Site menu(1) The son of Vyâsa said: 'Thus
respectfully being requested by Uddhava, the greatest of the devotees,
began the chief of the Dâs'ârhas whose heroism is so worthy
to be discussed, to speak, praising the words of His servant. (2) The Supreme Lord said: 'O disciple of
Brihaspati, there is virtually no pious soul in this world capable of
keeping his mind in check when it is disturbed by the insulting words
of a bad person. (3) A person is not as much pained when pierced
by arrows that go through the heart as he is hurt by a load of arrows
in the form of the harsh words of untruthful people. (4)
In this regard Uddhava, is a most pious story told. Please listen
carefuly, I shall now describe it to you. (5)
It was related by a mendicant who, upon being insulted by bad people,
kept his composure reminding himself that it happened as a consequence
of his past deeds.
(6) In Avantî [in the district of Malwa]
there once lived a certain brahmin very rich with opulences who earned
his livelihood doing business; but he was a miser, full of lust, greed
and prone to anger [see also B.G. 2:
49]. (7)
He had no respect for his relatives and guests, not even in words. Nor
catered he, devoid of religiosity, at the right time to his own needs. (8)
With him so ill-behaved his sons, in-laws, his wife, daughters and
servants turned against the miser. Full of enmity they withheld their
affection. (9) This way lacking in dharma as well as in
pleasure, the five claimants of sacrifice [the deities, see pañca-bhâga] became angry with that obsessive treasurer
who failed for both the worlds [this and the next]. (10)
With his neglecting them depleted his stock of piety, o magnanimous
one, and thus he lost all the wealth he so painstakingly had troubled
himself for. (11) Because he was only in name a brahmin
Uddhava, some of his wealth was seized by his relatives, some by
thieves, some by providence, some by time, some by common people and
some by higher authorities [see also 10.49: 22]. (12)
When he thus bereft of religiosity and love had lost his wealth, arose
in him being neglected by his family members, a hard to endure anxiety. (13)
For a long
time he, choked with tears, lamented in pain over his lost riches,
whereupon a great feeling of disgust for worldly affairs came over him.
(14) He then said to himself: 'Alas, how painful
to trouble myself that much with all this toiling that brings me no
pleasure, nor the love of God. (15)
Generally the wealth of misers never ever results in any happiness: in
this life it becomes a torment and when one dies one ends up in hell
with it. (16) Whatever the good call of the famous might
be or however praiseworthy the qualities of the virtuous are, a little
bit of greed is enough to see it all destroyed, the same as what white
leprosy does with an enchanting physical beauty. (17) In the building, protecting, spending,
losing and rejoicing about capital, man must toil, fear, worry and live
with uncertainty.
(18-19) Theft, violence, lies, duplicity, lust,
anger, perplexity, pride, discord, enmity, lack of faith, competition
and [the three] dangers [of intoxication, promiscuity and gambling, see
also 1.17: 24] are the fifteen unwanted things man knows as the
consequence of fostering riches. For that reason he who wishes the
ultimate benefit in life should keep at a great distance the
undesirable which poses itself as wealth. (20)
The brothers, wife, parents and friends who are unified in love, all
from one moment to the other turn into enemies over a single penny. (21)
For the smallest amount of money they give, agitated and inflamed, in
to anger and forget as an adversary out for destruction just like that,
in the wink of an eye, their goodwill. (22)
Having attained the human birth the immortals pray for and in that life
having achieved the status of the best of the twice-born, they,
destructive to their own best interest, have no appreciation for it.
And thus they gradually slide down [see also B.G. 16:
19-20]. (23)
What person achieving this human life, which is the gateway to heaven
and liberation, would become attached to property and would choose to
remain in the realm of meaninglessness where he is subject to death? (24)
Like a moneyminded Yaksha not sharing with the shareholders, viz. the greater family
of the gods, the seers, the forefathers, one's relatives, the living
entities and oneself, one falls down. (25)
Maddened by my youth, strength and wealth, the means by which a smart
man settles for his perfection, I wasted my life endeavoring for money.
What can I, as an old man, achieve that way [see B.G. 3:
35]? (26)
Why would a man of intelligence constantly have to suffer in the vain
pursuit of wealth? For certain someone in this world gets most
bewildered because of her illusory power. (27)
What is the use of the goods or the ones providing them, or what would
be the use of the objects of desire or the people who give
satisfaction? Or, differently stated, of what use would it be for
someone in the grip of death to be of the fruitive action which only
leads to yet another birth? (28) The Supreme Lord, the Supreme Personality
who comprises all the gods and who, satisfied with me, led me to this
condition of detachment, constitutes assuredly the boat to carry the
soul [see also 11.17: 44]. (29) With the time remaining I will, in order to
live in peace with myself, not [longer] being bewildered about my real
interest, restrict my body to the minimum. (30)
May the gods, the controllers of the three worlds be pleased with this.
