1d give up a11 sense of proprietorship over the objects of the senses& inc1uding his ife& chi1dren& home and society0 :e shou1d be endo ed ith fee1ings of 1oving friendship to ard the spiritua1 master and shou1d never become deviated or be i1dered0 The servant or discip1e shou1d a1 ays desire advancement in spiritua1 understanding& shou1d not envy anyone and shou1d a1 ays avoid use1ess conversation0 50 One shou1d see oneBs rea1 se1f"interest in 1ife in a11 circumstances and shou1d therefore remain detached from ife& chi1dren& home& 1and& re1atives& friends& ea1th and so on0 60 Aust as fire& hich burns and i11uminates& is different from fire ood& hich is to be burned to give i11umination& simi1ar1y the seer ithin the body& the se1f" en1ightened spirit sou1& is different from the materia1 body& hich is to be i11uminated by consciousness0 Thus the spirit sou1 and the body possess different characteristics and are separate entities0 /0 Aust as fire may appear different1y as dormant& manifest& eak& bri11iant and so on& according to the condition of the fue1& simi1ar1y& the spirit sou1 enters a materia1 body and accepts particu1ar bodi1y characteristics0 *%0 The subt1e and gross materia1 bodies are created by the materia1 modes of nature& hich e<pand from the potency of the +upreme -ersona1ity of #odhead0 ,ateria1 e<istence occurs hen the 1iving entity fa1se1y accepts the Cua1ities of

the gross and subt1e bodies as being his o n factua1 nature0 This i11usory state& ho ever& can be destroyed by rea1 kno 1edge0 **0 Therefore& by the cu1tivation of kno 1edge one shou1d approach the +upreme -ersona1ity of #odhead situated ithin onese1f0 )y understanding the LordBs pure& transcendenta1 e<istence& one shou1d gradua11y give up the fa1se vision of the materia1 or1d as independent rea1ity0 *.0 The spiritua1 master can be compared to the 1o er kind1ing stick& the discip1e to the upper kind1ing stick& and the instruction given by the guru to the third stick p1aced in bet een0 The transcendenta1 kno 1edge communicated from guru to discip1e is compared to the fire arising from the contact of these& hich burns the darkness of ignorance to ashes& bringing great happiness both to guru and discip1e0 *90 )y submissive1y hearing from an e<pert spiritua1 master& the e<pert discip1e deve1ops pure kno 1edge& hich repe1s the ons1aught of materia1 i11usion arising from the three modes of materia1 nature0 8ina11y this pure kno 1edge itse1f ceases& just as fire ceases hen the stock of fue1 has been consumed0 *$"*(0 ,y dear Uddhava& I have thus e<p1ained to you perfect kno 1edge0 There are phi1osophers& ho ever& ho cha11enge ,y conc1usion0 They state that the natura1 position of the 1iving entity is to engage in fruitive activities& and they see him as the enjoyer of the happiness and unhappiness that accrue from his o n ork0 7ccording to this materia1istic phi1osophy& the or1d& time& the revea1ed scriptures and the se1f are a11 variegated and eterna1& e<isting as a perpetua1 f1o of transformations0 Kno 1edge& moreover& cannot be one or eterna1& because it arises from the different and changing forms of objectsD thus kno 1edge itse1f is a1 ays subject to change0 Even if you accept such a phi1osophy& ,y dear Uddhava& there i11 sti11 be perpetua1 birth& death& o1d age and disease& since a11 1iving entities must accept a materia1 body subject to the inf1uence of time0 *50 71though the performer of fruitive activities desires perpetua1 happiness& it is c1ear1y observed that materia1istic orkers are often unhappy and on1y occasiona11y satisfied& thus proving that they are not independent or in contro1 of their destiny0 @hen a person is a1 ays under the superior contro1 of another& ho can he e<pect any va1uab1e resu1ts from his o n fruitive actionsF *60 It is observed ithin the materia1 or1d that sometimes even an inte11igent person is not happy0 +imi1ar1y& sometimes even a great foo1 is happy0 The concept of becoming happy through e<pert1y performing materia1 activities is simp1y a use1ess e<hibition of fa1se egotism0 */0 Even if peop1e kno ho to achieve happiness and avoid unhappiness& they sti11 do not kno the process by hich death i11 not be ab1e to e<ert its po er over them0 .%0 3eath is not at a11 p1easing& and since everyone is e<act1y 1ike a condemned man being 1ed to the p1ace of e<ecution& hat possib1e happiness can peop1e derive from materia1 objects or the gratification they provideF .*0 That materia1 happiness of hich e hear& such as promotion to heaven1y p1anets for ce1estia1 enjoyment& is just 1ike that materia1 happiness e have a1ready e<perienced0 )oth are po11uted by jea1ousy& envy& decay and death0 Therefore& just as an attempt to raise crops becomes fruit1ess if there are many prob1ems 1ike crop disease& insect p1ague or drought& simi1ar1y& the attempt to attain materia1 happiness& either on earth or on the heaven1y p1anets& is a1 ays fruit1ess because of innumerab1e obstac1es0 ..0 If one performs ?edic sacrifices and fruitive ritua1s ithout any mistake or contamination& one i11 achieve a heaven1y situation in the ne<t 1ife0 )ut even this resu1t& hich is on1y achieved by perfect performance of fruitive ritua1s& i11 be vanCuished by time0 No hear of this0 .90 If on earth one performs sacrifices for the satisfaction of the demigods& he goes to the heaven1y p1anets& here& just 1ike a demigod& he enjoys a11 of the heaven1y p1easures he has earned by his performances0

.$0 :aving achieved the heaven1y p1anets& the performer of ritua1istic sacrifices trave1s in a g1o ing airp1ane& hich he obtains as the resu1t of his piety on earth0 )eing g1orified by songs sung by the #andharvas and dressed in onderfu11y charming c1othes& he enjoys 1ife surrounded by heaven1y goddesses0 .=0 7ccompanied by heaven1y omen& the enjoyer of the fruits of sacrifice goes on p1easure rides in a onderfu1 airp1ane& hich is decorated ith circ1es of tink1ing be11s and hich f1ies herever he desires0 )eing re1a<ed& comfortab1e and happy in the heaven1y p1easure gardens& he does not consider that he is e<hausting the fruits of his piety and i11 soon fa11 do n to the morta1 or1d0 .(0 Unti1 his pious resu1ts are used up& the performer of sacrifice enjoys 1ife in the heaven1y p1anets0 @hen the pious resu1ts are e<hausted& ho ever& he fa11s do n from the p1easure gardens of heaven& being moved against his desire by the force of eterna1 time0 .5"./0 If a human being is engaged in sinfu1& irre1igious activities& either because of bad association or because of his fai1ure to contro1 his senses& then such a person i11 certain1y deve1op a persona1ity fu11 of materia1 desires0 :e thus becomes miser1y to ard others& greedy and a1 ays an<ious to e<p1oit the bodies of omen0 @hen the mind is so po11uted one becomes vio1ent and aggressive and ithout the authority of ?edic injunctions s1aughters innocent anima1s for sense gratification0 @orshiping ghosts and spirits& the be i1dered person fa11s fu11y into the grip of unauthoriEed activities and thus goes to he11& here he receives a materia1 body infected by the darkest modes of nature0 In such a degraded body& he unfortunate1y continues to perform inauspicious activities that great1y increase his future unhappiness& and therefore he again accepts a simi1ar materia1 body0 @hat possib1e happiness can there be for one ho engages in activities inevitab1y terminating in deathF 9%0 In a11 the p1anetary systems& from the heaven1y to the he11ish& and for a11 of the great demigods ho 1ive for one thousand yuga cyc1es& there is fear of ,e in ,y form of time0 Even )rahma& ho possesses the supreme 1ife span of 9**&%$%&%%%&%%%&%%% years& is a1so afraid of ,e0 9*0 The materia1 senses create materia1 activities& either pious or sinfu1& and the modes of nature set the materia1 senses into motion0 The 1iving entity& being fu11y engaged by the materia1 senses and modes of nature& e<periences the various resu1ts of fruitive ork0 9.0 7s 1ong as the 1iving entity thinks that the modes of materia1 nature have separate e<istences& he i11 be ob1iged to take birth in many different forms and i11 e<perience varieties of materia1 e<istence0 Therefore& the 1iving entity remains comp1ete1y dependent on fruitive activities under the modes of nature0 990 The conditioned sou1 ho remains dependent on fruitive activities under the materia1 modes of nature i11 continue to fear ,e& the +upreme -ersona1ity of #odhead& since I impose the resu1ts of oneBs fruitive activities0 Those ho accept the materia1 concept of 1ife& taking the variegatedness of the modes of nature to be factua1& devote themse1ves to materia1 enjoyment and are therefore a1 ays absorbed in 1amentation and grief0 9$0 @hen there is agitation and interaction of the materia1 modes of nature& the 1iving entities then describe ,e in various ays such as a11"po erfu1 time& the +e1f& ?edic kno 1edge& the universe& oneBs o n nature& re1igious ceremonies and so on0 9=0 +ri Uddhava said: O my Lord& a 1iving entity situated ithin the materia1 body is surrounded by the modes of nature and the happiness and distress that are born of activities caused by these modes0 :o is it possib1e that he is not bound by this materia1 encirc1ementF It may a1so be said that the 1iving entity is u1timate1y transcendenta1 and has nothing to do ith the materia1 or1d0 Then ho is he ever bound by materia1 natureF 9("950 O my Lord& 7cyuta& the same 1iving entity is sometimes described as eterna11y conditioned and at other times as eterna11y 1iberated0 I am not ab1e to understand& therefore& the actua1 situation of the 1iving entity0 2ou& my Lord& are

the best of those ho are e<pert in ans ering phi1osophica1 Cuestions0 -1ease e<p1ain to me the symptoms by hich one can te11 the difference bet een a 1iving entity ho is eterna11y 1iberated and one ho is eterna11y conditioned0 In hat various ays ou1d they remain situated& enjoy 1ife& eat& evacuate& 1ie do n& sit or move aboutF

@i11 continue on ne<t part (

Namaste

U33:7?7 #IT7 00 -art ( 'hapter E1even :The +ymptoms of 'onditioned and Liberated Living Entities *0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& due to the inf1uence of the materia1 modes of nature& hich are under ,y contro1& the 1iving entity is sometimes designated as conditioned and sometimes as 1iberated0 In fact& ho ever& the sou1 is never rea11y bound up or 1iberated& and since I am the supreme Lord of maya& hich is the cause of the modes of nature& I a1so am never to be considered 1iberated or in bondage0 .0 Aust as a dream is mere1y a creation of oneBs inte11igence but has no actua1 substance& simi1ar1y& materia1 1amentation& i11usion& happiness& distress and the acceptance of the materia1 body under the inf1uence of maya are a11 creations of ,y i11usory energy0 In other ords& materia1 e<istence has no essentia1 rea1ity0 90 O Uddhava& both kno 1edge and ignorance& being products of maya& are e<pansions of ,y potency0 )oth kno 1edge and ignorance are beginning1ess and perpetua11y a ard 1iberation and bondage to embodied 1iving beings0

$0 O most inte11igent Uddhava& the 1iving entity& ca11ed jiva& is part and parce1 of ,e& but due to ignorance he has been suffering in materia1 bondage since time immemoria10 )y kno 1edge& ho ever& he can be 1iberated0 =0 Thus& ,y dear Uddhava& in the same materia1 body e find opposing characteristics& such as great happiness and misery0 That is because both the +upreme -ersona1ity of #odhead& ho is eterna11y 1iberated& as e11 as the conditioned sou1 are ithin the body0 I sha11 no speak to you about their different characteristics0 (0 )y chance& t o birds have made a nest together in the same tree0 The t o birds are friends and are of a simi1ar nature0 One of them& ho ever& is eating the fruits of the tree& hereas the other& ho does not eat the fruits& is in a superior position due to :is potency0 50 The bird ho does not eat the fruits of the tree is the +upreme -ersona1ity of #odhead& ho by :is omniscience perfect1y understands :is o n position and that of the conditioned 1iving entity& represented by the eating bird0 That 1iving entity& on the other hand& does not understand himse1f or the Lord0 :e is covered by ignorance and is thus ca11ed eterna11y conditioned& hereas the -ersona1ity of #odhead& being fu11 of perfect kno 1edge& is eterna11y 1iberated0 60 One ho is en1ightened in se1f"rea1iEation& a1though 1iving ithin the materia1 body& sees himse1f as transcendenta1 to the body& just as one ho has arisen from a dream gives up identification ith the dream body0 7 foo1ish person& ho ever& a1though not identica1 ith his materia1 body but transcendenta1 to it& thinks himse1f to be situated in the body& just as one ho is dreaming sees himse1f as situated in an imaginary body0 /0 7n en1ightened person ho is free from the contamination of materia1 desire does not consider himse1f to be the performer of bodi1y activitiesD rather& he kno s that in a11 such activities it is on1y the senses& born of the modes of nature& that are contacting sense objects born of the same modes of nature0 *%0 7n uninte11igent person situated ithin the body created by his previous fruitive activities thinks& GI am the performer of action0H )e i1dered by fa1se ego& such a foo1ish person is therefore bound up by fruitive activities& hich are in fact carried out by the modes of nature0 **0 7n en1ightened person fi<ed in detachment engages his body in 1ying do n& sitting& a1king& bathing& seeing& touching& sme11ing& eating& hearing and so on& but is never entang1ed by such activities0 Indeed& remaining as a itness to a11 bodi1y functions& he mere1y engages his bodi1y senses ith their objects and does not become entang1ed 1ike an uninte11igent person0 *."*90 71though the sky& or space& is the resting p1ace of everything& the sky does not mi< ith anything& nor is it entang1ed0 +imi1ar1y& the sun is not at a11 attached to the ater in hich it is ref1ected ithin innumerab1e reservoirs& and the mighty ind b1o ing every here is not affected by the innumerab1e aromas and atmospheres through hich it passes0 In the same ay& a se1f"rea1iEed sou1 is comp1ete1y detached from the materia1 body and the materia1 or1d around it0 :e is 1ike a person ho has a akened and arisen from a dream0 @ith e<pert vision sharpened by detachment& the se1f"rea1iEed sou1 cuts a11 doubts to pieces through kno 1edge of the se1f and comp1ete1y ithdra s his consciousness from the e<pansion of materia1 variety0 *$0 7 person is considered to be comp1ete1y 1iberated from the gross and subt1e materia1 bodies hen a11 the functions of his vita1 energy& senses& mind and inte11igence are performed ithout materia1 desire0 +uch a person& a1though situated ithin the body& is not entang1ed0 *=0 +ometimes for no apparent reason oneBs body is attacked by crue1 peop1e or vio1ent anima1s0 7t other times and in other p1aces& one i11 sudden1y be offered great respect or orship0 One ho becomes neither angry hen attacked nor satisfied hen orshiped is actua11y inte11igent0

*(0 7 saint1y sage sees ith eCua1 vision and therefore is not affected by that hich is materia11y good or bad0 Indeed& a1though he observes others performing good and bad ork and speaking proper1y and improper1y& the sage does not praise or criticiEe anyone0 *50 8or the purpose of maintaining his body& a 1iberated sage shou1d not act& speak or contemp1ate in terms of materia1 good or bad0 4ather& he shou1d be detached in a11 materia1 circumstances& and taking p1easure in se1f"rea1iEation& he shou1d ander about engaged in this 1iberated 1ife"sty1e& appearing 1ike a retarded person to outsiders0 *60 If through meticu1ous study one becomes e<pert in reading ?edic 1iterature but makes no endeavor to fi< oneBs mind on the +upreme -ersona1ity of #odhead& then oneBs endeavor is certain1y 1ike that of a man ho orks very hard to take care of a co that gives no mi1k0 In other ords& the fruit of oneBs 1aborious study of ?edic kno 1edge i11 simp1y be the 1abor itse1f0 There i11 be no other tangib1e resu1t0 */0 ,y dear Uddhava& that man is certain1y most miserab1e ho takes care of a co that gives no mi1k& an unchaste ife& a body tota11y dependent on others& use1ess chi1dren or ea1th not uti1iEed for the right purpose0 +imi1ar1y& one ho studies ?edic kno 1edge devoid of ,y g1ories is a1so most miserab1e0 .%0 ,y dear Uddhava& an inte11igent person shou1d never take to 1iteratures that do not contain descriptions of ,y activities& hich purify the ho1e universe0 Indeed& I create& maintain and annihi1ate the entire materia1 manifestation0 7mong a11 ,y pastime incarnations& the most be1oved are Krsna and )a1arama0 7ny so"ca11ed kno 1edge that does not recogniEe these activities of ,ine is simp1y barren and is not acceptab1e to those ho are actua11y inte11igent0 .*0 'oming to this conc1usion of a11 kno 1edge& one shou1d give up the fa1se conception of materia1 variety that one imposes upon the sou1 and thus cease oneBs materia1 e<istence0 The mind shou1d be fi<ed on ,e& since I am a11" pervading0 ..0 ,y dear Uddhava& if you are not ab1e to free your mind from a11 materia1 disturbance and thus absorb it comp1ete1y on the spiritua1 p1atform& then perform a11 your activities as an offering to ,e& ithout trying to enjoy the fruits0 .9".$0 ,y dear Uddhava& narrations of ,y pastimes and Cua1ities are a11" auspicious and purify the entire universe0 7 faithfu1 person ho constant1y hears& g1orifies and remembers such transcendenta1 activities& ho through dramatic performances re1ives ,y pastimes& beginning ith ,y appearance& and ho takes fu11 she1ter of ,e& dedicating his re1igious& sensua1 and occupationa1 activities for ,y satisfaction& certain1y obtains unf1inching devotiona1 service to ,e& the eterna1 -ersona1ity of #odhead0 .=0 One ho has obtained pure devotiona1 service by association ith ,y devotees a1 ays engages in orshiping ,e0 Thus he very easi1y goes to ,y abode& hich is revea1ed by ,y pure devotees0 .(".50 +ri Uddhava said: ,y dear Lord& O +upreme -ersona1ity of #odhead& hat type of person do 2ou consider to be a true devotee& and hat type of devotiona1 service is approved by great devotees as orthy of being offered to 2our LordshipF ,y dear ru1er of the universa1 contro11ers& O Lord of ?aikuntha and a1mighty #od of the universe& I am 2our devotee& and because I 1ove 2ou I have no other she1ter than 2ou0 Therefore p1ease e<p1ain this to me0 .60 ,y dear Lord& as the 7bso1ute Truth 2ou are transcendenta1 to materia1 nature& and 1ike the sky 2ou are never entang1ed in any ay0 +ti11& being contro11ed by 2our devoteesB 1ove& 2ou accept many different forms& incarnating according to 2our devoteesB desires0 ./"9.0 The +upreme -ersona1ity of #odhead said: O Uddhava& a saint1y person is mercifu1 and never injures others0 Even if others are aggressive he is to1erant and forgiving to ard a11 1iving entities0 :is strength and meaning in 1ife come from the truth itse1f& he is free from a11 envy and jea1ousy& and his mind is eCua1

in materia1 happiness and distress0 Thus& he dedicates his time to ork for the e1fare of a11 others0 :is inte11igence is never be i1dered by materia1 desires& and he has contro11ed his senses0 :is behavior is a1 ays p1easing& never harsh and a1 ays e<emp1ary& and he is free from possessiveness0 :e never endeavors in ordinary& or1d1y activities& and he strict1y contro1s his eating0 :e therefore a1 ays remains peacefu1 and steady0 7 saint1y person is thoughtfu1 and accepts ,e as his on1y she1ter0 +uch a person is very cautious in the e<ecution of his duties and is never subject to superficia1 transformations& because he is steady and nob1e& even in a distressing situation0 :e has conCuered over the si< materia1 Cua1itiesIname1y hunger& thirst& 1amentation& i11usion& o1d age and death0 :e is free from a11 desire for prestige and offers honor to others0 :e is e<pert in reviving the Krsna consciousness of others and therefore never cheats anyone0 4ather& he is a e11" ishing friend to a11& being most mercifu10 +uch a saint1y person must be considered the most 1earned of men0 :e perfect1y understands that the ordinary re1igious duties prescribed by ,e in various ?edic scriptures possess favorab1e Cua1ities that purify the performer& and he kno s that neg1ect of such duties constitutes a discrepancy in oneBs 1ife0 :aving taken comp1ete she1ter at ,y 1otus feet& ho ever& a saint1y person u1timate1y renounces such ordinary re1igious duties and orships ,e a1one0 :e is thus considered to be the best among a11 1iving entities0 990 ,y devotees may or may not kno e<act1y hat I am& ho I am and ho I e<ist& but if they orship ,e ith una11oyed 1ove& then I consider them to be the best of devotees0 9$"$*0 ,y dear Uddhava& one can give up fa1se pride and prestige by engaging in the fo11o ing devotiona1 activities0 One may purify onese1f by seeing& touching& orshiping& serving& and offering prayers of g1orification and obeisances to ,y form as the 3eity and to ,y pure devotees0 One shou1d a1so g1orify ,y transcendenta1 Cua1ities and activities& hear ith 1ove and faith the narrations of ,y g1ories and constant1y meditate on ,e0 One shou1d offer to ,e hatever one acCuires& and accepting onese1f as ,y eterna1 servant& one shou1d give onese1f comp1ete1y to ,e0 One shou1d a1 ays discuss ,y birth and activities and enjoy 1ife by participating in festiva1s& such as Aanmastami& hich g1orify ,y pastimes0 In ,y temp1e& one shou1d a1so participate in festiva1s and ceremonies by singing& dancing& p1aying musica1 instruments and discussing ,e ith other ?aisnavas0 One shou1d observe a11 the regu1ar1y ce1ebrated annua1 festiva1s by attending ceremonies& pi1grimages and making offerings0 One shou1d a1so observe re1igious vo s such as Ekadasi and take initiation by the procedures mentioned in the ?edas& -ancaratra and other& simi1ar 1iteratures0 One shou1d faithfu11y and 1oving1y support the insta11ation of ,y 3eity& and individua11y or in cooperation ith others one shou1d ork for the construction of Krsna conscious temp1es and cities as e11 as f1o er gardens& fruit gardens and specia1 areas to ce1ebrate ,y pastimes0 One shou1d consider onese1f to be ,y humb1e servant& ithout dup1icity& and thus shou1d he1p to c1ean the temp1e& hich is ,y home0 8irst one shou1d s eep and dust thorough1y& and then one shou1d further c1eanse ith ater and co dung0 :aving dried the temp1e& one shou1d sprink1e scented ater and decorate the temp1e ith manda1as0 One shou1d thus act just 1ike ,y servant0 7 devotee shou1d never advertise his devotiona1 activitiesD therefore his service i11 not be the cause of fa1se pride0 One shou1d never use 1amps that are offered to ,e for other purposes simp1y because there is need of i11umination& and simi1ar1y& one shou1d never offer to ,e anything that has been offered to or used by others0 @hatever is most desired by one ithin this materia1 or1d& and hatever is most dear to onese1fIone shou1d offer that very thing to ,e0 +uch an offering Cua1ifies one for eterna1 1ife0 $.0 O saint1y Uddhava& p1ease kno that you may orship ,e in the sun& fire& brahmanas& co s& ?aisnavas& sky& ind& ater& earth& individua1 sou1 and a11 1iving entities0 $9"$=0 ,y dear Uddhava& one shou1d orship ,e ithin the sun by chanting se1ected ?edic mantras and by performing orship and offering obeisances0 One may orship ,e ithin fire by offering ob1ations of ghee& and one may orship ,e among the brahmanas by respectfu11y receiving them as guests& even hen uninvited0 I can be orshiped ithin the co s by offerings of grass

and other suitab1e grains and parapherna1ia for the p1easure and hea1th of the co s& and one may orship ,e ithin the ?aisvavas by offering 1oving friendship to them and honoring them in a11 respects0 Through steady meditation I am orshiped ithin the inner space of the heart& and ithin the air I can be orshiped by kno 1edge that prana& the 1ife air& is the chief among e1ements0 I am orshiped ithin ater by offerings of ater itse1f& a1ong ith other e1ements such as f1o ers and tu1asi 1eaves& and one may orship ,e ithin the earth by proper app1ication of confidentia1 seed mantras0 One may orship ,e ithin the individua1 1iving entity by offering food and other enjoyab1e substances& and one may orship ,e ithin a11 1iving entities by seeing the +upersou1 ithin a11 of them& thus maintaining eCua1 vision0 $(0 Thus& in the previous1y mentioned p1aces of orship and according to the processes I have described& one shou1d meditate on ,y peacefu1& transcendenta1 form ith four arms ho1ding a conchshe11& +udarsana disc& c1ub and 1otus f1o er0 In this ay& one shou1d orship ,e ith fi<ed attention0 $50 One ho has e<ecuted sacrificia1 performances and pious orks for ,y satisfaction& and ho thus orships ,e ith fi<ed attention& obtains unf1inching devotiona1 service unto ,e0 )y the e<ce11ent Cua1ity of his service such a orshiper obtains rea1iEed kno 1edge of ,e0 $60 ,y dear Uddhava& I am persona11y the u1timate she1ter and ay of 1ife for saint1y 1iberated persons& and thus if one does not engage in ,y 1oving devotiona1 service& hich is made possib1e by associating ith ,y devotees& then for a11 practica1 purposes& one possesses no effective means for escaping from materia1 e<istence0 $/0 ,y dear Uddhava& O be1oved of the 2adu dynasty& because you are ,y servant& e11" isher and friend& I sha11 no speak to you the most confidentia1 kno 1edge0 -1ease hear as I e<p1ain these great mysteries to you0

@i11 continue on part 5

U33:7?7 #IT7 00 -art 5 'hapter T e1ve )eyond 4enunciation and Kno 1edge *".0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& by associating ith ,y pure devotees one can destroy oneBs attachment for a11 objects of materia1 sense gratification0 +uch purifying association brings ,e under the contro1 of ,y devotee0 One may perform the astanga"yoga system& engage in phi1osophica1 ana1ysis of the e1ements of materia1 nature& practice nonvio1ence and other ordinary princip1es of piety& chant the ?edas& perform penances& take to the renounced order of 1ife& e<ecute sacrificia1 performances and dig e11s& p1ant trees and perform other pub1ic e1fare activities& give in charity& carry out severe vo s& orship the demigods& chant confidentia1 mantras& visit ho1y p1aces or accept major and minor discip1inary injunctions& but even by performing such activities one does not bring ,e under his contro10 9" (0 In every yuga many 1iving entities entang1ed in the modes of passion and ignorance gained the association of ,y devotees0 Thus& such 1iving entities as the 3aityas& 4aksasas& birds& beasts& #andharvas& 7psaras& Nagas& +iddhas& 'aranas& #uhyakas and ?idyadharas& as e11 as such 1o er"c1ass human beings as the vaisyas& sudras& omen and others& ere ab1e to achieve ,y supreme abode0 ?rtrasura& -rah1ada ,aharaja and others 1ike them a1so achieved ,y abode by association ith ,y devotees& as did persona1ities such as ?rsaparva& )a1i ,aharaja& )anasura& ,aya& ?ibhisana& +ugriva& :anuman& Aambavan& #ajendra& Aatayu& Tu1adhara& 3harma"vyadha& Kubja& the gopis in ?rndavana and the ives of the brahmanas ho ere performing sacrifice0 50 The persons I have mentioned did not undergo serious studies of the ?edic 1iterature& nor did they orship great saint1y persons& nor did they e<ecute

severe vo s or austerities0 +imp1y by association they achieved ,e0

ith ,e and ,y devotees&

60 The inhabitants of ?rndavana& inc1uding the gopis& co s& unmoving creatures such as the t in arjuna trees& anima1s& 1iving entities ith stunted consciousness such as bushes and thickets& and snakes such as Ka1iya& a11 achieved the perfection of 1ife by una11oyed 1ove for ,e and thus very easi1y achieved ,e0 /0 Even though one engages ith great endeavor in the mystic yoga system& phi1osophica1 specu1ation& charity& vo s& penances& ritua1istic sacrifices& teaching of ?edic mantras to others& persona1 study of the ?edas& or the renounced order of 1ife& sti11 one cannot achieve ,e0 *%0 The residents of ?rndavana& headed by the gopis& ere a1 ays comp1ete1y attached to ,e ith deepest 1ove0 Therefore& hen ,y unc1e 7krura brought ,y brother )a1arama and ,e to the city of ,athura & the residents of ?rndavana suffered e<treme menta1 distress because of separation from ,e and cou1d not find any other source of happiness0 **0 3ear Uddhava& a11 of those nights that the gopis spent ith ,e& their most dear1y be1oved& in the 1and of ?rndavana seemed to them to pass in 1ess than a moment0 )ereft of ,y association& ho ever& the gopis fe1t that those same nights dragged on forever& as if each night ere eCua1 to a day of )rahma0 *.0 ,y dear Uddhava& just as great sages in yoga trance merge into se1f" rea1iEation& 1ike rivers merging into the ocean& and are thus not a are of materia1 names and forms& simi1ar1y& the gopis of ?rndavana ere so comp1ete1y attached to ,e ithin their minds that they cou1d not think of their o n bodies& or of this or1d& or of their future 1ives0 Their entire consciousness as simp1y bound up in ,e0 *90 711 those hundreds of thousands of gopis& understanding ,e to be their most charming 1over and ardent1y desiring ,e in that ay& ere una are of ,y actua1 position0 2et by intimate1y associating ith ,e& the gopis attained ,e& the +upreme 7bso1ute Truth0 *$"*=0 Therefore& ,y dear Uddhava& abandon the ?edic mantras as e11 as the procedures of supp1ementary ?edic 1iteratures and their positive and negative injunctions0 3isregard that hich has been heard and that hich is to be heard0 +imp1y take she1ter of ,e a1one& for I am the +upreme -ersona1ity of #odhead& situated ithin the heart of a11 conditioned sou1s0 Take she1ter of ,e ho1ehearted1y& and by ,y grace be free from fear in a11 circumstances0 *(0 +ri Uddhava said: O Lord of a11 masters of mystic po er& I have heard 2our ords& but the doubt in my heart does not go a ayD thus my mind is be i1dered0 *50 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& the +upreme Lord gives 1ife to every 1iving being and is situated ithin the heart a1ong ith the 1ife air and prima1 sound vibration0 The Lord can be perceived in :is subt1e form ithin the heart by oneBs mind& since the Lord contro1s the minds of everyone& even great demigods 1ike Lord +iva0 The +upreme Lord a1so assumes a gross form as the various sounds of the ?edas& composed of short and 1ong vo e1s and consonants of different intonations0 *60 @hen sticks of kind1ing ood are vigorous1y rubbed together& heat is produced by contact ith air& and a spark of fire appears0 Once the fire is kind1ed& ghee is added and the fire b1aEes0 +imi1ar1y& I become manifest in the sound vibration of the ?edas0 */0 The functions of the orking sensesIthe organ of speech& the hands& the 1egs& the genita1 and the anusIand the functions of the kno 1edge"acCuiring sensesIthe nose& tongue& eyes& skin and earsIa1ong ith the functions of the subt1e senses of mind& inte11igence& consciousness and fa1se ego& as e11 as the function of the subt1e pradhana and the interaction of the three modes of materia1 natureIa11 these shou1d be understood as ,y materia11y manifest form0

