Chapter 10

Om! Salutations to Lord Shri Ganesha!

Om! Salutations to Lord Shri Krishna!

(1) My salutations are offered to Satguru who is the divine doctor Dhanwantari, whose sight
removes our ailments and makes us healthy. Without Satguru, we cannot remove the ailments
of the worldly life, by anybody else.

(2) People are harassed by calamities of all the three types viz, belonging to our own body,
belonging to other beings and things but affecting us, and thirdly those attack us through
destiny! They are always chattering, using the Vedic terminology. Taking the concept of I and
Mine really leads a man to disaster.

(3) They suffer from the disease of duality which leaves a bitter taste on their tongue. That is why
they always use bitter language.

(4) In the prostration due to the disease they kick off the sense of propriety and discrimination, they
throw away their courage in the fit of mad pursuit of worldly things and begin to roam
aimlessly in the jungle of passion.

(5) They are caught in the mud of mental projections of hope, cry due to frustration, drown
themselves in the mirage of future planning and when they try to climb the hill of heaven, they
fall down, their feet slipping on the steps.

(6) They are scratched by the thorny bushes of Maya; the thorns of the berry tree of greed pierce the
worldly way of life. They tenaciously hold on and never move away even if beaten.

(7) See how madly they play mischief due to illusion and fantasy caused by the fever of mundane
life. They eat what should not be eaten, they commit what should not be done, and enamored by
women they run after them.

(8) They tremble by fear about money and its loss, and having a shock their minds are shivering and
they are sweating. They hide themselves at some secluded place living in their private dream!

(9) When they are sullen with pride, they become so restless that they cannot relax on a bed or
anywhere else. They throw away the body-covers of code of good conduct. They do not get a
moment’s shut eye!

(10) They cannot concentrate their mind even for a moment. Their intellectual capacity becomes
weak and they lie down lazily and in their thirst for pleasure, they are always hankering and
panting for water of sensual pleasures through outer objects.
(11) If this water is given to them in the proper limited quantity, they find it not enough and
lamentingly cry – “This is not sufficient. Please give us more water!”

(12) They suffer from chronic fever due to continuous breaking the rules of proper intake etc and
later on the body becomes a prey to consumption.

(13) There is severe emaciation and as there is great anxiety due to inward maladies, there is
absolutely no iota of happiness.

(14) This disease is so powerful that the spiritual life tastes bitter and the tasteless objects appear
to be sweet.

(15) To eradicate this disease, we have to take the decoction of God’s stories. What happens? In
the mouth of “Listening” there are teeth of “faith” but they are fixed upon each other like
lockjaw and we do not like to hear them.

(16) If the juice of Tulsi leaves and nectar are given to him to put in his nose, he does not accept it.
On the contrary he turns his head in abhorance. Thus he is permanently down with the fever of
Sansara, or worldly involvements.

(17) Seeing this malignant and stubborn disease, Satguru who is an expert doctor comes forward
and by kindly looking at the man, cures him immediately.

(18) As that doctor is very intelligent, he does not allow him to be destroyed though his sense of
being a separate Jeeva (which is the root cause of the malady) being destroyed. He maintains
the man’s life without the Jeeva, the separate entity. Such is the wisdom of the Satguru!

(19) It is the great good fortune of the man (the disciple) that the Guru looks at him with the
benedictory gaze of a tortoise, which becomes for the man like sipping of nectar and he is
rejuvenated.

(20) Then the seeker starts taking the appetizer of discrimination very carefully.

(21) But his hidden fever does not subside by that medicine, nor the symptoms of consumption
disappear. So the Satguru begins to give him the elixir.

(22) He gives the patient the elixir of half-syllable of Om. Then the consumption is no more and the
seeker regains his health, as he becomes again the indestructible Atman.

(23) Then Satguru keenly scrutinizes the patient by vision of acute ascetic attitude and imposing
upon him the regimen of constant awareness of the Atman, thus curing him of the malady of
worldly life.

(24) When the patient is completely cured, he eats eagerly the mental worries by roasting them.

(25) The four castes are black and white grams which he roasts in the fire of four Ashrams, applies
the jaggery of Ajapa Japa to them and gulps them.
(26) He also ate the opium poppies of “Hope” together with the desire for fruit.

(27) He began to eat the Laddus of action and inaction, mixing them in the liquid sugary malt.

(28) He saw the delicious dish of “I am Brahman” and started to chase the Maya out!

(29) Then that Maya ran away through fear and disappeared by being a totally false thing. Then
self-bliss became very sound, as the malady of the worldly life was eradicated.

(30) When I thought of surrendering myself to you who are such a doctor, I experienced that I saw
you alone everywhere and in everything.

(31) To think myself as separate from you is also impossible, and to surrender myself is also not
possible, because you have destroyed the ME and YOU – the separateness of identities.

(32) Those who have become Atmanrama by destruction of the knot of the sense of Jeeva are also
the desireless devotees of you! So, such is the state of mind of those who have attained the
wholeness of life.

(33) Those who think that Freedom is greater than the devotion of Guru are also foolish, because
very few know that Freedom is the servant of the feet of Satguru.

(34) The fact is that due to the kind gaze of Satguru we are very healthy, we are honoured because
Satguru has blessed us; we are lucky because we serve the Satguru and we have attained all
our worthiness by our act of praising our Satguru!

(35) The name of the Satguru is worth all the Vedas for us and we consider the name of the Satguru
greater than any mantra, anywhere and any time.

(36) The sacred water touched by the feet of Satguru makes all the sacred Teerthas really sacred.
The feet of Satguru is our work-field and we are the owners of this property.

(37) O Satguru! You may perhaps say that this praise is not necessary, so I should stop, but I swear
that I am not at all satisfied while praising your greatness.

(38) In undertaking the work of commenting on this Bhagawata, my main purpose was to be able to
praise you. I was guided on the path of devotion and Keertana by you only.

(39) O My Satguru! You are the lion who destroys the elephant in the form of worldly life! O
Janardana! Victory be to you! I by myself, being alone have come to your feet.

(40) I got this Bhagawata by Guru’s blessing. Please listen to the main theme of it. The Lord Shri
Krishna will now give this teaching about spiritual way of life to Uddhava.

(41) By listening to the twenty-four teachers and their exemplary teachings contained in the
dialogue between the King Yadu and Avadhoota, Uddhava was merged into the state of seeing
and experiencing Brahman everywhere.
(42) Uddhava thought – Brahman is omnipresent, it is in me and outside me, but I do not yet really
experience this! What should I do about it?

(43) The Lord knew this worry in the mind of Uddhava, and He started to tell Uddhava what can be
done in this matter.

शीभगवानुवाच - मयोिदते वविहत: वधमषु मदाशय:

वणाशमकुलाचारमकामा मा समाचरे त्
Meaning of the Verse:

The Lord said – You should follow in your practical life, taking refuge in me in your own duties,
keeping close to what I have expounded just now, and remaining free from all selfish desires,
perform your family duties according to your caste and stage in your own life. (1)

(44) I myself taught in the ancient times through Vedas, the religion according to the framework of
Varna (social classes) and Ashrama (status in life according to age and duty). I have taught the
secret of my worship as given in books like Narada – Pancharatra, which is the code of
conduct of Vaishnavas.

(45) Man should follow the code of conduct, the rules of behaviour and duty according to his age,
family status and the social caste to which he belongs. If he follows other’s duties, he has to
suffer much.

(46) O Uddhava, remember, well that every one must be always very alert in doing any action!
Wise people know the signs of this alertness.

(47) Duty or Action is of four categories- (Routine, Occasional, Selfish and Purificatory)

(48) Our attention must be acute while performing any of those actions. I am going to tell you in
very novel way, the key to do all actions properly.

(49) The routine and the occasional duty must be performed. It should be done properly without
desire for fruit.

(50) As the routine activity increases the occasional duties also increase and when the selfish
action increases, it becomes prohibited action.

(51) So without selfish desire for fruit the daily routine and the occasional actions should be done
for being offered to Lord Shri Krishna.

(52) Selfish action must be totally given up, just as people do not take back the food vomited.

(53) But the selfish action should be given up only when first selfish desires in the mind are killed.
It is not possible to give up selfish actions while passion and desire are still very strong in the
 mind.

(54) It is the most ridiculous state of mind when a man has tremendous dormant urges of passions
and only outwardly he makes a show of desirelessness. O clever Uddhava, this cannot be
called renunciation at all.

(55) When desires become strong, even prohibited actions are committed but when desire itself is
killed totally, there is no likelihood that one will commit wrong actions.

(56) When one is confronted with necessity to commit wrong actions one should get away from that
place shouting the name of Hari! Then such sins run away to all the quarters of the Earth. To
utter the name of Hari is equal to millions of purificatory rituals.

(57) When there is great din of the name of Hari taken with love, sins are burnt. Prohibited action
attacks only the persons who are not devotees. It dares not touch the devotees.

(58) The Lord protects his devotees! How can blemishes come near them? Therefore, the selfish
and prohibited actions never come near the devotees.

(59) Please do not reveal to anybody in the world, who is not worthy, the secret that by the uttering
of the name of God millions of purificatory rituals are done.

(60) I have explained you how the selfish and prohibited actions should be renounced and now I
will tell you about the routine as well as the occasional actions.

(61) The main effort in the spiritual way of life is to offer every routine and occasional duty to God,
which cleanses the mind.

(62) Some people say that to perform our own duty is fruitless but those stupid people do not know
the essence of religion. To observe our own religion and duty is the direct means of the
fulfillment of the aim of life which is liberation.

(63) When gold is to be purified it is subjected to heat of fire and then only it becomes more
shining.

(64) Similarly when a man offers his routine etc action to me that action is really worthy. But these
foolish people do not know it and therefore they are deluded in the matter of action.

(65) It may appear to be difficult to mentally offer actions to me, but he who really loves me has his
whole attitude offered to me.

(66) He whose mind is surrendered to me, has all his actions dedicated to me, automatically. He is
merged into me though he does not actually say so.

(67) The man who is sitting in a chariot may be sitting still, but when the chariot moves, the man
also moves with it, though he does not walk himself. Similarly the actions of the devotee
automatically become an offering to me.
(68) Becoming selfless one should happily perform one’s own duty. In that way, people go beyond
the qualities of Tamas and Rajas, and reach the Supreme Person by the help of Sattwik quality.

(69) One should recognize me, as the root support of Varna and Ashrama. (Class and personal stage
in life) and according to one’s own nature, only the Lord Shri Krishna – myself – should be the
object of worship, through the worship of family deities.

(70) I am the source and base of the four castes. In the Purushsookta, it is said – Brahmins are His
mouth, Kshatriyas are His Arms, and etc. Similarly the stages in life e.g. bachelorhood, house-
holder, dweller of the forest and the renouncer, the monk – are also born of me – which fact is
emphasized by the Vedas.

(71) Duties both male and female, and the family and the family tradition of worship and code of
conduct, are all supported by me and I am the house where all these reside. While doing any
action, thought should be held as the base.

(72) O Uddhava, listen to the secret of this. I preside over every action and while doing anything as
duty, I should be the goal, the final goal to be reached. In the action also one should see me as
that very action.

(73) When I am seen as the indestructible God in the beginning, the end and the middle of all
actions, as presiding in one’s mind and heart, all actions are turned into non-actions. O
Uddhava, this should be perfectly understood by you.

अ वी ेत िवशु ा मा देिहनां िवषया मनाम् गण

ु े षु त व याने न सवार भिवपययम्
Meaning of Verses:

Having purified his mind, he should observe how the actions of worldly men who are attached to
sense-pleasures thinking that these are real, produce disastrous results. (2)

(74) The sign to recognize the persons whose mind is purified by performing their own duties, is
that they are very much disinterested in sense-objects.

(75) They are not attracted towards pleasures, but there are many others who, by being slaves to the
pleasures of the senses, look at all karmas (actions) in quite a wrong colour!

(76) Though lakes of water of mirage are full, it will not be possible to reap the crop of paddy or
banana, arising in that water! Similarly those who have their intellect directed only to the
pleasures of senses will never pluck the fruits of self-bliss.

(77) Just see how these people, at the beginning of their actions, declare their purpose in
performing their worship or actions as – “For the welfare of their own life and attainment of
desires, or for well-being, for gain of money and grains,” etc.

(78) As this is the purpose of their intended actions these actions are not proper and good. By the
 seemingly ordained duties, they wish always to fulfill their aspirations for worldly comforts
and pleasures.

(79) If one tries to milch a bull, not a spoonful of milk can be got. Similarly if efforts are made only
for the gain of what the mind desires, one will never get the bliss in the Atman.

(80) Such activity is not Action and it does not result in any attainment. It is fraught with calamities
and wrath of the gods.

(81) Stupid people think that rituals and Yadnyas are the best actions because they give worldly
and heavenly pleasures, and foolishly undertake lot of troubles and misery.

(82) Persons who know all the three Vedas and have become skilled in the Yadnya, rituals, desire
for heavenly joy and pleasures, but actually they fall down towards lower stages of life-
categories.

(83) He, who sees this as non-sense becomes shrewd enough to discard the heavenly pleasures as
an insignificant grass blade, finds himself endowed with the rare quality of ascetic dis-interest
in all objects, which always resides in the house of his mind!

(84) He is the maternal home of desirelessness, the rest-house of the quality of rest, and the quality
of discriminatory wisdom is as if manifest in the body of that man.

(85) When one sees with such acute discernment and discretion, all the worldly objects including
the heavenly pleasures are seen evidently as useless and unreal. O Uddhava, the greatest
devotee of the world, I shall now tell you about the unreal nature of things. Please pay
attention.

सु य िवषयालोको यायतो वा मनोरथ: नाना मक वाद् िवफल तथा

भेदा मधीगणै
ु :
Meaning of the Verse:

As the dreams of a sleeping person and the fancies of a person preoccupied in his reverie are of no
substance or value, being of a diversified character, so is the notion of separateness produced
by the Gunas, illusory by nature. (3)

(86) To dream and to project some ideas are both the mental games. Dreams appear real while man
sees them in his sleep, but they prove to be false when he is awakened.

(87) Similarly the mind adopts a stupid and false fever, by the force of desires and attachment to
sense-organs, about the worldly comforts and heavenly pleasures.

(88) The oyster-shell is silvery bright and it is its natural luster but a foolish money-minded person
thinks that there is silver on that surface. Similarly a man creates illusory differences by his
desire to enjoy things in the world.
(89) One experiences in one’s dream that one is dying but when one wakes up one declares that it
was a false thing. Similarly when one realizes that one is Atman, one does not see birth or
death.

(90) So long as the soul and the God Shiva are seen as separate life-units, there is birth and death
applicable to that consciousness, but when that separateness is proved to be false, that
botheration ceases to be in the non-duality of existence.

(91) How that division disappears and how one meets one’s self, shall be told by me now. There is
a very good means to achieve that state.

िनव ृ ं कम सेवेत पव ृ ं म पर यजेत् िज ासायां संपव ृ ो नािदये त् कमचोदनाम्

Meaning of the Verse:

My devotee should perform daily duties and occasional duties, but discard all selfish actions. If
one is keenly interested in knowing about the Atman, he need not attend even to the prescribed
duties. (4)

(92) As there are many pollutants in the mind, there is apparent division. So, purer and purer
actions should be practised in order to cleanse our mind.

(93) The action which is called the obligatory daily and occasional duties is in fact free action, i.e.
“action without the circumference or limits of selfishness”. The seekers should perform those
duties with this attitude.

(94) He who worships me must totally drop all selfish actions and should not harbour any desires
in his mind. This is already told by me earlier.

(95) When the strong intention of offering every action to me, is the strength at the back of all
activities, the pollution of the mind is quickly removed.

