CHAPTER ONE
Observing the Armies on the
Battlefield of Kurukṣetra
TEXT 1
धतरा उवाच ।
धम
क
सम ता यय सवः ।
मामकाः पा डवा व कमकवत स जय ॥१॥
dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
dhṛtarāṣṭraḥ—King Dhṛtarāṣṭra; uvāca—said; dharma-kṣetre—in the
place of pilgrimage; kuru-kṣetre—in the place named Kurukṣetra;
samavetāḥ— assembled; yuyutsavaḥ—desiring to fight; māmakāḥ—my
party (sons); pāṇḍavāḥ—the sons of Pāṇḍu; ca—and; eva-certainly; kim—
what; akurvata— did they do; sañjaya—O Sañjaya.
TRANSLATION
Dhṛtarāṣṭra said: O Sañjaya, after assembling in the place of
pilgrimage at Kurukṣetra, what did my sons and the sons of Pāṇḍu do,
being desirous to fight?
PURPORT
Bhagavad-gītā is the widely read theistic science summarized in the
Gītā-māhātmya (Glorification of the Gītā). There it says that one should
read Bhagavad-gītā very scrutinizingly with the help of a person who is a
devotee of Śrī Kṛṣṇa and try to understand it without personally motivated
interpretations. The example of clear understanding is there in the
Bhagavad-gītā itself, in the way the teaching is understood by Arjuna, who
heard the Gītā directly from the Lord. If someone is fortunate enough to
understand Bhagavad-gītā in that line of disciplic succession, without
motivated interpretation, then he surpasses all studies of Vedic wisdom, and
all scriptures of the world. One will find in the Bhagavad-gītā all that is
contained in other scriptures, but the reader will also find things which are
not to be found elsewhere. That is the specific standard of the Gītā. It is the
perfect theistic science because it is directly spoken by the Supreme
Personality of Godhead, Lord Śrī Kṛṣṇa.
The topics discussed by Dhṛtarāṣṭra and Sañjaya, as described in the
Mahābhārata, form the basic principle for this great philosophy. It is
understood that this philosophy evolved on the Battlefield of Kurukṣetra,
which is a sacred place of pilgrimage from the immemorial time of the
Vedic age. It was spoken by the Lord when He was present personally on
this planet for the guidance of mankind.
The word dharma-kṣetra (a place where religious rituals are performed)
is significant because, on the Battlefield of Kurukṣetra, the Supreme
Personality of Godhead was present on the side of Arjuna. Dhṛtarāṣṭra, the
father of the Kurus, was highly doubtful about the possibility of his sons'
ultimate victory. In his doubt, he inquired from his secretary Sañjaya, "What
did my sons and the sons of Pāṇḍu do?" He was confident that both his sons
and the sons of his younger brother Pāṇḍu were assembled in that Field of
Kurukṣetra for a determined engagement of the war. Still, his inquiry is
significant. He did not want a compromise between the cousins and
brothers, and he wanted to be sure of the fate of his sons on the battlefield.
Because the battle was arranged to be fought at Kurukṣetra, which is
mentioned elsewhere in the Vedas as a place of worship—even for the
denizens of heaven—Dhṛtarāṣṭra became very fearful about the influence of
the holy place on the outcome of the battle. He knew very well that this
would influence Arjuna and the sons of Pāṇḍu favorably, because by nature
they were all virtuous. Sañjaya was a student of Vyāsa, and therefore, by the
mercy of Vyāsa, Sañjaya was able to envision the Battlefield of Kurukṣetra
even while he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked
him about the situation on the battlefield.
Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family,
but Dhṛtarāṣṭra's mind is disclosed herein. He deliberately claimed only his
sons as Kurus, and he separated the sons of Pāṇḍu from the family heritage.
One can thus understand the specific position of Dhṛtarāṣṭra in his
relationship with his nephews, the sons of Pāṇḍu. As in the paddy field the
unnecessary plants are taken out, so it is expected from the very beginning
of these topics that in the religious field of Kurukṣetra where the father of
religion, Śrī Kṛṣṇa, was present, the unwanted plants like Dhṛtarāṣṭra's son
Duryodhana and others would be wiped out and the thoroughly religious
persons, headed by Yudhiṣṭhira, would be established by the Lord. This is
the significance of the words dharma-kṣetre and kuru- kṣetre, apart from
their historical and Vedic importance.
TEXT 2
स जय उवाच ।
द ा त पा डवानीक यढ य धन तदा ।
आचायमपसग य राजा वचनम वीत् ॥२॥
sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṁ
vyūḍhaṁ duryodhanas tadā
ācāryam upasaṅgamya
rājā vacanam abravīt
sañjayaḥ—Sañjaya; uvāca—said; dṛṣṭvā—after seeing; tu—but; pāṇḍavaanīkam—the soldiers of the Pāṇḍavas; vyūḍham—arranged in military
phalanx; duryodhanaḥ—King Duryodhana; tadā—at that time; ācāryam—
the teacher; upasaṅgamya—approaching nearby; rājā—the king; vacanam—
words; abravīt—spoke.
TRANSLATION
Sañjaya said: O King, after looking over the army gathered by the
sons of Pāṇḍu, King Duryodhana went to his teacher and began to
speak the following words:
PURPORT
Dhṛtarāṣṭra was blind from birth. Unfortunately, he was also bereft of
spiritual vision. He knew very well that his sons were equally blind in the
matter of religion, and he was sure that they could never reach an
understanding with the Pāṇḍavas, who were all pious since birth. Still he
was doubtful about the influence of the place of pilgrimage, and Sañjaya
could understand his motive in asking about the situation on the battlefield.
He wanted, therefore, to encourage the despondent King, and thus he
warned him that his sons were not going to make any sort of compromise
under the influence of the holy place. Sañjaya therefore informed the King
that his son, Duryodhana, after seeing the military force of the Pāṇḍavas, at
once went to the commander-in-chief, Droṇācārya, to inform him of the real
position. Although Duryodhana is mentioned as the king, he still had to go
to the commander on account of the seriousness of the situation. He was
therefore quite fit to be a politician. But Duryodhana's diplomatic veneer
could not disguise the fear he felt when he saw the military arrangement of
the Pāṇḍavas.
TEXT 3
प यत पा डप ाणामाचाय महत चमम् ।
यढ पदप ण तव िश ण धीमता ॥३॥
paśyaitāṁ pāṇḍu-putrāṇām
ācārya mahatīṁ camūm
vyūḍhāṁ drupada-putreṇa
tava śiṣyeṇa dhīmatā
paśya—behold; etām—this; pāṇḍu-putrāṇām—of the sons of Pāṇḍu;
ācārya—O teacher; mahatīm—great; camūm—military force; vyūḍhām
—arranged; drupada-putreṇa—by the son of Drupada; tava—your; śiṣyeṇa
— disciple; dhīmatā—very intelligent.
TRANSLATION
O my teacher, behold the great army of the sons of Pāṇḍu, so
expertly arranged by your intelligent disciple, the son of Drupada.
PURPORT
Duryodhana, a great diplomat, wanted to point out the defects of
Droṇācārya, the great brāhmaṇa commander-in-chief. Droṇācārya had some
political quarrel with King Drupada, the father of Draupadī, who was
Arjuna's wife. As a result of this quarrel, Drupada performed a great
sacrifice, by which he received the benediction of having a son who would
be able to kill Droṇācārya. Droṇācārya knew this perfectly well, and yet, as
a liberal brāhmaṇa, he did not hesitate to impart all his military secrets
when the son of Drupada, Dhṛṣṭadyumna, was entrusted to him for military
education. Now, on the Battlefield of Kurukṣetra, Dhṛṣṭadyumna took the
side of the Pāṇḍavas, and it was he who arranged for their military phalanx,
after having learned the art from Droṇācārya. Duryodhana pointed out this
mistake of Droṇācārya's so that he might be alert and uncompromising in
the fighting. By this he wanted to point out also that he should not be
similarly lenient in battle against the Pāṇḍavas, who were also Droṇācārya's
affectionate students. Arjuna, especially, was his most affectionate and
brilliant student. Duryodhana also warned that such leniency in the fight
would lead to defeat.
TEXT 4
अ शरा म वासा भीमाजनसमा य ध ।
ययधानो वराट
पद महारथः ॥४॥
atra śūrā maheṣvāsā
bhīmārjuna-samā yudhi
yuyudhāno virāṭaś ca
drupadaś ca mahā-rathaḥ
atra—here; śūrāḥ—heroes; maheṣvāsāḥ—mighty bowmen; bhīma-arjuna
— Bhīma and Arjuna; samāḥ—equal; yudhi—in the fight; yuyudhānaḥ—
Yuyudhāna; virāṭaḥ—Virāṭa; ca—also; drupadaḥ—Drupada; ca—also;
mahārathaḥ—great fighter.
TRANSLATION
Here in this army there are many heroic bowmen equal in fighting to
Bhīma and Arjuna; there are also great fighters like Yuyudhāna,
Virāṭa and Drupada.
PURPORT
Even though Dhṛṣṭadyumna was not a very important obstacle in the face
of Droṇācārya's very great power in the military art, there were many others
who were the cause of fear. They are mentioned by Duryodhana as great
stumbling blocks on the path of victory because each and every one of them
was as formidable as Bhīma and Arjuna. He knew the strength of Bhīma
and Arjuna, and thus he compared the others with them.
TEXT 5
ध त कतानः कािशराज वीयवान् ।
प िज कि तभोज श य नरपगवः ॥५॥
dhṛṣṭaketuś cekitānaḥ
kāśirājaś ca vīryavān
purujit kuntibhojaś ca
śaibyaś ca nara-puṅgavaḥ
dhṛṣṭaketuḥ—Dhṛṣṭaketu; cekitānaḥ—Cekitāna; kāśirājaḥ—Kaśirāja; ca
— also; vīryavān—very powerful; purujit—Purujit; kuntibhojaḥ
—Kuntibhoja; ca—and; śaibyaḥ—Śaibya; ca—and; nara-puṅgavaḥ—heroes
in human society.
TRANSLATION
There are also great, heroic, powerful fighters like Dhṛṣṭaketu,
Cekitāna, Kāśirāja, Purujit, Kuntibhoja and Śaibya.