.%0 @hen many seeds are p1aced in an agricu1tura1 fie1d& innumerab1e manifestations of trees& bushes& vegetab1es and so on i11 arise from a sing1e source& the soi10 +imi1ar1y& the +upreme -ersona1ity of #odhead& ho gives 1ife to a11 and is eterna1& origina11y e<ists beyond the scope of the cosmic manifestation0 In the course of time& ho ever& the Lord& ho is the resting p1ace of the three modes of nature and the source of the universa1 1otus f1o er& in hich the cosmic manifestation takes p1ace& divides :is materia1 potencies and thus appears to be manifest in innumerab1e forms& a1though :e is one0 .*0 Aust as oven c1oth rests on the e<pansion of 1ength ise and cross ise threads& simi1ar1y the entire universe is e<panded on the 1ength ise and cross ise potency of the +upreme -ersona1ity of #odhead and is situated ithin :im0 The conditioned sou1 has been accepting materia1 bodies since time immemoria1& and these bodies are 1ike great trees sustaining oneBs materia1 e<istence0 Aust as a tree first b1ossoms and then produces fruit& simi1ar1y the tree of materia1 e<istence& oneBs materia1 body& produces the various resu1ts of materia1 e<istence0 ..".90 This tree of materia1 e<istence has t o seeds& hundreds of roots& three 1o er trunks and five upper trunks0 It produces five f1avors and has e1even branches and a nest made by t o birds0 The tree is covered by three types of bark& gives t o fruits and e<tends up to the sun0 Those 1usty after materia1 enjoyment and dedicated to fami1y 1ife enjoy one of the treeBs fruits& and s an1ike men in the renounced order of 1ife enjoy the other fruit0 One ho ith the he1p of the bonafide spiritua1 masters can understand this tree to be a manifestation of the potency of the one +upreme Truth appearing in many forms actua11y kno s the meaning of the ?edic 1iterature0 .$0 @ith steady inte11igence you shou1d deve1op una11oyed devotiona1 service by carefu1 orship of the spiritua1 master& and ith the sharpened a< of transcendenta1 kno 1edge you shou1d cut off the subt1e materia1 covering of the sou10 Upon rea1iEing the +upreme -ersona1ity of #odhead& you shou1d then give up that a< of ana1ytic kno 1edge0

$ill be &ontinued on part ' Namaste 1et us continue reading of Uddhava gita&

U33:7?7 #IT7 00 -art 6

'hapter Thirteen The :amsa"avatara 7ns ers the ;uestions of the +ons of )rahma *0 The +upreme -ersona1ity of #odhead said: The three modes of materia1 nature& name1y goodness& passion and ignorance& pertain to materia1 inte11igence and not to the spirit sou10 )y deve1opment of materia1 goodness one can conCuer the modes of passion and ignorance& and by cu1tivation of transcendenta1 goodness one may free onese1f even from materia1 goodness0 .0 @hen the 1iving entity becomes strong1y situated in the mode of goodness& then re1igious princip1es& characteriEed by devotiona1 service to ,e& become prominent0 One can strengthen the mode of goodness by cu1tivation of those things that are a1ready situated in goodness& and thus re1igious princip1es arise0 90 4e1igious princip1es& strengthened by the mode of goodness& destroy the inf1uence of passion and ignorance0 @hen passion and ignorance are overcome& their origina1 cause& irre1igion& is Cuick1y vanCuished0 $0 7ccording to the Cua1ity of re1igious scriptures& ater& oneBs association ith oneBs chi1dren or ith peop1e in genera1& the particu1ar p1ace& the time& activities& birth& meditation& chanting of mantras& and purificatory ritua1s& the modes of nature become different1y prominent0 =0 7mong the ten items I have just mentioned& the great sages ho understand ?edic kno 1edge have praised and recommended those that are in the mode of goodness& criticiEed and rejected those in the mode of ignorance& and sho n indifference to those in the mode of passion0 (0 Unti1 one revives oneBs direct kno 1edge of the spirit sou1 and drives a ay the i11usory identification ith the materia1 body and mind caused by the three modes of nature& one must cu1tivate those things in the mode of goodness0 )y increasing the mode of goodness& one automatica11y can understand and practice re1igious princip1es& and by such practice transcendenta1 kno 1edge is a akened0 50 In a bamboo forest the ind sometimes rubs the bamboo sta1ks together& and such friction generates a b1aEing fire that consumes the very source of its birth& the bamboo forest0 Thus& the fire is automatica11y ca1med by its o n action0 +imi1ar1y& by the competition and interaction of the materia1 modes of nature& the subt1e and gross materia1 bodies are generated0 If one uses his mind and body to cu1tivate kno 1edge& then such en1ightenment destroys the inf1uence of the modes of nature that generated oneBs body0 Thus& 1ike the fire& the body and mind are pacified by their o n actions in destroying the source of their birth0 60 +ri Uddhava said: ,y dear Krsna& genera11y human beings kno that materia1 1ife brings great future unhappiness& and sti11 they try to enjoy materia1 1ife0 ,y dear Lord& ho can one in kno 1edge act just 1ike a dog& an ass or a goatF /"*%0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& a person bereft of inte11igence first fa1se1y identifies himse1f ith the materia1 body and mind& and hen such fa1se kno 1edge arises ithin oneBs consciousness& materia1 passion& the cause of great suffering& pervades the mind& hich by nature is situated in goodness0 Then the mind& contaminated by passion& becomes absorbed in making and changing many p1ans for materia1 advancement0 Thus& by constant1y thinking of the modes of materia1 nature& a foo1ish person is aff1icted ith unbearab1e materia1 desires0 **0 One ho does not contro1 the materia1 senses comes under the contro1 of materia1 desires and is thus be i1dered by the strong aves of the mode of passion0 +uch a person e<ecutes materia1 activities& a1though c1ear1y seeing that the resu1t i11 be future unhappiness0 *.0 71though the inte11igence of a 1earned person may be be i1dered by the modes of passion and ignorance& he shou1d again carefu11y bring the mind under contro10 )y c1ear1y seeing the contamination of the modes of nature& he does not become attached0

*90 7 person shou1d be attentive and grave and never 1aEy or morose0 ,astering the yoga procedures of breathing and sitting proper1y& one shou1d practice fi<ing the mind on ,e at da n& noon and sunset& and thus gradua11y the mind shou1d be comp1ete1y absorbed in ,e0 *$0 The actua1 yoga system as taught by ,y devotees& headed by +anaka" kumara& is simp1y this: :aving ithdra n the mind from a11 other objects& one shou1d direct1y and appropriate1y absorb it in ,e0 *=0 +ri Uddhava said: ,y dear Kesava& at hat time and in hat form did 2ou instruct the science of yoga to +anaka and his brothersF I no desire to kno about these things0 *(0 The +upreme -ersona1ity of #odhead said: Once& the menta1 sons of Lord )rahma& name1y& the sages headed by +anaka& inCuired from their father about the difficu1t subject matter of the supreme goa1 of yoga0 *50 The sages headed by +anaka said: O Lord& peop1eBs minds are natura11y attracted to materia1 sense objects& and simi1ar1y the sense objects in the form of desire enter ithin the mind0 Therefore& ho can a person ho desires 1iberation& ho desires to cross over activities of sense gratification& destroy this mutua1 re1ationship bet een the sense objects and the mindF -1ease e<p1ain this to us0 *60 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& )rahma himse1f& ho is born direct1y from the body of the Lord and ho is the creator of a11 1iving entities ithin the materia1 or1d& being the best of the demigods& serious1y contemp1ated the Cuestion of his sons headed by +anaka0 The inte11igence of )rahma& ho ever& as affected by his o n activities of creation& and thus he cou1d not discover the essentia1 ans er to this Cuestion0 */0 Lord )rahma desired to attain the ans er to the Cuestion that as puEE1ing him& and thus he fi<ed his mind on ,e& the +upreme Lord0 7t that time& in ,y form of :amsa& I became visib1e to Lord )rahma0 .%0 Thus seeing ,e& the sages& p1acing )rahma in the 1ead& came for ard and orshiped ,y 1otus feet0 Then they frank1y asked ,e& G@ho are 2ouFH .*0 ,y dear Uddhava& the sages& being eager to understand the u1timate truth of the yoga system& thus inCuired from ,e0 No p1ease hear as I e<p1ain that hich I spoke unto the sages0 ..0 ,y dear brahmanas& if& hen asking ,e ho I am& you be1ieve that I am a1so a jiva sou1 and that there is no u1timate difference bet een usIsince a11 sou1s are u1timate1y one ithout individua1ityIthen ho is your Cuestion possib1e or appropriateF U1timate1y& hat is the rea1 situation or resting p1ace both of yourse1ves and of ,eF .90 If by asking ,e G@ho are 2ouFH you ere referring to the materia1 body& then I must point out that a11 materia1 bodies are constituted of five e1ements& name1y earth& ater& fire& air and ether0 Thus& you shou1d have asked& G@ho are you fiveFH If you consider that a11 materia1 bodies are u1timate1y one& being constituted essentia11y of the same e1ements& then your Cuestion is sti11 meaning1ess& since there ou1d be no deep purpose in distinguishing one body from another0 Thus& it appears that in asking ,y identity& you are mere1y speaking ords& ithout any rea1 meaning or purpose0 .$0 @ithin this or1d& hatever is perceived by the mind& speech& eyes or other senses is ,e a1one and nothing besides ,e0 711 of you p1ease understand this by a straightfor ard ana1ysis of the facts0 .=0 ,y dear sons& the mind has a natura1 proc1ivity to enter into the materia1 sense objects& and simi1ar1y the sense objects enter into the mindD but both this materia1 mind and the sense objects are mere1y designations that cover the spirit sou1& ho is part and parce1 of ,e0 .(0 7 person ho has thus achieved ,e by understanding that he is not different from ,e rea1iEes that the materia1 mind is 1odged ithin the sense objects

because of constant sense gratification& and that the materia1 objects are e<isting prominent1y ithin the materia1 mind0 :aving understood ,y transcendenta1 nature& he gives up both the materia1 mind and its objects0 .50 @aking& s1eeping and deep s1eep are the three functions of the inte11igence and are caused by the modes of materia1 nature0 The 1iving entity ithin the body is ascertained to possess characteristics different from these three states and thus remains us a itness to them0 .60 The spirit sou1 is trapped in the bondage of materia1 inte11igence& hich a ards him constant engagement in the i11usory modes of nature0 )ut I am the fourth stage of consciousness& beyond akefu1ness& dreaming and deep s1eep0 )ecoming situated in ,e& the sou1 shou1d give up the bondage of materia1 consciousness0 7t that time& the 1iving entity i11 automatica11y renounce the materia1 sense objects and the materia1 mind0 ./0 The fa1se ego of the 1iving entity p1aces him in bondage and a ards him e<act1y the opposite of hat he rea11y desires0 Therefore& an inte11igent person shou1d give up his constant an<iety to enjoy materia1 1ife and remain situated in the Lord& ho is beyond the functions of materia1 consciousness0 9%0 7ccording to ,y instructions& one shou1d fi< the mind on ,e a1one0 If& ho ever& one continues to see many different va1ues and goa1s in 1ife rather than seeing everything ithin ,e& then a1though apparent1y a ake& one is actua11y dreaming due to incomp1ete kno 1edge& just as one may dream that one has akened from a dream0 9*0 Those states of e<istence that are conceived of as separate from the +upreme -ersona1ity of #odhead have no actua1 e<istence& a1though they create a sense of separation from the 7bso1ute Truth0 Aust as the seer of a dream imagines many different activities and re ards& simi1ar1y& because of the sense of an e<istence separate from the LordBs e<istence& the 1iving entity fa1se1y performs fruitive activities& thinking them to be the cause of future re ards and destinations0 9.0 @hi1e a ake the 1iving entity enjoys ith a11 of his senses the f1eeting characteristics of the materia1 body and mindD hi1e dreaming he enjoys simi1ar e<periences ithin the mindD and in deep dream1ess s1eep a11 such e<periences merge into ignorance0 )y remembering and contemp1ating the succession of akefu1ness& dreaming and deep s1eep& the 1iving entity can understand that he is one throughout the three stages of consciousness and is transcendenta10 Thus& he becomes the 1ord of the senses0 990 2ou shou1d consider ho & by the inf1uence of ,y i11usory energy& these three states of the mind& caused by the modes of nature& have been artificia11y imagined to e<ist in ,e0 :aving definite1y ascertained the truth of the sou1& you shou1d uti1iEe the sharpened s ord of kno 1edge& acCuired by 1ogica1 ref1ection and from the instructions of sages and ?edic 1iteratures& to comp1ete1y cut off the fa1se ego& hich is the breeding ground of a11 doubts0 711 of you shou1d then orship ,e& ho am situated ithin the heart0 9$0 One shou1d see that the materia1 or1d is a distinct i11usion appearing in the mind& because materia1 objects have an e<treme1y f1ickering e<istence and are here today and gone tomorro 0 They can be compared to the streaking red 1ine created by hir1ing a fiery stick0 The spirit sou1 by nature e<ists in the sing1e state of pure consciousness0 :o ever& in this or1d he appears in many different forms and stages of e<istence0 The modes of nature divide the sou1Bs consciousness into norma1 akefu1ness& dreaming and dream1ess s1eep0 711 such varieties of perception& ho ever& are actua11y maya and e<ist on1y 1ike a dream0 9=0 :aving understood the temporary i11usory nature of materia1 things& and thus having pu11ed oneBs vision a ay from i11usion& one shou1d remain ithout materia1 desires0 )y e<periencing the happiness of the sou1& one shou1d give up materia1 speaking and activities0 If sometimes one must observe the materia1 or1d& one shou1d remember that it is not u1timate rea1ity and therefore one has

given it up0 )y such constant remembrance up ti11 the time of death& one again fa11 into i11usion0

i11 not

9(0 Aust as a drunken man does not notice if he is earing his coat or shirt& simi1ar1y& one ho is perfect in se1f"rea1iEation and ho has thus achieved his eterna1 identity does not notice hether the temporary body is sitting or standing0 Indeed& if by #odBs i11 the body is finished or if by #odBs i11 he obtains a ne body& a se1f"rea1iEed sou1 does not notice& just as a drunken man does not notice the situation of his out ard dress0 950 The materia1 body certain1y moves under the contro1 of supreme destiny and therefore must continue to 1ive a1ong ith the senses and vita1 air as 1ong as oneBs karma is in effect0 7 se1f"rea1iEed sou1& ho ever& ho is a akened to the abso1ute rea1ity and ho is thus high1y situated in the perfect stage of yoga& i11 never again surrender to the materia1 body and its manifo1d manifestations& kno ing it to be just 1ike a body visua1iEed in a dream0 960 ,y dear brahmanas& I have no e<p1ained to you the confidentia1 kno 1edge of +ankhya& by hich one phi1osophica11y distinguishes matter from spirit& and of astanga"yoga& by hich one 1inks up ith the +upreme0 -1ease understand that I am the +upreme -ersona1ity of #odhead& ?isnu& and that I have appeared before you desiring to e<p1ain your actua1 re1igious duties0 9/0 O best of the brahmanas& p1ease kno that I am the supreme she1ter of the yoga system& ana1ytic phi1osophy& virtuous action& truthfu1 re1igious princip1es& po er& beauty& fame and se1f"contro10 $%0 711 superior transcendenta1 Cua1ities& such as being beyond the modes of nature& detached& the e11" isher& the most dear& the +upersou1& eCua11y situated every here& and free from materia1 entang1ementIa11 such Cua1ities& free from the transformations of materia1 Cua1ities& find their she1ter and orshipab1e object in ,e0 $*0 KLord Krsna continued:L ,y dear Uddhava& thus a11 of the doubts of the sages headed by +anaka ere destroyed by ,y ords0 8u11y orshiping ,e ith transcendenta1 1ove and devotion& they chanted ,y g1ories ith e<ce11ent hymns0 $.0 The greatest of sages& headed by +anaka 4si& thus perfect1y orshiped and g1orified ,e& and as Lord )rahma 1ooked on& I returned to ,y o n abode0

@i11 be continue on part / Namaste Let us continue reading Uddhavagita

U33:7?7 #IT7 00 -art / 'hapter 8ourteen Lord Krsna E<p1ains the 2oga +ystem to +ri Uddhava *0 +ri Uddhava said: ,y dear Krishna& the 1earned sages ho e<p1ain ?edic 1iterature recommend various processes for perfecting oneBs 1ife0 'onsidering these varieties of vie point& my Lord& p1ease te11 me hether a11 these processes are eCua11y important& or hether one of them is supreme0 .0 ,y dear Lord& 2ou have c1ear1y e<p1ained the process of una11oyed devotiona1 service& by hich a devotee removes a11 materia1 association from his 1ife& enab1ing him to fi< his mind on 2ou0 90 The +upreme -ersona1ity of #odhead said: )y the inf1uence of time& the transcendenta1 sound of ?edic kno 1edge as 1ost at the time of annihi1ation0 Therefore& hen the subseCuent creation took p1ace& I spoke the ?edic kno 1edge to )rahma because I ,yse1f am the re1igious princip1es enunciated in the ?edas0 $0 Lord )rahma spoke this ?edic kno 1edge to his e1dest son& ,anu& and the seven great sages headed by )hrgu ,uni then accepted the same kno 1edge from ,anu0 ="50 8rom the forefathers headed by )hrgu ,uni and other sons of )rahma appeared many chi1dren and descendants& ho assumed different forms as demigods& demons& human beings& #uhyakas& +iddhas& #andharvas& ?idyadharas& 'aranas& Kindevas& Kinnaras& Nagas& Kimpurusas& and so on0 711 of the many universa1 species& a1ong ith their respective 1eaders& appeared ith different natures and desires generated from the three modes of materia1 nature0 Therefore& because of the different characteristics of the 1iving entities ithin the universe& there are a great many ?edic ritua1s& mantras and re ards0 60 Thus& due to the great variety of desires and natures among human beings& there are many different theistic phi1osophies of 1ife& hich are handed do n through tradition& custom and discip1ic succession0 There are other teachers ho direct1y support atheistic vie points0 /0 O best among men& the inte11igence of human beings is be i1dered by ,y i11usory potency& and thus& according to their o n activities and hims& they speak in innumerab1e ays about hat is actua11y good for peop1e0 *%0 +ome say that peop1e i11 be happy by performing pious re1igious activities0 Others say that happiness is attained through fame& sense gratification& truthfu1ness& se1f"contro1& peace& se1f"interest& po1itica1 inf1uence& opu1ence& renunciation& consumption& sacrifice& penance& charity& vo s& regu1ated duties or strict discip1inary regu1ation0 Each process has its proponents0 **0 711 the persons I have just mentioned obtain temporary fruits from their materia1 ork0 Indeed& the meager and miserab1e situations they achieve bring future unhappiness and are based on ignorance0 Even hi1e enjoying the fruits of their ork& such persons are fi11ed ith 1amentation0 *.0 O 1earned Uddhava& those ho fi< their consciousness on ,e& giving up a11 materia1 desires& share ith ,e a happiness that cannot possib1y be e<perienced by those engaged in sense gratification0

*90 One ho does not desire anything ithin this or1d& ho has achieved peace by contro11ing his senses& hose consciousness is eCua1 in a11 conditions and hose mind is comp1ete1y satisfied in ,e finds on1y happiness herever he goes0 *$0 One ho has fi<ed his consciousness on ,e desires neither the position or abode of Lord )rahma or Lord Indra& nor an empire on the earth& nor sovereignty in the 1o er p1anetary systems& nor the eightfo1d perfection of yoga& nor 1iberation from birth and death0 +uch a person desires ,e a1one0 *=0 ,y dear Uddhava& neither Lord )rahma& Lord +iva& Lord +ankarsana& the goddess of fortune nor indeed ,y o n se1f are as dear to ,e as you are0 *(0 @ith the dust of ,y devoteesB 1otus feet I desire to purify the materia1 or1ds& hich are situated ithin ,e0 Thus& I a1 ays fo11o the footsteps of ,y pure devotees& ho are free from a11 persona1 desire& rapt in thought of ,y pastimes& peacefu1& ithout any fee1ings of enmity& and of eCua1 disposition every here0 *50 Those ho are ithout any desire for persona1 gratification& hose minds are a1 ays attached to ,e& ho are peacefu1& ithout fa1se ego and mercifu1 to a11 1iving entities& and hose consciousness is never affected by opportunities for sense gratificationIsuch persons enjoy in ,e a happiness that cannot be kno n or achieved by those 1acking such detachment from the materia1 or1d0 *60 ,y dear Uddhava& if ,y devotee has not fu11y conCuered his senses& he may be harassed by materia1 desires& but because of his unf1inching devotion for ,e& he i11 not be defeated by sense gratification0 */0 ,y dear Uddhava& just as a b1aEing fire turns fire ood into ashes& simi1ar1y& devotion unto ,e comp1ete1y burns to ashes sins committed by ,y devotees0 .%0 ,y dear Uddhava& the una11oyed devotiona1 service rendered to ,e by ,y devotees brings ,e under their contro10 I cannot be thus contro11ed by those engaged in mystic yoga& +ankhya phi1osophy& pious ork& ?edic study& austerity or renunciation0 .*0 On1y by practicing una11oyed devotiona1 service ith fu11 faith in ,e can one obtain ,e& the +upreme -ersona1ity of #odhead0 I am natura11y dear to ,y devotees& ho take ,e as the on1y goa1 of their 1oving service0 )y engaging in such pure devotiona1 service& even the dog"eaters can purify themse1ves from the contaminationof their 1o birth0 ..0 Neither re1igious activities endo ed ith honesty and mercy nor kno 1edge obtained ith great penance can comp1ete1y purify oneBs consciousness if they are bereft of 1oving service to ,e0 .90 If oneBs hairs do not stand on end& ho can the heart me1tF 7nd if the heart does not me1t& ho can tears of 1ove f1o from the eyesF If one does not cry in spiritua1 happiness& ho can one render 1oving service to the LordF 7nd ithout such service& ho can the consciousness be purifiedF .$0 7 devotee hose speech is sometimes choked up& hose heart me1ts& ho cries continua11y and sometimes 1aughs& ho fee1s ashamed and cries out 1oud1y and then dancesIa devotee thus fi<ed in 1oving service to ,e purifies the entire universe0 .=0 Aust as go1d& hen sme1ted in fire& gives up its impurities and returns to its pure bri11iant state& simi1ar1y& the spirit sou1& absorbed in the fire of bhakti"yoga& is purified of a11 contamination caused by previous fruitive activities and returns to its origina1 position of serving ,e in the spiritua1 or1d0 .(0 @hen a diseased eye is treated ith medicina1 ointment it gradua11y recovers its po er to see0 +imi1ar1y& as a conscious 1iving entity c1eanses himse1f of materia1 contamination by hearing and chanting the pious narrations of ,y g1ories& he regains his abi1ity to see ,e& the 7bso1ute Truth& in ,y subt1e spiritua1 form0

.50 The mind of one meditating upon the objects of sense gratification is certain1y entang1ed in such objects& but if one constant1y remembers ,e& then the mind is absorbed in ,e0 .60 Therefore& one shou1d reject a11 materia1 processes of e1evation& hich are 1ike the menta1 creations of a dream& and shou1d comp1ete1y absorb oneBs mind in ,e0 )y constant1y thinking of ,e& one becomes purified0 ./0 )eing conscious of the eterna1 se1f& one shou1d give up association ith omen and those intimate1y associated ith omen0 +itting fear1ess1y in a so1itary p1ace& one shou1d concentrate the mind on ,e ith great attention0 9%0 Of a11 kinds of suffering and bondage arising from various attachments& none is greater than the suffering and bondage arising from attachment to omen and intimate contact ith those attached to omen0 9*0 +ri Uddhava said: ,y dear 1otus"eyed Krsna& by hat process shou1d one ho desires 1iberation meditate upon 2ou& of hat specific nature shou1d his meditation be& and upon hich form shou1d he meditateF Kind1y e<p1ain to me this topic of meditation0 9."990 The +upreme -ersona1ity of #odhead said: +itting on a 1eve1 seat that is not too high or too 1o & keeping the body straight and erect yet comfortab1e& p1acing the t o hands on oneBs 1ap and focusing the eyes on the tip of oneBs nose& one shou1d purify the path ays of breathing by practicing the mechanica1 e<ercises of puraka& kumbhaka and recaka& and then one shou1d reverse the procedure Mrecaka& kumbhaka& purakaN0 :aving fu11y contro11ed the senses& one may thus practice pranayama step by step0 9$0 )eginning from the mu1adhara"cakra& one shou1d move the 1ife air continuous1y up ard 1ike the fibers in the 1otus sta1k unti1 one reaches the heart& here the sacred sy11ab1e om is situated 1ike the sound of a be110 One shou1d thus continue raising the sacred sy11ab1e up ard the distance of t e1ve angu1as& and there the omkara shou1d be joined together ith the fifteen vibrations produced ith anusvara0 9=0 )eing fi<ed in the omkara& one shou1d carefu11y practice the pranayama system ten times at each sunrise& noon and sunset0 Thus& after one month one i11 have conCuered the 1ife air0 9("$.0 Keeping the eyes ha1f c1osed and fi<ed on the tip of oneBs nose& being en1ivened and a1ert& one shou1d meditate on the 1otus f1o er situated ithin the heart0 This 1otus has eight peta1s and is situated on an erect 1otus sta1k0 One shou1d meditate on the sun& moon and fire& p1acing them one after the other ithin the hor1 of that 1otus f1o er0 -1acing ,y transcendenta1 form ithin the fire& one shou1d meditate upon it as the auspicious goa1 of a11 meditation0 That form is perfect1y proportioned& gent1e and cheerfu10 It possesses four beautifu1 1ong arms& a charming& beautifu1 neck& a handsome forehead& a pure smi1e and g1o ing& shark"shaped earrings suspended from t o identica1 ears0 That spiritua1 form is the co1or of a dark rain c1oud and is garbed in go1den"ye11o ish si1k0 The chest of that form is the abode of +rivatsa and the goddess of fortune& and that form is a1so decorated ith a conchshe11& disc& c1ub& 1otus f1o er and gar1and of forest f1o ers0 The t o bri11iant 1otus feet are decorated ith ank1e be11s and brace1ets& and that form e<hibits the Kaustubha gem a1ong ith an effu1gent cro n0 The upper hips are beautified by a go1den be1t& and the arms are decorated ith va1uab1e brace1ets0 711 of the 1imbs of that beautifu1 form capture the heart& and the face is beautified by mercifu1 g1ancing0 -u11ing the senses back from the sense objects& one shou1d be grave and se1f"contro11ed and shou1d use the inte11igence to strong1y fi< the mind upon a11 of the 1imbs of ,y transcendenta1 body0 Thus one shou1d meditate upon that most de1icate transcendenta1 form of ,ine0 $90 One shou1d then pu11 the consciousness back from a11 the 1imbs of that transcendenta1 body0 7t that time& one shou1d meditate on1y on the onderfu11y smi1ing face of the Lord0

$$0 )eing estab1ished in meditation on the LordBs face& one shou1d then ithdra the consciousness and fi< it in the sky0 Then giving up such meditation& one shou1d become estab1ished in ,e and give up the process of meditation a1together0 $=0 One ho has comp1ete1y fi<ed his mind on ,e shou1d see ,e ithin his o n sou1 and shou1d see the individua1 sou1 ithin ,e& the +upreme -ersona1ity of #odhead0 Thus& he sees the individua1 sou1s united ith the +upreme +ou1& just as one sees the sunBs rays comp1ete1y united ith the sun0 $(0 @hen the yogi thus contro1s his mind by intense1y concentrated meditation& his i11usory identification ith materia1 objects& kno 1edge and activities is very Cuick1y e<tinguished0