(96) (Eknath gives here an example. “When a farmer reaps the crop grains and pays to the king the
taxes which are due, not fearing the villains of the village – that is the nature of karma which is
offered to Lord Shri Krishna.”

(97) When the mind is clean, the man meditates on what is “eternal” and discards the worldly as
well as heaven, the things which are not durable, by the strength of his desirelessness.

(98) Due to ascetic attitude, his life becomes pious by Sattwa quality and then only, his mind
becomes capable of knowing anything about me.

(99) When he meditates upon me, he forgets his desires and his anger. He is totally hungry for me
and he never remains without thinking about me even for a moment.

(100) When a man has no liking or tendency to do anything, he should renounce all actions and
 plunge himself in the Eternity of wisdom of the Brahman.

(101) If in the listening to and thinking about me, if my devotees are short of some intensity etc,
that does not prove detrimental to them because they are not slaves to karma and it is not a
compulsive thing to them.

(102) What is the result of the performance of one’s own prescribed duties? It removes the dirt
from the mind; but as my devotee is purified by his devotion only, the duties performed by
him do not bind him.

(103) In short, my devotees are not affected by the laws of action. As they are perfectly engaged in
my stories and songs of my praise, they are not bound by the actions.

(104) Those who are keenly interested to know about me as the Brahman are not bound by action
and its results. The main thing is that they are eager for knowledge of the Brahman. This is
further explained by the Lord –

यमानभी णं सेवेत िनयमान् म पर: विचत् मदिभ ं गु ं शा तमुपासीत मदा मकम्

Meaning of the Verse:

My devotee should, practise austerities and observe the sacred vows too. He should serve his
Guru of tranquil mind who has realized me as identical with himself. (5)

(105) The code of conduct viz. non-violence, truth, etc should be followed strictly in such a way
that they will not jeopardize the main routine of obligatory duties.

(106) When the disciple observes these vows he becomes so refined that he loves his Guru very
earnestly and he begins to meditate upon Him day and night.

(107) That is because he knows that the Upanishads have proclaimed that without the grace of
Guru the knowledge of the Brahman is impossible.

(108) For example, even though we have eye, we will not be able to see anything without the help
of the Sun and we will be as blind as ever.

(109) It is the fact that a boat takes us to the other shore but though great pandits and righteous
persons are sitting in the boat it will not be possible to go to the other shore without the help
of the boatman.

(110) The soil is humid by rains and the warehouse is full of seeds, but if a wise farmer does not
sow the seeds properly it is useless to talk about crop.

(111) Suppose a man suddenly finds a gem but if he does not know its value he has to find a person
expert in that matter and then only the gem is known to be precious.
(112) Similarly our Atman, our Self is always present with us but the persons who are wise take
the advice of the Guru and then only realize it, because the Guru is complete and whole bliss
itself.

(113) People who are pious and keen upon self knowledge approach the Satguru and serve him
because the Guru is bliss incarnate.

(114) O Uddhava, you may say that Guru is just one of many means for attaining freedom. That
person who says this will be wrong in his concept and will totally lose the chance of self-
knowledge.

(115) If one says that one has approached the Satguru who is just a means to reach the Brahman
and that the aim which is Brahman is quite different from Satguru that also is a disastrously
wrong concept, leading to the doom of the aspirant.

(116) I say this because the Satguru who is always rich with the experience of the joy of spirit and
whose satisfaction is only in the spirit cannot be different from the spirit, the cosmic energy.

(117) Salt becomes the sea only when it merges in it. A small flame of a lamp becomes the wild
forest fire when it touches that fire.

(118) Similarly he who understands the spirit cannot remain separate from it. Similarly the Guru
and the Brahman were and are never different from each other which fact is asserted by
Upanishads.

(119) Suppose a doll is made of ghee. It is the ghee only which is in the form of a doll. Similarly
Guru is not only a person but Brahman in the form of a person.

(120) He is the statue of living spiritual joy or we can say that he has purposefully embodied
himself in order that people can visually see the festival of the spiritual joy in his body.

(121) We may say that millions of heaps of merit are required to be lucky to see such a person but
it is not easy to definitely see him by such praise.

(122) There is rain of joy wherever the Satguru looks and the great wisdom of the self is present
wherever he may so desire.

(123) When we see the lotus feet of the Guru, the hunger and the thirst disappear, any type of
concepts and ideas never arise and so we can say in short that the joy of the Self resides at
the feet of the Guru.

(124) The words are thwarted while describing the signs of ideal Satguru. What signs can be
thought of in respect of the Guru who is the eternal Brahman?

(125) But I dare to tell about only one great sign, that is that there is total peace with the Guru but I
must say that except this sign no other signs are there to know from outward appearance that
a certain person is Satguru.
(126) Peace is contentment. Peace is knowledge of Brahman, and please understand that peace is
definitely complete Brahman.

(127) The disciple heard about the greatness of Satguru and his devotion greatly increased.

(128) He set out to find the real Satguru. His eager heart would not allow him to rest. He started to
think about the signs of Satguru continuously, day and night.

(129) He said to himself – “When would I become lucky enough to see the great and powerful
Satguru? When will my bondage be broken? When will my mind be peaceful?” In this way
he became crazy for a glimpse of Satguru.

(130) He said – “My life is coming to an end. Still I have not met my Satguru. If this body is
finished, then everything will end.”

(131) Even if he utters the name of his Guru, he runs faster than mind, and he clings to the very
idea of meeting the Guru. His eagerness becomes so ardent.

(132) In the absence of Guru, he offers worship by his mind only, and at that time his love cannot
be contained in his heart.

(133) In order to find his Satguru, he travels from one place of pilgrimage to the other and one
forest to the other; while doing all His daily routine, he does not forget his Guru even for a
moment.

(134) With a hope that perhaps, Satguru may happen to be any of the various persons he comes
across, he bows before each and everybody and worships them. He honours and pays
respects to all Brahmins so that perhaps his Guru may meet him.

(135) He utters 'Guru Guru' like a bear, remembering his prospective Guru and does not think
anything else.

(136) He remembers and thinks about the Guru, without a break, while sitting, taking food,
sleeping, while dreaming and while he is awake.

(137) See! Even by remembering his Guru for a moment, he forgets his thirst and hunger. He puts
aside the comforts of his home, and turns his face towards finding his Guru, and the spiritual
way of life.

(138) When a person has so much love and longing for his Guru and his concern about meeting the
Guru goes on increasing, I myself meet him in the person of that Guru.

(139) The more he is eager, the earlier this meeting takes place. Among all the means of reaching
me, Intense Eagerness is the most important one.

(140) Even after employing millions of ways and means, not a farthing of Self-knowledge can be
gained, but if only half an hour is spent in the worship of Guru profound self-knowledge will
 arise in one’s heart.

(141) When one devotes himself to the Guru, even the liberation comes and lays itself at the feet of
the devotee, but the devotee does not accept that freedom, because he is totally engaged in
the worship of the feet of the Guru.

(142) The fondness of the devotee for the feet of the Guru is so acute that it makes one forget the
great mountain of happiness which the liberation offers. Only those who do not like to serve
Guru suffer from the bondage of worldly life.

(143) In order to break through the bondage of this worldly life, it is necessary to worship the
Guru. The worship of the Guru is my worship, because we are not different from each other.

(144) So, I have thus explained to you very clearly how great is the love and devotion in the minds
of the disciples.

(145) The Lord Shri Krishna said to Uddhava - 'Now, in this context as a matter of course, I shall
tell you the qualities of good disciptes.

अमा यम सरो द ो िनममो ढसौ द: अस वरोऽथिज ासुरनसय

ू ुरमोघवाक्
Meaning of the Verse:

He should be free from pride, jealousy, sloth and attachmentl; he should be firmly faithful to his
Guru and being cool and a seeker after self-knowledge he should not be fault-finding and not
indulging in useless talk. (6)

(146) A good disciple becomes very uncomfortable when people propose to felicitate him. His
pangs and pains are as severe as those of a fish hooked by the fisherman.

(147) Just as a child is afraid if there is talk about a phantom, he is afraid as soon as somebody
says that he should be honoured.

(148) Just as a banana tree is disturbed by strong winds or just as by waves of water the reflection
of the Sun is disturbed.

(149) So, he cannot tolerate the very idea of being felicitated. Social status is a thing he abhors
and he never accepts applause.

(150) Fearing that the pride about the physical body would be stronger if he accepts public
acclaim, he does not hold in his mind any idea of honour or pride and remains meek and
unnoticed.

(151) He tries to find such ways and means by which people would not notice him, honour him or
take his name with respect. He remains incognito as far as possible.
(152) He is dejected by the idea of ceremonious felicitation. He becomes disinterested in his body
and home! He prefers to live in solitude and does not harbour affection and attachment to
division and duality.

(153) He frequently wishes not to be seen by anybody, recognized by anybody and nobody should
be annoyed at him.

(154) Just as a rich man fears if a robber is chasing him, he hides himself behind the tendency of
“negligence of his body” – as soon as he finds that he is about to have any honour.

(155) He tries not to be noticed by anybody or seen by anybody with respectful eyes, and cannot
tolerate publicity and recognition.

(156) He does not even mentally imagine himself to be publicly honoured and for achieving this,
he leaves aside the concept of “I and Mine”, because honour will result in egoistic attitude
being strengthened.

(157) Only they expect public applause, who have a great conceit about themselves. He who drops
all conceits would never expect public recognition.

(158) He, who accepts honour, cannot tolerate insult and this itself is a sign of increased self-
conceit. He therefore, abhors public honours.

(159) Really if we see, we find that a man of knowledge and learning wishes to be applauded and
appreciated and, therefore, he shows off his learning. There is the sense of “Me and Mine”
barking behind his desire, always on the lookout for some material gain.

(160) So, the main sign of a disciple is that he has no wish for publicity or appreciation. Now I
shall tell you what the quality of non-jealousy is. Please listen.

(161) Even men of knowledge become each other’s enemies because they are jealous about the
knowledge of each other. The pride of one’s own physical body makes its home within the
consciousness of the Jeeva.

(162) The pride about being a knowledgeable person cannot be fully described! The sage
Vishwamitra was creating a world parallel to the original world, only became he was proud
of his knowledge. For this he wasted lot of his power developed by penance!

(163) The sage Durvasa was also proud of his knowledge, due to which he in vain cursed
Ambareesha and I went through many incarnations for that devotee of mine, because
otherwise I would have been subject to “Pride”.

(164) The God Brahma became proud of His knowledge and power. That is why he had taken into
hiding the cowherds and the cattle, and I had to take various apparent forms of all of them,
due to the fear of pride.

(165) O Uddhava, pride of power of knowledge is very subtle.The sages Vasishtha and
 Vishwamitra were quarreling with each other due to their pride only.

(166) I adopted the role of a cowherd because I am afraid of the pride of even being the Almighty
and All-beautiful God. The Brahmins, who were engaged in performance of Yadnya, took
me to be a stupid cowherd because they were proud of their rituals and particular
knowledge.

(167) When I went through so much trouble to avoid pride, what can we say about others? The
tight bondage of the pride of knowledge is seldom discarded even by the learned!

(168) This pride never even goes near an ignorant person. This pride develops enmity between the
intellectuals and makes them jealous.

(169) So, he who wants to be free of jealousy should give up pride of knowledge. Otherwise that
pride creates jealousy in the mind of man of knowledge.

(170) Now please know from me what the jealousy entails. There is increased pride in the body,
and that pride becomes strong by being knowledgeable. Greed for money also enters the
mind.

(171) He, who has all these evils, bears jealousy with hatred also, in his mind. A pure-minded
disciple cannot tolerate all this. He simply drops all sense of jealousy.

(172) Consider the peculiar tendency of jealousy. It always affects the men of knowledge. The
jealousy of scholars is very powerful. They hold on to it till their death!

(173) All pandits are as a rule, very jealous. Outwardly they humbly talk sweet words but the
intention and the content of their mind is full of taunts and fault-finding.

(174) By jealousy, Pandits get angry with others and curse them by making mischievous charges
against each other. Such jealousy does not even touch the mind of a good disciple.

(175) When jealousy does not spare even the men of knowledge, what will the ordinary persons
do? But a good disciple does not become jealous and hateful about anybody.

(176) The good disciple must always remain free from jealousy. I will tell you an example.

(177) Even if somebody takes away from him, something of benefit which he is about to get, he
does not allow anger and hatred rise in his mind. As he is having Faith that in everything the
God Almighty is dwelling, there is no place for hatred in his mind.

(178) He does not get insulted or offended by any bitter and abusive words uttered by bad persons,
because he thinks that this abusive language and insult are really helpful.

(179) He thinks that the person who blames him is like his own mother, who takes care of his
welfare, and she has washed the sin in his mind and made him pure.
(180) By such attitude, he does not allow hatred to touch his mind. This is freedom from jealousy
and this is the second sign of a good disciple.

(181) Now I shall tell you the third sign which is alertness by which you will know how alert a
disciple must be for his own welfare.

(182) Alertness means awareness. When the Sun of wakefulness arises, he makes the darkness of
lazy respite disappear and the day of constant concentration on the Guru begins. Shortly, the
midday of courage brings a state of balance.

(183) As soon as such a day arises, the group of shama and dama start to walk on the path of
devotion and they never stop even for a moment on the path.

(184) On this path, drinking water of self-wisdom is available on every other step which quenches
the thirst of the travellers and even the thirst of the thirst is removed.

(185) On this path when the saints, who are his own villagers meet him with a common feeling of
Soham, there is no fear of being misguided and all of them walk straight towards the self-
realisation.

(186) O Uddhava! Please note that in the state of constant alertness, the mind is never lazy or
depressed. This is the third sign of a good disciple.

(187) Now, he has left the sense of possession of many old things. By the virtue of the
experiencing of the Atman, he does not even remember that renunciation.

(188) If one thinks that one is only body, and becomes proud of it, the sense of relationship with
the kith and kin increases, but if the mind is not touched by the pride about the body, the
sense of mine immediately disappears.

(189) He evidently sees how the body is very dirty and perishable. So, the idea of "I am body"
disappears and is replaced by the concept of “I am Brahman”.

(190) He develops the concept of Soham, and has left me and the mine. This is the quality of
unattachment or the lack of the sense of possession (Nirmamata). This is the fourth sign of a
good disciple.

(191) In the matter of achieving the welfare of the disciple, his Guru becomes his mother, his
father, his relatives, his brother and his friend.

(192) The disciple has service of the Guru as his routine duty, service to Guru is his religion; Guru
is his God as Atman or Atmaram, and Guru Himself becomes the friend of great respect.

(193) O Uddhava! Disciple must think that his Guru is everything to him, and his only relation.
This is the fifth sign of a good disciple.

(194) This disciple does not allow his mind to wander. By all means and by all efforts, he remains
 steady in his Atman.

(195) Though his body is active and moving about, his mind is always fixed at the feet of his Guru,
and he does not budge even for a moment though any number of calamities and distractions
may attack him.

(196) Though his body is functioning, his mind is not wandering. He is the real follower of
spiritual life who takes refuge at the feet of his preceptor.

(197) He is not the real disciple, who has no steadiness of mind and only he who is so steady can
be called the true seeker of the freedom.

(198) He, who desires to have his own welfare of final liberation through such fixed mind,
becomes worthy of spirituality by the advice received from his Guru.

(199) Just as when a lamp is lighted by another lamp, they look similar, so also a disciple
becomes similar to the Guru as soon as he meets his Guru and becomes steadfast in his
devotion.

(200) Thus the steadiness of mind is a very great quality of this disciple and that is the sixth sign of
the ideal seeker by which all the six Vikaras or disturbances are destroyed.

