59 verses
Śukadeva Gosvāmī said: Mukunda, the chief of the Dāśārhas, having thus been respectfully requested by the best of his devotees, Uddhava, first acknowledged the fitness of his servants statements. Then the Lord, whose glorious exploits are most worthy of being heard, began to reply to him.
Kṛṣṇa said: O disciple of Bṛhaspati! There is no saintly man in this world capable of resettling his own mind after it has been disturbed by the insulting words of uncivilized men.
O disciple of Bṛhaspati! I respect your conclusive words, but the spiritual path is not known even to your guru Bṛhaspati. You should learn from me alone.
Sharp arrows which pierce ones chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words spoken by materialists that become lodged within the heart.
Paruṣeṣavaḥ means arrows of harsh words.
O Uddhava! In this regard a most purifying story is told, and I shall now describe it to you. Please listen with attention.
Though we see that harsh words affect everyone, please hear a story which will render harsh words useless.
Once a certain sannyāsī was insulted by impious men. However, with determination he remembered that he was suffering the results of his own previous karma.
Vipakam means result.
In the country of Avantī there once lived a certain brāhmaṇa who was very rich, and who was engaged in commerce. But he was infamous since he was lusty, greedy and very prone to anger.
He lived in Mālava and maintained himself by agriculture and commerce. Kadaryaḥ means reproachable. It is said:
ātmānaṁ dharma-kṛtyaṁ ca putra-dārāṁś ca pīòayan |
devatātithi-bhṛtyāṁś ca sa kadarya iti smṛtaḥ ||
One is reproachable who makes himself, performance of dharma, his wive, children, the devatās and guests suffer.
In his home, devoid of religiosity, the family members and guests were never properly respected, even with words. He would not even allow sufficient gratification for his own body at suitable times.
Śūnyāvasathe means in household life without acts of dharma.
Since he was so hardhearted and miserly, his sons, in-laws, wife, daughters and servants began to feel inimical toward him. Becoming disgusted, they would never treat him with affection.
They became hostile to him because of his bad character (duḥśīlasya).
dharma-kāma-vihīnasya cukrudhuḥ pañca-bhāginaḥ
In this way the presiding deities of the five family sacrifices became angry at the merchant who, being niggardly, guarded his wealth like a Yakṣa, who had no good destination either in this world or the next, and who was totally deprived of religiosity and sense enjoyment.
He protected his wealth as if it belonged to a Yakṣa. Pañca-bhāginaḥ means the deities of the five sacrifices (deva-yajñā, brahma-yajña, pita-yajña, bhūta-yajña, and nṛ-yajña).
O magnanimous Uddhava, by his neglect of these devatās he depleted his stock of piety and all his wealth. He had gained this wealth after becoming fatigued with great effort.
Avadhyāna means disrespect. He was greatly fatigued by efforts in agriculture etc.
Some of the wealth of this so-called brāhmaṇa was taken away by his relatives, O Uddhava, some by thieves, some by accidents, some by the effects of time, some by ordinary men and kings.
Daivataḥ means by house fires etc. Kālataḥ means destruction of grains by being left in the earth. Nṛ-pārthivāt means by men and kings. It is a dvandva compound in the singular. His wealth was destroyed by men such as thieves, and by kings.
Finally, when his property was completely lost, he who never engaged in religiosity or sense enjoyment, ignored by his family members, fell into unbearable anxiety.
Meditating for a long time, having lost his fortune and feeling great pain and lamentation, his throat choked up with tears, he experienced a powerful feeling of renunciation.
After experiencing and thereby completing the effects of his offenses to others, an old impression arose within him. Having lost all wealth and feeling great pain, he became detached.
I have simply tormented myself uselessly, struggling so hard for money that was not used for dharma or for pleasure.
Generally, the wealth of misers never allows them any happiness. In this life it causes their self-torment, and when they die it sends them to hell.
They go to hell because they do not perform daily or periodic rites out of fear of spending their money.
Whatever pure fame is possessed by the famous and whatever praiseworthy qualities are found in the virtuous are destroyed by even a small amount of greed, just as ones attractive physical beauty is ruined by a trace of white leprosy.
Śvitraḥ means white leprosy.
In the earning, and after attainment, in increase, protection, expense, loss and enjoyment of wealth, all men experience great labor, fear, anxiety and delusion.
In earning wealth, and after attaining, in increasing it, in protecting it, spending it, losing it and enjoying it, there are problems.
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. They cause fifteen anarthas. One desiring to achieve the real benefit of life should therefore remain aloof from these qualities which they believe are valuable.