@i11 be continued on part *%

U33:7?7 #IT7 00 -art *%

'hapter 8ifteen Lord KrishnaBs 3escription of ,ystic 2oga -erfections *0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& the mystic perfections of yoga are acCuired by a yogi ho has conCuered his senses& steadied his mind& conCuered the breathing process and fi<ed his mind on ,e0 *0 +ri Uddhava said: ,y dear Lord 7cyuta& by hat process can mystic perfection be achieved& and hat is the nature of such perfectionF :o many mystic perfections are thereF -1ease e<p1ain these things to me0 Indeed& 2ou are the besto er of a11 mystic perfections0 90 The +upreme -ersona1ity of #odhead said: The masters of the yoga system have dec1ared that there are eighteen types of mystic perfection and meditation& of hich eight are primary& having their she1ter in ,e& and ten are secondary& appearing from the materia1 mode of goodness0 $"=0 7mong the eight primary mystic perfections& the three by hich one transforms oneBs o n body are anima& becoming sma11er than the sma11estD mahima& becoming greater than the greatestD and 1aghima& becoming 1ighter than the 1ightest0 Through the perfection of prapti one acCuires hatever one desires& and through prakamya"siddhi one e<periences any enjoyab1e object& either in this or1d or the ne<t0 Through isita"siddhi one can manipu1ate the subpotencies of maya& and through the contro11ing potency ca11ed vasita"siddhi one is unimpeded by the three modes of nature0 One ho has acCuired kamavasayita" siddhi can obtain anything from any here& to the highest possib1e 1imit0 ,y dear gent1e Uddhava& these eight mystic perfections are considered to be natura11y e<isting and une<ce11ed ithin this or1d0 ("50 The ten secondary mystic perfections arising from the modes of nature are the po ers of freeing onese1f from hunger and thirst and other bodi1y disturbances& hearing and seeing things far a ay& moving the body at the speed of the mind& assuming any form one desires& entering the bodies of

others& dying hen one desires& itnessing the pastimes bet een the demigods and the ce1estia1 gir1s ca11ed 7psaras& comp1ete1y e<ecuting oneBs determination and giving orders hose fu1fi11ment is unimpeded0 6"/0 The po er to kno past& present and futureD to1erance of heat& co1d and other dua1itiesD kno ing the minds of othersD checking the inf1uence of fire& sun& ater& poison& and so onD and remaining unconCuered by othersIthese constitute five perfections of the mystic process of yoga and meditation0 I am simp1y 1isting these here according to their names and characteristics0 No p1ease 1earn from ,e ho specific mystic perfections arise from specific meditations and a1so of the particu1ar processes invo1ved0 *%0 One ho orships ,e in ,y atomic form pervading a11 subt1e e1ements& fi<ing his mind on that a1one& obtains the mystic perfection ca11ed anima0 **0 One ho absorbs his mind in the particu1ar form of the mahat"tattva and thus meditates upon ,e as the +upreme +ou1 of the tota1 materia1 e<istence achieves the mystic perfection ca11ed mahima0 )y further absorbing the mind in the situation of each individua1 e1ement such as the sky& air& fire& and so on& one progressive1y acCuires the greatness of each materia1 e1ement0 *.0 I e<ist ithin everything& and I am therefore the essence of the atomic constituents of materia1 e1ements0 )y attaching his mind to ,e in this form& the yogi may achieve the perfection ca11ed 1aghima& by hich he rea1iEes the subt1e atomic substance of time0 *90 8i<ing his mind comp1ete1y in ,e ithin the e1ement of fa1se ego generated from the mode of goodness& the yogi obtains the po er of mystic acCuisition& by hich he becomes the proprietor of the senses of a11 1iving entities0 :e obtains such perfection because his mind is absorbed in ,e0 *$0 One ho concentrates a11 menta1 activities in ,e as the +upersou1 of that phase of the mahat"tattva hich manifests the chain of fruitive activities obtains from ,e& hose appearance is beyond materia1 perception& the most e<ce11ent mystic perfection ca11ed prakamya0 *=0 One ho p1aces his consciousness on ?isnu& the +upersou1& the prime mover and +upreme Lord of the e<terna1 energy consisting of three modes& obtains the mystic perfection of contro11ing other conditioned sou1s& their materia1 bodies and their bodi1y designations0 *(0 The yogi ho p1aces his mind in ,y form of Narayana& kno n as the fourth factor& fu11 of a11 opu1ences& becomes endo ed ith ,y nature and thus obtains the mystic perfection ca11ed vasita0 *50 One ho fi<es his pure mind on ,e in ,y manifestation as the impersona1 )rahman obtains the greatest happiness& herein a11 his desires are comp1ete1y fu1fi11ed0

*60 7 human being ho concentrates on ,e as the upho1der of re1igious princip1es& the personification of purity and the Lord of +vetadvipa obtains the pure e<istence in hich he is freed from the si< aves of materia1 disturbance& name1y hunger& thirst& decay& death& grief and i11usion0 */0 That purified 1iving entity ho fi<es his mind on the e<traordinary sound vibrations occurring ithin ,e as the personified sky and tota1 1ife air is then ab1e to perceive ithin the sky the speaking of a11 1iving entities0 .%0 ,erging oneBs sight into the sun p1anet and then the sun p1anet into oneBs eyes& one shou1d meditate on ,e as e<isting ithin the combination of sun and visionD thus one acCuires the po er to see any distant thing0 .*0 The yogi ho comp1ete1y absorbs his mind in ,e& and ho then makes use of the ind that fo11o s the mind to absorb the materia1 body in ,e& obtains through the potency of meditation on ,e the mystic perfection by hich his body immediate1y fo11o s his mind herever it goes0 ..0 @hen the yogi& app1ying his mind in a certain ay& desires to assume a particu1ar form& that very form immediate1y appears0 +uch perfection is possib1e by absorbing the mind in the she1ter of ,y inconceivab1e mystic potency& by hich I assume innumerab1e forms0 .90 @hen a perfect yogi desires to enter anotherBs body& he shou1d meditate upon himse1f ithin the other body& and then& giving up his o n gross body& he shou1d enter the otherBs body through the path ays of air& as easi1y as a bee 1eaves one f1o er and f1ies into another0 .$0 The yogi ho has achieved the mystic perfection ca11ed svacchanda"mrtyu b1ocks the anus ith the hee1 of the foot and then 1ifts the sou1 from the heart to the chest& to the neck and fina11y to the head0 +ituated ithin the brahma" randhra& the yogi then gives up his materia1 body and guides the spirit sou1 to the se1ected destination0 .=0 The yogi ho desires to enjoy in the p1easure gardens of the demigods shou1d meditate on the purified mode of goodness& hich is situated ithin ,e& and then the heaven1y omen& generated from the mode of goodness& i11 approach him in airp1anes0 .(0 7 yogi ho has faith in ,e& absorbing his mind in ,e and kno ing that ,y purpose is a1 ays fu1fi11ed& i11 a1 ays achieve his purpose by the very means he has determined to fo11o 0 .50 7 person ho perfect1y meditates on ,e acCuires ,y nature of being the supreme ru1er and contro11er0 :is order& 1ike ,ine& can never be frustrated by any means0

.60 7 yogi ho has purified his e<istence by devotion to ,e and ho thus e<pert1y kno s the process of meditation obtains kno 1edge of past& present and future0 :e can therefore see the birth and death of himse1f and others0 ./0 Aust as the bodies of aCuatics cannot be injured by ater& simi1ar1y& the body of a yogi hose consciousness is pacified by devotion to ,e and ho is fu11y deve1oped in yoga science cannot be injured by fire& sun& ater& poison& and so forth0 9%0 ,y devotee becomes unconCuerab1e by meditating on ,y opu1ent incarnations& hich are decorated ith +rivatsa and various eapons and are endo ed ith imperia1 parapherna1ia such as f1ags& ornamenta1 umbre11as and fans0 9*0 7 1earned devotee ho orships ,e through yoga meditation certain1y obtains in a11 respects the mystic perfections that I have described0 9.0 8or a sage ho has conCuered his senses& breathing and mind& ho is se1f" contro11ed and a1 ays absorbed in meditation on ,e& hat mystic perfection cou1d possib1y be difficu1t to achieveF 990 Learned e<perts in devotiona1 service state that the mystic perfections of yoga that I have mentioned are actua11y impediments and are a aste of time for one ho is practicing the supreme yoga& by hich one achieves a11 perfection in 1ife direct1y from ,e0 9$0 @hatever mystic perfections can be achieved by good birth& herbs& austerities and mantras can a11 be achieved by devotiona1 service to ,eD indeed& one cannot achieve the actua1 perfection of yoga by any other means0 9=0 ,y dear Uddhava& I am the cause& the protector and the Lord of a11 mystic perfections& of the yoga system& of ana1ytic kno 1edge& of pure activity and of the community of 1earned ?edic teachers0 9(0 Aust as the same materia1 e1ements e<ist ithin and outside of a11 materia1 bodies& simi1ar1y& I cannot be covered by anything e1se0 I e<ist ithin everything as the +upersou1 and outside of everything in ,y a11"pervading feature0

@i11 be continue on part **

U33:7?7 #IT7 00 -art ** 'hapter +i<teen The LordBs Opu1ence *0 +ri Uddhava said: ,y dear Lord& 2ou are beginning1ess and end1ess& the 7bso1ute Truth :imse1f& un1imited by anything e1se0 2ou are the protector and 1ife"giver& the destruction and creation of a11 things that e<ist0

.0 ,y dear Lord& a1though it is difficu1t for the impious to understand that 2ou are situated in a11 superior and inferior creations& those brahmanas ho are actua1 kno ers of the ?edic conc1usion orship 2ou in truth0 90 -1ease te11 me of the perfections that great sages achieve by orshiping 2ou ith devotion0 71so& kind1y e<p1ain hich of 2our different forms they orship0 $0 O my Lord& maintainer of a11& a1though 2ou are the +upersou1 of the 1iving entities& 2ou remain hidden0 Thus being be i1dered by 2ou& the 1iving entities cannot see 2ou& a1though 2ou are seeing them0 =0 O supreme1y potent Lord& p1ease e<p1ain to me 2our innumerab1e potencies& hich 2ou manifest on the earth& in heaven& in he11 and indeed in a11 directions0 I offer my humb1e obeisances at 2our 1otus feet& hich are the she1ter of a11 ho1y p1aces0 (0 The +upreme -ersona1ity of #odhead said: O best of those ho kno ho to inCuire& on the )att1efie1d of Kuruksetra& 7rjuna& desiring to fight ith his riva1s& asked ,e the same Cuestion that you are no posing0 50 On the )att1efie1d of Kuruksetra 7rjuna thought that ki11ing his re1atives ou1d be an abominab1e& irre1igious activity& motivated on1y by his desire to acCuire a kingdom0 :e therefore desisted from the batt1e& thinking& GI ou1d be the ki11er of my re1atives0 They ou1d be destroyed0H Thus 7rjuna as aff1icted ith mundane consciousness0 60 7t that time I en1ightened 7rjuna& the tiger among men& ith 1ogica1 arguments& and thus in the front of the batt1e 7rjuna addressed ,e ith Cuestions in the same ay that you are no inCuiring0 /0 ,y dear Uddhava& I am the +upersou1 of a11 1iving entities& and therefore I am natura11y their e11" isher and supreme contro11er0 )eing the creator& maintainer and annihi1ator of a11 entities& I am not different from them0 *%0 I am the u1timate goa1 of a11 those seeking progress& and I am time among those ho e<ert contro10 I am the eCui1ibrium of the modes of materia1 nature& and I am natura1 virtue among the pious0 **0 7mong things possessing Cua1ities I am the primary manifestation of nature& and among great things I am the tota1 materia1 creation0 7mong subt1e things I am the spirit sou1& and of things that are difficu1t to conCuer I am the mind0 *.0 7mong the ?edas I am their origina1 teacher& Lord )rahma& and of a11 mantras I am the three"1ettered omkara0 7mong 1etters I am the first 1etter& Ha&H and among sacred meters I am the #ayatri mantra0 *90 7mong the demigods I am Indra& and among the ?asus I am 7gni& the god of fire0 I am ?isnu among the sons of 7diti& and among the 4udras I am Lord +iva0 *$0 7mong saint1y brahmanas I am )hrgu ,uni& and I am ,anu among saint1y kings0 I am Narada ,uni among saint1y demigods& and I am Kamadhenu among co s0 *=0 I am Lord Kapi1a among perfected beings and #aruda among birds0 I am 3aksa among the progenitors of mankind& and I am 7ryama among the forefathers0 *(0 ,y dear Uddhava& among the demoniac sons of 3iti kno ,e to be -rah1ada ,aharaja& the saint1y 1ord of the asuras0 7mong the stars and herbs I am their 1ord& 'andra Mthe moonN& and among 2aksas and 4aksasas I am the 1ord of ea1th& Kuvera0 *50 I am 7iravata among 1ord1y e1ephants& and among aCuatics I am ?aruna& the 1ord of the seas0 7mong a11 things that heat and i11uminate I am the sun& and among human beings I am the king0 *60 7mong horses I am Uccaihsrava& and I am go1d among meta1s0 I am 2amaraja among those ho suppress and punish& and among serpents I am ?asuki0

*/0 O sin1ess Uddhava& among the best of snakes I am 7nantadeva& and among those anima1s ith sharp horns and teeth I am the 1ion0 7mong the socia1 orders I am the fourth& or the renounced order of 1ife& and among the occupationa1 divisions I am the first& the brahmanas0 .%0 7mong sacred and f1o ing things I am the ho1y #anges & and among steady bodies of ater I am the ocean0 7mong eapons I am the bo & and of the ie1ders of eapons I am Lord +iva0 .*0 7mong residences I am ,ount +umeru & and of impervious p1aces I am the :ima1ayas 0 7mong trees I am the ho1y fig tree& and among p1ants I am those that bear grains0 ..0 7mong priests I am ?asistha ,uni& and among those high1y situated in ?edic cu1ture I am )rhaspati0 I am Kartikeya among great mi1itary 1eaders& and among those advancing in superior ays of 1ife I am the great persona1ity Lord )rahma0 .90 7mong sacrifices I am study of the ?eda& and I am nonvio1ence among vo s0 7mong a11 things that purify I am the ind& fire& the sun& ater and speech0 .$0 7mong the eight progressive states of yoga I am the fina1 stage& samadhi& in hich the sou1 is comp1ete1y separated from i11usion0 7mong those desiring victory I am prudent po1itica1 counse1& and among processes of e<pert discrimination I am the science of the sou1& by hich one distinguishes spirit from matter0 7mong a11 specu1ative phi1osophers I am diversity of perception0 .=0 7mong 1adies I am +atarupa& and among ma1e persona1ities I am her husband& +vayambhuva ,anu0 I am Narayana among the sages and +anat" kumara among brahmacaris0 .(0 7mong re1igious princip1es I am renunciation& and of a11 types of security I am consciousness of the eterna1 sou1 ithin0 Of secrets I am p1easant speech and si1ence& and among se<ua1 pairs I am )rahma0 .50 7mong the vigi1ant cyc1es of time I am the year& and among seasons I am spring0 7mong months I am ,argasirsa& and among 1unar houses I am the auspicious 7bhijit0 .60 7mong ages I am the +atya"yuga& the age of truth& and among steady sages I am 3eva1a and 7sita0 7mong those ho have divided the ?edas I am Krsna 3vaipayana ?edavyasa& and among 1earned scho1ars I am +ukracarya& the kno er of spiritua1 science0 ./0 7mong those entit1ed to the name )hagavan I am ?asudeva& and indeed& you& Uddhava& represent ,e among the devotees0 I am :anuman among the Kimpurusas& and among the ?idyadharas I am +udarsana0 9%0 7mong je e1s I am the ruby& and among beautifu1 things I am the 1otus cup0 7mong a11 types of grass I am the sacred kusa& and of ob1ations I am ghee and other ingredients obtained from the co 0 9*0 7mong the enterprising I am fortune& and among the cheaters I am gamb1ing0 I am the forgiveness of the to1erant and the good Cua1ities of those in the mode of goodness0 9.0 Of the po erfu1 I bodi1y and menta1 strength& and I am the devotiona1 activities of ,y devotees0 ,y devotees orship ,e in nine different forms& among hich I am the origina1 and primary ?asudeva0 990 7mong the #andharvas I am ?isvavasu& and I am -urvacitti among the heaven1y 7psaras0 I am the steadiness of mountains and the fragrant aroma of the earth0 9$0 I am the s eet taste of ater& and among bri11iant things I am the sun0 I am the effu1gence of the sun& moon and stars& and I am the transcendenta1 sound that vibrates in the sky0

9=0 7mong those dedicated to brahminica1 cu1ture I am )a1i ,aharaja& the son of ?irocana& and I am 7rjuna among heroes0 Indeed& I am the creation& maintenance and annihi1ation of a11 1iving entities0 9(0 I am the functions of the five orking sensesIthe 1egs& speech& anus& hands and se< organsIas e11 as those of the five kno 1edge"acCuiring sensesI touch& sight& taste& hearing and sme110 I am a1so the potency by hich each of the senses e<periences its particu1ar sense object0 950 I am form& taste& aroma& touch and soundD fa1se egoD the mahat"tattvaD earth& ater& fire& air and skyD the 1iving entityD materia1 natureD the modes of goodness& passion and ignoranceD and the transcendenta1 Lord0 711 these items& a1ong ith kno 1edge of their individua1 symptoms and the steady conviction that resu1ts from this kno 1edge& represent ,e0 960 7s the +upreme Lord I am the basis of the 1iving entity& of the modes of nature and of the mahat"tattva0 Thus I am everything& and nothing hatsoever can e<ist ithout ,e0 9/0 Even though over a period of time I might count a11 the atoms of the universe& I cou1d not count a11 of ,y opu1ences hich I manifest ithin innumerab1e universes0 $%0 @hatever po er& beauty& fame& opu1ence& humi1ity& renunciation& menta1 p1easure& fortune& strength& to1erance or spiritua1 kno 1edge there may be is simp1y an e<pansion of ,y opu1ence0 $*0 I have brief1y described to you a11 ,y spiritua1 opu1ences and a1so the e<traordinary materia1 features of ,y creation& hich are perceived by the mind and defined in different ays according to circumstances0 $.0 Therefore& contro1 your speaking& subdue the mind& conCuer the 1ife air& regu1ate the senses and through purified inte11igence bring your rationa1 facu1ties under contro10 In this ay you i11 never again fa11 onto the path of materia1 e<istence0 $90 7 transcendenta1ist ho does not comp1ete1y contro1 his ords and mind by superior inte11igence i11 find that his spiritua1 vo s& austerities and charity f1o a ay just as ater f1o s out of an unbaked c1ay pot0 $$0 )eing surrendered to ,e& one shou1d contro1 the speech& mind and 1ife air& and then through 1oving devotiona1 inte11igence one i11 comp1ete1y fu1fi11 the mission of 1ife0

@i11 be continue on part *.

Namaste )efore read Uddhava gita p1ease read this :eart touching -oem

(oul )ouching !oem. MU() read ............ .....

I ent to a party ,om& I remembered hat you said0 2ou to1d me not to drink& ,om& +o I drank soda instead0

I rea11y fe1t proud inside& ,om& The ay you said I ou1d0 I didn>t drink and drive& ,om& Even though the others said I shou1d0 I kno I did the right thing& ,om& I kno you are a1 ays right00 No the party is fina11y ending& ,om& 7s everyone is driving out of sight00 7s I got into my car& ,om& I kne I>d get home in one piece0 )ecause of the ay you raised me& +o responsib1e and s eet0 I started to drive a ay& ,om& )ut as I pu11ed out into the road& The other car didn>t see me& ,om& 7nd hit me 1ike a 1oad0 7s I 1ay there on the pavement& ,om& I hear the po1iceman say& !The other guy is drunk&! ,om& 7nd no I>m the one ho i11 pay0 I>m 1ying here dying& ,om0000 I ish you>d get here soon0 :o cou1d this happen to me& ,omF ,y 1ife just burst 1ike a ba11oon0 There is b1ood a11 around me& ,om& 7nd most of it is mine0 I hear the medic say& ,om& I>11 die in a short time0 I just anted to te11 you& ,om& I s ear I didn>t drink0 It as the others& ,om0 The others didn>t think0 :e as probab1y at the same party as I0 The on1y difference is& he drank 7nd I i11 die0 @hy do peop1e drink& ,omF It can ruin your ho1e 1ife0

I>m fee1ing sharp pains no 0 -ains just 1ike a knife00 The guy ho hit me is a1king& ,om& 7nd I don>t think it>s fair0 I>m 1ying here dying 7nd a11 he can do is stare0 Te11 my brother not to cry& ,om0 Te11 3addy to be brave0 7nd hen I go to heaven& ,om& -ut !#OO3 )O2 ! on my grave0 +omeone shou1d have to1d him& ,om& Not to drink and drive0 If on1y they had to1d him& ,om& I ou1d sti11 be a1ive0 ,y breath is getting shorter& ,om0 I>m becoming very scared0 -1ease don>t cry for me& ,om0 @hen I needed you& you ere a1 ays there0 I have one 1ast Cuestion& ,om0 )efore I say good bye0 I didn>t drink and drive& +o hy am I the one to dieF

+omeone took the effort to rite this poem0 +o p1ease& O for ard this O to as many peop1e as you can0 7nd see if e can get a chain O going O around the or1d that i11 make peop1e understand that O drinking and O driving don>t do at a time0

U33:7?7 #IT7 00 -art *.

'hapter +eventeen Lord KrsnaBs 3escription of the ?arnasrama +ystem

*".0 +ri Uddhava said: ,y dear Lord& previous1y 2ou described the princip1es of devotiona1 service that are to be practiced by fo11o ers of the varnasrama system and even ordinary& unregu1ated human beings0 ,y dear 1otus"eyed Lord& no p1ease e<p1ain to me ho a11 human beings can achieve 1oving service unto 2ou by the e<ecution of their prescribed duties0 9"$0 ,y dear Lord& O mighty"armed one& previous1y in 2our form of Lord :amsa 2ou spoke to Lord )rahma those re1igious princip1es that bring supreme happiness to the practitioner0 ,y dear ,adhava& no much time has passed& and that hich 2ou previous1y instructed i11 soon practica11y cease to e<ist& O subduer of the enemy0 ="(0 ,y dear Lord 7cyuta& there is no speaker& creator and protector of supreme re1igious princip1es other than 2our Lordship& either on the earth or even in the assemb1y of Lord )rahma& here the personified ?edas reside0 Thus& my dear Lord ,adhusudana& hen 2ou& ho are the very creator& protector and speaker of spiritua1 kno 1edge& abandon the earth& ho i11 again speak this 1ost kno 1edgeF 50 Therefore& my Lord& since 2ou are the kno er of a11 re1igious princip1es& p1ease describe to me the human beings ho may e<ecute the path of 1oving service to 2ou and ho such service is to be rendered0 60 +ri +ukadeva #osvami said: +ri Uddhava& the best of devotees& thus inCuired from the Lord0 :earing his Cuestion& the -ersona1ity of #odhead& +ri Krsna& as p1eased and for the e1fare of a11 conditioned sou1s spoke those re1igious princip1es that are eterna10 /0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& your Cuestion is faithfu1 to re1igious princip1es and thus gives rise to the highest perfection in 1ife& pure devotiona1 service& for both ordinary human beings and the fo11o ers of the varnasrama system0 No p1ease 1earn from ,e those supreme re1igious princip1es0 *%0 In the beginning& in +atya"yuga& there is on1y one socia1 c1ass& ca11ed hamsa& to hich a11 human beings be1ong0 In that age a11 peop1e are una11oyed devotees of the Lord from birth& and thus 1earned scho1ars ca11 this first age Krta"yuga& or the age in hich a11 re1igious duties are perfect1y fu1fi11ed0 **0 In +atya"yuga the undivided ?eda is e<pressed by the sy11ab1e om& and I am the on1y object of menta1 activities0 I become manifest as the four"1egged bu11 of re1igion& and thus the inhabitants of +atya"yuga& fi<ed in austerity and free from a11 sins& orship ,e as Lord :amsa0 *.0 O great1y fortunate one& at the beginning of Treta"yuga ?edic kno 1edge appeared from ,y heart& hich is the abode of the air of 1ife& in three divisions Ias 4g& +ama and 2ajur0 Then from that kno 1edge I appeared as threefo1d sacrifice0

*90 In Treta"yuga the four socia1 orders ere manifested from the universa1 form of the -ersona1ity of #odhead0 The brahmanas appeared from the LordBs face& the ksatriyas from the LordBs arms& the vaisyas from the LordBs thighs and the sudras from the 1egs of that mighty form0 Each socia1 division as recogniEed by its particu1ar duties and behavior0 *$0 The married order of 1ife appeared from the 1oins of ,y universa1 form& and the ce1ibate students came from ,y heart0 The forest"d e11ing retired order of 1ife appeared from ,y chest& and the renounced order of 1ife as situated ithin the head of ,y universa1 form0 *=0 The various occupationa1 and socia1 divisions of human society appeared according to inferior and superior natures manifest in the situation of the individua1Bs birth0 *(0 -eacefu1ness& se1f"contro1& austerity& c1ean1iness& satisfaction& to1erance& simp1e straightfor ardness & devotion to ,e& mercy and truthfu1ness are the natura1 Cua1ities of the brahmanas0 *50 3ynamic po er& bodi1y strength& determination& heroism& to1erance& generosity& great endeavor& steadiness& devotion to the brahmanas and 1eadership are the natura1 Cua1ities of the ksatriyas0 *60 8aith in ?edic civi1iEation& dedication to charity& freedom from hypocrisy& service to the brahmanas and perpetua11y desiring to accumu1ate more money are the natura1 Cua1ities of the vaisyas0 */0 +ervice ithout dup1icity to the brahmanas& co s& demigods and other orshipab1e persona1ities& and comp1ete satisfaction ith hatever income is obtained in such service& are the natura1 Cua1ities of sudras0 .%0 3irtiness& dishonesty& thievery& faith1essness& use1ess Cuarre1& 1ust& anger and hankering constitute the nature of those in the 1o est position outside the vanasrama system0 .*0 Nonvio1ence& truthfu1ness& honesty& desire for the happiness and e1fare of a11 others and freedom from 1ust& anger and greed constitute duties for a11 members of society0 ..0 The t ice"born member of society achieves second birth through the seCuence of purificatory ceremonies cu1minating in #ayatri initiation0 )eing summoned by the spiritua1 master& he shou1d reside ithin the guruBs asrama and ith a se1f"contro11ed mind carefu11y study the ?edic 1iterature0 .90 The brahmacari shou1d regu1ar1y dress ith a be1t of stra and deerskin garments0 :e shou1d ear matted hair& carry a rod and aterpot and be decorated ith akPa beads and a sacred thread0 'arrying pure kusa grass in his hand& he shou1d never accept a 1u<urious or sensuous sitting p1ace0 :e

shou1d not unnecessari1y po1ish his teeth& nor shou1d he b1each and iron his c1othes0 .$0 7 brahmacari shou1d a1 ays remain si1ent hi1e bathing& eating& attending sacrificia1 performances& chanting japa or passing stoo1 and urine0 :e shou1d not cut his nai1s and hair& inc1uding the armpit and pubic hair0 .=0 One observing the vo of ce1ibate brahmacari 1ife shou1d never pass semen0 If the semen by chance spi11s out by itse1f& the brahmacari shou1d immediate1y take bath in ater& contro1 his breath by pranayama and chant the #ayatri mantra0 .(0 -urified and fi<ed in consciousness& the brahmacari shou1d orship the fire"god& sun& acarya& co s& brahmanas& guru& e1der1y respectab1e persons and demigods0 :e shou1d perform such orship at sunrise and sunset& ithout speaking but by si1ent1y chanting or murmuring the appropriate mantras0 .50 One shou1d kno the acarya as ,yse1f and never disrespect him in any ay0 One shou1d not envy him& thinking him an ordinary man& for he is the representative of a11 the demigods0 .60 In the morning and evening one shou1d co11ect foodstuffs and other artic1es and de1iver them to the spiritua1 master0 Then& being se1f"contro11ed& one shou1d accept for onese1f that hich is a11otted by the acarya0 ./0 @hi1e engaged in serving the spiritua1 master one shou1d remain as a humb1e servant& and thus hen the guru is a1king the servant shou1d humb1y a1k behind0 @hen the guru 1ies do n to s1eep& the servant shou1d a1so 1ie do n nearby& and hen the guru has a akened& the servant shou1d sit near him& massaging his 1otus feet and rendering other& simi1ar services0 @hen the guru is sitting do n on his asana& the servant shou1d stand nearby ith fo1ded hands& a aiting the guruBs order0 In this ay one shou1d a1 ays orship the spiritua1 master0 9%0 Unti1 the student has comp1eted his ?edic education he shou1d remain engaged in the asrama of the spiritua1 master& shou1d remain comp1ete1y free of materia1 sense gratification and shou1d not break his vo of ce1ibacy KbrahmacaryaL 0 9*0 If the brahmacari student desires to ascend to the ,ahar1oka or )rahma1oka p1anets& then he shou1d comp1ete1y surrender his activities to the spiritua1 master and& observing the po erfu1 vo of perpetua1 ce1ibacy& dedicate himse1f to superior ?edic studies0 9.0 Thus en1ightened in ?edic kno 1edge by service to the spiritua1 master& freed from a11 sins and dua1ity& one shou1d orship ,e as the +upersou1& as I appear ithin fire& the spiritua1 master& oneBs o n se1f and a11 1iving entities0