(201) These belong to the body, but the disciple is not attached to the body, and, therefore, they are
destroyed by the blessing of his Guru.

(202) He, who achieves such steadiness of mind, and having desire to know the main principle of
Brahman begins to walk, on the path of liberation, and worships his Guru and thus goes far
ahead.

(203) But he who has no desire to understand the finality, obviously does not approach any Guru,
and if at all he serves his chosen teacher, it is generally for some material gain.

(204) Desire to learn is the sign of a good disciple, which means that he is not any selfish goal, but
is really interested in the essence of spirituality.

(205) By having such desire to know the truth of spirituality, the disciple increases his fondness of
the higher way of life, and in the intensity to know, he does not take rest or relaxation even
for a moment.

(206) Great love for spiritual way of life and ever increasing concern about it is thus the seventh
important sign of an ideal disciple.

(207) `This seventh sign becomes capable of climbing the higher ground of spiritual way of life,
only on the strength of this desire to know.

(208) Guru is the mother of many disciples and a shed of rest of many people. He who is jealous
of the Guru will be hindered on the path of self realization.
(209) So, whosoever is taken care of by the Guru is considered by the disciple as equal to the
Guru. He is never jealous of anybody and he behaves very humbly with all.

(210) On the contrary a bad disciple behaves differently. If there is any co-disciple who is
younger, poor but has many good qualities; this bad disciple does not appreciate those good
qualities but finds faults in him which are not there. This is jealousy.

(211) Jealousy involves the finding of fault with the other man who is virtuous and criticizing that
his knowledge is wrong and inadequate.

(212) It also consists of praising a person in his presence, leniently holding his feet with respect
but when he turns away, to criticize him at his back.

(213) The behaviour of a good disciple is quite different and very pure. He does not allow feeling
of jealousy to touch his mind. He salutes everybody, without considering whether the man is
great, mediocre, or ordinary. He does not know to harass anybody.

(214) The Guru has taught him to see everybody with equal respect as if he is Brahman. The good
disciple remembers it and looks upon all with equal respect. He never gives trouble to
anybody.

(215) Thus lack of jealousy is the eighth qualification of a good disciple in which he does not
harm anybody.

(216) This is a garland of eight big beads and he who holds it very dear to his heart reaches the
state of constant company of his Guru. How can one describe fully the greatness of that
meeting!

(217) There is the ninth sign which is also quite unique. The good disciple never chatters in vain
but speaks very few words which are true and sacred.

(218) He bows before his Guru and if any questions are to be asked he speaks very tenderly and
when the Guru answers, he takes those words as the truth of all the truths. This is his
devotion of his Guru.

(219) Some disciples find out various arguments, put forward many other opinions and contradict
the Guru in a loud voice; taking the help of atheistic doctrines they babble nonsense.

(220) They play on words twisting them to their benefit and laugh hilariously upon their own pun.
But such things never touch the mind of a good disciple.

(221) He knows that it is a sin to talk loosely before the guru and puts aside all useless talk and
does not put forward wrong opinions.

(222) How should the talk of a disciple be? It should be like the nectar in the form of mature
language. He asks questions to the Guru in private in words which are saturated in the juice
of love.
(223) The sour and contaminated fruits of mischievous talk are already fallen from the tree. He
talks very softly and with all humility.

(224) He does not know to pass bitter remarks with nasty cunningness, and never touches
anybody’s weak point. He does not talk anything which may hurt the other person or it will
be not according to good ettiquette.

(225) He never raises unnecessary doubts, and keeps quiet in the matter of blaming others. He
does not know how to deceive anybody it may be a child or ignorant person or a scholar.

(226) He cannot speak harshly and cannot ridicule anybody. He never keeps thinking of his benefit
or hoping for selfish result. His talk is an example of desirelessness and disinterestedness.

(227) He does not use twisted words with naughty and insulting language. No caustic remarks
come out of his mouth. He is afraid of talking at length. Generally, he is cool and silent.

(228) He does not like quarrel or arguments. He does not like to speak with anybody without
reason nor does he cut jokes directed at others. He does not use vulgar or common place
language.

(229) His talk is never crooked. There is no ulterior motive. He does not break his promise and
does not tell lies.

(230) He never falsely promises that he would do the work of other person, if he really does not
want to do it. That deception is not in his nature. He always whispers to himself the sweet
name of Hari.

(231) If the windows on the western side of a house are kept open, the panes frequently shut with
force of the wind. He does not chatter like this and does not make jarring noise.

(232) When one is having a dialogue on the subject of Vedic terms and their meanings with
somebody, one gets angry if the other disproves one’s argument by logic. This is a usual
occurrence, but he does not talk assertively to contradict the other man, because anger is
very detrimental to the progress of the seeker.

(233) He neither shows off his vocabulary nor adopts silence which irritates others. He never
boasts about his oratory, but is always engaged in remembering his Satguru.

(234) He never becomes a bore by his talk, does not show over eagerness to talk, does not speak
with vehemence, and if at all he talks, he takes care not to annoy the listener.

(235) He tells the stories of the Lord Hari in very pleasant sweet, truthful words; and does not
annoy anybody.

(236) Even, while asking any questions to the Guru, he uses brief sentences or very few words.

(237) These are the good signs of the disciples. Eknath says – “These are the jewels in the
 ornament of the mother earth, the words which are given by the Lord Narayana very kindly
for His devotees.

(238) The Lord Shri Krishna further said – “A disciple who will offer these gems of virtues as a
garland to the Guru will surely sit on the throne of Sayujjya freedom”.

(239) The disciple on whose chest the pendant studded with these nine jewels is borne will
definitely become the disciple, enjoying full confidence of the Guru.

(240) The disciple who offers this bouquet of the novel gems to his Guru will himself become the
jewel in the crown of the king Atman.

(241) O Uddhava! Here you will ask a question that how can a disciple who is a family man living
with his wife and children, his money and property become so free of desires?”

जायाप यगहृ ेत वजनदिवणािदषु उदासीन: समं प यन् सव वथिमवा मन:

Meaning of the Verses:

The disciple is disinterested in the wife, the children, the home, the rice fields, the relatives, the
money and he looks upon everybody with the same attitude as if they are his own beings. (7)

(242) In this matter, please listen carefully. The disciple employes his power of discrimination as
a means to achieve the discarding of sorrow and attainment of the bliss in the Atman.

(243) If we consider the bliss in the Atman, we find that in all the bodies, whether they are
belonging to men or women, it is the same. It is not different.

(244) The Atman is not male or female though it is in such separate bodies, and, therefore, the
bliss in the Atman is self-evident in everyone’s body.

(245) All are clinging, to the objects only for pleasure, but only one lucky to get the knowledge
direct from the Guru, about the self, can enjoy that highest bliss in the non-dual state.

(246) When the greatest joy of the Atman is at hand by the understanding of unity of the whole life
and that is eternal as well as flawless, who will be so foolish as to fall in the duality?

(247) Had there been real happiness in the worldly life, why did the Sanaka and others leave that
life of duality behind? So, please understand that whenever there is duality and division and
a sense of separateness, there is definite sorrow.

(248) As the seekers of liberation have learnt this lesson about the perishable nature of mundane
life and possessions, they become apathetic towards wife, children, relatives, friends,
money etc and all their attention was riveted towards the state of non-duality.

(249) In that state, he thinks – “Whose is this house? Whose is this field? Why should I care for
 wife and children? Who are they? Though he has lot of property, and plenty of possessions,
he does not say – “These are mine!” This body is mine” etc.

(250) O Uddhava, listen. As my devotees are concerned about the essential principle of Brahman,
they become detached from the house, other properties and the worldly life itself.

(251) They sweep clean the worldly, family life, when they hold tight the feet of their Guru, who is
the source of real bliss in the self.

(252) Such a disciple renders all service to his Guru throughout day and night, and places his heart
at the feet of that Guru, with all the ardent devotion.

(253) O Uddhava, you will ask here – “What thing other than his own body does a disciple see,
and experiences this bliss in the Atman, and how does he experience the bodylessness?”

(254) Please listen, how the disciple achieves a state beyond the body, and the state of non-duality
even while outwardly functioning in the worldly life.

िवल ण: थल
ू सू माद् देहादा मेि ता व क् यथाि नदा णो दा ाद् दाहकोऽ य:
पकाशक:
Meaning of the Verses:

As a burning fire that shows things is different from the piece of wood which is burnt and illumine,
so is the self manifest soul, the witness of all, distinct from the subtle and gross bodies. (8)

(255) Atman is quite different from the visible physical body and the subtle invisible body. In such
aloofness only, the Atman functions in the world.

(256) When the Atman is functioning in both the bodies the beings are always yearning intuitively
for a life beyond bodies but they are not clearly aware of it.

(257) A man says – “my eyes are paining” but he does not say " I am paining," He says “my leg is
fractured"; but he does not say “I am fractured”.

(258) Thus while living in the body he always clearly makes his statement implied in the words
that he is separate from the body. The confused people however do not understand their own
existence as being outside the body.

(259) The observer i.e. one who sees things will never be the thing which is seen. The object, the
thing which is seen is inert while the observer is the knower of that thing. He gives the
quality of life to those things. That is how the Atman is different from the body.

(260) Atman is having this quality of being separate from the object in two ways. One factor is he
is the observer and the second factor is that he is self-illumined. Thus Atman is different
from both the bodies.
(261) You may say here that the Atman must be the mind but it is not so. This is the opinion of the
materialistic doctrine. Atman cannot be “mind”.

(262) The reason for this is that mind is called the eleventh sense organ. As all the sense organs
are subject to control by the moving principle which is energy; mind is also without its own
life. It is Jada. Therefore mind cannot be called Atman.

(263) In our life mind seems to be very alert but that is not its own quality just as even the king
cannot see all his riches unless he is living.

(264) If by a sharp weapon the steel armour is cut into two parts, it is not the strength of the
weapon but it is the power of the holder of the weapon.

(265) If a big ball of iron is put into fire, it becomes red hot but it is not power of the iron. It is the
result of the power of the fire.

(266) Mind is similar to that iron ball. It is given the light of the intelligence by the quality of
knowledge only and it directs the mind to function.

(267) If very sweet tunes are produced by playing upon a flute, it is not the merit of the flute but the
skill of the player.

(268) Therefore you should understand that the function of the mind is dependent. It is not free.

(269) When the rays of the Sun fall on a magnifying glass the rays concentrate on the other side to
create a flame. Similarly in the light of the Atman the mind is functioning very quickly.

(270) The very quality of the mind is inertia and the Atman is total light by its own nature.
Therefore the mind is the servant of the Atman and the Atman is self evident and self-
energetic.

(271) A man says - 'My mind', but does not say 'I am mind'. The Atman is therefore separate from
mind and is only a witness.

(272) In the case of disciple the sense that he is the physical body is destroyed by knowing that
Atman is thus different from both the bodies.

(273) Therefore it is evident that the disciples prove that the qualifying attachment of body which
the worldly people take to be real, is totally false and the intellect which says that physical
body etc are real is not a pure intellect.

(274) Here you may perhaps say that if Atman is different from the mind, the Atman must be the
God Brahma because he is the greatest God. But O Uddhava, have no such ideas!

(275) At the beginning of the Kalpa (the great world-period) his mind being occupied with the
creative process of matter he was not able to properly and intelligently create all the
species, because he was dull.
(276) At that time I awakened him to the knowledge of how to know the Atman by which He
became clever enough to create the Universe.

(277) The God Brahma is born in the Lotus of the navel and he is my son. He plays on my belly.
He is not pure Atman.

(278) All the hosts and categories of deities borrow from me only and I am the god who has no
beginning and who illumines all. I am the self illumined Atman.

(279) So Atman is quite different from the two bodies and the mind. Atman is different from
Hiranyagarbha (the golden egg) which is the subtle body of the Universe.

(280) O Uddhava, the great among the devotees! Please know that Hiranyagarbha is also not the
Paramatman because I am the Atman of Hiranyagarbha, so, how can that possess my
greatness, my power?

(281) In short if one worships Hiranyagarbha one should consider it as a means, but as it is false,
being within the field of Maya it is not equal to Atman – at all.

(282) This fact which is very strange will be explained by me to you so that all my devotees will
be able to grasp it.

(283) You know that fire is dwelling invisibly in the wood and when two pieces of wood are
rubbed upon each other the fire becomes manifest and it burns the woods themselves.

(284) Similarly Atman is in the body but it is not of the quality of the body and when by the
realisation of the absolute Brahman it shines, it burns the identification with the body in that
process only.

(285) The thing which is burnt and the thing which causes the burning are separate from each other
though they are seen at one place. Similarly that which gives light and the thing which is
lighted are different from each other.

(286) From the example of fire the permanency of the Atman and His supremacy is proved by self-
knowledge.

(287) It is by the wood only that the fire is born, it gets its name and form; and also by wood only
the fire is finally extinguished. Similarly Atman also gets his apparent role and
modifications.

िनरोधो प यणुबहृ नाना वं त कृतान् गण

ु ान् अ त:पिव आध एवं देहगण
ु ान् पर:

Meaning of the Verse:

Just as fire burning a piece of wood assumes its qualities of destruction coming into being,
 smallness or magnitude and variety, so does the Atman assume the attributes of the body
when it enters the body. (9)

(288) The qualities of various woods piled up for burning are identified as belonging to the fire
but really fire is different from the woods.

(289) When fire is kindled by rubbing two pieces of wood together we say that ‘fire is lit’
Similarly it appears to be small or big according to the shape of the wood.

(290) It appears to be triangular, round, crooked etc but when the wood is completely turned into
ashes we say that the fire is no more.

(291) Similarly eternal birthless and deathless Atman is not having any modification of the body,
such as birth, death, change etc

(292) Thinking that Uddhava may not agree from the example of wood and fire that Atman is like
fire which takes the form of a body like fire taking the form of wood, the Lord Shri Krishna
started to explain the problem further.

(293) He said – “Uddhava, you may say that the kindling of fire due to friction of woods is a very
evident fact, and, therefore, you will agree with my argument.

(294) You may perhaps further say that Atman is existing per se, and it does not touch even the sky,
and you may question, how will it be identified with the body, and will then be subject to
modifications of the body.

(295) Further you may say that the statement that Atman is identified with the body is itself totally
false. This is impossible and if at all this impossible will happen, then only Atman will be
caught in the limits of the body.

(296) Further, you may say that if Atman is caught in the body limitations, it will surely become a
wielder of the body. How can then it be free by giving up its own nature? That is perhaps
your doubt.

(297) Postulating and forestalling this doubt of Uddhava, the Lord Shri Krishna said – “Perhaps
you may rise this doubt, but you better put your attention in the deeper part of your mind, and
listen to it.”

(298) O the great among my devotees in the whole world, the solution of this problem will not be
at hand by clever verbalization. This is the most secret part of my teaching, and I am telling
you only because you are worthy of that knowledge.

योऽसौ गण ु िै वरिचतो देहोऽयं पु ष य िह संसार ति नब धोऽयं पुंसो

िव ाि छदा मन:
Meaning of Verses:
The subtle as well as the gross body is constituted of the Gunas controlled by the Purusha, and
transmigration of the soul is the result of identifying it with the body. This mistake can be
corrected only by the real knowledge of the true nature of the Atman. (10)

(299) O Uddhava, please listen. All the three Gunas of the Maya are controlled by the Purusha or
the Supreme person, who is called Ishwara by the sciences.

(300) This Maya of the Ishwara is created for the purpose of deluding the Jeeva by involving it in
the worldly life.

(301) The reflection of the spirit, which is apparent in the Maya, is called the Jeeva. This is as
false as the illusion of a foolish person, who thinks that moon has actually fallen in a pond.