As well more undesirable qualities manifest. Dangers arise from women, gambling and drinking. Along with the four qualities from the previous verse, there are nineteen qualities. The four qualities give rise to suffering. The fifteen qualities give rise to sin. They are the cause of fifteen anarthas.
Even a mans brothers, wife, parents and friends united with him in love will immediately break off their affectionate relationships and become enemies over a single coin.
Though they are one in affection they will become enemies over twenty cowries.
For even a small amount of money relatives and friends become agitated and inflamed with anger. They quickly give up all sentiments of goodwill and become envious.
Saṁrabdhāh means agitated. Sprdhaḥ means envious.
Those who, obtaining human life, which is requested even by the devatās, and, as first-class brāhmaṇas, neglect this important opportunity and destroy their own self-interest, achieve a most unfortunate end.
What mortal man, having achieved this human life, which is the very gateway to both heaven and liberation, would willingly become attached to the abode of worthlessness, material property?
One who fails to distribute his wealth to the proper shareholdersthe devatās, sages, forefathers and ordinary living entities, as well as his immediate relatives, in-laws and own selfis maintaining his wealth simply like a Yakṣa and will fall down.
In the useless endeavor for further wealth, I have lost all wealth. Discriminating persons are able to utilize their money, youth and strength to achieve perfection. Now that I am an old man, what can I achieve?
Being mad in pursuing useless wealth, I have lost all wealth. By wealth, youth and strength, those with intelligence achieve perfection. What can an old make like me accomplish?
Why must an intelligent man suffer by his constant vain efforts to get wealth? This whole world is most bewildered by someones illusory potency.
He asks this question internally, and gives himself the answer.
For one who is in the grips of death, what is the use of wealth or those who offer it, what is the use sense gratification or those who offer it, or, what is the use of any type of activity, which simply causes one to take birth again in the material world?
The Supreme Lord, who comprises all the devatās, must be satisfied with me. He has brought me to this suffering condition and detachment, which is the boat to carry me over this ocean of material life.
Gaining intelligence he becomes joyful. This is expressed in three verses. By the Lords satisfaction, I have attained this condition. And by his satisfaction with me, I have become indifferent, which is a boat to cross saṁsāra.
I will perform austerities and with full attention I shall meditate on the lotus feet of the Lord. If remainder of my life is like this, I shall reach perfection.
I will wither the body because I have supplied it with so much enjoyment with great effort. I shall be attentive in the goal of all, meditating on the lotus feet of the Lord. If my life ends in this manner I will be satisfied.
Thus may the presiding devatās of these three worlds kindly show their mercy upon me. Mahārāja Khaṭvāḍga was able to achieve the spiritual world in a single moment.
May the devatās like Indra be merciful! May they not give obstacles! Will you be able to reach perfection in such a short time? Khatvāḍga achieved perfection in a moment.
The Lord said: His mind thus determined, that most excellent Avantī brāhmaṇa was able to untie the knots of self-interest caused by ahaḍkāra. He then assumed the role of a peaceful and silent sannyāsī mendicant.
Hṛdaya-granthīn means self-interest caused by ahaḍkāra.
He wandered about the earth, keeping his intelligence, senses and life air under control. To beg charity he traveled alone to various cities and villages, unrecognized by anyone.
O kind Uddhava! Considering him as an old, dirty beggar, rowdy persons would dishonor him with many insults.
Pravayasam means old. They scolded him with many types of insults (paribhūtibhiḥ). O kind Uddhava!
Some of these persons would take away his sannyāsī rod, and some the waterpot which he was using as a begging bowl. Some took his deerskin seat, some his chanting beads, and some would steal his torn, ragged clothing. Displaying these things before him, they would pretend to offer them back but would then hide them again.
They would offer the item to him and again take it away. Please take this. After saying this they would show the items and then again take them away.
When he was sitting on the bank of a river about to partake of the food that he had collected by his begging, such sinful rascals would come and pass urine on it, and they would spit on his head.
They would urinate on his food and spit on his head.
Although he had taken a vow of silence, they would try to make him speak, and if he did not speak, they would beat him with sticks. Others would chastise him, saying, This man is just a thief. And others would bind him up with rope, shouting, Tie him up! Tie him up!
They would criticize and insult him, saying, This man is just a hypocrite and a cheat. He makes a business of religion simply because he lost all his wealth and his family threw him out.
He is a hypocrite, making a living by holding a daṇòa and cheating people. They explain how he has cheated: he lost his wealth, and thus acts like a sannyāsī.
ity eke vihasanty enam eke durvātayanti ca taṁ babandhur nirurudhur yathā krīòanakaṁ dvijam
Some would ridicule him by saying, Just see this greatly powerful sage! He is as steady as the Himalaya Mountains. By practice of silence he strives for his goal with great determination, just like a duck. Other persons would pass foul air upon him, and sometimes others would bind him in chains and keep him captive like a pet bird.