990 Those ho are not marriedIsannyasis& vanaprasthas and brahmacarisI shou1d never associate ith omen by g1ancing& touching& conversing& joking or sporting0 Neither shou1d they ever associate ith any 1iving entity engaged in se<ua1 activities0 9$"9=0 ,y dear Uddhava& genera1 c1ean1iness& ashing the hands& bathing& performing re1igious services at sunrise& noon and sunset& orshiping ,e& visiting ho1y p1aces& chanting japa& avoiding that hich is untouchab1e& uneatab1e or not to be discussed& and remembering ,y e<istence ithin a11 1iving entities as the +upersou1Ithese princip1es shou1d be fo11o ed by a11 members of society through regu1ation of the mind& ords and body0 9(0 7 brahmana observing the great vo of ce1ibacy becomes bri11iant 1ike fire and by serious austerity burns to ashes the propensity to perform materia1 activities0 8ree from the contamination of materia1 desire& he becomes ,y devotee0 950 7 brahmacari ho has comp1eted his ?edic education and desires to enter househo1d 1ife shou1d offer proper remuneration to the spiritua1 master& bathe& cut his hair& put on proper c1othes& and so on0 Then& taking permission from the guru& he shou1d go back to his home0 960 7 brahmacari desiring to fu1fi11 his materia1 desires shou1d 1ive at home ith his fami1y& and a househo1der ho is eager to purify his consciousness shou1d enter the forest& hereas a purified brahmana shou1d accept the renounced order of 1ife0 One ho is not surrendered to ,e shou1d move progressive1y from one asrama to another& never acting other ise0 9/0 One ho desires to estab1ish fami1y 1ife shou1d marry a ife of his o n caste& ho is beyond reproach and younger in age0 If one desires to accept many ives he must marry them after the first marriage& and each ife shou1d be of a successive1y 1o er caste0 $%0 711 t ice"born menIbrahmanas& ksatriyas and vaisyasImust perform sacrifice& study the ?edic 1iterature and give charity0 On1y the brahmanas& ho ever& accept charity& teach the ?edic kno 1edge and perform sacrifice on beha1f of others0 $*0 7 brahmana ho considers that accepting charity from others i11 destroy his austerity& spiritua1 inf1uence and fame shou1d maintain himse1f by the other t o brahminica1 occupations& name1y teaching ?edic kno 1edge and performing sacrifice0 If the brahmana considers that those t o occupations a1so compromise his spiritua1 position& then he shou1d co11ect rejected grains in agricu1tura1 fie1ds and 1ive ithout any dependence on others0 $.0 The body of a brahmana is not intended to enjoy insignificant materia1 sense gratificationD rather& by accepting difficu1t austerities in his 1ife& a brahmana i11 enjoy un1imited happiness after death0

$90 7 brahmana househo1der shou1d remain satisfied in mind by g1eaning rejected grains from agricu1tura1 fie1ds and marketp1aces0 Keeping himse1f free of persona1 desire& he shou1d practice magnanimous re1igious princip1es& ith consciousness absorbed in ,e0 In this ay a brahmana may stay at home as a househo1der ithout very much attachment and thus achieve 1iberation0 $$0 Aust as a ship rescues those ho have fa11en into the ocean& simi1ar1y& I very Cuick1y rescue from a11 ca1amities those persons ho up1ift brahmanas and devotees suffering in a poverty"stricken condition0 $=0 Aust as the chief bu11 e1ephant protects a11 other e1ephants in his herd and defends himse1f as e11& simi1ar1y& a fear1ess king& just 1ike a father& must save a11 of the citiEens from difficu1ty and a1so protect himse1f0 $(0 7n earth1y king ho protects himse1f and a11 citiEens by removing a11 sins from his kingdom i11 certain1y enjoy ith Lord Indra in airp1anes as bri11iant as the sun0 $50 If a brahmana cannot support himse1f through his regu1ar duties and is thus suffering& he may adopt the occupation of a merchant and overcome his destitute condition by buying and se11ing materia1 things0 If he continues to suffer e<treme poverty even as a merchant& then he may adopt the occupation of a ksatriya& taking s ord in hand0 )ut he cannot in any circumstances become 1ike a dog& accepting an ordinary master0 $60 7 king or other member of the roya1 order ho cannot maintain himse1f by his norma1 occupation may act as a vaisya& may 1ive by hunting or may act as a brahmana by teaching others ?edic kno 1edge0 )ut he may not under any circumstances adopt the profession of a sudra0 $/0 7 vaisya& or mercanti1e man& ho cannot maintain himse1f may adopt the occupation of a sudra& snd a sudra ho cannot find a master can engage in simp1e activities 1ike making baskets and mats of stra 0 :o ever& a11 members of society ho have adopted inferior occupations in emergency situations must give up those substitute occupations hen the difficu1ties have passed0 =%0 One in the grhastha order of 1ife shou1d dai1y orship the sages by ?edic study& the forefathers by offering the mantra svadha& the demigods by chanting svaha& a11 1iving entities by offering shares of oneBs mea1s& and human beings by offering grains and ater0 Thus considering the demigods& sages& forefathers& 1iving entities and human beings to be manifestations of ,y potency& one shou1d dai1y perform these five sacrifices0 =*0 7 househo1der shou1d comfortab1y maintain his dependents either ith money that comes of its o n accord or ith that gathered by honest e<ecution of oneBs duties0 7ccording to oneBs means& one shou1d perform sacrifices and other re1igious ceremonies0

=.0 7 househo1der taking care of many dependent fami1y members shou1d not become materia11y attached to them& nor shou1d he become menta11y unba1anced& considering himse1f to be the 1ord0 7n inte11igent househo1der shou1d see that a11 possib1e future happiness& just 1ike that hich he has a1ready e<perienced& is temporary0 =90 The association of chi1dren& ife& re1atives and friends is just 1ike the brief meeting of trave1ers0 @ith each change of body one is separated from a11 such associates& just as one 1oses the objects one possesses in a dream hen the dream is over0 =$0 3eep1y considering the actua1 situation& a 1iberated sou1 shou1d 1ive at home just 1ike a guest& ithout any sense of proprietorship or fa1se ego0 In this ay he i11 not be bound or entang1ed by domestic affairs0 ==0 7 househo1der devotee ho orships ,e by e<ecution of his fami1y duties may remain at home& go to a ho1y p1ace or& if he has a responsib1e son& take sannyasa0 =(0 )ut a househo1der hose mind is attached to his home and ho is thus disturbed by ardent desires to enjoy his money and chi1dren& ho is 1usty after omen& ho is possessed of a miser1y menta1ity and ho uninte11igent1y thinks& HEverything is mine and I am everything&H is certain1y bound in i11usion0 =50 HO my poor e1der1y parents& and my ife ith a mere infant in her arms& and my other young chi1drenJ @ithout me they have abso1ute1y no one to protect them and i11 suffer unbearab1y0 :o can my poor re1atives possib1y 1ive ithout meFH =60 Thus& because of his foo1ish menta1ity& a househo1der hose heart is over he1med by fami1y attachment is never satisfied0 'onstant1y meditating on his re1atives& he dies and enters into the darkness of ignorance0

@i11 be continue on part *9

U33:7?7 #IT7 00 -art *9 'hapter Eighteen 3escription of ?arnasrama"dharma *0 The +upreme -ersona1ity of #odhead said: One ho desires to adopt the third order of 1ife& vanaprastha& shou1d enter the forest ith a peacefu1 mind& 1eaving his ife ith his mature sons& or e1se taking her a1ong ith him0 .0 :aving adopted the vanaprastha order of 1ife& one shou1d arrange oneBs sustenance by eating uncontaminated bu1bs& roots and fruits that gro in the forest0 One may dress onese1f ith tree bark& grass& 1eaves or anima1 skins0 90 The vanaprastha shou1d not groom the hair on his head& body or face& shou1d not manicure his nai1s& shou1d not pass stoo1 and urine at irregu1ar times and

shou1d not make a specia1 endeavor for denta1 hygiene0 :e shou1d be content to take bath in ater three times dai1y and shou1d s1eep on the ground0 $0 Thus engaged as a vanaprastha& one shou1d e<ecute penance during the hottest summer days by subjecting onese1f to burning fires on four sides and the b1aEing sun overheadD during the rainy season one shou1d remain outside& subjecting onese1f to torrents of rainD and in the freeEing inter one shou1d remain submerged in ater up to oneBs neck0 =0 One may eat foodstuffs prepared ith fire& such as grains& or fruits ripened by time0 One may grind oneBs food ith mortar and stone or ith oneBs o n teeth0 (0 The vanaprastha shou1d persona11y co11ect hatever he reCuires for his bodi1y maintenance& carefu11y considering the time& p1ace and his o n capacity0 :e shou1d never co11ect provisions for the future0 50 One ho has accepted the vanaprastha order of 1ife shou1d perform seasona1 sacrifices by offering ob1ations of caru and sacrificia1 cakes prepared from rice and other grains found in the forest0 The vanaprastha& ho ever& may never offer anima1 sacrifices to ,e& even those sacrifices mentioned in the ?edas0 60 The vanaprastha shou1d perform the agnihotra& darsa and paurnamasa sacrifices& as he did hi1e in the grhastha"asrama0 :e shou1d a1so perform the vo s and sacrifices of caturmasya& since a11 of these ritua1s are enjoined for the vanaprastha"asrama by e<pert kno ers of the ?edas0 /0 The saint1y vanaprastha& practicing severe penances and accepting on1y the bare necessities of 1ife& becomes so emaciated that he appears to be mere skin and bones0 Thus orshiping ,e through severe penances& he goes to the ,ahar1oka p1anet and then direct1y achieves ,e0 *%0 One ho ith 1ong endeavor e<ecutes this painfu1 but e<a1ted penance& hich a ards u1timate 1iberation& simp1y to achieve insignificant sense gratification must be considered the greatest foo10 **0 If the vanaprastha is overtaken by o1d age and because of his tremb1ing body is no 1onger ab1e to e<ecute his prescribed duties& he shou1d p1ace the sacrificia1 fire ithin his heart by meditation0 Then& fi<ing his mind on ,e& he shou1d enter into the fire and give up his body0 *.0 If the vanaprastha& understanding that even promotion to )rahma1oka is a miserab1e situation& deve1ops comp1ete detachment from a11 possib1e resu1ts of fruitive activities& then he may take the sannyasa order of 1ife0 *90 :aving orshiped ,e according to scriptura1 injunctions and having given a11 oneBs property to the sacrificia1 priest& one shou1d p1ace the fire sacrifice ithin onese1f0 Thus& ith the mind comp1ete1y detached& one shou1d enter the sannyasa order of 1ife0 *$0 HThis man taking sannyasa is going to surpass us and go back home& back to #odhead0H Thus thinking& the demigods create stumb1ing b1ocks on the path of the sannyasi by appearing before him in the shape of his former ife or other omen and attractive objects0 )ut the s sannyasi shou1d pay the demigods and their manifestations no heed0 *=0 If the sannyasi desires to ear something besides a mere kaupina& he may use another c1oth around his aist and hips to cover the kaupina0 Other ise& if there is no emergency& he shou1d not accept anything besides his danda and aterpot0 *(0 7 saint1y person shou1d step or p1ace his foot on the ground on1y after verifying ith his eyes that there are no 1iving creatures& such as insects& ho might be injured by his foot0 :e shou1d drink ater on1y after fi1tering it through a portion of his c1oth& and he shou1d speak on1y ords that possess the purity of truth0 +imi1ar1y& he shou1d perform on1y those activities his mind has carefu11y ascertained to be pure0

*50 One ho has not accepted the three interna1 discip1ines of avoiding use1ess speech& avoiding use1ess activities and contro11ing the 1ife air can never be considered a sannyasi mere1y because of his carrying bamboo rods0 *60 4ejecting those houses that are po11uted and untouchab1e& one shou1d approach ithout previous ca1cu1ation seven houses and be satisfied ith that hich is obtained there by begging0 7ccording to necessity& one may approach each of the four occupationa1 orders of society0 */0 Taking the food gathered through begging& one shou1d 1eave the popu1ated areas and go to a reservoir of ater in a sec1uded p1ace0 There& having taken a bath and ashed oneBs hands thorough1y& one shou1d distribute portions of the food to others ho may reCuest it0 One shou1d do this ithout speaking0 Then& having thorough1y c1eansed the remnants& one shou1d eat everything on oneBs p1ate& 1eaving nothing for future consumption0 .%0 @ithout any materia1 attachment& ith senses fu11y contro11ed& remaining enthusiastic& and satisfied in rea1iEation of the +upreme Lord and his o n se1f& the saint1y person shou1d trave1 about the earth a1one0 :aving eCua1 vision every here& he shou1d be steady on the spiritua1 p1atform0 .*0 3 e11ing in a safe and so1itary p1ace& his mind purified by constant thought of ,e& the sage shou1d concentrate on the sou1 a1one& rea1iEing it to be nondifferent from ,e0 ..0 )y steady kno 1edge a sage shou1d c1ear1y ascertain the nature of the sou1Bs bondage and 1iberation0 )ondage occurs hen the senses are deviated to sense gratification& and comp1ete contro1 of the senses constitutes 1iberation0 .90 Therefore& comp1ete1y contro11ing the five senses and the mind by Krsna consciousness& a sage& having e<perienced spiritua1 b1iss ithin the se1f& shou1d 1ive detached from insignificant materia1 sense gratification0 .$0 The sage shou1d trave1 in sanctified p1aces& by f1o ing rivers and ithin the so1itude of mountains and forests0 :e shou1d enter the cities& to ns and pasturing grounds and approach ordinary orking men on1y to beg his bare sustenance0 .=0 One in the vanaprastha order of 1ife shou1d a1 ays practice taking charity from others& for one is thereby freed from i11usion and Cuick1y becomes perfect in spiritua1 1ife0 Indeed& one ho subsists on food grains obtained in such a humb1e manner purifies his e<istence0 .(0 One shou1d never see as u1timate rea1ity those materia1 things hich obvious1y i11 perish0 @ith consciousness free from materia1 attachment& one shou1d retire from a11 activities meant for materia1 progress in this 1ife and the ne<t0 .50 One shou1d 1ogica11y consider the universe& hich is situated ithin the Lord& and oneBs o n materia1 body& hich is composed of mind& speech and 1ife air& to be u1timate1y products of the LordBs i11usory energy0 Thus situated in the se1f& one shou1d give up oneBs faith in these things and shou1d never again make them the object of oneBs meditation0 .60 7 1earned transcendenta1ist dedicated to the cu1tivation of kno 1edge and thus detached from e<terna1 objects& or ,y devotee ho is detached even from desire for 1iberationIboth neg1ect those duties based on e<terna1 ritua1s or parapherna1ia0 Thus their conduct is beyond the range of ru1es and regu1ations0 ./0 71though most ise& the paramahamsa shou1d enjoy 1ife 1ike a chi1d& ob1ivious to honor and dishonorD a1though most e<pert& he shou1d behave 1ike a stunted& incompetent personD a1though most 1earned& he shou1d speak 1ike an insane personD and a1though a scho1ar 1earned in ?edic regu1ations& he shou1d behave in an unrestricted manner0 9%0 7 devotee shou1d never engage in the fruitive ritua1s mentioned in the karma" kanda section of the ?edas& nor shou1d he become atheistic& acting or speaking

in opposition to ?edic injunctions0 +imi1ar1y& he shou1d never speak 1ike a mere 1ogician or skeptic or take any side hatsoever in use1ess arguments0 9*0 7 saint1y person shou1d never 1et others frighten or disturb him and& simi1ar1y& shou1d never frighten or disturb other peop1e0 :e shou1d to1erate the insu1ts of others and shou1d never himse1f be1itt1e anyone0 :e shou1d never create hosti1ity ith anyone for the sake of the materia1 body& for he ou1d thus be no better than an anima10 9.0 The one +upreme Lord is situated ithin a11 materia1 bodies and ithin everyoneBs sou10 Aust as the moon is ref1ected in innumerab1e reservoirs of ater& the +upreme Lord& a1though one& is present ithin everyone0 Thus every materia1 body is u1timate1y composed of the energy of the one +upreme Lord0 990 If at times one does not obtain proper food one shou1d not be depressed& and hen one obtains sumptuous food one shou1d not rejoice0 )eing fi<ed in determination& one shou1d understand both situations to be under the contro1 of #od0 9$0 If reCuired& one shou1d endeavor to get sufficient foodstuffs& because it is a1 ays necessary and proper to maintain oneBs hea1th0 @hen the senses& mind and 1ife air are fit& one can contemp1ate spiritua1 truth& and by understanding the truth one is 1iberated0 9=0 7 sage shou1d accept the food& c1othing and beddingIbe they of e<ce11ent or inferior Cua1ityIthat come of their o n accord0 9(0 Aust as I& the +upreme Lord& e<ecute regu1ative duties by ,y o n free i11& simi1ar1y& one ho has rea1iEed kno 1edge of ,e shou1d maintain genera1 c1ean1iness& purify his hands ith ater& take bath and e<ecute other regu1ative duties not by force but by his o n free i110 950 7 rea1iEed sou1 no 1onger sees anything as separate from ,e& for his rea1iEed kno 1edge of ,e has destroyed such i11usory perception0 +ince the materia1 body and mind ere previous1y accustomed to this kind of perception& it may sometimes appear to recurD but at the time of death the se1f"rea1iEed sou1 achieves opu1ences eCua1 to ,ine0 960 One ho is detached from sense gratification& kno ing its resu1t to be miserab1e& and ho desires spiritua1 perfection& but ho has not serious1y ana1yEed the process for obtaining ,e& shou1d approach a bona fide and 1earned spiritua1 master0 9/0 Unti1 a devotee has c1ear1y rea1iEed spiritua1 kno 1edge& he shou1d continue ith great faith and respect and ithout envy to render persona1 service to the guru& ho is nondifferent from ,e0 $%"$*0 One ho has not contro11ed the si< forms of i11usion K1ust& anger& greed& e<citement& fa1se pride and into<icationL& hose inte11igence& the 1eader of the senses& is e<treme1y attached to materia1 things& ho is bereft of kno 1edge and detachment& ho adopts the sannyasa order of 1ife to make a 1iving& ho denies the orshipab1e demigods& his o n se1f and the +upreme Lord ithin himse1f& thus ruining a11 re1igious princip1es& and ho is sti11 infected by materia1 contamination& is deviated and 1ost both in this 1ife and the ne<t0 $.0 The main re1igious duties of a sannyasi are eCuanimity and nonvio1ence& hereas for the vanaprastha austerity and phi1osophica1 understanding of the difference bet een the body and sou1 are prominent0 The main duties of a househo1der are to give she1ter to a11 1iving entities and perform sacrifices& and the brahmacari is main1y engaged in serving the spiritua1 master0 $90 7 househo1der may approach his ife for se< on1y at the time prescribed for begetting chi1dren0 Other ise& the househo1der shou1d practice ce1ibacy& austerity& c1ean1iness of mind and body& satisfaction in his natura1 position& and friendship to ard a11 1iving entities0 @orship of ,e is to be practiced by a11 human beings& regard1ess of socia1 or occupationa1 divisions0

$$0 One ho orships ,e by his prescribed duty& having no other object of orship& and ho remains conscious of ,e as present in a11 1iving entities& achieves unf1inching devotiona1 service unto ,e0 $=0 ,y dear Uddhava& I am the +upreme Lord of a11 or1ds& and I create and destroy this universe& being its u1timate cause0 I am thus the 7bso1ute Truth& and one ho orships ,e ith unfai1ing devotiona1 service comes to ,e0 $(0 Thus& one ho has purified his e<istence by e<ecution of his prescribed duties& ho fu11y understands ,y supreme position and ho is endo ed ith scriptura1 and rea1iEed kno 1edge& very soon achieves ,e0 $50 Those ho are fo11o ers of this varnasrama system accept re1igious princip1es according to authoriEed traditions of proper conduct0 @hen such varnasrama duties are dedicated to ,e in 1oving service& they a ard the supreme perfection of 1ife0 $60 ,y dear saint1y Uddhava& I have no described to you& just as you inCuired& the means by hich ,y devotee& perfect1y engaged in his prescribed duty& can come back to ,e& the +upreme -ersona1ity of #odhead0

@i11 continue in part *$ Namaste Today my :eart is ounded & because of )ombay b1asts done by crue1 terrorists0 as per the advertisment by Indian 7rmed 8orces ! Its #od>s responsibi1ity to forgive the terrorists It>s our responsibi1ity to arrange the meeting bet een them and god0! ,y heartiest 'ondo1ence to a11 victims and there fami1y by this attack& 7nd my sa1ute to the brave -o1ice officers0
7 4E;UE+T 8O4 -472E4

Kind1y pray for the ones

ho have 1ost their 1ives

and for the hostages so that they are rescued as soon as possib1e 8or those ith out any casua1ties

ho have 1ost innocent 1oved ones&

,ay their sou1s rest in peace and ,ay #od b1ess their fami1y and 1oved ones ith comfort and strength

not just to pick up their 1ives and move on& but to do so ithout fi11ing their :earts ith :ate ith the isdom

7nd ,ay #od b1ess our 1eaders to kno

,ay

ho

to 1ead us and the strength and

courage to do so too 000 e Thank #od for the mercies and b1essings

he besto s upon us so that they do not the drought of ungratefu1ness

U33:7?7 #IT7 00 -art *$

ither a ay in

'hapter Nineteen The -erfection of +piritua1 Kno 1edge *0 The +upreme -ersona1ity of #odhead said: 7 se1f"rea1iEed person ho has cu1tivated scriptura1 kno 1edge up to the point of en1ightenment and ho is free from impersona1 specu1ation& understanding the materia1 universe to be simp1y i11usion& shou1d surrender unto ,e both that kno 1edge and the means by hich he achieved it0 .0 8or 1earned& se1f"rea1iEed phi1osophers I am the on1y object of orship& the desired goa1 of 1ife& the means for achieving that goa1& and the sett1ed conc1usion of a11 kno 1edge0 Indeed& because I am the cause of their happiness and their freedom from unhappiness& such 1earned sou1s have no effective purpose or dear object in 1ife e<cept ,e0 90 Those ho have achieved comp1ete perfection through phi1osophica1 and rea1iEed kno 1edge recogniEe ,y 1otus feet to be the supreme transcendenta1 object0 Thus the 1earned transcendenta1ist is most dear to ,e& and by his perfect kno 1edge he maintains ,e in happiness0 $0 That perfection hich is produced by a sma11 fraction of spiritua1 kno 1edge cannot be dup1icated by performing austerities& visiting ho1y p1aces& chanting si1ent prayers& giving in charity or engaging in other pious activities0 =0 Therefore& ,y dear Uddhava& through kno 1edge you shou1d understand your actua1 se1f0 Then& advancing by c1ear rea1iEation of ?edic kno 1edge& you shou1d b orship ,e in the mood of 1oving devotion0 (0 8ormer1y& great sages& through the sacrifice of ?edic kno 1edge and spiritua1 en1ightenment& orshiped ,e ithin themse1ves& kno ing ,e to be the +upreme Lord of a11 sacrifice and the +upersou1 in everyoneBs heart0 Thus coming to ,e& these sages achieved the supreme perfection0 50 ,y dear Uddhava& the materia1 body and mind& composed of the three modes of materia1 nature& attach themse1ves to you& but they are actua11y i11usion& since they appear on1y at the present& having no origina1 or u1timate e<istence0 :o is it possib1e& therefore& that the various stages of the body& name1y birth& gro th& reproduction& maintenance& d ind1ing and death& can have any re1ation to your eterna1 se1fF These phases re1ate on1y to the materia1 body& hich previous1y did not e<ist and u1timate1y i11 not e<ist0 The body e<ists mere1y at the present moment0

60 +ri Uddhava said: O Lord of the universeJ O form of the universeJ -1ease e<p1ain to me that process of kno 1edge hich automatica11y brings detachment and direct perception of the truth& hich is transcendenta1& and hich is traditiona1 among great spiritua1 phi1osophers0 This kno 1edge& sought by e1evated persona1ities& describes 1oving devotiona1 service unto 2our Lordship0 /0 ,y dear Lord& for one ho is being tormented on the terrib1e path of birth and death and is constant1y over he1med by the threefo1d miseries& I do not see any possib1e she1ter other than 2our t o 1otus feet& hich are just 1ike a refreshing umbre11a that pours do n sho ers of de1icious nectar0 *%0 O a1mighty Lord& p1ease be mercifu1 and up1ift this hope1ess 1iving entity ho has fa11en into the dark ho1e of materia1 e<istence& here the snake of time has bitten him0 In spite of such abominab1e conditions& this poor 1iving entity has tremendous desire to re1ish the most insignificant materia1 happiness0 -1ease save me& my Lord& by pouring do n the nectar of 2our instructions& hich a aken one to spiritua1 freedom0 **0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& just as you are no inCuiring from ,e& simi1ar1y& in the past King 2udhisthira& ho considered no one his enemy& inCuired from the greatest of the upho1ders of re1igious princip1es& )hisma& hi1e a11 of us ere carefu11y 1istening0 *.0 @hen the great )att1e of Kuruksetra had ended& King 2udhisthira as over he1med by the death of many be1oved e11" ishers& and thus& after 1istening to instructions about many re1igious princip1es& he fina11y inCuired about the path of 1iberation0 *90 I i11 no speak unto you those re1igious princip1es of ?edic kno 1edge& detachment& se1f"rea1iEation& faith and devotiona1 service that ere heard direct1y from the mouth of )hismadeva0 *$0 I persona11y approve of that kno 1edge by hich one sees the combination of nine& e1even& five and three e1ements in a11 1iving entities& and u1timate1y one e1ement ithin those t enty"eight0 *=0 @hen one no 1onger sees the t enty"eight separated materia1 e1ements& hich arise from a sing1e cause& but rather sees the cause itse1f& the -ersona1ity of #odheadIat that time oneBs direct e<perience is ca11ed vijnana& or se1f" rea1iEation0 *(0 'ommencement& termination and maintenance are the stages of materia1 causation0 That hich consistent1y accompanies a11 these materia1 phases from one creation to another and remains a1one hen a11 materia1 phases are annihi1ated is the one eterna10 *50 8rom the four types of evidenceI?edic kno 1edge& direct e<perience& traditiona1 isdom and 1ogica1 inductionIone can understand the temporary& insubstantia1 situation of the materia1 or1d& by hich one becomes detached from the dua1ity of this or1d0 *60 7n inte11igent person shou1d see that any materia1 activity is subject to constant transformation and that even on the p1anet of Lord )rahma there is thus simp1y unhappiness0 Indeed& a ise man can understand that just as a11 that he has seen is temporary& simi1ar1y& a11 things ithin the universe have a beginning and an end0 */0 O sin1ess Uddhava& because you 1ove ,e& I previous1y e<p1ained to you the process of devotiona1 service0 No I i11 again e<p1ain the supreme process for achieving 1oving service unto ,e0 .%".$0 8irm faith in the b1issfu1 narration of ,y pastimes& constant chanting of ,y g1ories& un avering attachment to ceremonia1 orship of ,e& praising ,e through beautifu1 hymns& great respect for ,y devotiona1 service& offering obeisances ith the entire body& performing first"c1ass orship of ,y devotees& consciousness of ,e in a11 1iving entities& offering of ordinary& bodi1y activities in ,y devotiona1 service& use of ords to describe ,y Cua1ities& offering the mind

to ,e& rejection of a11 materia1 desires& giving up ea1th for ,y devotiona1 service& renouncing materia1 sense gratification and happiness& and performing a11 desirab1e activities such as charity& sacrifice& chanting& vo s and austerities ith the purpose of achieving ,eIthese constitute actua1 re1igious princip1es& by hich those human beings ho have actua11y surrendered themse1ves to ,e automatica11y deve1op 1ove for ,e0 @hat other purpose or goa1 cou1d remain for ,y devoteeF .=0 @hen oneBs peacefu1 consciousness& strengthened by the mode of goodness& is fi<ed on the -ersona1ity of #odhead& one achieves re1igiosity& kno 1edge& detachment and opu1ence0 .(0 @hen consciousness is fi<ed on the materia1 body& home and other& simi1ar objects of sense gratification& one spends oneBs 1ife chasing after materia1 objects ith the he1p of the senses0 'onsciousness& thus po erfu11y affected by the mode of passion& becomes dedicated to impermanent things& and in this ay irre1igion& ignorance& attachment and retchedness arise0 .50 7ctua1 re1igious princip1es are stated to be those that 1ead one to ,y devotiona1 service0 4ea1 kno 1edge is the a areness that revea1s ,y a11" pervading presence0 3etachment is comp1ete disinterest in the objects of materia1 sense gratification& and opu1ence is the eight mystic perfection& such as anima"siddhi0 .6"9.0 +ri Uddhava said: ,y dear Lord Krsna& O chastiser of the enemies& p1ease te11 me ho many types of discip1inary regu1ations and regu1ar dai1y duties there are0 71so& my Lord& te11 me hat is menta1 eCui1ibrium& hat is se1f"contro1& and hat is the actua1 meaning of to1erance and steadfastness0 @hat are charity& austerity and heroism& and ho are rea1ity and truth to he describedF @hat is renunciation& and hat is ea1thF @hat is desirab1e& hat is sacrifice& and hat is re1igious remunerationF ,y dear Kesava& O most fortunate one& ho am I to understand the strength& opu1ence and profit of a particu1ar personF @hat is the best education& hat is actua1 humi1ity& and hat is rea1 beautyF @hat are happiness and unhappinessF @ho is 1earned& and ho is a foo1F @hat are the true and the fa1se paths in 1ife& and hat are heaven and he11F @ho is indeed a true friend& and hat is oneBs rea1 homeF @ho is a rich man& and ho is a poor manF @ho is retched& and ho is an actua1 contro11erF O Lord of the devotees& kind1y e<p1ain these matters to me& a1ong ith their opposites0 99"9=0 The +upreme -ersona1ity of #odhead said: Nonvio1ence& truthfu1ness& not coveting or stea1ing the property of others& detachment& humi1ity& freedom from possessiveness& trust in the princip1es of re1igion& ce1ibacy& si1ence& steadiness& forgiveness and fear1essness are the t e1ve primary discip1inary princip1es0 Interna1 c1ean1iness& e<terna1 c1ean1iness& chanting the ho1y names of the Lord& austerity& sacrifice& faith& hospita1ity& orship of ,e& visiting ho1y p1aces& acting and desiring on1y for the supreme interest& satisfaction& and service to the spiritua1 master are the t e1ve e1ements of regu1ar prescribed duties0 These t enty"four e1ements besto a11 desired benedictions upon those persons ho devoted1y cu1tivate them0 9("9/0 7bsorbing the inte11igence in ,e constitutes menta1 eCui1ibrium& and comp1ete discip1ine of the senses is se1f"contro10 To1erance means patient1y enduring unhappiness& and steadfastness occurs hen one conCuers the tongue and genita1s0 The greatest charity is to give up a11 aggression to ard others& and renunciation of 1ust is understood to be rea1 austerity0 4ea1 heroism is to conCuer oneBs natura1 tendency to enjoy materia1 1ife& and rea1ity is seeing the +upreme -ersona1ity of #odhead every here0 Truthfu1ness means to speak the truth in a p1easing ay& as dec1ared by great sages0 '1ean1iness is detachment in fruitive activities& hereas renunciation is the sannyasa order of 1ife0 The true desirab1e ea1th for human beings is re1igiousness& and I& the +upreme -ersona1ity of #odhead& am sacrifice0 4e1igious remuneration is devotion to the acarya ith the purpose of acCuiring spiritua1 instruction& and the greatest strength is the pranayama system of breath contro10 $%"$=0 7ctua1 opu1ence is ,y o n nature as the -ersona1ity of #odhead& through hich I e<hibit the si< un1imited opu1ences0 The supreme gain in 1ife is

devotiona1 service to ,e& and actua1 education is nu11ifying the fa1se perception of dua1ity ithin the sou10 4ea1 modesty is to be disgusted ith improper activities& and beauty is to possess good Cua1ities such as detachment0 4ea1 happiness is to transcend materia1 happiness and unhappiness& and rea1 misery is to be imp1icated in searching for se< p1easure0 7 ise man is one ho kno s the process of freedom from bondage& and a foo1 is one ho identifies ith his materia1 body and mind0 The rea1 path in 1ife is that hich 1eads to ,e& and the rong path is sense gratification& by hich consciousness is be i1dered0 7ctua1 heaven is the predominance of the mode of goodness& hereas he11 is the predominance of ignorance0 I am everyoneBs true friend& acting as the spiritua1 master of the entire universe& and oneBs home is the human body0 ,y dear friend Uddhava& one ho is enriched ith good Cua1ities is actua11y said to be rich& and one ho is unsatisfied in 1ife is actua11y poor0 7 retched person is one ho cannot contro1 his senses& hereas one ho is not attached to sense gratification is a rea1 contro11er0 One ho attaches himse1f to sense gratification is the opposite& a s1ave0 Thus& Uddhava& I have e1ucidated a11 of the matters about hich you inCuired0 There is no need for a more e1aborate description of these good and bad Cua1ities& since to constant1y see good and bad is itse1f a bad Cua1ity0 The best Cua1ity is to transcend materia1 good and evi1 @i11 be continue on part *=