TEXT 6
यधाम य व ा त उ मौजा वीयवान् ।
सौभ ो ौप या सव एव महारथाः ॥६॥
yudhāmanyuś ca vikrānta
uttamaujāś ca vīryavān
saubhadro draupadeyāś ca
sarva eva mahā-rathāḥ
yudhāmanyuḥ—Yudhāmanyu; ca—and; vikrāntaḥ—mighty; uttamaujāḥ
—Uttamaujā; ca—and; vīryavān—very powerful; saubhadraḥ—the son of
Subhadrā; draupadeyāḥ—the sons of Draupadī; ca—and; sarve—all; eva—
certainly; mahā-rathāḥ—great chariot fighters.
TRANSLATION
There are the mighty Yudhāmanyu, the very powerful Uttamaujā,
the son of Subhadrā and the sons of Draupadī. All these warriors are
great chariot fighters.
TEXT 7
अ माक त विश ा ताि नबोध जो म ।
नायका मम स य य स ाथ ता वीिम ॥७॥
asmākaṁ tu viśiṣṭā ye
tān nibodha dvijottama
nāyakā mama sainyasya
saṁjñārthaṁ tān bravīmi te
asmākam—our; tu—but; viśiṣṭāḥ—especially powerful; ye—those; tān—
them; nibodha—just take note, be informed; dvijottama—the best of the
brāhmaṇas; nāyakāḥ—captains; mama—my; sainyasya—of the soldiers;
saṁjñā-artham—for information; tān—them; bravīmi—I am speaking; te—
your.
TRANSLATION
O best of the brāhmaṇas, for your information, let me tell you about
the captains who are especially qualified to lead my military force.
TEXT 8
भवा भी म कण
अ थामा वकण
कप सिम त जयः ।
सौमदि तथव च ॥८॥
bhavān bhīṣmaś ca karṇaś ca
kṛpaś ca samitiñjayaḥ
aśvatthāmā vikarṇaś ca
saumadattis tathaiva ca
bhavān—yourself; bhīṣmaḥ—Grandfather Bhīṣma; ca—also; karṇaḥ—
Karṇa; ca—and; kṛpaḥ—Kṛpa; ca—and; samitiñjayaḥ—always victorious in
battle; aśvatthāmā—Aśvatthāmā; vikarṇaḥ—Vikarṇa; ca—as well as;
saumadattiḥ—the son of Somadatta; tathā—and as; eva—certainly; ca—and.
TRANSLATION
There are personalities like yourself, Bhīṣma, Karṇa, Kṛpa,
Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhuriśravā, who
are always victorious in battle.
PURPORT
Duryodhana mentioned the exceptional heroes in the battle, all of whom
are ever-victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is
the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King
of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī
before her marriage with King Pāṇḍu. Kṛpācārya married the twin sister of
Droṇācārya.
TEXT 9
अ च बहवः शरा मदथ य तजी वताः ।
नानाश हरणाः सव य वशारदाः ॥९॥
anye ca bahavaḥ śūrā
mad-arthe tyakta-jīvitāḥ
nānā-śastra-praharaṇāḥ
sarve yuddha-viśāradāḥ
anye—many others; ca—also; bahavaḥ—in great numbers; śūrāḥ-heroes;
mad-arthe-for my sake; tyakta-jīvitāḥ—prepared to risk life; nānā—many;
śastra-weapons; praharaṇāḥ—equipped with; sarve—all of them; yuddha—
battle; viśāradāḥ—experienced in military science.
TRANSLATION
There are many other heroes who are prepared to lay down their
lives for my sake. All of them are well equipped with different kinds of
weapons, and all are experienced in military science.
PURPORT
As far as the others are concerned–like Jayadratha, Kṛtavarmā, Śalya,
etc.–all are determined to lay down their lives for Duryodhana's sake. In
other words, it is already concluded that all of them would die in the Battle
of Kurukṣetra for joining the party of the sinful Duryodhana. Duryodhana
was, of course, confident of his victory on account of the above-mentioned
combined strength of his friends.
TEXT 10
अपय त तद माक बल भी मािभरि तम् ।
पय त ि वद ष बल भीमािभरि तम् ॥१०॥
aparyāptaṁ tad asmākaṁ
balaṁ bhīṣmābhirakṣitam
paryāptaṁ tv idam eteṣāṁ
balaṁ bhīmābhirakṣitam
aparyāptam—immeasurable; tat—that; asmākam—of ours; balam—
strength; bhīṣma—by Grandfather Bhīṣma; abhirakṣitam—perfectly
protected; paryāptam—limited; tu—but; idam—all these; eteṣām—of the
Pāṇḍavas; balam—strength; bhīma—by Bhīma; abhirakṣitam—carefully
protected.
TRANSLATION
Our strength is immeasurable, and we are perfectly protected by
Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully
protected by Bhīma, is limited.
PURPORT
Herein an estimation of comparative strength is made by Duryodhana.
He thinks that the strength of his armed forces is immeasurable, being
specifically protected by the most experienced general, Grandfather Bhīṣma.
On the other hand, the forces of the Pāṇḍavas are limited, being protected by
a less experienced general, Bhīma, who is like a fig in the presence of
Bhīṣma. Duryodhana was always envious of Bhīma because he knew
perfectly well that if he should die at all, he would only be killed by Bhīma.
But at the same time, he was confident of his victory on account of the
presence of Bhīṣma, who was a far superior general. His conclusion that he
would come out of the battle victorious was well ascertained.
TEXT 11
अय ष च सवष यथाभागमवि थताः ।
भी म वािभर त भव तः सव एव ह ॥११॥
ayaneṣu ca sarveṣu
yathā-bhāgam avasthitāḥ
bhīṣmam evābhirakṣantu
bhavantaḥ sarva eva hi
ayaneṣu—in the strategic points; ca—also; sarveṣu—everywhere;
yathābhāgam—as they are differently arranged; avasthitāḥ—situated;
bhīṣmam— unto Grandfather Bhīṣma; eva—certainly; abhirakṣantu
—support may be given; bhavantaḥ—all of you; sarve—respectively; eva
—certainly; hi—and exactly.
TRANSLATION
Now all of you must give full support to Grandfather Bhīṣma,
standing at your respective strategic points in the phalanx of the army.
PURPORT
Duryodhana, after praising the prowess of Bhīṣma, further considered
that others might think that they had been considered less important, so in
his usual diplomatic way, he tried to adjust the situation in the above words.
He emphasized that Bhīṣmadeva was undoubtedly the greatest hero, but he
was an old man, so everyone must especially think of his protection from all
sides. He might become engaged in the fight, and the enemy might take
advantage of his full engagement on one side. Therefore, it was important
that other heroes would not leave their strategic positions and allow the
enemy to break the phalanx. Duryodhana clearly felt that the victory of the
Kurus depended on the presence of Bhīṣmadeva. He was confident of the
full support of Bhīṣmadeva and Droṇācārya in the battle because he well
knew that they did not even speak a word when Arjuna's wife Draupadī, in
her helpless condition, had appealed to them for justice while she was being
forced to strip naked in the presence of all the great generals in the
assembly. Although he knew that the two generals had some sort of
affection for the Pāṇḍavas, he hoped that all such affection would now be
completely given up by them, as was customary during the gambling
performances.
TEXT 12
त य स जनय हष क व ः पतामहः ।
सहनाद वन ो चः श ख द मौ तापवान् ॥१२॥
tasya sañjanayan harṣaṁ
kuru-vṛddhaḥ pitāmahaḥ
siṁha-nādaṁ vinadyoccaiḥ
śaṅkhaṁ dadhmau pratāpavān
tasya—his; sañjanayan—increasing; harṣam—cheerfulness; kuruvṛddhaḥ —the grandsire of the Kuru dynasty (Bhīṣma); pitāmahaḥ—the
grandfather; siṁha-nādam—roaring sound, like a lion; vinadya—vibrating;
uccaiḥ —very loudly; śaṅkham—conchshell; dadhmau—blew; pratāpavān
—the valiant.
TRANSLATION
Then Bhīṣma, the great valiant grandsire of the Kuru dynasty, the
grandfather of the fighters, blew his conchshell very loudly like the
sound of a lion, giving Duryodhana joy.
PURPORT
The grandsire of the Kuru dynasty could understand the inner meaning of
the heart of his grandson Duryodhana, and out of his natural compassion for
him he tried to cheer him by blowing his conchshell very loudly, befitting
his position as a lion. Indirectly, by the symbolism of the conchshell, he
informed his depressed grandson Duryodhana that he had no chance of
victory in the battle, because the Supreme Lord Kṛṣṇa was on the other side.
But still, it was his duty to conduct the fight, and no pains would be spared
in that connection.
TEXT 13
ततः श खा
य पणवानकगोमखाः ।
सहसवा यह य त स श द तमलोऽभवत् ॥१३॥
tataḥ śaṅkhāś ca bheryaś ca
paṇavānaka-gomukhāḥ
sahasaivābhyahanyanta
sa śabdas tumulo 'bhavat
tataḥ—thereafter; śaṅkhāḥ—conchshells; ca—also; bheryaḥ—bugles; ca
— and; paṇava-ānaka—trumpets and drums; go-mukhāḥ—horns; sahasā
—all of a sudden; eva—certainly; abhyahanyanta—being simultaneously
sounded; saḥ—that; śabdaḥ—combined sound; tumulaḥ—tumultuous;
abhavat—became.
TRANSLATION
After that, the conchshells, bugles, trumpets, drums and horns were
all suddenly sounded, and the combined sound was tumultuous.
TEXT 14
ततः तहयय मह त य द ि थतौ ।
माधवः पा डव व द यौ श खौ द मतः ॥१४॥
tataḥ śvetair hayair yukte
mahati syandane sthitau
mādhavaḥ pāṇḍavaś caiva
divyau śaṅkhau pradadhmatuḥ
tataḥ—thereafter; śvetaiḥ—by white; hayaiḥ—horses; yukte—being
yoked with; mahati—in the great; syandane—chariot; sthitau—so situated;
mādhavaḥ—Kṛṣṇa (the husband of the goddess of fortune); pāṇḍavaḥ—
Arjuna (the son of Pāṇḍu); ca—also; eva—certainly; divyau
—transcendental; śaṅkhau—conchshells; pradadhmatuḥ—sounded.