(302) The moon does not touch that pond, but is free and aloof high in the sky. Similarly Atman is
different from ignorance or false knowledge. Even to the Jeeva, ignorance cannot touch.
How can it touch the main object?

(303) The first illusion is the concept of separate “I”. Attachment to desire creates and develops
the subtle, emotional body. That body is naturally a slave to the influence of Maya and
causes many disasters.

(304) When this subtle body becomes strong it becomes the strong root of indulgence into the
objects of senses. But, it being beyond physical field can not enjoy the physical objects by
itself. So, the elements which are invisible and subtle become condensed and crude to be
able to enjoy.

(305) The five great elements create the physical body when they are pulled together by the force
of divine Maya. Thus both the subtle body and the physical body come into being.

(306) When the Jeeva functions in both these bodies, the concept that I am the physical body
slowly develops within it and me and mine are the attitudes which become forceful with
relation to that physical body, so that the Jeeva forgets its own real nature.

(307) Jeeva is insensitive to the joy and the bliss in the Atman but it has a great habit and liking for
pleasures of the senses. This accumulates the sins and merits in its consciousness and though
the Jeeva is intelligent it suffers bondage of the fetters of passions.

(308) When the idea that “it is the physical body” becomes strong in its consciousness, it starts to
think that the qualities of the body, like the fatness or thinness etc. are belonging to itself, and
it also adopts the duties of the tasks and the status in life to itself. It then behaves according
to that pattern with a desire to get prosperity and money.

(309) For example, a Sovereign King is asleep in his palace. He dreams that he is a beggar and
that he has gone to a house of a low-caste man for a morsel of food.

(310) There he praises that lowly man – “O! You are really a king”, in order to get some food, but
in that dream he forgets that he is himself a king. In the dream he has a strong belief that he is
 a beggar.

(311) The Jeeva, though he is really the God of the Gods, forgets it and begins to pray for
pleasures and fruits of his rituals from the smaller deities.

(312) In the dream the king is shouting “I am poor, I am beggar” which is heard by the attendants in
his hall and they laugh among themselves, and say that His Highness is chattering in his
dream.

(313) The king is fast asleep and not aware of the environment. In the sleep his body rolls over left
and right. He is not aware whether his body is covered or not and he is snoring.

(314) When the authorized priest awakens him by slight touch, he becomes awake and finding
himself naked, hastens to cover his body. He is ashamed, when he thinks that in the dream he
was a beggar.

(315) Similarly, when the sleep of ignorance influences a Jeeva, he becomes identified with his
body, and babbles – “I am unfortunate, I am luckless or I am rich, I am intelligent, I am great
etc etc.

(316) In that sleepy condition, due to ignorance he spreads his hands and feet of Karma and
Akarma. When one is so deluded, who will take care of propriety of any action?

(317) A man is lazily relaxed in the greed and enticements. While he is dulled, he always shouts
“I” and “Mine” in his mistaken identification.

(318) By great luck he sometimes find the feet of Guru and takes refuge in them, when the Guru
being very kind embraces him with love and enlightens him by self-knowledge.

(319) When he listens to his great statement. I am “Brahman” from the lips of Guru, the sleep of
ignorance disappears and he becomes wide awake.

(320) He is surprised and becomes ashamed to call himself a body, abhors the idea of the body
and Karma, and asserts that he is the Brahman, which is beyond all karma.

(321) The ignorance is the only cause for bondage of the worldly life and the knowledge of
Brahman is the only sharp sword to cut it. This should be properly understood by you.

(322) Here you may say that “if the knowledge of Brahman discards the ignorance it should be
definitely different from the Brahman and if is different, the state of non-duality is dis-
proved and destroyed” – but this argument does not stand to reason.

(323) It must be understand that ignorance is wiped out by knowledge and then the knowledge also
disappears as its purpose is served. It is like taking out a thorn from the foot by using another
thorn and then discarding the other thorn also.

(324) I have explained to you how ignorance binds the Jeeva and how the knowledge of Brahman
 cuts that ignorance.

(325) Now, I am going to tell you how to attain that knowledge of the Brahman, as already
introduced earlier. Please listen to it giving full attention.

त माि ज ासयाऽऽ मानमा म थं केवलं परम् स ग य िनरसेदेत तुबुि ं

यथाकमम्
Meaning of the Verse:

Therefore through enquiry one should gradually realise the transcendent and absolute Self,
permeating the body etc, and the latter as unreal and different from the Self. (11)

(326) O Uddhava, an enquirer should be always peaceful in his mind so that the mind can
discriminate what is real and what is unreal.

(327) Whatever is unreal in it is Avidya, or ignorance, which causes lot of trouble to the soul
(Jeeva). One should have good knowledge (Sadvidya) in order to uproot ignorance and
destroy it.

(328) When one attains the Real knowledge, the Absolute Reality, the Brahman is not very far,
because it is hidden within us.

(329) Actually Brahman occupies the whole body and the organs but it is aloof and eternally free.

(330) One should have self-knowledge and with constant concentration on the Atman, one should
wipe out the tentacles of both the bodies.

(331) The physical body is perishable and therefore, it is evidently unreal and the subtle body is
an aggregate of emotions which are of imagination and of conceptual nature which are also
unreal, so both are discarded. What remains is doubtless the Pure Brahman.

(332) Great clouds gather in the sky and give torrential showers, but they wither away in the same
sky in the dry season.

(333) Similarly, the concept that one is his body only withers away as the discretion of what is
real and what is unreal arises in the mind of the seeker.

(334) How can the Sun see the tiny speck of the light of fire-fly? Similarly when the knowledge of
Brahman becomes evident how can the wrong concept of I attached to the body remain?

(335) For example, by illusion one felt that one was looking at a serpent, though it was only a
rope, and when he saw the rope clearly the appearance of the serpent was no more.

(336) Just as the illusion of serpent in the form of a rope is discarded when one sees the rope
clearly, similarly when Brahman shines as Reality, the body loses its false reality.
(337) The self-knowledge comes into being and develops in the body of human beings, so, you
may ask – How can that knowledge prove the body as unreal?

(338) I shall explain this by using the simile of the creation of fire.

आचाय ऽरिणरा : याद तेवा यु रारिण: त स धानं पवचनं िव ासि ध: सुखावह:

Meaning of the Verse:

The Guru is the piece of wood underneath, the disciple is the upper one, and the advice is the
middle one or the churning rod, and self-knowledge is the delightful fire produced by
friction. (12)

(339) If fire is produced by rubbing two pieces of wood together, that fire burns the pieces of
wood (which are its source!)

(340) Similarly knowledge of Brahman is produced by the churning or the dialogue between the
Guru and the disciple. Please listen to the elucidation of the dialogue.

(341) Here Guru is the base, the lower piece of wood, and the disciple is the piece of wood which
is held in the hands and rubbed upon that base. Advice is the act of churning, in which the
discussion of the Guru and the disciple takes place. So, there should be such type of
churning.

(342) If one is lazy in the work of churning, there will not be proper fire of knowledge and all our
efforts are as if wasted, and we as if deceived ourselves.

(343) There is so much danger in being lazy in the dialogue with the Guru, in order to kindle this
fire of knowledge. Yogis constantly work hard without losing a moment throughout the day
and night.

(344) Keeping the aim of our own welfare in view, one should have faith and trust in the advice of
the Guru, and must do meditation constantly. Then only self-knowledge becomes manifest.

(345) When once Self-knowledge is manifest the awareness that I have a body or that I am the
body is totally absent. That knowledge in one sweep, merges together with the observer, the
observation, and the object.

(346) When there is attainment of the Reality, the three factors as the actor, the action, and the
acting, and also the knower, the knowledge, and the thing to be known – all disappear.

(347) By self-knowledge, the suffering of the worldly life disappears; the man enjoys the bliss in
which the good or the bad qualities of Maya are all destroyed.
वैशारदी साऽितिवशु बुि धुनोित मायां गण
ु स पसत
ू ाम्
गण
ु ां स द यदा ममेतत् वयं च शा य यसिमद् यथाि न:
Meaning of the Verse:

The purest wisdom obtained from an efficient Guru dispels Maya which consist of three Gunas and
those Gunas too and lastly the intellect itself becomes quiet as fire with its fuel is finished.
(13)

(348) In order to destroy the three Gunas of the Maya, the disciple should be very sharp-brained
and qualified with divine virtues.

(349) When such a worthy seeker gets the blessing of a really great Guru, by his hand on the
seeker’s head, the seeker is immediately enlightened.

(350) When attention is fixed in that self-knowledge the effective activity of the Gunas becomes
negated within themselves, because the Gunas swallow each other. Rajas gulps the Tamas.

(351) When after gulping Tamas, Rajas gets very forceful, Sattwa overpowers that Rajas.

(352) When Sattwa becomes highly active it does not tolerate any other type of manifestation and
it eats up the Rajas.

(353) By the very nature of Sattwa, one gets the experience of the bliss of the Atman and the
wonder of that experience is that it is new every moment.

(354) And one more thing results in this experience of the self-realisation. The minute particles of
Rajas and Tamas which are responsible and a cause to build up all the creation are also
burnt down.

(355) The Maya, the mother of the three Gunas, also merges into that purified Sattwa quality and
that Quality is the oneness, the unity, the wholeness, without a second.

(356) At that state, the awareness that I AM BRAHMAN is also no more, and the expression I AM
THAT, “Soham” is also no more.

(357) The body is no more a body and there is no continuity for birth and death. No recognition of
the world around him is there. Only Joy is pervading everywhere.

(358) One may say that the entire world is nothing but joy and happiness. As the Atman embraces
the Divine bliss, there is only the Supreme happiness all over the world.

(359) Nothing is equal to that joy, and the consciousness reaches that stage where the Vedas cannot
find words to describe it.
(360) Duality is nowhere. There is no projection of thought at all. As the thought is merged into
that delightful bliss, it never grows further.

(361) Just as the fire remains in its abstract nature when the fuel is completely burnt, so the thought
merges into the void of aloneness where duality has come to an end.

(362) The Ganges does not remain a river when it reaches and enters the sea. It also becomes the
sea. Or, when the salt meets water, it merges into water.

(363) When a flame of one lamp kindles the wick of another lamp, the two flames are of the same
nature. Similarly when the intentional thought dissolves itself, only the flawless self-joy
remains.

(364) At that point, the statement that Atman is a state of non-duality has also no place! Atman has
no reference to duality or non-duality. Atman is timeless and Reality itself.

(365) Atman is knowledge, light, flawless, indestructible, non-doer, non-enjoyer, dis-interested,

unattached and without any special part within it – truly the self!

(366) It has no form, no family, no eyes, no ears, no mind, and it is all Mantras, and the meaning of
all Mantras.

(367) It has no birth. It is the origin, it is immeasurable, beyond logic, beyond the scope of vision,
non-perishable, and it is beyond the name, the form, and also beyond the existence and non-
existence.

(368) It is not an object to be enjoyed, it is not the enjoyer, nor it is the enjoyment. It is not a
worker, not the work or the working! The idea of active or inactive is not applicable to it.

(369) It is non-perishable non-breakable, pure, enlightenment, itself un-attached, and it has no

touch of the visible body as well as the subtle body.

(370) Everything except the Atman is impermanent. When this is firmly understood, both the inter-
relative terms – permanent or impermanent are gone and only the Atman in its pristine purity
remains.

(371) When the awareness of ignorance is dissolved, the awareness of being the knower also
disappears. The Gunas, the possession of the Gunas, and the state of “being” beyond the
qualities – all these disappear there.

(372) O Uddhava, It is my firm opinion that it is the Atman about which so much is said in the
Upanishads.

(373) When this stage is reached, the worldly life is dissolved. This is the final goal propounded
by Vedanta, and by the conclusion of the Siddhas.

(374) When the self is actually realized, all the actions and duties are totally wiped out.
(375) See the great wonder, how the consciousness reaches the Self, the Atman, through the
meditation on the great doctrines of Vedanta, which assert the non-duality and also by
definite grace of the Guru which illuminates the mind of the disciple.

(376) O Uddhava, I am worshipped by all the gods, and I am very kindly giving you the most
sacred treasure of all my knowledge

(377) O Uddhava, In order that you must really withdraw from the binding worldly life, I have told
you about the same subject by taking the support of various Shruties, because I love you very
dearly.

(378) Now, I advise you that you should not let your mind touch all that is unreal all that is
deplorable and, all that is to be discarded. You must be aloof from all these things, and
follow the path of liberation, the path of spiritual life.

(379) No doubt, this is the greatest benefit you have gained; but to realise it, you have to work very
hard. Many opinions and points of view will be presented to you by people, and you will be
harassed mentally by them. Please listen, I am going to describe them to make you cognizant
of them.

अथैषां कमकत◌ॄणां भो ॄ णां सुखदु:खयो: नाना वमथ िन य वं

लोककालागमा मनाम्
Meaning of the Verse:

If you admit the variety of souls as the agents of actions, subject to happiness and misery; if you
maintain that the regions, the Vedas and the soul are eternal. (14)

(380) There are many souls, who perform variety of actions having a desire and hope for variety
of fruits, and suffering or enjoying sorrows or pleasures, accordingly.

(381) They say that, opinion held by some people that all souls are one, is not true because if that
would have been the case, all would have become happy by the happiness of one, and all
would have become sinners when one commits a sin; but this does not happen.

(382) The doctrine or the opinion of those who give all the importance to karma or action is that
the souls are innumerable and all are permanent and that mainly, there is no God as such, our
action is the only thing responsible, and the root cause.

(383) They say that the egoistic concept which arises in the mind, because of the pride is different
in the different bodies, and, therefore, the souls are also different, which is evident from the
fact that the doer and the enjoyer are different from body to body.

(384) Please listen to my considered opinion about this assumption. I maintain that the place, the
time, the Vedas and the life are many in number, and they are not permanent.
(385) O Uddhava! Perhaps you may accept the opinion of those who consider karma as the highest
thing. But if you do like that, you will lose your own welfare and meet disaster in the matter
of progress on the path of liberation.

(386) As a matter of fact, the concept of these persons is only the primary thesis.

(387) They do not agree that the Paramatman is without any flaws or modifications and that all
existence is one big total thing. When one utters the word Sanyasa, they say that renunciation
is a sin. Such is the meaningless babble of those opinionated persons.

(388) They say that one who gives up or becomes a Sanyasi is not right in his actions. They
consider the rituals and other performances as the main karma and the main purpose of
existence and abhor the very idea of renunciation.

(389) They say that one should perform right actions and pluck fruits that are the comfort and
pleasures. They ask – “How can those who give up all actions ever enjoy any happiness?
They further say that renunciation is the cause of all misery.

(390) They say that desirelessness can never be achieved. For this they put forward four
reasonings. I am going to tell you about them. Please listen carefully.

(391) They say that if at all there were some things impermanent; there would be some scope to
give up something. But in this world, there is nothing impermanent. So, what is there to
renounce?

(392) The Meemansakas (the propounders of the theory of performance of selfish actions) say that
– renunciation is possible in four ways. They however take these actions as permanent; and,
therefore, they are real. They are very proud of this opinion.

(393) What are those permanent things? One is Veda which explains everything about karma, and
is permanent and fixed. The second permanent thing is all the souls, According to them the
enjoyment (perception and contact with the objects) is permanent and Time is also eternal,
permanent.

(394) They say that heavens etc are, according to dictates of Vedas, places where the souls enjoy
pleasures. That declaration is not false. Thus all the four things are proved to be permanent.

(395) O Uddhava! Thus according to them, there is nothing impermanent here, in this world; and,
therefore, where is the possibility of giving up anything? So, they argue that monks are
mistaken people.