Namaste )O,)00 72 attacks ,y :eart1y 'ondo1ence to the ?ictims and there 8ami1y and my +a1ute to brave po1ice& 7rmy and 8ire fighters0 71so I reCuest you to visit this site 0 0Eeitgeistmovie0com Informs us about the rea1 terrorists behind a11 the terrorism in every part of the or1d0 +ure1y e need to kno ho rea11y behind a11 these ars Q mind1ess b1oody attacks Q hat is the rea1 reason behind their actions0

U33:7?7 #IT7 00 -art *= 0 'hapter T enty 0-ure 3evotiona1 +ervice +urpasses Kno 1edge and 3etachment *0 +ri Uddhava said: ,y dear 1otus"eyed Krsna& 2ou are the +upreme Lord& and thus the ?edic 1iteratures& consisting of positive and negative injunctions& constitute 2our order0 +uch 1iteratures focus upon the good and bad Cua1ities of ork0 .0 7ccording to ?edic 1iterature& the superior and inferior varieties found in the human socia1 system& varnasrama& are due to pious and sinfu1 modes of fami1y p1anning0 Thus piety and sin are constant points of reference in the ?edic ana1ysis of the components of a given situationIname1y the materia1 ingredients& p1ace& age and time0 Indeed& the ?edas revea1 the e<istence of materia1 heaven and he11& hich are certain1y based on piety and sin0

90 @ithout seeing the difference bet een piety and sin& ho can one understand 2our o n instructions in the form of ?edic 1iteratures& hich order one to act pious1y and forbid one to act sinfu11yF 8urthermore& ithout such authoriEed ?edic 1iteratures& hich u1timate1y a ard 1iberation& ho can human beings achieve the perfection of 1ifeF $0 ,y dear Lord& in order to understand those things beyond direct e<perienceI such as spiritua1 1iberation or attainment of heaven and other materia1 enjoyments beyond our present capacityIand in genera1 to understand the means and end of a11 things& the forefathers& demigods and human beings must consu1t the ?edic 1iteratures& hich are 2our o n 1a s& for these constitute the highest evidence and reve1ation0 =0 ,y dear Lord& the distinction observed bet een piety and sin comes from 2our o n ?edic kno 1edge and does not arise by itse1f0 If the same ?edic 1iterature subseCuent1y nu11ifies such distinction bet een piety and sin& there i11 certain1y be confusion0 (0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& because I desire that human beings may achieve perfection& I have presented three paths of advancementIthe path of kno 1edge& the path of ork and the path of devotion0 )esides these three there is abso1ute1y no other means of e1evation0 50 7mong these three paths& jnana"yoga& the path of phi1osophica1 specu1ation& is recommended for those ho are disgusted ith materia1 1ife and are thus detached from ordinary& fruitive activities0 Those ho are not disgusted ith materia1 1ife& having many desires yet to fu1fi11& shou1d seek perfection through the path of karma"yoga0 60 If someho or other by good fortune one deve1ops faith in hearing and chanting ,y g1ories& such a person& being neither very disgusted ith nor attached to materia1 1ife& shou1d achieve perfection through the path of 1oving devotion to ,e0 /0 7s 1ong as one is not satiated by fruitive activity and has not a akened his taste for devotiona1 service by sravanam kirtanam visnoh one has to act according to the regu1ative princip1es of the ?edic injunctions0 *%0 ,y dear Uddhava& a person ho is situated in his prescribed duty& proper1y orshiping by ?edic sacrifices but not desiring the fruitive resu1t of such orship& i11 not go to the heaven1y p1anetsD simi1ar1y& by not performing forbidden activities he i11 not go to he110 **0 One ho is situated in his prescribed duty& free from sinfu1 activities and c1eansed of materia1 contamination& in this very 1ife obtains transcendenta1 kno 1edge or& by fortune& devotiona1 service unto ,e0 *.0 The residents of both heaven and he11 desire human birth on the earth p1anet because human 1ife faci1itates the achievement of transcendenta1 kno 1edge and 1ove of #odhead& hereas neither heaven1y nor he11ish bodies efficient1y provide such opportunities0 *90 7 human being ho is ise shou1d never desire promotion to heaven1y p1anets or residence in he110 Indeed& a human being shou1d a1so never desire permanent residence on the earth& for by such absorption in the materia1 body one becomes foo1ish1y neg1igent of oneBs actua1 se1f"interest0 *$0 7 ise person& kno ing that a1though the materia1 body is subject to death it can sti11 a ard the perfection of oneBs 1ife& shou1d not foo1ish1y neg1ect to take advantage of this opportunity before death arrives0 *=0 @ithout attachment& a bird gives up the tree in hich his nest as constructed hen that tree is cut do n by crue1 men ho are 1ike death personified& and thus the bird achieves happiness in another p1ace0 *(0 Kno ing that oneBs duration of 1ife is being simi1ar1y cut do n by the passing of days and nights& one shou1d be shaken by fear0 In this ay& giving up a11

materia1 attachment and desire& one understands the +upreme Lord and achieves perfect peace0 *50 The human body& hich can a ard a11 benefit in 1ife& is automatica11y obtained by the 1a s of nature& a1though it is a very rare achievement0 This human body can be compared to a perfect1y constructed boat having the spiritua1 master as the captain and the instructions of the -ersona1ity of #odhead as favorab1e inds impe11ing it on its course0 'onsidering a11 these advantages& a human being ho does not uti1iEe his human 1ife to cross the ocean of materia1 e<istence must be considered the ki11er of his o n sou10 *60 7 transcendenta1ist& having become disgusted and hope1ess in a11 endeavors for materia1 happiness& comp1ete1y contro1s the senses and deve1ops detachment0 )y spiritua1 practice he shou1d then fi< the mind on the spiritua1 p1atform ithout deviation0 */0 @henever the mind& being concentrated on the spiritua1 p1atform& is sudden1y deviated from its spiritua1 position& one shou1d carefu11y bring it under the contro1 of the se1f by fo11o ing the prescribed means0 .%0 One shou1d never 1ose sight of the actua1 goa1 of menta1 activities& but rather& conCuering the 1ife air and senses and uti1iEing inte11igence strengthened by the mode of goodness& one shou1d bring the mind under the contro1 of the se1f0

.*0 7n e<pert horseman& desiring to tame a headstrong horse& first 1ets the horse have his ay for a moment and then& pu11ing the reins& gradua11y p1aces the horse on the desired path0 +imi1ar1y& the supreme yoga process is that by hich one carefu11y observes the movements and desires of the mind and gradua11y brings them under fu11 contro10
..0 Unti1 oneBs mind is fi<ed in spiritua1 satisfaction& one shou1d ana1ytica11y study the temporary nature of a11 materia1 objects& hether cosmic& earth1y or atomic0 One shou1d constant1y observe the process of creation through the natura1 progressive function and the process of annihi1ation through the regressive function0 .90 @hen a person is disgusted ith the temporary& i11usory nature of this or1d and is thus detached from it& his mind& guided by the instructions of his spiritua1 master& considers again and again the nature of this or1d and eventua11y gives up the fa1se identification ith matter0 .$0 Through the various discip1inary regu1ations and the purificatory procedures of the yoga system& through 1ogic and spiritua1 education or through orship and adoration of ,e& one shou1d constant1y engage his mind in remembering the -ersona1ity of #odhead& the goa1 of yoga0 No other means shou1d be emp1oyed for this purpose0 .=0 If& because of momentary inattention& a yogi accidenta11y commits an abominab1e activity& then by the very practice of yoga he shou1d burn to ashes the sinfu1 reaction& ithout at any time emp1oying any other procedure0 .(0 It is firm1y dec1ared that the steady adherence of transcendenta1ists to their respective spiritua1 positions constitutes rea1 piety and that sin occurs hen a transcendenta1ist neg1ects his prescribed duty0 One ho adopts this standard of piety and sin& sincere1y desiring to give up a11 past association ith sense gratification& is ab1e to subdue materia1istic activities& hich are by nature impure0 .5".60 :aving a akened faith in the narrations of ,y g1ories& being disgusted ith a11 materia1 activities& kno ing that a11 sense gratification 1eads to misery& but sti11 being unab1e to renounce a11 sense enjoyment& ,y devotee shou1d remain happy and orship ,e ith great faith and conviction0 Even though he is sometimes engaged in sense enjoyment& ,y devotee kno s that a11 sense gratification 1eads to a miserab1e resu1t& and he sincere1y repents such activities0

./0 @hen an inte11igent person engages constant1y in orshiping ,e through 1oving devotiona1 service as described by ,e& his heart becomes firm1y situated in ,e0 Thus a11 materia1 desires ithin the heart are destroyed0 9%0 The knot in the heart is pierced& a11 misgivings are cut to pieces and the chain of fruitive actions is terminated hen I am seen as the +upreme -ersona1ity of #odhead0 9*0 Therefore& for a devotee engaged in ,y 1oving service& ith mind fi<ed on ,e& the cu1tivation of kno 1edge and renunciation is genera11y not the means of achieving the highest perfection ithin this or1d0 9."990 Everything that can be achieved by fruitive activities& penance& kno 1edge& detachment& mystic yoga& charity& re1igious duties and a11 other means of perfecting 1ife is easi1y achieved by ,y devotee through 1oving service unto ,e0 If someho or other ,y devotee desires promotion to heaven& 1iberation& or residence in ,y abode& he easi1y achieves such benedictions0 9$0 )ecause ,y devotees possess saint1y behavior and deep inte11igence& they comp1ete1y dedicate themse1ves to ,e and do not desire anything besides ,e0 Indeed& even if I offer them 1iberation from birth and death& they do not accept it0 9=0 It is said that comp1ete detachment is the highest stage of freedom0 Therefore& one ho has no persona1 desire and does not pursue persona1 re ards can achieve 1oving devotiona1 service unto ,e0 9(0 ,ateria1 piety and sin& hich arise from the good and evi1 of this or1d& cannot e<ist ithin ,y una11oyed devotees& ho& being free from materia1 hankering& maintain steady spiritua1 consciousness in a11 circumstances0 Indeed& such devotees have achieved ,e& the +upreme Lord& ho am beyond anything that can be conceived by materia1 inte11igence0 950 -ersons ho serious1y fo11o these methods of achieving ,e& hich I have persona11y taught& attain freedom from i11usion& and upon reaching ,y persona1 abode they perfect1y understand the 7bso1ute Truth0 @i11 be continue on part *(

Namaste I be1ieve that you enjoy reading Uddhavagita00 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0 .

U33:7?7 #IT7 00 -art *( 'hapter T enty"One Lord KrsnaBs E<p1anation of the ?edic -ath *0 The +upreme -ersona1ity of #odhead said: Those ho give up these methods for achieving ,e& hich consist of devotiona1 service& ana1ytic phi1osophy and regu1ated e<ecution of prescribed duties& and instead& being moved by the materia1 senses& cu1tivate insignificant sense gratification& certain1y undergo the continua1 cyc1e of materia1 e<istence0

.0 +teadiness in oneBs o n position is dec1ared to be actua1 piety& hereas deviation from oneBs position is considered impiety0 In this ay the t o are definite1y ascertained0 90 O sin1ess Uddhava& in order to understand hat is proper in 1ife one must eva1uate a given object ithin its particu1ar category0 Thus& in ana1yEing re1igious princip1es one must consider purity and impurity0 +imi1ar1y& in oneBs ordinary dea1ings one must distinguish bet een good and bad& and to insure oneBs physica1 surviva1 one must recogniEe that hich is auspicious and inauspicious0 $0 I have revea1ed this re1igious princip1es0 ay of 1ife for those bearing the burden of mundane

=0 Earth& ater& fire& air and ether are the five basic e1ements that constitute the bodies of a11 conditioned sou1s& from Lord )rahma himse1f do n to the nonmoving creatures0 These e1ements a11 emanate from the one -ersona1ity of #odhead0 (0 ,y dear Uddhava& a1though a11 materia1 bodies are composed of the same five e1ements and are thus eCua1& the ?edic 1iteratures conceive of different names and forms in re1ation to such bodies so that the 1iving entities may achieve their goa1 of 1ife0 50 O saint1y Uddhava& in order to restrict materia1istic activities& I have estab1ished that hich is proper and improper among a11 materia1 things& inc1uding time& space and a11 physica1 objects0 60 7mong p1aces& those bereft of the spotted ante1ope& those devoid of devotion to the brahmanas& those possessing spotted ante1opes but bereft of respectab1e men& provinces 1ike Kikata and p1aces here c1ean1iness and purificatory rites are neg1ected& here meat"eaters are prominent or here the earth is barren& are a11 considered to be contaminated 1ands0 /0 7 specific time is considered pure hen it is appropriate& either by its o n nature or through achievement of suitab1e parapherna1ia& for the performance of oneBs prescribed duty0 That time hich impedes the performance of oneBs duty is considered impure0 *%0 7n objectBs purity or impurity is estab1ished by app1ication of another object& by ords& by ritua1s& by the effects of time or according to re1ative magnitude0 **0 Impure things may or may not impose sinfu1 reactions upon a person& depending on that personBs strength or eakness& inte11igence& ea1th& 1ocation and physica1 condition0 *.0 ?arious objects such as grains& ooden utensi1s& things made of bone& thread& 1iCuids& objects derived from fire& skins and earthy objects are a11 purified by time& by the ind& by fire& by earth and by ater& either separate1y or in combination0 *90 7 particu1ar purifying agent is considered appropriate hen its app1ication removes the bad odor or dirty covering of some contaminated object and makes it resume its origina1 nature0 *$0 The se1f can be c1eansed by bathing& charity& austerity& age& persona1 strength& purificatory ritua1s& prescribed duties and& above a11& by remembrance of ,e0 The brahmana and other t ice"born men shou1d be du1y purified before performing their specific activities0 *=0 7 mantra is purified hen chanted ith proper kno 1edge& and oneBs ork is purified hen offered to ,e0 Thus by purification of the p1ace& time& substance& doer& mantras and ork& one becomes re1igious& and by neg1igence of these si< items one is considered irre1igious0 *(0 +ometimes piety becomes sin& and sometimes hat is ordinari1y sin becomes piety on the strength of ?edic injunctions0 +uch specia1 ru1es in effect eradicate the c1ear distinction bet een piety and sin0

*50 The same activities that ou1d degrade an e1evated person do not cause fa11do n for those ho are a1ready fa11en0 Indeed& one ho is 1ying on the ground cannot possib1y fa11 further0 The materia1 association that is dictated by oneBs o n nature is considered a good Cua1ity0 *60 )y refraining from a particu1ar sinfu1 or materia1istic activity& one becomes freed from its bondage0 +uch renunciation is the basis of re1igious and auspicious 1ife for human beings and drives a ay a11 suffering& i11usion and fear0 */0 One ho accepts materia1 sense objects as desirab1e certain1y becomes attached to them0 8rom such attachment 1ust arises& and this 1ust creates Cuarre1 among men0 .%0 8rom Cuarre1 arises into1erab1e anger& fo11o ed by the darkness of ignorance0 This ignorance Cuick1y overtakes a manBs broad inte11igence0 .*0 O saint1y Uddhava& a person bereft of rea1 inte11igence is considered to have 1ost everything0 3eviated from the actua1 purpose of his 1ife& he becomes du11& just 1ike a dead person0 ..0 )ecause of absorption in sense gratification& one cannot recogniEe himse1f or others0 Living use1ess1y in ignorance 1ike a tree& one is mere1y breathing just 1ike a be11o s0 .90 Those statements of scripture promising fruitive re ards do not prescribe the u1timate good for men hut are mere1y enticements for e<ecuting beneficia1 re1igious duties& 1ike promises of candy spoken to induce a chi1d to take beneficia1 medicine0 .$0 +imp1y by materia1 birth& human beings become attached ithin their minds to persona1 sense gratification& 1ong duration of 1ife& sense activities& bodi1y strength& se<ua1 potency and friends and fami1y0 Their minds are thus absorbed in that hich defeats their actua1 se1f"interest0 .=0 Those ignorant of their rea1 se1f"interest are andering on the path of materia1 e<istence& gradua11y heading to ard darkness0 @hy ou1d the ?edas further encourage them in sense gratification if they& a1though foo1ish& submissive1y pay heed to ?edic injunctionsF .(0 -ersons ith perverted inte11igence do not understand this actua1 purpose of ?edic kno 1edge and instead propagate as the highest ?edic truth the f1o ery statements of the ?edas that promise materia1 re ards0 Those in actua1 kno 1edge of the ?edas never speak in that ay0 .50 Those ho are fu11 of 1ust& avarice and greed mistake mere f1o ers to be the actua1 fruit of 1ife0 )e i1dered by the g1are of fire and suffocated by its smoke& they cannot recogniEe their o n true identity0 .60 ,y dear Uddhava& persons dedicated to sense gratification obtained through honoring the ?edic ritua1s cannot understand that I am situated in everyoneBs heart and that the entire universe is nondifferent from ,e and emanates from ,e0 Indeed& they are just 1ike persons hose eyes are covered by fog0 ./"9%0 Those ho are s orn to sense gratification cannot understand the confidentia1 conc1usion of ?edic kno 1edge as e<p1ained by ,e0 Taking p1easure in vio1ence& they crue11y s1aughter innocent anima1s in sacrifice for their o n sense gratification and thus orship demigods& forefathers and 1eaders among ghost1y creatures0 +uch passion for vio1ence& ho ever& is never encouraged ithin the process of ?edic sacrifice0 9*0 Aust as a foo1ish businessman gives up his rea1 ea1th in use1ess business specu1ation& foo1ish persons give up a11 that is actua11y va1uab1e in 1ife and instead pursue promotion to materia1 heaven& hich a1though p1easing to hear about is actua11y unrea1& 1ike a dream0 +uch be i1dered persons imagine ithin their hearts that they i11 achieve a11 materia1 b1essings0 9.0 Those estab1ished in materia1 passion& goodness and ignorance orship the particu1ar demigods and other deities& headed by Indra& ho manifest the same

modes of passion& goodness or ignorance0 They fai1& ho ever& to proper1y orship ,e0 99"9$0 The orshipers of demigods think& G@e sha11 orship the demigods in this 1ife& and by our sacrifices e sha11 go to heaven and enjoy there0 @hen that enjoyment is finished e sha11 return to this or1d and take birth as great househo1ders in aristocratic fami1ies0H )eing e<cessive1y proud and greedy& such persons are be i1dered by the f1o ery ords of the ?edas0 They are not attracted to topics about ,e& the +upreme Lord0 9=0 The ?edas& divided into three divisions& u1timate1y revea1 the 1iving entity as pure spirit sou10 The ?edic seers and mantras& ho ever& dea1 in esoteric terms& and I a1so am p1eased by such confidentia1 descriptions0 9(0 The transcendenta1 sound of the ?edas is very difficu1t to comprehend and manifests on different 1eve1s ithin the prana& senses and mind0 This ?edic sound is un1imited& very deep and unfathomab1e& just 1ike the ocean0 950 7s the un1imited& unchanging and omnipotent -ersona1ity of #odhead d e11ing ithin a11 1iving beings& I persona11y estab1ish the ?edic sound vibration in the form of omkara ithin a11 1iving entities0 It is thus perceived subt1y& just 1ike a sing1e strand of fiber on a 1otus sta1k0 96"$%0 Aust as a spider brings forth from its heart its eb and emits it through its mouth& the +upreme -ersona1ity of #odhead manifests :imse1f as the reverberating primeva1 vita1 air& comprising a11 sacred ?edic meters and fu11 of transcendenta1 p1easure0 Thus the Lord& from the etherea1 sky of :is heart& creates the great and 1imit1ess ?edic sound by the agency of :is mind& hich conceives of variegated sounds such as the sparsas0 The ?edic sound branches out in thousands of directions& adorned ith the different 1etters e<panded from the sy11ab1e om: the consonants& vo e1s& sibi1ants and semivo e1s0 The ?eda is then e1aborated by many verba1 varieties& e<pressed in different meters& each having four more sy11ab1es than the previous one0 U1timate1y the Lord again ithdra s :is manifestation of ?edic sound ithin :imse1f0 $*0 The ?edic meters are #ayatri& Usnik& 7nustup& )rhati& -ankti& Tristup& Aagati& 7ticchanda& 7tyasti& 7tijagati and 7tivirat0 $.0 In the entire or1d no one but ,e actua11y understands the confidentia1 purpose of ?edic kno 1edge0 Thus peop1e do not kno hat the ?edas are actua11y prescribing in the ritua1istic injunctions of karma"kanda& or hat object is actua11y being indicated in the formu1as of orship found in the upasana" kanda& or that hich is e1aborate1y discussed through various hypotheses in the jnana"kanda section of the ?edas0 $90 I am the ritua1istic sacrifice enjoined by the ?edas& and I am the orshipab1e 3eity0 It is I ho am presented as various phi1osophica1 hypotheses& and it is I a1one ho am then refuted by phi1osophica1 ana1ysis0 The transcendenta1 sound vibration thus estab1ishes ,e as the essentia1 meaning of a11 ?edic kno 1edge0 The ?edas& e1aborate1y ana1yEing a11 materia1 dua1ity as nothing but ,y i11usory potency& u1timate1y comp1ete1y negate this dua1ity and achieve their o n satisfaction @i11 be continue on part *500

Namaste I be1ieve that you enjoy reading Uddhavagita00 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0

U33:7?7 #IT7 00 -art *5

'hapter T enty"T o Enumeration of the E1ements of ,ateria1 'reation *"90 Uddhava inCuired: ,y dear Lord& O master of the universe& ho many different e1ements of creation have been enumerated by the great sagesF I have heard 2ou persona11y describe a tota1 of t enty"eightI#od& the jiva sou1& the mahat"tattva& fa1se ego& the five gross e1ements& the ten senses& the mind& the five subt1e objects of perception and the three modes of nature0 )ut some authorities say that there are t enty"si< e1ements& hi1e others cite t enty"five or e1se seven& nine& si<& four or e1even& and even others say that there are seventeen& si<teen or thirteen0 @hat did each of these sages have in mind hen he ca1cu1ated the creative e1ements in such different aysF O supreme eterna1& kind1y e<p1ain this to me0 $0 Lord Krsna rep1ied: )ecause a11 materia1 e1ements are present every here& it is reasonab1e that different 1earned brahmanas have ana1yEed them in different ays0 711 such phi1osophers spoke under the she1ter of ,y mystic potency& and thus they cou1d say anything ithout contradicting the truth0 =0 @hen phi1osophers argue& GI donBt choose to ana1yEe this particu1ar case in the same ay that you have&H it is simp1y ,y o n insurmountab1e energies that are motivating their ana1ytic disagreements0 (0 )y interaction of ,y energies different opinions arise0 )ut for those ho have fi<ed their inte11igence on ,e and contro11ed their senses& differences of perception disappear& and conseCuent1y the very cause for argument is removed0 50 O best among men& because subt1e and gross e1ements mutua11y enter into one another& phi1osophers may ca1cu1ate the number of basic materia1 e1ements in different ays& according to their persona1 desire0 60 711 subt1e materia1 e1ements are actua11y present ithin their gross effectsD simi1ar1y& a11 gross e1ements are present ithin their subt1e causes& since materia1 creation takes p1ace by progressive manifestation of e1ements from subt1e to gross0 Thus e can find a11 materia1 e1ements ithin any sing1e e1ement0 /0 Therefore& no matter hich of these thinkers is speaking& and regard1ess of hether in their ca1cu1ations they inc1ude materia1 e1ements ithin their previous subt1e causes or e1se ithin their subseCuent manifest products& I accept their conc1usions as authoritative& because a 1ogica1 e<p1anation can a1 ays be given for each of the different theories0 *%0 )ecause a person ho has been covered by ignorance since time immemoria1 is not capab1e of effecting his o n se1f"rea1iEation& there must be some other persona1ity ho is in factua1 kno 1edge of the 7bso1ute Truth and can impart this kno 1edge to him0 **0 7ccording to kno 1edge in the materia1 mode of goodness& there is no Cua1itative difference bet een the 1iving entity and the supreme contro11er0 The imagination of Cua1itative difference bet een them is use1ess specu1ation0 *.0 Nature e<ists origina11y as the eCui1ibrium of the three materia1 modes& hich pertain on1y to nature& not to the transcendenta1 spirit sou10 These modesI goodness& passion and ignoranceIare the effective causes of the creation& maintenance and destruction of this universe0 *90 In this or1d the mode of goodness is recogniEed as kno 1edge& the mode of passion as fruitive ork& and the mode of darkness as ignorance0 Time is

perceived as the agitated interaction of the materia1 modes& and the tota1ity of functiona1 propensity is embodied by the primeva1 sutra& or mahat"tattva0 *$0 I have described the nine basic e1ements as the enjoying sou1& nature& natureBs primeva1 manifestation of the mahat"tattva& fa1se ego& ether& air& fire& ater and earth0 *=0 :earing& touch& sight& sme11 and taste are the five kno 1edge acCuiring senses& ,y dear Uddhava& and speech& the hands& the genita1s& the anus and the 1egs constitute the five orking senses0 The mind be1ongs to both these categories0 *(0 +ound& touch& taste& sme11 and form are the objects of the kno 1edge" acCuiring senses& and movement& speech& e<cretion and manufacture are functions of the orking senses0 *50 In the beginning of creation nature assumes& by the modes of goodness& passion and ignorance& its form as the embodiment of a11 subt1e causes and gross manifestations ithin the universe0 The +upreme -ersona1ity of #odhead does not enter the interaction of materia1 manifestation but mere1y g1ances upon nature0 *60 7s the materia1 e1ements& headed by the mahat"tattva& are transformed& they receive their specific potencies from the g1ance of the +upreme Lord& and being ama1gamated by the po er of nature& they create the universa1 egg0 */0 7ccording to some phi1osophers there are seven e1ements& name1y earth& ater& fire& air and ether& a1ong ith the conscious spirit sou1 and the +upreme +ou1& ho is the basis of both the materia1 e1ements and the ordinary spirit sou10 7ccording to this theory& the body& senses& 1ife air and a11 materia1 phenomena are produced from these seven e1ements0 .%0 Other phi1osophers state that there are si< e1ementsIthe five physica1 e1ements Mearth& ater& fire& air and etherN and the si<th e1ement& the +upreme -ersona1ity of #odhead0 That +upreme Lord& endo ed ith the e1ements that :e has brought forth from :imse1f& creates this universe and then persona11y enters ithin it0 .*0 +ome phi1osophers propose the e<istence of four basic e1ements& of hich threeIfire& ater and earthIemanate from the fourth& the +e1f0 Once e<isting& these e1ements produce the cosmic manifestation& in hich a11 materia1 creation takes p1ace0 ..0 +ome ca1cu1ate the e<istence of seventeen basic e1ements& name1y the five gross e1ements& the five objects of perception& the five sensory organs& the mind& and the sou1 as the seventeenth e1ement0 .90 7ccording to the ca1cu1ation of si<teen e1ements& the on1y difference from the previous theory is that the sou1 is identified ith the mind0 If e think in terms of five physica1 e1ements& five senses& the mind& the individua1 sou1 and the +upreme Lord& there are thirteen e1ements0 .$0 'ounting e1even& there are the sou1& the gross e1ements and the senses0 Eight gross and subt1e e1ements p1us the +upreme Lord ou1d make nine0 .=0 Thus great phi1osophers have ana1yEed the materia1 e1ements in many different ays0 711 of their proposa1s are reasonab1e& since they are a11 presented ith amp1e 1ogic0 Indeed& such phi1osophica1 bri11iance is e<pected of the tru1y 1earned0 .(0 +ri Uddhava inCuired: 71though nature and the 1iving entity are constitutiona11y distinct& O Lord Krsna& there appears to be no difference bet een them& because they are found residing ithin one another0 Thus the sou1 appears to be ithin nature and nature ithin the sou10 .50 O 1otus"eyed Krsna& O omniscient Lord& kind1y cut this great doubt out of my heart ith 2our o n ords& hich e<hibit 2our great ski11 in reasoning0