TRANSLATION
On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great
chariot drawn by white horses, sounded their transcendental
conchshells.
PURPORT
In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in
the hands of Kṛṣṇa and Arjuna are described as transcendental. The
sounding of the transcendental conchshells indicated that there was no hope
of victory for the other side because Kṛṣṇa was on the side of the Pāṇḍavas.
Jayas tu pāṇḍu-putrāṇāṁ yeṣāṁ pakṣe janārdanaḥ. Victory is always with
persons like the sons of Pāṇḍu because Lord Kṛṣṇa is associated with them.
And whenever and wherever the Lord is present, the goddess of fortune is
also there because the goddess of fortune never lives alone without her
husband. Therefore, victory and fortune were awaiting Arjuna, as indicated
by the transcendental sound produced by the conchshell of Viṣṇu, or Lord
Kṛṣṇa. Besides that, the chariot on which both the friends were seated was
donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot
was capable of conquering all sides, wherever it was drawn over the three
worlds.
TEXT 15
पा ज य षी शो वद धन जयः ।
पौ द मौ महाश ख भीमकम वकोदरः ॥१५॥
pāñcajanyaṁ hṛṣīkeśo
devadattaṁ dhanañjayaḥ
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ
bhīma-karmā vṛkodaraḥ
pāñcajanyam—the conchshell named Pāñcajanya; hṛṣīkeśaḥ—Hṛṣīkeśa
(Kṛṣṇa, the Lord who directs the senses of the devotees); devadattam—the
conchshell named Devadatta; dhanañjayaḥ—Dhanañjaya (Arjuna, the
winner of wealth); pauṇḍram—the conch named Pauṇḍram; dadhmau—
blew; mahā-śaṅkham—the terrific conchshell; bhīma-karmā—one who
performs Herculean tasks; vṛkodaraḥ—the voracious eater (Bhīma).
TRANSLATION
Then, Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna
blew his, the Devadatta; and Bhīma, the voracious eater and performer
of Herculean tasks, blew his terrific conchshell called Pauṇḍram.
PURPORT
Lord Kṛṣṇa is referred to as Hṛṣīkeśa in this verse because He is the
owner of all senses. The living entities are part and parcel of Him, and,
therefore, the senses of the living entities are also part and parcel of His
senses. The impersonalists cannot account for the senses of the living
entities, and therefore they are always anxious to describe all living entities
as sense-less, or impersonal. The Lord, situated in the hearts of all living
entities, directs their senses. But, He directs in terms of the surrender of the
living entity, and in the case of a pure devotee He directly controls the
senses. Here on the Battlefield of Kurukṣetra the Lord directly controls the
transcendental senses of Arjuna, and thus His particular name of Hṛṣīkeśa.
The Lord has different names according to His different activities. For
example, His name is Madhusūdana because He killed the demon of the
name Madhu; His name is Govinda because He gives pleasure to the cows
and to the senses; His name is Vāsudeva because He appeared as the son of
Vasudeva; His name is Devakī-nandana because He accepted Devakī as His
mother; His name is Yaśodā-nandana because He awarded His childhood
pastimes to Yaśodā at Vṛndāvana; His name is Pārtha-sārathi because He
worked as charioteer of His friend Arjuna. Similarly, His name is Hṛṣīkeśa
because He gave direction to Arjuna on the Battlefield of Kurukṣetra.
Arjuna is referred to as Dhanañjaya in this verse because he helped his
elder brother in fetching wealth when it was required by the King to make
expenditures for different sacrifices. Similarly, Bhīma is known as Vṛkodara
because he could eat as voraciously as he could perform Herculean tasks,
such as killing the demon Hiḍimba. So, the particular types of conchshell
blown by the different personalities on the side of the Pāṇḍavas, beginning
with the Lord's, were all very encouraging to the fighting soldiers. On the
other side there were no such credits, nor the presence of Lord Kṛṣṇa, the
supreme director, nor that of the goddess of fortune. So, they were
predestined to lose the battle–and that was the message announced by the
sounds of the conchshells.
TEXTS 16-18
अन त वजय राजा क तीप ो य धि रः ।
नकलः सह व सघोषमिणप पकौ ॥१६॥
का य पर वासः िशख डी च महारथः ।
ध
नो वराट सा य क ापरािजतः ॥१७॥
पदो ौप या सवशः प थवीप ।
सौभ
महाबा ः श खा द मः पथ पथक् ॥१८॥
anantavijayaṁ rājā
kuntī-putro yudhiṣṭhiraḥ
nakulaḥ sahadevaś ca
sughoṣa-maṇipuṣpakau
kāśyaś ca parameṣvāsaḥ
śikhaṇḍī ca mahā-rathaḥ
dhṛṣṭadyumno virāṭaś ca
sātyakiś cāparājitaḥ
drupado draupadeyāś ca
sarvaśaḥ pṛthivī-pate
saubhadraś ca mahā-bāhuḥ
śaṅkhān dadhmuḥ pṛthak pṛthak
anantavijayam—the conch named Anantavijaya; rājā—the king; kuntīputraḥ—the son of Kuntī; yudhiṣṭhiraḥ—Yudhiṣṭhira; nakulaḥ—Nakula;
sahadevaḥ—Sahadeva; ca—and; sughoṣa-maṇipuṣpakau—the conches
named Sughoṣa and Maṇipuṣpaka; kāśyaḥ—the King of Kāśī (Vārāṇasī); ca
—and; parameṣvāsaḥ—the great archer; śikhaṇḍī—Śikhaṇḍī; ca—also;
mahā-rathaḥ—one who can fight alone against thousands; dhṛṣṭadyumnaḥ
— Dhṛṣṭadyumna (the son of King Drupada); virāṭaḥ—Virāṭa (the prince
who gave shelter to the Pāṇḍavas while they were in disguise); ca—also;
sātyakiḥ —Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa);
ca—and; aparājitaḥ—who were never vanquished before; drupadaḥ—
Drupada, the King of Pāñcāla; draupadeyāḥ—the sons of Draupadī; ca—
also; sarvaśaḥ— all; pṛthivī-pate—O King; saubhadraḥ—the son of
Subhadrā (Abhimanyu); ca—also; mahā-bāhuḥ—greatly armed; śaṅkhān—
conchshells; dadhmuḥ— blew; pṛthak pṛthak—each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the
Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and
Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter
Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki,
Drupada, the sons of Draupadī, and the others, O King, such as the son
of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy
of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on
the seat of the kingdom was not very laudable. The signs already clearly
indicated that the whole Kuru dynasty would be killed in that great battle.
Beginning with the grandsire, Bhīṣma, down to the grandsons like
Abhimanyu and others–including kings from many states of the world —all
were present there, and all were doomed. The whole catastrophe was due to
King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धातरा ाण दया न यदारयत् ।
नभ प थव चव तमलोऽ यननादयन् ॥१९॥
sa ghoṣo dhārtarāṣṭrāṇāṁ
hṛdayāni vyadārayat
nabhaś ca pṛthivīṁ caiva
tumulo 'bhyanunādayan
saḥ—that; ghoṣaḥ—vibration; dhārtarāṣṭrāṇām—of the sons of
Dhṛtarāṣṭra; hṛdayāni—hearts; vyadārayat—shattered; nabhaḥ—the sky; ca
—also; pṛthivīm—the surface of the earth; ca—also; eva—certainly; tumulaḥ
— uproarious; abhyanunādayan—by resounding.
TRANSLATION
The blowing of these different conchshells became uproarious, and
thus, vibrating both in the sky and on the earth, it shattered the hearts
of the sons of Dhṛtarāṣṭra.
PURPORT
When Bhīṣma and the others on the side of Duryodhana blew their
respective conchshells, there was no heart-breaking on the part of the
Pāṇḍavas. Such occurrences are not mentioned, but in this particular verse it
is mentioned that the hearts of the sons of Dhṛtarāṣṭra were shattered by the
sounds vibrated by the Pāṇḍavas' party. This is due to the Pāṇḍavas and
their confidence in Lord Kṛṣṇa. One who takes shelter of the Supreme Lord
has nothing to fear, even in the midst of the greatest calamity.
TEXT 20
अथ यवि थता द ा धातरा ा क प वजः ।
व श स पा धन
य पा डवः ।
षी श तदा वा यिमदमाह महीप ॥२०॥
atha vyavasthitān dṛṣṭvā
dhārtarāṣṭrān kapi-dhvajaḥ
pravṛtte śastra-sampāte
dhanur udyamya pāṇḍavaḥ
hṛṣīkeśaṁ tadā vākyam
idam āha mahī-pate
atha—thereupon;
vyavasthitān—situated;
dṛṣṭvā—looking
on;
dhārtarāṣṭrān—the sons of Dhṛtarāṣṭra; kapi-dhvajaḥ—one whose flag is
marked with Hanumān; pravṛtte—while about to be engaged; śastrasampāte—the arrows released; dhanuḥ—bow; udyamya—after taking up;
pāṇḍavaḥ—the son of Pāṇḍu (Arjuna); hṛṣīkeśam—unto Lord Kṛṣṇa; tadā
—at that time; vākyam—words; idam—these; āha—said; mahī-pate—O
King.
TRANSLATION
O King, at that time Arjuna, the son of Pāṇḍu, who was seated in his
chariot, his flag marked with Hanumān, took up his bow and prepared
to shoot his arrows, looking at the sons of Dhṛtarāṣṭra. O King, Arjuna
then spoke to Hṛṣīkeśa [Kṛṣṇa] these words:
PURPORT
The battle was just about to begin. It is understood from the above
statement that the sons of Dhṛtarāṣṭra were more or less disheartened by the
unexpected arrangement of military force by the Pāṇḍavas, who were
guided by the direct instructions of Lord Kṛṣṇa on the battlefield. The
emblem of Hanumān on the flag of Arjuna is another sign of victory
because Hanumān cooperated with Lord Rāma in the battle between Rāma
and Rāvaṇa, and Lord Rāma emerged victorious. Now both Rāma and
Hanumān were present on the chariot of Arjuna to help him. Lord Kṛṣṇa is
Rāma Himself, and wherever Lord Rāma is, His eternal servitor Hanumān
and His eternal consort Sītā, the goddess of fortune, are present. Therefore,
Arjuna had no cause to fear any enemies whatsoever. And above all, the
Lord of the senses, Lord Kṛṣṇa, was personally present to give him
direction. Thus, all good counsel was available to Arjuna in the matter of
executing the battle. In such auspicious conditions, arranged by the Lord for
His eternal devotee, lay the signs of assured victory.
