The author has shown remarkable understanding of Vedic literature and Sanskrit which is reflected in her lucid rendering of Uddhava Gita into English. She considers both formal and dynamical aspect of the language and her translation remains close to clarity and inner beauty of the message of Lord Krishna. The style of translation is simple and easy to understand unlike other translations that restricts to polemical renderings that sacrifices versatility and simplicity for precision and academic merit. She explains some finer details of translation in the appendix section which may be found at the end of the book. At the beginning of each chapter, the author briefly introduces the gist of the message contained in that chapter. The fine tradition of Swami Sivananda Saraswati of Divine Life Society that emphasizes the practical application of yoga philosophy in daily life to attain Self-realization is practiced by many of his followers including the author of this book.
Uddhava Gita is the farewell message of the Lord; the spiritual instructions to Uddhava. The timing of this dialogue is when the Lord's incarnation is at its end. These teachings of Krishna to Uddhava spread over 23 chapters; from the 7th to 29th chapters of the 11th Kanda (Canto) of Bhagavata Purana. In Uddhava Gita, Krishna explains about spirituality, supremacy of devotion, and paths to enlightenment. He illustrates mind as a root cause of all miseries in the world. Krishna states; shake off all attachment and move about the world with a mind wholly centered on Krishna. You must always remember that whatever is thought by the mind, perceived by the eye and the ear and spoken by the tongue is creation of the mind and therefore illusory. The mind is a victim to the illusion of diversity; the good and evil, and discrimination between various types of actions. By controlling the mind you will see the whole world in your own self and your own self in the Supreme Lord. He who knows the truth of the Self will be a friend of all beings and will have peace of mind. Such a person will not undergo transmigration.
When asked who is a pious soul, the Lord emphasizes the importance of Satsanga or association with great souls, which puts an end to all attachments. Commenting on the extinction of the "I" sense, which causes Rajas guna to invade the mind, the Lord describes the teachings of Hamsa Gita. With regards to the path of devotion (bhakti yoga), Krishna states that without love for Him, virtues and learning are unfruitful. He who loves Krishna is made pure and is a purifying influence upon the whole universe. Krishna also teaches about the importance of varna ashrama dharma. Commenting on Jnana, Vijnana and Bhakti; Yama and Niyama which are prescribed in the scriptures for the attainment of final beatitude, Krishna stresses the importance of the three yogas of self-discipline.
In chapter 2, verse 21, the Lord states that "The self is most easily realized in the human form. Through Sankhya and Yoga, the path of knowledge and path of action; I can be experienced as the self of all, manifest in all." Sankhya is known to be atheistic thought. It teaches the existence of 25 basic constituents of matter derived from Parkriti. From Parkriti, buddhi evolves which gives rise to ahamkara, the concept of "I." At the end, the 25th constituent is the Purusha. Yoga is related to Sankhya, which is a system of self-analysis and self-discipline. It seeks a state of higher understanding through the control of body, mind and senses. The whole in Yoga is Ishvara that consists of both Parkriti and Purusha. Uddhava Gita like Bhagavadgita seeks to synthesize the yoga and Sankhya systems. Yoga strongly puts its weight on bhakti yoga and Sankhya does not completely disavow that. Chapter 5, verse 15, It is stated that "Or that performing the duties which the scriptures require will lead to the perpetuation of the individual soul or bringing some earthly benefits in the world of objects." Here and the subsequent hymns the Uddhava Gita discusses the Mimamsa thought which focuses on the correct form of performance of Vedic rituals, The Vedic priests are the chief interpreters of Veda and are the only ones to be eligible to perform rituals. The results of the ritual are dependent upon the correct performance and also on those that performing. In this thought, the performance of the sacrifice leads to apurva which is the fruit of Vedic ritual. Chapter 6, verse 4 expresses the Advaita Vedanta that only one Ultimate reality exist and that is an all pervasive immanent and transcendental Brahman: All the rest are due to illusion called Maya.
Uddhava Gita is the farewell message of the Lord; the spiritual instructions to Uddhava. The timing of this dialogue is when the Lord's incarnation is at its end. These teachings of Krishna to Uddhava spread over 23 chapters; from the 7th to 29th chapters of the 11th Kanda (Canto) of Bhagavata Purana. In Uddhava Gita, Krishna explains about spirituality, supremacy of devotion, and paths to enlightenment. He illustrates mind as a root cause of all miseries in the world. Krishna states; shake off all attachment and move about the world with a mind wholly centered on Krishna. You must always remember that whatever is thought by the mind, perceived by the eye and the ear and spoken by the tongue is creation of the mind and therefore illusory. The mind is a victim to the illusion of diversity; the good and evil, and discrimination between various types of actions. By controlling the mind you will see the whole world in your own self and your own self in the Supreme Lord. He who knows the truth of the Self will be a friend of all beings and will have peace of mind. Such a person will not undergo transmigration.
When asked who is a pious soul, the Lord emphasizes the importance of Satsanga or association with great souls, which puts an end to all attachments. Commenting on the extinction of the "I" sense, which causes Rajas guna to invade the mind, the Lord describes the teachings of Hamsa Gita. With regards to the path of devotion (bhakti yoga), Krishna states that without love for Him, virtues and learning are unfruitful. He who loves Krishna is made pure and is a purifying influence upon the whole universe. Krishna also teaches about the importance of varna ashrama dharma. Commenting on Jnana, Vijnana and Bhakti; Yama and Niyama which are prescribed in the scriptures for the attainment of final beatitude, Krishna stresses the importance of the three yogas of self-discipline.
In chapter 2, verse 21, the Lord states that "The self is most easily realized in the human form. Through Sankhya and Yoga, the path of knowledge and path of action; I can be experienced as the self of all, manifest in all." Sankhya is known to be atheistic thought. It teaches the existence of 25 basic constituents of matter derived from Parkriti. From Parkriti, buddhi evolves which gives rise to ahamkara, the concept of "I." At the end, the 25th constituent is the Purusha. Yoga is related to Sankhya, which is a system of self-analysis and self-discipline. It seeks a state of higher understanding through the control of body, mind and senses. The whole in Yoga is Ishvara that consists of both Parkriti and Purusha. Uddhava Gita like Bhagavadgita seeks to synthesize the yoga and Sankhya systems. Yoga strongly puts its weight on bhakti yoga and Sankhya does not completely disavow that. Chapter 5, verse 15, It is stated that "Or that performing the duties which the scriptures require will lead to the perpetuation of the individual soul or bringing some earthly benefits in the world of objects." Here and the subsequent hymns the Uddhava Gita discusses the Mimamsa thought which focuses on the correct form of performance of Vedic rituals, The Vedic priests are the chief interpreters of Veda and are the only ones to be eligible to perform rituals. The results of the ritual are dependent upon the correct performance and also on those that performing. In this thought, the performance of the sacrifice leads to apurva which is the fruit of Vedic ritual. Chapter 6, verse 4 expresses the Advaita Vedanta that only one Ultimate reality exist and that is an all pervasive immanent and transcendental Brahman: All the rest are due to illusion called Maya.
Reference: The Uddhava Gita: The Final Teaching of Krishna by Swami Ambikananda Saraswati
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