.60 8rom 2ou a1one the kno 1edge of the 1iving beings arises& and by 2our potency that kno 1edge is sto1en a ay0 Indeed& no one but 2ourse1f can understand the rea1 nature of 2our i11usory potency0 ./0 The +upreme -ersona1ity of #odhead said: O best among men& materia1 nature and its enjoyer are c1ear1y distinct0 This manifest creation undergoes constant transformation& being founded upon the agitation of the modes of nature0 9%0 ,y dear Uddhava& ,y materia1 energy& comprising three modes and acting through them& manifests the varieties of creation a1ong ith varieties of consciousness for perceiving them0 The manifest resu1t of materia1 transformation is understood in three aspects: adhyatmic& adhidaivic and adhibhautic0 9*0 +ight& visib1e form and the ref1ected image of the sun ithin the aperture of the eye a11 ork together to revea1 one another0 )ut the origina1 sun standing in the sky is se1f"manifested0 +imi1ar1y& the +upreme +ou1& the origina1 cause of a11 entities& ho is thus separate from a11 of them& acts by the i11umination of :is o n transcendenta1 e<perience as the u1timate source of manifestation of a11 mutua11y manifesting objects0 9.0 +imi1ar1y& the sense organs& name1y the skin& ears& eyes& tongue and noseI as e11 as the functions of the subt1e body& name1y conditioned consciousness& mind& inte11igence and fa1se egoIcan a11 be ana1yEed in terms of the threefo1d distinction of sense& object of perception and presiding deity0 990 @hen the three modes of nature are agitated& the resu1tant transformation appears as the e1ement fa1se ego in three phasesIgoodness& passion and ignorance0 #enerated from the mahat"tattva& hich is itse1f produced from the unmanifest pradhana& this fa1se ego becomes the cause of a11 materia1 i11usion and dua1ity0 9$0 The specu1ative argument of phi1osophersIGThis or1d is rea1&H GNo& it is not rea1HIis based upon incomp1ete kno 1edge of the +upreme +ou1 and is simp1y aimed at understanding materia1 dua1ities0 71though such argument is use1ess& persons ho have turned their attention a ay from ,e& their o n true +e1f& are unab1e to give it up0 9="9(0 +ri Uddhava said: O supreme master& the inte11igence of those dedicated to fruitive activities is certain1y deviated from 2ou0 -1ease e<p1ain to me ho such persons accept superior and inferior bodies by their materia1istic activities and then give up such bodies0 O #ovinda& this topic is very difficu1t for foo1ish persons to understand0 )eing cheated by i11usion in this or1d& they genera11y do not become a are of these facts0 950 Lord Krsna said: The materia1 mind of men is shaped by the reactions of fruitive ork0 71ong ith the five senses& it trave1s from one materia1 body to another0 The spirit sou1& a1though different from this mind& fo11o s it0 960 The mind& bound to the reactions of fruitive ork& a1 ays meditates on the objects of the senses& both those that are seen in this or1d and those that are heard about from ?edic authority0 'onseCuent1y& the mind appears to come into being and to suffer annihi1ation a1ong ith its objects of perception& and thus its abi1ity to distinguish past and future is 1ost0 9/0 @hen the 1iving entity passes from the present body to the ne<t body& hich is created by his o n karma& he becomes absorbed in the p1easurab1e and painfu1 sensations of the ne body and comp1ete1y forgets the e<perience of the previous body0 This tota1 forgetfu1ness of oneBs previous materia1 identity& hich comes about for one reason or another& is ca11ed death0 $%0 O most charitab1e Uddhava& hat is ca11ed birth is simp1y a personBs tota1 identification ith a ne body0 One accepts the ne body just as one comp1ete1y accepts the e<perience of a dream or a fantasy as rea1ity0

$*0 Aust as a person e<periencing a dream or daydream does not remember his previous dreams or daydreams& a person situated in his present body& a1though having e<isted prior to it& thinks that he has on1y recent1y come into being0 $.0 )ecause the mind& hich is the resting p1ace of the senses& has created the identification ith a ne body& the threefo1d materia1 variety of high& midd1e and 1o c1ass appears as if present ithin the rea1ity of the sou10 Thus the se1f creates e<terna1 and interna1 dua1ity& just as a man might give birth to a bad son0 $90 ,y dear Uddhava& materia1 bodies are constant1y undergoing creation and destruction by the force of time& hose s iftness is imperceptib1e0 )ut because of the subt1e nature of time& no one sees this0 $$0 The different stages of transformation of a11 materia1 bodies occur just 1ike those of the f1ame of a cand1e& the current of a river& or the fruits of a tree0 $=0 71though the i11umination of a 1amp consists of innumerab1e rays of 1ight undergoing constant creation& transformation and destruction& a person ith i11usory inte11igence ho sees the 1ight for a moment i11 speak fa1se1y& saying& GThis is the 1ight of the 1amp0H 7s one observes a f1o ing river& ever"ne ater passes by and goes far a ay& yet a foo1ish person& observing one point in the river& fa1se1y states& GThis is the ater of the river0H +imi1ar1y& a1though the materia1 body of a human being is constant1y undergoing transformation& those ho are simp1y asting their 1ives fa1se1y think and say that each particu1ar stage of the body is the personBs rea1 identity $(0 7 person does not actua11y take birth out of the seed of past activities& nor& being immorta1& does he die0 )y i11usion the 1iving being appears to be born and to die& just as fire in connection ith fire ood appears to begin and then cease to e<ist0 $50 Impregnation& gestation& birth& infancy& chi1dhood& youth& midd1e age& o1d age and death are the nine ages of the body0 $60 71though the materia1 body is different from the se1f& because of the ignorance due to materia1 association one fa1se1y identifies onese1f ith the superior and inferior bodi1y conditions0 +ometimes a fortunate person is ab1e to give up such menta1 concoction0 $/0 )y the death of oneBs father or grandfather one can surmise oneBs o n death& and by the birth of oneBs son one can understand the condition of oneBs o n birth0 7 person ho thus rea1istica11y understands the creation and destruction of materia1 bodies is no 1onger subject to these dua1ities0 =%0 One ho observes the birth of a tree from its seed and the u1timate death of the tree after maturity certain1y remains a distinct observer separate from the tree0 In the same ay& the itness of the birth and death of the materia1 body remains separate from it0 =*0 7n uninte11igent man& fai1ing to distinguish himse1f from materia1 nature& thinks nature to be rea10 )y contact ith it he becomes comp1ete1y be i1dered and enters into the cyc1e of materia1 e<istence0 =.0 ,ade to ander because of his fruitive ork& the conditioned sou1& by contact ith the mode of goodness& takes birth among the sages or demigods0 )y contact ith the mode of passion he becomes a demon or human being& and by association ith the mode of ignorance he takes birth as a ghost or in the anima1 kingdom0 =90 Aust as one may imitate persons hom one sees dancing and singing& simi1ar1y the sou1& a1though never the doer of materia1 activities& becomes captivated by materia1 inte11igence and is thus forced to imitate its Cua1ities0 =$"==0 The sou1Bs materia1 1ife& his e<perience of sense gratification& is actua11y fa1se& O descendant of 3asarha& just 1ike treesB appearance of Cuivering hen the trees are ref1ected in agitated ater& or 1ike the earthBs appearance of spinning due to oneBs spinning his eyes around& or 1ike the or1d of a fantasy or dream0

=(0 8or one ho is meditating on sense gratification& materia1 1ife& a1though 1acking factua1 e<istence& does not go a ay& just as the unp1easant e<periences of a dream do not0 =50 Therefore& O Uddhava& do not try to enjoy sense gratification ith the materia1 senses0 +ee ho i11usion based on materia1 dua1ities prevents one from rea1iEing the se1f0 =6"=/0 Even though neg1ected& insu1ted& ridicu1ed or envied by bad men& or even though repeated1y agitated by being beaten& tied up or deprived of oneBs occupation& spat upon or po11uted ith urine by ignorant peop1e& one ho desires the highest goa1 in 1ife shou1d in spite of a11 these difficu1ties use his inte11igence to keep himse1f safe on the spiritua1 p1atform0 (%0 +ri Uddhava said: O best of a11 speakers& p1ease e<p1ain to me ho proper1y understand this0 I may

(*0 O sou1 of the universe& the conditioning of oneBs persona1ity in materia1 1ife is very strong& and therefore it is very difficu1t even for 1earned men to to1erate the offenses committed against them by ignorant peop1e0 On1y 2our devotees& ho are fi<ed in 2our 1oving service and ho have achieved peace by residing at 2our 1otus feet& are ab1e to to1erate such offenses0

@i11 be continue on part *6 Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art *6 'hapter T enty"Three The +ong of the 7vanti )rahmana0 *0 +ukadeva #osvami said: Lord ,ukunda& the chief of the 3asarhas& having thus been respectfu11y reCuested by the best of :is devotees& +ri Uddhava& first ackno 1edged the fitness of his servantBs statements0 Then the Lord& hose g1orious e<p1oits are most orthy of being heard& began to rep1y to him0 .0 Lord +ri Krsna said: O discip1e of )rhaspati& there is virtua11y no saint1y man in this or1d capab1e of resett1ing his o n mind after it has been disturbed by the insu1ting ords of uncivi1iEed men0 90 +harp arro s hich pierce oneBs chest and reach the heart do not cause as much suffering as the arro s of harsh& insu1ting ords that become 1odged ithin the heart hen spoken by uncivi1iEed men0 $0 ,y dear Uddhava& in this regard a most pious story is to1d& and I sha11 no describe it to you0 -1ease 1isten ith carefu1 attention0 =0 Once a certain sannyasi as insu1ted in many ays by impious men0 :o ever& ith determination he remembered that he as suffering the fruit of his o n previous karma0 I i11 narrate to you his story and that hich he spoke0 (0 In the country of 7vanti there once 1ived a certain brahmana ho as very rich and gifted ith a11 opu1ences& and ho as engaged in the occupation of commerce0 )ut he as a miser1y personI1usty& greedy and very prone to anger0

50 In his home& devoid of re1igiosity and 1a fu1 sense gratification& the fami1y members and guests ere never proper1y respected& even ith ords0 :e ou1d not even a11o sufficient gratification for his o n body at the suitab1e times0 60 +ince he as so hardhearted and miser1y& his sons& in"1a s& ife& daughters and servants began to fee1 inimica1 to ard him0 )ecoming disgusted& they ou1d never treat him ith affection0 /0 In this ay the presiding deities of the five fami1y sacrifices became angry at the brahmana& ho& being niggard1y& guarded his ea1th 1ike a 2aksa& ho had no good destination either in this or1d or the ne<t& and ho as tota11y deprived of re1igiosity and sense enjoyment0 *%0 O magnanimous Uddhava& by his neg1ect of these demigods he dep1eted his stock of piety and a11 his ea1th0 The accumu1ation of his repeated e<haustive endeavors as tota11y 1ost0 **0 +ome of the ea1th of this so"ca11ed brahmana as taken a ay by his re1atives& ,y dear Uddhava& some by thieves& some by the hims of providence& some by the effects of time& some by ordinary men and some by government authorities0 *.0 8ina11y& hen his property as comp1ete1y 1ost& he ho never engaged in re1igiosity or sense enjoyment became ignored by his fami1y members0 Thus he began to fee1 unbearab1e an<iety0 *90 :aving 1ost a11 his ea1th& he fe1t great pain and 1amentation0 :is throat choked up ith tears& and he meditated for a 1ong time on his fortune0 Then a po erfu1 fee1ing of renunciation came over him0 *$0 The brahmana spoke as fo11o s: O hat great misfortuneJ I have simp1y tormented myse1f use1ess1y& strugg1ing so hard for money that as not even intended for re1igiosity or materia1 enjoyment0 *=0 #enera11y& the ea1th of misers never a11o s them any happiness0 In this 1ife it causes their se1f"torment& and hen they die it sends them to he110 *(0 @hatever pure fame is possessed by the famous and hatever praise orthy Cua1ities are found in the virtuous are destroyed by even a sma11 amount of greed& just as oneBs attractive physica1 beauty is ruined by a trace of hite 1eprosy0 *50 In the earning& attainment& increase& protection& e<pense& 1oss and enjoyment of ea1th& a11 men e<perience great 1abor& fear& an<iety and de1usion0 *6"*/0 Theft& vio1ence& speaking 1ies& dup1icity& 1ust& anger& perp1e<ity& pride& Cuarre1ing& enmity& faith1essness& envy and the dangers caused by omen& gamb1ing and into<ication are the fifteen undesirab1e Cua1ities that contaminate men because of greed for ea1th0 71though these Cua1ities are undesirab1e& men fa1se1y ascribe va1ue to them0 One desiring to achieve the rea1 benefit of 1ife shou1d therefore remain a1oof from undesirab1e materia1 ea1th0 .%0 Even a manBs brothers& ife& parents and friends united ith him in 1ove i11 immediate1y break off their affectionate re1ationships and become enemies over a sing1e coin0 .*0 8or even a sma11 amount of money these re1atives and friends become very agitated and their anger is inf1amed0 7cting as riva1s& they Cuick1y give up a11 sentiments of good i11 and i11 reject one at a momentBs notice& even to the point of committing murder0 ..0 Those ho obtain human 1ife& hich is prayed for even by the demigods& and in that human birth become situated as first"c1ass brahmanas& are e<treme1y fortunate0 If they disregard this important opportunity& they are certain1y ki11ing their o n se1f"interest and thus achieve a most unfortunate end0

.90 @hat morta1 man& having achieved this human 1ife& hich is the very gate ay to both heaven and 1iberation& ou1d i11ing1y become attached to that abode of orth1essness& materia1 propertyF .$0 One ho fai1s to distribute his ea1th to the proper shareho1dersIthe demigods& sages& forefathers and ordinary 1iving entities& as e11 as his immediate re1atives& in"1a s and o n se1fIis maintaining his ea1th simp1y 1ike a 2aksa and i11 fa11 do n0 .=0 3iscriminating persons are ab1e to uti1iEe their money& youth and strength to achieve perfection0 )ut I have feverish1y sCuandered these in the use1ess endeavor for further ea1th0 No that I am an o1d man& hat can I achieveF .(0 @hy must an inte11igent man suffer by his constant vain efforts to get ea1thF Indeed& this ho1e or1d is most be i1dered by someoneBs i11usory potency0 .50 8or one ho is in the grips of death& hat is the use of ea1th or those ho offer it& sense gratification or those ho offer it& or& for that matter& any type of fruitive activity& hich simp1y causes one to again take birth in the materia1 or1dF .60 The +upreme -ersona1ity of #odhead& Lord :ari& ho contains ithin :imse1f a11 the demigods& must be satisfied ith me0 Indeed& :e has brought me to this suffering condition and forced me to e<perience detachment& hich is the boat to carry me over this ocean of materia1 1ife0 ./0 If there is any time remaining in my 1ife& I i11 perform austerities and force my body to subsist on the bare necessities0 @ithout further confusion I sha11 pursue that hich constitutes my entire se1f"interest in 1ife& and I sha11 remain satisfied ithin the se1f0 9%0 Thus may the presiding demigods of these three or1ds kind1y sho their mercy upon me0 Indeed& ,aharaja Khatvanga as ab1e to achieve the spiritua1 or1d in a sing1e moment0 9*0 Lord +ri Krsna continued: :is mind thus determined& that most e<ce11ent 7vanti brahmana as ab1e to untie the knots of desire ithin his heart0 :e then assumed the ro1e of a peacefu1 and si1ent sannyasi mendicant0 9.0 :e andered about the earth& keeping his inte11igence& senses and 1ife air under contro10 To beg charity he trave1ed a1one to various cities and vi11ages0 :e did not advertise his advanced spiritua1 position and thus as not recogniEed by others0 990 O kind Uddhava& seeing him as an o1d& dirty beggar& ro dy persons dishonor him ith many insu1ts0 ou1d

9$0 +ome of these persons ou1d take a ay his sannyasi rod& and some the aterpot hich he as using as a begging bo 10 +ome took his deerskin seat& some his chanting beads& and some ou1d stea1 his torn& ragged c1othing0 3isp1aying these things before him& they ou1d pretend to offer them back but ou1d then hide them again0 9=0 @hen he as sitting on the bank of a river about to partake of the food that he had co11ected by his begging& such sinfu1 rasca1s ou1d come and pass urine on it& and they ou1d dare to spit on his head0 9(0 71though he had taken a vo of si1ence& they ou1d try to make him speak& and if he did not speak they ou1d beat him ith sticks0 Others ou1d chastise him& saying& GThis man is just a thief0H 7nd others ou1d bind him up ith rope& shouting& HTie him upJ Tie him upJH 950 They ou1d criticiEe and insu1t him& saying& GThis man is just a hypocrite and a cheat0 :e makes a business of re1igion simp1y because he 1ost a11 his ea1th and his fami1y thre him out0H

96"9/0 +ome ou1d ridicu1e him by saying& HAust see this great1y po erfu1 sageJ :e is as steadfast as the :ima1aya ,ountains 0 )y practice of si1ence he strives for his goa1 ith great determination& just 1ike a duck0H Other persons ou1d pass fou1 air upon him& and sometimes others ou1d bind this t ice"born brahmana in chains and keep him captive 1ike a pet anima10 $%0 The brahmana understood that a11 his sufferingIfrom other 1iving beings& from the higher forces of nature and from his o n bodyI as unavoidab1e& being a11otted to him by providence0 $*0 Even hi1e being insu1ted by these 1o "c1ass men ho ere trying to effect his do nfa11& he remained steady in his spiritua1 duties0 8i<ing his reso1ution in the mode of goodness& he began to chant the fo11o ing song0 $.0 The brahmana said: These peop1e are not the cause of my happiness and distress0 Neither are the demigods& my o n body& the p1anets& my past ork& or time0 4ather& it is the mind a1one that causes happiness and distress and perpetuates the rotation of materia1 1ife0 $90 The po erfu1 mind actuates the functions of the materia1 modes& from hich evo1ve the different kinds of materia1 activities in the modes of goodness& ignorance and passion0 8rom the activities in each of these modes deve1op the corresponding statuses of 1ife0 $$0 71though present a1ong ith the strugg1ing mind ithin the materia1 body& the +upersou1 is not endeavoring& because :e is a1ready endo ed ith transcendenta1 en1ightenment0 7cting as my friend& :e simp1y itnesses from :is transcendenta1 position0 I& the infinitesima1 spirit sou1& on the other hand& have embraced this mind& hich is the mirror ref1ecting the image of the materia1 or1d0 Thus I have become engaged in enjoying objects of desire and am entang1ed due to contact ith the modes of nature0 $=0 'harity& prescribed duties& observance of major and minor regu1ative princip1es& hearing from scripture& pious orks and purifying vo s a11 have as their fina1 aim the subduing of the mind0 Indeed& concentration of the mind on the +upreme is the highest yoga0 $(0 If oneBs mind is perfect1y fi<ed and pacified& then te11 me hat need does one have to perform ritua1istic charity and other pious ritua1sF 7nd if oneBs mind remains uncontro11ed& 1ost in ignorance& then of hat use are these engagements for himF $50 711 the senses have been under the contro1 of the mind since time immemoria1& and the mind himse1f never comes under the s ay of any other0 :e is stronger than the strongest& and his god1ike po er is fearsome0 Therefore& anyone ho can bring the mind under contro1 becomes the master of a11 the senses0 $60 8ai1ing to conCuer this irrepressib1e enemy& the mind& hose urges are into1erab1e and ho torments the heart& many peop1e are comp1ete1y be i1dered and create use1ess Cuarre1 ith others0 Thus they conc1ude that other peop1e are either their friends& their enemies or parties indifferent to them0 $/0 -ersons ho identify ith this body& hich is simp1y the product of the materia1 mind& are b1inded in their inte11igence& thinking in terms of HIH and Hmine0H )ecause of their i11usion of Hthis is I& but that is someone e1se&H they ander in end1ess darkness0 =%0 If you say that these peop1e are the cause of my happiness and distress& then here is the p1ace of the sou1 in such a conceptionF This happiness and distress pertain not to the sou1 but to the interactions of materia1 bodies0 If someone bites his tongue ith his o n teeth& at hom can he become angry in his sufferingF =*0 If you say that the demigods ho ru1e the bodi1y senses cause suffering& sti11& ho can such suffering app1y to the spirit sou1F This acting and being acted upon are mere1y interactions of the changeab1e senses and their presiding

deities0 @hen one 1imb of the body attacks another& that body be angryF

ith

hom can the person in

=.0 If the sou1 himse1f ere the cause of happiness and distress& then e cou1d not b1ame others& since happiness and distress ou1d be simp1y the nature of the sou10 7ccording to this theory& nothing e<cept the sou1 actua11y e<ists& and if e ere to perceive something besides the sou1& that ou1d be i11usion0 Therefore& since happiness and distress do not actua11y e<ist in this concept& hy become angry at onese1f or othersF =90 7nd if e e<amine the hypothesis that the p1anets are the immediate cause of suffering and happiness& then a1so here is the re1ationship ith the sou1& ho is eterna1F 7fter a11& the effect of the p1anets app1ies on1y to things that have taken birth0 E<pert astro1ogers have moreover e<p1ained ho the p1anets are on1y causing pain to each other0 Therefore& since the 1iving entity is distinct from these p1anets and from the materia1 body& against hom shou1d he vent his angerF =$0 If e assume that fruitive ork is the cause of happiness and distress& e sti11 are not dea1ing ith the sou10 The idea of materia1 ork arises hen there is a spiritua1 actor ho is conscious and a materia1 body that undergoes the transformation of happiness and distress as a reaction to such ork0 +ince the body has no 1ife& it cannot be the actua1 recipient of happiness and distress& nor can the sou1& ho is u1timate1y comp1ete1y spiritua1 and a1oof from the materia1 body0 +ince karma thus has no u1timate basis in either the body or the sou1& at hom can one become angryF ==0 If e accept time as the cause of happiness and distress& that e<perience sti11 cannot app1y to the spirit sou1& since time is a manifestation of the LordBs spiritua1 potency and the 1iving entities are a1so e<pansions of the LordBs spiritua1 potency manifesting through time0 'ertain1y a fire does not burn its o n f1ames or sparks& nor does the co1d harm its o n sno f1akes or hai10 In fact& the spirit sou1 is transcendenta1 and beyond the e<perience of materia1 happiness and distress0 7t hom& therefore& shou1d one become angryF =(0 The fa1se ego gives shape to i11usory materia1 e<istence and thus e<periences materia1 happiness and distress0 The spirit sou1& ho ever& is transcendenta1 to materia1 natureD he can never actua11y be affected by materia1 happiness and distress in any p1ace& under any circumstance or by the agency of any person0 7 person ho understands this has nothing hatsoever to fear from the materia1 creation0 =50 I sha11 cross over the insurmountab1e ocean of nescience by being firm1y fi<ed in the service of the 1otus feet of Krsna0 This as approved by the previous acaryas& ho ere fi<ed in firm devotion to the Lord& -aramatma& the +upreme -ersona1ity of #odhead0 =60 Lord +ri Krsna said: Thus becoming detached upon the 1oss of his property& this sage gave up his moroseness0 :e 1eft home& taking sannyasa& and began to trave1 about the earth0 Even hen insu1ted by foo1ish rasca1s he remained uns erved from his duty and chanted this song0 =/0 No other force besides his o n menta1 confusion makes the sou1 e<perience happiness and distress0 :is perception of friends& neutra1 parties and enemies and the ho1e materia1 1ife he bui1ds around this perception are simp1y created out of ignorance0 (%0 ,y dear Uddhava& fi<ing your inte11igence on ,e& you shou1d thus comp1ete1y contro1 the mind0 This is the essence of the science of yoga0 (*0 7nyone ho 1istens to or recites to others this song of the sannyasi& hich presents scientific kno 1edge of the 7bso1ute& and ho thus meditates upon it ith fu11 attention& i11 never again be over he1med by the dua1ities of materia1 happiness and distress @i11 be continue on part */

. Namaste

I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art */ Chapter Twenty-Four The Philosophy of Sankhya *0 Lord +ri Krsna said: No I sha11 describe to you the science of +ankhya& hich has been perfect1y estab1ished by ancient authorities0 )y understanding this science a person can immediate1y give up the i11usion of materia1 dua1ity0 .0 Origina11y& during the Krta"yuga& hen a11 men ere very e<pert in spiritua1 discrimination& and a1so previous to that& during the period of annihi1ation& the seer e<isted a1one& nondifferent from the seen object0 90 That one 7bso1ute Truth& remaining free from materia1 dua1ities and inaccessib1e to ordinary speech and mind& divided :imse1f into t o categoriesI the materia1 nature and the 1iving entities ho are trying to enjoy the manifestations of that nature0 $0 Of these t o categories of manifestation& one is materia1 nature& hich embodies both the subt1e causes and manifests products of matter0 The other is the conscious 1iving entity& designated as the enjoyer0 =0 @hen materia1 nature as agitated by ,y g1ance& the three materia1 modesI goodness& passion and ignoranceIbecame manifest to fu1fi11 the pending desires of the conditioned sou1s0 (0 8rom these modes arose the primeva1 sutra& a1ong ith the mahat"tattva0 )y the transformation of the mahat"tattva as generated the fa1se ego& the cause of the 1iving entitiesB be i1derment0 50 8a1se ego& hich is the cause of physica1 sensation& the senses& and the mind& encompasses both spirit and matter and manifests& in three varieties: in the modes of goodness& passion and ignorance0 60 8rom fa1se ego in the mode of ignorance came the subt1e physica1 perceptions& from hich the gross e1ements ere generated0 8rom fa1se ego in the mode of passion came the senses& and from fa1se ego in the mode of goodness arose the e1even demigods0 /0 Impe11ed by ,e& a11 these e1ements combined to function in an order1y fashion and together gave birth to the universa1 egg& hich is ,y e<ce11ent p1ace of residence0 *%0 I ,yse1f appeared ithin that egg& hich as f1oating on the causa1 ater& and from ,y nave1 arose the universa1 1otus& the birthp1ace of se1f"born )rahma0 **0 Lord )rahma& the sou1 of the universe& being endo ed ith the mode of passion& performed great austerities by ,y mercy and thus created the three p1anetary divisions& ca11ed )hur& )huvar and +var& a1ong ith their presiding deities0 *.0 :eaven as estab1ished as the residence of the demigods& )huvar1oka as that of the ghost1y spirits& and the earth system as the p1ace of human beings

and other morta1 creatures0 Those mystics beyond these three divisions0

ho strive for 1iberation are promoted

*90 Lord )rahma created the region be1o the earth for the demons and the Naga snakes0 In this ay the destinations of the three or1ds ere arranged as the corresponding reactions for different kinds of ork performed ithin the three modes of nature0 *$0 )y mystic yoga& great austerities and the renounced order of 1ife& the pure destinations of ,ahar1oka& Aano1oka& Tapo1oka and +atya1oka are attained0 )ut by devotiona1 yoga& one achieves ,y transcendenta1 abode0 *=0 711 resu1ts of fruitive ork have been arranged ithin this or1d by ,e& the supreme creator acting as the force of time0 Thus one sometimes rises up to ard the surface of this mighty river of the modes of nature and sometimes again submerges0 *(0 @hatever features visib1y e<ist ithin this or1dIsma11 or great& thin or stout Icertain1y contain both the materia1 nature and its enjoyer& the spirit sou10 *50 #o1d and earth are origina11y e<isting as ingredients0 8rom go1d one may fashion go1den ornaments such as brace1ets and earrings& and from earth one may fashion c1ay pots and saucers0 The origina1 ingredients go1d and earth e<ist before the products made from them& and hen the products are eventua11y destroyed& the origina1 ingredients& go1d and earth& i11 remain0 Thus& since the ingredients are present in the beginning and at the end& they must a1so be present in the midd1e phase& taking the form of a particu1ar product to hich e assign for convenience a particu1ar name& such as brace1et& earring& pot or saucer0 @e can therefore understand that since the ingredient cause e<ists before the creation of a product and after the productBs destruction& the same ingredient cause must be present during the manifest phase& supporting the product as the basis of its rea1ity0 *60 7 materia1 object& itse1f composed of an essentia1 ingredient& creates another materia1 object through transformation0 Thus one created object becomes the cause and basis of another created object0 7 particu1ar thing may thus be ca11ed rea1 in that it possesses the basic nature of another object that constitutes its origin and fina1 state0 */0 The materia1 universe may be considered rea1& having nature as its origina1 ingredient and fina1 state0 Lord ,aha"?isnu is the resting p1ace of nature& hich becomes manifest by the po er of time0 Thus nature& the a1mighty ?isnu and time are not different from ,e& the +upreme 7bso1ute Truth0 .%0 7s 1ong as the +upreme -ersona1ity of #odhead continues to g1ance upon nature& the materia1 or1d continues to e<ist& perpetua11y manifesting through procreation the great and variegated f1o of universa1 creation0 .*0 I am the basis of the universa1 form& hich disp1ays end1ess variety through the repeated creation& maintenance and destruction of the p1anetary systems0 Origina11y containing ithin itse1f a11 p1anets in their dormant state& ,y universa1 form manifests the varieties of created e<istence by arranging the coordinated combination of the five e1ements0 ..".50 7t the time of annihi1ation& the morta1 body of the 1iving being becomes merged into food0 8ood merges into the grains& and the grains merge back into the earth0 The earth merges into its subt1e sensation& fragrance0 8ragrance merges into ater& and ater further merges into its o n Cua1ity& taste0 That taste merges into fire& hich merges into form0 8orm merges into touch& and touch merges into ether0 Ether fina11y merges into the sensation of sound0 The senses a11 merge into their o n origins& the presiding demigods& and they& O gent1e Uddhava& merge into the contro11ing mind& hich itse1f merges into fa1se ego in the mode of goodness0 +ound becomes one ith fa1se ego in the mode of ignorance& and a11"po erfu1 fa1se ego& the first of a11 the physica1 e1ements& merges into the tota1 nature0 The tota1 materia1 nature& the primary repository of the three basic modes& disso1ves into the modes0 These modes of nature then merge into the unmanifest form of nature& and that unmanifest form merges into

time0 Time merges into the +upreme Lord& present in the form of the omniscient ,aha"purusa& the origina1 activator of a11 1iving beings0 That origin of a11 1ife merges into ,e& the unborn +upreme +ou1& ho remains a1one& estab1ished ithin :imse1f0 It is from :im that a11 creation and annihi1ation are manifested0 .60 Aust as the rising sun removes the darkness of the sky& simi1ar1y& this scientific kno 1edge of cosmic annihi1ation removes a11 i11usory dua1ity from the mind of a serious student0 Even if i11usion someho enters his heart& it cannot remain there0 ./0 Thus I& the perfect seer of everything materia1 and spiritua1& have spoken this kno 1edge of +ankhya& hich destroys the i11usion of doubt by scientific ana1ysis of creation and annihi1ation0