Mahā-sāraḥ means a person desiring great gain. They passed air on him (durvātayanti). They bound him in chains in prisons like a parrot or sārika bird (dvijam).
The brāhmaṇa understood that all his sufferingfrom other living beings, from the higher forces of nature and from his own bodywas unavoidable, being allotted to him by karma.
He understood that the suffering from other people (bhautikam), from his body in the form of fever or other sickness (daihikam) and from nature with heat or cold was attained by karma.
Though insulted, he became firmly fixed in his duties by these low-class men who were trying to make him fall. Fixing his resolution in the mode of goodness, he began to chant the following song.
Being situated in his dharma by persons who tried making him fall from his duties, he sang this song. Determination in sattva is described as follows:
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||
Determination by which one restrains the activities of the mind, life airs and senses, using unswerving concentration of mind, is in the mode of sattva. BG 18.33
The brāhmaṇa said: These people are not the cause of my happiness and distress. Neither are the devatās, my self, the planets, my karma, or time. Rather, it is the mind alone that causes happiness and distress and by which one wanders in samsāra.
Who has given me such misery? Considering this, he concluded it was not caused by evil people. Why are you denying the visible cause? Is it because these evil people are not acting independently? If you say someone has inspired them, those persons should also be denied as the cause. No devatā or jīva or planet is causing this. They say the cause is only the mind. Śruti says manasā hy eva paśyati manasā hy eva śṛṇoti: one sees by the mind and hears by the mind. (Bṛhad-āraṇyaka Upaniṣad 1.5.4) Parivartayet means wanders.
The powerful mind creates qualities in objects, from which a person becomes inspired to act in sattva, tamas and rajas. Various types of bodies arise from the activities in each of these modes.
This verse explains how the jīva wanders. The mind creates good qualities in objects like women and gold though they are full of bad qualities. How can I practice dharma without money? How can I obtain enjoyment of garlands, sandalwood and women? How can I be happy without them? Therefore I must earn money. Though there are faults in earning money, the mind makes the person perform the activities. The mind is strong. It does not accept the discrimination of others or oneself which concludes that wealth and family create great obstacles. The actions instigated by the mind are of great variety in sattva, tamas or rajas, not of one type. Those in sattva lead to dharma. Those in tamas lead to hell. Those in rajas lead to dharma and adharma. Gradually these produce bodies of devatās, animals and men.
Paramātmā, my friend, who has no material desire, though present with the jivās mind which is full of desires, is devoid of material actions and simply observes. The jīva however accepts the mind, known as the subtle body, and, engaging in enjoyment because of association with actions created by the qualities in the mind, becomes bound.
So saṁsāra belongs to the mind, not the ātmā. That is not true. There are two ātmās in the body. One is Paramātmā, not contaminated by the mind at all. The other is the jīva, which is contaminated by the mind. First hear about Paramātmā. Paramātmā is present with the desiring mind as its controller, but is not connected with its actions because it is an independent conscious entity (hiraṇyamaḥ). As my friend, he observes from a level of superior knowledge (udvicaṣṭe) without being affected. The second ātmā is the jīva. Accepting the mind, the subtle body, as itself, the jīva becomes bound up, engaging in desires, because of the jīvas association with actions produced by the qualities in the mind. Saṁsāra for the jīva arises from this imposition of the mind. Since the mind itself cannot experience happiness and suffering because it is unconscious, no one experiences heaven or hell.
Charity, prescribed duties, niyama and yama, hearing from scripture, pious works and purifying vows all have as their final aim the subduing of the mind, since control of the mind is the best yoga.
Therefore one should endeavor to control the mind, since it creates all obstacles. Charity and other acts have as their final result control of the mind, because control of the mind is the best type of yoga.
If ones mind is controlled, then tell me what need is there for ritualistic charity and other pious rituals. And if ones mind remains uncontrolled because of laziness or agitation, then of what use are these engagements for him?
The wise depend only upon control of the mind. If the mind is controlled (samāhitam), what is the need of charity and other actions? If the mind is uncontrolled because of laziness (vināśyat) or agitated (aparam), what is the use of charity and other works?
The senses are under the control of the mind. The mind is not under the control of anything else. The mind is fearsome, stronger than the strongest. One who controls the mind is the controller of all the senses.