(396) They say – Sirs! If the objects of enjoyment were impermanent or had there been something
as unreal or Maya or illusion, desirelessness would have been meaningful. But, they say that
this is not the case in point.

म यसे सवभावानां सं था ौ पि क यथा त दाकृितभेदेन जायते िभ ते च धी:

Meaning of the Verse:

If you think that all objects are permanent by their creation only, and knowledge is gained by
various forms and it is ended also, due to that. (15)

(397) These people say that the objects of enjoyment of man, viz fragrant things, flowers, fruits,
women etc are continuous and permanent in their flow.

(398) The situation is impossible in which Atman exists but world does not exist just as there
cannot be sea without water in it.

(399) The creation is always continuous and therefore, it is permanent. It is a chain perpetuating
through “Father- Son” relationship. Karma is its cause. The world is always there. There is
no end to it.

(400) So, there cannot be a God who creates this world, because this world eternally exists. So
there is no God in the whole scheme of things.

(401) Vedantins hold the opinion that Atman is basic existence and its nature is knowledge, but to
these people, this supposition is not agreeable.

(402) They say that when knowledge at the time of considering the pot or the piece of cloth is
definitely only temporary, how can the Vedantins hold that Atman is of the nature of
knowledge? Are they not ashamed to contradict themselves?

(403) In short, they argue that even in the minds of Vedantins, there is no fixed and confirmed idea
about what is the real nature of Atman, and the idea of Liberation is also vague, without any
substance- it is a false idea.

(404) They argue that what Vedantins say “that the joy of liberation is different from the joy
derived through the sense organs” – is also not true, because though people are having direct
joy through the sense-organs they foolishly deny it!

(405) Who can have any pleasure or joy without the medium of the body? What Vedantins say
about 'without body' is wrong! – This is what the non-believers say.

(406) They say that – These Vedantins call the senses as false, the very sense-organs through
which they derive the joy! The talk of these Vedantins is like advising to have vision by
carving out the eyes!

(407) When basically God does not exist the talk that God gives the fruit of own efforts – which is
the opinion of stupid Vedantins – is totally baseless. These Vedantins propagate about
Vairagya, but through that they are destroying the simple folk!

(408) They say that these people hold a concept of God, who has no space to live, no particular
status, no power, and make propaganda, that in order to attain that God, man should deny the
fruits of action and give up the penance etc.
(409) About the knowledge the Advaitis say that knowledge comes into existence in the body and
that knowledge makes the body “false”! – Has ever a fruit of a tree destroyed the root of the
tree! The talk of the Vedantins is foolish like this,

(410) They argue – Vedantins say that “When knowledge becomes ripe, the whole worldly life is
destroyed, but the world is a continuous permanent thing! How can it be destroyed?

(411) If we accept the argument that by the knowledge in the heart of a man, the world is destroyed
we will have to accept the ridiculous argument that by the light of the fire-fly, the moon, the
Sun and the stars will be burnt.

(412) In fine, if we accept Nivrutti or renunciation, all our efforts for doing it, are proved to be in
vain because the Jeeva can never get any happiness without the help of sense-organs.

(413) So, renunciation implies fruitless troubles. To be positively active in this world is the
greatest thing. We should do all good works and enjoy their fruits which are also very good.

(414) They are stupid who say that world and worldly life is illusory. Jeeva has no other
happiness except through practical worldly life.

(415) That is why gods hope and desire to take the human birth, but foolish Vedantins criticize that
birth. How can we agree with their argument?

(416) Vedas have authorized karma, but these Advaitis have called these Vedas as inadequate and
stupid. So, he who will believe these people will definitely be destroyed!

(417) The instructions of Vedas are greatest and the most ideal orders but these people say that
their instructions are false! So these people must be living in a fool’s paradise.

(418) The Lord said – The people who believe in rituals etc speak like this, (as explained in the
foregoing verses). They pose and put forward arguments after arguments and try to establish
their doctrine! But O Uddhava, all their arguments are false.

(419) Now the Lord is showing, how, many disasters happen if the arguments of these people are
accepted as guidance and he is establishing the greatness of the path of renunciation, with
supporting examples.

एवम य ग सवषां देिहनां देहयोगत: कालावयवत: सि त भावा ज मादयोऽसकृत्

Meaning of the Verse:

Thus, O dear Uddhava, again and again, in the course of time, all the creatures, because they are
attached to their bodies, take births and suffer deaths. (16)

(420) The Lord Shri Krishna said – Dear Uddhava, please listen! All these opinions and views are
not true, but if you ask me how one can understand their essence, I will tell you that you
 should consider what they say.

(421) They say that on the path of renunciation there are many troubles, but if you consider it, you
will come to know that on the path of outward actions, there is more hard work, and the
impending danger of death is really great.

(422) Time as death is always working at its duty of destruction, beginning from the root of birth;
and it is gulping slowly every second and minute the period of our life.

(423) A thief in the sophisticated dress accompanies the traveller on the road and when solitary
moment of unguarded listlessness is at hard, the thief loots the traveller completely,
similarly death comes to a man at its appointed time.

(424) Death does not spare anybody. He does not consider it whether a man is in the market, or on
the banks of a river, or whether it is evening time or dawn, whether it is motherland of his
victim or he is in a foreign country. He consumes anybody and everybody!

(425) While a man is going through all kinds of hardships in his outward activities, death strikes
so suddenly and so severely that the other people get the rude shock of their life! They
cannot express their fear except exclamations of the pangs of pain.

(426) As the urge of passion is very acute in the man, he utters pathetic cry at the time of death –
Save me! Help me! I am dying! Please hasten to save me!” but who can prevent the death?
Nobody can counter the attack!

(427) The suffering does not stop at death. It continues in the world after death and the man is put
into the mother’s womb where there is lot of hardship!

(428) For nine months the soul is confined in the narrow sack of the womb, surrounded by fluids
and all the intestinal contents of the mother! Mother’s body heat is very troublesome to the
child in the womb.

(429) There are such things as blood, excreta, urine, bilious secretions etc around the womb in
which the foetus is slowly developing.

(430) The expectant mother has perverted taste for strange foods, bitter, sour etc. At that time, the
effects of that food are very troublesome to the foetus which has not yet developed proper
skin also.

(431) Parents are not aware what suffering the child has to undergo in the womb. There is nobody
there to save the child. The soul itself knows its suffering!

(432) At last, the soul in the child-body comes out in the world through that opening of the
mother’s body, the name of which is not even uttered in public!

(433) The soul comes out through that door which is near the urine-passing orifice, near the door
of excreta and which has a constant flow of monthly menses!
(434) By mixing of the dirty blood of the woman, with the semen thrown out by man, the child is
formed in the womb and is born, but people call this human body as pure body!

(435) Is there any more acute suffering than this state of the embryo in the womb? What the
propounders say of the greatness of positive extrovert activity is wrong. There is no real
happiness in the worldly affairs!

(436) The suffering of birth and death is not over by one birth. Time makes a man take many births
through the vagina! Many repetitions of this miserable existence are imperative!

(437) The cycle of birth after birth and death after birth is going on and on! What joy is there? On
the contrary it is series of miserable lives!

(438) In the time from the birth to the death, there are tremendous calamities and vicious
happenings, of which I shall presently tell you something.

(439) It is like the example of robbery in which when a man runs away from possible attack by
robbers, suddenly the robbers catch him in the very street by which he is trying to escape!
Similarly six kinds of robbers waylay the soul during his life.

(440) The faithful wives of the six vices are adhered to them, and they are the six urges like
hunger, thirst etc. So, there is not happiness in outer activity or karma, there is only suffering.

(441) According to the Meemansakas who uphold the karma as the main principle, Jeeva is free to
Act, but that is a false statement because Jeeva is actually dependent and not free.

अतािप कमणां कतुर वात यं च ल यते भो ु दु:खसुखयो:, को वथ िववशं

भजेत्
Meaning of the Verse:

In this case, the doer of the actions is evidently seen as not independent, and the receiver of the
fruits of actions as pain and pleasure is also dependant. So, what happiness will come to the
doer who is himself not free? (17)

(442) Had the soul been free, he would not have suffered pain, and would not have committed any
sins, thus he would have been always happy.

(443) The soul is poor! Always dependant, who acts and becomes influenced by actions and their
results, but the dispenser of the result of actions is different from the doer, and please
remember that he compels the soul to suffer or enjoy the results.

(444) Thus the God has the Supreme power who gives the fruits of actions and the soul is the
receiver of those fruits as pain or pleasure, being utterly helpless and dependent.

(445) When we see this actually happening, we notice the utter dependence of the soul and that is
 the reason of his happiness or misery.

(446) Nobody desires to suffer from sorrow, but pain and sorrow come to him without invitation.
This also proves that the soul has no free will.

(447) Even if we consider the Vedas and scriptures, we come to the conclusion that the soul is not
free, and because he is not free, he has compulsorily to suffer pain etc without his desire.

(448) There will be counter-argument upon this. These people will say that only those who do not
perform proper and accurate action have to suffer and those who perform proper actions
accurately have not to suffer, but they are happy.

(449) They will say that the expert persons who properly perform actions based on moral codes
and Yadnyas etc rituals strictly within the proper method, will be surely happy here and
hereafter.

(450) Those whose sense-organs and organs of action are sound, alert and healthy perform rituals
etc exactly as ordained and derive joy and happiness in both the worlds.

(451) That is their argument, but my observation is that, even though a man of good moral
behaviour, performs actions correctly, he is not sure to get happiness with guarantee! I will
tell you in detail, about what I say –

न देिहनां सुखं िकंिचि ते िवदुषामिप तथा च दु:खं मढ

ू ानां वथ
ृ ाह करणं परम्
Meaning of the Verse:

Even if the doers of action are very clever, it is not certain that they will always be happy, and it is
also not certain that foolish persons will always suffer. To assert anything proudly is useless
here. (18)

(452) We see here in this world that those who are wise in the matter of right action etc are having
lot of discomforts and difficulties, and we also see fools who have not any idea about the
action, are happy.

(453) Neglecting the God Achyuta, who is the Supreme deity in Yadnya, people perform Yadnyas,
Agnihotra (Fire-worship as a daily routine) and they get the fruits of their wrong actions- all
is perverted.

(454) Fire is one of my own manifestations and the mantras in the Vedas are all my own seed
Mantras. The pure material and food articles which are sacrificed in the Yadnya ceremony
are also my own manifestation.

(455) The non-believers consider the all pervading me, the god, as nothing and perform sacrifices
which give them the bondage!
(456) They are well-trained in the proper arrangement of the pots, vessels and articles of worship
and Yadnya, but as they miss the main Deity, their Yadnya is not sacred.

(457) As a matter of fact, all things offered in the worship or sacrifices are meant for the
omnipresent Me, but the ritualistic scholars do not think it proper, because they are petty-
mined and have desire.

(458) Whatever merit is earned without offering it to me is sin only and that is the sorrow. The
merit which a man warped by selfish desire earns is like calling the poison by the name of
nectar.

(459) Not to come to me and to reach the perishable heaven is simply a nuisance and the
enjoyment which a man gets from that heaven should be treated as a disease. This sort of
activity of Yadnya –addicted persons is nothing but stupidity.

(460) If there is some error or oversight while performing actions or rituals, the man should
remember me. (Lord Shri Krishna), so that the defect in that performance is removed by my
name only. That is the power of my name.

(461) I personally went to those Brahmins who were performing the sacrifices with a request to
give me food, but they did not give me. This is the narrow stupidity of the karma-addicted
people.

(462) Leaving me aside, they try to propitiate other gods like Indra, but they do not know that those
Gods like Indra, Brahma etc are obeying me only. This is the lacuna in their ceremonies and
rituals.

(463) Please note that those who do not offer their actions to me the Lord Krishna are really
having great bad luck. They suffer from poverty in this world and their heavenly enjoyment
is spoiled.

(464) If we do not sip the poridge and apply it to all our body, it is obvious that our hunger will
not be satisfied, and further we will not feel that touch very comfortable, because of the
stickiness.

(465) Similarly, those who perform Yadnya by neglecting me, the presiding deity of all sacrifices
are performing those sacrifices as futile as a young widow becoming pregnant; the fruit the
result is as shameful as her plight.

(466) If a man takes money from others saying that he is going to perform a Yadnya, the good result
of hat sacrifice is taken away by the person who lends his money and one who does go
through all the details of the rituals remains as empty as before and further the pride of that
performance only troubles him.

(467) Supposing a sweet paste of milk and sugar, is served to the diners by using a spoon, the
spoon is smeared by that paste, but it is not able to enjoy its taste, while the diners derive the
 joy.

(468) When a sugarcane rich with juice, is put into the crusher, the pot is full of juice while the
crusher is squeezing and crushing the dry fibers and making painful noise. Similar is the
condition of such performers of Yadnyas.

(469) They do the work while the doer earns the merit, and only the sin of killing the sacrificial
animal is added to the stock of sins of the performer, because he is proud of the action.

(470) In short, the experts of Yadnyas suffer in vain, while persons who do not know anything
about these Yadnyas etc enjoy the happiness because there is no fear of mistakes and no
pride of doing Yadnya.

(471) They do not know the details and the hardships of ceremonies but have great faith in me, and
therefore, they pass beyond all miseries and enjoy the self-bliss.

(472) They do not know how to have respect about the performance of sacrifices, but have great
love and devotion for me. These simple souls get all the happiness.

(473) There were so many sons of cowherds with me in Gokul. What merits did they have in their
lot? But they burned their past karma because of their devotion and enjoyed the great
blessing of my friendship. Is it not a fact?

(474) If we apply the rules of karma to the young Gopis, their action was improper, but as their
heart was eager for the Supreme person, they could reach my highest abode. (474)

(475) Further, even the animals, cattle, birds and serpents also reached my final abode, but as the
Yadnick people were proud of their expertise of rituals, they remained having to suffer all
types of sorrows.

(476) Those who are attached to the performance of the ceremonies etc become too proud about
their skill; and therefore, their mind becomes dull and they have the concept that they are the
only clever persons; and therefore, they have to suffer.

(477) A moth definitely dies by the touch of the flame, but it jumps into the flame with all its
energy! Similarly, these action-mad fanatics really undergo many hardships, but because of
their pride, they think that it is pleasure.

(478) Really, because of their pride, they think that Jeeva is free, but if we consider carefully,
Jeeva has no such freedom. I am going to explain this to you. Please listen.

यिद पाि ं िवघातं च, जानि त सुखदु:खयो: ते य ा न िवदुय गं, म ृ युन पभवे था

Meaning of the Verse:

Even if they know how to overcome misery, and to win happiness, surely they are not able to
 discover any Yogic method to avert death. (19)

(479) These people perform specific rituals in order to negate sorrow and to gain happiness. They
call themselves superior men of knowledge, but do not know how to end sorrow.

(480) What is the type of sorrow, which is not avoided even by these actions? I will tell you about
that also in the proper sequence.

(481) There is no greater sorrow than death. The shock of death is so great that these poor people
do not know how to go beyond that sorrow.

(482) Just as boiling water, though quite hot and may scorch our skin, will not be hot enough to
burn the house, so death cannot be averted by any action or any powerful means, because it
is imperative.

(483) These persons who are merged in karma do not know by what karma, they can bring end to
the death. Those who are bound to performance of actions, definitely meet death.

(484) Foolish people say to themselves – “Anyway death is definitely destined for us, so why not
enjoy all pleasures while we are living?” But what certainty is there that they will get
happiness while they are living?

को वथ: सुखय ये नं, कामो वा म ृ युरि तके आघातं नीयमान य, व य ये व न

तुि द:
Meaning of the Verse:

When the impending death gives a man no sense of security or happiness, what pleasure can
wealth or any sense enjoyment give him, just as convict being led to execution cannot enjoy
any pleasure? (20)

(485) O Uddhava, these people attach to actions do not get pleasure even while they are living. I
will tell you the reason for it.

