Avanti Brahmana

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Remedial Measures
Dear Reader,
The following text is not about Jyotish per se, rather it is a very deep
philosophical text from the 11th canto 23rd chapter of the Srimad
Bhagavatam of Krsna Dvaipayana Vyasa which I often recommend to
my clients to read as part of a prescription for dealing with traumatic
experiences in their life. Try it the next time you are having
difficulties it really works, it even works when you are not having
difficulties.
Shyamasundara Dasa
The Song of the Avanté Brähmaëa.
This chapter tells the story of a mendicant sannyäsé from the Avanté
country as an example of how one should tolerate the disturbances
and offenses created by evil persons.
The harsh words of uncouth persons pierce the heart even more
severely than arrows. Yet a mendicant brähmaëa from the city of
Avanté, even while being attacked by wicked men, considered this
trouble to be simply the consequence of his own past deeds and
tolerated it with utmost sobriety. Previously the brähmaëa had been an
agriculturalist and merchant. He had been extremely greedy, miserly
and prone to anger. As a result, his wife, sons, daughters, relatives and
servants were all deprived of every kind of enjoyment and gradually
came to behave unaffectionately toward him. In due course of time,
thieves, family members and providence took away the sum total of his
wealth. Finding himself without any property and abandoned by
everyone, the brähmaëa developed a deep sense of renunciation.
He considered how the earning and preservation of wealth involve
great effort, fear, anxiety and confusion. Because of wealth, there arise
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fifteen unwanted items—thievery, violence, lying, deception, lust,

anger, pride, feverishness, disagreement, hatred, distrust, conflict,
attachment to women, gambling and intoxication. When this
meditation arose in his heart, the brähmaëa could understand that the
Supreme Lord Çré Hari had somehow become satisfied with him. He
felt that only because the Lord was pleased with him had the
apparently unfavorable turn of events in his life occurred. He was
grateful that a sense of detachment had arisen in his heart and
considered it the factual means for delivering his soul. In this
condition he determined to engage the duration of his life in the
worship of Lord Hari and thus accepted the mendicant order of
tridaëòi-sannyäsa. Subsequently, he would enter different villages to
beg charity, but the people would harass and disturb him. But he
simply tolerated all this, remaining firm as a mountain. He remained
fixed in his chosen spiritual practice and sang a song renowned as the
Bhikñu-géta.
Neither mortal persons, the demigods, the soul, the ruling planets,
the reactions of work nor time are the causes of one’s happiness and
distress. Rather, the mind alone is their cause, because it is the mind
that makes the spirit soul wander in the cycle of material life. The real
purpose of all charity, religiosity and so forth is to bring the mind
under control. A person who has already composed his mind in
meditation has no need for these other processes, and for a person
who is incapable of fixing his mind they are of no practical use. The
false conception of material ego binds the transcendental soul to
material sense objects. The Avanté brähmaëa therefore became
determined to bring himself over the insurmountable ocean of
material existence by rendering service to the lotus feet of the
Supreme Lord, Mukunda, with the same perfect faith in the Lord
exhibited by the great devotees of the past.
Only when one can focus his intelligence on the lotus feet of the
Supreme Personality of Godhead can the mind be completely
subdued; this is the essence of all practical prescriptions for spiritual
advancement.
TEXT 1
çré-bädaräyaëir uväca
sa evam äçaàsita uddhavena
bhägavata-mukhyena däçärha-mukhyaù
sabhäjayan bhåtya-vaco mukundas
tam äbabhäñe çravaëéya-véryaù
TRANSLATION
Çukadeva Gosvämé said: Lord Mukunda, the chief of the Däçärhas,
having thus been respectfully requested by the best of His devotees,
Çré Uddhava, first acknowledged the fitness of his servant’s
statements. Then the Lord, whose glorious exploits are most worthy of
being heard, began to reply to him.
TEXT 2
çré-bhagavän uväca
bärhaspatya sa nästy atra
sädhur vai durjaneritaiù
duraktair bhinnam ätmänaà
yaù samädhätum éçvaraù
TRANSLATION
Lord Çré Kåñëa said: O disciple of Båhaspati, there is virtually no
saintly man in this world capable of resettling his own mind after it has
been disturbed by the insulting words of uncivilized men.
PURPORT
In the modern age there is widespread propaganda ridiculing the path

of spiritual realization, and thus even saintly devotees are disturbed to
see the progress of human society being obstructed. Still, a devotee of
the Lord must tolerate any personal insult, though he cannot tolerate
offense against the Lord Himself or the Lord’s pure devotee.
TEXT 3
na tathä tapyate viddhaù
pumän bäëais tu marma-gaiù
yathä tudanti marma-sthä
hy asatäà paruñeñavaù
TRANSLATION
Sharp arrows which pierce one’s chest and reach the heart do not
cause as much suffering as the arrows of harsh, insulting words that
become lodged within the heart when spoken by uncivilized men.
TEXT 4
kathayanti mahat puëyam
itihäsam ihoddhava
tam ahaà varëayiñyämi
nibodha su-samähitaù
TRANSLATION
My dear Uddhava, in this regard a most pious story is told, and I shall
now describe it to you. Please listen with careful attention.
PURPORT
The Lord will now relate to Uddhava a historical account which

teaches how to tolerate the insults of others.
TEXT 5
kenacid bhikñuëä gétaà
paribhütena durjanaiù
smaratä dhåti-yuktena
vipäkaà nija-karmaëäm
TRANSLATION
Once a certain sannyäsé was insulted in many ways by impious men.

However, with determination he remembered that he was suffering
the fruit of his own previous karma. I will narrate to you his story and
that which he spoke.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Often

those who give up the materialistic path and devote themselves to
renunciation are attacked by impious persons. This analysis, however, is
superficial, since the punishment is actually the cumulative result of
one’s past karma. Some renunciants show lack of tolerance when
presented with the remnants of their previous sins and thus are forced to
enter again onto the path of impious life. Çré Caitanya Mahäprabhu
therefore instructs that one should become as tolerant as a tree. If a
neophyte on the path of devotional service to the Lord’s pure devotees is
attacked by envious persons, he must accept it as a consequence of his
previous fruitive activities. One should be intelligent and avoid future
unhappiness by rejecting the ethic of an eye for an eye, a tooth for a
tooth. If one refuses to enter into enmity with envious men, they will
automatically leave him alone.”
TEXT 6
avantiñu dvijaù kaçcid
äséd äòhyatamaù çriyä
värtä-våttiù kadaryas tu
kämé lubdho ’ti-kopanaù
TRANSLATION
In the country of Avanté there once lived a certain brähmaëa who was
very rich and gifted with all opulences, and who was engaged in the
occupation of commerce. But he was a miserly person—lusty, greedy
and very prone to anger.
PURPORT
According to Çréla Çrédhara Svämé, the Avanté country is the district of