Controlling the mind depends on controlling the senses. That is not so. The senses and their devatās are under the control of the mind. The mind (devaḥ) is fearful even for yogīs, because it is stronger than the strongest. He who controls the mind is a controller of all the senses.
manaso vaśe sarvam idaṁ babhūva nānyasya
mano vaśam anviyāya bhīṣmo hi devaḥ sahasaḥ sahīyan
When the mind is controlled, everything is controlled. The mind is not controlled by another. The mind is fearsome, stronger than the strongest. Taitirīya-brāhmaṇa 3.12.3.3.7
Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and which torments the heart, fools create useless quarrel with others. Thus they conclude that other people are their friends, their enemies or parties indifferent to them.
Not conquering the mind, which gives pain to the heart, fools suddenly quarrel with others. They see others as friendly or inimical.
Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of I and mine. Because of their illusion of This is me, but that is someone else, they wander in endless samsāra.
In this way they wander in saṁsāra. Accepting the body produced by the mind, they think This is my body and this is my son. They wander in saṁsāra (tamasi).
If you say that people are the cause of my happiness and distress, then where is the place of the soul in such a conception? Happiness and distress pertain not to the soul but simply to the interactions of two material bodies. If someone bites his tongue with his own teeth, at whom can he become angry when he suffers?
Having stated that the mind is the cause of happiness and distress, now six things previously mentioned in verse 42, which are not causes, are explained in six verses. If one person gives happiness or suffering to another person, in that theory where is the jīva? The jīva has no place at all because the cause of happiness and suffering and the experiencer of happiness and suffering are two bodies, transformations of earth, not the jīva. It is illogical to assume some vague cause different from the body as the cause (for instance devatās of the senses) for causing or experiencing pain. (This is the false logic.)
Is the jīva aware of the suffering? When the jīva experiences suffering, who should be his object of anger? Should he become angry at the teeth or at the tongue? Just as one should not become angry with the teeth, the cause of pain, or the tongue, the experiencer of pain, one should not become angry at others who cause suffering, or at oneself, the sufferer. One should tolerate suffering, which arises from jīvas identity with the mind. One should attribute fault to nothing except the mind. This should be understood in the following verses also.
If you say that the devatās who rule the bodily senses cause suffering, still, what role does the ātmā have, since two devatās become the causes and objects of infliction? Since the devatās operate all the limbs in all bodies, when one limb of the body attacks another limb in the same body, with whom can the person in that body be angry? If devatās are the cause suffering and happiness, where is thejīvas role in this proposition, since the two devatās, who are causes of transformation or suffering (vikārayoḥ) cause the suffering? If your mouth is struck by someones hand, you can curse the hand Become infected with white leprosy. This would mean that there should be suffering for the devatās of the mouth and hand, Agni and Indra, not for the jīva. Because the devatās are the same for all bodies, one should not become angry with them. An example of ones own body is given. When a limb like the mouth is attacked by a limb like the hand with Indra as its deity in the same body, how can one become angry at Indra who is present in all bodies? Furthermore the body itself has the earth as its presiding deity. This was mentioned in the previous verse with the word bhaumayoḥ.
If the jīva were the cause of happiness and distress, because it is conscious, then we could not blame others, since happiness and distress would be simply the nature of the jīva. Only jīva exists anyway, but if you say something exists, it is illusion only. Since happiness and distress do not actually exist in this concept, why become angry at oneself or others?
Nothing can make a brick or stone suffer. If the jīva is the cause of experiencing suffering, since it is conscious, then we could not blame others for suffering. The cause of happiness and suffering would be the consciousness, the nature of the jīva. There is no entity other than the conscious jīva. If one then thinks there is something else to cause affliction, then perceiving something else is actually, imagined out of ignorance. In that case, why become anger, since happiness and suffering do not belong to the jīva any more than to a brick or stone (since there is no external cause for it)?
And if the planets are the cause of suffering and happiness, then also where is the relationship with the eternal soul? The planets influence only the bodies that have taken birth. Expert astrologers have moreover explained that suffering is caused by the planets causing affliction to each other. Therefore, since the living entity is distinct from these planets and from the material body, against whom should he vent his anger?
If you claim that planets are the cause of suffering, what role has the unborn jīva in this? The planets relate to bodies which are born. Depending on the ascendant at birth, the planets situated in the twelve zodiac signs become causes of suffering by placement in the eighth house for instance. The astrologers also say that the planets in the sky afflict each other by various aspects, and this is the cause of suffering. They do not afflict the person. The affliction from planets arises from the jīvas identity with the body, which is born on the ascendant. With whom should the jīva, different from the body and the planets, become angry?