(486) If good food is served with poison mixed in it, wise persons will not accept it,only because
it is sweet, as they know that it is poisoned and they may die, and so, they will simply throw
it away.

(487) A wise man will not stay even for a moment more in the house which is burning, but run
away before death.

(488) If robbers stand in the door of the house, no person will cherish good food. Similarly, when
one knows that the body is sure to die, how can one find pleasure in the sense objects?

(489) Suppose the beard of a man is scorched and the face has become ugly. He does not say that
he is beautiful. Similarly, when one sees that his body is partially dying everyday, how can
 one find joy by contact of sense objects.

(490) When the death is very near, and the severe death spasms start, all things such as people,
money, food, woman or anything else, does not give any comfort or pleasure and these
become useless.

(491) Money and woman become a source of anguish at the time of death, because man’s desire
binds his life to them and thus his soul is attached to them.

(492) When a man is being led towards the pole of being impaled on it, he is fed some sweets and
good food and drink! He is garlanded! But he is not at all happy!

(493) Similarly when death is always before one’s eyes, how can a man feel happy! The wise
people, therefore, give up sense satisfying objects,and only fools become attached to them!
Please know this clearly!

(494) Even if there are innumerable sources of pleasure at hand, they are useless when the body is
acutely suffering even for a short while. So, they are ignorant who are working hard to get
sensual pleasure. There is permanent happiness in a state of mind not occupied by any
object.

(495) In short, there is no real happiness in this world. Some say that in the other world after
death, there is happiness but, O Uddhava, even there, happiness is not at all possible. Please
listen to the reason.

शुतं च व ु ,ं पधाऽसय
ू ाऽ यय ययै: ब ह तरायकाम वा कृिषव चािप
िन फलम्
Meaning of the Verse:

Just like the worldly pleasures, the bliss of heaven, is also spoiled by envy, jealousy, deterioration
and ending. There are many impediments in attaining the bliss and it is sometimes as
fruitless as unsuccessful cultivation. (21)

(496) We hear that the heaven world is also there, as we have this earthly world, but the higher
worlds are having many defects, and only foolish people desire for such defective things.

(497) You will now ask what lacunae are in the pleasures of the heaven? Please listen. In that life,
there is competition, jealousy and destruction. The merit is slowly spent up in enjoying the
pleasures of the heavens.

(498) When one looks at other residents of heaven who are more elevated by their penance, one
starts to compete with them. When one sees others, having the same pleasures as he himself
is enjoying, one feels pangs of envy.

(499) When someone is seen enjoying higher position than one’s own position, they find fault with
 that man without any reason and criticize him. If in the heaven world also there is such state
of envy and hatred, how can there be real happiness in that life?

(500) So, even there, there are differences in pleasures, according to the merits earned earlier,
and, therefore, no real happiness.

(501) One enjoys the amorous mating with Urvashi, while some other has to be content with ugly
Hidimba. In short the pleasures of heaven are subject to waning due to loss of the merit, and
great fall from heaven.

(502) More the man enjoys the heavenly pleasures, the weaker becomes the force of his penance
and he is destroyed.

(503) O Uddhava, there are errors in the performance of rituals done with the desire for heavenly
pleasure and actually heaven is not reached.

(504) Naming ceremony is not done of a still-born child. Similarly, if there is mistake in the
performance, heavenly life is beyond reach.

(505) You will ask – what brings in the impediments? My answer is that the ritual itself contains
the mistakes. Karma itself creates defects.

(506) Karma itself is a realising factor and karma itself is detrimental to its success. People do not
know this and they, therefore, get entangled.

(507) There is a possibility of many type of defects in the performance of selfish rituals, The
place, the time, the Mantra, the technique, the money, the amount to be offered to Brahmins,
the pots, utensils and the procedure, - all things are required to be proper in quantity and
pure in quality.

(508) Just as a little breach of diet regimen becomes disastrous to a patient of tuberculosis, so
also, in the case of rituals even a small defect becomes detrimental.

(509) If a little amount of unwanted food article is by mistake added to the milk in a big vessel, we
get neither curds nor butter, but the milk is spoiled.

(510) Similarly any ritual performed with a desire for fruit, becomes futile and also very
dangerous for the performer.

(511) For example, when a farmer takes all the troubles to cultivate the land and sow the seeds,
take all the precautions to protect the crop, but by any calamity, the crop is destroyed (by
heavy rain, no rain, hurricane, pests)

(512) First, the land must be rich, the soil rich in fertility, the seed must be of high quality, rain
must be at the proper time, there should be no pestilence, the agricultural instruments must be
proper – all these are basic requirements.
(513) Even after sowing, the field is required to be protected by erecting compound wall of proper
shrubs etc; or thorny plants, and it had to be keenly guarded day and night under proper
supervision.

(514) Even when the corn is ripe and grains are developed, the sky becomes overcast and the crop
is spoiled, or some fungus blackens the grains or other grass grows around.

(515) Similarly on the action, the red hot pride develops or by the pest of irreligiousness, the crop
is completely destroyed.

(516) If the crop is not protected properly, birds flock on the field and all the grains are eaten up.
The birds are hope and envy!

(517) If hypocrisy, the pest, attacks then the crop is definitely lost, because there are no solid
grains in the pods. The rats of passion and anger have already eaten the roots.

(518) If the Vikalpa – the doubt – attacks this spiritual cultivation, then the field is as good as
barren and if there is the attack of locusts of evil desires, the whole field is totally
destroyed.

(519) Thus, there are many calamities in the way of rituals, just like the cultivation, the farmer
does with so much hard work. The performers, without getting the fruits get drowned in the
sea of calamities.

(520) There is only one heaven; performers aspiring for it are many, gods try to prevent them and
the king of gods, Indra definitely tries to disturb them, because He is afraid of losing His
own throne and power!

(521) For example, in the house of the prostitute, there are many men desiring her who is only one
woman. They vie amongst themselves and even fight. Similar to them is the condition of the
performers of the sacrifices etc,

(522) To take another example, when a bitch is hot, many dogs gather and fight among themselves
for her. That is what happens when sacrifices and rituals are performed by people.

(523) The dog that enjoys the bitch becomes entangled in the sex and passers-by throw stones at
that dog.

(524) The bitch, being coupled with the dog, turns in the opposite direction and thus, being
helpless in the sexual lock, the dog and the bitch are stoned by people! Such is the shame!

(525) The attainment of heavens by ritual experts is of a similar nature. They consume their merits
in enjoyments in the heaven, but fall down to earth again taking birth. Their attachment to the
pleasures of the heavens however is dormant in them, which creates suffering

(526) So, just like the difficulties confronting the cultivator, there are calamities in the way of
attainment of heaven, which nullify all efforts as well as fruits.
(527) There are some who say that they will perform the rituals very properly not allowing any
errors to creep in them and thus they would enjoy the heavenly pleasures perfectly.

(528) But, O Uddhava, that is not possible for them. I shall tell you why it is not possible .Please
listen.

अ तरायैरिवहतो, यिद धम: वनुि त: तेनािप िनिजतं थानं, यथा ग छित त छृणु

Meaning of the Verse:

One attains the heavenly region through proper performance of one’s own religious duties,
uninterrupted by any causes. Please listen how this is possible. (22)

(529) Such ceremonies are generally not free from interruptions. If at all they are meticulously
performed, the heavenly position attained by them is temporary.

(530) O Uddhava, I shall tell you what positions and pleasures they attain and enjoy when they
reach heaven. Please listen to them with attention.

इ वेह देवता य :ै , वल कं याित याि क: भु जीत देवव त, भोगान्

िद याि नजािजतान्
Meaning of the Verse:

The performer of Yadnya by propitiating the deities through those sacrifices may go to heaven and
may enjoy divine pleasures, which he himself has earned. (23)

(531) Though people are born in the highest human kingdom and are members of the best caste of
Brahmins, they have desires and perform sacrifices meant to bring in cherished pleasures!

(532) They learn all the three Vedas thoroughly. They are experts in all rituals but having learned
so much, they are not wise, because they desire for pleasures in the heaven which are
perishable.

(533) It is painful for me to say by my words, the merit of such, by which I am not attained by these
men. It is really not merit. As the ritual-experts are slaves to their attachment to objects of
pleasure, they run after the pleasures attainable by reaching heaven.

(534) They perform rituals which ensure temporary happiness by propitiating Indra and other
deities, but they miss me totally.

(535) A dog gets a bone which has been chewed earlier by other dogs and he also chews it, mixes
it with its saliva and enjoys its taste. Similarly the Yadnyiks have a desire for pleasures
which they earn by their so-called merits and think that they are happy in it.
(536) Or, when many dogs find some food placed in a cemetery for the dead, they jump together
and fight for it and snatch it from each other’s mouth. Similarly the pleasure in the heaven is
also like that.

(537) They spend up their pure stock of merit and enjoy the stale and pre-tasted pleasures in the
heaven, but they think themselves to be very lucky and laudable by that.

(538) These pleasures are like the flesh of a dead crow already half-eaten by dogs! That is the
misery!

(539) So, know that heaven is already used by many souls for thousands of years. For this, these
people pay very high price! It is not sure whether they can enjoy the things fully, because the
souls there have a constant fear to lose it.

(540) Gods and deities who reside in the heaven, are themselves fed up with those trite and
repetitive pleasures! But persons who perform Yadnyas are foolish enough to be thirsty for
them!

(541) O Uddhava, I shall now tell you, what are the pleasures a man enjoys, when he reaches the
heaven world.

(542) My dear, it is not true that all persons going to heaven get the same pleasures to enjoy.
Actually, they get according to their separate merits.

वपु योपिचते शुभे, िवमान उपगीयते ग धविवहर म ये , देवीनां वेषधक

ृ ्
Meaning of the Verse:

He assumes a beautiful form, and he goes here and there blissfully, seated in a flying plane, earned
through his meritorious deeds,beautifully dressed and surrounded by heavenly damsels,
praised by divine singers in melodius songs. (24)

(543) The man gets a beautiful plane, which is white and clean and decorated, which is earned by
him because of his merits. The man sits in that divine chariot and enjoys many pleasures.

(544) He gets a new beautiful body. His dress is also very beautiful. Angels hovering around him
sing melodious songs of praise. Many ferries surround him, with whom he passes time in
merriment.

(545) Those heavenly damsels are very beautiful and captivating. He is attracted to them and goes
from place to place in the heaven, in that plane according to his desire.

तीिभ: कामगयाने न, िकि कणीजालमािलना कीड न वेदा मपातं, सुराकीडेषु

िनवत:
ृ
Meaning of the Verse:

But while merrily sporting with those ferries in a heavenly chariot, adorned with small bells,
directed by the rider according to his will, he does not notice his approaching fall from
heaven. (25)

(546) Accompanied by those damsels, and seated in that heavenly plane, he goes from place to
place as he wills. I am going to tell you, how beautiful that plane is!

(547) The plane has many small bells hanging to the roof etc, and there is a large beautiful girdle
of gems around that plane. Many small bells are studded all over the plane. The plane has a
strange way of moving about.

(548) He takes that plane to the paradise or to the garden of angles and passes his time there
having merriment with those divine courtesans.

(549) There are various colourful beds of flowers and fragrance of those flowers is spread
throughout the garden. The cuckoos and the blue-beetles are making all sorts of sweet music
which fills the place.

(550) There is very delicate, refreshing, cool breeze with good smell; and he is having amorous
sports with the ever willing celestial damsels, laughing and teasing each other.

(551) The merit of that man however gets exhausted just as a piece of camphor is suddenly burnt
out by the touch of a flame.

(552) He is not at all aware that in a very short time he is going to see the end of all that merriment
and would have to descend to the mortal world.

(553) Just as a moth does not know its death, when it jumps suddenly into the flame, his mind is so
merged in the urge of desire; he does not become aware of his impending down fall.

ताव पमोदते वग, याव पु यं समा यते ीणपु य: पत यवागिन छ कालचािलत:

Meaning of the Verse:

He enjoys in the heaven world while his merit lasts and when his merit comes to an end, he, being
driven by Time, falls down to the mortal world though he is reluctant. (26)

(554) He enjoys the heavenly pleasures while the stock of his merit endures and when merit is
finished, he falls down immediately.

(555) A prostitute serves her customer while he has enough money with him but if his money is
spent, she does not entertain him any further.

(556) Know that the stay in the heaven is like this. Man enjoys at the cost of his merit, in heaven,
 and when there is nothing in balance, he, perforce, has to descend to the mortal world though
he does not like it.

(557) With a hope to derive pleasure in heaven, people perform rituals and sacrifices with great
hardships, but at last, they come down with their faces downward!

(558) All the merriment in the heaven comes to an end and then, according to the scheme of things,
they have to become a foetus in the womb, later on, to be born again. What worth is such a
joy of persons who are really deceived by Yadnyik performances?

(559) O Uddhava, those who perform rituals with a hope of future happiness, thus, actually suffer
instead. Only thoughtless people think high about heavenly pleasure but that path is not free
from defects.

(560) There is great suffering in the rituals, even if they are performed according to the standard
procedure. And do not suppose that rituals not performed like that, will result in heavenly
happiness.

(561) There is one method of doing rituals according to the proper procedure and there is another
way of doing rituals without following any scientific procedure.

(562) I have just now talked about the proper procedure only which is sanctioned by Vedas and
which is honoured.

(563) I have also described for you how a man falls again to the mortal world when his merit for
living in heaven is finished. Now listen about rituals done improperly.

(564) I shall tell you about the people who follow a way of performing the rituals, quite opposite
to the sanctioned method, and in the company of evil persons they work quite the other way.

य धमरत: स गादसतां वाऽिजतेि दय: कामा मा कृपणो लु ध:, सैणो भत

ू िविहं सक:

Meaning of the Verse:

If a man, occupied with wrong notions, either with the company of bad persons, or himself without
control on his senses, he is a miser, avaricious, desire-driven, man who is slave to women
and a killer of living beings. (27)

(565) Souls are naturally driven by their passions and desires and they become enslaved to the
things by which their desires are fulfilled, and get dejected and frustrated if they are not
fulfilled.

(566) If such a man remains in bad company, he has faith in anti-religions way of life and he is
provoked to do wrong things.
(567) Mind is as fickle as a monkey. If it gets drunk by the wine of bad company and if Scorpio of
desire stings that mind, what wonder is there that the man starts babbling meaningless
words!

(568) If a burning torch is given in the hand of a mad man, he will surely start putting everything on
fire. Similarly, in the company of evil persons, they burn down the religion.

(569) If a small boy is given a sharp weapon, he will thoughtlessly hurt himself or anybody else.

(570) Just as a woman who creates a false show of being possessed by some deity has a tongue
which knows no control or just a mimicry artist has not an iota of desirelessness, if he makes
a show of being a monk.

(571) Similarly, this man being influenced by bad elements in the society hypocritically shows
false religiousness, where there is no control of description. He simply indulges into
amorous activities.

(572) Being attracted to the love-sports, he is a slave to lust and carnal desires, becomes anti-
religious and consequently commits many wrong actions and sins.

(573) Attractions towards sexual enjoyment etc or money are the main causes for committing sins
and in it evil as well as immoral activities proliferate!

(574) He then uses all types of tricks to grab the money of others and also the wives of other
people.

(575) He becomes very pitiably subservient to the woman, by constant thinking of women; he
becomes a womanizer and in order to infatuate woman, he starts to show off his adventurous
spirits like hunting, killing animals etc.