Malwa. This brähmaëa was extremely wealthy, doing business in
agriculture, banking and so on. Being a miser, he suffered agony when
his hard-earned wealth was lost, as will be described by the Lord
Himself.
TEXT 7
jïätayo ’tithayas tasya
väì-mätreëäpi närcitäù
çünyävasatha ätmäpi
käle kämair anarcitaù
TRANSLATION
In his home, devoid of religiosity and lawful sense gratification, the
family members and guests were never properly respected, even with
words. He would not even allow sufficient gratification for his own
body at the suitable times.
TEXT 8
duhçélasya kadaryasya
druhyante putra-bändhaväù
därä duhitaro bhåtyä
viñaëëä näcaran priyam
TRANSLATION
Since he was so hardhearted and miserly, his sons, in-laws, wife,
daughters and servants began to feel inimical toward him. Becoming
disgusted, they would never treat him with affection.
TEXT 9
tasyaivaà yakña-vittasya
cyutasyobhaya-lokataù
dharma-käma-vihénasya
cukrudhuù païca-bhäginaù
TRANSLATION
In this way the presiding deities of the five family sacrifices became
angry at the båähmaëa, who, being niggardly, guarded his wealth like a
Yakña, who had no good destination either in this world or the next,
and who was totally deprived of religiosity and sense enjoyment.
TEXT 10
tad-avadhyäna-visrasta-
puëya-skandhasya bhüri-da
artho ’py agacchan nidhanaà
bahv-äyäsa-pariçramaù
TRANSLATION
O magnanimous Uddhava, by his neglect of these demigods he
depleted his stock of piety and all his wealth. The accumulation of his
repeated exhaustive endeavors was totally lost.
PURPORT
The brähmaëa’s stock of piety became like a withered branch that no

longer gives fruits or flowers. Çréla Jéva Gosvämé comments that the
brähmaëa had a trace of piety directed at the Supreme Lord with hopes
of liberation. That pure portion of the branch of his piety remained
unwithered, eventually giving the fruit of knowledge.
TEXT 11
jïätyo jagåhuù kiïcit
kiïcid dasyava uddhava
daivataù kälataù kiïcid

brahma-bandhor nå-pärthivät
TRANSLATION
Some of the wealth of this so-called brähmaëa was taken away by his
relatives, My dear Uddhava, some by thieves, some by the whims of
providence, some by the effects of time, some by ordinary men and
some by government authorities.
PURPORT
It appears that even though the so-called brähmaëa was determined

not to spend his money, his wife and other relatives managed to
squeeze out a portion. According to Çréla Çrédhara Svämé, providence
here refers to fires in the home and other types of occasional
misfortune. Effects of time here refers to the destruction of agricultural
crops through seasonal irregularities and other such occurrences. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura points out that one should not
merely proclaim oneself to be a brähmaëa but should actually
understand one’s original identity as a servant of the Lord. One
declaring himself to be a brähmaëa but maintaining a materialistic
mentality is not a real brähmaëa, but rather a brahma-bandhu, or so-
called brähmaëa. The humble devotees of Lord Viñëu, following the
indications of the Vedic scriptures, refer to themselves as unfortunate
and unable to understand the kingdom of God; they do not proudly
proclaim themselves to be brähmaëas. Those who are wise, however,
know that such humble devotees are actually brähmaëas whose hearts
are cleansed by the pure mode of goodness.
TEXT 12
sa evaà draviëe nañöe
dharma-käma-vivarjitaù
upekñitaç ca sva-janaiç
cintäm äpa duratyayäm
TRANSLATION
Finally, when his property was completely lost, he who never engaged
in religiosity or sense enjoyment became ignored by his family
members. Thus he began to feel unbearable anxiety.
TEXT 13
tasyaivaà dhyäyato dérghaà
nañöa-räyas tapasvinaù
khidyato bäñpa-kaëöhasya
nirvedaù su-mahän abhüt
TRANSLATION
Having lost all his wealth, he felt great pain and lamentation. His
throat choked up with tears, and he meditated for a long time on his
fortune. Then a powerful feeling of renunciation came over him.
PURPORT
The brähmaëa had previously been trained in pious life, but his past
goodness was covered by his offensive behavior. Finally, his previous
purity was reawakened within him.
TEXT 14
sa cähedam aho kañöaà
våthätmä me ’nutäpitaù
na dharmäya na kämäya
yasyärthäyäsa édåçaù
TRANSLATION
The brähmaëa spoke as follows: O what great misfortune! I have
simply tormented myself uselessly, struggling so hard for money that
was not even intended for religiosity or material enjoyment.
TEXT 15
präyeëäthäù kadaryäëäà
na sukhäya kadäcana
iha cätmopatäpäya
måtasya narakäya ca
TRANSLATION
Generally, the wealth of misers never allows them any happiness. In
this life it causes their self-torment, and when they die it sends them to
hell.
PURPORT
A miser is afraid to spend his money even for obligatory religious and
social duties. Offending God and people in general, he goes to hell.
TEXT 16
yaço yaçasvinäà çuddhaà
çläghyä ye guëinäà guëäù
lobhaù sv-alpo ’pi tän hanti
çvitro rüpam ivepsitam
TRANSLATION
Whatever pure fame is possessed by the famous and whatever
praiseworthy qualities are found in the virtuous are destroyed by even
a small amount of greed, just as one’s attractive physical beauty is
ruined by a trace of white leprosy.
TEXT 17
arthasya sädhane siddhe
utkarñe rakñaëe vyaye
näçopabhoga äyäsas
träsaç cintä bhramo nåëäm
TRANSLATION
In the earning, attainment, increase, protection, expense, loss and
enjoyment of wealth, all men experience great labor, fear, anxiety and
delusion.
TEXTS 18–19
steyaà hiàsänåtaà dambhaù
kämaù krodhaù smayo madaù
bhedo vairam aviçväsaù
saàspardhä vyasanäni ca
ete païcadaçänarthä
hy artha-mülä matä nåëäm
tasmäd anartham arthäkhyaà
çreyo-’rthé düratas tyajet
TRANSLATION
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride,
quarreling, enmity, faithlessness, envy and the dangers caused by
women, gambling and intoxication are the fifteen undesirable qualities
that contaminate men because of greed for wealth. Although these
qualities are undesirable, men falsely ascribe value to them. One
desiring to achieve the real benefit of life should therefore remain
aloof from undesirable material wealth.
PURPORT
The words anartham arthäkhyam, or “undesirable wealth,” indicate

