Ghaisas Eknathi Bhagwat Ch-23

Chapter 23
OM! Salutations to Lord Shri Ganesha!
OM! Salutations to Lord Shri Krishna!
(1) Om! O Satguru, who are like OM as well as like the Great Universe! I bow to you! You are
knowledge yourself. You are in the universe as well as outside the Universe! You are beyond
all the Qualities and you are imperishable.
(2) This whole animate and inanimate world is nothing but your limbs, organs of otherwise
Abstract state. You say that Jeeva and Shiva are two in your Maya – an illusion to our mind.
Non-duality is your real glory.
(3) A doll made of Ghee appears to be a doll, but if well looked at, it is Ghee only, it has no shape.
Similarly, though you are really abstract and not destructible, you appear in a form and a shape
as the “world”.
(4) This impression of the world on your mind is you alone, as your reality, but you have no body,
but that cupid who has no separate body cannot be even traced in you.
(5) You are not what we see. You are that which we cannot see. To become or to come into being
or to go out of being are not your states. In this way you are the Teacher of the world.
(6) Word is far away from your Reality but you are permeating the word wholly in and out! It is you
who talks in this phenomenal world and it is you who talks with the speech of Vedas.
(7) From the sugar-cane we get sweet juice. In the sugar cane also we find the sweetness, but the
sweetness cannot give us back our sugar cane. The relationship of yourself with Vedas is just
similar.
(8) You speak through Vedas and Vedas have propounded your Nature only. O Guru-Raya, as your
dwelling place is beyond sound or word, Vedas cannot know you!
(9) As the voice of silence is without audible sound but mingles with all the sounds, so no
instrument can produce the sound of no-sound!
(10) Similarly, you the speaker of Vedas, are the teacher of scriptures giving them the power of
logical arguments, but it is not possible to definitely say anything about you.
(11) If we say that you are beyond words, to say anything about words or wordlessness is in the
area of Maya. In short we do not know your real Nature.
(12) You are also the knower of the thoughts which say that we do not know you as you are. If we
try to prove that you are of such a nature, ignorance disappears!
(13) When the state of ignorance is no more, knowledge has also no place. Who is the knower? Of
what is his knowledge? If there is no bride, who will go to find a bridegroom?
(14) You are not a man of knowledge, nor are you ignorance! You are not the speaker nor are you
the silent one. You are not one nor are you many. No logic can describe what you are.
(15) If we say that you are beyond word, beyond modifications, you are without Gunas, and you are
without pride, even here the thought falls short and the riddle remains, because you are
manifest as enformed world and you are also the Atman of the world.
(16) You are well-known as the wholeness of the visible world; so where is duality and what can it
affect adversely? When there is no second person, how can his errors be troublesome and to
whom?
(17) O My Master! As duality and opposites are amalgamated at your feet, you are narrating this
Bhagawat which is your own story!
(18) In the 22nd chapter in this Bhagawat, Uddhava asked a question how he can attain peace and
how the pair of opposites will be destroyed.
(19) Uddhava asked this question in order to fulfill his wish to have knowledge of Brahman,
(Eknath says). The sage Shuka has liked that question and thus the aspiration of the king
Parikshiti is also fulfilled.
(20) Shuka who was telling this great Purana to Parikshiti was himself happy at this question and
said – “O king Be very attentive! The Lord was pleased with Uddhava.
(21) The final state in the matter of the realisation is the state of Peace. As Uddhava asked about
that state particularly, the Lord Shri Krishna was pleased.
(22) So, in the next four chapters He will be giving instructions about retirement from worldly life
and the final Peace. O King Parikshiti! I am going to tell you all that in details.
(23) You are the light of the family of Pandavas and you the emblem of virtue of the Kuru’s race!
Please listen! You are the seeker of bliss of Atman and worthy of the peace in Brahman,
(24) You are sitting here,, even giving up drinking water, so earnestly, just to attain the Absolute
Reality. So, please listen to what the Lord Shri Krishna told Uddhava about peace and
withdrawal from worldly life!
(25) In this twenty third chapter, the Lord shall tell you how to keep ourselves peaceful though evil
persons harass us, and how the mind will be firm and forgiving.
(26) There is the story of a Bhikshu, which is a lesson in self-control and victory over disturbances.
Further, in the twenty-fourth chapter the subject is of how to achieve victory over our natural
drawbacks.
(27) In the 25th chapter the subject of three Gunas is taken up and the Lord has revealed how He is
beyond the three Gunas.
(28) Total retirement or withdrawal from mundane life is discussed in the 26 th chapter. The story of
Pururava, the son of Budh and Ila, is included in the 26th chapter.
(29) The Lord will thus, in these four chapters discuss the subjects of Guru, objects of sense,
Nature and our mind, to the satisfaction of the listener.
(30) Thus encouraging the king Parikshiti, the sage Shuka began to tell him the story further.
बादरायिण वाच — स एवमाशंिसत उ वेन भागवतमु ये न दाशाहमु य:

सभाजयन् भ ृ यवचो मुकु द तमाबभाषे शवणीयवीय:
Meaning of the Verse:
Shri Shuka, the son of Badarayan Vyasa, began again – Thus requested to by Uddhava, - the
foremost of the God’s devotees, and welcoming the words of his servants (Uddhava) the Lord
Shri Krishna (the Liberator of all and the jewel of Dasharha race, (the story of whose
adventures is worth listening to), addressed him (as follows) (1)
(31) Shuka said – O Parikshiti, listening to the request of Uddhava, the Lord was happy and he
began to advise Uddhava further.
(32) Millions of births are required to be taken in other categories and then only a Man is born as a
Brahmin in a religious family, but that great fruit of merit becomes useless if he has no
devotion of God in his heart.
(33) A mango tree gives always very sweet fruits but if there is parasitic growth on that tree, it
gives no fruit. Similarly any good birth is futile without devotion to God.
(34) But Uddhava was born in the great family of Yadava and though he was rich, he did not
become puffed up by his good fortune.
(35) O King, he who, having the good fortune of Royal glory, does not forget devotion to God is
worthy of applause by people because of his devotion.
(36) The man who has a virtuous, beautiful and faithful wife, but does not leave the path of devotion
is to be called a great Devotee of the Lord!
(37) Uddhava was endowed with the good qualities and also he was desireless. He was totally
surrendered to the lotus feet of the Lord Shri Krishna. He was thus one of the great devotees in
the world.
(38) The respect which a man receives from others because of his old age or his rich circumstances
should be considered secondary, because attainment of one-pointed devotion to God is the
highest property – and Uddhava was endowed with that riches.
(39) The Lord Shri Krishna had full trust in him and He used to live with him in secret conference!
He always talked with Uddhava on the most secret and sacred subjects of the spiritual life.
How can we measure his great luck?
(40) Uddhava had realized personally the Absolute Brahman, and the Lord who was Brahman in
person, used to abide by what Uddhava wished He was thus the most fortunate among the
devotees of God.
(41) The sage Shuka was overwhelmed with emotion while thus describing about the greatness of
Uddhava, and for a while, he became still in that mood.
(42) Seeing His ecstasy, Parikshiti was also speechless and surprised.
(43) He said to himself – Uddhava must be really great because the great yogi Shuka is very
emotional while praising him.
(44) Shuka said to the king – O king, the fortune of Uddhava was really beyond ordinary. The Lord
was pleased when He heard the request made by him.
(45) Uddhava was yearning for Peace and he put a question in that respect only. This pleased the
Lord who will now give detailed answer.
(46) The Lord said – “O Uddhava, really you are yourself worthy of enjoying the Peace which is
another name of Brahman”. Saying like this most kindly, the Lord continued –
शीभगवानुवाच — बाह प य स वै नात साधुव दुजने रतै:

दु ै िभ नमा मानं य: समाधातुमी र:
The Lord said – Indeed there is scarcely any pious soul in this world, O pupil of the sage
Brihaspati, who is able to keep his mind composed even if some wicked persons use bad
words to abuse him. (2)
(47) The Lord said –
“Uddhava! What you say is right! Nobody generally can maintain his peace when insulted by
wicked persons”.
(48) The Guru of gods, whom Indra always saluted with respect, gods held on their head whose
footwear and occult powers are whose maids, and whose words meant the self-knowledge.
(49) His disciple you are! You are having complete discretion. You are therefore worthy to have
the inner peace.
(50) Thus the God Hrishikesh introduced the subject to him with his praise and following his query
with appreciation, He spoke about the pure peace of the mind.
(51) He said – The man who bears insult or praise by evil persons, with complete undisturbed state
of mind should be considered really a god, equal to me in the matter of self- realisation.
(52) He whose mind is convinced about the one-ness of the Atman, everywhere, easily sustains any
harm done by anybody.
(53) He, who is himself identified with whole universe, does not get annoyed and bears peacefully
any nuisance.
(54) If our own hand strikes our body by chance, we do not get angry with that hand. Similarly,
peace comes to reside in his house of her own accord, who sees all the creation and himself as
one Atman.
(55) O Uddhava! Only such a man of self-knowledge should be called as sage. Only he can tolerate
insults made by others, and only he becomes sacred because of this inner peace.
(56) Other persons though learned and well-educated may not be able to withhold themselves in
peace, when blamed or flattered by others. Please hear from me about them.
न तथा त यते िव : पुमान् बाणै: सुममगै: यथा तुदि त मम था सतां प षे षव:

Even arrows hit sharply on the body; do not trouble the man, as the bitter words used by evil
persons penetrate the tender mind. (3)
(57) The arrows of bitter words by evil persons hurt more acutely than sharp arrows of metal hurt a
man physically.
(58) Only the place on the physical body where the metal arrow strikes, suffers and wound is
sustained but verbal arrows hurt the heart and even the ancesters are pained.
(59) The wound can heal by use of herbal medicine but arrows of words keep hurting throughout
life.
(60) When evil words hurt deep, the man is red with anger and hatred all over his body and mind.
(61) Generally a common man has no strength to bear peacefully the hurts perpetrated by evil
person through purposeful bad words.
(62) Thus the Lord is telling the significance of calm and peaceful mind, taking right cognizance of
the purpose of Uddhava’s question.
(63) The Lord was about to say – “O Uddhava, you should attaint the inner peace very early about
which I have talked now as well as earlier”, but he thought that his devotee who was already
praised for his peaceful mind may not like this repetition, and said nothing.
(64) In order to bring to the fore, the concept in Uddhava’s mind that such peace is very difficult for
all, the Lord began to tell him about a song sung by a Bhikshu ( who, fed up with worldly life
had given up everything and expressed his peace of mind)
कथयि त मह पु यिमितहासिमहो व तमहं वणिय यािम िनबोध सुसमािहत:

There is a story, O Uddhava, about this matter. I am telling it to you. So, please listen with quiet and
attentive mind. (4)
(65) Now, what the Lord is going to tell is the pure Ganga “of history” which will wash all the dirt
in the mind which is caused by anger and other disturbances.
(66) On the Brahmagiri of the mouth of the Lord, near the tree Oudumbara which is Bhagawata
Purana, the river, Godavari, which is peace, sprouted out in its pristine clarity.
(67) Through Narada, the sage, it flows by a hidden path, upto the Gangadwar (the famous place at
Trimbakeshwar) of the ears of Uddhava, where it became visible through the speech of sage
Vyasa, and in the Kushawarta of the mouth of the sage Shuka, it came down to sanctify the
world!
(68) With that sacred flow, the faith, the determination and the devotion, met in the form of three
rivers viz. Aruna, Waruna and Saraswati.
(69) This has caused the Ganga of Peace to overflow! Those who take dips in this river become
pure by the peace in their mind.
(70) That Ganga of Peace is made articulate by the Lord Shri Krishna by his mouth, in the
description of the Song of the Monk (Bhikshu-Geet)
केनिचद् िभ ुणा गीतं प रभत

ू ेन दुजनै: मरता धिृ तयु े न िवपाकं िनजकमणाम्
A certain Bhikshu, ridiculed by evil persons, began to remember his karma and its results, and sang
a certain song. (5)
(71) O Uddhava, a certain monk was very much harmed by evil persons, but wisely thinking that
this was nothing but retribution of his past bad deeds, kept his mind peaceful.
(72) He thought, if a man gets angry when others are taking all the trouble to wash clean the dirt on
his body, he must be a fool.
(73) To those who are called as evil persons, the Sanyasi says – You are all my friends, my own
relatives, because my sins are destroyed by your actions.
(74) If some criticize him on his face, he says – In this, I am happy because Gad has definitely been
pleased with me, because all my sins are now being washed off”.
(75) With this thought, he does not lose his peace of mind. Such a monk had sung a song, by rising
on the pinnacle of courage. Please listen to it.
(76) The Lord Shri Krishna said to Uddhava- "Please listen fully. I shall tell you now the story of a
man who was very much greedy and miser but became desireless.
अवि तषु ि ज: कि दासीदा यतम: िशया वाताविृ : कदय तु कामी

लु धोऽितकोपन:
There lived in Awanti city a rich Brahmin, who lent money on interest, was very miser, lusty,
greedy and given to great anger. (6)
(77) In Awanti in the Malawa region, there was a Brahmin. He used to sit in the Veranda of his
house. He was a cultivator and a merchant.
(78) There was plenty of money and grains in his house, but being a miser, he was not eating
sufficient food even to satisfy his hunger.
(79) His food was of a very low, rough quality and was insufficient, and his wife, his children and
also his servants were also not having sufficient dinner.
(80) He never performed his daily duties nor occasional ceremonies. He never dreamt of doing any
religious rituals etc. Devas were never offered anything, and Brahmins and guests were turned
away without giving them anything.
(81) If he came to know that he would get some money, he would run even to a house of a Shoodra,
by forgetting to perform ancestral rites if they were to be done on that day. He never thought
about untouchability.
(82) Blinded by his greed for money, he did not consider that he belonged to upper caste and that
man belonged to a low caste. As soon as he was about to get some money, he would take any
food at the house of that low-caste man.
(83) He was oblivious to sin or misdeeds, being crazy about money. He was so stupid that he did
not care about hell!
(84) In this way that Brahmin was doing wrong actions and sins. He was a deceiver, a rascal,
cunning and devilish by nature. He was very greedy for money.
(85) If he was prevented by any cause from getting money, he used to be angry and was ready even
to murder anyone.
(86) In greed, anger is hidden and with money are attached many sins. Such greedy man is called
miser.
(87) He had amassed money and kept big heaps stored. He felt it very bad, and he used to be very
unhappy if a little money was required to be spent!
(88) Just as monkey doses not release from his mouth the grams held tight in his cheek, so it was
very difficult to get any money from that miser.
ातयोऽितथय त य वा ातेणािप नािचता: शू यावसथ आ मािप काले कामैरनिचत:
Neither relatives nor guests were ever honoured by him even with simple good ords. Living in a
house devoid of piety or rituals, even he himself was never satisfied with normal enjoyments
at their proper time. (7)
(89) He was so frugal that he never offered a little amount of boiled rice in Vaishwadeva ritual!
How could any guest be received and gratified by him?
(90) If any guest came at his door, he insulted him so much that the guest would feel better to die
than listen to his cruel words! Who would expect food and water from him?
(91) When people looked at his house, bachelors would drop their calm cheerfulness, because there
was no hope of any food from him! Just as the royal swan would never look at cow-dung, the
monks had never turned towards his house.
(92) Beggars had stopped approaching his house. Travellers, who would usually come to a house-
holder’s home, had long lost any interest in his house. Guests preferred to go to a house far
away from his house and ancestors were always dissatisfied for want of offerings from him.
(93) Even a chance visitor did not dare expect grains from him. Even rats had left his house! Crows
and sparrows had nothing to do with him and his house!
(94) Ants remained hungry and went to other houses. When he himself did not eat sufficient food,
how could others expect anything?
(95) He was not eating even a handful of grams! How could his family members and servants get
sufficient meals?
(96) If he vomited, he kept his stomach empty, and did not take fruits that might have helped his
digestion, because the fruits cost money!
(97) This miser never called any of the relatives and in-laws for receiving them with respect or
offering them some presents and gifts because that would cost money.
(98) He had some fruit gardens but instead of enjoying any of the fruits he arranged to sell all the
produce in the market and colleted the money!
(99) He never drank milk. Only when he was a child, his mother’s milk was all that he enjoyed!
Such extreme was his miserliness.
(100) He never enjoyed any sweet, tasty food, though his tongue was craving for relishing good
articles of food.
(101) His clothes were unclean and much worn out, his head was full of dirt. He had bad breath and
even in dream, he did not eat “paan”, to save money.
(102) When there was Diwali or Dassera, he brought spoiled Jowar etc for family members and he
harassed his children by depriving them of proper food.
(103) All his relatives, having seen all his miserliness, left him. (The Lord describes that in the next
verse)
दु:शील य कदय य दु ते पुतबा धवा: दारा दुिहतरो भ ृ या िवष णा नाचरन्

िपयम्
His children and brothers hated this miser of bad morals, and his wife, daughters and servants did
not do anything which he liked. (8)
(104) He whose mind does not enjoy duty ordained for him, he who stops giving anything in
charity and has greed and craving for money should be named as a man of bad morals.
(105) Depriving himself of food he harasses all his family members also, and that is the quality of
a miser.
(106) First of all, he is deserted by his wife and then his relatives, brothers, uncles, friends,
servants and even his sons leave him, or become his enemies.
(107) His dear relatives begin to quarrel with him and soon there are conflicts in his family, over
the rights on property and share of the money!
(108) Though there are heaps of money, he never sends his wife to visit her mother’s house and his
daughters not getting anything on right occasion, curse him very bitterly.
(109) His kith and kin always think that – “We will happily eat our simple food of milk and rice
when this man will die! His friends become his enemies and pray for his destruction. All
begin to curse him inwardly.
(110) He, whose money has no required sanctity and protection of religion, very soon loses that
money. The Lord says about this -
त यैवं य िव य युत योभयलोकत: धमकामिवहीन य चक

