TEXT 3

TEXT

zAu"YazAu"I ivaDaIyaetae

s$amaAnaeSvaipa vastauSau

"vyasya ivaicaik(ts$aATa<

gAuNAd"AeSaAE zAuBaAzAuBaAE

DamaARTa< vyavah"Ar"ATa<

yaAaATaRimaita caAnaGa

uddhy-auddh vidhyete

samnev api vastuu

dravyasya vicikitsrtha

gua-doau ubhubhau

dharmrtha vyavahrrtha

ytrrtham iti cnagha

SYNONYMS

uddhipurity; auddhand impurity; vidhyeteare established; samneuof the same category;

apiindeed; vastuuamong objects; dravyasyaof a particular object; vicikitsevaluation;
arthamfor the purpose of; gua-doaugood and bad qualities; ubha-aubhauauspicious and
inauspicious; dharma-arthamfor the purpose of religious activities; vyavahra-arthamfor the
purpose of ordinary dealings; ytr-arthamfor one's physical survival; itithus; caalso; anaghaO
sinless one.

TRANSLATION

O sinless Uddhava, in order to understand what is proper in life one must evaluate a given object within
its particular category. Thus, in analyzing religious principles one must consider purity and impurity.
Similarly, in one's ordinary dealings one must distinguish between good and bad, and to insure one's
physical survival one must recognize that which is auspicious and inauspicious.

PURPORT

In religious activities, ordinary dealings and personal survival one cannot avoid value judgements.
Morality and religion are perennial necessities in civilized society; therefore distinctions between purity
and impurity, piety and impiety, morality and immorality must somehow be ascertained. Similarly, in our
ordinary, worldly activities we distinguish between palatable and tasteless food, good and bad business,
high-class and low-class residences, good and bad friends, and so forth. And to insure our physical
health and survival, we must constantly distinguish between what is safe and unsafe, healthy and
unhealthy, profitable and unprofitable. Even a learned person must constantly distinguish between
good and bad within the material world, but at the same time he must understand the transcendental
position of Ka consciousness. Despite one's careful calculation of that which is materially healthy and
unhealthy, the physical body will collapse and die. Despite careful scrutiny of the socially favorable and
unfavorable, one's entire social milieu will vanish with the passing of time. In the same way, great
religions arise and disappear in the course of history. Thus mere religiosity, social and financial expertise
or physical fitness cannot award the actual perfection of life. There is a transcendental good beyond the
relative good of the material world. Any sane person accepts the practical and immediate necessity of
material discrimination; yet one must come ultimately to the transcendental stage of Ka
consciousness, where life is eternal, full of bliss and knowledge. Lord Ka, in His elaborate teachings
to r Uddhava, is gradually clarifying the transcendental position of Ka consciousness beyond the
endless variety of material good and evil.