TEXTS 21-22
अजन उवाच ।
नयो भयोम रथ थापय ऽ यत ॥२१॥
याव ताि नरी ऽह यो कामानवि थतान् ।
कमया सह यो यमि म णसम
॥२२॥
arjuna uvāca
senayor ubhayor madhye
rathaṁ sthāpaya me 'cyuta
yāvad etān nirīkṣe 'haṁ
yoddhu-kāmān avasthitān
kair mayā saha yoddhavyam
asmin raṇa-samudyame
arjunaḥ—Arjuna; uvāca—said; senayoḥ—of the armies; ubhayoḥ—of
both the parties; madhye—in between them; ratham—the chariot; sthāpaya
— please keep; me—my; acyuta—O infallible one; yāvat—as long as; etān—
all these; nirīkṣe—may look; aham—I; yoddhu-kāmān—desiring to fight;
avasthitān—arrayed on the battlefield; kaiḥ—with whom; mayā—by me;
saha—with; yoddhavyam—to fight with; asmin—in this; raṇa—strife;
samudyame—in the attempt.
TRANSLATION
Arjuna said: O infallible one, please draw my chariot between the
two armies so that I may see who is present here, who is desirous of
fighting, and with whom I must contend in this great battle attempt.
PURPORT
Although Lord Kṛṣṇa is the Supreme Personality of Godhead, out of His
causeless mercy He was engaged in the service of His friend. He never fails
in His affection for His devotees, and thus He is addressed herein as
infallible. As charioteer, He had to carry out the orders of Arjuna, and since
He did not hesitate to do so, He is addressed as infallible. Although He had
accepted the position of a charioteer for His devotee, His supreme position
was not challenged. In all circumstances, He is the Supreme Personality of
Godhead, Hṛṣīkeśa, the Lord of the total senses. The relationship between
the Lord and His servitor is very sweet and transcendental. The servitor is
always ready to render a service to the Lord, and, similarly, the Lord is
always seeking an opportunity to render some service to the devotee. He
takes greater pleasure in His pure devotee's assuming the advantageous
postion of ordering Him than He does in being the giver of orders. As
master, everyone is under His orders, and no one is above Him to order
Him. But when he finds that a pure devotee is ordering Him, He obtains
transcendental pleasure, although He is the infallible master of all
circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his
cousins and brothers, but he was forced to come onto the battlefield by the
obstinacy of Duryodhana, who was never agreeable to any peaceful
negotiation. Therefore, he was very anxious to see who the leading persons
present on the battlefield were. Although there was no question of a
peacemaking endeavor on the battlefield, he wanted to see them again, and
to see how much they were bent upon demanding an unwanted war.
TEXT 23
यो यमानान ऽह य ए ऽ समागताः ।
धातरा य ब य
यिचकीषवः ॥२३॥
yotsyamānān avekṣe 'haṁ
ya ete 'tra samāgatāḥ
dhārtarāṣṭrasya durbuddher
yuddhe priya-cikīrṣavaḥ
yotsyamānān—those who will be fighting; avekṣe—let me see; aham—I;
ye—who; ete—those; atra—here; samāgatāḥ—assembled; dhārtarāṣṭrasya
— the son of Dhṛtarāṣṭra; durbuddheḥ—evil-minded; yuddhe—in the fight;
priya—well; cikīrṣavaḥ—wishing.
TRANSLATION
Let me see those who have come here to fight, wishing to please the
evil-minded son of Dhṛtarāṣṭra.
PURPORT
It was an open secret that Duryodhana wanted to usurp the kingdom of
the Pāṇḍavas by evil plans, in collaboration with his father, Dhṛtarāṣṭra.
Therefore, all persons who had joined the side of Duryodhana must have
been birds of the same feather. Arjuna wanted to see them in the battlefield
before the fight was begun, just to learn who they were, but he had no
intention of proposing peace negotiations with them. It was also a fact that
he wanted to see them to make an estimate of the strength which he had to
face, although he was quite confident of victory because Kṛṣṇa was sitting
by his side.
TEXT 24
स जय उवाच ।
एवम तो षी शो गडा न भारत ।
नयो भयोम
थाप य वा रथो मम् ॥२४॥
sañjaya uvāca
evam ukto hṛṣīkeśo
guḍākeśena bhārata
senayor ubhayor madhye
sthāpayitvā rathottamam
sañjayaḥ—Sañjaya; uvāca—said; evam—thus; uktaḥ—addressed;
hṛṣīkeśaḥ —Lord Kṛṣṇa; guḍākeśena—by Arjuna; bhārata—O descendant
of Bharata; senayoḥ—of armies; ubhayoḥ—of both; madhye—in the midst
of; sthāpayitvā —by placing; rathottamam—the finest chariot.
TRANSLATION
Sañjaya said: O descendant of Bharata, being thus addressed by
Arjuna, Lord Kṛṣṇa drew up the fine chariot in the midst of the armies
of both parties.
PURPORT
In this verse Arjuna is referred to as Guḍākeśa. Guḍāka means sleep, and
one who conquers sleep is called guḍākeśa. Sleep also means ignorance. So
Arjuna conquered both sleep and ignorance because of his friendship with
Kṛṣṇa. As a great devotee of Kṛṣṇa, he could not forget Kṛṣṇa even for a
moment, because that is the nature of a devotee. Either in waking or in
sleep, a devotee of the Lord can never be free from thinking of Kṛṣṇa's
name, form, quality and pastimes. Thus a devotee of Kṛṣṇa can conquer
both sleep and ignorance simply by thinking of Kṛṣṇa constantly. This is
called Kṛṣṇa consciousness, or samādhi. As Hṛṣīkeśa, or the director of the
senses and mind of every living entity, Kṛṣṇa could understand Arjuna's
purpose in placing the chariot in the midst of the armies. Thus He did so,
and spoke as follows.
TEXT 25
भी म ोण मखतः सवष च महीि ताम् ।
उवाच पाथ प यता सम ता क न त ॥२५॥
bhīṣma-droṇa-pramukhataḥ
sarveṣāṁ ca mahīkṣitām
uvāca pārtha paśyaitān
samavetān kurūn iti
bhīṣma—Grandfather Bhīṣma; droṇa—the teacher Droṇa; pramukhataḥ
— in the front of; sarveṣām—all; ca—also; mahīkṣitām—chiefs of the world;
uvāca—said; pārtha—O Pārtha (son of Pṛthā); paśya—just behold; etān—all
of them; samavetān—assembled; kurūn—all the members of the Kuru
dynasty; iti—thus.
TRANSLATION
In the presence of Bhīṣma, Droṇa and all other chieftains of the
world, Hṛṣīkeśa, the Lord, said, Just behold, Pārtha, all the Kurus who
are assembled here.
PURPORT
As the Supersoul of all living entities, Lord Kṛṣṇa could understand what
was going on in the mind of Arjuna. The use of the word Hṛṣīkeśa in this
connection indicates that He knew everything. And the word Pārtha, or the
son of Kuntī or Pṛthā, is also similarly significant in reference to Arjuna. As
a friend, He wanted to inform Arjuna that because Arjuna was the son of
Pṛthā, the sister of His own father Vasudeva, He had agreed to be the
charioteer of Arjuna. Now what did Kṛṣṇa mean when He told Arjuna to
"behold the Kurus"? Did Arjuna want to stop there and not fight? Kṛṣṇa
never expected such things from the son of His aunt Pṛthā. The mind of
Arjuna was thus predicated by the Lord in friendly joking.
TEXT 26
त ाप यि थता पाथः पतनथ पतामहान् ।
आचाय मातला ात प ा पौ ा सख तथा ।
शरा स द व नयो भयोर प ॥२६॥
tatrāpaśyat sthitān pārthaḥ
pitṝn atha pitāmahān
ācāryān mātulān bhrātṝn
putrān pautrān sakhīṁs tathā
śvaśurān suhṛdaś caiva
senayor ubhayor api
tatra—there; apaśyat—he could see; sthitān—standing; pārthaḥ
—Arjuna; pitṝn—fathers; atha—also; pitāmahān—grandfathers; ācāryān
—teachers; mātulān—maternal uncles; bhrātṝn—brothers; putrān—sons;
pautrān—grandsons; sakhīn—friends; tathā—too, śvaśurān—fathers-in-law;
suhṛdaḥ—wellwishers; ca—also; eva—certainly; senayoḥ—of the armies;
ubhayoḥ—of both parties; api—including.
TRANSLATION
There Arjuna could see, within the midst of the armies of both
parties, his fathers, grandfathers, teachers, maternal uncles, brothers,
sons, grandsons, friends, and also his father-in-law and well-wishers—
all present there.
PURPORT
On the battlefield Arjuna could see all kinds of relatives. He could see
persons like Bhūriśravā, who were his father's contemporaries, grandfathers
Bhīṣma and Somadatta, teachers like Droṇācārya and Kṛpācārya, maternal
uncles like Śalya and Śakuni, brothers like Duryodhana, sons like
Lakṣmaṇa, friends like Aśvatthāmā, well-wishers like Kṛtavarmā, etc. He
could see also the armies which contained many of his friends.
TEXT 27
ता समी य स कौ यः सव ब धनवि थतान् ।
कपया परया व ो वषीदि नदम वीत् ॥२७॥
tān samīkṣya sa kaunteyaḥ
sarvān bandhūn avasthitān
kṛpayā parayāviṣṭo
viṣīdann idam abravīt
tān—all of them; samīkṣya—after seeing; saḥ—he; kaunteyaḥ—the son of
Kuntī; sarvān—all kinds of; bandhūn—relatives; avasthitān—situated;
kṛpayā—by compassion; parayā—of a high grade; āviṣṭaḥ—overwhelmed
by; viṣīdan—while lamenting; idam—thus; abravīt—spoke.