ु ु धु: प चभािगन:
The five claimants of property of this man, (who was thus a miser, protecting his money like a
ghost, and had lost his progress in religious matters both in this world and also in the other
worlds, because he was devoid of religion and welfare,) became very angry with him. (9)
(111) He did not spend his money, and did not allow anybody to touch it. Thus he was protecting it
like a ghost!
(112) Such a man is called Yaksha-witta. (Protector Ghost of money). Money is dearer to him
even than his life.
(113) As he does not enjoy the things himself, he loses his welfare in this world and as he does not
perform his ordained rituals also, he loses the happiness in the higher world.
(114) There are five entities who have right to enjoy the sacred food from a sacrifice. When they
do not get their portion, they become angry and start to destroy the riches of such a man.
(115) Born in the high birth of a Brahmin, who neglects his ordained religious duties, becomes
deprived of the welfare in this world and also the heaven world, and becomes the victim of
great misfortune.
(116) Though such a man is rich, he faces his doom because of lack of religious performances. The
Lord further says -
दातातदव यानिवस तपु य क ध य भू रद अथ ऽ यग छि नधनं ब ायासप रशम:
The wealth which he has amassed through great hardships and efforts is soon lost because the five
rightful partakers of man’s earnings are dissatisfied. O, Liberal generous minded Uddhava!
This is the tragic destiny of that wealth! (10)
(117) He completely neglects the five entities connected with the ritual of sacrifice. Thus the very
merit of gain of wealth is destroyed by those deities.
(118) The sun of gain of wealth has as if set and then due to this man’s actions against religion, the
darkness envelops indicating loss of wealth
(119) There is darkness of the night of loss of wealth, where there was bright sunny days of riches,
and when the five deities are angry, the wealth is wasted or destroyed in five ways.
(120) He who does not enjoy any comforts for himself nor allows his family members to enjoy
simple happy life and he who does not spend money for religious activities, finds, to his
doom, all the five claimants of his wealth very angry and against him.
(121) Relatives, robbers, king, fire and diseases of the body are these claimants who, in his life
start to destroy his wealth.
(122) Where the Brahmin is not respected, where proper social work is not done, where charity is
not practised according the instructions given by Vedas, there, money is definitely gone!
(123) Where elders are not respected, where the disciple insults his Guru, there, O Uddhava,
money is definitely lost.
(124) Where people always hate others, where persons become over proud because of money,
there, O Uddhava, money is definitely lost.
(125) (Eknath says – As the Lord Shri Krishna is very kind to his devotees, he is telling in details
the causes etc of loss of wealth!
ातयो जगहृ : िकि चद् िकि चद् द यव उ व दैवत: कालत: िकि चद्
ब ब धोनपािथवात
ृ ्
His relatives seized some share of his money, and robbers laid hands on some other portion,
while, O Uddhava, the rest was lost through the agency of Providence (through fire, time, the
king and other human beings) (11)
(126) His wife and sons together, robbed him of his wealth to some extent and his brothers
forcibly took possession of their share of the property.
(127) Robbers broke into his house and took away many valuable things and his house was burnt
in which fire innumerable articles were gutted.
(128) His fields were infested by insects and crops were lost. His business suffered a destructive
blow in the market. Those in whom he had trust committed treachery and deprived him of his
money by deception. The documents about the shares, land sale or purchase etc were lost
somewhere.
(129) Just as camphor kept in an open pot evaporates or a ship sinks in the turbulent sea, his
partner was attacked by robbers and everything was gone!
(130) Some cunning people deceived him by handing him bad coins and thus he lost money which
he gave in exchange. Greedy about more money by way of getting heavy interest, he lent big
amounts to unworthy people.
(131) There was suddenly a war in that city and other areas, and enemies entered the city and
robbed everything from his house and also godowns underground, in the wake of looting the
whole city.
(132) The stores of grains were totally spoiled by inundation of water, and the grains were rotten.
Some high handed powerful man simply abrogated to himself his good rice-fields and thus
this miser Brahmin became a pauper!
(133) The cattle were attacked by disease and all animals were dead. A man had taken on loan
some horses from him, but he died in the battle and the horses were also killed in that battle.
(134) Those who bury their money underground in order to keep it hidden, really invite dust in
their life! That is because if one puts his money in the earth, it is dust only which he gets!
(135) Such people privately hide their money in a deep ditch and keep a big stone on the spot of
the ground to identify the spot in future, and his mind is tied down to so called his money.
(136) But when bad luck strikes such people, they forget everything; they cannot trace the spot and
the earth gulps their wealth!
(137) By loss of religious morals, the good fortune turns away. His face also became ugly and
people did not identify him as a Brahmin, because his appearance was without the required
luster.
(138) Everyone who met him asked him about his caste (which was very insulting for him) and
though he told them that he was a Brahmin, they did not believe him.
(139) Thus all his wealth was gone and his appearance was also changed. He became a poor
despicable pale-face! He was very unhappy due to this calamity and sat with all hope lost,
lamenting about his condition.
स एवं दिवणे न े धमकामिवविजत: उपेि त वजनैि तामाप दुर ययाम्

Having thus lost his money and devoid of any religious or family activities, he was neglected by
his kith and kin and was very much worried about his condition. (12)
(140) His field was gone, agricultural produce was stopped, his house was demolished in war, not
a penny was in his possession. - All this tragedy was the result of his miserly demeanor and
lack of charity.
(141) He did not do his ordained duties, did not give anything to anybody, did not enjoy normal
comforts for himself and because of his craziness for money he had lost everything!
(142) See how that miser suffered a blow to his wealthy condition! All, because of his utter
selfishness! He lost his wife and children by estrangement and they threw him out of the
house.
(143) When there is greed for money, there are no real friends or well-wishers. His brothers were
also not happy with him. So, they also turned him away.
(144) People began to insult him on his face. Women and children started to spit on him. He had
no food to eat and when he tried to beg for food, nobody gave him anything.
(145) Wherever he went, people began to say “Why is this shameless man here? How was he mad
for money! God has rightly turned him into a pauper.
(146) They started to ridicule and insult him! All his money was gone. He became a beggar! He
was drowned in the ocean of anxiety. He began to cry!
त यैवं यायतो दीघ न राय तपि वन: िख तो बा पक ठ य िनवद: सुमहानभत

ू ्
He began to lament about the lost fortune with his throat suffocating due to sorrow, because of all
the misery he was put to and by that shock, he became dejected about the worldly life. (13)
(147) Though a man loses his money, its memory remains in his mind and the mind becomes very
unhappy and he is always weeping for the grievous loss.
(148) If a serpent is hurt by a thorn in his hood, if the tail of an alligator is cut, or if a fish is taken
out of water, there is tremendous pain!
(149) Similarly, when he remembers about all the loss of money, he begins to sob and cry, he
weeps, tears flow from his eyes and he becomes frequently unconscious!
(150) This was his condition! He is very sad, he openly cries out! He sits, sleeps, gets up, looks
around him and again falls down. He begins to prostrate again and again on ground and
cries!
(151) He says to himself – O God! At last I am a beggar! Alas! O jealous God! What is this tragic
destiny written by you on my forehead!
(152) “I have no place to go! No resort; I cannot think right!” Thus he laments due to his miserable
condition!
(153) “This is a very little sorrow which I have to suffer at present, but in future there will be
much greater sorrow in my lot! When the God of death will eat me cruelly, who will come to
my help?
(154) I have not given any money in charity. I have not remembered the God Narayana! So I am
destined to suffer in a very painful hell! Who will save me from it?
(155) I have not done anything for great Yadnyas. I have not given food to guests. I have not
offered any oblations to gods or forefathers. Who will save me from great sorrow?
(156) I have not honoured Brahmins, I have not worshipped God, I have not bowed to the dust of
the feet of saints and devotees of God. Who will destroy my future sorrow which is as vast
as the sea?
(157) As I have always done wrong things, I have virtually fallen in the dangerous hell! O Shri
Hari! Come quickly and help me! Save me! Lift me up!
(158) O Krishna! O Madhava! O Murari! O Achyuta! O Anant! O Shri Hari! O Garuda Dhwaja! O
the lifter of the mountain Govardhana! Please save me, who am so spoor and destitute!
(159) You protected Pralhad, you obviated the burden of taking many births for Ambareesha, and
you protected Parikshiti in the mother’s womb! So, please save me also!
(160) You emancipated Ahilya, you made the sinner Ajamita worthy of Vaikuntha, you jumped to
help the Great Elephant, So, please hasten to lift me up!
(161) You helped the prostitute to enjoy liberation by her taking your name once only. O
Chakrapani! Please be so kind to help me out of this worst condition of sins.
(162) Hell with my misery and greed of money! I have wasted my whole life due to it. I did not
utter the name of Rama which costs nothing!
(163) I know that by the taking of the name of Rama, heaps and heaps of sins are burnt. Even then I
did not utter this simple name. I am surely the most damned person!”
(164) In this way he brooded upon his sins and by that brooding, a strange ascetic desireless
attitude arose in his mind! (The Lord describes it now)
स चाहे दमहो क ं वथ
ृ ाऽऽ मा मेऽनुतािपत: न धमाय न कामाय य याथायास ई श:
He said! In vain I have harassed my soul. My troubles for money were not useful for religion, my
own fulfillment or anything worth in my life. (14)
(165) The Brahmin, rubbing his hands in his anguish, said – Alas! The body of a Brahmin is
instrumental to attaining liberation. I was lucky to be born as a Brahmin, but alas! I remained
a greedy person drowned in money only and was wasted!
(166) I harassed this body in this way, which helps man to enjoy the bliss of liberation! I am really
most foolish to be so greedy for money. Nobody is as stupid as I am.
(167) I piled up money and did not use it for religious purposes, but that money has given me such
a great sorrow!
(168) I have found that by greed for money, everything is lost – the happiness in this world, and the
heaven, as well as the possibility of attaining the bliss of Freedom! It takes one down to
unending suffering in the hell.
(169) That hell is unfathomable for ever! Greed for money takes me to that hell and that is the
result of my being born as a man!
(170) Anyone who is born as a Brahmin is worshipped in all the three worlds. Liberation is easily
reached by him. Unfortunately I have wasted such a valuable Brahmin body.
(171) That money which I have piled up is all lost, making me utterly mierable and made me fit to
be thrown to pitiable purgatory.
(172) I have fortunately gained a handsome divine Brahmin body but I have destroyed all my merit
by dangerously devilish greed. My life has escaped from me and now by repentance I am
burning inside!
(173) All my hardships to earn money penny by penny have all gone waste but by luck and this
repentance now I have become wise and have desireless mind!
(174) Woe to a man who is greedy for money! Pity a man who is tied down to money!” – In such a
manner he began to curse himself.
पाये णाथा: कदयाणां न सुखाय कदाचन इह चा मोपतापाय मत

ृ य नरकाय च
In most cases the achievements in monetary field done by miserly persons are destined not for
happiness while living, and bring degeneration, and when they are dead, they are destined to
fall in the hell in great suffering. (15)
(175) Mostly those who are greedy for money are not happy in their life. They suffer a lot in the
worry for protecting that money to keep it secure, and if that money is lost they feel
tremendously sorry as if death has given them a blow!
(176) First there are many hardships in earning the money, there are fights to keep that money safe
from robbers and claimants and there is really a heart-break if that money is suddenly lost.
Such is the plight of the miserly money-mad men!
(177) They suffer like this in this life and as wrong actions, and irreligious acts are committed in
that effort to pile up money, and there is hell for them when they die!
(178) He who does not give to others nor use money for his own needs suffers heavily as I am
suffering! His sorrow is beyond his power to sustain! A miser has no happiness in his life at
all!
(179) Where greed reigns, happiness does not enter even in dream! – Thus that Brahmin was
denouncing greed by his own mouth!
यशो यशि वनां शु ं ा या ये गिु णनां गण

ु ा: लोभ: व पोऽिप तान् हि त ि तो
पिमवेि सतम् १६
The virtues of the pious are desirable and their fame is glorious, while greed, even if it is slightly
present in them, destroys them as the beauty of a young lady is spoiled by a white patch on
her face. (16)
(180) Suppose a brave warrior, in the face of dire defeat in a battle rushes forward and saving his
king from the deadly attack of the enemy brings him back to the safety of the garrison and
earns great honour and applause,
(181) Becomes ridiculously selfish and dares to ask for a piece of land in return or as appreciation
of this valour, from the king, he is bound to be ridiculed and all his fame is lost miserably!
(182) This is more so, because without asking, the king is thinking of giving him much more
honour! This soldier spoils the grace of the king and earns stupidity and bad name instead!
(183) If a daughter is given in marriage the act earns merit, but if the bride’s father demands money
for giving her so, he is to be blamed for his irreligious attitude.
(184) If a donor demands something in return of his donation or expects some other gratification,
he earns sin instead of merit. Greed, in any way becomes a blot to the donation.
(185) Many scholars who recite Vedas become proud and greedy and thus they lose all the good
name and respect of the people!
(186) For proving that the body is real, scholars argue bitterly among themselves and if somebody
speaks contrary to them, they use abusive language, because they have a very hard core of
pride of their knowledge.
(187) Greed is deplorable in the learned people also! Why refer the ordinary persons? It is the
greed which dominates their whole life.
(188) Greed spoils even the spiritual righteous man. Where greed is seen, people begin to blame
that man, O Uddhava, that Brahmin referred to a very common thing seen in the society.
(189) Even if a bride is very modest, virtuous, delicate and beautiful in every respect, but has a
white patch on the skin of her nose, she is not acceptable for marriage and people point out
that patch only.
(190) Similarly, though a man may be having virtues like generosity, fame, respectability, etc only
a slight tendency of greed in his character destroys all his virtues. Greed has no parallel in
the matter of deformation of man, even in all the three worlds.
(191) Greed destroys the friendship and creates a rift and conflict between friends. So, there is not
other vice worse than greed which is disastrous to the man.
अथ य साधने िस उ कष र णे यये नाशोपभोग आयास तासि ता भमो

नण
ृ ाम्
People only get all the trouble in earning money, increasing its quantity, protecting it, and in losing
it, in its destruction and in even its use for personal comforts and worry always harasses
them about the money. This is all illusion of men that money is good. (17)
(192) First, a man puts in much hard work for earning money and though he gets lot of money and
becomes rich, his greed, and his thirst for further money-making business is not quenched.
He never says “enough”.
(193) If a man strives so hard about the attainment of Brahman, as people strive for getting money,
he will reach his Goal.
(194) There is worry and anxiety in safe-keeping of money when earned with hard work. The man
day and night fears its loss.
(195) He never trusts anybody; may it be his wife, his son or his parents. He cannot imagine that
other people are trustworthy as he thinks himself to be.
(196) He protects his money from robbery as his worry reaches to such a degree that he is
constantly, madly thinking of money in his dream also.
(197) Had this miser minded his duty of devotion to God so earnestly, he would have become
united with God earlier!
(198) If some unexpected money is to be spent in a marriage ceremony, or if he is careless about

saving money while he is living, his family members eat sumptuous meals, he becomes so
dejected and mentally gets himself tortured by his own anxiety.
(199) If the piled up money is suddenly lost by misfortune, he becomes mad!
(200) In earning, in keeping and in losing money, there is tremendous trouble. In the loss of money,
man gets a shock and realizes his illusory attachment.
(201) So, money is at all times, and in every case, nothing but trouble. I know at last that there is
not a drop of happiness in money!
(202) Illusion together with hardships, anxiety, and fear, reside with money. So, money is always
disastrous!
(203) Now the Brahmin is telling to himself what a great number of calamities are there in money.
तेयं िहं सानत