wealth that cannot be efficiently engaged in the loving service of the
Lord. Such superfluous money or property will undoubtedly pollute a
man with all of the above-mentioned qualities and therefore should be
given up.
TEXT 20
bhidyante bhrätaro däräù
pitaraù suhådas tathä
ekäsnigdhäù käkiëinä
sadyaù sarve ’rayaù kåtäù
TRANSLATION
Even a man’s brothers, wife, parents and friends united with him in
love will immediately break off their affectionate relationships and
become enemies over a single coin.
TEXT 21
arthenälpéyasä hy ete
saàrabdhä dépta-manyavaù
tyajanty äçu spådho ghnanti
sahasotsåjya sauhådam
TRANSLATION
For even a small amount of money these relatives and friends become
very agitated and their anger is inflamed. Acting as rivals, they quickly
give up all sentiments of goodwill and will reject one at a moment’s
notice, even to the point of committing murder.
TEXT 22
labdhvä janmämara-prärthyaà
mänuñyaà tad dvijägryatäm
tad anädåtya ye svärthaà
ghnanti yänty açubhäà gatim
TRANSLATION
Those who obtain human life, which is prayed for even by the
demigods, and in that human birth become situated as first-class
brähmaëas, are extremely fortunate. If they disregard this important
opportunity, they are certainly killing their own self-interest and thus
achieve a most unfortunate end.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Human

birth is better than that of the demigods, ghosts, spirits, animals, trees,
lifeless stones, and so forth, because the demigods simply enjoy
celestial pleasures, and in other forms of life there is excessive
suffering. It is only in human life that one deeply considers one’s
ultimate benefit in life. Human birth is therefore more desirable than
even that of the demigods.” Within human life the position of a high-
class brähmaëa is certainly most desirable. If a brähmaëa, however, gives
up the devotional service of the Lord and works hard like a çüdra
simply for the prestige of his community, he is certainly on the
platform of material sense gratification. The special qualification of
the brähmaëas is the spiritual knowledge by which they recognize every
living entity to be an eternal servant of the Lord. A brähmaëa, free
from false ego, thus feels himself lower than a blade of grass and
tolerantly offers respect to all living entities. All human beings, and
especially the brähmaëas, should avoid becoming killers of their own
self-interest by neglecting Kåñëa consciousness, the loving service of
the Lord. Such neglect paves the way for future suffering.
TEXT 23
svargäpavargayor dväraà
präpya lokam imaà pumän
draviëe ko ’nuñajjeta
martyo ’narthasya dhämani
TRANSLATION
What mortal man, having achieved this human life, which is the very
gateway to both heaven and liberation, would willingly become
attached to that abode of worthlessness, material property?
PURPORT
That which one intends to use for one’s personal sense gratification is
called material property, whereas paraphernalia to be used in the
Lord’s loving service is understood to be spiritual. One should give up
all one’s material property by utilizing it completely in the devotional

service of the Lord. A person who owns a luxurious mansion should
install the Deity of the Lord and hold regular programs to propagate
Kåñëa consciousness. Similarly, wealth should be used to build temples
of the Lord and publish literature scientifically explaining the
Personality of Godhead. One who blindly renounces material property
without utilizing it in the service of the Lord does not understand that
everything belongs to the Personality of Godhead. Such blind
renunciation is based on the material idea that “This property could
belong to me, but I don’t want it.” Everything, in fact, belongs to God;
knowing this one neither tries to enjoy nor to reject the things of this
world, but peacefully engages them in the service of the Lord.
TEXT 24
devarñi-pitå-bhütäni
jïätén bandhüàç ca bhäginaù
asaàvibhajya cätmänaà
yakña-vittaù pataty adhaù
TRANSLATION
One who fails to distribute his wealth to the proper shareholders—the
demigods, sages, forefathers and ordinary living entities, as well as his
immediate relatives, in-laws and own self—is maintaining his wealth
simply like a Yakña and will fall down.
PURPORT
One who does not share his wealth with the above-mentioned
authorized persons and does not even enjoy the wealth himself will
certainly suffer unlimited problems in life.
TEXT 25
vyarthayärthehayä vittaà
pramattasya vayo balam
kuçalä yena sidhyanti
jaraöhaù kià nu sädhaye
TRANSLATION
Discriminating persons are able to utilize their money, youth and
strength to achieve perfection. But I have feverishly squandered these
in the useless endeavor for further wealth. Now that I am an old man,
what can I achieve?
TEXT 26
kasmät saìkliçyate vidvän
vyarthayärthehayäsakåt
kasyacin mäyayä nünaà
loko ’yaà su-vimohitaù
TRANSLATION
Why must an intelligent man suffer by his constant vain efforts to get
wealth? Indeed, this whole world is most bewildered by someone’s
illusory potency.
TEXT 27
kià dhanair dhana-dair vä kià
kämair vä käma-dair uta
måtyunä grasyamänasya
karmabhir vota janma-daiù
TRANSLATION
For one who is in the grips of death, what is the use of wealth or those
who offer it, sense gratification or those who offer it, or, for that
matter, any type of fruitive activity, which simply causes one to again
take birth in the material world?
TEXT 28
nünaà me bhagaväàs tuñöaù
sarva-deva-mayo hariù
yena néto daçäm etäà

nirvedaç cätmanaù plavaù
TRANSLATION
The Supreme Personality of Godhead, Lord Hari, who contains within
Himself all the demigods, must be satisfied with me. Indeed, He has
brought me to this suffering condition and forced me to experience
detachment, which is the boat to carry me over this ocean of material
life.
PURPORT
The brähmaëa could understand that the demigods, who award

different types of sense gratification as the result of one’s fruitive
activities, cannot bestow the highest benefit in life. When the
brähmaëa lost all his property he could understand that the Supreme
Personality of Godhead, who comprises all the demigods, had given
him the highest perfection, not by awarding sense gratification but by
saving him from the ocean of material enjoyment. Being thus deprived
of the opportunity to cultivate religiosity, wealth, sense gratification
and liberation, the brähmaëa became detached, and transcendental
knowledge awakened within his heart.
TEXT 29
so ’haà kälävaçeñeëa
çoñayiñye ’ìgam ätmanaù
apramatto ’khila-svärthe
yadi syät siddha ätmani
TRANSLATION
If there is any time remaining in my life, I will perform austerities and
force my body to subsist on the bare necessities. Without further
confusion I shall pursue that which constitutes my entire self-interest
in life, and I shall remain satisfied within the self.
TEXT 30
tatra mäm anumoderan