TRANSLATION
When the son of Kuntī, Arjuna, saw all these different grades of
friends and relatives, he became overwhelmed with compassion and
spoke thus:
TEXT 28
अजन उवाच ।
द ् म वजन क ण यय स समपि थतम् ।
सीदि त मम गा ािण मख च प रश य त ॥२८॥
arjuna uvāca
dṛṣṭvemaṁ svajanaṁ kṛṣṇa
yuyutsuṁ samupasthitam
sīdanti mama gātrāṇi
mukhaṁ ca pariśuṣyati
arjunaḥ—Arjuna; uvāca—said; dṛṣṭvā—after seeing; imam—all these;
svajanam—kinsmen; kṛṣṇa—O Kṛṣṇa; yuyutsum—all in fighting spirit;
samupasthitam—all present; sīdanti—quivering; mama—my; gātrāṇi
—limbs of the body; mukham—mouth; ca—also; pariśuṣyati—drying up.
TRANSLATION
Arjuna said: My dear Kṛṣṇa, seeing my friends and relatives present
before me in such a fighting spirit, I feel the limbs of my body quivering
and my mouth drying up.
PURPORT
Any man who has genuine devotion to the Lord has all the good qualities
which are found in godly persons or in the demigods, whereas the
nondevotee, however advanced he may be in material qualifications by
education and culture, lacks in godly qualities. As such, Arjuna, just after
seeing his kinsmen, friends and relatives on the battlefield, was at once
overwhelmed by compassion for them who had so decided to fight amongst
themselves. As far as his soldiers were concerned, he was sympathetic from
the beginning, but he felt compassion even for the soldiers of the opposite
party, foreseeing their imminent death. And so thinking, the limbs of his
body began to quiver, and his mouth became dry. He was more or less
astonished to see their fighting spirit. Practically the whole community, all
blood relatives of Arjuna, had come to fight with him. This overwhelmed a
kind devotee like Arjuna. Although it is not mentioned here, still one can
easily imagine that not only were Arjuna's bodily limbs quivering and his
mouth drying up, but that he was also crying out of compassion. Such
symptoms in Arjuna were not due to weakness but to his softheartedness, a
characteristic of a pure devotee of the Lord. It is said therefore:
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ
"One who has unflinching devotion for the Personality of Godhead has all
the good qualities of the demigods. But one who is not a devotee of the Lord
has only material qualifications that are of little value. This is because he is
hovering on the mental plane and is certain to be attracted by the glaring
material energy." (Bhāg. 5.18.12)
TEXT 29
पथ शरी
रोमहष जाय ।
गा डीव स ह ता व चव प रद
॥२९॥
vepathuś ca śarīre me
roma-harṣaś ca jāyate
gāṇḍīvaṁ sraṁsate hastāt
tvak caiva paridahyate
vepathuḥ—trembling of the body; ca—also; śarīre—on the body; me
—my; roma-harṣaḥ—standing of hair on end; ca—also; jāyate—is taking
place; gāṇḍīvam—the bow of Arjuna; sraṁsate—is slipping; hastāt—from
the hands; tvak—skin; ca—also; eva—certainly; paridahyate—burning.
TRANSLATION
My whole body is trembling, and my hair is standing on end. My
bow Gāṇḍīva is slipping from my hand, and my skin is burning.
PURPORT
There are two kinds of trembling of the body, and two kinds of standings
of the hair on end. Such phenomena occur either in great spiritual ecstasy or
out of great fear under material conditions. There is no fear in
transcendental realization. Arjuna's symptoms in this situation are out of
material fear–namely, loss of life. This is evident from other symptoms also;
he became so impatient that his famous bow Gāṇḍīva was slipping from his
hands, and, because his heart was burning within him, he was feeling a
burning sensation of the skin. All these are due to a material conception of
life.
TEXT 30
न च श नो यव थात मतीव च मनः ।
निम ा न च प यािम वपरीता न शव ॥३०॥
na ca śaknomy avasthātuṁ
bhramatīva ca me manaḥ
nimittāni ca paśyāmi
viparītāni keśava
na—nor; ca—also; śaknomi—am I able; avasthātum—to stay; bhramati—
forgetting; iva—as; ca—and; me—my; manaḥ—mind; nimittāni—causes; ca
—also; paśyāmi—I foresee; viparītāni—just the opposite; keśava—O killer
of the demon Keśī (Kṛṣṇa).
TRANSLATION
I am now unable to stand here any longer. I am forgetting myself,
and my mind is reeling. I foresee only evil, O killer of the Keśī demon.
PURPORT
Due to his impatience, Arjuna was unable to stay on the battlefield, and
he was forgetting himself on account of the weakness of his mind.
Excessive attachment for material things puts a man in a bewildering
condition of existence. Bhayaṁ dvitīyābhiniveśataḥ: such fearfulness and
loss of mental equilibrium take place in persons who are too affected by
material conditions. Arjuna envisioned only unhappiness in the battlefield
—he would not be happy even by gaining victory over the foe. The word
nimitta is significant. When a man sees only frustration in his expectations,
he thinks, "Why am I here?" Everyone is interested in himself and his own
welfare. No one is interested in the Supreme Self. Arjuna is supposed to
show disregard for self-interest by submission to the will of Kṛṣṇa, who is
everyone's real self-interest. The conditioned soul forgets this, and therefore
suffers material pains. Arjuna thought that his victory in the battle would
only be a cause of lamentation for him.
TEXT 31
न च योऽनप यािम ह वा वजनमाह ।
न का वजय क ण न च रा य सखा न च ॥३१॥
na ca śreyo 'nupaśyāmi
hatvā svajanam āhave
na kāṅkṣe vijayaṁ kṛṣṇa
na ca rājyaṁ sukhāni ca
na—nor; ca—also; śreyaḥ—good; anupaśyāmi—do I foresee; hatvā—by
killing; svajanam—own kinsmen; āhave—in the fight; na—nor; kāṅkṣe—do
I desire; vijayam—victory; kṛṣṇa—O Kṛṣṇa; na—nor; ca—also; rājyam
—kingdom; sukhāni—happiness thereof; ca—also.
TRANSLATION
I do not see how any good can come from killing my own kinsmen in
this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory,
kingdom, or happiness.
PURPORT
Without knowing that one's self-interest is in Viṣṇu (or Kṛṣṇa),
conditioned souls are attracted by bodily relationships, hoping to be happy
in such situations. Under delusion, they forget that Kṛṣṇa is also the cause of
material happiness. Arjuna appears to have even forgotten the moral codes
for a kṣatriya. It is said that two kinds of men, namely the kṣatriya who dies
directly in front of the battlefield under Kṛṣṇa's personal orders and the
person in the renounced order of life who is absolutely devoted to spiritual
culture, are eligible to enter into the sun-globe, which is so powerful and
dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives.
He thought that by killing his kinsmen there would be no happiness in his
life, and therefore he was not willing to fight, just as a person who does not
feel hunger is not inclined to cook. He has now decided to go into the forest
and live a secluded life in frustration. But as a kṣatriya, he requires a
kingdom for his subsistence, because the kṣatriyas cannot engage
themselves in any other occupation. But Arjuna has had no kingdom.
Arjuna's sole opportunity for gaining a kingdom lay in fighting with his
cousins and brothers and reclaiming the kingdom inherited from his father,
which he does not like to do. Therefore he considers himself fit to go to the
forest to live a secluded life of frustration.
TEXTS 32-35
क नो रा न गो व द क भोगज व न वा ।
षामथ काि त नो रा य भोगाः सखा न च ॥३२॥
त इ ऽवि थता य
ाण य वा धना न च ।
आचाय ः पतरः प ा तथव च पतामहाः ॥३३॥
मातलाः शराः पौ ाः यालाः स बि धन तथा ।
एता न ह तिम छािम नतोऽ प मधसदन ॥३४॥
अ प लो यरा य य तोः क न महीक ।
नह य धातरा ा नः का ी तः या जनादन ॥३५॥
kiṁ no rājyena govinda
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca
ta ime 'vasthitā yuddhe
prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrās
tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā
etān na hantum icchāmi
ghnato 'pi madhusūdana
api trailokya-rājyasya
hetoḥ kiṁ nu mahī-kṛte
nihatya dhārtarāṣṭrān naḥ
kā prītiḥ syāj janārdana
kim—what use; naḥ—to us; rājyena—is the kingdom; govinda—O Kṛṣṇa;
kim—what; bhogaiḥ—enjoyment; jīvitena—by living; vā—either; yeṣām
—for whom; arthe—for the matter of; kāṅkṣitam—desired; naḥ—our;
rājyam—kingdom; bhogāḥ—material enjoyment; sukhāni—all happiness; ca
—also; te—all of them; ime—these; avasthitāḥ—situated; yuddhe—in this
battlefield; prāṇān—lives; tyaktvā—giving up; dhanāni—riches; ca—also;
ācāryāḥ—teachers; pitaraḥ—fathers; putrāḥ—sons; tathā—as well as; eva—
certainly; ca—also; pitāmahāḥ—grandfathers; mātulāḥ—maternal uncles;
śvaśurāḥ—fathers-in-law; pautrāḥ—grandsons; śyālāḥ—brothers-in-law;
sambandhinaḥ—relatives; tathā—as well as; etān—all these; na—never;
hantum— for killing; icchāmi—do I wish; ghnataḥ—being killed; api
—even; madhusūdana—O killer of the demon Madhu (Kṛṣṇa); api—even if;
trailokya—of the three worlds; rājyasya—of the kingdoms; hetoḥ—in
exchange; kim—what to speak of; nu—only; mahī-kṛte—for the sake of
earth; nihatya—by killing; dhārtarāṣṭrān—the sons of Dhṛtarāṣṭra; naḥ
—our; kā—what; prītiḥ— pleasure; syāt—will there be; janārdana—O
maintainer of all living entities.
TRANSLATION
O Govinda, of what avail to us are kingdoms, happiness or even life
itself when all those for whom we may desire them are now arrayed in
this battlefield? O Madhusūdana, when teachers, fathers, sons,
grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-inlaw and all relatives are ready to give up their lives and properties and
are standing before me, then why should I wish to kill them, though I
may survive? O maintainer of all creatures, I am not prepared to fight
with them even in exchange for the three worlds, let alone this earth.