Was it not Khathvânga who achieved the spiritual abode in a
single moment?'
(31) The Supreme Lord said: 'Thus making up his mind became the most pious brahmin from Avantî, untying the knots in his heart, a peaceful and silent mendicant. (32) He wandered the wide world alone and inconspicuous, and entered, with his self, senses and vital air therewith controlled [see tri-danda], its cities and villages to live on charity. (33) Seeing him appearing as an old, dirty beggar, was he by the low-class people dishonored with many an insult, My dear. (34) Some of them took his triple staff away, his begging bowl, his waterpot and his seat, and some took his prayer beads and his torn rags. Showing them to him they offered them back, and then again took them away from the sage. (35) And when he at the shore of the river wanted to enjoy his share of the food he had acquired by his begging, urinated the grave sinners upon it and spat they on his head. (36) He who in accord with the vow of silence didn't speak, they would beat up and deride with their words saying: 'This one is a thief'; thus speaking they bound him in ropes while some shouted thereto: 'Tie him up, bind him!' (37) Some criticized him committing insults like: 'This one is a religious hypocrite, a cheater who, having lost his wealth after his family threw him out, now has taken to this profession'. (38-39) 'See how this person as powerful and steadfast as a solid mountain, in his silence pursuing his goal, is as firmly determined as a duck'. Some ridiculed him speaking thus, while others passed foul air and, binding him in chains, kept the twice-born one captive like a pet animal. (40) Thus subjected to all that was caused by other living beings, by higher powers and by himself [see kles'a], he understood that whatever came his way befell him because it was his destiny. (41) Being insulted by lowly people who tried to get the better of him, he sang, keeping firm to his duty and fixed in goodness, the following song [see also B.G. 18: 33].
(31) The Supreme Lord said: 'Thus making up his mind became the most pious brahmin from Avantî, untying the knots in his heart, a peaceful and silent mendicant. (32) He wandered the wide world alone and inconspicuous, and entered, with his self, senses and vital air therewith controlled [see tri-danda], its cities and villages to live on charity. (33) Seeing him appearing as an old, dirty beggar, was he by the low-class people dishonored with many an insult, My dear. (34) Some of them took his triple staff away, his begging bowl, his waterpot and his seat, and some took his prayer beads and his torn rags. Showing them to him they offered them back, and then again took them away from the sage. (35) And when he at the shore of the river wanted to enjoy his share of the food he had acquired by his begging, urinated the grave sinners upon it and spat they on his head. (36) He who in accord with the vow of silence didn't speak, they would beat up and deride with their words saying: 'This one is a thief'; thus speaking they bound him in ropes while some shouted thereto: 'Tie him up, bind him!' (37) Some criticized him committing insults like: 'This one is a religious hypocrite, a cheater who, having lost his wealth after his family threw him out, now has taken to this profession'. (38-39) 'See how this person as powerful and steadfast as a solid mountain, in his silence pursuing his goal, is as firmly determined as a duck'. Some ridiculed him speaking thus, while others passed foul air and, binding him in chains, kept the twice-born one captive like a pet animal. (40) Thus subjected to all that was caused by other living beings, by higher powers and by himself [see kles'a], he understood that whatever came his way befell him because it was his destiny. (41) Being insulted by lowly people who tried to get the better of him, he sang, keeping firm to his duty and fixed in goodness, the following song [see also B.G. 18: 33].
(58) The Supreme Lord said: 'With his wealth destroyed getting detached, leaving home, free from moroseness traveling the earth and still being insulted by rascals, the sage unswerving in his duties sent this song up. (59) As for that what causes happiness or distress to the individual soul there is nothing besides the mind. It is the mind that bewildered out of ignorance created a material life of friends, neuters and enemies [see also 10.32: 17-22, B.G. 9: 29]. (60) Therefore in all respects, My best, bring with an intelligence absorbed in Me the mind under control and thus connected have the complete [the marriage, the comprehension] of yoga [see also S'rî S'rî S'ikshâshthaka-verse 1]. (61) Whosoever with full attention meditates on, makes others listen or listens himself to this [song] based upon the knowledge of the Absolute as sung by the mendicant, will for certain never be overwhelmed by the dualities.'