deväs tri-bhuvaneçvaräù
muhürtena brahma-lokaà
khaöväìgaù samasädhayat
TRANSLATION
Thus may the presiding demigods of these three worlds kindly show
their mercy upon me. Indeed, Mahäräja Khaöväìga was able to achieve
the spiritual world in a single moment.
PURPORT
The brähmaëa of Avanté thought that although he was an old man who
might die at any moment he could follow the example of Mahäräja
Khaöväìga, who achieved the Lord’s mercy in a single moment.
Mahäräja Khaöväìga, as described in the Second Canto of Çrémad-
Bhägavatam, fought valiantly on behalf of the demigods, and they
offered the king any benediction he might desire. Khaöväìga Mahäräja
chose to find out the remaining duration of his life, which
unfortunately was a single moment. The king therefore immediately
surrendered to Lord Kåñëa and achieved the spiritual world. The
brähmaëa of Avanté desired to follow this example; with the blessings of
the demigods, who are all devotees of the Lord, he hoped to become
fully Kåñëa conscious before giving up his body.
TEXT 31
ity abhipretya manasä
hy ävantyo dvija-sattamaù
unmucya hådaya-granthén
çänto bhikñur abhün muniù
TRANSLATION
Lord Çré Kåñëa continued: His mind thus determined, that most
excellent Avanté brähmaëa was able to untie the knots of desire within
his heart. He then assumed the role of a peaceful and silent sannyäsé
mendicant.
TEXT 32
sa cacära mahém etäà
saàyatätmendriyänilaù
bhikñärthaà nagara-grämän
asaìgo ’lakñito ’viçat
TRANSLATION
He wandered about the earth, keeping his intelligence, senses and life
air under control. To beg charity he traveled alone to various cities
and villages. He did not advertise his advanced spiritual position and
thus was not recognized by others.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the acceptance

of the tridaëòi-sannyäsa order of life is the chief indication that one has
actually taken shelter of the Supreme Personality of Godhead. The
three rods of the daëòa, or staff, of the Vaiñëava sannyäsé indicate
control of the body, mind and words by engaging them only in the
loving service of the Lord. This procedure helps one to become more
tolerant than a tree, as recommended by Çré Caitanya Mahäprabhu. By
strict control of one’s body, mind and speech, the quality of tolerance
becomes strengthened, and thus one manifests the further qualities of
forgiving others, never wasting one’s time, detachment from sense
gratification, lack of false pride in one’s work and not hankering for
liberation. One in this way gives up the mentality of materialistic
persons, who establish so-called affectionate relationships of mutual
flattery and exploit each other for sense gratification. One who adopts
the strict path of Kåñëa consciousness, following in the footsteps of
great souls, can achieve the shelter of the Lord.
TEXT 33
taà vai pravayasaà bhikñum
avadhütam asaj-janäù
dåñövä paryabhavan bhadra

bahvébhiù paribhütibhiù
TRANSLATION
O kind Uddhava, seeing him as an old, dirty beggar, rowdy persons
would dishonor him with many insults.
TEXT 34
kecit tri-veëuà jagåhur
eke pätraà kamaëòalum
péöhaà caike ’kña-sütraà ca
kanthäà céräëi kecana
pradäya ca punas täni
darçitäny ädadur muneù
TRANSLATION
Some of these persons would take away his sannyäsé rod, and some the
waterpot which he was using as a begging bowl. Some took his deerskin
seat, some his chanting beads, and some would steal his torn, ragged
clothing. Displaying these things before him, they would pretend to
offer them back but would then hide them again.
TEXT 35
annaà ca bhaikñya-sampannaà
bhuïjänasya sarit-taöe
mütrayanti ca päpiñöhäù
ñöhévanty asya ca mürdhani
TRANSLATION
When he was sitting on the bank of a river about to partake of the food
that he had collected by his begging, such sinful rascals would come
and pass urine on it, and they would dare to spit on his head.
TEXT 36
yata-väcaà väcayanti
täòayanti na vakti cet
tarjayanty apare vägbhiù
steno ’yam iti vädinaù
badhnanti rajjvä taà kecid
badhyatäà badhyatäm iti
TRANSLATION
Although he had taken a vow of silence, they would try to make him
speak, and if he did not speak they would beat him with sticks. Others
would chastise him, saying, “This man is just a thief.” And others
would bind him up with rope, shouting, “Tie him up! Tie him up!”
TEXT 37
kñipanty eke ’vajänanta
eña dharma-dhvajaù çaöhaù
kñéëa-vitta imäà våttim
agrahét sva-janojjhitaù
TRANSLATION
They would criticize and insult him, saying, “This man is just a
hypocrite and a cheat. He makes a business of religion simply because
he lost all his wealth and his family threw him out.”
TEXTS 38–39
aho eña mahä-säro
dhåtimän giri-räò iva
maunena sädhayaty arthaà
baka-vad dåòha-niçcayaù
ity eke vihasanty enam
eke durvätayanti ca
taà babandhur nirurudhur
yathä kréòanakaà dvijam
TRANSLATION
Some would ridicule him by saying, “Just see this greatly powerful
sage! He is as steadfast as the Himalaya Mountains. By practice of
silence he strives for his goal with great determination, just like a
duck.” Other persons would pass foul air upon him, and sometimes
others would bind this twice-born brähmaëa in chains and keep him
captive like a pet animal.
TEXT 40
evaà sa bhautikaà duùkhaà
daivikaà daihikaà ca yat
bhoktavyam ätmano diñöaà
präptaà präptam abudhyata
TRANSLATION
The brähmaëa understood that all his suffering—from other living
beings, from the higher forces of nature and from his own body—was
unavoidable, being allotted to him by providence.
PURPORT
Many cruel persons harassed the brähmaëa, and his own body caused
him suffering in the form of fever, hunger, thirst, fatigue, etc. The
higher forces of nature are those that cause excessive heat, cold, wind
and rain. The brähmaëa realized that his suffering was due to his false
identification with his material body, and not to the interaction of his
body with external phenomena. Rather than try to adjust his external
situation, he tried to adjust his Kåñëa consciousness and thus realize
his actual identity as eternal spirit soul.
TEXT 41
paribhüta imäà gäthäm
agäyata narädhamaiù
pätayadbhiù sva dharma-stho
dhåtim ästhäya sättvikém
TRANSLATION
Even while being insulted by these low-class men who were trying to
effect his downfall, he remained steady in his spiritual duties. Fixing
his resolution in the mode of goodness, he began to chant the
following song.
PURPORT
Resolution in the mode of goodness is described in Bhagavad-gétä