ृ ं द भ: काम: कोध: मयो मद: भेदो वैरमिव ास: सं पधा यसनािन
च
With money, robbery, violent killing, lie, hypocrisy, desire, anger, wonder, sullen arrogance,
division, enmity, lack f trust, competition and difficulties are always there! (18)
(203) I say with conviction that money is always disastrous. All the disasters on this earth are
created by money.
(204) If you ask what such disasters are born by money, they are innumerable. However fifteen
calamities produced by money, I am giving here in short.
(205) First of these is robbery. Money is likely to be stolen. A man who has no money has no fear
of robbers.
(206) Robbers themselves are afraid of a man who has no money; because they think that he may
ask for something from them.
(207) To take away somebody’s articles etc, without his seeing it, or to deceive him and take
money from him under the pretext that ‘I am going to give double of this amount by alchemy”,
or to catch a man alone in the jungle and rob him is robbery.
(208) To take the money fallen in the road and though its owner is known, not to give it to him is
also robbery.
(209) Though it is known that one who steals gold goes to hell, some people steal it! Why talk of
others? Where there is money robbery is always possible.
(210) The robbery is a lady who is a great sinner. As nobody gives her shelter, she keeps company
of gold. One thing is certain. Where money is, robbery also exists!
(211) If a Sanyasi looks at money, he is attracted to take it! Why talk of others? Robbery and
money live always together.
(212) In short, the robbery is calamity number one brought about by money. Now listen how
violence is caused by money, which is calamity number Two.
(213) Money causes fights of a fierce nature. Children kill their father for money. People kill each
other forgetting that they are relatives!
(214) Greed is so dangerous that even a daughter may poison her father for money, without any
feeling for him.
(215) A greedy person deserts his parents, takes his wife and lives separately. There also, the
couple fights in the desire for money.
(216) A father may kill his son and the son may kill his father, because of greed for money.
(217) Even the mother who delivers sons and rears them up by hard work is likely to be killed by
them, because of their greed.
(218) How much can I describe the disastrous effects of greed? Even a mother may kill her son in
her madness for money. Greed is so much of an evil that I cannot describe its effects enough!
(219) So, the violence is the second disaster due to greed.. Now I shall tell you how money causes
men to speak lies!
(220) Untruth is the child of money. They are permanently tied together, and untruth, falsehood has
become much powerful in the world because of money.
(221) Untruth becomes the tenant of a man who has money as well as one who needs money.
Money has the monopoly reserved for it for telling lies.
(222) Untruth is so powerful because of money, that the father tells lies for the sake of money and
money causes one even to deceive his mother. Truth does not live with money.
(223) For money, ordinary people resort to untruth while purchasing or selling something in the
market, but even the erudite and the learned also tell lies.
(224) A man not knowing Vedas fully tells a lie that he is well-versed in Vedas; in order to get
some money!
(225) Some gives gratification money to some middle-men to make propaganda about his deep
scholarship and cleverness, with the king, in order to get some money from the king and
some honorable position, and jealously harasses other learned persons.
(226) The self-styled god-men also resort to falsehood when they create an impression that they
have occult powers, when they actually do not have such powers.
(227) Some one finds some developed person and regards him as his Guru but the Guru privately
all the time talks about money while hypocritically showing off as a very highly spiritual
person.
(228) One who has no money, nor has any idea of greed for money, will never think of telling lies.
(229) Thus I have told you how falsehood is always accompanied with money. Now I shall tell
you how the vice of hypocrisy resides hand in hand with money.
(230) There are persons who have no trace of spirituality in their mind or character who call
themselves as the devotees of Hari, which is deception about spiritual initiation and
knowledge. This is their hypocrisy.
(231) To wear Tilak, garlands, Rudrakshas etc on the body to impress people and to give initiation
for money is also hypocrisy.
(232) A man who finds out some rich person, makes him believe about his powers and promises
him to give an initiation which will be very profitable, and suggests that it will require a
certain amount to be spent! This is also hypocrite attitude for money.
(233) A certain Guru respects those disciples who are rich and neglects others who are poor. This
amounts to cunning deceptive attitude of the Guru and is his vice.
(234) A Guru advises the disciple that it is the duty of the disciple to serve the Guru physically
mentally and monetarily and thus he, the Guru piles up the money! Here is also the hypocrisy
for money on the part of the Guru.
(235) How can a Guru who is himself slave to the greed for money, ever help the disciple towards
Freedom! Greed for money turns the Guru into a man slave to wealth inwardly while
outwardly he makes a show of his spiritual authority.
(236) A disciple who fears poverty and expects money from his Guru is also hypocrite!
(237) Some times a disciple learns well from the Guru, but being proud of his knowledge goes on
to attack his Guru about spiritual matters is a miserably deplorable hypocrite!
(238) A disciple inwardly pampers himself that only he is the richest man in spirituality, and the
wisest on the path of devotion etc and disregards the instructions of his Guru, is also
hypocrite in this way.
(239) When realisation of the Brahman takes place in the life of the seeker, even the awareness or
the sense that “I AM BRAHMAN” disappears. In that state to have the concept that “I know”
is nothing but a cunning belief, which rises due to hidden hypocrisy in the depths of the mind.
(240) Jeeva is the central part of the body and this hypocrisy dwells in that Jeeva. Mind becomes
its means to create the pride of knowledge.
(241) The more we come to hear about the tricks of this hypocrisy, more will be our wonder about
how it works! Those who proudly maintain the sacred fire of the home and recite Vedas etc
also hamker for more money for their rituals and recitation.
(242) These who open the old books of spiritual instructions and give talks on various facets of
self-knowledge are also surreptitiously slaves to the monetary return they might get from the
listeners. This is hypocrisy for money!
(243) Even the most sacred Mantra of Gayatri is repeated as a penance by Brahmins to earn
money! They profess to be following their own Dharma! Please know that they are also
hypocrites of the first degree!
(244) Even Sanyasis are put in an awkward position because they have to maintain the social
ettiquette, manners and protocol to be considered as men of good character! In that
rigmaraole they forget the purpose of taking the Sanyasa by shaving their head!
(245) Sanyasi maintain their routine of bath, repetition of God’s name, wearing particular clothes
etc because they inwardly think of sweet food and respect from people, but they cannot keep
their mind clean! They are also hypocrites. Even they quarrel in philosophical discussions
and discourses by invitation, and get fees for that also.
(246) They feign piety for earning money and respect and good food from people. This is also sign
of hypocrisy which is the fourth sin accompanying the money.
(247) Now, desire is also companian of this money. It is money whih is forceful and difficult to be
subdued! With money in hand, a man becomes overpowered by various desires including
sex!
(248) When there is no money the man is desirous to get it. The desire makes him mentally and
physically tired and it makes him also very unhappy.
(249) When he gets money he loses self control and that money provokes him to have intercourse
with any woman and culminates in various shameful and blameworthy actions and sins. Rich
people commit such deplorable acts.
(250) The passion, sexual misbehavior is always linked with money, and therefore, it creates
trouble to the rich people. Where there is money such desires increase and to enjoy
pleasurable objects is prevalent in the mind day and night.
(251) Thus the fifth disaster which is kama is attendant to money and where there is this kama
(desire) there is always anger with all its subordinates, its army.
(252) If there is even a little difficulty in getting what one wants, suddenly anger arises and it
creates such a storm that penance of good behaviour, however, great is washed away.
(253) The anger destroys within a minute the great achievement of virtue, maintained by rituals,
generosity, charity, vows etc.
(254) If anybody points out how rich another man is , he suddenly gets angry, ready even to kill
that man.
(255) If there is impediment in getting money or if it is required to be spent on some occasion the
man becomes ferocious over-anxious and becomes enemy of the person.
(256) Great anger is linked with plenty of money and this is the sixth disaster. Now pride is also
linked with money. Please listen to what I say.
(257) When a man becomes puffed up by riches he does not take cognizance even of his father and
calls his mother luckless woman. Why to go into how he behaves with others?
(258) When he sees any seekers or men of penance or even a Siddha he ridicules them and says
that those who are destitute become Sanyasis and the devotees of me are objects of his
derision.
(259) Having already the power of money and pride, if he gets a little knowledge he becomes so
tight and hard by his sense of his own greatness that he appears to be a python that has
swallowed a hard pillar of wood.
(260) It is a sign of insolence due to money and knowledge that such a person competes proudly
with his Guru and he mimicries and ridicules the style of the speech of the Guru and finally
insults and disregards that Guru.
(261) It is another side of this pride that he finds everything faulty about the Guru and declares that
Guru not to be as wise as himself.
(262) He calls his Satguru a mistaken, deluded person. He hates anybody who respects that Guru.
See the quality of this pride. It is strange! The man is busy finding faults in everybody.
(263) By such pride the man never appreciates any virtue in anybody, but as soon as he listens
about the defects and faults he immediately believes them to be true.
(264) If a pious person meets this man he definitely insults him and if he finds any pious person
with simple behaviour, he calls him a fool or out-dated.
(265) He allows his head to touch the ground only if he has vertigo or he faints; otherwise he never
bows before anybody because for him there does not appear anybody worth salutation.
(266) When this is his attitude how will he pay respects to elder persons and where is the dignity
of his father? He thinks that he is the greatest man in the world, because by prosperity and
plenty of money he has become proud.
(267) There is somebody who is serving his Guru with loyalty and is always busy and alert in his
service to the Guru, but that person develops a pride that he is the real disciple and highest
among others. (This pride becomes disastrous to the disciple)
(268) So, the seventh disaster which is caused by money is development of a complex of pride :
with money, there lives a great undesirable sense of power and self-importance.
(269) He has the smoke of money in his eyes and therefore, he is blind though his eyes are open.
He does not hear by his ears any words of wisdom and wise counsel. He is always puffed
up by the riches.
(270) Money increases ego and insolence and in that state of mind he begins to commit many sins.
(271) The pride of money is very bad. That pride does not diminish, when once it is developed.
Such a man enjoys pleasures without care about what caste or culture the others are.
(272) The man, who succumbs to the pride of money, does not fear anybody. He goes where he
should not. He eats freely, which he should not.
(273) He keeps company of totally unworthy persons. He commits acts, which are absolutely
prohibited. He talks such things, which are not to be uttered, and behaves arrogantly in the
society.
(274) He does not have any thought about what he has done, but finds faults and speaks them out in
the case of others. He does not listen to his father, and the pride of money makes him mad.
(275) He does not listen to any advice or teaching, and if he is told not to do something, he
commits it intentionally. He is chattering, criticizing the saints.
(276) He is so conceited by his riches that he does not care to consider his duties in performing
any actions. He does not feel shy to do any bad deed or commit any sin, and he does not
abide by the good advice of elders.
(277) Being energetic and young, he is more arrogant, because of his power of money, and never
follows the straight path of behaviour.
(278) Regarding pleasure of sex from the woman as the highest thing, he does not discriminate
about family or cultural background of that woman. He does not think of morning or evening
and behaves like an ass.
(279) Enamored about the wife of other man, he keeps contact with her even in the noon and
accepts even a woman, who is widow with shaven head. He has no fear of any sin.
(280) The man who is drunk, becomes normal after a while but the influence of money is very
dangerous than that. He who is puffed up with money does not become free of his high pride
even at his death.
(281) He does not realize that his own bad deeds are going to be the cause of much difficulty to
him and may kill him! He is so out of his sanity by having money.
(282) So, the eighth disaster of money is thus told to you. Now division is another factor
accompanying money. The Brahmin began to describe this further.
(283) The urge to live separately by dividing the family comes into being when persons have lot of
money.
(284) The man who gets a lot of money keeps it separately without letting the mother know. He is
cunning with his father and he does not tell about that money even to his wife.
(285) Even a son does not know how much money his father has. What of others?
(286) No more divisive action is taken in the world anywhere than for reasons of money. When
two brothers join hands against enemy in a battle and even suffer wounds, start fighting with
each other for their share of money as if they are not brothers at all.
(287) Friends may even give up their life for each other but when there is the question of money,
doubt arises between them. Such is the dangerous dividing power of money.
(288) A person who has heavy cash in his possession counts it again and again. Such is the power
of money to create doubt.
(289) Thus there is a tendency of doubt and to divide when money is in plenty. Money is a
breeding ground for enmity in the rich people.
(290) That miser Brahmin had experienced how people become enemies because of money and,
therefore, he is telling this.
(291) Even in near relatives the greed for money creates antagonism. The real
(292) brothers fight and the father and son also fight. Greed for money is able to create all
undesirable thoughts in the mind of dear relatives also.
(293) The greed or desire for money creates enmity among those who are bosom friends.
(294) When the property is broken up and is to be distributed among the heirs some remain
disunited because there is injustice made in their case as per their notion, and then they fight
with those who were voluntarily and justifiably doing the work of distributing.
(295) A man quarrels with his mother who has given him his body at birth and given her breast
milk; which enmity is caused by the desire for money!
(296) Even the mother finds that she is fighting with her son for property share. He throws her out
forever.
(297) Even with the Guru, a disciple keeps inimical attitude because of money. He forgets that the
Guru has given him spiritual knowledge and the initiation for his liberation.
(298) The great influence and pride of money is such that the man becomes enemy of his own
Guru. He has no friendly attitude with anybody.
(299) This is what is called complete enmity which is the tenth sign of disaster. Now I will tell
you how money creates lack of trust.
(300) When a man is having much money he becomes so suspicious that he does not trust his father
and his brother. How would he have confidence in other relatives?
(301) The man does not put trust even in his son who is in future to be the owner of everything
belonging to that man.
(302) "Religion, activities for achieving the goals in the life and desire will be fulfilled with the
wife" is the vow taken at the time of marriage and the names and honour of ancestors is
uttered while marrying her.
(303) She, the wife has surrendered her life and everything to her husband but he does not have
confidence in her.
(304) See the strange effect of the greed of money! He does not have trust in his mother, who bears
his burden for nine months in her womb and in his childhood, she does all the nursing.
(305) The man, who is having money, does not trust even his Guru. What of others? So, the man
who values money does not trust anybody.
(306) The main cause of lack of trust is money and woman, and the man who is possessive of these
two is full of this bad quality of doubt and lack of trust.
(307) Such a man finds that his inner Lord dwelling in his heart loses interest in him, and Satguru
also neglects him. Lack of trust creates such trouble.
(308) In the mythological books, it is said that – “Lack of trust is the main vice, and when there
arises even a slight doubt, it creates confusion of thought process."
(309) When pride joins his doubt, and lack of trust, the liberation of man ends. The distrust is
provoked by doubt and the man falls in the tight bondage of body.
(310) When distrust fills the consciousness, the man boasts that he is the man of knowledge. At that
time, the belief in God promptly runs away from him, and he sees atheism prevailing
everywhere.
(311) When the distrust arises the goodness of character runs away with its family, the world
becomes devoid of goodwill and there is distrust and doubt functioning in every transaction.
(312) The wonder is that the doubt lives with distrust joyfully day and night, and where lack of
trust enters in the minds of friends, it is the doubt that destroys everything.
(313) Once the man is full of distrust, the man destroys the spiritual kingdom and he finds fault
with his Guru, and even he doubts about the action of the God Brahma.
(314) Therefore, distrust is the only king of all the vices. It swears and advancing further, destroys
all the Siddhis.
(315) Where distrust has attacked, it may be taken as granted that spiritual life has run away. The
moment doubt attacks the mind, it should be understood that the time is wasted!
(316) The honour of the Siddhi of the Siddha is gone, seekers are all failures, and those who were
somewhat alert were banished to forests, because distrust has destroyed the whole garden of
faith.
(317) Anger burns down the cities and towns of Yama and Niyam (rules and vows) and scorches
the men of great penance! The elephant of confusion attacks the banana garden and destroys
the banana trees which are rich with fruits of Liberation.
(318) Shama and Dama are self control of mind and organs. They have built a small hut for them,
but Anger uproots and dilapidates that hut and throws them away. The squares of the roads
of peaceful thoughts are all deserted and nobody turns up there!
(319) Vows, fasting, observing penance etc had built nice tidy gardens in those towns but doubt
suddenly burned them down.
(320) People who were very proud of their knowledge came to meet the thoughtlessness; at that
time doubt welcomed them and harboured them at his own house.
(321) What can the poor, feeble effort towards spiritual life do? Doubt is very strong! It plays
havoc any time.
(322) The man who has hidden doubts in his mind is always searching for faults and measuring up
other values! It as a rule always hates spiritual life. It is its nature!
(323) The doubting man always nurses hatred of spiritual life. Therefore though such a man
approaches with a smile on his face, a simple person should not choose his company.
(324) Distrust, the king of all vices and which is the most powerful evil is the 11 th disaster hidden
in money.
(325) This distrust creates distrust in each of the eleven organs and is thus given the 11th number. It
begins from mind.
(326) Competition has the breeding place in much learning and much money. Competition takes
birth and it proceeds further towards progress.
(327) When two persons become highly learned, there arises between them a subtle jealousy and
competition. He competes with his Guru! This is the jealousy in regard to learning.
(328) When there is money with them, their competitive spirit increases. He says – "The god
Kubera is only the keeper of the money of gods. He is not Himself rich, but I am rich by my
own efforts."
(329) "Even the fish in the river Ganga will be less in number them my coins. Who can be equally
rich as I am?
(330) Then whoever rich persons he meets, he insults them on the spot. Thus, taking the support of
money, the spirit of unhealthy and envious competition becomes evident.
(331) Thus if a man accumulates money, this competition which is the twelfth disaster is produced.
I have thus told you the whole dark side of money.
(332) Now, in one word the three meanings are indicated which always remain in the company of
money. Please listen to various kinds of those disasters.
(333) Money breeds and grows the relation with woman, dice and liquor! This triple evil attacks
the rich man.
(334) If a man has no money, his wife always despises him and even spits on his face.
(335) There is always quarrel in the house of a poor man. His wife insults him and throws him out
of his house.
(336) How does the wife of a rich man behave with him? Like a hungry bitch moving its tail, she is
always entreating him.
(337) But if the man becomes poor, she, off and on, disagrees with him on paltry matters and
quarrels or keeps silence!
(338) She says – "The whole day children harass me and at night you pull me to you! I cannot bear
all this trouble! Let such pleasure in such life be burnt!"
(339) Insulting her husband like this she denies him any pleasure. She does not like him.
(340) So, even the wife of a poor man is not good to him, but the rich man is troubled by his wife
in another way.
(341) A harlot attracts a rich man and because he has money he goes to her.
(342) Once they taste that vulgar carnal pleasure, they frequent her place, start taking wine and
playing dice.
(343) They play dice by their own wish! Thus these three evils are together with the money.
(344) In all, thus, fifteen disasters are always accompanying money. Thus you will understand that
a rich man does not get happiness at all by his money!
एते प चदशानथा थमल

ू ा मता नण
ृ ाम् त मादनथमथा यं शेयोऽथ दरू त यजेत्
Meaning of the verse:
These fifteen things full of danger for men are there due to money and therefore this misery in the
form of money must be thrown away by a man who is seeking liberation which is really
good for him. (19)
(345) So, a man may be a simple soul or a clever pandit, money invariably brings in for him these
fifteen calamities.
(346) Money is called अथ but actually it is अनथ.Those who are desirous of final beatitude, and are
devotees of God, should definitely avoid it.
(347) A fly never goes to smell bitter gum. A bug never goes near oil, white ant does not touch
fire, it never infests fire. Similarly a devotee of God does not seek money.
(348) When salt is put into fire it suddenly jumps out with a noise. Similarly one who throws away
his possessions of money in order to be free is the real seeker of his own emancipation.
(349) A herb by name Bachnaga, if put into the mouth gives a sweet taste for some time but it is a
poison which kills. So also, money becomes a cause of trouble in effect.
(350) So, one who is keen for freedom should not handle money! He should give up money by his
body mind and soul.
(351) All types of divisions and separations of relatives are created because of money. The Lord
further says –
िभ ते भातरो दारा: िपतर: सु द तथा एकाि तधा: कािकिणना स : सवऽरय:

कृता:
Brothers, wife, older people, friends, well wishers, - all turn into enemies merely for paltry
amount of money. (20)
(352) Even a penny creates differences of opinion amongst two friends; it destroys the love
between brothers, and courtesy between acquaintances is spoiled just for a little sum of
money.
(353) Money is cause of quarrel between the father and the son, the mother and the son and it
destroys the love among the relatives.
(354) Kakini is a coin very small in value, but even for this, people cut the relationship between
their relatives. A little kavda (shell used as lowest coin) can even make enemies of good
friends.
अथना पीयसा ेते संर धा दी म यव: यज याशु पधृ ो नि त सहसो स ृ य

सौ दम्
These persons, for a little money begin to quarrel and suddenly dropping all goodness, kill them in
competition! (21)
(355) A money minded man suddenly forgets his goodness for a small amount of money and
becomes ready even to kill another person by a sword.
(356) At such a time, relatives become mutual enemies. Money creates destruction of religion and
brings about even death. Money is thus against our own welfare.
(357) While living one is put into lot of trouble by money and money leads to hell after death.
ल वा ज मामरपा य मानु यं तद् ि जा यताम् तदना य ये वाथ नि त

या यशुभां गितम्
Having come upon the rare human life and there also, the birth of a great Brahmin, those who
disregard the fortune and destroy their own welfare, go to very low levels in hell! (22)
(358) By the merit of millions of births people are born as human being in this world of action.
Rarer is the birth in the Brahmin caste and that also in a noble family.
(359) Gods desire to have birth like this and are ready to give up their heavenly happiness. Even
Indra is not exception to this.
(360) Those who have earned the highest birth in Satyaloka are also eager to take birth as a human
being.
(361) Gods desire this birth because in this birth it is possible to reach liberation through devotion
to Lord Krishna.
(362) (The Brahmin says – "Though I earned such a birth I became miserable because neglecting
my real welfare I hankered for money.
(363) The man, who neglects devotion to God, himself being greedy of money and social prestige,
goes down in evolution.
(364) What is that stage? It is hell and suffering and repetition of births in lowest categories of life
full of ignorance and pain.
(365) That miser is further explaining how in the birth of a Brahmin all the happiness as well as
liberation is possible.
वगापवगयो ारं पा य लोकिममं पुमान् दिवणे कोऽनुष जेत म य ऽनथ य धामिन
Having attained this birth in which the door to Heaven as well as liberation is open who is the
mortal who will dare go towards earning money which is the very home of calamities? (23)
(366) If a Brahmin follows his own religion he naturally desires to go to heaven and reach the
status equal to the Moon and Indra.
(367) When he performs sacrifices even other persons can reach heaven. Then naturally it can be
said that heaven world is the monopoly of Brahmins.
(368) Another thing is that if a Brahmin performs his own religion without desire to have a son, a
wife or public prestige, even liberation serves his feet and obeys him day and night.
(369) Even the man whom the Brahmin gives his blessings attains freedom. That is the greatness of
Brahmins.
(370) The Brahmins are so great that heavens are his stepping stone and liberation is his servant
but such Brahmins make a mess of their life because of the greed for money.
(371) I am born as a Brahmin, and it was possible for me to cut the chain of births and deaths but,
Alas! I was deceived by the greed to amass money.
(372) Really to be born as a human being is rare. Over and above that, to be a Brahmin is further
difficult but I have wasted all that opportunity by miserly attitude.
(373) There are many such people who being Brahmins have been denuded of all merit. Money is
really a poison. It is the home of tragedy. It increases pain and sorrow.
(374) As money is the root of all disaster it should be totally given up", these were his broodings
with himself.
(375) Here the question is if at all by good luck a man gets lots of money, is that money to be
thrown in a dustbin or to be thrown in a river? How and where is money to be thrown away?
(376) Now that is being explained by the same Brahmin. It should be listened to carefully by those
who are rich.
देविषिपतभ
ृ त
ू ािन ातीन् ब धं ू भािगन: असंिवभ य चा मानं य िव : पत यध:
The man who does not give his money to the claimants, viz gods, sages, ancestors, ghosts, relatives
and people of the same caste and only stores it, is doomed. (24)
(377) If we are lucky enough to have money, the five offerings should be made viz, offerings to (1)
animals (2) to ancestors etc (3) to gods, (4) to Brahmin and (5) to human beings. We should
organize a good function and do worship of God.
(378) We should give offerings to dead ancestors. Every year 96 such offerings are to be made (12
Dark nights, 4 first days of Yugas, 14 Manwantar days, 12 Sun-sankranti, 12 Vaidhruti 12
Vyatipatas, 15 Mahalaya days, 5 Ashtaka, 5 Anwashtaka and 5 Poorvedu = 96) Gaya should
be visited for ancestral offerings.
(379) Elderly relatives in our house should be bowed down before them thrice a day. We should
never disobey them, even under trying circumstances.
(380) We should pay respects to them, give them good food, comforts, money and service.
(381) Father is great as the Lord Shri Narayana and mother is as if goddess Laxmi. He who serves
his parents with such respect is the really good son.
(382) Ancestral worship is only to serve them in such way that they are pleased. To insult and
disobey them while they are living is the deplorable sin. To observe the Shraddha ceremony
after they are dead is nothing but a show.
(383) One who does not trust elder people should be considered to have heaps of sin accumulated
and even liberation from this world is possible for him who trusts his parents and elders.
(384) I have told you about how to please living parents as well as give offerings in the name of
ancestors who are dead. Now listen to how to worship the sages.
(385) We should respectfully invite a good Brahmin at our home, wash his feet and the sacred
water touched by his feet should be respected, some portion we should sip and some portion
sprinkled on our body.
(386) His worship is to be done by flowers, sandalwood paste, aguru, lamp lights and offering of
food, which he would relish.
Some money should be offered. This is the worship of sages.