If we assume that karma is the cause of happiness and distress, we still are not dealing with the soul. Karma could be the sole cause if it were simultaneously a conscious entity and an unconscious entity. Since the body has no life, and the soul is spiritual how can they combine as one? Since karma is not the cause of suffering, at whom can one become angry?
Let karma be the cause of suffering and happiness! This statement is made in a critical mood. There is no karma! How can karma be the cause? That is explained in this verse. Karma could only exist as the sole cause if it were matter and spirit existing as one entity, with material, unconscious part undergoing change while the conscious portion searched for its place of residence. But such a combination is not possible. The body is unconscious, and the jīva is conscious (suparṇaḥ), and there can be no combination of the pure conscious entity and matter made of ignorance into one entity called karma. Therefore at whom should one become angry, since (hi) karma is not the cause of happiness and suffering?
If we accept time as the cause of happiness and distress, that experience still cannot apply to the spirit soul, since time is a manifestation of the Lords spiritual potency and the living entities are also expansions of the Lords spiritual potency. Fire does not burn its own flames or sparks, nor does the cold harm its own snowflakes. The jīva is transcendental and beyond the experience of material happiness and distress. At whom, therefore, should one become angry?
If time is the cause of suffering, what is the role of the jīva? Jīva is non-different from time, since the jīva is an aṁśa of Brahman, and time and Brahman are one. The source of the aṁśa should not afflict the aṁśa. An example is given. Fire does not harm its sparks and cold does not harm snow flakes. Therefore at whom should one become angry? There is no duality of happiness and suffering for the jīva who is beyond māyā by his svarūpa (parasya). Thus the six proposed causes of happiness and distress have been rejected.
The influence of happiness and suffering for the jīva, who is superior to all else, cannot arise from any means proposed by anyone. It arises only from the mind, which gives shape to saṁsāra. One who becomes enlightened does not fear, though covered with matter.
If someone raises any other cause of happiness and suffering, it is not possible by the power of objects. Influence of duality is not possible for the jīva, which is beyond māyā, since it is different. What is the cause of the experience of suffering that we see? It is the imposition of the mind which was previously explained. It arises from only (yathā) the ahaḍkāra, in the subtle body, which is predominated by the mind. The quality of ahaḍkāra is to define bondage in saṁsāra. He who becomes enlightened does not fear, though covered with matter.
The jīva is by nature pure. Time and karma are not causes for its suffering. The identification with the body because of ahaḍkāra by ignorance is the cause. The body is dominated by the mind. Mind then is the cause. Mind is the cause of suffering. This is the meaning of this section. With the imposition of the body, the jīvas pure nature disappears. By that imposition, the six causes of suffering arise according to circumstance. This is the distilled conclusion.
Becoming fixed in ātmā and slightly fixed in Paramātmā, as established by the previous sages, I shall cross over the insurmountable ocean of nescience by service to the lotus feet of Kṛṣṇa.
Pure bhakti, previously existing, but stopped by obstacles, has appeared in his mind. Since that has appeared, he rejects thoughts of renunciation and methods of tolerating the dualities. Submerging himself in the sweet ocean of service to the Lords lotus feet, he dances with great boldness. Fixed in the svarūpa of the jīva which is purified of its identification with the body, and slightly fixed in Paramātmā, I will cross over saṁsāra, by service alone (eva). Why do you fix yourself on Paramātmā? I will do what was established by the ancient predecessors.
Lord Kṛṣṇa said: Thus becoming detached upon the loss of his property, this sage gave up his moroseness. He left home, taking sannyāsa, and began to travel about the earth. Even when insulted by foolish rascals, he remained unshaken in his duty and chanted this song.
The purpose of citing this story of the miser is explained in two verses.
No other force besides bewilderment of the mind makes the soul experience happiness and distress. Saṁsāra in the form of friends, neutral parties and enemies are caused by ignorance.
Nothing other than bewilderment of the mind is the cause of happiness and distress. Saṁsāra in the form of friends and enemies is created from ignorance.
My dear Uddhava, fixing your intelligence on me, you should thus completely control the mind. This is the essence of the science of yoga.
The method of tolerating dualities is summarized. Controlling the mind is the essence of yoga.
Anyone who listens to or recites to others the sannyāsīs song, fixed in the Lord, and who thus meditates upon it with full attention, will never again be overwhelmed by the dualities of material happiness and distress.
Though one cannot control the mind, one attains that result by hearing, reciting or meditating on this song.
Thus ends the commentary on the Twenty-third Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Twenty-third Chapter, in the form of a song, describes how ones money is stolen by wicked people, one is scolded, and ones sorrow is removed by proper discrimination. Āśaṁsitaḥ means requested.