(18.33):
dhåtyä yayä dhärayate
manaù-präëendriya-kriyäù
yogenävyabhicäriëyä
dhåtiù sä pärtha sättviké
“O son of Påthä, that determination which is unbreakable, which is
sustained with steadfastness by yoga practice, and thus controls the
mind, life and the acts of the senses, is in the mode of goodness.”
Atheists who are envious of the devotees of the Supreme Lord are
called narädhamas, or the lowest of men, and undoubtedly are enroute
to hell. By all means at their disposal they disturb the devotional
service of the Lord, sometimes by direct attack and sometimes by
mockery. The devotees, however, remain tolerant, fixing their
determination in the mode of goodness. As described by Çréla Rüpa
Gosvämé in Çré Upadeçämåta (1),
väco vegaà manasaù krodha-vegaà

jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
“A sober person who can tolerate the urge to speak, the mind’s
demands, the actions of anger and the urges of the tongue, belly and
genitals is qualified to make disciples all over the world.”
TEXT 42
dvija uväca
näyaà jano me sukha-duùkha-hetur
na devatätmä graha-karma-käläù
manaù paraà käraëam ämananti
saàsära-cakraà parivartayed yat
TRANSLATION
The brähmaëa said: These people are not the cause of my happiness
and distress. Neither are the demigods, my own body, the planets, my
past work, or time. Rather, it is the mind alone that causes happiness
and distress and perpetuates the rotation of material life.
TEXT 43
mano guëän vai såjate baléyas
tataç ca karmäëi vilakñaëäni
çukläni kåñëäny atha lohitäni
tebhyaù sa-varëäù såtayo bhavanti
TRANSLATION
The powerful mind actuates the functions of the material modes, from
which evolve the different kinds of material activities in the modes of
goodness, ignorance and passion. From the activities in each of these
modes develop the corresponding statuses of life.
PURPORT
In the mode of goodness one considers oneself to be a saintly or wise

person, in the mode of passion one struggles for material success, and
in the mode of ignorance one becomes cruel, lazy and sinful. By the
combination of the material modes one identifies oneself as a
demigod, a king, a rich capitalist, a wise scholar, etc. These
conceptions are material designations generated from the modes of
nature, and they arrange themselves according to the tendency of the
powerful mind to enjoy temporary sense gratification. The word baléyas
in this verse, meaning “very strong,” indicates that the material mind
becomes insensitive to intelligent advice. Even if we are informed that
we are committing many sins and offenses in order to earn money, we
may still think that money should be acquired at all costs, since
without it one can neither perform religious ceremonies nor gratify
the senses with beautiful women, mansions and vehicles. Once the
money is achieved, one suffers further problems, but the stubborn
mind will never heed good advice in this regard. One must therefore
give up mental concoction and control the mind in Kåñëa
consciousness, as exemplified here by the brähmaëa from Avanté.
TEXT 44
anéha ätmä manasä saméhatä
hiraë-mayo mat-sakha udvicañöe
manaù sva-liìgaà parigåhya kämän
juñan nibaddho guëa-saìgato ’sau
TRANSLATION
Although present along with the struggling mind within the material
body, the Supersoul is not endeavoring, because He is already
endowed with transcendental enlightenment. Acting as my friend, He
simply witnesses from His transcendental position. I, the infinitesimal
spirit soul, on the other hand, have embraced this mind, which is the
mirror reflecting the image of the material world. Thus I have become
engaged in enjoying objects of desire and am entangled due to contact
with the modes of nature.
TEXT 45
dänaà sva-dharmo niyamo yamaç ca
çrutaà ca karmäëi ca sad-vratäni
sarve mano-nigraha-lakñaëäntäù
paro hi yogo manasaù samädhiù
TRANSLATION
Charity, prescribed duties, observance of major and minor regulative
principles, hearing from scripture, pious works and purifying vows all
have as their final aim the subduing of the mind. Indeed,
concentration of the mind on the Supreme is the highest yoga.
TEXT 46
samähitaà yasya manaù praçäntaà
dänädibhiù kià vada tasya kåtyam
asaàyataà yasya mano vinaçyad
dänädibhiç ced aparaà kim ebhiù
TRANSLATION
If one’s mind is perfectly fixed and pacified, then tell me what need
does one have to perform ritualistic charity and other pious rituals?
And if one’s mind remains uncontrolled, lost in ignorance, then of
what use are these engagements for him?
TEXT 47
mano-vaçe ’nye hy abhavan sma devä
manaç ca nänyasya vaçaà sameti
bhéñmo hi devaù sahasaù sahéyän
yuïjyäd vaçe taà sa hi deva-devaù
TRANSLATION
All the senses have been under the control of the mind since time
immemorial, and the mind himself never comes under the sway of any
other. He is stronger than the strongest, and his godlike power is
fearsome. Therefore, anyone who can bring the mind under control
becomes the master of all the senses.
TEXT 48
tam durjayaà çatrum asahya-vegam
arun-tudaà tan na vijitya kecit
kurvanty asad-vigraham atra martyair
miträëy udäséna-ripün vimüòhäù
TRANSLATION
Failing to conquer this irrepressible enemy, the mind, whose urges are
intolerable and who torments the heart, many people are completely
bewildered and create useless quarrel with others. Thus they conclude
that other people are either their friends, their enemies or parties
indifferent to them.
PURPORT
Falsely identifying oneself as the material body, and accepting bodily

expansions such as children and grandchildren to be one’s eternal
property, one completely forgets that every living being is qualitatively
one with God. There is no essential difference between one individual
being and another, since all are eternal expansions of the Supreme
Lord. The mind absorbed in false ego creates the material body, and
by identification with the body, the conditioned soul is overwhelmed
by false pride and ignorance, as described here.
TEXT 49
dehaà mano-mätram imaà gåhétvä
mamäham ity andha-dhiyo manuñyäù
eño ’ham anyo ’yam iti bhrameëa
duranta-päre tamasi bhramanti
TRANSLATION
Persons who identify with this body, which is simply the product of the
material mind, are blinded in their intelligence, thinking in terms of
“I” and “mine.” Because of their illusion of “this is I, but that is