(387) Brahmin represents the great sage. If a Brahmin is pleased, the sage Sanat kumara is
pleased, and where Brahmin dines, the (Lord) (Myself) I am pleased.
(388) By giving money to brothers, sisters, relatives and friends their poverty and difficulties
should be removed. This is the right use of money.
(389) To let our family members starve by own negligence and to give food and money to others is
not religion! It is not a pure merit.
(390) The money which may be at hand after providing for our family members only may be used
for obliging others.
(391) If a visitor comes to our house, he should surely be given food and water, cloth, money or
any kind of articles useful for him. If he goes away without being properly received all our
merit is lost.
(392) To give food in charity is the best generous action. Food should be given to poor and
beggars, with respect.
(393) To feed our family, to give food to poor but to deny oneself the ordinary comforts and needs
is also against good religion.
(394) When we give food to poor, we should treat ourself as equal to them and partiality should
not be done. We should also take food of the same kind as we give them.
(395) To do disparity in serving food to various people is improper behaviour. To overfeed one
and keep half-satisfied another is also bad behaviour.
(396) To spend money for the death-rituals and rites is the laudable use of it. We should use
money to redress the difficulties of poor, or we should send surprise gift of grains, rice etc
to a man who is not expecting it though he is needy.
(397) The money spent by a man voluntarily for helping the blind, the deaf and dumb, the lame or
ill persons, is the righteously spent money.
(398) When a rich and capable man gives protection to poor, pious sages and removes their
difficulty, his fame of generosity shines like a brilliant flag in Vaikuntha.
(399) God is pleased with him who uses his power to protect the disabled devotee of God, and
God emancipates him even before that devotee.
(400) The most sacred are the feet of Guru, they are the most auspicious, the best place of welfare
to the disciple and if a man spends his money for that Guru,
(401) The flag of his generosity is shining always in the Satyaloka, Vaikuntha and Kailasa and
drums of victory are dinning there for him.
(402) Please know that the person who spends his rightly earned money for his Guru is free of
karma though he performs actions.
(403) One, who gives his money to his Guru with constantly increased devotion, is accepted by
God as his devotee and endows upon him His loyal one-pointed devotion.
(404) If a man is really keen about his Guru’s devotion, all the four kinds of liberations come to
serve him and the spouse of Goddess Laxmi never leaves him.
(405) One who has surrendered his money and body and mind at the feet of the Master, has no fear
of this worldly life even at the end of this world-period.
(406) The really fortunate persons who give up riches which are a boon of God, for the welfare of
their Guru, really attain high spirituality by this generosity.
(407) The money which is not used by Guru, nor is utilized for the welfare of his family, simply
remains stored up. It is Yaksha’s money, which means money in the possession of a Nature-
spirit.
(408) Such money stored miserly, without proper use, becomes a cause of fall of that man, and that
greedy man suffers very heavily in hell.
(409) The Brahmin said – I also became a deplorable man by storing up of money and I have
missed the great opportunity of being a free man without any bondage!
(410) By piling up idle money as if for the Yakshas or Nature spirits I have been doomed! I am
going to tell what happened.
यथयाथहया िव ं पम य वयो बलम् कुशला ये न िस यि त जरठ: िकं नु साधये

Being insolvent by useless desire for money in my youth, I have not spend money for good
purposes as wise people do and Lo! I am left in my old age in very miserable condition.
What can I do now? (25)
(411) I did not enjoy my money. I took lot of troubles to amass the big sums of money and in that, I
became thoughtless and arrogant.
(412) While undergoing hardships to pile up money, my youth and strength were gone. My body
became very weak, but craziness for money did not decrease.
(413) While earning more and more money, my worries increased and forgetting my real
happiness I became a miser.
(414) The life and the money which we really properly use in charity and generosity ensure our
emancipation.
(415) I used my strength to collect that money selfishly, but my youth was lost, my strength was
wasted and my real welfare was lost sight of.
(416) You may say that I should now at least make the best use of my life while it is there! But
what can I do now when my money is gone with my physical strength also?
(417) All my money is lost-nay-simply wasted in wrong actions and senility has looted all my
strength and what remains is the old skeleton of a man who is having all the bad luck!
(418) Alas! I have harassed so many people while squeezing money from them or denying normal
needs of my family men! (So repenting the man is wondering now – as follows)
क मात् संि ल यते िव ान् यथयाथहयासकृत् क यिच मायया नन

ू ं लोकोऽयं
सुिवमोिहत:
How strange it is that even learned person undertakes all the troubles to earn lot of money! Really
all people are enchanted by the Maya of someone who is beyond our capacity to know! (26)
(419) In the case of greed of money, it is better not to describe the miserable condition of ignorant
people! Those who say that money brings disaster, also become greedy for money. Wise
people also become attracted to money!
(420) Even such wise people fall a prey to greed for money and commit unworthy actions to get
money.
(421) Only God’s inscrutable Maya makes these wise people completely crazy for money. This
Maya is able to bring about strangest and unimaginable phenomenon! Wise people are
deluded by this Maya!
(422) To put the blame on the God’s supreme power which is Maya, is comparatively easy, but
actually these people become slaves to greed only because they wanted pleasures and
enjoyments which they thought that money would bring them!
(423) But foolish are those who believe that there is happiness in enjoyment of worldly pleasures!
See how!
िकं धनैधनदैवा िकं कामैवा कामदै त म ृ युना ग यमान य कमिभव त ज मदै:

When a man is about to die and his death is definite, of what use is money or the givers of money
or desires and the people who fulfill his desires? What use are all rituals for him or
ceremonies which ensure a better life? (27)
(424) O! See the wonder of all this! Even the fortunate person who is born as Brahmin is attracted
to money so much that he is crazy! But the body which is sought to be nurtured by enjoyments
is itself subject to destruction.
(425) The very pleasures that are enjoyed by the body become its diseases and paradoxically
enough, the efforts made to earn money lead us towards poverty!
(426) A man earns money because he thinks that money will give him pleasures but are the
pleasures real happiness when so many hardships are already gone through for them?
(427) A man wants woman because he thinks that he can enjoy sex with her, but when she begins
to nag him, all his ideas of physical pleasures are gone in vain! He may lament about all that,
but she does not leave him alone!
(428) This body which gets involved in sexual and other pleasures is going to perish! Time as
Death is always eating it gradually!
(429) Every moment, Death is diminishing the life of the body! What use are all enjoyments which
are so very superficial? But even men of wisdom become mad for money!
(430) A frog which is about to be gulped by a serpent, still projects its long tongue to catch the fly
sitting on a blade of grass in front! But death is certain for it!
(431) Knowing that money or physical pleasures do not prevent our death, people who are
otherwise sane and wise become mad for earning money by this way or that!
(432) The enjoyer, with his body, is definitely a morsel for the death! What pleasures can give him
security from death? But even Siddhas have been deluded by the strange way of Maya.
(433) People think that by using money they will perform sacrifices and then go to heaven and
have pleasures there, but those are also temporary heavenly phenomenon! Those end in fall
to this world again which becomes very painful!
(434) When we do so many things which are promising us good days and comforts, they result in
rebirth and death which chain never ends. All is such a tragic fate of a man who tries to pile
up money for enjoying pleasures here or hereafter!
(435) A greedy man never finds any happiness! I was such a fool but now luckily I have no
possessions to worry about! I have lost all my money!
नन
ू ं मे भगवां तु : सवदेवमयो ह र: ये न नीतो दशामेतां िनवद ा मन: लव:
Really it must be said that the Lord Hari who is the totality of all the deities, is pleased with me
who has given me this state of nothingness and lack of all hope and anxiety! (28)
(436) (The miser says to himself – I was in the past actually an unfortunate person! But now I am
lucky! The Lord Shri Krishna is pleased with me because the sense of right and wrong has
arisen in my mind which has made me free from desires!
(437) My money was my main cause of ignorance! The Lord has Himself taken it away and
blessed me fully by doing this great favour.
(438) He is called Hari, which means He takes away the ignorance of His devotees! He has been
very kind to me and created the power of discrimination between right and wrong!
(439) Without this common sense, mere desirelessness is blind, and without desirelessness mere
discretion is baseless and futile! He has aroused in my mind both these qualities together.
(440) Thus blessing me, the Lord Shri Hari has taken away my money and ignorance also and
established in the temple of my heart the two virtues of discrimination and ascetic attitude.
(441) But nobody knows how, when and at what critical juncture in life the Lord gives such a
benediction!
(442) In order to create a liking for the God Hari in the hearts of his devotees the Lord first of all,
removes the great obstacle of money from them. By that state of no-possession their mind is
purified and then they began to think rightly and become free of attachments and anxious
desires!
(443) This supreme power of the Lord Hari of taking away something and giving real virtues is
beyond the capacity of Gods to understand! That is why He is Almighty! The Glorious God
with six great glories.
(444) He is beyond our imagination and beyond all measure! But he became very kind to me and
has taken away the dead weight of money and ignorance from my mind. He has kindled the
light of wisdom by destroying the darkness of my sins.
(445) No doubt the Lord has blessed me but thinking that I have deprived the deities of sacrificial
rituals, I am somewhat afraid that they will get angry but again I have faith that they will not
do anything like that !
(446) When the Almighty God with his brilliant Sudarshan disc is protecting his devotee, no
calamity, even comes near him. Deities will definitely bow to him.
(447) Deities came near Pralhad, bowed to him and made the God Narasimha pleased by
removing His Anger. When that God Navahari protects his devotee, how can any calamity
trouble him?
(448) The Lord has freed hosts of Devas from the bondage of Ravana! When that Lord protects his
devotee, who will dare touch him?
(449) He controls all deities and all of them are his obedient servants. When He helps, no calamity
can befall such a devotee!
(450) Gods have got their authority and power from this Lord Shri Hari and they are as if His own
limbs. When He protects, what difficulty can stand in the way of the devotee?
(451) This Lord is containing in Himself all the gods and Indra and the Moon also. He has become
kind to me. Now I will have no calamity!
(452) If I try to find the cause of God’s blessing on me, I find nothing worth it during this life. This
must be something kept as balance from my last birth.
(453) In what birth, in what country, in what sacred place, in what family, and what good actions
had I done by which the lost is thus pleased with me!
(454) Or is it possible that looking at my miserable condition the kind ocean of compassion, who
is the Lord Shri Hari was pleased with me, and, therefore, it is possible that I have become
wise.
(455) When I lost all my money, I became sorry and it was through that sorrow that I began to
enjoy the real happiness in my Atman. I find that discrimination and apathy towards mundane
joys is the powerful ship, which can take us to the other shore.
(456) Thus that Brahmin was glad in his mind and said to himself – “Now, I will not waste a
single moment. I will wipe out both the pains and pleasures”.
सोऽहं कालावशेषेण शोषिय ये ऽ गमा मन: अपम ोऽिखल वाथ यिद यात् िस
आ मिन
In the remaining period of my age, I will deprive my body of all the enjoyments, and though I may
be happy in some respects, I will not be arrogant at all, and remain humble, though I may
have self-knowledge. (29)
(457) What of one single life time? I will arrange millions of my births by doing good things by
this body, and repay the debts of the past.
(458) Though my body is old, my mind is not so old. I will meditate on God with this mind, which
is fresh and break myself free from the shackles of this worldly life.
(459) I will break the truth of death in my remaining life time. I will kill death, and tear down the
page on which rebirth in my case is written.
(460) This body, by which I have done and undone so many things, will be dried up by me by the
concept of myself being Atman beyond the body.
(461) I will use the bull-dozer of self-knowledge and smash down the compound-wall of the body.
I will break the fetter of pain and pleasure and will hoist high the flag of total freedom.
(462) Being supported by discrimination and having the force of desirelessness, I have become
careful about my own welfare. So that now, I will successfully attain the spiritual status by
each and every effort.
(463) I may say here, that this success is not my monopoly, but everybody who will be desireless
is bound to be happy in this spiritual path.
(464) The actual worth of this aloofness is that though there are relatives, house and body around
and the man lives in his house, he is completely unattached to them.
(465) I have started this effort with a prayer to all the gods and goddess as also the Supreme Lord
of the world to help me.
तत मामनुमोदेरन् देवाि तभव

ु ने रा: मुहतन ब लोकं ख वा ग: समसाधयत्
Then the Lords of the three worlds will give me their consent and like the king Khatwanga, I shall
reach the Brahma world in a very short period. (30)
(466) Let the deities presiding over all my organs be pleased with me. They may bestow upon me
the power to control my organs so that my spiritual progress will be completely achieved.
(467) I worship all deities with the faith that all these are manifestations of the one God Shri Hari.
When He will be pleased, all the deities will be automatically pleased.
(468) These deities are Shri Hari only and I pray to them to save me – who am a feeble seeker –
from these outer changes in my appearance to satisfy by the desires of my devotees!
(469) You may say – You have become old and weak. Why should you go into all this trouble of
worship?
(470) But please do not think on that lines. You may be knowing the story of the king Khatwanga!
In one moment he turned himself as real devotee and became Free!
(471) I know that my remaining period of life is longer than his life. So if all the deities run for my
help, I will also become free in no time!
(472) When the desirelessness which is completely developed in me will be durable, what can
Time as Death can do any harm? I will be the winner in the battle with this mundane sansara
(worldly life!)
(473) Eknath says – [The Lord Shri Krishna will now remember how miserable that Brahmin was
earlier and how he had become a man of wisdom, and non-involvement in the old worldly
things!]
शीभगवानुवाच — इ यिभपे य मनसा ाव यो ि जस म:

उ मु य दयग थीन् शा तो िभ ुरभू मुिन:
The Lord said to Uddhava “That great Brahmin from Avanti city thought deeply about his life, and
leaving all his cherished concepts and prejudices in his heart, he became a silent, quiet,
peaceful mendicant!” (31)
(474) The Lord said – So, this Brahmin was prior to this state, very miser. But when he lost his
money, there was a change, a transformation in his nature! He became dejected about his
selfish way of life!
(475) So, with desirelessness well developed in the mind of the real seeker, attainment of
Brahman is not very far away! – Shri Krishna is adding this in order to convey to Uddhava
the easy path towards self-realisation.
(476) He continued – That Brahmin was earlier a man of miserly attitude and he often committed
many sins and deplorable actions, but when he became desireless due to proper observation
of how bad was his character and the rise of wisdom about right and wrong in his mind, he
became a transformed soul of pious and virtuous nature.
(477) With a firm determination to proceed with his spiritual life he became a staunch seeker of
liberation.
(478) He said to himself - "I was the cause of my own misery and had to suffer lot of troubles
because of my desires, greed and pride about money.
(479) Actually it was money that gave me lot of trouble and so it is definite that money is the home
of all misery. I was madly in love with my wife and children but see! They themselves have
evicted me from my house.
(480) Naturally I was proud of my caste and relatives but I became estranged from them and my
relatives have deserted me. Now why should I have any expectation of love from them?
(481) The main reason of my attachment about wife, children, relatives and money was my pride
about my body. Let me say farewell to that pride of the body by once prostrating before it.
(482) My prostrations are also for my wife, my children and my possession! Good bye to my caste
members of family. I have no relations now with anybody because finally I have said Good
Bye to my body itself.
(483) The reflection of moon in water seems to be attached to it but the moon is quite different
from the water. Similarly there is no relationship between all of you and myself.
(484) Shadow is with the object but the object moves independently of that shadow. Similarly I
have left you.
(485) Then, youth attaches itself to the body but when it leaves and man becomes old he remains
unrelated to his former youth. Similarly I have left you all.
(486) When spring season advances in a beautiful garden the garden shows off all its glory but
when the season of spring is over all the show of the garden is gone. Similar is the way, in
which I have left you and the sense of myness.
(487) The power of discrimination and desirelessness is very great. See how difficult renunciation
could be. But I have left Me and my body and the sense of possession.
(488) The Lord said - "Just as a man cuts all relations with a son who has gone far astray of moral
behaviour, so, the man left all his relations.
(489) When a fruit is ripening, it leaves the stem which has held it together from its birth. So the
man left his relationship.
(490) Similarly, he does not hold pride and the pride also becomes ashamed to go near him. This
man does not touch the sense of pride about the physical body.
(491) As the leaf of lotus remains aloof on the water, he became aloof from the pride of the body,
and by following the proper procedure, he became a Sanyasi.
(492) Other Sanyasis light a Kunda (pit of sacrifice) and declare that they have burnt their anger
and desire, but actually, what is burnt? Ghee and til-seeds are turned to ashes, but the desire
and anger remain as alive as ever.
(493) In his case, the sacrifice was not of such hypocrite nature. He had burnt all the doubts and
tendency to raise questions. He had given the final oblations into the fire, which were of his
passion and anger together with the sense of pride.
(494) Actually, he burned his original narrow-minded nature, accepted the three rules (Tridanda)
and taking the initation from his Guru, he began to roam about freely in the world.
स चचार महीमेतां संयता मेि दयािनल: िभ ाथ नगरगामानस गोऽलि तोऽिवशत्

Having controlled his own organs and breath, he wandered on the face of the earth in various
cities and villages, begging for food, but remained unattached. He was not taken cognizance
of, though he wandered freely. (32)
(495) He left his habit of caring about honour or dishonour. He controlled his breath on mind. He
became joyful and started to wander freely.
(496) He was self-interested and did not like any other company. How can one, who does not like
attachment to his own body, allow any companion to walk with him. He roamed about alone.
(497) Normally, he stayed in forest, but also went to village or town or a market place and
received whatever grain he got.
(498) He never told anybody his intention to go to his place of begging. He used to suddenly attend
somebody’s door and be content with whatever he got as alms on his palm.
(499) He had no such rule as to beg only at five or seven houses. He had no rules made for himself
because they indicate the inner ego of a man.
तं वै पवयसं िभ ुमवधत
ू मस जना: वा पयभवन् भद ब ीिभ: प रभिू तिभ:
O Uddhava, looking at this travelling beggar without any possessions, the wicked people ridiculed
and harassed him with many insults and violence. (33)
(500) The strange thing about this beggar was, he never cleaned his body. He dipped himself like a
log of wood vertically in the river water. Naturally, his body looked like ash-coloured. So,
people began to call him Avadhoota.
(501) Travelling like this, he by chance came back to his own city of Avanti. By this time, he was
old. He was nearly naked and was a Sanyasi, but people reognised him.
(502) It has been laid down that after taking Sanyasa, a Sanyasi should once at least go to his
native place to see it.
(503) But when the people from his town saw him, they recognized him and said among
themselves – “Ah! This is our well-known miser Brahmin. He has become a Sanyasi
because he has lost all his money."
(504) Listening to this, wicked people gathered around him, and giving hints to each other, they
started to harass him.
(505) He was however not at all disturbed even for a moment. He did not get angry, because he
had well-developed peace and courage.
(506) I am going to tell you, how cruelly they treated him, and also how he sustained all the
trouble silently. Please listen.
(507) A person, who will look to the maxim of this story will become intelligent, and he, who will
look for the meaning of the whole episode will be a good devotee and have peace.
(508) O Uddhava, You are like a moon for the mind which is like Chakora bird! You are pure in
your devotion. You are the king enjoying the glory of the peace and happiness. O Fortunate
Uddhava! Please listen.
(509) Eknath says – “The Lord began to call Uddhava, and told, in order that Uddhava should
attain the peace of mind, - “This is the kind of peace”.
(510) Such a peace remains with a man, who does not get angry though his usual routine is
disturbed or somebody insults him after promising honours. Please listen this by example.
केिचित वेणुं जगहृ रे के पातं कम डलुम् पीठं चैकेऽ सत

ू ं च क थां चीरािण केचन
All the wicked persons took away various things from him. Some took away the three staffs, some
took his pot, some his kamandalu, some took away his seat, and some took away the Mala of
Rudraksha. Some tore away his cloth and some tore his clothes! (34)
(511) Some wicked persons surrounded him and some tried to tease him by putting their heads at
his feet.
(512) Some said – "This is a very old Sanyasi". Some said – "How many rainy seasons have you
gone through?” some asked – “what is your lineage of Sampradaya! Who was your Guru ?
Why is your head shaved?”
(513) “Some said – “Ask him about his own town" Some said – “Ask him how much money he has
stored away!”
(514) Some asked – "Sir! What is your original village? What is your name? Are you a trader or
merchant? In which town do you reside?”
(515) Some said – “He must be having some amount of money”. But another man remarked – No!
He has no money with him now!” Some said – “Let us not give him any trouble! He seems to
be a completely desireless monk!”
(516) Though those people were teasing him in various ways the Sanyasi never felt any insult. He
did not utter a single word and kept complete silence.
(517) Some one said – “He has three staffs. This is because he was previously very rich! He must
have carved hollow these sticks and kept his money in them.
(518) Some said – “ Just see the quill he is having, with thousands of threads! He must have kept
his money in the quill!”
(519) Some said – "Why are you looking at him with so much interest? He is a fraud! While they
were harassing him, one man whisked away his staff.
(520) One took away his Kamandalu, another stole his seat, another robbed him of his Rudraksha
garland, while one took away his cotton gown!
(521) One said – "He owes me money! Luckily I have caught him” – So saying he started to take
away his quill and took away that quill as well as the piece of cloth the man was wearing
around his waist!
(522) Though these wicked persons were harassing him, his mind did not get disturbed. He was
full of forgiveness and courage.
(523) He said to himself – "If a thing goes or it stops with me is dependent upon the divine
destiny”. So, instead of requesting them to give him his belongings, he simply left the place.
(524) Seeing him going away, the most cunning from the crowd began to bow down at his feet and
outwardly started to say some soothing words of request.
(525) They said – O God! O God! What a sin is committed by us! These wicked people never
think what is wrong and what is right!”
(526) “O Swamiji! Please do not have anger in your mind. Please take back your clothes!” They
said so and gave him his clothes, but they wanted to harass him much more!
पदाय च पुन तािन दिशता याददुमुने : अ नं च भै यस प नं भु जान य स र टे