PURPORT
Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object
of all pleasures for cows and the senses. By using this significant word,
Arjuna indicates what will satisfy his senses. Although Govinda is not
meant for satisfying our senses, if we try to satisfy the senses of Govinda
then automatically our own senses are satisfied. Materially, everyone wants
to satisfy his senses, and he wants God to be the order supplier for such
satisfaction. The Lord will satisfy the senses of the living entities as much as
they deserve, but not to the extent that they may covet. But when one takes
the opposite way–namely, when one tries to satisfy the senses of Govinda
without desiring to satisfy one's own senses–then by the grace of Govinda
all desires of the living entity are satisfied. Arjuna's deep affection for
community and family members is exhibited here partly due to his natural
compassion for them. He is therefore not prepared to fight. Everyone wants
to show his opulence to friends and relatives, but Arjuna fears that all his
relatives and friends will be killed in the battlefield, and he will be unable to
share his opulence after victory. This is a typical calculation of material life.
The transcendental life is, however, different. Since a devotee wants to
satisfy the desires of the Lord, he can, Lord willing, accept all kinds of
opulence for the service of the Lord, and if the Lord is not willing, he should
not accept a farthing. Arjuna did not want to kill his relatives, and if there
were any need to kill them, he desired that Kṛṣṇa kill them personally. At
this point he did not know that Kṛṣṇa had already killed them before their
coming into the battlefield and that he was only to become an instrument for
Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of
the Lord, Arjuna did not like to retaliate against his miscreant cousins and
brothers, but it was the Lord's plan that they should all be killed. The
devotee of the Lord does not retaliate against the wrongdoer, but the Lord
does not tolerate any mischief done to the devotee by the miscreants. The
Lord can excuse a person on His own account, but He excuses no one who
has done harm to His devotees. Therefore the Lord was determined to kill
the miscreants, although Arjuna wanted to excuse them.
TEXT 36
पाप वा द मा ह वतानातता यनः ।
त मा नाह वय ह त धातरा ा वबा धवान् ।
वजन ह कथ ह वा सिखनः याम माधव ॥३६॥
pāpam evāśrayed asmān
hatvaitān ātatāyinaḥ
tasmān nārhā vayaṁ hantuṁ
dhārtarāṣṭrān svabāndhavān
svajanaṁ hi kathaṁ hatvā
sukhinaḥ syāma mādhava
pāpam—vices; eva—certainly; āśrayet—must take upon; asmān—us;
hatvā —by killing; etān—all these; ātatāyinaḥ—aggressors; tasmāt
—therefore; na— never; arhāḥ—deserving; vayam—us; hantum—to kill;
dhārtarāṣṭrān—the sons of Dhṛtarāṣṭra; svabāndhavān—along with friends;
svajanam—kinsmen; hi—certainly; katham—how; hatvā—by killing;
sukhinaḥ—happy; syāma— become; mādhava—O Kṛṣṇa, husband of the
goddess of fortune.
TRANSLATION
Sin will overcome us if we slay such aggressors. Therefore it is not
proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What
should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how
could we be happy by killing our own kinsmen?
PURPORT
According to Vedic injunctions there are six kinds of aggressors: 1) a
poison giver, 2) one who sets fire to the house, 3) one who attacks with
deadly weapons, 4) one who plunders riches, 5) one who occupies another's
land, and 6) one who kidnaps a wife. Such aggressors are at once to be
killed, and no sin is incurred by killing such aggressors. Such killing of
aggressors is quite befitting for any ordinary man, but Arjuna was not an
ordinary person. He was saintly by character, and therefore he wanted to
deal with them in saintliness. This kind of saintliness, however, is not for a
kṣatriya. Although a responsible man in the administration of a state is
required to be saintly, he should not be cowardly. For example, Lord Rāma
was so saintly that people were anxious to live in His kingdom, (Rāmarājya), but Lord Rāma never showed any cowardice. Rāvaṇa was an
aggressor against Rāma because he kidnapped Rāma's wife, Sītā, but Lord
Rāma gave him sufficient lessons, unparalleled in the history of the world.
In Arjuna's case, however, one should consider the special type of
aggressors, namely his own grandfather, own teacher, friends, sons,
grandsons, etc. Because of them, Arjuna thought that he should not take the
severe steps necessary against ordinary aggressors. Besides that, saintly
persons are advised to forgive. Such injunctions for saintly persons are more
important than any political emergency. Arjuna considered that rather than
kill his own kinsmen for political reasons, it would be better to forgive them
on grounds of religion and saintly behavior. He did not, therefore, consider
such killing profitable simply for the matter of temporary bodily happiness.
After all, kingdoms and pleasures derived therefrom are not permanent, so
why should he risk his life and eternal salvation by killing his own kinsmen?
Arjuna's addressing of Kṛṣṇa as "Mādhava," or the husband of the goddess
of fortune, is also significant in this connection. He wanted to point out to
Kṛṣṇa that, as husband of the goddess of fortune, He should not have to
induce Arjuna to take up a matter which would ultimately bring about
misfortune. Kṛṣṇa, however, never brings misfortune to anyone, to say
nothing of His devotees.
TEXTS 37-38
य
न प यि त लोभोपहत तसः ।
कल यकत दोष िम ो च पातकम् ॥३७॥
कथ न यम मािभः पापाद माि नव ततम् ।
कल यकत दोष प यि जनादन ॥३८॥
yadyapy ete na paśyanti
lobhopahata-cetasaḥ
kula-kṣaya-kṛtaṁ doṣaṁ
mitra-drohe ca pātakam
kathaṁ na jñeyam asmābhiḥ
pāpād asmān nivartitum
kula-kṣaya-kṛtaṁ doṣaṁ
prapaśyadbhir janārdana
yadi—if; api—certainly; ete—they; na—do not; paśyanti—see; lobha—
greed; upahata—overpowered; cetasaḥ—the hearts; kula-kṣaya—in killing
the family; kṛtam—done; doṣam—fault; mitra-drohe—quarreling with
friends; ca—also; pātakam—sinful reactions; katham—why; na—shall not;
jñeyam— know this; asmābhiḥ—by us; pāpāt—from sins; asmāt—ourselves;
nivartitum —to cease; kula-kṣaya—the destruction of a dynasty; kṛtam—by
so doing; doṣam—crime; prapaśyadbhiḥ—by those who can see; janārdana
—O Kṛṣṇa.
TRANSLATION
O Janārdana, although these men, overtaken by greed, see no fault
in killing one's family or quarreling with friends, why should we, with
knowledge of the sin, engage in these acts?
PURPORT
A kṣatriya is not supposed to refuse to battle or gamble when he is so
invited by some rival party. Under such obligation, Arjuna could not refuse
to fight because he was challenged by the party of Duryodhana. In this
connection, Arjuna considered that the other party might be blind to the
effects of such a challenge. Arjuna, however, could see the evil
consequences and could not accept the challenge. Obligation is actually
binding when the effect is good, but when the effect is otherwise, then no
one can be bound. Considering all these pros and cons, Arjuna decided not
to fight.
TEXT 39
कल
ण यि त कलधम ः सनातनाः ।
धम न कल क मधम ऽिभभव यत ॥३९॥
kula-kṣaye praṇaśyanti
kula-dharmāḥ sanātanāḥ
dharme naṣṭe kulaṁ kṛtsnam
adharmo 'bhibhavaty uta
kula-kṣaye—in
destroying
the family;
praṇaśyanti—becomes
vanquished; kula-dharmāḥ—the family traditions; sanātanāḥ—eternal;
dharme—in religion; naṣṭe—being destroyed; kulam—family; kṛtsnam
—wholesale; adharmaḥ —irreligious; abhibhavati—transforms; uta—it is
said.
TRANSLATION
With the destruction of dynasty, the eternal family tradition is
vanquished, and thus the rest of the family becomes involved in
irreligious practice.
PURPORT
In the system of the varṇāśrama institution there are many principles of
religious traditions to help members of the family grow properly and attain
spiritual values. The elder members are responsible for such purifying
processes in the family, beginning from birth to death. But on the death of
the elder members, such family traditions of purification may stop, and the
remaining younger family members may develop irreligious habits and
thereby lose their chance for spiritual salvation. Therefore, for no purpose
should the elder members of the family be slain.
TEXT 40
अधम िभभवा क ण
यि त कलि यः ।।
ीष ास वा णय जाय वणस करः ॥४०॥
adharmābhibhavāt kṛṣṇa
praduṣyanti kula-striyaḥ
strīṣu duṣṭāsu vārṣṇeya
jāyate varṇa-saṅkaraḥ
adharma—irreligion; abhibhavāt—having been predominant; kṛṣṇa— O
Kṛṣṇa; praduṣyanti—become polluted; kula-striyaḥ—family ladies; strīṣu —
of the womanhood; duṣṭāsu—being so polluted; vārṣṇeya—O descendant of
Vṛṣṇi; jāyate—it so becomes; varṇa-saṅkaraḥ—unwanted progeny.
TRANSLATION
When irreligion is prominent in the family, O Kṛṣṇa, the women of
the family become corrupt, and from the degradation of womanhood, O
descendant of Vṛṣṇi, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace,
prosperity and spiritual progress in life. The varṇāśrama religion's
principles were so designed that the good population would prevail in
society for the general spiritual progress of state and community. Such
population depends on the chastity and faithfulness of its womanhood. As
children are very prone to be misled, women are similarly very prone to
degradation. Therefore, both children and women require protection by the
elder members of the family. By being engaged in various religious
practices, women will not be misled into adultery. According to Cāṇakya
Paṇḍit, women are generally not very intelligent and therefore not
trustworthy. So, the different family traditions of religious activities should
always engage them, and thus their chastity and devotion will give birth to a
good population eligible for participating in the varṇāśrama system. On the
failure of such varṇāśrama-dharma, naturally the women become free to act
and mix with men, and thus adultery is indulged in at the risk of unwanted
population. Irresponsible men also provoke adultery in society, and thus
unwanted children flood the human race at the risk of war and pestilence.
TEXT 41
स करो नरकायव कल नान कल य च ।।
पति त पतरो ष ल त प डोदक याः ॥४१॥
saṅkaro narakāyaiva
kula-ghnānāṁ kulasya ca
patanti pitaro hy eṣāṁ
lupta-piṇḍodaka-kriyāḥ
saṅkaraḥ—such unwanted children; narakāya—for hellish life; eva—
certainly; kula-ghnānām—of those who are killers of the family; kulasya—
of the family; ca—also; patanti—fall down; pitaraḥ—forefathers; hi—
certainly; eṣām—of them; lupta—stopped; piṇḍa—offerings; udaka—water;
kriyāḥ— performance.