@i11 be continue on part .%

Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art .% 'hapter T enty"8ive The Three ,odes of Nature and )eyond *0 The +upreme -ersona1ity of #odhead said: O best among men& p1ease 1isten as I describe to you ho the 1iving entity attains a particu1ar nature by association ith individua1 materia1 modes0 ."=0 ,ind and sense contro1& to1erance& discrimination& sticking to oneBs prescribed duty& truthfu1ness& mercy& carefu1 study of the past and future& satisfaction in any condition& generosity& renunciation of sense gratification& faith in the spiritua1 master& being embarrassed at improper action& charity& simp1icity& humb1eness and satisfaction ithin onese1f are Cua1ities of the mode of goodness0 ,ateria1 desire& great endeavor& audacity& dissatisfaction even in gain& fa1se pride& praying for materia1 advancement& considering onese1f different and better than others& sense gratification& rash eagerness to fight& a fondness for hearing onese1f praised& the tendency to ridicu1e others& advertising oneBs o n pro ess and justifying oneBs actions by oneBs strength are Cua1ities of the mode of passion0 Into1erant anger& stinginess& speaking ithout scriptura1 authority& vio1ent hatred& 1iving as a parasite& hypocrisy& chronic fatigue& Cuarre1& 1amentation& de1usion& unhappiness& depression& s1eeping too much& fa1se e<pectations& fear and 1aEiness constitute the major Cua1ities of the mode of ignorance0 No p1ease hear about the combination of these three modes0 (0 ,y dear Uddhava& the combination of a11 three modes is present in the menta1ity of HIH and Hmine0H The ordinary transactions of this or1d& hich are carried out through the agency of the mind& the objects of perception& the senses and the vita1 airs of the physica1 body& are a1so based on the combination of the modes0 50 @hen a person devotes himse1f to re1igiosity& economic deve1opment and sense gratification& the faith& ea1th and sensua1 enjoyment obtained by his endeavors disp1ay the interaction of the three modes of nature0

60 @hen a man desires sense gratification& being attached to fami1y 1ife& and hen he conseCuent1y becomes estab1ished in re1igious and occupationa1 duties& the combination of the modes of nature is manifest0 /0 7 person e<hibiting Cua1ities such as se1f"contro1 is understood to be predominant1y in the mode of goodness0 +imi1ar1y& a passionate person is recogniEed by his 1ust& and one in ignorance is recogniEed by Cua1ities such as anger0 *%0 7ny person& hether man or oman& ho orships ,e ith 1oving devotion& offering his or her prescribed duties unto ,e ithout materia1 attachment& is understood to be situated in goodness0 **0 @hen a person orships ,e by his prescribed duties ith the hope of gaining materia1 benefit& his nature shou1d be understood to be in passion& and one ho orships ,e ith the desire to commit vio1ence against others is in ignorance0 *.0 The three modes of materia1 natureIgoodness& passion and ignoranceI inf1uence the 1iving entity but not ,e0 ,anifesting ithin his mind& they induce the 1iving entity to become attached to materia1 bodies and other created objects0 In this ay the 1iving entity is bound up0 *90 @hen the mode of goodness& hich is 1uminous& pure and auspicious& predominates over passion and ignorance& a man becomes endo ed ith happiness& virtue& kno 1edge and other good Cua1ities0 *$0 @hen the mode of passion& hich causes attachment& separatism and activity& conCuers ignorance and goodness& a man begins to ork hard to acCuire prestige and fortune0 Thus in the mode of passion he e<periences an<iety and strugg1e0 *=0 @hen the mode of ignorance conCuers passion and goodness& it covers oneBs consciousness and makes one foo1ish and du110 8a11ing into 1amentation and i11usion& a person in the mode of ignorance s1eeps e<cessive1y& indu1ges in fa1se hopes& and disp1ays vio1ence to ard others0 *(0 @hen consciousness becomes c1ear and the senses are detached from matter& one e<periences fear1essness ithin the materia1 body and detachment from the materia1 mind0 2ou shou1d understand this situation to be the predominance of the mode of goodness& in hich one has the opportunity to rea1iEe ,e0 *50 2ou shou1d discern the mode of passion by its symptomsIthe distortion of the inte11igence because of too much activity& the inabi1ity of the perceiving senses to disentang1e themse1ves from mundane objects& an unhea1thy condition of the orking physica1 organs& and the unsteady perp1e<ity of the mind0 *60 @hen oneBs higher a areness fai1s and fina11y disappears and one is thus unab1e to concentrate his attention& his mind is ruined and manifests ignorance and depression0 2ou shou1d understand this situation to be the predominance of the mode of ignorance0 */0 @ith the increase of the mode of goodness& the strength of the demigods simi1ar1y increases0 @hen passion increases& the demoniac become strong0 7nd ith the rise of ignorance& O Uddhava& the strength of the most icked increases0 .%0 It shou1d be understood that a1ert akefu1ness comes from the mode of goodness& s1eep ith dreaming from the mode of passion& and deep& dream1ess s1eep from the mode of ignorance0 The fourth state of consciousness pervades these three and is transcendenta10 .*0 Learned persons dedicated to ?edic cu1ture are e1evated by the mode of goodness to higher and higher positions0 The mode of ignorance& on the other hand& forces one to fa11 headfirst into 1o er and 1o er births0 7nd by the mode of passion one continues transmigrating through human bodies0

..0 Those ho 1eave this or1d in the mode of goodness go to the heaven1y p1anets& those ho pass a ay in the mode of passion remain in the or1d of human beings& and those dying in the mode of ignorance must go to he110 )ut those ho are free from the inf1uence of a11 modes of nature come to ,e0 .90 @ork performed as an offering to ,e& ithout consideration of the fruit& is considered to be in the mode of goodness0 @ork performed ith a desire to enjoy the resu1ts is in the mode of passion0 7nd ork impe11ed by vio1ence and envy is in the mode of ignorance0 .$0 7bso1ute kno 1edge is in the mode of goodness& kno 1edge based on dua1ity is in the mode of passion& and foo1ish& materia1istic kno 1edge is in the mode of ignorance0 Kno 1edge based upon ,e& ho ever& is understood to be transcendenta10 .=0 4esidence in the forest is in the mode of goodness& residence in a to n is in the mode of passion& residence in a gamb1ing house disp1ays the Cua1ity of ignorance& and residence in a p1ace here I reside is transcendenta10 .(0 7 orker free of attachment is in the mode of goodness& a orker b1inded by persona1 desire is in the mode of passion& and a orker ho has comp1ete1y forgotten ho to te11 right from rong is in the mode of ignorance0 )ut a orker ho has taken she1ter of ,e is understood to be transcendenta1 to the modes of nature0 .50 8aith directed to ard spiritua1 1ife is in the mode of goodness& faith rooted in fruitive ork is in the mode of passion& faith residing in irre1igious activities is in the mode of ignorance& but faith in ,y devotiona1 service is pure1y transcendenta10 .60 8ood that is ho1esome& pure and obtained ithout difficu1ty is in the mode of goodness& food that gives immediate p1easure to the senses is in the mode of passion& and food that is unc1ean and causes distress is in the mode of ignorance0 ./0 :appiness derived from the se1f is in the mode of goodness& happiness based on sense gratification is in the mode of passion& and happiness based on de1usion and degradation is in the mode of ignorance0 )ut that happiness found ithin ,e is transcendenta10 9%0 Therefore materia1 substance& p1ace& resu1t of activity& time& kno 1edge& ork& the performer of ork& faith& state of consciousness& species of 1ife and destination after death are a11 based on the three modes of materia1 nature0 9*0 O best of human beings& a11 states of materia1 being are re1ated to the interaction of the enjoying sou1 and materia1 nature0 @hether seen& heard of or on1y conceived ithin the mind& they are ithout e<ception constituted of the modes of nature0 9.0 O gent1e Uddhava& a11 these different phases of conditioned 1ife arise from ork born of the modes of materia1 nature0 The 1iving entity ho conCuers these modes& manifested from the mind& can dedicate himse1f to ,e by the process of devotiona1 service and thus attain pure 1ove for ,e0 990 Therefore& having achieved this human form of 1ife& hich a11o s one to deve1op fu11 kno 1edge& those ho are inte11igent shou1d free themse1ves from a11 contamination of the modes of nature and engage e<c1usive1y in 1oving service to ,e0 9$0 7 ise sage& free from a11 materia1 association and unbe i1dered& shou1d subdue his senses and orship ,e0 :e shou1d conCuer the modes of passion and ignorance by engaging himse1f on1y ith things in the mode of goodness0 9=0 Then& being fi<ed in devotiona1 service& the sage shou1d a1so conCuer the materia1 mode of goodness by indifference to ard the modes0 Thus pacified ithin his mind& the spirit sou1& freed from the modes of nature& gives up the very cause of his conditioned 1ife and attains ,e0

9(0 8reed from the subt1e conditioning of the mind and from the modes of nature born of materia1 consciousness& the 1iving entity becomes comp1ete1y satisfied by e<periencing ,y transcendenta1 form0 :e no 1onger searches for enjoyment in the e<terna1 energy& nor does he contemp1ate or remember such enjoyment ithin himse1f0

@i11 be 'ontinue on part .* Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art .* 'hapter T enty"+i< The 7i1a"#ita *0 The +upreme -ersona1ity of #odhead said: :aving achieved this human form of 1ife& hich affords one the opportunity to rea1iEe ,e& and being situated in ,y devotiona1 service& one can achieve ,e& the reservoir of a11 p1easure and the +upreme +ou1 of a11 e<istence& residing ithin the heart of every 1iving being0 .0 7 person fi<ed in transcendenta1 kno 1edge is freed from conditioned 1ife by giving up his fa1se identification ith the products of the materia1 modes of nature0 +eeing these products as simp1y i11usion& he avoids entang1ement ith the modes of nature& a1though constant1y among them0 )ecause the modes of nature and their products are simp1y not rea1& he does not accept them0 90 One shou1d never associate ith materia1ists& those dedicated to gratifying their genita1s and be11ies0 )y fo11o ing them one fa11s into the deepest pit of darkness& just 1ike a b1ind man ho fo11o s another b1ind man0 $0 The fo11o ing song as sung by the famous emperor -urarava0 @hen deprived of his ife& Urvasi& he as at first be i1dered& but by contro11ing his 1amentation he began to fee1 detachment0 =0 @hen she as 1eaving him& even though he as naked he ran after her just 1ike a madman and ca11ed out in great distress& HO my ife& O terrib1e 1adyJ -1ease stopJH (0 71though for many years -urarava had enjoyed se< p1easure in the evening hours& sti11 he as not satisfied by such insignificant enjoyment0 :is mind as so attracted to Urvasi that he did not notice ho the nights ere coming and going0 50 King 7i1a said: 71as& just see the e<tent of my de1usionJ This goddess as embracing me and he1d my neck in her grip0 ,y heart as so po11uted by 1ust that I had no idea ho my 1ife as passing0 60 That 1ady cheated me so much that I did not even see the rising or setting of the sun0 71as& for so many years I passed my days in vainJ /0 71as& a1though I am supposed to be a mighty emperor& the cro n je e1 of a11 kings on this earth& just see ho my be i1derment has rendered me a toy anima1 in the hands of omenJ

*%0 71though I as a po erfu1 1ord ith great opu1ence& that oman gave me up as if I ere no more than an insignificant b1ade of grass0 7nd sti11& naked and ithout shame& I fo11o ed her& crying out to her 1ike a madman0 **0 @here are my so"ca11ed great inf1uence& po er and sovereigntyF Aust 1ike an ass being kicked in the face by his she"ass& I ran after that oman& ho had a1ready given me up0 *.0 @hat is the use of a big education or the practice of austerities and renunciation& and hat is the use of studying re1igious scriptures& of 1iving in so1itude and si1ence& if& after a11 that& oneBs mind is sto1en by a omanF *90 To he11 ith meJ I am such a foo1 that I didnBt even kno hat as good for me& a1though I arrogant1y thought I as high1y inte11igent0 71though I achieved the e<a1ted position of a 1ord& I a11o ed myse1f to be conCuered by omen as if I ere a bu11ock or a jackass0 *$0 Even after I had served the so"ca11ed nectar of the 1ips of Urvasi for many years& my 1usty desires kept rising again and again ithin my heart and ere never satisfied& just 1ike a fire that can never be e<tinguished by the ob1ations of ghee poured into its f1ames0 *=0 @ho but the +upreme -ersona1ity of #odhead& ho 1ies beyond materia1 perception and is the Lord of se1f"satisfied sages& can possib1y save my consciousness& hich has been sto1en by a prostituteF *(0 )ecause I a11o ed my inte11igence to become du11 and because I fai1ed to contro1 my senses& the great confusion in my mind did not go a ay& even though Urvasi herse1f gave me ise counse1 ith e11"spoken ords0 *50 :o can I b1ame her for my troub1e hen I myse1f am ignorant of my rea1& spiritua1 natureF I did not contro1 my senses& and so I am 1ike a person ho mistaken1y sees a harm1ess rope as a snake0 *60 @hat is this po11uted body any ayIso fi1thy and fu11 of bad odorsF I as attracted by the fragrance and beauty of a omanBs body& but hat are those so" ca11ed attractive featuresF They are simp1y a fa1se covering created by i11usion0 */".%0 One can never decide hose property the body actua11y is0 3oes it be1ong to oneBs parents& ho have given birth to it& to oneBs ife& ho gives it p1easure& or to oneBs emp1oyer& ho orders the body aroundF Is it the property of the funera1 fire or of the dogs and jacka1s ho may u1timate1y devour itF Is it the property of the ind e11ing sou1& ho partakes in its happiness and distress& or does the body be1ong to intimate friends ho encourage and he1p itF 71though a man never definite1y ascertains the proprietor of the body& he becomes most attached to it0 The materia1 body is a po11uted materia1 form heading to ard a 1o 1y destination& yet hen a man stares at the face of a oman he thinks& G@hat a good"1ooking 1adyJ @hat a charming nose sheBs got& and see her beautifu1 smi1eJH .*0 @hat difference is there bet een ordinary orms and persons ho try to enjoy this materia1 body composed of skin& f1esh& b1ood& musc1e& fat& marro & bone& stoo1& urine and pusF ..0 2et even one ho theoretica11y understands the actua1 nature of the body shou1d never associate ith omen or ith men attached to omen0 7fter a11& the contact of the senses ith their objects inevitab1y agitates the mind0 .90 )ecause the mind is not disturbed by that hich is neither seen nor heard& the mind of a person ho restricts the materia1 senses i11 automatica11y be checked in its materia1 activities and become pacified0 .$0 Therefore one shou1d never 1et his senses associate free1y ith omen or ith men attached to omen0 Even those ho are high1y 1earned cannot trust the si< enemies of the mindD hat to speak& then& of foo1ish persons 1ike me0 .=0 The +upreme -ersona1ity of #odhead said: :aving thus chanted this song& ,aharaja -ururava& eminent among the demigods and human beings& gave up

the position he had achieved in the p1anet of Urvasi0 :is i11usion c1eansed a ay by transcendenta1 kno 1edge& he understood ,e to be the +upreme +ou1 ithin his heart and so at 1ast achieved peace0 .(0 7n inte11igent person shou1d therefore reject a11 bad association and instead take up the association of saint1y devotees& hose ords cut off the e<cessive attachment of oneBs mind0 .50 ,y devotees fi< their minds on ,e and do not depend upon anything materia10 They are a1 ays peacefu1& endo ed ith eCua1 vision& and free from possessiveness& fa1se ego& dua1ity and greed0 .60 O great1y fortunate Uddhava& in the association of such saint1y devotees there is constant discussion of ,e& and those partaking in this chanting and hearing of ,y g1ories are certain1y purified of a11 sins0 ./0 @hoever hears& chants and respectfu11y takes to heart these topics about ,e becomes faithfu11y dedicated to ,e and thus achieves ,y devotiona1 service0 9%0 @hat more remains to be accomp1ished for the perfect devotee after achieving devotiona1 service unto ,e& the +upreme 7bso1ute Truth& hose Cua1ities are innumerab1e and ho am the embodiment of a11 ecstatic e<perienceF 9*0 Aust as co1d& fear and darkness are eradicated for one ho has approached the sacrificia1 fire& so du11ness& fear and ignorance are destroyed for one engaged in serving the devotees of the Lord0 9.0 The devotees of the Lord& peacefu11y fi<ed in abso1ute kno 1edge& are the u1timate she1ter for those ho are repeated1y rising and fa11ing ithin the fearfu1 ocean of materia1 1ife0 +uch devotees are just 1ike a strong boat that comes to rescue persons ho are at the point of dro ning0 990 Aust as food is the 1ife of a11 creatures& just as I am the u1timate she1ter for the distressed& and just as re1igion is the ea1th of those ho are passing a ay from this or1d& so ,y devotees are the on1y refuge of persons fearfu1 of fa11ing into a miserab1e condition of 1ife0 9$0 ,y devotees besto divine eyes& hereas the sun a11o s on1y e<terna1 sight& and that on1y hen it is risen in the sky0 ,y devotees are oneBs rea1 orshipab1e deities and rea1 fami1yD they are oneBs o n se1f& and u1timate1y they are nondifferent from ,e0 9=0 Thus 1osing his desire to be on the same p1anet as Urvasi& ,aharaja -ururava began to ander the earth free of a11 materia1 association and comp1ete1y satisfied ithin the se1f0

@i11 be continue on part .. Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art .. 'hapter T enty"+even Lord KrsnaBs Instructions on the -rocess of 3eity @orship

*0 +ri Uddhava said: ,y dear Lord& O master of the devotees& p1ease e<p1ain to me the prescribed method of orshiping 2ou in 2our 3eity form0 @hat are the Cua1ifications of those devotees ho orship the 3eity& on hat basis is such orship estab1ished& and hat is the specific method of orshipF .0 711 the great sages repeated1y dec1are that such orship brings the greatest benefit possib1e in human 1ife0 This is the opinion of Narada ,uni& the great ?yasadeva and my o n spiritua1 master& )rhaspati0 9"$0 O most magnanimous Lord& the instructions on this process of 3eity orship first emanated from 2our 1otus mouth0 Then they ere spoken by the great Lord )rahma to his sons& headed by )hrgu& and by Lord +iva to his ife& -arvati0 This process is accepted by and appropriate for a11 the occupationa1 and spiritua1 orders of society0 Therefore I consider orship of 2ou in 2our 3eity form to be the most beneficia1 of a11 spiritua1 practices& even for omen and sudras0 =0 O 1otus"eyed one& O +upreme Lord of a11 1ords of the universe& p1ease e<p1ain to 2our devoted servant this means of 1iberation from the bondage of ork0 (0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& there is no end to the innumerab1e ?edic prescriptions for e<ecuting 3eity orshipD so I sha11 e<p1ain this topic to you brief1y& one step at a time0 50 One shou1d carefu11y orship ,e by se1ecting one of the three methods by hich I receive sacrifice: ?edic& tantric or mi<ed0 60 No p1ease 1isten faithfu11y as I e<p1ain e<act1y ho a person ho has achieved t ice"born status through the re1evant ?edic prescriptions shou1d orship ,e ith devotion0 /0 7 t ice"born person shou1d orship ,e& his orshipab1e Lord& ithout dup1icity& offering appropriate parapherna1ia in 1oving devotion to ,y 3eity form or to a form of ,e appearing upon the ground& in fire& in the sun& in ater or ithin the orshiperBs o n heart0 *%0 One shou1d first purify his body by c1eansing his teeth and bathing0 Then one shou1d perform a second c1eansing by smearing the body ith earth and chanting both ?edic and tantric mantras0 **0 8i<ing the mind on ,e& one shou1d orship ,e by his various prescribed duties& such as chanting the #ayatri mantra at the three junctures of the day0 +uch performances are enjoined by the ?edas and purify the orshiper of reactions to fruitive activities0 *.0 The 3eity form of the Lord is said to appear in eight varietiesIstone& meta1& earth& paint& sand& the mind or je e1s0 ood&

*90 The 3eity form of the Lord& ho is the she1ter of a11 1iving entities& can be estab1ished in t o ays: temporari1y or permanent1y0 )ut a permanent 3eity& having been ca11ed& can never be sent a ay& ,y dear Uddhava0 *$0 The 3eity that is temporari1y estab1ished can optiona11y be ca11ed forth and sent a ay& but these t o ritua1s shou1d a1 ays be performed hen the 3eity is traced upon the ground0 )athing shou1d be done ith ater e<cept if the 3eity is made of c1ay& paint or ood& in hich cases a thorough c1eansing ithout ater is enjoined0 *=0 One shou1d orship ,e in ,y 3eity forms by offering the most e<ce11ent parapherna1ia0 )ut a devotee comp1ete1y freed from materia1 desire may orship ,e ith hatever he is ab1e to obtain& and may even orship ,e ithin his heart ith menta1 parapherna1ia0 *(" *50 In orshiping the temp1e 3eity & my dear Uddhava& bathing and decoration are the most p1easing offerings0 8or the 3eity traced on sacred ground& the process of tattva"vinyasa is most dear0 Ob1ations of sesame and bar1ey soaked in ghee are the preferred offering to the sacrificia1 fire& hereas orship consisting of upasthana and arghya is preferred for the sun0 One

shou1d orship ,e in the form of ater by offering ater itse1f0 7ctua11y& hatever is offered to ,e ith faith by ,y devoteeIeven if on1y a 1itt1e aterIis most dear to ,e0 *60 Even very opu1ent presentations do not satisfy ,e if they are offered by nondevotees0 )ut I am p1eased by any insignificant offering made by ,y 1oving devotees& and I am certain1y most p1eased hen nice presentations of fragrant oi1& incense& f1o ers and pa1atab1e foods are offered ith 1ove0 */0 7fter c1eansing himse1f and co11ecting a11 the parapherna1ia& the orshiper shou1d arrange his o n seat ith b1ades of kusa grass hose tips point east ard0 :e shou1d then sit facing either east or north& or e1se& if the 3eity is fi<ed in one p1ace& he shou1d sit direct1y facing the 3eity0 .%0 The devotee shou1d sanctify the various parts of his body by touching them and chanting mantras0 :e shou1d do the same for ,y 3eity forms and then ith his hands he shou1d c1ean the 3eity of o1d f1o ers and the remnants of previous offerings0 :e shou1d proper1y prepare the sacred pot and the vesse1 containing ater for sprink1ing0 .*0 Then& ith the ater of that proksaniya vesse1 he shou1d sprink1e the area here the 3eity is being orshiped& the offerings that are going to be presented& and his o n body0 Ne<t he shou1d decorate ith various auspicious substances three vesse1s fi11ed ith ater0 ..0 The orshiper shou1d then purify those three vesse1s0 :e shou1d sanctify the vesse1 ho1ding ater for ashing the LordBs feet by chanting hrdayaya namah& the vesse1 containing ater for arghya by chanting sirase svaha& and the vesse1 containing ater for ashing the LordBs mouth by chanting sikhayai vasat0 71so& the #ayatri mantra shou1d be chanted for a11 three vesse1s0 .90 The orshiper shou1d meditate upon ,y subt1e formI hich is situated ithin the orshiperBs o n body& no purified by air and fireIas the source of a11 1iving entities0 This form of the Lord is e<perienced by se1f"rea1iEed sages in the 1ast part of the vibration of the sacred sy11ab1e om0 .$0 The devotee conceives of the +upersou1& hose presence surcharges the devoteeBs body& in the form corresponding to his rea1iEation0 Thus the devotee orships the Lord to his fu11 capacity and becomes fu11y absorbed in :im0 )y touching the various 1imbs of the 3eity and chanting appropriate mantras& the devotee shou1d invite the +upersou1 to join the 3eityBs form& and then the devotee shou1d orship ,e0 .=".(0 The orshiper shou1d first imagine ,y seat as decorated ith the personified deities of re1igion& kno 1edge& renunciation and opu1ence and ith ,y nine spiritua1 energies0 :e shou1d think of the LordBs sitting p1ace as an eight"peta1ed 1otus& effu1gent on account of the saffron fi1aments ithin its hor10 Then& fo11o ing the regu1ations of both the ?edas and the tantras& he shou1d offer ,e ater for ashing the feet& ater for ashing the mouth& arghya and other items of orship0 )y this process he achieves both materia1 enjoyment and 1iberation0 .50 One shou1d orship& in order& the LordBs +udarsana disc& :is -ancajanya conchshe11& :is c1ub& s ord& bo & arro s and p1o & :is musa1a eapon& :is Kaustubha gem& :is f1o er gar1and and the +rivatsa cur1 of hair on :is chest0 .60 One shou1d orship the LordBs associates Nanda and +unanda& #aruda& -racanda and 'anda& ,ahaba1a and )a1a& and Kumuda and Kumudeksana0 ./0 @ith offerings such as proksana one shou1d orship 3urga& ?inayaka& ?yasa& ?isvaksena& the spiritua1 masters and the various demigods0 711 these persona1ities shou1d be in their proper p1aces facing the 3eity of the Lord0 9%"9*0 The orshiper shou1d bathe the 3eity every day& as opu1ent1y as his assets permit& using aters scented ith sanda1 ood& usira root& camphor& kunkuma and aguru0 :e shou1d a1so chant various ?edic hymns& such as the

anuvaka kno n as +varna"gharma& the ,ahapurusa"vidya& the -urusa"sukta and various songs of the +ama ?eda& such as the 4ajana and the 4ohinya0 9.0 ,y devotee shou1d then 1oving1y decorate ,e ith c1othing& a brahmana thread& various ornaments& marks of ti1aka and gar1ands& and he shou1d anoint ,y body ith fragrant oi1s& a11 in the prescribed manner0 990 The orshiper shou1d faithfu11y present ,e ith ater for ashing ,y feet and mouth& fragrant oi1s& f1o ers and unbroken grains& a1ong ith incense& 1amps and other offerings0 9$0 @ithin his means& the devotee shou1d arrange to offer ,e sugar candy& s eet rice& ghee& sasku1i Krice"f1our cakesL& apupa Kvarious s eet cakesL& modaka Ksteamed rice"f1our dump1ings fi11ed ith s eet coconut and sugarL& samyava K heat cakes made ith ghee and mi1k and covered ith sugar and spicesL& yogurt& vegetab1e soups and other pa1atab1e foods0 9=0 On specia1 occasions& and dai1y if possib1e& the 3eity shou1d be massaged ith ointment& sho n a mirror& offered a euca1yptus stick for brushing :is teeth& bathed ith the five kinds of nectar& offered a11 kinds of opu1ent foods& and entertained ith singing and dancing0 9(0 In an arena constructed according to scriptura1 injunctions& the devotee shou1d perform a fire sacrifice& uti1iEing the sacred be1t& the sacrificia1 pit and the a1tar mound0 @hen igniting the sacrificia1 fire& the devotee shou1d bring it to a b1aEe ith ood pi1ed up by his o n hands0 950 7fter spreading kusa grass on the ground and sprink1ing it ith ater& one shou1d perform the anvadhana ritua1 according to the prescribed ru1es0 Then one shou1d arrange the items to be offered as ob1ations and shou1d sanctify them ith ater from the sprink1ing vesse10 The orshiper shou1d ne<t meditate upon ,e ithin the fire0 96"$*0 The inte11igent devotee shou1d meditate upon that form of the Lord hose co1or is 1ike mo1ten go1d& hose four arms are resp1endent ith the conchshe11& disc& c1ub and 1otus f1o er& and ho is a1 ays peacefu1 and dressed in a garment co1ored 1ike the fi1aments ithin a 1otus f1o er0 :is he1met& brace1ets& be1t and fine arm ornaments shine bri11iant1y0 The symbo1 of +rivatsa is on :is chest& a1ong ith the g1o ing Kaustubha gem and a gar1and of forest f1o ers0 The devotee shou1d then orship that Lord by taking pieces of fire ood soaked in the sacrificia1 ghee and thro ing them into the fire0 :e shou1d perform the ritua1 of aghara& presenting into the fire the various items of ob1ation drenched in ghee0 :e shou1d then offer to si<teen demigods& beginning ith 2amaraja& the ob1ation ca11ed svisti"krt& reciting the basic mantras of each deity and the si<teen"1ine -urusa"sukta hymn0 -ouring one ob1ation after each 1ine of the -urusa"sukta& he shou1d utter the particu1ar mantra naming each deity0 $.0 :aving thus orshiped the Lord in the sacrificia1 fire& the devotee shou1d offer his obeisances to the LordBs persona1 associates by bo ing do n and shou1d then present offerings to them0 :e shou1d then chant Cuiet1y the mu1a" mantra of the 3eity of the Lord& remembering the 7bso1ute Truth as the +upreme -ersona1ity& Narayana0 $90 Once again he shou1d offer the 3eity ater for ashing :is mouth& and he shou1d give the remnants of the LordBs food to ?isvaksena0 Then he shou1d present the 3eity ith fragrant perfume for the mouth and prepared bete1 nut0 $$0 +inging a1ong ith others& chanting 1oud1y and dancing& acting out ,y transcendenta1 pastimes& and hearing and te11ing stories about ,e& the devotee shou1d for some time absorb himse1f in such festivity0 $=0 The devotee shou1d offer homage to the Lord ith a11 kinds of hymns and prayers& both from the -uranas and from other ancient scriptures& and a1so from ordinary traditions0 -raying& HO Lord& p1ease be mercifu1 to meJ Hhe shou1d fa11 do n f1at 1ike a rod to offer his obeisances0