They gave him his clothes but it was only a show of kindness, because they again took the clothes
of the Muni away and his food which he had begged for and was eating it on the bank of the
river. (35)
(527) They wanted to tease him further and brought him back with respect and kept his staff and
his kamandalu near him, but some others began to whisk away those articles.
(528) Some said – “This Sanyasi is very old. Give him his clothes back!” but some said – “If we
give him a good beating we will earn a great merit”.
(529) Finally they insulted him and nobody gave him his clothes. So, the Sanyasi silently went
away from that place! Seeing this however, some brought him back and gave him his
garments and told him to go away.
(530) Suddenly one wicked person came running and hit the Sanyasi on his head with a long stick!
He again took away his clothes! Some said – “Give him his clothes! Why are you harassing
this old man?
(531) Then that Sanyasi himself threw away his clothes and went away, took a bath, and went
ahead to beg for alms.
मत
ू यि त च पािप ा: ीव य य च मध
ू िन यतवाचं वाचयि त ताडयि त न वि
चेत्
Some urinated, some sinners spat on him. They beat him but he remained silent. (36)
(532) He took some food and following the procedure of offering food to gods etc, began with
dividing the food into parts and offering the parts to Gods, demons, atithi (guest) etc and
began to eat the food! But again those wicked persons came near him.
(533) They said – "He is not real Sanyasi. He is the notorious miser Brahmin in our city. But he
does not say anything about it. This is nothing but his deceiving mentality.
(534) So, one who will not punish him will be considered his son born of a low class woman!” So
all of them again came near him.
(535) One said – “I will break his vow of silence in a moment! I know the means to make him cry
aloud.
(536) So saying this wicked man passed urine on the head of that Sanyasi while he was eating his
humble food. But the Sanyasi did not get angry. He quietly remained blissful in his self-
knowledge.
(537) If anger becomes evident in the mind the man loses his quality of peace. If he does not utter
angry words openly, it is because he is afraid of people or is afraid that he will not get any
food to eat.
(538) But this sanyasi was not afraid. He had washed away all his shame! The Atmic peace is of
such a nature that anger does not even touch the mind.
(539) When inner condition is different and the man adopts a peaceful attitude, that amounts to
deception and cunning. But this Sanyasi was not like that. He was clever inwardly and
outwardly also rich in his being.
(540) The mischievous people said – “O! He is not at all talking! So, they spat on his face and
began to use bad words! They harassed him further.
(541) Some kicked him, some hit him on his head and some said – "If he does not speak, do not at
all leave him but harass him!"
तजय यपरे वाि भ: तेनोऽयिमित वािदन: ब नि त र वा तं केिचद् ब यतां

ब यतािमित
Some used very arrogant words and harassed him saying that he is a robber and some said – "Let
us tie him". And tied him with a rope! (37)
(542) Some others pricked him as if by the arrows of their harsh words – saying "We have known
why he is trying to hide his real nature by the attire of a mendicant.
(543) The secret of his monk’s dress is that he is the most dangerous rascal; he is really a false
monk. Actually he is a spy wandering as a beggar. Catch him now only.
(544) They began to shout against him collectively blaming him profusely. Some came forward
and shouting –" Tie him up! Tie him up!” they began to tie him by a rope!
ि प ये केऽवजान त एष धम वज: शठ: ीणिव इमां विृ मगहीत् वजनोि झत:
They called him a hypocrite posing as a religious man but that he is not a real Sanyasi and said that
he has lost all his money and he is turned out by his relatives. So he has become a beggar!
(38)
(545) Those who knew his earlier behaviour of a greedy miser person, began to insult him and call
bad names for him. "He was notorious previously as Kadaryu – a miser person and now he
is showing off here as a monk!"
(546) He piled up money by hook or crook but it was all lost due to his misbehavior! So, his
relatives turned him out of his house and he became pauper!
(547) In order to get food, he has taken the garb of a monk. We wonder how he is not ashamed to
show us false beggar clothes!
(548) He was already a cunning rascal and his Sanyasa is also a trick to deceive others! He thinks
us to be fools and wants to deceive us! His silence is really a pose!
(549) He is taking the false appearance of a monk just like a trickster who does various dances
and entertains people. If we beat him, it will not be a bad deed or sin on our part!
अहो एष महासारो धिृ तमान् िग ररािडव मौने न साधय यथ बकवद् ढिन य:

Sir! He is very staunch and courageous as a mountain! He is using his silence as a means to earn,
just as a crane stands still in water to catch a fish! (39)
(550) Some one said – "He is very sincere in his deceptive attire which is all a sham. He
maintains his false act very nicely and though we give him trouble he does not get disturbed
as a mountain in a tempest.
(551) His entire fictitious role is only to get some food. Keeping his eye on the selfish gain he is
feigning all courage and silence like a crane for a fish.
(552) A crane stands still in shallow water as if meditating but all his attention is to catch a fish
This man is like the crane. He will deceive simple people.
(553) For money he is now not minding all the troubles he took earlier and being habituated to
disregard any harassment he is behaving like this.
(554) Some said – “Ah! What a great courage!” and began to kick him. Some
(555) put small sticks in his ears. They started to ridicule him in many ways but he was so
peaceful that his mind was not disturbed by all this.
(556) The more they saw him peaceful the more they became arrogant and increased their
harassment of him.
इ ये के िवहस ये नमेके दुवाितयि त च तं बब धुिन धुयथा कीडनकं ि जम्

Some laughed at him, some passed wind on his body. They tied him, prevented him from moving,
and played with him like a bird tied down for play. (40)
(557) Some remarked teasingly – “Lo! This miser has really achieved peace. Some applied
chunam (calcium) to his nose. Some applied black to his face.
(558) Some were very mischievous. They passed wind on his body, but he was not annoyed.
(559) Inspite of all the efforts done by them, he being in the state of Atman was not disturbed at all.
Only such a man is the real Sanyasi.
(560) When they found that his mind was not disturbed, they put a chain around his neck, and
pulled him to the city square.
(561) They shouted – "O People! Somebody may please recognize this man. He was a rascal
previously and we have now caught him. He is a hypocrite and very cunning!
(562) As a monkey is tied down by the Madari, they tied him from all sides and they started to pull
him towards all the four sides.
(563) Some pulled him to the west and some to the east. The Sanyasi was also laughing within
himself because they were enjoying.
(564) The body is suffering its karma. What relation has it got with me? So thinking, he remained
contented and he did not retaliate anybody. He never hurt anybody’s mind.
(565) He who suffers all insults from his own relatives who were formerly giving him respects;
(566) He is the man, O Uddhava, with whom the true peace remains happily and peace does not
remain with the man who is ashamed because of his former social prestige!
(567) Though they harassed him so much, his mind did not get disturbed. Just see his forbearance”.
So, the God is further explaining his state of mind as follows –
एवं स भौितकं दु:खं दैिवकं दैिहकं च यत् भो यमा मनो िद ं पा ं पा मबु यत

Suffering his physical pain and destiny’s working, he said to himself – “I am surely enjoying what
is presented to me from time to time by my old karma. (41)
(568) The beggar said that all the people are bound by three types of karma "the past, the part ear-
marked for this lifetime and the karma which they are actually doing. So this has to be
suffered. Neither the king nor the poor is able to escape it.
(569) The troubles which are caused by Elements are physical, those caused by gods are called
Divine and the troubles which are originated in the body are called our own bodily troubles.
(570) The three types of suffering which are caused by three factors, are caused by our pre-
determined destiny and he who thinks these pains etc are to be hated, is a stupid person.
(571) These sufferings which come to our lot cannot be avoided even if the Lord Shankara or the
Lord Shri Krishna may intervene!”. Knowing this well, that Kadaryu, the monk had become
very forgiving by nature.
(572) Though the Lord Shri Krishna was helping the Pandavas, they had to suffer many calamities.
So, even if the Lord Shankara and the Lord Vishnu may come to help, the persons have to
suffer the destiny.
प रभत
ू इमां गाथामगायत नराधमै: पातयि : वधम थो धिृ तमा थाय साि वक म्
Thus totally defeated by destiny he said to himself, being courageously steady in his own peace,
keeping his piety in tact, though the evil and wicked persons were harassing him in many
ways. (42)
(573) Though wicked persons harassed him, the monk did not lose his courage and peace. He was
steady in his own nature.
(574) I shall tell you the song sung by that monk. O Uddhava, please listen to that song with a
peaceful and attentive mind.
(575) This is such a teaching which gives peace of the Atman, and the Unity of Sayujjyata comes
down to him because the Unity in diversity is actually experienced.
(576) Uddhava, whose mind was made very peaceful by the Lord, was really the luckiest man in
the world. The Lord said – “Please listen to what that Monk said –
ि ज उवाच — नायं जनो मे सुखदु:खहे तुन देवताऽऽ मा गहकमकाला:

मन: परं कारणमामनि त संसारचकं प रवतये द् यत्
“The Brahmin said – “These people are not the cause of my happiness or misery, nor are gods or
planets or karma or kala (the time), but only the mind is called the cause of everything, the
mind which turns the wheel of life incessantly. (43)
(577) The monk said – People who are eighther pious or biased or simple – are not the cause of
my happiness or sorrow.
(578) People are made of the five elements and my body is also of the same five elements. So
there is unity in the case of bodies. Pleasure or pain arises in the mind only.
(579) Deities and Gods are also the ideas of mind. So my happiness or sorrow is not depending on
the deities.
(580) By deities our mind is only expressed and they are concepts of our mind. So when we say
that some God has given me pain, the main cause of that pain is mind only.
(581) The deities become manifest and pleased according to the faith of our mind and where there
is no faith in our mind, the God, though present cannot be seen by us.
(582) Finally all Gods are created by mind. So if any pain or pleasure is said to be caused by
Gods it is because of the mind only.
(583) If we say that Atman causes pain or pleasure, it is not true because in Atman there is no
duality.
(584) It is the mind and not the good or bad planets – that create an idea that "I am the giver or
experiencer of pain or pleasure." It is not in the Atman.
(585) It we say that the planets in the peculiar position at the time of our birth cause difficulties
etc., they are all the mind only and our mind causes births and deaths.
(586) The planetary influence is prevalent upto the time of death but mind has a very long duration.
It causes pain or pleasure in many lives.
(587) The bad planet creates difficulty only for a short period but the mind gives trouble for many
lives. The bad planet leaves us alone when his period is over but mind does not leave us any
time.
(588) If mind has no pride about the body which gives value to planetary position, mind is the
biggest planet. So it is the mind which gives us pain and pleasure.
(589) If we say that our karma gives us pain or pleasure, it is wrong because through karma one
becomes free. How can it be the cause of pain?
(590) Karma itself is pure and natural. But mind makes it polluted with desire and it causes rebirth
and suffering.
(591) When the mind has no pre-thought or intention towards any karma, it is karma only which
destroys itself, however painful or pleasurable may its results be.
(592) Body as such does not know what pain is. Atman also does not know what pain is.. When
the mind comes in between, it causes a man to suffer or to enjoy.
(593) Here, only mind is the causative agent for pain or pleasure and people become slave to the
mind and continue the cycle of pain and pleasure.
(594) If we say that time causes pain or pleasure, that is also not fully correct,
(595) because mind decides whether the time is good or bad, and, therefore, people think that
death as time, is eating everything, though we are having no old age or death.
(596) Let’s take an example. A man, while going to sleep, kept a big needle by mistake in his bed.
In the sleep, that needle pricked his back. He thought that a serpent had bitten him and he
died because of that fear.
(597) He was not bitten by a serpent. From where did the poison come? It was nothing but his
wrong concept. Similarly, people think of death.
(598) Let’s take another example. Another man was actually bitten by serpent. The serpent ran
away. The man asked his companion – “What pricked my back?” The companion innocently
said – “There was a small stick. I threw it away”. This man never knew that there was
serpent. So, he treated everything as trifle and went to sleep.
(599) As he did not imagine about serpent or poison, he next day did his normal work.
(600) After some days, the companion told him – “Now I, remember, it was a small serpent. I
threw it away. The man immediately understood that he was poisoned by snake bite and
died, only because of the doubt.
(601) Similarly, a man who has no doubt suddenly feels some doubt. At the same time, death
touches him.
(602) But when my mind says without doubt that – 'I am immortal.' The man remains immortal and
so, if his idea is that death is definite, that idea causes him to face death.
(603) Time never approaches a man who has no doubts because that man has nothing perishable in
his consciousness. So, how can time enter anywhere?
(604) So, please understand that it is not time which is the cause of pain or pleasure. Mind is the
cause. This is definite.
(605) Please also understand that the worldly life is a concept of mind, and the cycle of birth and
death is also the creation of mind.
(606) Some say that all these six factors cause pain or pleasure. But that is not so because again
consider that mind is the only cause of both pain and pleasure.
(607) See the wonderful power of mind. It creates the sense of I, attaches itself to body and
imposes the state of Jeeva on the Atman, and compels the Atman to undergo all that
rigmarole which is described now.
(608) A very small foreign body (a speck of dust) in the eye creates great trouble. Similarly, a
small desire causes the mind to suffer everything.
(609) You may say that ignorance creates pain and pleasure, but ignorance is similar to Brahman!
So, without the factor of mind coming in between, pain or pleasure cannot enter.
(610) Avidya is also Brahman. Mind is in deep sleep. There is no sensation there. There is nothing
to be enjoyed and nobody to enjoy.
(611) Another thing, when the mind is not attentive to the body, even then we are not aware of the
pain or pleasure of the body.
(612) We should experience this in our own body. Finally, it is concluded that pain or pleasure is
caused only by the mind, and this mind creates birth and death and compels the Jeeva to take
the rounds, which are not merry-go-rounds.
(613) How the mind does take us round and round in this world? The monk is explaining this
further.
मनो गण
ु ान् वै सज
ृ ते बलीय तत कमािण िवल णािन
शु लािन कृ णा यथ लोिहतािन ते य: सवणा: सतृ यो भवि त
The mind creates the three Gunas and from them many strange actions ensue. Such is the power of
mind. The actions are either good or bad or mixed from which many beings of various
characters come into being. (44)
(614) The mind creates various ideas and attitudes which further develop into fixed Gunas or
qualities and they are three peculiar divisions according to which attitudes of man are
changed.
(615) From these three, the creatures like gods, men animals and birds are created and all of them
freely live in the home, which is called sansara.
(616) The power of mind is very strange. It creates great complex structures and the next moment,
it destroys them. The mind deceives even Brahma, what of others?
(617) The influence of mind is such that what is beyond Gunas is suddenly bound by the strings of
Gunas. It creates within them, the sense that they are alive as Jeevas and turns them round
and round in the whirlpool of worldly life.
(618) If we think basically, the mind is inanimate, ignorant and only a matter, how can it come into
being? The Lord is telling the same thing now.
अनीह आ मा मनसा समीहता िहर मयो म सख उि च े

मन: विल गं प रग ृ कामान् जष
ु न् िनब ो गण
ु स गतोऽसौ
Co-existing with the thinking mind, yet attached to its operations, and full of wisdom, God who is
a friend of mine (the Jeeva) merely looks on with his clear vision. Accepting as its own self,
the mind which enformed the universe within itself, and enjoying objects with the three
Gunas, the Jeeva gets bound. (45)
(619) Atman is of the nature of knowledge and is complete in itself. It is without attachment,
without Vikaras; and without Gunas. It never gets bound by the worldly life.
(620) This Atman is self luminant. It shines with its own glory. It is full and complete. So, no
action is possible at that state.
(621) If we think for ourselves, mind seems to be only matter. So, this mundane life is not for the
mind. So, if neither Atman nor mind is bound, please listen about the factor which becomes
bound.
(622) The skill of the mind is such that it creates the sense of ‘I’ in the Atman; it imposes the state
of Jeevatma on Brahman and itself brings Brahman to a state full of Gunas and
qualifications.
(623) It is so powerful that what is pure Brahman is turned into ignorance by it. It weaves the
garland of three Gunas, and creates a network of sansara.
(624) Just as water in a pot creates an appearance of the independent moon as reflected in it, so,
only by the concept of mind, Atman which is total wisdom is tuned into an ignorant element.
(625) If the water in the pot is moved, the reflection of the moon is also moved. Similarly, because
of the mind the pure Brahman has to undergo birth and death and suffer pain and pleasure.
(626) Atman is self-luminant and knowledge itself, while mind is matter belonging to the region of
idea, but Jeevatma thinks that he is the mind, and suffers from sin or merit as the idea of
mind.
(627) The nearest relative and friend and well-wisher in only the Paramatman. That Paramatman
controls the mind and the Jeeva, and still he is a spectator, a witness only seeing.
(628) For me, the Jeevatma, which clearly becomes reflected due to ignorance, is my friend and
alas! He being confused by the mind becomes involved in the pains and pleasures produced
by the mind.
(629) The capacity of the mind to be united with something is really wonderful. It becomes united
with Jeeva in such a way that though Jeeva is without karma, it unnecessarily, commits
action or inaction and suffers.
(630) Actually, if we see, it is the Jeeva, which is the controller of mind. But foolishly, it becomes
united with the mind, and the pains and pleasures which are not actual for him, hold himself
responsible for the pain and pleasures and holds them on his head.
(631) Just as the chief-minister of a king rules over the mind of the king with the peculiar
relationship of love and relativity and the king merely becomes subject to the whims of his
relative minister and whatever the chief-minister makes the king undergoes troubles and
meekly suffers them,
(632) Similarly, the Jeeva has adopted foolishly and the mind has made it the responsible person
to suffer from worldly life, so that birth and death, and pain and pleasure become the lot of
the poor Jeeva.
(633) If the mind is not pulled and controlled, the suffering of Jeeva will never be avoided and if
one dances to the tune of the mind, all efforts for spiritual progress become useless.
दानं वधम िनयमो यम शुतं च कमािण च स तािन

सव मनोिनगहल णा ता: परो िह योगो मनस: समािध:
Liberality to the poor, devotion to one’s allotted duty, observance of the five Niyamas and the five
Yamas, all find their culmination in control of the mind, because the subjugation of the mind
alone constitutes the highest Yoga (wisdom) (46)
(634) Without considering the factor of control of mind, if you give all your property in charity,
there is the danger of being proud and you will feel to be the most generous man. Thus in that
charity, the mind becomes arrogant by pride.
(635) Or by neglecting the essence of mind-control, you follow the code of conduct laid down for
your particular caste or position. What happens? Your mind becomes strong by joy and you
begin to think that your own duty is the greatest duty of all. This is also pride.
(636) Then the mind becomes very turbulent with the thought that you are the only person with
good behaviour, you are the only person, who cooks his own food or some other actions
which you do, and, therefore, there is a sense of greatness attached by you to your normal
behaviour.
(637) If there is no control of mind in the intellect, the very observance of personal and social
rules becomes another cause of conflict, because as the mind is always boating – “I am the
only seeker worth the name”.
(638) The pride proliferates greatly if one listens to Vedas and sciences. In the sense of being a
scholar, great self-respect is born. How can the control of mind become possible there?
(639) Suppose, one attaches oneself to his own rituals and that ritual is a difficult thing. The man
becomes proud of having such difficult rituals daily and is by that pride, deluded .How can
mind be controlled there?
(640) Karma is within the field of the body. Atman is beyond the body, but only stupid people,
who are attached to ritual, say that the Atman becomes bound by karma.
(641) Many people, who observe vows, desire that because they are doing all that difficult routine
should get money or grains. That desire kills the control of mind. Similarly, many
appreciable good actions become of no importance, because man desires money.
(642) Observance of vows, generosity, observance of our own duty etc., should become the means
of control of mind. If that is not achieved all these actions become weak and fruitless for the
seekers.
(643) The question here is the seven good actions like charity are within the field of knowledge,
then how can they be called useless?
(644) The answer to this is that the actions like charity, normally give some fruit in this or other
world. But that desire kills the purity of these actions, and creates the new chain of births
and deaths.
(645) If the seeker is really wise, he will drop the desire of fruit and perform these good actions
naturally, and then that will be the cause of his mental purity.
(646) But first the blessing of God is necessary to have the purity of mind.If action as such, it helps
man to attain Freedom.
(647) Having told this, the Lord said – “The most important is my devotion, and specially singing
of my glory. This makes the mind pure and the seeker becomes united with me”.
(648) O Uddhava, greater than the Name, there is no other means, and my name only releases the
bondage.
(649) When the mind becomes still in me, the spiritual practice has no further purpose. It becomes
shy, and charity etc., become null and void.
समािहतं य य मन: पशा तं दानिदिभ: िकं वद त य कृ यम्