someone else,” they wander in endless darkness.
TEXT 50
janas tu hetuù sukha-duùkhayoç cet
kim ätmanaç cätra hi bhaumayos tat
jihväà kvacit sandaçati sva-dadbhis
tad-vedanäyäà katamäya kupyet
TRANSLATION
If you say that these people are the cause of my happiness and
distress, then where is the place of the soul in such a conception? This
happiness and distress pertain not to the soul but to the interactions of
material bodies. If someone bites his tongue with his own teeth, at
whom can he become angry in his suffering?
PURPORT
Although bodily pleasure and pain are felt by the soul, one must
tolerate such duality, understanding it to be a creation of one’s own
material mind. If one accidentally bites his own tongue or lip, he
cannot become angry and pull out his own teeth. Similarly, all living
beings are individual parts and parcels of God, and thus nondifferent
from each other. All of them are meant to serve the Supreme Lord in
spiritual equality. If the living beings give up their master’s service and
instead quarrel among themselves, they will be forced to suffer by the
laws of nature. If the conditioned souls establish artificial relationships
of affection based on the material body and having nothing to do with
God, then time itself will destroy such relationships, and they will be
subjected to further suffering. But if the individual living entities
understand each other to be of the same family, all having connection
with the Supreme Lord, their mutual friendship will develop. Thus
one should not exhibit anger that will be harmful to oneself and
others. Although the brähmaëa was receiving kind offerings of charity
from some people and being harassed and beaten by others, he
denied that these people were the ultimate cause of his happiness and
distress, for he was fixed on the platform of self-realization beyond the
material body and mind.
TEXT 51
duùkhasya hetur yadi devatäs tu
kim ätmanas tatra vikärayos tat
yad aìgam aìgena nihanyate kvacit
krudhyeta kasmai puruñaù sva-dehe
TRANSLATION
If you say that the demigods who rule the bodily senses cause
suffering, still, how can such suffering apply to the spirit soul? This
acting and being acted upon are merely interactions of the changeable
senses and their presiding deities. When one limb of the body attacks
another, with whom can the person in that body be angry?
PURPORT
The brähmaëa is elaborately explaining the condition of self-

realization, in which one understands oneself to be totally distinct
from the material body and mind and the demigods who control
them. By cultivating bodily happiness we are forced to accept bodily
pain. Foolish conditioned souls endeavor to eliminate distress and
enjoy happiness, but material happiness and distress are two sides of
the same coin. One cannot relish bodily happiness without identifying
oneself as the body. But as soon as such identification occurs, one is
harassed by the innumerable pains and sufferings also inevitably
present within the same body. Bodily happiness and distress are
administered by the demigods, who can never be brought under our
control; thus one remains subject to the whims of providence on the
material platform. If, however, one surrenders to the Personality of
Godhead, Lord Kåñëa, the reservoir of all pleasure, one can reach the
spiritual platform, where transcendental bliss enlivens the liberated
souls without any interrupting anxiety or unhappiness.
TEXT 52
ätmä yadi syät sukha-duùkha-hetuù
kim anyatas tatra nija-svabhävaù
na hy ätmano ’nyad yadi tan måñä syät
krudhyeta kasmän na sukhaà na duùkham
TRANSLATION
If the soul himself were the cause of happiness and distress, then we
could not blame others, since happiness and distress would be simply
the nature of the soul. According to this theory, nothing except the
soul actually exists, and if we were to perceive something besides the
soul, that would be illusion. Therefore, since happiness and distress
do not actually exist in this concept, why become angry at oneself or
others?
PURPORT
Because a dead body does not feel pleasure or pain, our happiness
and distress are due to our own consciousness, which is the nature of
the soul. It is not, however, the original function of the soul to enjoy
material happiness and suffer material distress. These are produced
by ignorant material affection and enmity based on false ego. Our
involvement in sense gratification drags our consciousness into the
material body, where it is shocked by the inevitable bodily pains and
problems.
On the spiritual platform there is neither material happiness nor distress because
there the living consciousness is fully engaged, without personal desire, in the
devotional service of the Supreme Lord. This is the actual position of happiness,
aloof from false bodily identification. Rather than uselessly becoming enraged with
others for one’s own foolishness, one should take to self-realization and solve the
problems of life.
TEXT 53
grahä nimittaà sukha-duùkhayoç cet
kim ätmano ’jasya janasya te vai
grahair grahasyaiva vadanti péòäà
krudhyeta kasmai puruñas tato ’nyaù
TRANSLATION
And if we examine the hypothesis that the planets are the immediate
cause of suffering and happiness, then also where is the relationship
with the soul, who is eternal? After all, the effect of the planets applies
only to things that have taken birth. Expert astrologers have moreover
explained how the planets are only causing pain to each other.
Therefore, since the living entity is distinct from these planets and
from the material body, against whom should he vent his anger?
TEXT 54
karmästu hetuù sukha-duùkhayoç cet
kim ätmanas tad dhi jaòäjaòatve
dehas tv acit puruño ’yaà suparëaù
krudhyeta kasmai na hi karma mülam
TRANSLATION
If we assume that fruitive work is the cause of happiness and distress,
we still are not dealing with the soul. The idea of material work arises
when there is a spiritual actor who is conscious and a material body
that undergoes the transformation of happiness and distress as a
reaction to such work. Since the body has no life, it cannot be the
actual recipient of happiness and distress, nor can the soul, who is
ultimately completely spiritual and aloof from the material body. Since
karma thus has no ultimate basis in either the body or the soul, at
whom can one become angry?
PURPORT
The material body is composed of earth, water, fire and air, just like
bricks, stones and other objects. Our consciousness, falsely absorbed
in the body, experiences happiness and distress, and fruitive work
(karma) is performed when we falsely consider ourselves to be the
enjoyers of the material world. False ego is thus the illusory
combination within our minds of the self and the body, which are
actually two separate objects. Since karma, or material work, is based
on illusory consciousness, these activities are also illusory and have no
factual basis in either the body or the soul. When a conditioned soul
falsely considers himself to be the body, and consequently the enjoyer
of the material world, he tries to find pleasure in illicit connection
with women. Such sinful activity is based on his false concept of being
the body and thus the enjoyer of women and of the world. Since he is
not the body, his activity of enjoying a woman does not actually exist.
There is merely the interaction of two machines, namely the two
bodies, and the interaction of the illusory consciousness of the man
and woman. The sensation of illicit sex occurs within the material
body and is falsely assimilated by the false ego as its own experience.
Thus the miserable or pleasurable reactions of karma ultimately act
upon the false ego and not upon the body, which is composed of dull
matter, nor upon the soul, which has nothing to do with matter. False
ego is the illusory concoction of the mind; it is specifically this false
ego that is suffering happiness and distress. The soul cannot become
angry at others, since he is not personally enjoying or suffering.
Rather, the false ego is doing this.
TEXT 55
kälas tu hetuù sukha-duùkhayoç cet
kim ätmanas tatra tad-ätmako ’sau
nägner hi täpo na himasya tat syät
krudhyeta kasmai na parasya dvandvam
TRANSLATION
If we accept time as the cause of happiness and distress, that
experience still cannot apply to the spirit soul, since time is a
manifestation of the Lord’s spiritual potency and the living entities are
also expansions of the Lord’s spiritual potency manifesting through
time. Certainly a fire does not burn its own flames or sparks, nor does
the cold harm its own snowflakes or hail. In fact, the spirit soul is
transcendental and beyond the experience of material happiness and
distress. At whom, therefore, should one become angry?
PURPORT
The material body is dull matter and does not experience happiness,
distress or anything else. Because the spirit soul is completely
transcendental, he should fix his consciousness on the transcendental
Lord, who is beyond material happiness and distress. It is only when
transcendental consciousness falsely identifies with dull matter that
the living entity imagines he is enjoying and suffering in the material
world. This illusory identification of consciousness with matter is
called false ego and is the cause of material existence.
TEXT 56
na kenacit kväpi kathaïcanäsya
dvandvoparägaù parataù parasya
yathähamaù saàsåti-rüpiëaù syäd
evaà prabuddho na bibheti bhütaiù
TRANSLATION
The false ego gives shape to illusory material existence and thus
experiences material happiness and distress. The spirit soul, however,
is transcendental to material nature; he can never actually be affected
by material happiness and distress in any place, under any
circumstance or by the agency of any person. A person who
understands this has nothing whatsoever to fear from the material
creation.
PURPORT
The brähmaëa has refuted six specific explanations of the happiness