$(0 -1acing his head at the feet of the 3eity& he shou1d then stand ith fo1ded hands before the Lord and pray& HO my Lord& p1ease protect me& ho am surrendered unto 2ou0 I am most fearfu1 of this ocean of materia1 e<istence& standing as I am in the mouth of death0H $50 -raying in this ay& the devotee shou1d respectfu11y p1ace upon his head the remnants I offer to him0 7nd if the particu1ar 3eity is meant to be sent a ay at the end of the orship& then this shou1d be performed& the devotee once again p1acing the 1ight of the 3eityBs presence inside the 1ight of the 1otus ithin his o n heart0 $60 @henever one deve1ops faith in ,eIin ,y form as the 3eity or in other bona fide manifestationsIone shou1d orship ,e in that form0 I certain1y e<ist both ithin a11 created beings and a1so separate1y in ,y origina1 form& since I am the +upreme +ou1 of a110 $/0 )y orshiping ,e through the various methods prescribed in the ?edas and tantras& one i11 gain from ,e his desired perfection in both this 1ife and the ne<t0 =%0 The devotee shou1d more fu11y estab1ish ,y 3eity by so1id1y constructing a temp1e& a1ong ith beautifu1 gardens0 These gardens shou1d be set aside to provide f1o ers for the regu1ar dai1y orship& specia1 3eity processions and ho1iday observances0 =*0 One ho offers the 3eity gifts of 1and& markets& cities and vi11ages so that the regu1ar dai1y orship and specia1 festiva1s of the 3eity may go on continua11y i11 achieve opu1ence eCua1 to ,y o n0 =.0 )y insta11ing the 3eity of the Lord one becomes king of the entire earth& by bui1ding a temp1e for the Lord one becomes ru1er of the three or1ds& by orshiping and serving the 3eity one goes to the p1anet of Lord )rahma& and by performing a11 three of these activities one achieves a transcendenta1 form 1ike ,y o n0 =90 )ut one ho simp1y engages in devotiona1 service ith no consideration of fruitive resu1ts attains ,e0 Thus hoever orships ,e according to the process I have described i11 u1timate1y attain pure devotiona1 service unto ,e0 =$0 7nyone ho stea1s the property of the demigods or the brahmanas& hether origina11y given to them by himse1f or someone e1se& must 1ive as a orm in stoo1 for one hundred mi11ion years0 ==0 Not on1y the performer of the theft but a1so anyone ho assists him& instigates the crime& or simp1y approves of it must a1so share the reaction in the ne<t 1ife0 7ccording to their degree of participation& they each must suffer a proportionate conseCuence0

@i11 be continue on part .9 Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art .9 'hapter T enty"Eight Anana"yoga

*. )he (upreme !ersonality of Godhead said+ ,ne should neither praise nor critici-e the conditioned nature and activities of other persons. .ather, one should see this world as simply the combination of material nature and the en/oying souls, all based on the one 0bsolute )ruth. ". $hoever indulges in praising or critici-ing the 1ualities and behavior of others will 1uickly become deviated from his own best interest by his entanglement in illusory dualities. 2. 3ust as the embodied spirit soul loses e4ternal consciousness when his senses are overcome by the illusion of dreaming or the deathlike state of deep sleep, so a person e4periencing material duality must encounter illusion and death. %. )hat which is e4pressed by material words or meditated upon by the material mind is not ultimate truth. $hat, therefore, is actually good or bad within this insubstantial world of duality, and how can the e4tent of such good and bad be measured5 6. 0lthough shadows, echoes and mirages are only illusory reflections of real things, such reflections do cause a semblance of meaningful or comprehensible perception. In the same way, although the identification of the conditioned soul with the material body, mind and ego is illusory, this identification generates fear within him even up to the moment of death. 789. )he (upersoul alone is the ultimate controller and creator of this world, and thus He alone is also the created. (imilarly, the (oul of all e4istence Himself both maintains and is maintained, withdraws and is withdrawn. :o other entity can be properly ascertained as separate from Him, the (upreme (oul, who nonetheless is distinct from everything and everyone else. )he appearance of the threefold material nature, which is perceived within Him, has no actual basis. .ather, you should understand that this material nature, composed of the three modes, is simply the product of His illusory potency. '. ,ne who has properly understood the process of becoming firmly fi4ed in theoretical and reali-ed knowledge, as described herein by Me, does not indulge in material criticism or praise. ike the sun, he wanders freely throughout this world. ;. By direct perception, logical deduction, scriptural testimony and personal reali-ation, one should know that this world has a beginning and an end and so is not the ultimate reality. )hus one should live in this world without attachment. *<. (ri Uddhava said+ My dear ord, it is not possible for this material e4istence to be the e4perience of either the soul, who is the seer, or of the body, which is the seen ob/ect. ,n the one hand, the spirit soul is innately endowed with perfect knowledge, and on the other hand, the material body is not a conscious, living entity. )o whom, then, does this e4perience of material e4istence pertain5 **. )he spirit soul is ine4haustible, transcendental, pure, self8luminous and never covered by anything material. It is like fire. But the nonliving material body, like firewood, is dull and unaware. (o in this world, who is it that actually undergoes the e4perience of material life5 *". )he (upreme !ersonality of Godhead said+ 0s long as the foolish spirit soul remains attracted to the material body, senses and vital force, his material e4istence continues to flourish, although it is ultimately meaningless. *2. 0ctually, the living entity is transcendental to material e4istence. But because of his mentality of lording it over material nature, his material e4istential condition does not cease, and, /ust as in a dream, he is affected by all sorts of disadvantages. *%. 0lthough while dreaming a person e4periences many undesirable things, upon awakening he is no longer confused by the dream e4periences. *6. amentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are e4periences of the false ego and not of the pure soul. *7. )he living entity who falsely identifies with his body, senses, life air and mind, and who dwells within these coverings, assumes the form of his own materially conditioned 1ualities and work. He is designated variously in relation to the total material energy,

and thus, under the strict control of supreme time, he is forced to run here and there within material e4istence. *9. 0lthough the false ego has no factual basis, it is perceived in many forms=as the functions of the mind, speech, life air and bodily faculties. But with the sword of transcendental knowledge, sharpened by worship of a bona fide spiritual master, a sober sage will cut off this false identification and live in this world free from all material attachment. *'. .eal spiritual knowledge is based on the discrimination of spirit from matter, and it is cultivated by scriptural evidence, austerity, direct perception, reception of the !uranas> historical narrations, and logical inference. )he 0bsolute )ruth, which alone was present before the creation of the universe and which alone will remain after its destruction, is also the time factor and the ultimate cause. ?ven in the middle stage of this creation>s e4istence, the 0bsolute )ruth alone is the actual reality. *;. Gold alone is present before its manufacture into gold products, the gold alone remains after the products> destruction, and the gold alone is the essential reality while it is being utili-ed under various designations. (imilarly, I alone e4ist before the creation of this universe, after its destruction and during its maintenance. "<. )he material mind manifests in three phases of consciousness=wakefulness, sleep and deep sleep=which are products of the three modes of nature. )he mind further appears in three different roles=the perceiver, the perceived and the regulator of perception. )hus the mind is manifested variously throughout these threefold designations. But it is the fourth factor, e4isting separately from all this, that alone constitutes the 0bsolute )ruth. "*. )hat which did not e4ist in the past and will not e4ist in the future also has no e4istence of its own for the period of its duration, but is only a superficial designation. In My opinion, whatever is created and revealed by something else is ultimately only that other thing. "". 0lthough thus not e4isting in reality, this manifestation of transformations created from the mode of passion appears real because the self8manifested, self8luminous 0bsolute )ruth e4hibits Himself in the form of the material variety of the senses, the sense ob/ects, the mind and the elements of physical nature. "2. )hus clearly understanding by discriminating logic the uni1ue position of the 0bsolute )ruth, one should e4pertly refute one>s misidentification with matter and cut to pieces all doubts about the identity of the self. Becoming satisfied in the soul>s natural ecstasy, one should desist from all lusty engagements of the material senses. "%. )he material body made of earth is not the true self@ nor are the senses, their presiding demigods or the air of life@ nor is the e4ternal air, water or fire or one>s mind. 0ll these are simply matter. (imilarly, neither one>s intelligence, material consciousness nor ego, nor the elements of ether or earth, nor the ob/ects of sense perception, nor even the primeval state of material e1uilibrium can be considered the actual identity of the soul. "6. Aor one who has properly reali-ed My personal identity as the (upreme Godhead, what credit is there if his senses=mere products of the material modes=are perfectly concentrated in meditation5 0nd on the other hand, what blame is incurred if his senses happen to become agitated5 Indeed, what does it mean to the sun if the clouds come and go5 "7. )he sky may display the various 1ualities of the air, fire, water and earth that pass through it, as well as such 1ualities as heat and cold, which continually come and go with the seasons. Bet the sky is never entangled with any of these 1ualities. (imilarly, the (upreme 0bsolute )ruth is never entangled with the contaminations of goodness, passion and ignorance, which cause the material transformations of the false ego. "9. :evertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all contamination of material passion, one must very carefully avoid associating with the material modes, which are produced by My illusory energy.

"'. 3ust as an improperly treated disease recurs and gives repeated distress to the patient, the mind that is not completely purified of its perverted tendencies will remain attached to material things and repeatedly torment the imperfect yogi. ";. (ometimes the progress of imperfect transcendentalists is checked by attachment to family members, disciples or others, who are sent by envious demigods for that purpose. But on the strength of their accumulated advancement, such imperfect transcendentalists will resume their practice of yoga in the ne4t life. )hey will never again be trapped in the network of fruitive work. 2<. 0n ordinary living entity performs material work and is transformed by the reaction to such work. )hus he is driven by various desires to continue working fruitively up to the very moment of his death. 0 wise person, however, having e4perienced his own constitutional bliss, gives up all material desires and does not engage in fruitive work. 2*. )he wise man, whose consciousness is fi4ed in the self, does not even notice his own bodily activities. $hile standing, sitting, walking, lying down, urinating, eating or performing other bodily functions, he understands that the body is acting according to its own nature. 2". 0lthough a self8reali-ed soul may sometimes see an impure ob/ect or activity, he does not accept it as real. By logically understanding impure sense ob/ects to be based on illusory material duality, the intelligent person sees them to be contrary to and distinct from reality, in the same way that a man awakening from sleep views his fading dream. 22. Material nescience, which e4pands into many varieties by the activities of the modes of nature, is wrongly accepted by the conditioned soul to be identical with the self. But through the cultivation of spiritual knowledge, My dear Uddhava, this same nescience fades away at the time of liberation. )he eternal self, on the other hand, is never assumed and never abandoned. 2%. $hen the sun rises it destroys the darkness covering men>s eyes, but it does not create the ob/ects they then see before them, which in fact were e4isting all along. (imilarly, potent and factual reali-ation of Me will destroy the darkness covering a person>s true consciousness. 26. )he (upreme ord is self8luminous, unborn and immeasurable. He is pure transcendental consciousness and perceives everything. ,ne without a second, He is reali-ed only after ordinary words cease. By Him the power of speech and the life airs are set into motion. 27. $hatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one>s own soul. 29. )he duality of the five material elements is perceived only in terms of names and forms. )hose who say this duality is real are pseudoscholars vainly proposing fanciful theories without basis in fact. 2'. )he physical body of the endeavoring yogi who is not yet mature in his practice may sometimes be overcome by various disturbances. )herefore the following process is recommended. 2;. (ome of these obstructions may be counteracted by yogic meditation or by sitting postures, practiced together with concentration on controlled breathing, and others may be counteracted by special austerities, mantras or medicinal herbs. %<. )hese inauspicious disturbances can be gradually removed by constant remembrance of Me, by congregational hearing and chanting of My holy names, or by following in the footsteps of the great masters of yoga. %*. By various methods, some yogis free the body from disease and old age and keep it perpetually youthful. )hus they engage in yoga for the purpose of achieving material mystic perfections. %". )his mystic bodily perfection is not valued very highly by those e4pert in transcendental knowledge. Indeed, they consider endeavor for such perfection

useless, since the soul, like a tree, is permanent, but the body, like a tree>s fruit, is sub/ect to destruction. %2. 0lthough the physical body may be improved by various processes of yoga, an intelligent person who has dedicated his life to Me does not place his faith in the prospect of perfecting his physical body through yoga, and in fact he gives up such procedures. %%. )he yogi who has taken shelter of Me remains free from hankering because he e4periences the happiness of the soul within. )hus while e4ecuting this process of yoga, he is never defeated by obstacles.

@i11 be continue on part .$ M 1ast partN Namaste I be1ieve that you enjoy reading Uddhavagita0 0 This one a1so a Treasure to +anathana 3harma0 If anyone miss to read or interest to read my previous postings 'hanakya Neetisastra& Kauti1iya 7rthasastra & ?idura niti or Tiruva11urs Tirukkura1& and missing parts of Uddhava #ita 0p1s mai1 to me & I i11 send again to you0
U33:7?7 #IT7 00 -art .$ M Last part N 'hapter T enty"Nine )hakti"yoga

*0 +ri Uddhava said: ,y dear Lord 7cyuta& I fear that the method of yoga described by 2ou is very difficu1t for one ho cannot contro1 his mind0 Therefore p1ease e<p1ain to me in simp1e terms ho someone can more easi1y e<ecute it0 .0 O 1otus"eyed Lord& genera11y those yogis ho try to steady the mind e<perience frustration because of their inabi1ity to perfect the state of trance0 Thus they eary in their attempt to bring the mind under contro10 90 Therefore& O 1otus"eyed Lord of the universe& s an1ike men happi1y take she1ter of 2our 1otus feet& the source of a11 transcendenta1 ecstasy0 )ut those ho take pride in their accomp1ishments in yoga and karma fai1 to take she1ter of 2ou and are defeated by 2our i11usory energy0 $0 ,y dear infa11ib1e Lord& it is not very astonishing that 2ou intimate1y approach 2our servants ho have taken e<c1usive she1ter of 2ou0 7fter a11& during 2our appearance as Lord 4amacandra& even hi1e great demigods 1ike )rahma ere vying to p1ace the effu1gent tips of their he1mets upon the cushion here 2our 1otus feet rested& 2ou disp1ayed specia1 affection for monkeys such as :anuman because they had taken e<c1usive she1ter of 2ou0 =0 @ho& then& cou1d dare reject 2ou& the very +ou1& the most dear object of orship& and the +upreme Lord of a11I2ou ho give a11 possib1e perfections to the devotees ho take she1ter of 2ouF @ho cou1d be so ungratefu1& kno ing the benefits 2ou besto F @ho ou1d reject 2ou and accept something for the sake of materia1 enjoyment& hich simp1y 1eads to forgetfu1ness of 2ouF 7nd hat 1ack is there for us ho are engaged in the service of the dust of 2our 1otus feetF (0 O my LordJ Transcendenta1 poets and e<perts in spiritua1 science cou1d not fu11y e<press their indebtedness to 2ou& even if they ere endo ed ith the pro1onged 1ifetime of )rahma& for 2ou appear in t o featuresIe<terna11y as the acarya and interna11y as the +upersou1Ito de1iver the embodied 1iving being by directing him ho to come to 2ou0

50 +ukadeva #osvami said: Thus Cuestioned by the most affectionate Uddhava& Lord Krsna& the supreme contro11er of a11 contro11ers& ho takes the entire universe as :is p1aything and assumes the three forms of )rahma& ?isnu and +iva& began to rep1y& 1oving1y disp1aying :is a11"attractive smi1e0

60 The +upreme -ersona1ity of #odhead said: 2es& I sha11 describe to you the princip1es of devotion to ,e& by e<ecuting hich a morta1 human being i11 conCuer unconCuerab1e death0
/0 71 ays remembering ,e& one shou1d perform a11 his duties for ,e ithout becoming impetuous0 @ith mind and inte11igence offered to ,e& one shou1d fi< his mind in attraction to ,y devotiona1 service0 *%0 One shou1d take she1ter of ho1y p1aces here ,y saint1y devotees reside& and one shou1d be guided by the e<emp1ary activities of ,y devotees& ho appear among the demigods& demons and human beings0 **0 Either a1one or in pub1ic gatherings& ith singing& dancing and other e<hibitions of roya1 opu1ence& one shou1d arrange to ce1ebrate those ho1y days& ceremonies and festiva1s set aside specia11y for ,y orship0 *.0 @ith a pure heart one shou1d see ,e& the +upreme +ou1 ithin a11 beings and a1so ithin onese1f& to be both unb1emished by anything materia1 and a1so present every here& both e<terna11y and interna11y& just 1ike the omnipresent sky0 *9"*$0 O bri11iant Uddhava& one ho thus vie s a11 1iving entities ith the idea that I am present ithin each of them& and ho by taking she1ter of this divine kno 1edge offers due respect to everyone& is considered actua11y ise0 +uch a man sees eCua11y the brahmana and the outcaste& the thief and the charitab1e promoter of brahminica1 cu1ture& the sun and the tiny sparks of fire& the gent1e and the crue10 *=0 8or him ho constant1y meditates upon ,y presence ithin a11 persons& the bad tendencies of riva1ry& envy and abusiveness& a1ong ith fa1se ego& are very Cuick1y destroyed0

*(0 3isregarding the ridicu1e of oneBs companions& one shou1d give up the bodi1y conception and its accompanying embarrassment0 One shou1d offer obeisances before a11Ieven the dogs& outcastes& co s and assesIfa11ing f1at upon the ground 1ike a rod0
*50 Unti1 one has fu11y deve1oped the abi1ity to see ,e ithin a11 1iving beings& one must continue to orship ,e by this process ith the activities of his speech& mind and body0 *60 )y such transcendenta1 kno 1edge of the a11"pervading -ersona1ity of #odhead& one is ab1e to see the 7bso1ute Truth every here0 8reed thus from a11 doubts& one gives up fruitive activities0 */0 Indeed& I consider this processIusing oneBs mind& ords and bodi1y functions for rea1iEing ,e ithin a11 1iving beingsIto be the best possib1e method of spiritua1 en1ightenment0 .%0 ,y dear Uddhava& because I have persona11y estab1ished it& this process of devotiona1 service unto ,e is transcendenta1 and free from any materia1 motivation0 'ertain1y a devotee never suffers even the s1ightest 1oss by adopting this process0 .*0 O Uddhava& greatest of saints& in a dangerous situation an ordinary person cries& becomes fearfu1 and 1aments& a1though such use1ess emotions do not change the situation0 )ut activities offered to ,e ithout persona1 motivation& even if they are e<terna11y use1ess& amount to the actua1 process of re1igion0 ..0 This process is the supreme inte11igence of the inte11igent and the c1everness of the most c1ever& for by fo11o ing it one can in this very 1ife make use of the temporary and unrea1 to achieve ,e& the eterna1 rea1ity0

.90 Thus have I re1ated to youIboth in brief and in detai1Ia comp1ete survey of the science of the 7bso1ute Truth0 Even for the demigods& this science is very difficu1t to comprehend0 .$0 I have repeated1y spoken this kno 1edge to you ith c1ear reasoning0 7nyone ho proper1y understands it i11 become free from a11 doubts and attain 1iberation0 .=0 7nyone ho fi<es his attention on these c1ear ans ers to your Cuestions i11 attain to the eterna1& confidentia1 goa1 of the ?edasIthe +upreme 7bso1ute Truth0 .(0 One ho 1ibera11y disseminates this kno 1edge among ,y devotees is the besto er of the 7bso1ute Truth& and to him I give ,y very o n se1f0 .50 :e ho 1oud1y recites this supreme kno 1edge& hich is the most 1ucid and purifying& becomes purified day by day& for he revea1s ,e to others ith the 1amp of transcendenta1 kno 1edge0 .60 7nyone ho regu1ar1y 1istens to this kno 1edge ith faith and attention& a11 the hi1e engaging in ,y pure devotiona1 service& i11 never become bound by the reactions of materia1 ork0 ./0 ,y dear friend Uddhava& have you no comp1ete1y understood this transcendenta1 kno 1edgeF 7re the confusion and 1amentation that arose in your mind no dispe11edF 9%0 2ou shou1d not share this instruction ith anyone ho is hypocritica1& atheistic or dishonest& or ith anyone ho i11 not 1isten faithfu11y& ho is not a devotee& or ho is simp1y not humb1e0 9*0 This kno 1edge shou1d be taught to one ho is free from these bad Cua1ities& ho is dedicated to the e1fare of the brahmanas& and ho is kind1y disposed& saint1y and pure0 7nd if common orkers and omen are found to have devotion for the +upreme Lord& they are a1so to be accepted as Cua1ified hearers0 9.0 @hen an inCuisitive person comes to understand this kno 1edge& he has nothing further to kno 0 7fter a11& one ho has drunk the most pa1atab1e nectar cannot remain thirsty0 990 Through ana1ytic kno 1edge& ritua1istic ork& mystic yoga& mundane business and po1itica1 ru1e& peop1e seek to advance in re1igiosity& economic deve1opment& sense gratification and 1iberation0 )ut because you are ,y devotee& hatever men can accomp1ish in these mu1tifarious ays you i11 very easi1y find ithin ,e0 9$0 7 person ho gives up a11 fruitive activities and offers himse1f entire1y unto ,e& eager1y desiring to render service unto ,e& achieves 1iberation from birth and death and is promoted to the status of sharing ,y o n opu1ences0 9=0 +ukadeva #osvami said: :earing these ords spoken by Lord Krsna& and having thus been sho n the entire path of yoga& Uddhava fo1ded his hands to offer obeisances0 )ut his throat choked up ith 1ove and his eyes overf1o ed ith tearsD so he cou1d say nothing0 9(0 +teadying his mind& hich had become over he1med ith 1ove& Uddhava fe1t e<treme1y gratefu1 to Lord Krsna& the greatest hero of the 2adu dynasty0 ,y dear King -ariksit& Uddhava bo ed do n to touch the LordBs 1otus feet ith his head and then spoke ith fo1ded hands0 950 +ri Uddhava said: O unborn& primeva1 Lord& a1though I had fa11en into the great darkness of i11usion& my ignorance has no been dispe11ed by 2our mercifu1 association0 Indeed& ho can co1d& darkness and fear e<ert their po er over one ho has approached the bri11iant sunF 960 In return for my insignificant surrender& 2ou have mercifu11y besto ed upon me& 2our servant& the torch1ight of transcendenta1 kno 1edge0 Therefore& hat

devotee of 2ours ho has any gratitude cou1d ever give up 2our 1otus feet and take she1ter of another masterF 9/0 The firm1y binding rope of my affection for the fami1ies of the 3asarhas& ?rsnis& 7ndhakas and +atvatasIa rope 2ou origina11y cast over me by 2our i11usory energy for the purpose of deve1oping 2our creationIis no cut off by the eapon of transcendenta1 kno 1edge of the se1f0 $%0 Obeisances unto 2ou& O greatest of yogis0 -1ease instruct me& ho am surrendered unto 2ou& ho I may have undeviating attachment to 2our 1otus feet0 $*"$$0 The +upreme -ersona1ity of #odhead said: ,y dear Uddhava& take ,y order and go to ,y asrama ca11ed )adarika0 -urify yourse1f by both touching and a1so bathing in the ho1y aters there& hich have emanated from ,y 1otus feet0 4id yourse1f of a11 sinfu1 reactions ith the sight of the sacred 71akananda 4iver 0 3ress yourse1f in bark and eat hatever is natura11y avai1ab1e in the forest0 Thus you shou1d remain content and free from desire& to1erant of a11 dua1ities& good" natured& se1f"contro11ed& peacefu1 and endo ed ith transcendenta1 kno 1edge and rea1iEation0 @ith fi<ed attention& meditate constant1y upon these instructions I have imparted to you and assimi1ate their essence0 8i< your ords and thoughts upon ,e& and a1 ays endeavor to increase your rea1iEation of ,y transcendenta1 Cua1ities0 In this ay you i11 cross beyond the destinations of the three modes of nature and fina11y come back to ,e0 $=0 +ukadeva #osvami said: Thus addressed by Lord Krsna& hose inte11igence destroys a11 the suffering of materia1 1ife& +ri Uddhava circumambu1ated the Lord and then fe11 do n& p1acing his head upon the LordBs feet0 71though Uddhava as free from the inf1uence of a11 materia1 dua1ities& his heart as breaking& and at this time of departure he drenched the LordBs 1otus feet ith his tears0 $(0 #reat1y fearing separation from :im for hom he fe1t such indestructib1e affection& Uddhava as distraught& and he cou1d not give up the LordBs company0 8ina11y& fee1ing great pain& he bo ed do n to the Lord again and again& p1aced the s1ippers of his master upon his head& and departed0 $50 Thereupon& p1acing the Lord deep1y ithin his heart& the great devotee Uddhava ent to )adarikasrama0 )y engaging there in austerities& he attained to the LordBs persona1 abode& hich had been described to him by the on1y friend of the universe& Lord Krsna :imse1f0 $60 Thus Lord Krsna& hose 1otus feet are served by a11 great yoga masters& spoke to :is devotee this nectarean kno 1edge& hich comprises the entire ocean of spiritua1 b1iss0 7nyone ithin this universe ho receives this narration ith great faith is assured of 1iberation0 $/0 I offer my obeisances to that +upreme -ersona1ity of #odhead& the origina1 and greatest of a11 beings& Lord +ri Krsna0 :e is the author of the ?edas& and just to destroy :is devoteesB fear of materia1 e<istence& 1ike a bee :e has co11ected this nectarean essence of a11 kno 1edge and se1f"rea1iEation0 Thus :e has a arded to :is many devotees this nectar from the ocean of b1iss& and by :is mercy they have drunk it0 O, T7T +7T TH% %N' )* &''HA(A GITA
I )e1ieve you a11 enjoy ith Uddhava gita reading& a va1ue of sanathana 3harma0 I humb1y

reCuest you to spread a11 this va1ues to your friends& enemies & re1atives etc

. *+ an&on

mi''

to r ad or int r 't to r ad m& pr viou' po'ting' Chanak&a , ti'a'tra, -auti.i&a /rtha'a'tra , 0idura niti or #iruva..ur' #irukkura.,and mi''ing part' o+ 1ddhava 2ita p.' mai. to m , * am v r& mu3h happ& to ' nd &ou again. M& 'in3 r thank' to mod rator to po't m& mai.' in our group.

/nd m& h arti 't thank' to a.. r ad r' on 4ho a33 pt m& po'ting'. 5 t u' 4ait +or 'om mor va.u ' in 'anatanadharma.

with regards

dilip