असंयतं य य मनो िवन यद् दानािदिभ े दपरं िकमेिभ:
To a man whose mind is silent, please tell me what business is there with charity etc and to a man
whose mind is not under control what can the charity and other means do? (47)
(650) When the mind of a man enters into his natural state of equilibrium, what is the purpose of
such means like knowledge?
(651) When a man who is completely satisfied by taking rich food, does not even look at it if it is
offered to him. Similarly when all the vices of the mind are destroyed, all spiritual drills are
of no use!
(652) A man, seeing that the Ganges is in spate prepares a TARAFA of wooden logs to go beyond,
but if the spate subsides he simply keeps aside his TARAFA and travels by a simple boat!
(653) When the mind of a man is free of desires and angers, greed, covetousness etc vices from his
character, it is not useful for him to continue charity etc because his mind has became still in
the doubtless state.
(654) Just as lamps or torches do not make any useful work when the sun arises and there is light
every where, similarly when clear doubtlessness is the permanent state of any man’s mind,
crores of methods of spiritual nature become useless and out of place.
(655) When the mind is so calm, he has nothing to do like charity etc because all ideas have left
his mind.
(656) The man who does not follow any rules or disciplines, and his mnd is stupid and ever
devoid of sane thought, and is tremendously attached to sense-objects, is also unfit to do any
spiritual drill.
(657) Just as when a group of wildest elephants are on a stampede, the army runs here and there
due to fear, similarly spiritual efforts fight shy even to touch his mind.
(658) A man indulgent in sense-objects never performs any spiritual actions and even if he starts
something, all the thoughts in mind are pulled towards sensual pleasures.
(659) While doing any penance, the mind runs away and becomes enticed to other objects. At that
time, the man gets those fruits only, and naturally his decision to give in charity is destroyed
at the root.
(660) Just as a wild horse throws off his back a novice rider and never allows him to ride any
distance.
(661) Similarly a man, whose mind is already under the influence of lust and anger, finds his
thought drowning.
(662) Who will do spiritual practices then! If at all he practices, it is only through confusion and
lust. Tamas increases, and mind is not controlled.
(663) If he begins to listen to God’s stories the mind is not concentrated because hearing etc sense
organs are under the guidance of mind!
मनोवशेऽ ये भवन् म देवा मन ना य य वशं समेित

भी मो िह देव: सहस: सहीयान् यु याद् वशे तं स िह देवदेव:
Even other Gods like Brahma are under the control of the mind. But the mind is not easily to be
controlled by any one else. He who is able to bring under control it is adorable even to
Gods. (48)
(664) The mind has controlled everybody but nobody can control the mind. The mind has brought
troubles even to Devas! How can poor sense-organs control it!
(665) Moon is said to be the controller of the mind, but it was the mind which compelled moon to
have immoral relationship and he suffers from tuberculosis.
(666) Brahma is the controller of the intellect, but it was the mind which affected his intellect and
he was attracted to his own daughter.
(667) In Chitta, Wasudev is sitting but mind deluded and compelled him to go after Vrunda even in
a cemetery!
(668) Rudra is the controller of anger. But even he was deluded by mind. When he had amorous
intentions about the wife of a sage, the sage got angry and made the Rudra’s testicles fall!
(669) Who will control the mind which is beyond the power of Gods? You may say that organs
will control the mind, but it is an evident fact that organs obey the orders of the mind.
(670) When mind is exclusively attending to one object of one organ, it neglects other organs
which cannot do anything.
(671) If organs do come into contact with their objects but if at that time mind’s attention and
interest is elsewhere, that organ cannot enjoy that object on its own strength,, because there
is no inspiration behind that organ to go in for enjoyment.
(672) So, you must observe that when mind’s nature itself is not attracted, organs cannot wish
anything. This is because the whole group of organs is a servant of the mind. So organs
never control the mind!
(673) Mind is the king of organs. Without mind’s power, organs cannot function. Mind even
entices the Atman through Ego.
(674) Mind is the strongest of all the strong elements. Why talk of organs? Greatest Beings cannot
subjugate the mind!
(675) Time eats and ends everything by its own power, but it cannot move even a hair of the body
of the mind. Even in the matter of creation, maintenance and destruction, the mind’s speed is
beyond time.
(676) Mind cannot be cut by any weapon. Water cannot dissolve mind. Fire cannot burn it, and the
sky cannot turn it into emptiness or void!
(677) Physical sickness cannot affect the mind. There is no ailment by which mind will be
wizened. No occult power is there which is able to keep the mind under control.
(678) Mind is able to bring into existence millions of Brahmadevas, produce Universes, and
annihilate them. By imagination the mind makes the three worlds dance!
(679) Mind harasses the death. It swallows the final cosmic fire. It is the strongest of all. There is
nobody who can control the mind.
(680) More powerful than Gods, it is more dangerous than all the dangerous things in the world.
Mind has control over Hari and Hara! Who will confront the mind!
(681) It is very difficult to sustain the shock which the mind gives. No God, No Demon, or human
being is there who can subjugate the mind.
(682) Nobody in the world can challenge the mind. It can control time and death and the Rudra –
the god of total destruction!
(683) The greatness of mind is such that it is called as Dev. As the most dangerous people are
afraid of mind, it is also called ‘Bheeshma’.
(684) So, the condition of mind is beyond control. The trick to control it and its secret will be told
to you. Please attend carefully.
(685) As diamond is cut by the diamond only, the mind should be controlled by mind only. But this
is possible only when the Guru gives his blessings.
(686) Mind is a kind of house-maid given to serve the Guru. The mind, therefore, fears the Guru.
When the mind is kept at the feet of Guru, then only the mind gives satisfaction to the
seekers.
(687) One of the best virtues of mind is that if it turns itself to spiritual path, it gives us all the four
liberations as maid servants, and makes realisation of Brahman possible.
(688) It is the mind, which illumines itself. It is the mind, which is the aspirant of the mind, and it
is the mind, which is the enemy of the mind.
(689) As the function between two bamboos creates fire which burns the whole group of bamboo
trees, which is grown earlier by itself.
(690) Similarly, mind may think that it should die and by thinking it provokes you to surrender
yourself to Guru, and it makes you to worship Guru by faith.
(691) When there is complete blessing of Guru, the mind gives its indication; and itself becomes
pleased with itself,
(692) When mind is pleased like this, there is no ego. So, it so happens that the mind itself gives
the seekers the satisfaction in themselves.
(693) When the seeker is having interest in the blessing of Guru, the mind hoists the flag of mind-
control, and gives it directly in the hand of the seeker.
(694) The mind thus gains its own victory for the seeker, and it is the mind, which becomes Atman
and is united with the wisdom of the Satguru.
(695) Just as a little salt dissolves itself in the sea and becomes the vast sea,
(696) So, as soon as the seeker becomes free of pride, he loses the sense of duality and becomes
complete Brahman.
(697) Then in his Atmic vision, he sees himself, permeating everything in the world, the three
factors of duality are gone and pain and pleasure never pursue the person.
(698) Then where is pleasure and where is sorrow? What is bondage and what is freedom? Who
is a scholar and who is a foolish person? Everywhere only Brahman exists.
(699) What is the God and what is devotee there? Who is peaceful and who
(700) is not? The duality and unity disappear and only Absolute Brahman remains in its blissful
state. There action and karma never remain. Dharma and Adharma both dissolve. Who is
there as inferior, Mediocre or best. Only complete Brahma reigns everywhere.
(701) Where is science and what place has Veda there? What is talent and what understands? The
division itself disappears and Brahman as Anand remains.
(702) Just see how by control of mind, the state of Jeeva goes to such heights of Brahman. As the
Lord has said this – there is no doubt about it.
(703) Oh! See how control of mind is not possible to even Gods like Brahma. Then he who by his
efforts attains that state, must be reckoned as the god of all gods because of his self
knowledge!
(704) He who achieves victory over his mind and here in this world only becomes indivisible one
with Janardana, is glorious in all the three worlds.
(705) It is he who has released his ancestors from bondage; it is he who has emancipated all his
family and his race! He who has conquered his own mind should be considered to have
achieved unity with Reality.
(706) Peace reins fully with those who have attained the power over their minds. Because they
have self-knowledge, the whirlpools and the ups and downs do not at all touch them which
generally give pain or pleasure to ordinary man.
(707) All this talk of the monk was narrated to Uddhava and in the same tone the Lord said - "
Victory over our mind is the greatest achievement".
(708) How can I describe the greatness of such a man in so many words? He has as if purchased
me and made me his slave!
(709) My nature of bliss is due to his joy. Though I am always satisfied, he makes me much more
satisfied. I being beyond measure adopt a small form and reside with him! I am powerful
because of his strength!
(710) He is beyond the language and I and you. If I deeply think about myself, I and he seem to be
one and not two separate entities.
(711) The control of mind gives such a high authority. The monk is now describing the futile pride
of those who instead of conquering their mind, get satisfaction in controlling the enemies in
this mundane world.
तं दुजयं शतुमस वेगम तुदं त न िविज य केिचत्

कुव यसि गहमत म यिमता युदासीन रपन
ू ् िवमढ
ू ा:
Unable to conquer that enemy in the guise of the mind, who is of irrestible tempo which is so
difficult to conquer (otherwise by the God’s grace) and which torments the very vitals, some
deluded persons often make friends, neutrals and enemies of men and wage a wicked
warfare in the world. (49)
(712) In this world many great enemies confront us, but there are means to win them over by
friendliness offering some territory or money or in the end fighting with them and conquer
them
(713) But mind cannot be tackled by such means If some middle man is close to turn the mind
towards unintended trend, the mind does not listen to anybody.
(714) If the mind is given what objects of enjoyments it wants, it is never satisfied and it becomes
more troublesome! Who can control it?
(715) Shama and Dama cannot be useful there. So if we decide to kill the mind itself no weapon
can slay the mind, nor do we think of killing it.
(716) This enemy which is mind, being unconquerable has become very arrogant and with the
force of pain and pleasure, it is puffed up.
(717) If other enemies become difficult to defeat, we can at least run away from them, such as
running to a mountain and make ourselves secure in a fort there.
(718) But we cannot surpass the mind. It is faster than we imagine. Even in very narrow fastness of
a mountain, we find mind already to welcome us!
(719) The desire and anger etc are great warriors and brave Generals of the mind and their attack
is very severe so much as in one strike day they destroy so many great people.
(720) The enemies in this world are not near the precincts of our city. They are far away and
perhaps they take some time to attack our city but the enemy in the form of our mind is all the
time nearest to us.
(721) While you are sitting or dining or alone meditating or repeating the name of God the mind
with its branches of projections suddenly attacks and it defeats us in a moment.
(722) The suffering which may come to us by the attack of worldly enemy is temporary and not so
great but this mind harasses us extremely and creates whirlpools of births and deaths and
compels us to suffer through them.
(723) The worldly enemies are themselves subject to death but mind never dies. It goes beyond
death. If we do not conquer this enemy which is mind we will not able to avoid the great
sorrow.
(724) The speed of mind cannot be controlled or checked even by Gods or great men and however
great people may put in efforts; they cannot defeat mind and, therefore, the mind is called
unconquerable.
(725) Without defeating this mind many people get victorious over the outward enemies and boast
of their bravery but they are totally foolish.
(726) I have already told you that it is by the mind itself that the mind can be conquered, and I
repeat that this is the only way, the only means which we have, to defeat the functions of
mind.
(727) In short if we cannot conquer the mind by treating it as our foe we can make friends with the
mind and keep it contented.
(728) In friendship generally it is understood that if one obliges his friend that friend is expected to
return the obligations in one way or other but that friendship is related to worldly affairs.
Many a time the friends go to each other’s house on proper occasions.
(729) But the friendship of mind is not like that. It obliges any person who may not be able to
oblige and when it wishes to help really, it gives great happiness by removing all the causes
of sorrow.
(730) Supposing we tell to our friend how we are in great difficulties, he listens but he cannot give
much help. He says, "This is beyond my power. I cannot help you”
(731) The friendship of mind is not such. If we tell our mind calmly and truly what our suffering is
the mind even goes to the extreme level of freeing us from birth and death.
(732) Even if there is fear of death in our mind, we have attraction towards money and woman.
Women ridicule you but you are slaves to them.
(733) When once you are habituated to covet other’s woman, other’s money, hatred of others and
criticism of others, these tendencies never allow a moment's respite from them and as a
result they lead to very dangerous suffering in the hell.
(734) When you are really hungry you cannot wait for food even for a moment. The pains of
opposite sensations attack incessantly. The tendency of organs to enjoy is really
uncontrollable, but if you point out this weakness of organs to the mind.,
(735) The mind suddenly turns away from objects, becomes very dejected towards all pleasures
and using this “capital” of the sense of discretion, becomes ready to destroy the very root of
sorrow.
(736) When a confirmed robber is given the charge of all family valuables and told to protect it
even at the cost of his death, he does his job so sincerely that he defeats any other robber
from stealing anything. Similarly if you make a friend of your mind, the mind does away with
our own vices.
(737) If we are about to commit any misdeed, the mind prevents that attitude and the mind
admonishes our speech – "Never talk lie!”
(738) See how the friendship becomes a great help! Then the mind begins to remember the name of
the Lord Hari in order to do away the burden of good or bad karma and tries to achieve
purity of its own accord!
(739) The two letters RAMA in the Mantra of Shri Rama, Jai Rama, are uttered and the greatest
sins are destroyed. So this mind never stops taking the name of Rama. It continuously
remembers the name of Hari.
(740) That mind at that time cuts the throat of lie, fleeces away the group of wrong actions, breaks
the feet of imaginary projections and cuts the hankering of hope or desire.
(741) It demolishes the house of doubts, breaks the teeth of worldly life, it destroys into pieces the
structure of non-belief and at last that mind hoists the flag of Faith in God.
(742) With such maturity of mind it surrenders itself, its mind, money and body to the Guru, and
has faith in the advice of the Guru!
(743) The sign of this faith is that as soon as the Guru’s advice is listened, the mind immediately
gets transformed as iron is turned into gold by the touch of the magic stone!
(744) When the Guru gives advice, the words cease to be uttered but thinking over the advice
continues in the mind and as the fly turns itself into a potter-fly by constant apprehensive
meditation, the mind gets transformed into the inner meaning in the mind of the Guru.
(745) Then the mind ceases to give any special value to beauty or ugliness and money or poverty.
The vices of blaming others, hatred, jealousy, honour, or dishonour are killed out by the
mind itself.
(746) Great is this friendship with our own mind! With total faith in its immortality it wipes out the
chain of birth and death and turns the soul young and immortal!
(747) When we have such friendship with the mind it obliges very generously and it takes hold of
Jeeva and jumps with it in the ocean of self-bliss.
(748) Then the mind loses its nature itself, Jeeva also loses its self-concept of limited existence,
the mutual race of bondage and freedom comes to an end and the fear of worldly life is
totally wiped out.
(749) Such is the mind which is our friend. In that friendship it slays itself with its all productions
and in order to help us, it dies itself. Mind is having such friendship without cunning.
(750) When such a good friendly mind is so near, people try to develop poor friendship with
fickle minded ordinary people.
(751) Either the seeker should treat his mind as enemy and kill it with all its vices, or he should
make friends with the mind and convert it towards our goal. If either of these methods you
cannot adopt, the best way is to totally abandon the mind!
(752) Do not do what the mind suggests! Do not hold it dear to yourself and do not at all touch it
by your soul!
(753) Leave that thing which mind tells you that it is desirable, and leave also that which the mind
says to be full of agony.
(754) Then the extraordinary peace reigns.
(755) He who will not thus destroy, win over or neglect his mind and hold on to the pride of his
body will never be able to escape the wheel of life and death!
देहं मनोमातिममं गहृ ी वा ममाहिम य धिधयो मनु या:

एषोऽहम योऽयिमित भमेण दुर तपारे तमिस भमि त
Taking their body of their own and certain of their mind alone , and as their very self and the body
of their son, wife etc as theirs, the man of clouded judgment, labouring under the mistake that
‘this is my self and he is another, revolves in this world of ignorance, the end of which is
difficult to reach. (50)
(756) Atman is beyond body and of the nature of total knowledge. This is a fact but the mind thinks
that it has the body as itself and together with that body the sense of "I am somebody and I
possess something " is created and then one has to suffer birth and death and the ups and
downs of pleasure and pain.
(757) Again I repeat that Atman is free always and without body but because it identifies itself
with the mind it calls itself to be bearer of the body and consequently thinks that he is the
body.
(758) It is the mind which thinks that it is the body which illusion creates the pride about the body
and that Atman, by mistake, functions as body and falls in the rut of I and My ness.
(759) The Atman forgets that it is Sat-Chit-Ananda and complete in itself, and takes the position of
being a merchant, a servant, a warrior or a Brahmin; or sometimes thinks that he is fool or
totally knowledgeable.
(760) The Atman conceives that it is thin. It is bare headed, or hunchback or he is having squint in
the eye or it thinks that it is very brave and very clever etc .Thus the qualities of body which
are themselves false are adopted by Atman and it behaves as a human being.
(761) A certain monk dreams that he is born in the race of Shoodra and thinking like that, he fears
to touch a Brahmin. Similar is the illusion which the Jeeva experiences.
(762) Though Paramatman is indivisible, it believes that it has its wife and says that this is my son,
this is my money, these are my friends, these are my enemies, and these are not known to me
and believes that all the relations are real.
(763) When Atman thinks that he is body all differences appear to be true and the Jeeva forgets its
freedom. One should consider then that the Jeeva is blind.
(764) Just as dream sequences are all false, similarly the Sansara imagined by the mind is false but
if it is taken to be real, the pride of the body increases.
(765) When the pride increases the Jeeva has to undergo the chain of births and deaths by his
illusion.
(766) To take an example of the fire; it does not get any beating but if it is associated with iron it
has to suffer heavy beating by the iron smith.
(767) Similarly Atman which is full and eternally free has to suffer births and deaths if it adopts a
pride about body and thinks that he is a Jeeva.
(768) Just as a bullock with its eyes covered, takes many rounds in the oil mill, so also man is
bound by Ego, and takes rounds of births and deaths.
(769) Though he suffers greatly during these rounds, he never leaves his labour and pride which at
the end takes him down to the dark regions of hell.
(770) This worldly life which contains great troubles and which is difficult to go beyond, and
which makes us suffer a lot is all only an idea of the mind.
(771) In the eight verses, the monk himself said that mind is the only cause of pain or pleasure.
Now, he says that people are not the cause of our pain or pleasure.
जन तु हे तु: सुखदु:खयो े त् िकमा मन ात ह भौमयो तत्