पशन
ू िविधनाल य, पेतभत
ू गणा यजन् नरकानवशो ज तुग वा या यु बणं तम:
Meaning of the Verse:

By unlawfully killing animals, by performing sacrifices to please and invoke the dead and the
ghosts, the man goes to hell and afterwards falls into the darkest purgatory! (28)

(576) They behave strangely flouting the dictates of Vedas, disregarding the sanctioned procedures
and neglecting what the shastras and law books say, and commit any actions according to
their own whim!

(577) They practise black magic, insinuating, influencing killing, displacing, constricting,
hypnotizing and mesmerizing or inventing medicines of miraculous powers by using which
they attract to themselves wives of other people or young girls.

(578) Such a man, who is of Tamas nature, uses soft, mustard and marking nut and other materials
 mixed with honey and starts offering them as oblations into the fire uttering wild shabar
chants and mantra.

(579) In order to practise debauchery or killing unwanted persons such Tamas people burn in the
sacrificial fire any animals like goat, foxes, monkeys, chameleon, frog, fish, alligator,
vultures and kites etc.

(580) They worship such low class of demons, and deities like naked Bhairav, Phantom, ghost and
kankala (skull), marko, mesko, mairal, etc.

(581) They sacrifice black sparrow, cranes, kites, crows, owls, etc. Black-cat is also brought
ceremoniously and using Shabar chants, they burn it to have their evil intentions fulfilled.

(582) They steal oil from oil-crusher and, bathe in the evening on Saturdays. They offer oblations
to Dakini and Shakini at midnight.

(583) They keep a jar full of wine, offering it to lower deities. They worship a woman of Maang
caste. They chant Mantra of mesmerizing power and filling blood in the skull of man, they
offer it to evil demons.

(584) They smear their body by turmeric and their forehead by sindoor. In order to have more
sexual power they invent some rejuvenating medicines by doing all sorts of weird penances.

(585) They cut down Peepul tree for throwing it into the sacrificial pit and for putting under their
seat; they uproot herbs and shrubs which are having flowers and fruit.

(586) They procure fresh skins of deers and bears for sitting on them while repeating the seed-
Mantras, and never feel afraid of sin.

(587) They thus harass and kill cruelly so many animals, birds and fish etc Not only this, they
procure blood of a Brahmin and utilize it for achieving their evil aims of debauchery or
killing.

(588) They give trouble to cows, domestic animals and innocent persons, Brahmins, and also kill
women, rob others of their property, land or possessions.

(589) They steal the money offered to gods in temples, or the Lord Shiva in His temple, and also,
eagerly grab the food offered to gods! So great is their tendency to commit evil actions.

(590) In short, he is down in the hell, just as the Moon is in darkness on the last night of the month.

(591) Wrong action has very bad effect because there is strange power in it. It makes the man
foolish, destroys him totally by throwing him in hell.

(592) The conditions in that hell are very strange. Even if one goes deeper and deeper for millions
of years, one may not find its limit. How can a man who falls in that hell, come up again?
(593) It is called “Andhatama” hell, which means that, man becomes blind when he sees this hell
and he cannot find the way out. He continues indefinitely to suffer in that hell.

(594) Thus he is in hell till his bad karma is wiped out. Then he becomes like a stone, insensitive
to everything.

(595) He thus becomes completely dull, inactive, dead weight. He does not get any solace, even in
dream. There is continuous suffering!

(596) Thus, you should understand that wrong actions do not result in any happiness. The man is
absolutely bound to suffer pain and misery.

कमािण दु:खोदकािण, कुव देहेन तै: पुन: देहमाभजते तत, िकं सुखं म यधिमण:
Meaning of the Verse:

Being born in a body man commits actions which bring in misery to him, and by those actions, he
again takes another birth in another body, and thus, the man does not get any happiness in this
mortal world. (29)

(597) O Uddhava, please know that Jeeva in any body is subject to death. He never gets any
happiness. He lives in misery only.

(598) People, being born in the human race, commit many wrong and cruel actions, which create a
chain of ever-increasing pain and sorrow, which are the fruits of those actions.

(599) They suffer pain, misery and tragic condition even upto death, and when they are born again,
they commit similar sins, by which they are caught in the whirlpool of miserable conditions,
being their own destroyers!

(600) Further you should know that those who are averse to surrendering themselves and taking
refuge at the feet of the saints, will never be happy even in their dream. People who are
having many desires are always busy in doing bad deeds and thus they become more and
more miserable.

(601) In short, positive commitment of any intentional actions coupled with desire, may be
according to the sanctioned procedure or not, they invariably bring in disasters and
difficulties.

(602) If selfish rituals are performed according to ordained procedure, heavenly pleasures are
attained but eventually the person has to fall down on the earth, and if these are performed
by disregarding the rules, the man goes to hell. So, man has no real happiness in actions such
as rituals etc done.

(603) You may now guess that the eight regents of the eight directions may be having permanent
happiness, because they are supposed to be having no birth or death, and it would suffice for
 us to be beyond births and deaths.

(604) And may think that the positions of these regents are of eternal nature, regents are eternal and
therefore, the happiness in those conditions must also be permanent; but those who imagine
like this must be ignorant!

लोकानां लोकपालानां, म यं क पजीिवनाम् ब णोऽिप भयं म ो, ि पराधपरायुष:

Meaning of the Verse:

The regions of the Universe and their rulers who live till the end of Kalpa (Long world period) are
afraid of Me. Even Brahma who lives for two Parardhas is also afraid of Me. (30)

(605) Indra is the king of all gods including the Sun, Moon, Varuna, Kubera, Yama, Marutas, and
they all respect him.

(606) He enjoys the honour of sitting on the Divine throne in the celestial city of Amaravati, riding
on the Airawat Elephant, and he had the horse Uchhaishrawa in his service.

(607) Urvashi, Rambha, Tilottama and other divine courtesans are in his service. There are gems
Chintamani, strewn at his feet.

(608) The eight occult powers are in his store and gem-studded palaces are in his possession, and
swings of fragrant wood hung by golden chains are decorating all these palaces.

(609) There are big trees of Vaidoorya Jewels, and cows Kamadhenu are roaming there in great
number. There are many wish-trees in that heaven, making a canopy!

(610) There are Lokapalas standing with folded hands before him and the whole army of gods is
his military force. This is his glory and he is the monarch of heaven!

(611) Even he is eaten up by my power of Death as Time, by the end of one day of the life of the
god Brahma. During one day of Brahma, fourteen such Indra’s come into existence and die!
Why talk of all other Beings?

(612) The life span of the god Brahma is said to be very long! He lives for two Parardha years!
But all this boastful long period is praiseworthy only as long as My Time, the all-consuming
power has not grasped it!

(613) My power grasps and gulps even that Brahma, who is worshipped by all and who is the
creator of all Lokapalas (regents like Varuna, Kubera etc).

(614) I am the father of Time whose scepter is feared by all. I am the controller, the Atman, the
ruler, the Almighty God dwelling in the hearts of all creatures, and I am impossible to be
accosted in my all-pervading power!
(615) The upheaval of My Time is very dangerous and very fearsome! Dharma, Artha, or karma
cannot avoid the attack of Death as Time.

(616) My great power controls that Time and his power as death. I am the cause of fear in all the
creatures. How can the Lokapalas like Varuna, etc find solace?

(617) Fearing me, the Sun travels in the heavens by digits of minutes and seconds. The Life-breath
functions in the body by obeying my orders, and the wind also obeys me and blows.

(618) By my power, the fire functions in the stomach of every creature and digests variety of food.

(619) Fearing me, Indra, the rain-god, pours down the rain regularly and death annihilates
according to my schedule.

(620) Being afraid of Me, the sea does not move beyond its limits. All the three worlds tremble,
being afraid of Me.

(621) I am the ruler and the god who controls all the three worlds! Saying about all these facts, the
Lord defeated all the arguments of atheists and materialists.

(622) He has earlier shown how disastrous is the belief in ritualistic supremacy in the path of
liberation, and he has now shown the unquestionable importance of desirelessness.

(623) He has at length shown the nature of His glory and established in his argument that He is the
Almighty God. He is continuing his explanation, to defeat and disprove the doctrine of
philosophers of Karma.

(624) Those philosophers believe that there are many souls, soul is the Actor, the doer, and the
receiver of the results of action. The Lord is counter-arguing to disprove those beliefs.
Please listen. (So says Eknath to his audience)

गण
ु ा: सज
ृ ि त कमािण, गण
ु ोऽनुसज
ृ ते गण
ु ान् ु संयु ो, भु के
जीव तु गण
कमफला यसौ
Meaning of the Verse:

Gunas create the actions and one Guna brings forth other Guna. Soul, when attached to these
Gunas, (Sattwa etc. ) receives all the results of actions. (31)

(625) The Lord Shri Krishna said to Uddhava – O Uddhava, all the eleven organs have separate
functions, while Atman is witness to all.

(626) When a lamp is lit in the house, inmates start doing all their duties. The light does not say "
Do this, or don’t do this". Similar is the status of Jeeva.

(627) You may say – The farmer takes in his hand an axe and cuts down trees, so also, Jeeva uses
 organs and does all actions through them.

(628) In this matter, I will say that it is no inspiring factor of organs. I will tell you the real reason.
Please listen.

(629) The Sattwa etc modes (facets of Nature) are the ones which inspire and urge the organs in
the body. Jeeva is only a witness of both the modes and the organs.

(630) The magnet moves the iron piece only by vicinity, not even touching it. Similarly Jeeva, is
here only a witness.

(631) Or, when the Sun rises, people begin their routine activities, but the Sun is not the actual
provocator of their actions. He is only the witness, the seer, the observer!

(632) Jeeva is also not doer of any action; whatever is cursorily seen as taking place or happening
is only an illusion.

(633) A man having jaundice looks at the moon and says that the moon is yellow. Similarly, they
who have no insight and are dull-witted, say that Atman (or Jeeva) is the doer, because they
feel like that. They do not understand that Atman is not moving.

(634) When clouds appear to be floating speedily across the sky, small children see the moon
apparently moving and say – Oh! See how the moon is running in the sky! Similarly ignorant
persons say that Atman is the doer. That is illusion caused by identification with secondary
qualities.

(635) There is no idea in the Atman that “He is the body and His is the action.” It is as of “the
mirage has drowned in itself the whole kingdom!

(636) So, there is no role of a doer to the Atman. You should also understand that the idea that
“Atman is the enjoyer of the fruits of the action” – is false.

(637) If we collect a thousand cows in a dream and if we are awake, not a single cow can give us
milk in our waking consciousness. Similarly it is false that Atman takes the fruits of action. It
only appears so, due to illusion.

(638) If the Sun whose reflection seems to be in the muddy pond can be said that He is eating mud,
then only one may say that it is true that Atman is the receiver of fruits of actions in the
“town” of the body.

(639) If the fish in the mirage can eat the moon in it, then only Atman can be said to pluck the fruits
by identification with the body.

(640) In short, what people say about the Atman being the actor and the receiver of the fruits,
should be known as true in regard to the things with which Atman seems to be united, and
identified. Thus it is proved thoroughly that Atman does not do anything nor does He receive
the fruits!
(641) Now, the Lord disproves the contention of people that “Jeevas are numerous”.

याव या ुणवैष यं, ताव नाना वमा मन: नाना वमा मनो याव पारत यं तदैव िह

Meaning of the Verse:

There is multiplicity of Jeevas so long as there is inequality among the three Gunas and while there
is this multiplicity of Jeevas, the Atman, the Jeeva is in bondage. (32)

(642) While there is disturbance among the three Gunas and their activities the Jeeva feels real the
illusory multiplicity of the Jeevas.

(643) So long as the Jeeva has the notion that he is the proud soul or the body with its organs etc,
he thinks that variety of souls is real. But O Uddhava it is actually unreal.

(644) Just as the mirror shows us our own face as a duplicate and creates an illusion that the re are
two person,.similarly Maya creates an illusion of duality by the force of ignorance.

(645) Though we see our reflection in the mirror we do not become two people because that is
only apparent and not true.

(646) When that illusion appears before our consciousness there is apparent variety though the
observer is alone, which is because of the disturbances of the Gunas.

(647) When we see our reflection in the shining sword, in the mirror, and in water all the three
reflections are different. One is elongated, the other is fixed and the third is flickering,
because of the media.

(648) So because of the effect of various media in which reflections appear we see our face in
three different forms, but it is false and similarly the variety seen in the outer world is false,
being caused by the disturbances in Gunas.

(649) In the cloth there is thread everywhere and even there are plaits of the same thread and lines
criss-cross throughout. Similarly there is only one thing which appears in various shapes in
the world.

(650) Supposing we mould sugar in the form of the sugarcane is it necessary to crush it and have
juice by throwing away the thick skin and the dry fibres?

(651) Similarly the Paramatman Shri Hari is one without a second permeating in the whole world
and we see the apparent differences due to the imbalance among the Guans.

(652) A mimicry artist takes various roles and makes it appear that they are different persons but
he is alone.
(653) Similarly the God Shri Hari appears to be many Beings and forms in the world but he is one
only as the Atman. This is the non-duality in the duality.

(654) Question – We agree that Jeeva is alone but we have got a doubt here.

(655) You yourself say that Jeeva is dependent and not free, but now you say that Jeeva as one
non-dual entity is independent and free. This is contradiction. How can we say that it is
truth?

(656) You try to prove the non-duality and earlier you have said that even the Lokapalas (Varuna,
Kubera etc) are afraid of you. To this we cannot agree because where is the scope of fear
when everything is one?

(657) O Uddhava if this is the doubt, do not allow it to touch your mind. You

(658) see, as soon as there is an experience of duality by identification with things there is
dependence and then only the power of God becomes the controller.

(659) Though there is a large army it is not useful unless there is General, in command. Similarly
though mangoes are ripe we have to take care so that they would not be spoiled.

(660) Similarly so long as the Jeeva experiences and perceives variety, there is a necessity of God
who generates controls and destroys and the Jeeva is dependent.

(661) The dependence is created by the variety and there God is the controller and the Jeeva who
thinks that they are different from God because of their pride of their position, there is fear
of God in them.

(662) Even the God of death is afraid of me, and even Brahma nurses fear about my punishment!
What of Gods including Indra?

(663) My power of total annihilation is a cause of concern to all who have concept of duality,
because I am the cosmic time, who finishes all the dualities.

(664) Please know, therefore that so long as there is variety in the world and there is unavoidable
fear of death, and when this state of multiplicity ends, what can death destroy? There is
nothing.

(665) In short, the fear of death due to the great power of the Almighty is always hanging on the
head of duality, and the sense of separateness, so, Uddhava, the Jeeva is dependent and
bound only because of the sense of variety in the world.

(666) When there is no other, and there is –only one total existence, time comes to an end, and then
if there is no anybody different or second, there is no fear, no dependence on somebody else
and the state of oneness is itself the bliss.

(667) When there is no shade of tinge of duality at all, the seeker looks at the whole world as one
 including himself, and he is the single enjoyer of himself in that unity.

(668) The seeker then has the great fortune of having the happiness, which knows no limits of time
or space.

(669) However those who believe in the supremacy of Karma become deprived of the great
happiness in non-duality, and foolishly desire for various higher planes in the heavens.

(670) Earlier the God has referred to the believers in Karma and rituals as the greatest way
towards happiness, who professed to perform rituals and be worthy of best sensual
pleasures here and here-after.

(671) Now, the Lord continues same argument to convince Uddhava that the way of rituals is not
proper, and the non-duality is the supreme fact.

यावद या वतंत वं, तावदी रतो भयम् य एत समुपासीरं ते मु ि त शुचािपता:

Meaning of the Verse:

While the Jeeva is not dependent and free, there is fear of God, and those who follow the path of
duality become greatly disturbed, given to sorrow. (33)

(672) Know that only those who are having imbalance in the three Guans are attached to the
objects of pleasures etc, and they perform the sacrifices and attain place in heaven where all
pleasures are available.