TRANSLATION
When there is increase of unwanted population, a hellish situation is
created both for the family and for those who destroy the family
tradition. In such corrupt families, there is no offering of oblations of
food and water to the ancestors.
PURPORT
According to the rules and regulations of fruitive activities, there is a
need to offer periodical food and water to the forefathers of the family. This
offering is performed by worship of Viṣṇu, because eating the remnants of
food offered to Viṣṇu can deliver one from all kinds of sinful actions.
Sometimes the forefathers may be suffering from various types of sinful
reactions, and sometimes some of them cannot even acquire a gross material
body and are forced to remain in subtle bodies as ghosts. Thus, when
remnants of prasādam food are offered to forefathers by descendants, the
forefathers are released from ghostly or other kinds of miserable life. Such
help rendered to forefathers is a family tradition, and those who are not in
devotional life are required to perform such rituals. One who is engaged in
the devotional life is not required to perform such actions. Simply by
performing devotional service, one can deliver hundreds and thousands of
forefathers from all kinds of misery. It is stated in the Bhāgavatam:
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyamṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obligation, and has taken to the path in all
seriousness, owes neither duties nor obligations to the demigods, sages,
general living entities, family members, humankind or forefathers." (Bhāg.
11.5.41) Such obligations are automatically fulfilled by performance of
devotional service to the Supreme Personality of Godhead.
TEXT 42
दोष तः कल नान वणस करकारकः ।।
उ सा
जा तधम ः कलधम शा ताः ॥४२॥
doṣair etaiḥ kula-ghnānāṁ
varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāś ca śāśvatāḥ
doṣaiḥ—by such faults; etaiḥ—all these; kula-ghnānām—of the destroyer
of a family; varṇa-saṅkara—unwanted children; kārakaiḥ—by the doers;
utsādyante—causes devastation; jāti-dharmāḥ—community project; kuladharmāḥ—family tradition; ca—also; śāśvatāḥ—eternal.
TRANSLATION
Due to the evil deeds of the destroyers of family tradition, all kinds of
community projects and family welfare activities are devastated.
PURPORT
The four orders of human society, combined with family welfare
activities as they are set forth by the institution of the sanātana-dharma or
varṇāśrama-dharma, are designed to enable the human being to attain his
ultimate salvation. Therefore, the breaking of the sanātana-dharma tradition
by irresponsible leaders of society brings about chaos in that society, and
consequently people forget the aim of life—Viṣṇu. Such leaders are called
blind, and persons who follow such leaders are sure to be led into chaos.
TEXT 43
उ स नकलधम ण मन याण जनादन ।
नर नयत वासो भवती यनश म ॥४३॥
utsanna-kula-dharmāṇāṁ
manuṣyāṇāṁ janārdana
narake niyataṁ vāso
bhavatīty anuśuśruma
utsanna—spoiled; kula-dharmāṇām—of those who have the family
traditions; manuṣyāṇām—of such men; janārdana—O Kṛṣṇa; narake—in
hell; niyatam—always; vāsaḥ—residence; bhavati—it so becomes; iti—thus;
anuśuśruma—I have heard by disciplic succession.
TRANSLATION
O Kṛṣṇa, maintainer of the people, I have heard by disciplic
succession that those who destroy family traditions dwell always in hell.
PURPORT
Arjuna bases his argument not on his own personal experience, but on
what he has heard from the authorities. That is the way of receiving real
knowledge. One cannot reach the real point of factual knowledge without
being helped by the right person who is already established in that
knowledge. There is a system in the varṇāśrama institution by which one
has to undergo the process of ablution before death for his sinful activities.
One who is always engaged in sinful activities must utilize the process of
ablution called the prāyaścitta. Without doing so, one surely will be
transferred to hellish planets to undergo miserable lives as the result of
sinful activities.
TEXT 44
अहो बत मह पाप कत यव सता वयम् ।
य ा यसखलो न ह त वजनम ताः ॥४४॥
aho bata mahat pāpaṁ
kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena
hantuṁ svajanam udyatāḥ
ahaḥ—alas; bata—how strange it is; mahat—great; pāpam—sins; kartum
— to perform; vyavasitāḥ—decided; vayam—we; yat—so that; rājya
—kingdom; sukha-lobhena—driven by greed for royal happiness; hantum
—to kill; svajanam—kinsmen; udyatāḥ—trying for.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful
acts, driven by the desire to enjoy royal happiness.
PURPORT
Driven by selfish motives, one may be inclined to such sinful acts as the
killing of one's own brother, father, or mother. There are many such
instances in the history of the world. But Arjuna, being a saintly devotee of
the Lord, is always conscious of moral principles and therefore takes care to
avoid such activities.
TEXT 45
य द माम तीकारमश
धातरा ा रण ह य त
श पाणयः ।
मतर भ त् ॥४५॥
yadi mām apratīkāram
aśastraṁ śastra-pāṇayaḥ
dhārtarāṣṭrā raṇe hanyus
tan me kṣemataraṁ bhavet
yadi—even if; mām—unto me; apratīkāram—without being resistant;
aśastram—without being fully equipped; śastra-pāṇayaḥ—those with
weapons in hand; dhārtarāṣṭrāḥ—the sons of Dhṛtarāṣṭra; raṇe—in the
battlefield; hanyuḥ—may kill; tat—that; me—mine; kṣemataram—better;
bhavet— become.
TRANSLATION
I would consider it better for the sons of Dhṛtarāṣṭra to kill me
unarmed and unresisting, rather than fight with them.
PURPORT
It is the custom–according to kṣatriya fighting principles–that an
unarmed and unwilling foe should not be attacked. Arjuna, however, in such
an enigmatic position, decided he would not fight if he were attacked by the
enemy. He did not consider how much the other party was bent upon
fighting. All these symptoms are due to softheartedness resulting from his
being a great devotee of the Lord.
TEXT 46
स जय उवाच ।।
एवम वाजनः स
रथोप थ उपा वशत् ।।
वस य सशर चाप शोकस व मानसः ॥४६॥
sañjaya uvāca
evam uktvārjunaḥ saṅkhye
rathopastha upāviśat
visṛjya sa-śaraṁ cāpaṁ
śoka-saṁvigna-mānasaḥ
sañjayaḥ—Sañjaya; uvāca—said; evam—thus; uktvā—saying; arjunaḥ—
Arjuna; saṅkhye—in the battlefield; ratha—chariot; upasthaḥ—situated on;
upāviśat—sat down again; visṛjya—keeping aside; sa-śaram—along with
arrows; cāpam—the bow; śoka—lamentation; saṁvigna—distressed;
mānasaḥ—within the mind.
TRANSLATION
Sañjaya said: Arjuna, having thus spoken on the battlefield, cast
aside his bow and arrows and sat down on the chariot, his mind
overwhelmed with grief.
PURPORT
While observing the situation of his enemy, Arjuna stood up on the
chariot, but he was so afflicted with lamentation that he sat down again,
setting aside his bow and arrows. Such a kind and softhearted person, in the
devotional service of the Lord, is fit to receive self-knowledge.
Thus end the Bhaktivedanta Purports to the First Chapter of the ŚrīmadBhagavad-gītā in the matter of Observing the Armies on the Battlefield of
Kurukṣetra.
CHAPTER TWO
Contents of the Gītā Summarized
TEXT 1
स जय उवाच ।
त तथा कपया व म पण क णम् ।
वषीद तिमद वा यमवाच मधसदनः ॥१॥
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
sañjayaḥ uvāca—Sañjaya said; tam—unto Arjuna; tathā—thus; kṛpayā—
by compassion; āviṣṭam—overwhelmed; aśru-pūrṇa—full of tears; ākula—
depressed; īkṣaṇam—eyes; viṣīdantam—lamenting; idam—this; vākyam
—words; uvāca—said; madhusūdanaḥ—the killer of Madhu.
TRANSLATION
Sañjaya said: Seeing Arjuna full of compassion and very sorrowful,
his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the
following words.
PURPORT
Material compassion, lamentation and tears are all signs of ignorance of
the real self. Compassion for the eternal soul is self-realization. The word
"Madhusūdana" is significant in this verse. Lord Kṛṣṇa killed the demon
Madhu, and now Arjuna wanted Kṛṣṇa to kill the demon of
misunderstanding that had overtaken him in the discharge of his duty. No
one knows where compassion should be applied. Compassion for the dress
of a drowning man is senseless. A man fallen in the ocean of nescience
cannot be saved simply by rescuing his outward dress–the gross material
body. One who does not know this and laments for the outward dress is
called a śūdra, or one who laments unnecessarily. Arjuna was a kṣatriya,
and this conduct was not expected from him. Lord Kṛṣṇa, however, can
dissipate the lamentation of the ignorant man, and for this purpose the
Bhagavad- gītā was sung by Him. This chapter instructs us in selfrealization by an analytical study of the material body and the spirit soul, as
explained by the supreme authority, Lord Śrī Kṛṣṇa. This realization is made
possible by working with the fruitive being situated in the fixed conception
of the real self.
TEXT 2
ीभगवानवाच ।
कत वा क मलिमद वष समपि थतम् ।
अनायज म व यमकी तकरमजन ॥२॥
śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna
śrī bhagavān uvāca—the Supreme Personality of Godhead said; kutaḥ—
wherefrom; tvā—unto you; kaśmalam—dirtiness; idam—this lamentation;
viṣame—this hour of crisis; samupasthitam—arrived; anārya—persons who
do not know the value of life; juṣṭam—practiced by; asvargyam—that which
does not lead to higher planets; akīrti—infamy; karam—the cause of; arjuna
—O Arjuna.
TRANSLATION
The Supreme Person [Bhagavān] said: My dear Arjuna, how have
these impurities come upon you? They are not at all befitting a man
who knows the progressive values of life. They do not lead to higher
planets, but to infamy.