िज ां विचत् संदशित वदि त े दनायां कतमाय कु ये त्
If a man is held to be the cause of the suffering, the soul which is beyond the body need not be
annoyed. If one’s tongue is bitten by one’s own teeth whom is one to get angry with? (51)
(772) The person who is born from the womb of a woman is called (Jana). These persons are not
at all cause of my pain or pleasure (I am Atman)
(773) People give pain to other people. What relationship has it with Atman? Atman is different
from body, and is very pure. It has no effect of bodily pain or pleasure.
(774) If we say that the body gives pain to the body, then essentially all bodies are made of five
elements. So, they are one. So, pain or pleasure is not in their field.
(775) If water is poured into water, it has no pain or if one flame is joined to another flame, the
fire does not suffer.
(776) Similarly, if body touches body, the body does not experience pain or pleasure and Atman is
different from body and, therefore, Atman does not suffer.
(777) Now, you may say that Jeeva is proud of the body and it is that Jeeva, who suffers, because
if we try to find out any other agent, who suffers, we don’t find anybody.
(778) If our tongue is snapped between our teeth, we get angry, but with whom can we get angry?
(779) In that anger, does a man break his tooth or cut his tongue? Nothing! If we see similar unity
in the whole world, there is no scope to get angry.
(780) If a man falls by being pushed by another, he gets angry but if he falls himself, he does not
get angry with anybody, but walks ahead.
(781) Now, every being is myself, the sufferer is myself. The giver of pain is myself. If this is a
fact, who will get angry with whom?
(782) So, people are not cause of my suffering. Now, you may say that the gods may be the cause
of our suffering. But that is also not right thinking.
दु:ख य हे तुयिद देवता तु िकमा मन तत िवकारयो तत्

यद गेन िनह यते विचत् कु ये त क मै पु ष: वदेहे
If any god presiding over one of our organs his held responsible to out pain or pleasure, let it be
so! Even then what does it matter to the soul which is Free? Gods themselves are attached to
the organ suffer or give pain and it does not reach the soul. If one limb hurts other limb, with
whom should we get angry? (52)
(783) Now, according to others there is another cause, and that is - deities cause suffering, but
actually, deities have these places in our bodies, and Atman is without body.
(784) The deities control the well-being or otherwise of organs in the body, but Atman is always
without any ailment. So, he is aloof from pain and pleasure.
(785) When a wall is constructed on the earth, the earth has no concern. They are one. Similarly,
Brahman is eternal and without defect. Only the deities, who do the work of controlling in
the world are being modified.
(786) When the wall falls on the ground, it is united with the ground. Similarly, all the deities
which do controlling work in the manifest world enter into Brahman, and become united.
(787) Gods which control limbs in our body and other bodies are the same. That is why the pain or
pleasure at the level of organs is felt clearly by the gods presiding there.
(788) If hand hits the cheek, Indra and Agni are the controlling deities there. It means that Indra is
beating Agni. Atman is undisturbed, is aloof from both.
(789) Or if the mouth bites the hand it will mean that Agni has bitten the Indra. Atman is not
disturbed because Atman is different from them.
(790) Some other spits on our mouth, at both the mouths Agni presides. With whom are we to get
angry? There is no duality in the Atman.
(791) It may be a spit or may be urine; both are products of the body. If they fall on the body, who
is to get angry and with whom?
(792) If one mouth kisses other’s mouth what has happened? Fire at both places has touched each
other. Who is going to enjoy that kiss? Because, in the Atman, there is no one else.
(793) If our body embraces the body of other, there is only the air between the two. Who will feel
joy, except itself? There is nobody else there!
(794) Thus the group of deities is not the cause of pain or pleasure, because all deities go into
Atman and get dissolved there.
(795) Those who think that the man bearing his body will suffer if his body is harassed by gods,
are wrong, because it does not happen like that.
(796) ‘Pur’ means body. The Purusha who resides in that Pur is one and the same in all bodies. So
who will feel that he is sorry?
(797) When suddenly our own hand is hit by another hand, we ourselves become angry, but with
whom?
(798) When we see our own unity everywhere, who will be sorry? Who will be angry? Because I
alone am oneself in everything.
(799) I am the universal Atman, I am all the deities and I am the people! Who gives pain to whom?
Whom should I get angry with?
(800) So, when we think properly, gods and deities are not the cause of our pain or pleasure!
(801) If you think that Atman is the cause of our troubles, I myself do not agree with you; because
there is not cause and effect in Atman nor there is pain or pleasure in the Atman!
आ मा यिद यात् सुखदु:खहे तु: िकम यत तत िनज वभाव:

न ा मनोऽ यद् यिद त मषृ ा यात् कु ये त क मा न सुखं न दु:खम्
If the Atman should be responsible for our joys and sorrows even then who other is to be blamed
as our own intrinsic nature is responsible and there is no other entity than the Atman. There
is no happiness or sorrow in Atman, so with whom should we get angry? (53)
(802) Atman is only one total entity. There is no other; so where is there pleasure or pain? Those
who say that Atman gives happiness or sorrow are not very thoughtful.
(803) For example when ghee is liquid it has no colour or shape but when it is cold it seems
white.
(804) The particles of that ghee may come together but they do not get pain. Similarly Atman is
one, it takes various forms.
(805) When waves upon waves play on the surface of water there is no pain either to them or to
the water because everything is water. Similarly in all the creation Paramatman is one.
(806) Though Paramatman is one it appears to be different in different bodies. There is no duality.
Where is pain or pleasure?
(807) Atman is full of bliss and all-pervading. The separateness which appears is illusory and
imaginative. As it is unreal it is like a dream.
(808) In the mirage there appears water but the whole land is dry. Similarly you see this world as
real but it is all false.
(809) Where differences appear they are illusory there is in fact only one Paramatman. So pain and
pleasure and anger have no place.
(810) So, Uddhava, please remember that where there is only one wholeness everywhere and
Unity, the pain or pleasure which are the products of duality are not there and as you are
alone there anger has no place.
(811) When Atman knows itself, duality disappears, friction is no more and you cannot get angry
with anybody.
(812) Without knowing this all pervasive nature of Atman those who think that pain and pleasure
are real are, though well-versed in Vedas and scriptures, carried away by anger.
(813) Again I say how can one suffer pain or get angry with another when he finds that Atman is
everywhere?
(814) So, Atman does not give pain or pleasure. It is obvious that even a fool will not give himself
any pain.
(815) Some people think that planets give pain or pleasure, but that also is not correct. How is it? I
shall explain.
गहा िनिम ं सुखदु:खयो े त् िकमा मनोऽज य जन य ते वै

गहैगह यैव वदि त पीडां कु ये त क मै पु ष ततोऽ य:
If the stars are considered responsible for giving pain or pleasure, what responsibility attaches to
the soul, which is beyond birth? Stars influence only a body, which is subject to birth and
death. The astrologers declare that evil or good influence by the stars as falling directly on
another star, which is to be at the ascendant at the birth of a man and only indirectly on the
personality born at that particular time, because of the deity presiding over that star,
identifying itself with the said personality. At whom then should the soul, which is other than
the star as well as separate from the body born under its influence and get angry. (54) (The
soul is beyond the stars, and therefore they cannot affect him)
(816) The man is born at a particular time. At that time, the sun is in a peculiar position in the
constellation. Planets are counted as moving from that time onwards.
(817) The good or bad planets which are relatively either at the 12th, 8th or such other places in
sequence indicate the bad or good condition of the person, but Atman is also aloof from all
these movements of stars and planets. How can it suffer from them?
(818) Atman has no birth. How can planets affect him? If the field has no crop what can the rats
eat?
(819) If the house is not built, how can the staircase burn? Similarly, when Atman has no birth, the
good or bad results of planets cannot affect him.
(820) The influence of planets is related to body and Atman is beyond body. So just as a crow
cannot climb up to Kailasa, the planets do not affect Atman.
(821) Just as a fly cannot taste the fire or a bird cannot jump on the moon, the planets cannot affect
the Atman.
(822) Atman is one throughout the Universe as also in the planets. So, if you say that the planets
can hurt Atman, it is like saying that planets are hurting themselves.
(823) Body is inert, ignorant and material. It has no knowledge of pain or pleasure, and if you say
that planets hurt Atman, and not the body, it will be like the planets hurting themselves.
(824) It is a fact that one cannot hurt oneself intentionally, and thus planets cannot hurt the Atman.
(825) There is always enmity between two planets. Planets trouble the other planets. Please listen
to this.
(826) According to astrology Saturn is the enemy of Mars and the Sun. The Jupiter and Venus are
mutually enemies. Mercury and Moon are also enemies.
(827) Some planets move fast. Some are slow. Some are coming back, and some penetrate the area
of another planet, and come together.
(828) If in one rashi, the planets who are enemies come together in one chakra of one Nakshastra,
then it is said that Rahu eclipses the Sun, and the Moon is affected by Sun creating
Amavasya.
(829) The planets, thus, give trouble to each other but I am Atman and quite different from them.
So, how can there be any pain or pleasure from them?
(830) If we beat the ornaments and make a chip of the Gold, the gold does not feel beating.
Similarly if planets are against each other what trouble is there for me as I am Atman?
(831) In war lot of people kill each other but the Earth is not affected. Similarly as I am Atman I
am aloof from all planetary influence.
(832) A woman in menses may walk on the Earth but the Earth is not desacrated by her feet.
Similarly the planets may harass each other, I am aloof from them.
(833) In short whatever pain or pleasure is produced by planets is at the level of physical body. It
is not related to me. So who is to get angry and with whom?
(834) When there is no pain or pleasure there is no anger. Therefore I am not angry because of the
planets.
(835) Some say that Karma causes pain or pleasure. People are perplexed. Actually Atman is
without Karma. So how can the Karma which belongs to matter trouble me?
कमा तु हे तु: सुखदु:खयो े त् िकमा मन ति जडाजड वे

देह विचत् पु षोऽयं सुपण: कु ये त क मै न िह कममल
ू म्
If karma is held to be the cause of pain and pleasure, what has it to do binding itself to matter,
when Atman is spirit The body is not chetan (spiritual) while Purusha is like the Eagle! Who
will get angry? Karma is not the root cause of pain or pleasure. (55)
(836) Karma being inanimate and of material nature, is totally bound while Atman being Chit
(spirit) is completely pure and free. So, karma cannot create bondage to the Atman at all!
(837) If the sun can hide himself in the darkness, if wild fire can be bound by hay, or a flea can
kiss the fire by its mouth.
(838) If a small amount of husk can stop a hurricane, if water full of mud in a pond can smear the
face of the moon in the heaven, then only karma can bind Atman, by pain or pleasure!
(839) Atman destroys both the Action and the non-action and burns both the pain and pleasure.
Only foolish persons may say that Atman receives pleasures or suffer pain!
(840) If children born to man in his dream can come to meet him in his waking state than only
pains or pleasures produced by karma can affect the Atman.
(841) Just as an ant cannot walk on fire so Atman is not affected by the results of karma. Just as no
weapon can pierce and hurt the sky, Atman also does not get affected by the result of karma.
(842) All karma is due to ignorance while Atman is beyond both the ignorance or knowledge
related to any object and is really very pure. Only fools say that Atman suffers, but they say
such things because they are thinking from their attachment to their bodies.
(843) Karma is fully material, and Atman is completely spiritual. Karma has its own limits while
Atman is limitless. Karma, bound by its procedures etc is totally bound, while Atman is
spiritual and blissful.
(844) Karma is born of Maya and it is therefore false, while Atman is eternally beyond Maya.
Karma does not know what Brahman is and therefore it cannot reach Brahman.
(845) If you imagine a serpent on a rope, the serpent is not having the qualities of the serpent. How
can its poison affect you? Similarly when karma is unreal by its very nature, how can it
affect the Atman?
(846) Just to imagine that a barren old woman has a pampered grandson and imagine that he rules
the world-can it be real? Similarly only persons attached to karma may discuss about the
pain or pleasures produced by karma.
(847) When karma is itself unreal, how can it produce pain etc? When this fact is understood
properly who is to be angry with whom?
(848) Thus karma is not at all the cause of pain or pleasure! But some say Time is the cause of our
pain or pleasure, but that is also not true.
काल तु हे तु: सुखदु:खयो े त् िकमा मन तत तदा मकोऽसौ

ना ने िह तापो न िहम य तत् यात् कु ये त क मै न पर य म्
If however, Time is believed to be responsible for one’s joy or sorrow, in that case, what
responsibility attaches to the soul? The soul is only a fragment of Brahman and is the same
as kala (or time) which is also known as Brahman. No suffering can come from part to the
whole; any more that the heat of fire can scorch the individual flame or the coldness of ice
could benumb the whole ice! So the soul, or Atman is the supreme and there can be no pair
of opposites (such as pain and pleasures) to the Supreme. So, at whom should one be angry?
(56)
(849) Time affects us in three ways. It is cold in cold season, hot in summer and produces heavy
rain in rainy season, even destroying three-storey buildings.
(850) Sometimes, the rain continues for seven days, and we cannot peep out. Every being is put
into great trouble, and there is wet famine.
(851) For want of food, all beings become tormented. All people are suffering. So, time in that
situation is painful.
(852) Extreme heat or cold or tempests are used by time to destroy life and material and, therefore,
the world trembles by fear.
(853) Even gods are afraid of the great power of time and even Brahma, the Creator is inwardly
afraid of time.
(854) Either through great showers or famine, the time gives lots of troubles to people or finally,
there is a deluge. So, the time is the factor, which is considered to have the power to trouble
people.
(855) No doubt, great thinkers talk like that but that is not a wise conclusion, because time is the
God, and God essentially does not hurt anybody.
(856) The man, who thinks that God and time are different is ignorant. Time and God are all-
pervading and really very kind.
(857) When it rains at proper time, people are happy and the land becomes worthy of sowing new
seeds.
(858) If at that time, the weather is not cool, the sown seeds will burn. At that time, there is mist by
which the earth remains humid, and people can get a good crop.
(859) The crop is not dry enough to be stored. So, time creates summer, and hot season, so that the
seeds become dry and durable.
(860) In this way, it is for the welfare of animals that the time creates cold season, hot season and
rainy season periodically, but men superficially think about their own body and find all these
things painful.
(861) Mad people call this time their enemy though his action is like taking away old torn clothes,
and give suitable beautiful attire to all.
(862) Similarly, the body which is emaciated and useless in old-age is destroyed by the time, and
gives the man a new body in a new birth. So, time is very kind.
(863) But people who are attached to their present bodies consider such benevolent time as a
wrong-doer.
(864) The time gives every person that body for which that person has great desire.
(865) Just as a father takes from his child, the soiled cloth and gives him new one, so the time
gives new clothes to the whole world at the time of final deluge and actually, he glorifies
them.
(866) So, at the time of final dissolution, time takes away the old clothes (bodies) of each and
every being, and very kindly glorifies them by giving them new bodies.
(867) Thus time is kind. Foolish people think him to be enemy. Time is the Atman of the entire
world. He never harasses anybody.
(868) See, people really love their bodies. Therefore, time fulfills their desires by giving them
bodies after bodies, and because of this the whole problem of birth and death arises.
(869) But in the case of those who want to be free of body-attachment, he destroys their ego,
makes them happy with self-joy and finishes for them the very basis of birth and death.
(870) Actually, time gives to each according to his wish, but people who are blinded by their
temporary physical pleasures do not know this kindness.
(871) In the case of a man of self-knowledge, when he knows that time is his Atman, he does not
suffer from anything, because there is nothing and nobody else.
(872) There is no such thing in his case that he is one, who gives pain and there is another one who
suffers. This duality is not there, because he knows that Atman is one as time.
(873) He knows that his Atman and time are one, so who will give pleasure or sorrow to whom?
Thus there is no pain of duality.
(874) Mirage is only a name. There is no drop of water there. Similarly, the expanse of the whole
world is only a mental concept. It is not real.
(875) Atman is one total thing. There is no division. The same is time. Jeeva being its part, pure in
the sense of knowledge, and, therefore, the Jeeva does not suffer by changes in time.
(876) Does fire burn itself? Does summer trouble the sun? Do waves trouble the sea? Or drown it?
Has ointment given black colour to darkness?
(877) Does Himalaya shiver by cold? Does ghee creates indigestion in itself? If all these are
possible, then only time will affect Atman.
(878) Nobody brings difficulty to himself. Similarly, time cannot bring any calamity to Atman.
(879) Where there is such unity, time does not effect. As unity has no two parts, which part can get
angry with other?
(880) So the wise man says – “I am Jeeva, I am Shiv, I am Atman and I am time. Unreal is the pain
and pleasure complex. So, with whom should I get angry?
(881) Thus with proper thought one comes to the conclusion that time is not the factor of giving
pain or pleasure.
(882) Finally, the six causes considered earlier do not give any trouble to Atman.
(883) Nor any one of the three Gunas has capacity to give any pain or pleasure, because except
Atman there is nothing in the world.
(884) Atman is never troubled by anything. Only pride and identification are the causes of
suffering of man. The monk further says –
न केनिचत् वािप कथ चना य ोपराग: परत: पर य

ू :ै
यथाहम: संसिृ त िपण: यादेवं पबु ो न िबभेित भत
Through none and at no place or time, and on no account can there be any connection of the self
with the pairs of opposites, as there is in the case of ego, which reveals the world though it
is unreal. Hence he who has understood this truth has no fear from anybody. (57)
(885) Atman is beyond Gunas. He is pure. He is beyond Maya. He is of the nature of bliss
complete without division.
(886) Nobody can ever act or do anything, which may create a division in the temple of Atman.
(887) Unity has no scope for duality. Self-bliss has no relation with sorrow. What is full has no
enemy and the great bliss is alone.
(888) There is a doubt. On one side Atman has no duality, and on the other side body being
material, has no sense of two-ness. Then who suffers from this famous pain and pleasure?
(889) The answer is mainly, the pride about body, is the cause for births and deaths, and suffering,
but that pride is also a strange thing.
(890) Suppose a wife has some affair with another man. She becomes pregnant from that man. The
husband does not know this. Nor she can tell what happened. So, in practice, the child born
is supposed to be of the husband.
(891) Similarly, this pride is strange. It joins knowledge, creates an illusory status of Jeeva, and
by its own desires, suffers everything.
(892) For example, a cunning minister of a king, by using his power harasses the subjects in many
ways. Similarly, this pride plays havoc, while residing in the body.
(893) Another example is of the iron, which when cold, can be taken in hand, but when it is heated
by fire, you cannot touch it.
(894) Similarly, this pride identified with knowledge becomes attached to physical body,
increases its power, and suffers birth and death, pain and pleasure and nobody can control it.
(895) The body in the dream state is simply Maya. That body has mind, similarly, you should
know that this body in the waking state is a product of the mind and the pride has turned
itself into heavy material thing.
(896) Please understand that this world full of cause and effect relationship is nothing but ego,
pride of the mind and it suffers everything by its own desire.
(897) He suffers pain, while repeatedly having the same so called pleasures but does not drop his
identification and suffers more and more.
(898) Even at the final deluge, this pride does not end.
(899) What is the nature of Jeeva in this pride? A crystal is kept on a red flower. The crystal also
appears red. But the crystal is not red.
(900) In Atman, there is no pain or pleasure. But it actually appears in the body, which is as we
imagine and it is attractive due to ignorance.
(901) The Jeeva thinks that the body belongs to him. He accepts that burden and suffers through
birth and death.
(902) When wise people think of this, they attain wisdom through the advice of Guru, and
wherever they may live they have so such pride.
(903) The peaceful state of such men of self-knowledge is not disturbed though the other Beings
because of their destiny may give them any trouble.
(904) They do not feel any hatred about all beings, nor are they angry at all. They have the vast
feeling that everything seemingly different in all the three worlds is Me alone and thus they
have no sense of duality in their mind.
(905) Such a man does not feel afraid of any calamity and he does not consider anybody unknown
or other. As for him everything is Atman, he is easy with everybody like a good relative.
(906) The man of wisdom is completely without a sense of separateness. He has no partiality and
divisive attitude. He is not afraid of anybody and laments about nobody. He is always happy
and enjoying Atmic bliss.
(907) If there are false allegations addressed to him or anybody harasses him, he is not upset but
sustaining everything quietly, he lives in his own happy state of mind. This is the main sign
of a Siddha, or adept or man made perfect. This is what the seekers are expected to attain.
एतां स आ थाय परा मिन ाम यािसतां पवू तमैमहिषिभ:

अहं त र यािम दुर तपारं तमो मुकु दाि घिनषे वयैव
He determines that he will study about the great gain in the higher self which was practised by
great ancient sages and having taken the resort at the feet of the Lord Mukunda, definitely go
beyond this darkness of ignorance which seems to be far from possible to pass through! (58)
(908) He says – Due to my great past fortune, I am having a faith in the oneness of everything and
by being beyond divisions due to that faith I am sustaining all kinds of so-called calamities.
(909) This quality of forbearance is the sign, natural for a Siddha and this is what is my aim and
practice! I know that by this forbearance only, the mind can be controlled.
(910) He says – "This is the greatest means to attain spirituality, which was the faith of many great
sages. This is the real worship of Lord Vishnu, and this leads to real faith in the Atman.
(911) This enables me to disregard the pain caused by dualities of life. I know that this
discrimination about the Atman is going to help us out of this world.
(912) No doubt, the sea of this mundane existence is very difficult to go beyond, but discrimination
is his best boat, in which Satguru is at helm who takes us beyond this Maya.
(913) How can I attain this discrimination? Even I need not worry about it. I must mentally unite
myself with God and surrender myself to him.
(914) I must banish fear of public opinion and I must throw the burden of pride away immediately.
Then this discrimination of what is Atman and what is not, arises in my mind.
(915) Just as a small child is totally surrendered to its mother, I should surrender myself to God
with that finality.
(916) When one takes refuge with Hari, then the birth and death do not show their faces! Since the
Lord Hari Himself is there to protect His devotees, how can dualities harass there?
(917) Shri Hari is the only and the only one who gives Freedom from bondage. How should I
approach him? Though he has uncountable forms, actually, He is formless. Who can reach
there?
(918) But though He is beyond form and qualities I can meditate with love on this beautiful image
and by that also, all the sufferings due to dualities will disappear. This should be my faith
and understanding.
(919) If I may not be able to hold the whole image of Shri Hari at once, I will only concentrate on
His beautiful feet. This will cause the birth-and-death chain to be snapped! Even the sense of
disparity and differences will run away!
(920) If I cannot concentrate even on those feet, I can memorize his sacred name and repeat it with
love. By that, the Time and the God of Death begin to tremble with fear.
(921) When the name of Hari is sung loudly by many devotees at one time, the death itself dies!
Birth cannot show its shameful face and so, becoming shy, rebirth runs away!
(922) What power has the suffering due to divisive approach when the name of Rama is sung
loudly in chorus? The fear of Sansara flies away!
(923) Shri Hari comes to reside on the tongue of the devotee who is constantly saying Hari’s
name. Riddhi and Siddhi serve him and the Liberation becomes his house-maid.
(924) Having no doubt in our mind whatever we do such as Saguna Dhyana (worship of image)
Nirguna Dhyana (meditation on the abstract) or remembering God’s name the God kindly
accepts that worship provided there is pure devotion.
(925) Only that devotion should be taken as real worship where there is total faith and then only
Shri Hari is pleased and gives the piece of eternal Atman to the seekers.
(926) In that peace suffering of millions of contradictions is destroyed, the entire Universe seems
to be fully blissful and the eye does not see any difference between me and you.
(927) When I say that I will be free myself by worshiping the feet of Shri Hari with the sense of
Unity.
(928) "The word will free myself" denotes that there will be some time-lapse, but it is not so. The
freedom is immediate.The devotee of God immediately becomes free of this worldly life.
(929) The Lord Shri Krishna liked all this repenting song of the Bhikshu and in that mood he patted
the head of Uddhava.
(930) With an intention to let Uddhava enjoy the peace of the Atman which was described by the
Bhikshu He said to Uddhava.
शीभगवानुवाच - िनिव न दिवणो गत लम: पव य गां पयटमान इ थम्

िनराकृतोऽसि रिप वधमादकि पतोऽमू मुिनराह गाथाम्
Lord said - The Muni told this story without being disturbed in his original peaceful nature even
though he was insulted by evil people and having lost all his money together with all his
anxieties, he then being completely desireless wandered on the face of the Earth without
feeling any sorrow. (59)
(931) The Lord Shri Krishna, who is famous because Vedas came into existence from his own
breath, and the Ganga started from his foot and his name releases a man from bondage, was
giving important knowledge to Uddhava.
(932) Therefore, we must say that Uddhava was really lucky because Shri Krishna was pleased
with him and was showing him the temple of eternal peace.
(933) The Lord said – “Uddhava, please listen to with proper attention - When a greedy person
loses all his money the very loss itself obliges that miser; just as in this case, the Bhikshu
was wise and desireless.
(934) That miser was not taking full meal, being crazy about saving money. Nobody bothered to
utter his name. But he became great Bairagi. I always tell his story as an example.
(935) I remembered his name. I described how he changed his behaviour, and the man, who is
wise and selective on this path is very dear to me.
(936) The greatest good-luck in the whole world, is freedom from desire. O Uddhava, the man,
who is discriminative and free from desires, is dear to me from my heart and soul.
(937) A man, who is accomplished with these virtues, should be considered to have entered me,
obedient to my words and as if sold out to me.
(938) Though person loses his money, his pride and together with pride, the tremendous sorrow
which duality brings is also gone.
(939) When he lost money, he became ascetic and became a Sanyasi. When he walked from place
to place for food, the evil persons ridiculed him.
(940) Though he was harassed in various ways, he did not get disturbed and with the courage of
following his own religion, he was made very strong, and he had a sense of unity.
(941) The real sanyasi thinks that he is like Narayana quite separate from his body, and because of
the self-knowledge he is undisturbed from his Atmic state.
(942) Just as a man does not suffer if his shadow is beaten so the man who is without ego does not
get harassed if any evil persons beat his body.
(943) Bhikshu told the story of his being in the state beyond the physical body in face of all
calamities and I have narrated it to you now.
(944) The Lord further said, I am going to tell you how the illusion in ourselves is the cause of
suffering etc of our life.
सुखदु:खपदो ना य: पु ष या मिवभम: िमतोदासीन रपव: संसार तमस: कृत:

Our own confusion is the cause of pain or pleasure and not of anybody else - Through the
ignorance of mind we think that someone is our friend, another is our enemy or somebody is
indifferent to us. (60)
(945) The ignorance about our own condition brings about consciousness as a mind and that mind
creates variations and causes pleasure or pain.
(946) Atman is without any division but mind divides people into friend, foe, or indifferent person
and it is the mind which plays all these roles.
(947) The main sign of the ignorance of man is this entanglement into various divisions and this
causes the worldly life being very painful to that confused man.
(948) The mind is the cause of this and remember that life in the outer world is imagined by mind.
I am telling you how to control this mind.
त मात् सवा मना तात िनगहृ ाण मनो िधया म यावेिशतया यु एतावान्

योगसंगह:
The final essence of Yoga is that you should control you mind by your sane intellect and keep
yourself merged into me by entering your mind-intellect in me. (61)
(949) One who wants to destroy the pain and suffering in this world, should of course control his
mind, because there is none else than the mind which gives utmost suffering.
(950) The mind is very fickle. It is never easily stilled. So, one should train the mind to think
freely in which there is no partiality and this should be done day and night.
(951) The mind may deceive discrimination and therefore the mind and that thought of control must
be kept tied together.
(952) Whenever the mind gets waylaid by doubts, the thought of discretion should always stand by
its side to destroy that doubt, and wherever mind is likely to tune to irreligious state of the
philosophy, the discrimination runs there in order to throw away that bad thought.
(953) Whenever mind takes shelter near desire and anger, the discrimination, the thought of pure
peace, pulls its hair and pulls it back. When the mind turns to gossip, the discrimination
pulls its back and gives it much trashing.
(954) When mind says – “Let me turn towards”, the discrimination gives it a beating on the head,
by desirelessness and when it tries to run away after some idea, the discrimination suddenly
prevents it.
(955) When mind wants to grab other’s money or covets other’s wife, this discriminations jumps
there and starts a fierce fight.
(956) In this way mind and the discrimination are fighting between them and the quarrel is brought
to Satguru for justice. In order to consider their conflict, the Satguru put them in the house of
Non-duality.
(957) As soon as the mind looks at that house, its nature undergoes change and dropping its pride
about the body, it develops friendship with the discrimination.
(958) The mind loses its nature and the discrimination gives up its work of bifurcation and
comparison etc.; Jeeva loses its separate identity and in the state of unity everything
becomes Brahman.
(959) Suppose a serpent is made of gold with all its features, even then it is not a real serpent but
only the gold and gold itself has not idea that it is serpent!
(960) Jeeva also forgets its separation and the mind forgets its character totally but for others the
world is as it is.
(961) With this tact of applying the analytical acumen the mind enters My nature (the nature of
God). When mind loses all its urges as a mind, that is called the real mind-control.
(962) O the gem of a clever consciousness! O the Supreme Emperor of all kinds of things of
discrimination! O the crown jewel of devotees! O Uddhava, you should try to control the
mind.
(963) [By this time the Lord was full of his love for Uddhava, He further said to Uddhava. - "My
dear, Be a man of complete control of mind here and now.
(964) Peace does not leave the man who really sincerely controls his mind. It is like mother never
leaving her dear child.
(965) When self-peace reigns in the mind, the man is never disturbed by any differences and
disparities in the outer or mental world! This is called the real performance of Yoga by
great Yogis.
(966) Leaving aside the Attraction to worldly life, when the mind turns to the spirit itself, and the
seeming difference between Jeeva and Shiva disappear, that state is the state of successful
attainment of Yoga.
(967) When this state is attained, then only the seekers do not care about any dualities and
differences. But I will stop here. In short I would say that he who understands the
significance of Bhikshu Geeta (or song of the monk) will be free from dualities.
य एतां िभ ुणा गीतां ब िन ां समािहत: धारय छावय छृ वन् ै वािभभय

न ू ते
He, who holds to heart this Bhikshu Geeta with faith in the state of Brahman and who listens to it
as also narrates it, is never troubled by any dualities. (62)
(968) Even if we try crores of practices of penance in order to achieve peace, they are not
successful, but if the real message of this Bhikshu-Geeta is held to our heart and act
accordingly, the seekers will easily become peaceful.
(969) This Bhikshu-Geeta contains the philosophy of Yoga and the knowledge of the self, Brahman
and peace serve him who meditates on it.
(970) He who sees the implied meaning of this Geeta is not troubled by the opposites and he
becomes peaceful due to self-knowledge.
(971) What wonder is there to expect self-knowledge through Bhikshu-Geeta; but he who may just
listen to it faithfully will be free from the trouble of the opposites.
(972) A wife reads the letter written to her by her husband who has gone at a long distance. You
know her eagerness! Similarly we should read this Bhikshu-Geeta.
(973) A mother feels very anxious when she learns that her son has left his house and he is lost.She
laments.
(974) The women with her also feel the pity and anxiety but their feeling is not as acute as the
mother’s.
(975) Similarly those who feel empathy while listening to Bhikshu-Geeta and who are full of
Sattwik attitude do not suffer from ups and downs in their lives.
(976) When Bhikshu-Geeta is recited regularly the reader becomes peaceful and dualities do not
even touch his mind.
(977) Just as even very heavy and powerful elephants run away as soon as they get the smell of a
fierce lion, so, reading of this Bhikshu-Geeta banishes all the divisive thoughts from the
mind.
(978) The man who is without any greedy thoughts and who sits in the company of saints and there
explains the meaning of Bhikshu-Geeta will also be free of any contradictions in his mind.
(979) This Bhikshu Geeta has such a virtue that reading it and thinking about the great message it
contains, does away all doubts and the man becomes free. The Lord, who already knew this
effect, told it to Uddhava for his liberation.
(980) How can I sufficiently appreciate the great fortune of the Bhikshu who is thus being praised
by the Lord Himself? Blessed is that Bhikshu! - only one in the three worlds.
(981) He who contains the great quality of discrimination and desirelessness and sustains all the
ups and downs of life with peaceful mind becomes very dear to the Lord and this fact was
very kindly taught by Him to Uddhava.
(982) Thus Uddhava has obliged the entire world because making him the listener; the Lord
opened the secret store of his divine wisdom through the song of the monk.
(983) Had Uddhava not asked Him how a man can achieve the undisturbed peace, He would not
have told him anything. But Uddhava was very dear to the Lord and that is why He gave
valuable advice to him in various ways.
(984) Thus this became the path of liberation open for all, even the ordinary persons. It is no doubt
that while teaching Uddhava, the Lord – the very life-core of the world, opened this path for
the whole world.
(985) The essence of this Bhikshu-Geeta contains the final message of Vedas, the essential
teaching of Upanishads, and the hidden meaning of Wartik verses.
(986) In this Bhikshu-Geeta, Jeeva and Shiva automatically become wedded to each other! And the
Lord spoke about this to Uddhava to bless all the devotees.
(987) Bhikshu-Geeta is such where Vedas and scriptures fall short in putting into words the
wisdom of God, but I, Eknath an ordinary person could explain it for all!
(988) Bhikshu-Geeta is such where Vedas and scriptures fall short in putting into words the
wisdom of God, but I, Eknath and ordinary person could explain it for all!
(989) The stones which sink in the sea were able to float on water by the divine peace of the Lord
– similarly only by the blessing of Guru Janardana, I, a layman, could do this gygantean
work of teaching the wisdom of the self.
(990) Ahilya who was a sinner became emancipated by the divine touch of the feet of Rama. Now
her name has become sacred and included in the list of pure women!
(991) Similarly, all this success is due to the grace of my Satguru, by which grace, my stolid
ignorant speech was made worthy of listening by the saints.
(992) When a man is blessed by the goddess Saraswati he talks Vedic knowledge though he might
be dumb! Similarly the grace of Guru Janardana has made me narrate this song of the monk
in the ordinary Marathi language.
(993) A man, who has the authentic seal of the king which he can use, is always respected by all in
the common walk of life. Similarly, my language has been modified by the Guru by his seal.
(994) Listening to the inarticulate words of the child, the mother feels happy. Similarly the saints
may like my ordinary language.
(995) Who should take the responsibility of my worthy or uncultured language on his head?
Because myself is deleted and Guru Janardana is telling all this commentary.
(996) In Bhagawat which is a great book of spiritual teaching this 11 th division is full of hidden
hints of spiritual truth, and in that also this Bhikshu Geeta is full of knowledge which
destroys all dualities and doubts.
(997) Eknath alone has not done all this, because Guru has taken over and it is he who has done
this wonderful work.
(998) The Guru has removed the very concept of one or two or many! That is why I think, equality
is established and the listeners are appreciating this commentary.
(999) Eknath has surrendered himself to the Guru and they are now one, and have completed this
story of the song of the monk.
(1000) The Guru of all Gurus is the Lord Dattatreya and He is satisfied with this Bhikshu Geeta.
(1001) In that blissful happy mood, He gave me reassurance and blessed me with his benevolent
palm. He nodded with happiness!
(1002) Eka is merged into Janardana and now let all the listeners be attentive. In the next chapter
the Lord shall tell the differences between Purusha and Prakruti.
(1003) As I am thinking about that I am free from gladness or sorrow and I am united with the one
Atman by virtue of the self knowledge.
(1004) I prostrate before all the saints. I also prostrate before all the listeners. Janardana, through
Eknath is requesting all to listen to the very interesting story further.
Here ends the Marathi Commentary by the saint Eknath on the 23rd chapter,
of the eleventh Skandha of the Bhagawata Mahapurana.
Dedicated to Lord Shri Krishna.
***

Ghaisas Eknathi Bhagwat Ch-23

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Ghaisas Eknathi Bhagwat Ch-23

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Chapter 23

OM! Salutations to Lord Shri Ganesha!

OM! Salutations to Lord Shri Krishna!

बादरायिण वाच — स एवमाशंिसत उ वेन भागवतमु ये न दाशाहमु य:

शीभगवानुवाच — बाह प य स वै नात साधुव दुजने रतै:

(47) The Lord said –

न तथा त यते िव : पुमान् बाणै: सुममगै: यथा तुदि त मम था सतां प षे षव:

कथयि त मह पु यिमितहासिमहो व तमहं वणिय यािम िनबोध सुसमािहत:

केनिचद् िभ ुणा गीतं प रभत

अवि तषु ि ज: कि दासीदा यतम: िशया वाताविृ : कदय तु कामी

ातयोऽितथय त य वा ातेणािप नािचता: शू यावसथ आ मािप काले कामैरनिचत:

Meaning of the Verse:

दु:शील य कदय य दु ते पुतबा धवा: दारा दुिहतरो भ ृ या िवष णा नाचरन्

त यैवं य िव य युत योभयलोकत: धमकामिवहीन य चक

दातातदव यानिवस तपु य क ध य भू रद अथ ऽ यग छि नधनं ब ायासप रशम:

Meaning of the Verse:

स एवं दिवणे न े धमकामिवविजत: उपेि त वजनैि तामाप दुर ययाम्

त यैवं यायतो दीघ न राय तपि वन: िख तो बा पक ठ य िनवद: सुमहानभत

Meaning of the Verse:

Meaning of the Verse:

पाये णाथा: कदयाणां न सुखाय कदाचन इह चा मोपतापाय मत

यशो यशि वनां शु ं ा या ये गिु णनां गण

अथ य साधने िस उ कष र णे यये नाशोपभोग आयास तासि ता भमो

(198) If some unexpected money is to be spent in a marriage ceremony, or if he is careless about

(199) If the piled up money is suddenly lost by misfortune, he becomes mad!

तेयं िहं सानत

एते प चदशानथा थमल

Meaning of the verse:

िभ ते भातरो दारा: िपतर: सु द तथा एकाि तधा: कािकिणना स : सवऽरय:

अथना पीयसा ेते संर धा दी म यव: यज याशु पधृ ो नि त सहसो स ृ य

ल वा ज मामरपा य मानु यं तद् ि जा यताम् तदना य ये वाथ नि त

वगापवगयो ारं पा य लोकिममं पुमान् दिवणे कोऽनुष जेत म य ऽनथ य धामिन

Meaning of the verse:

Some money should be offered. This is the worship of sages.

यथयाथहया िव ं पम य वयो बलम् कुशला ये न िस यि त जरठ: िकं नु साधये

क मात् संि ल यते िव ान् यथयाथहयासकृत् क यिच मायया नन

िकं धनैधनदैवा िकं कामैवा कामदै त म ृ युना ग यमान य कमिभव त ज मदै:

तत मामनुमोदेरन् देवाि तभव

शीभगवानुवाच — इ यिभपे य मनसा ाव यो ि जस म:

स चचार महीमेतां संयता मेि दयािनल: िभ ाथ नगरगामानस गोऽलि तोऽिवशत्

Meaning of the Verse:

केिचित वेणुं जगहृ रे के पातं कम डलुम् पीठं चैकेऽ सत

पदाय च पुन तािन दिशता याददुमुने : अ नं च भै यस प नं भु जान य स र टे

तजय यपरे वाि भ: तेनोऽयिमित वािदन: ब नि त र वा तं केिचद् ब यतां

ि प ये केऽवजान त एष धम वज: शठ: ीणिव इमां विृ मगहीत् वजनोि झत:

Meaning of the Verse:

अहो एष महासारो धिृ तमान् िग ररािडव मौने न साधय यथ बकवद् ढिन य:

इ ये के िवहस ये नमेके दुवाितयि त च तं बब धुिन धुयथा कीडनकं ि जम्

एवं स भौितकं दु:खं दैिवकं दैिहकं च यत् भो यमा मनो िद ं पा ं पा मबु यत

Meaning of the Verse:

ि ज उवाच — नायं जनो मे सुखदु:खहे तुन देवताऽऽ मा गहकमकाला:

अनीह आ मा मनसा समीहता िहर मयो म सख उि च े

दानं वधम िनयमो यम शुतं च कमािण च स तािन

समािहतं य य मन: पशा तं दानिदिभ: िकं वद त य कृ यम्

मनोवशेऽ ये भवन् म देवा मन ना य य वशं समेित

तं दुजयं शतुमस वेगम तुदं त न िविज य केिचत्

(754) Then the extraordinary peace reigns.

देहं मनोमातिममं गहृ ी वा ममाहिम य धिधयो मनु या:

जन तु हे तु: सुखदु:खयो े त् िकमा मन ात ह भौमयो तत्

दु:ख य हे तुयिद देवता तु िकमा मन तत िवकारयो तत्

आ मा यिद यात् सुखदु:खहे तु: िकम यत तत िनज वभाव:

गहा िनिम ं सुखदु:खयो े त् िकमा मनोऽज य जन य ते वै

कमा तु हे तु: सुखदु:खयो े त् िकमा मन ति जडाजड वे

काल तु हे तु: सुखदु:खयो े त् िकमा मन तत तदा मकोऽसौ