and distress of the living entity, and now he refutes any other
explanation that might be given. On the basis of false ego, the bodily
covering factually overwhelms the spirit soul, and thus one falsely
enjoys and suffers that which has no real relationship with oneself.
One who can understand this sublime teaching of the brähmaëa,
spoken by the Lord to Uddhava, will never again suffer the terrible
anxiety of fear within the material world.
TEXT 57
etäà sa ästhäya parätma-niñöhäm
adhyäsitäà pürvatamair maharñibhiù
ahaà tariñyämi duranta-päraà
tamo mukundäìghri-niñevayaiva
TRANSLATION
I shall cross over the insurmountable ocean of nescience by being
firmly fixed in the service of the lotus feet of Kåñëa. This was
approved by the previous äcäryas, who were fixed in firm devotion to
the Lord, Paramätmä, the Supreme Personality of Godhead.
PURPORT
This verse is quoted by Kåñëadäsa Kaviräja in his Caitanya-caritämåta

(Madhya 3.6). Çréla Prabhupäda comments as follows. “In connection
with this verse, which is a quotation from Çrémad-Bhägavatam
(11.23.57), Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that of the
sixty-four items required for rendering devotional service, acceptance
of the symbolic marks of sannyäsa is a regulative principle. If one
accepts the sannyäsa order, his main business is to devote his life
completely to the service of Mukunda, Kåñëa. If one does not
completely devote his mind and body to the service of the Lord, he
does not actually become a sannyäsé. It is not simply a matter of
changing dress. In Bhagavad-gétä (6.1) it is also stated, anäçritaù karma-
phalaà käryaà karma karoti yaù/ sa sannyäsé ca yogé ca: one who works
devotedly for the satisfaction of Kåñëa is a sannyäsé. The dress is not
sannyäsa, but the attitude of service to Kåñëa is.
“The word parätma-niñöhä means being a devotee of Lord Kåñëa.

Parätmä, the Supreme Person, is Kåñëa. Éçvaraù paramaù kåñëaù sac-cid-
änanda-vigrahaù [Bs. 5.1]. Those who are completely dedicated to the
lotus feet of Kåñëa in service are actually sannyäsés. As a matter of
formality, the devotee accepts the sannyäsa dress as previous äcäryas
did. He also accepts the three daëòas. Later Viñëusvämé considered
that accepting the dress of a tri-daëòé was parätma-niñöhä. Therefore
sincere devotees add another daëòa, the jéva-daëòa, to the three

existing daëòas. The Vaiñëava sannyäsé is known as a tridaëòi-sannyäsé.
The Mäyävädé sannyäsé accepts only one daëòa, not understanding the
purpose of tri-daëòa. Later, many persons in the community of Çiva
Svämé gave up the ätma-niñöhä (devotional service) of the Lord and
followed the path of Çaìkaräcärya. Instead of accepting 108 names,
those in the Çiva Svämé sampradäya follow the path of Çaìkaräcärya and
accept the ten names of sannyäsa. Although Çré Caitanya Mahäprabhu
accepted the then-existing order of sannyäsa (namely eka-daëòa), He
still recited a verse from Çrémad-Bhägavatam about the tridaëòa-
sannyäsa accepted by the brähmaëa of Avantépura. Indirectly He
declared that within that ekadaëòa (one daëòa), four daëòas existed as
one. Accepting ekadaëòa sannyäsa without parätma-niñöhä (devotional
service to Lord Kåñëa) is not acceptable to Çré Caitanya Mahäprabhu.
In addition, according to the exact regulative principles, one should
add the jéva-daëòa to the tri-daëòa. These four daëòas, bound together
as one, are symbolic of unalloyed devotional service to the Lord.
Because the ekadaëòi-sannyäsés of the Mäyäväda school are not devoted
to the service of Kåñëa, they try to merge into the Brahman effulgence,
which is a marginal position between material and spiritual existence.
They accept this impersonal position as liberation. Mäyävädé sannyäsés,
not knowing that Çré Caitanya Mahäprabhu was a tri-daëòé, think of
Caitanya Mahäprabhu as an ekadaëòi-sannyäsé. This is due to their
vivarta, bewilderment. In Çrémad-Bhägavatam there is no such thing as
an ekadaëòi-sannyäsé; indeed, the tridaëòi-sannyäsé is accepted as the
symbolic representation of the sannyäsa order. By citing this verse
from Çrémad-Bhägavatam, Çré Caitanya Mahäprabhu accepted the
sannyäsa order recommended in Çrémad-Bhägavatam. The Mäyävädé
sannyäsés, who are enamored of the external energy of the Lord,
cannot understand the mind of Çré Caitanya Mahäprabhu.
“To date, all the devotees of Çré Caitanya Mahäprabhu, following in