(673) But there is surely the fall from that place eventually and even the ruler of that place is
unhappy, knowing that his place and position are also doomed to dissolution.

(674) That position ends, that place also gets destroyed and the enjoyment consumes the objects of
pleasure. They become very miserable when they fall down at last!

(675) Just as a wounded person suffers acute pain if he is whipped, so, the man who loses his
heavenly position and falls down, being thrown in the cycle of births and deaths, suffers very
much.

(676) The pots on the water-wheel are filled in the well and emptied at the top, similarly this man
is undergoing rounds of births and deaths.

(677) A man may already be suffering acute pangs due to Scorpio bite, and over and above, his
beard may be burnt-similar is the suffering of the souls undergoing the ordeal of birth and
death.

(678) These souls suffer because they do not realise that all positions in the Universe are
perishable. As they are caught in the whirlpool of worldly life the suffering is their only
destiny.
(679) It is also not correct to say that the position of enjoyment and the pleasures are temporary,
because had these been real, then one could say that they are temporary.

(680) As illusory serpent only appears on the rope and has no real existence, so are all the
fourteen worlds of the Universe, which his game of Maya! How can there be a iota of
happiness on that place?

(681) How can there be real joy where everything is false, illusory? People proud of their rituals
are truly stupid and that is why they aspire for illusory objects!

(682) If a lake is full by the water of mirage and we could have rice boiled in that lake, we could
be happy by objects of the senses! But those who are deluded do not know this fact.

(683) You may say – “This world is actually visibly seen, full of all types of activities, and how
could we call it a game of Maya and false?” That will be presently explained to you.

काल आ माऽऽगमो लोक:, वभावो धम एव च इित मां बहधा पाहगण

ु यितकरे सित

Meaning of the Verse:

In the disturbed state of the three Gunas, I am called by different names viz Time, Atman, Shastra,
the Loka (world), Nature, and Religion (Dharma) etc. (34)

(684) The world is completely an illusion, a concept, and by nature only it is false because it
appears only because of ignorance. Man calls the one by various names in various apparent
forms, due to the wrong notion or Vikalpa in his mind.

(685) Just as a sane man also becomes mad when he eats the seed of Dhotra, and he sees by
hallucinations, various animals such as a hare, fish, cow, cobra, etc;

(686) So, when there is illusion due to the influence of Maya, the mind begins to see the different
object which difference does not exist in Reality. For example, by concept of our
imagination we see in the clouds various shapes like Forts, or well-planned towns!

(687) Or when in darkness when he sees unclearly a rope, he asks – Is it a serpent? Its it a stick? Is
it a garland of flowers, or has some lady dropped the pearl necklace and forgotten it?

(688) Similarly though as the Atman, I am alone the Supreme Person in the whole Universe,
people ignorantly conceive for me many forms, names and functions and call me as Time,
(being the death of all), Vedas, Nature inherent in everything or the Dharma!

(689) I am called Time as the factor which creates disturbances in the Root Maya, “Atma” as the
controller of Maya, “Veda” as the illuminator of karma, and “Dharma” as the indicator of the
unknown!
(690) I am called Dharma because Dharma makes manifest what is unmanifest. Now please listen
the reason why I am called “Swabhava”

(691) It is “Swabhava” that Atman is the enjoyer of the result of Actions. I am the God of all Gods
and as “Atman”, I am the receiver of all fruits, of all action. That is why I am Swabhava or
Self-existence!

(692) Why I am called the Loka? Loka means the higher worlds. To attain various higher worlds is
the fruit of merit, the Dharma, which is invisible. So, people foolishly call me only by
various names, which is again improper.

(693) For example if a wall is painted by various colours and a mural painting is drawn on it, the
wall seems full of various colours, but it is essentially only one wall.

(694) Similarly I am alone always, though various forms, functions, names and actions are
attributed to me, the Supreme, the Atman!

(695) There is not any place where I am not. I am the hidden Atman always living in all the
bodies, permeating everywhere!

(696) On Me, this world appears as if waves on the sea. But what is “this?” “This” is not the
world! It is me alone, the embodiment of flawless happiness!

(697) I am pure, enlightened, free by Nature! I am called by many names! O Uddhava I am exactly
as the devotee conceives me by his faith.

(698) The non-believer can never find me anywhere, and for the man who believes in me, I am
readily present anywhere as he desires.

(699) I am there where the devotees look for me. You see! Meeting me does not require much hard
work!

(700) I am alone, Atman of all, pervading all, and he who believes this firmly is the dearest
devotee of mine and the honour of my knowledge.

(701) He is Atman and I am his body. I am meditator and he is object of my meditation. I am the
knower and he is the pure Brahman. This is the level of my love for him.

(702) O Uddhava, this is what is called the devotion in unity. Wise devotees of self-knowledge
worship me in this way. There is unity and love in them and me. You should also be such a
devotee!

(703) Paramatman is alone, eternal and pure. It has no bondage of worldly life which is the making
of Maya. Mark you! All the relationship of the body is also false! This is the self-knowledge
which I teach.

(704) Jeeva is caught up in this false relationship and it stagnates the Jeeva. Then he is liberated
 by self-knowledge, which fact I have already told you, and after disaproving other doctrines,
I have confirmed this.

(705) Eknath says – The Lords’ argument disproving the doctrine of Meemansakas is contained in
the verses from the 14th verse upto the 34th verse.

(706) Thus disproving other theories and opinions the Lord established firmly the doctrine of
Advaita, whch is the real self-knowledge, which is the highest in all the world.

(707) Listening to this simple pure highest doctrine of self-knowledge, Uddhava was very happy
and with eager enthusiasm he looked at the face of the Lord.

(708) His love knew no bounds while his mind forgot to think! Tears filled his eyes and began to
flow down! He was not on his bodily senses for some time!

(709) For a moment Uddhava swooned but somehow coming to his sense, he stood still in front of
the Lord.

(710) The Lord loves only those devotees who remain in unity with the Lord and still remain his
devotees and knowing this, Uddhava set about to ask Him about the way by which he could
have that kind of supremely blissful devotion!

ु े षु वतमानोऽिप देहजे वनपावतृ : गण

उ व उवाच - गण ै ब यते देही, ब यते वा कथं
ु न
िवभो
Meaning of the Verse:

Uddhava asked, O Lord, though associated with a body and Gunas etc why should not the Jeeva be
bound by actions done by the body? Or, having no connection with them, how does the Jeeva
get tied to them? (35)

(711) Uddhava said – O Krishna-Nath! Does the Atman get bound while in the body or does he
not?

(712) Is liberation possible when Gunas are associated with the Jeeva or is it possible only after
function of the Gunas is gone? Please tell me definitely about this with clarity.

(713) It is irrelevant to imagine that there is liberation though the Gunas are active, because to take
an example, there is no health so long as disease prevails and a plant will not grow well if
there are pests on it.

(714) Who can swim in sea, while he had a heavy stone tied to his body? Similarly while the three
Gunas are active in life, how can real freedom be?

(715) Body is made up and consists of the Gunas viz. Sattwa, Rajas and Tamas (pious nature,
active nature and lazy nature) which are active in it and the body has but to function
 according to these qualities.

(716) The fruit of that action, in the form of pain or pleasure, sorrow or happiness has to be
received without fail and wise people say that while Gunas are prevalent, there is no
freedom for the soul.

(717) If you say that there will be freedom after dissolution of Gunas, that also is not possible. O
the ocean of compassion! Please listen to my request in this matter.

(718) The organs of the body are the result of the Gunas. If we say that the body still survives at
the end of Gunas, it will be like saying that tree is there without the basic land! It will be
absurd!

(719) Is it possible to say that even when the cause is absent, the effect continues to exist? When
Gunas are gone, even the body will go! Then how is the man who is free going to live and
function?

(720) So, there will be no freedom, either with Gunas or without Gunas! That is what I think, O
Krishna-nath. I wish to get the truth of it from you.

(721) O the Maser of the world! Further I posit that it is not possible that Gunas and the Atman
will be together.

(722) Even if the lake is filled with the waters of mirage, there will be no reflection of the Moon
in it. Similarly Atman cannot be bound by Gunas, because it is the very nature of Atman not
to be touched by Gunas.

(723) Gunas are equal to the dark night of ignorance and Atman is self-illuminant Sun. How can
the Gunas come in front of him, and how can they affect him?

(724) If darkness could swallow the Sun, if crow can reach mount Kailasa, if phantoms could
encounter Hanuman, and if mosquito could eat the elephant.

(725) If the sky could be thrown up by the wind of the feathers of a fly, if mount Meru would be
drowned in a pond, if a ship would sink in the waters of mirage – then only the Atman would
be bound by Gunas.

(726) Just as the sky cannot be caught in a net, the Atman cannot be entangled in the Gunas. Then
how can Atman receive the fruits of pain of pleasure in the interplay of Gunas?

(727) When we think along these lines, actually Atman is never bound. Then why talk about
freedom, without reason? Therefore, tell me, O Shri Krishna, to whom is there bondage or
freedom?

(728) In short, what is the cause which creates bondage and what are the signs of a free man? I
request you to tell me the signs of a man in bondage as well as a man, who lives in freedom,
with all the details.
कथं वतत िवहरे कैवा ाये त ल णै: िकं भिु जतोत िवसज
ृ े छयीताऽऽसीत याित वा
Meaning of the Verse:

What are the signs by which a free man can be known to be free? How does he behave? How does
he walk? What does he eat? What does he drop? How does he sleep, or walk? (36)

(729) O Shripati! Please tell me about the state of mind of the man in bondage, and man in
freedom. How can both be recognized by various signs?

(730) How they, having achieved the state, beyond the body, function in the body? How do they
function in the field of Gunas having become free from the Gunas?

(731) How do they enjoy the objects of senses available through the body, when they have
achieved the state of freedom? What is the sign of their giving up all the possession? O Shri
Krishna, please tell me about that also.

(732) How do they sleep? How do they sit? What posture do they take? How they go and come
from any place, when they have realized the totality as Brahman?

(733) Please be kind enough to tell me, O Narayana, the signs of recognition in he case of both the
free man and the man in bondage.

एतद युत मे बिू ह, प ं प िवदां वर िन यमु ो िन यब , एक एवेित मे भम:

Meaning of the Verse:

O Achyuta, please tell me the answer to my question. You are the greatest in capacity to know the
nature of questions. I am confused, whether Atman is always free or always in bondage?
(37)

(734) O Vaikuntha, I am very eager to know the answers to these questions. You are very great in
giving proper answers to the questions.

(735) The Gunas are always there from eternity, and Atman is always bound by them. Thus the
term eternally free, used for the Atman seems to be not appropriate.

(736) If Atman is always free, then there is no necessity at all to talk about any condition of
bondage. If the same Atman is called bound and free, it seems to be confusion.

(737) O Shri Krishna, if Atman is alone, how can the state of bondage and also freedom be
applicable to it, simultaneously?

(738) How can we say that a man who is satisfied is hungry, the man who is awake is asleep or the
man who is alive is dead?
(739) How can we say tat black is white, one who sees is blind and what is half is full? How can
bananas be obtained from some other creeper?

(740) How can we say that what is salty is tasteless, what is dry is water, what is cool is hot fire,
and one who is mute is talkative.

(741) How can we say that a Sari is naked, and ashamed, or food is hungry or freedom is having a
famine of liberation or camphor is not getting fragrance?

(742) Can you say that a saint is not a saint or non-duality is duality, what is desirable is
undesirable and not good for welfare? At least I am going to feel like that.

(743) You have said that Atman is permanently free, pure, and the knowledge itself, but you are at
the same time saying that Atman becomes bound by association with Gunas. This is quite
confusing to me.

(744) O Lord! How can there be freedom and bondage to one thing at the same time? O Ananta!
You are very kind! Therefore, please tell me what the truth is.

(745) If you say that freedom is a happening in time, it will mean that freedom is temporary or
bound by time. If you say that bondage is a happening in time, it will mean that bondage has
a beginning.

(746) If we say that originally there was no bondage, and today it has come into being, and we
will thus say that it has beginning. That will be contradictory to the scientific doctrine.

(747) Now it is a scientific fact approved by Shruti, Smriti and sciences that the freedom as well
as bondage is beginning- less; but you say that Atman is free as well as bound; both the
conditions are simultaneous and contrary to each other. What a strange statement it is!

(748) It will mean that if bondage is powerful, it will discard freedom, and if freedom is
powerful, it will swallow the bondage. How do these mutually contradictory states remain
in the Atman at one and the same time?

(749) If there will be dawn in the evening, then only knowledge will be ignorance, and if the Sun
can tie together the heap of darkness, then only both the states will remain near the Atman.

(750) It asefoetida will have the fragrance of camphor, then only ignorance will fall in the state of
knowledge, and if a rabbit can attack the lion, then only the conditions will be in the
presence of Atman.

(751) I firmly believe, O Krishna-nath! That freedom will be easily at hand if we understand the
nature of both the states.

(752) Uddhava again said – “O Lord Shri Krishna! You are the bestower of real freedom. So, you
should please tell me clearly what these states are”. So saying Uddhava put his head on the
feet of the Lord.
(753) Having heard this pointed question of Uddhava, the Lord was very happy, and knowing that
His disciple Uddhava has become a man of wisdom, he began to nod in good mood.

(754) Seeing the eagerness of Uddhava about the spiritual way of life, and considering the
importance of his question, the Lord was in a grand mood of pouring down His very soul
upon Uddhava.

(755) The Lord never disregards the wishes of His devotees. He opened wide the door of his
secret store of his divine knowledge. Really, when God is pleased, he is very graceful to
His devotees.

(756) The question of Uddhava was so accurate that the Lord, who is the Life of the world,
became very soft-hearted. Eknath says that Janardana who is the cloud of bliss, had turned
all his grace towards Uddhava.

(757) The rain of blessing will cause the river that is the disciple to be in spate of joy and that
river will finally reach to the ocean of knowledge.

(758) Only he who has given up the interest in the mundane affairs, and has begun to take steps on
the path of devotion is really worthy of the knowledge of Bhagawata and he is the bonafide
customer of spirituality.

(759) In the mind of the man, however who is worried only about the worldly life, there will arise
quite a different emotion, because mind becomes that object of which it is constantly
thinking.

(760) One will not understand anything of the Bhagawata Purana so long as one’s mind is not
steady, and alert. Similarly, without the guidance of the Guru, nobody can really understand
the significance of the knowledge in the Bhagawata.

(761) Only he who is having no desires in the world, and who is completely devoted to his Guru,
will be able to achieve the spirituality, and his study of Bhagawata will be fruitful.

(762) Merely by looking at the face of the Lord, Uddhava was having ever fresh joy of Samadhi,
but his eagerness for knowledge was so powerful that he wanted to listen with faith to the
Lord with ever increasing attention.

(763) The Lord Shri Krishna is the Paramatman, the very knowledge propounded by Vedas.
Uddhava wanted to listen to the inner knowledge of that Paramatman again and again, and
that is why he asked really a very deep question.

(764) Now, the next chapter contains the teaching given by the Lord about the discarding of the
ignorance as well as knowledge, which is a very interesting subject, and I request the
audience to pay attention.

(765) The further part of the dialogue between the Lord Shri Krishna and Uddhava is very
refreshingly interesting and naturally, there will be higher knowledge and bliss manifest in
the mind of Eknath, the disciple of Janardana Swami.

This is the end of the tenth chapter of Marathi commentary by

Saint Eknath on the eleventh Skandha of Shri Bhagawata Purana.

Dedicated to the Lord Shri Krishna

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