His footsteps, accept the sannyäsa order and keep the sacred thread
and tuft of unshaved hair. The ekadaëòi-sannyäsés of the Mäyävädé
school give up the sacred thread and do not keep any tuft of hair.
Therefore they are unable to understand the purport of tridaëòa-
sannyäsa, and as such they are not inclined to dedicate their lives to
the service of Mukunda. They simply think of merging into the
existence of Brahman because of their disgust with the material

existence. The äcäryas who advocate the daiva-varëäçrama (the social
order of cätur-varëyam mentioned in Bhagavad-gétä) do not accept the
proposition of äsura-varëäçrama, which maintains that the social order
of varëa is indicated by birth.
“The most intimate devotee of Çré Caitanya Mahäprabhu, namely

Gadädhara Paëòita, accepted the tridaëòa-sannyäsa and also accepted
Mädhava Upädhyäya as his tridaëòi-sannyäsé disciple. It is said that
from this Madhväcärya the sampradäya known in western India as the
Vallabhäcärya-sampradäya has begun. Çréla Gopäla Bhaööa Vasu, who is
known as a småty-äcärya in the Gauòéya Vaiñëava-sampradäya, later
accepted the tridaëòa-sannyäsa order from Tridaëòipäda
Prabodhänanda Sarasvaté. Although acceptance of tridaëòa-sannyäsa is
not distinctly mentioned in the Gauòéya Vaiñëava literature, the first
verse of Çréla Rüpa Gosvämé’s Upadeçämåta advocates that one should
accept the tridaëòa-sannyäsa order by controlling the six forces:
väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
“One who can control the forces of speech, mind, anger, belly, tongue and genitals is
known as a gosvämé and is competent to accept disciples all over the world.’ The
followers of Çré Caitanya Mahäprabhu never accepted the Mäyäväda order of
sannyäsa, and for this they cannot be blamed. Çré Caitanya Mahäprabhu accepted
Çrédhara Svämé, who was a tridaëòi-sannyäsé, but the Mäyävädé sannyäsés, not
understanding Çrédhara Svämé, sometimes think that Çrédhara Svämé belonged to
the Mäyäväda ekadaëòa-sannyäsa community. Actually this was not the case.”
TEXT 58
nirvidya nañöa-draviëe gata-klamaù
pravrajya gäà paryaöamäna ittham
niräkåto ’sadbhir api sva-dharmäd
akampito ’müà munir äha gäthäm
TRANSLATION
Lord Çré Kåñëa said: Thus becoming detached upon the loss of his
property, this sage gave up his moroseness. He left home, taking
sannyäsa, and began to travel about the earth. Even when insulted by
foolish rascals he remained unswerved from his duty and chanted this
song.
PURPORT
Those becoming free from the materialistic way of life, which involves
grueling austerities performed to acquire money, may chant the
preceding song of the Vaiñëava sannyäsé. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura states that if one is not capable of listening to the
song of this sannyäsé, then one will certainly remain an obedient
servant of material illusion.
TEXT 59
sukha-duùkha-prado nänyaù
puruñasyätma-vibhramaù
mitrodäséna-ripavaù
saàsäras tamasaù kåtaù
TRANSLATION
No other force besides his own mental confusion makes the soul
experience happiness and distress. His perception of friends, neutral
parties and enemies and the whole material life he builds around this
perception are simply created out of ignorance.
PURPORT
Everyone is working hard to please their friends, defeat their enemies

and maintain the status quo with neutral parties. These relations are
certainly based on the material body and do not exist beyond the
body’s inevitable demise. They are called ignorance, or material
illusion.
TEXT 60
tasmät sarvätmanä täta
nigåhäëa mano dhiyä
mayy äveçitayä yukta
etävän yoga-saìgrahaù
TRANSLATION
My dear Uddhava, fixing your intelligence on Me, you should thus
completely control the mind. This is the essence of the science of yoga.
TEXT 61
ya etäà bhikñuëä gétäà
brahma-niñöhäà samähitaù
dhärayaï chrävayaï chåëvan
dvandvair naiväbhibhüyate
TRANSLATION
Anyone who listens to or recites to others this song of the sannyäsé,
which presents scientific knowledge of the Absolute, and who thus
meditates upon it with full attention, will never again be overwhelmed
by the dualities of material happiness and distress.
PURPORT
The Vaiñëava sannyäsé took shelter of the devotional service of the

Lord and thus could overcome the illusory potency of his worshipable
object, the Supreme Personality of Godhead. He himself meditated
upon and heard this song, and also taught it to others. Having
received the Lord’s mercy, he enlightened other conditioned souls
with transcendental intelligence so that they could also follow in the
footsteps of the devotees of the Lord. Religion actually means to
become a pure devotee of the Supreme Lord in loving service. Those
who are trying to enjoy the material world or merely renounce it to
avoid personal inconvenience cannot actually understand love of
Godhead, in which the only objective is the satisfaction of the Lord.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-third
Chapter, of the Çrémad-Bhägavatam, entitled “The Song of the Avanté
Brähmaëa.”

Avanti Brahmana

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www.BhaktivedantaCollege.

The Song of the Avanté Brähmaëa.

fifteen unwanted items—thievery, violence, lying, deception, lust,

In the modern age there is widespread propaganda ridiculing the path

The Lord will now relate to Uddhava a historical account which

Once a certain sannyäsé was insulted in many ways by impious men.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Often

According to Çréla Çrédhara Svämé, the Avanté country is the district of

The brähmaëa’s stock of piety became like a withered branch that no

daivataù kälataù kiïcid

It appears that even though the so-called brähmaëa was determined

The words anartham arthäkhyam, or “undesirable wealth,” indicate

Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Human

all one’s material property by utilizing it completely in the devotional

jaraöhaù kià nu sädhaye

yena néto daçäm etäà

The brähmaëa could understand that the demigods, who award

tatra mäm anumoderan

According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the acceptance

dåñövä paryabhavan bhadra

Resolution in the mode of goodness is described in Bhagavad-gétä

väco vegaà manasaù krodha-vegaà

In the mode of goodness one considers oneself to be a saintly or wise

becomes the master of all the senses.

Falsely identifying oneself as the material body, and accepting bodily

“I” and “mine.” Because of their illusion of “this is I, but that is

material body and mind.

The brähmaëa is elaborately explaining the condition of self-

The brähmaëa has refuted six specific explanations of the happiness

This verse is quoted by Kåñëadäsa Kaviräja in his Caitanya-caritämåta

“The word parätma-niñöhä means being a devotee of Lord Kåñëa.

sincere devotees add another daëòa, the jéva-daëòa, to the three

“To date, all the devotees of Çré Caitanya Mahäprabhu, following in

existence of Brahman because of their disgust with the material

“The most intimate devotee of Çré Caitanya Mahäprabhu, namely

Everyone is working hard to please their friends, defeat their enemies

The Vaiñëava sannyäsé took shelter of the devotional service of the

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