PURPORT
Kṛṣṇa and the Supreme Personality of Godhead are identical. Therefore
Lord Kṛṣṇa is referred to as "Bhagavān" throughout the Gītā. Bhagavān is
the ultimate in the Absolute Truth. Absolute Truth is realized in three phases
of understanding, namely Brahman or the impersonal all-pervasive spirit;
Paramātmā, or the localized aspect of the Supreme within the heart of all
living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord
Kṛṣṇa. In the Śrīmad-Bhāgavatam this conception of the Absolute Truth is
explained thus:
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate.
"The Absolute Truth is realized in three phases of understanding by the
knower of the Absolute Truth, and all of them are identical. Such phases of
the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān."
(Bhāg. 1.2.11) These three divine aspects can be explained by the example
of the sun, which also has three different aspects, namely the sunshine, the
sun's surface and the sun planet itself. One who studies the sunshine only is
the preliminary student. One who understands the sun's surface is further
advanced. And one who can enter into the sun planet is the highest.
Ordinary students who are satisfied by simply understanding the sunshineits universal pervasiveness and the glaring effulgence of its impersonal
nature-may be compared to those who can realize only the Brahman feature
of the Absolute Truth. The student who has advanced still further can know
the sun disc, which is compared to knowledge of the Paramātmā feature of
the Absolute Truth. And the student who can enter into the heart of the sun
planet is compared to those who realize the personal features of the
Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists
who have realized the Bhagavān feature of the Absolute Truth, are the
topmost transcendentalists, although all students who are engaged in the
study of the Absolute Truth are engaged in the same subject matter. The
sunshine, the sun disc and the inner affairs of the sun planet cannot be
separated from one another, and yet the students of the three different
phases are not in the same category.
The Sanskrit word Bhagavān is explained by the great authority,
Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who
possesses all riches, all strength, all fame, all beauty, all knowledge and all
renunciation is called Bhagavān. There are many persons who are very rich,
very powerful, very beautiful, very famous, very learned, and very much
detached, but no one can claim that he possesses all riches, all strength, etc.,
entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality
of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa,
can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the
Brahma-saṁhitā by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme
Personality of Godhead. No one is equal to or above Him. He is the
primeval Lord, or Bhagavān, known as Govinda, and He is the supreme
cause of all causes.
īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ sarva-kāraṇa-kāraṇam
"There are many personalities possessing the qualities of Bhagavān, but
Kṛṣṇa is the supreme because none can excel Him. He is the Supreme
Person, and His body is eternal, full of knowledge and bliss. He is the
primeval Lord Govinda and the cause of all causes."
In the Bhāgavatam also there is a list of many incarnations of the
Supreme Personality of Godhead, but Kṛṣṇa is described as the original
Personality of Godhead, from whom many, many incarnations and
Personalities of Godhead expand:
ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
"All the lists of the incarnations of Godhead submitted herewith are either
plenary expansions or parts of the plenary expansions of the Supreme
Godhead, but Kṛṣṇa is the Supreme Personality of Godhead
Himself." (Bhāg. 1.3.28)
Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the
Absolute Truth, the source of both the Supersoul and the impersonal
Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna's
lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa
expressed His surprise with the word kutas, "wherefrom." Such unmanly
sentiments were never expected from a person belonging to the civilized
class of men known as Āryans. The word āryan is applicable to persons who
know the value of life and have a civilization based on spiritual realization.
Persons who are led by the material conception of life do not know that the
aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and
they are captivated by the external features of the material world, and
therefore they do not know what liberation is. Persons who have no
knowledge of liberation from material bondage are called non-Āryans.
Although Arjuna was a kṣatriya, he was deviating from his prescribed duties
by declining to fight. This act of cowardice is described as befitting the nonĀryans. Such deviation from duty does not help one in the progress of
spiritual life, nor does it even give one the opportunity to become famous in
this world. Lord Kṛṣṇa did not approve of the so- called compassion of
Arjuna for his kinsmen.
TEXT 3
क य मा म गमः पाथ नत व यपप
।
दयदौब य य वोि
पर तप ॥३॥
klaibyaṁ mā sma gamaḥ pārtha
naitat tvayy upapadyate
kṣudraṁ hṛdaya-daurbalyaṁ
tyaktvottiṣṭha parantapa
klaibyam—impotence; mā—do not; sma—take it; gamaḥ—go in; pārtha
—O son of Pṛthā; na—never; etat—like this; tvayi—unto you; upapadyate
—is befitting; kṣudram—very little; hṛdaya—heart; daurbalyam—
weakness; tyaktvā—giving up; uttiṣṭha—get up; parantapa—O chastiser of
the enemies.
TRANSLATION
O son of Pṛthā, do not yield to this degrading impotence. It does not
become you. Give up such petty weakness of heart and arise, O
chastiser of the enemy.
PURPORT
Arjuna was addressed as the "son of Pṛthā," who happened to be the
sister of Kṛṣṇa's father Vasudeva. Therefore Arjuna had a blood relationship
with Kṛṣṇa. If the son of a kṣatriya declines to fight, he is a kṣatriya in name
only, and if the son of a brāhmaṇa acts impiously, he is a brāhmaṇa in
name only. Such kṣatriyas and brāhmaṇas are unworthy sons of their
fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of
a kṣatriya. Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was
directly guiding him on the chariot; but in spite of all these credits, if Arjuna
abandoned the battle, he would be committing an infamous act; therefore
Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna
might argue that he would give up the battle on the grounds of his
magnanimous attitude for the most respectable Bhīṣma and his relatives, but
Kṛṣṇa considered that sort of magnanimity not approved by authority.
Therefore, such magnanimity or so-called nonviolence should be given up
by persons like Arjuna under the direct guidance of Kṛṣṇa.
TEXT 4
अजन उवाच ।
कथ भी ममह स
ोण च मधसदन ।
इषिभः तयो यािम पजाह व रसदन ॥४॥
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye
droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi
pūjārhāv arisūdana
arjunaḥ uvāca—Arjuna said; katham—how; bhīṣmam—unto Bhīṣma;
aham—I; saṅkhye—in the fight; droṇam—unto Droṇa; ca—also,
madhusūdana—O killer of Madhu; iṣubhiḥ—with arrows; pratiyotsyāmi
—shall counterattack; pūjā-arhau—those who are worshipable; arisūdana
—O killer of the enemies.
TRANSLATION
Arjuna said: O killer of Madhu [Kṛṣṇa], how can I counterattack
with arrows in battle men like Bhīṣma and Droṇa, who are worthy of
my worship?
PURPORT
Respectable superiors like Bhīṣma the grandfather and Droṇācārya the
teacher are always worshipable. Even if they attack, they should not be
counterattacked. It is general etiquette that superiors are not to be offered
even a verbal fight. Even if they are sometimes harsh in behavior, they
should not be harshly treated. Then, how is it possible for Arjuna to
counterattack them? Would Kṛṣṇa ever attack His own grandfather,
Ugrasena, or His teacher, Sāndīpani Muni? These were some of the
arguments by Arjuna to Kṛṣṇa.
TEXT 5
ग नह वा ह महानभावान्
यो भो त भ यमपीह लो ।
ह वाथकाम त ग न व
भ जीय भोगा धर द धान् ॥५॥
gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān
gurūn—the superiors; ahatvā—by killing; hi—certainly; mahāanubhāvān— great souls; śreyaḥ—it is better; bhoktum—to enjoy life;
bhaikṣyam—begging; api—even; iha—in this life; loke—in this world; hatvā
—killing; artha—gain; kāmān—so desiring; tu—but; gurūn—superiors; iha
—in this world; eva— certainly; bhuñjīya—has to enjoy; bhogān—enjoyable
things; rudhira—blood; pradigdhān—tainted with.
TRANSLATION
It is better to live in this world by begging than to live at the cost of
the lives of great souls who are my teachers. Even though they are
avaricious, they are nonetheless superiors. If they are killed, our spoils
will be tainted with blood.
PURPORT
According to scriptural codes, a teacher who engages in an abominable
action and has lost his sense of discrimination is fit to be abandoned.
Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of
his financial assistance, although they should not have accepted such a
position simply on financial considerations. Under the circumstances, they
have lost the respectability of teachers. But Arjuna thinks that nevertheless
they remain his superiors, and therefore to enjoy material profits after
killing them would mean to enjoy spoils tainted with blood.
TEXT 6
ः कतर नो गरीयो
न चत
य ा ज म य द वा नो ज यः ।
या व ह वा न िजजी वषामऽवि थताः म धातरा ाः ॥६॥
na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas
te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
na—nor; ca—also; etat—this; vidmaḥ—do know; katarat—which; naḥ
—us; garīyaḥ—better; yat—what; vā—either; jayema—conquer us; yadi—if;
vā—or; naḥ—us; jayeyuḥ—conquer; yān—those; eva—certainly; hatvā—by
killing; na—never; jijīviṣāmaḥ—want to live; te—all of them; avasthitāḥ
—are situated; pramukhe—in the front; dhārtarāṣṭrāḥ—the sons of
Dhṛtarāṣṭra.
TRANSLATION
Nor do we know which is better–conquering them or being
conquered by them. The sons of Dhṛtarāṣṭra, whom if we killed we
should not care to live, are now standing before us on this battlefield.
PURPORT
Arjuna did not know whether he should fight and risk unnecessary
violence, although fighting is the duty of the kṣatriyas, or whether he should
refrain and live by begging. If he did not conquer the enemy, begging would
be his only means of subsistence. Nor was there certainty of victory,
because either side might emerge victorious. Even if victory awaited them
(and their cause was justified), still, if the sons of Dhṛtarāṣṭra died in battle,
it would be very difficult to live in their absence. Under the circumstances,
that would be another kind of defeat for them. All these considerations by
Arjuna definitely prove that he was not only a great devotee of the Lord but
that he was also highly enlightened and had complete control over his mind
and senses. His desire to live by begging, although he was born in the royal
household, is another sign of detachment. He was truly virtuous, as these
qualities, combined with his faith in the words of instruction of Śrī Kṛṣṇa
(his spiritual master), indicate. It is concluded that Arjuna was quite fit for
liberation. Unless the senses are controlled, there is no chance of elevation
to the platform of knowledge, and without knowledge and devotion there is
no chance of liberation. Arjuna was competent in all these attributes, over
and above his enormous attributes in his material relationships.
TEXT 7
काप यदोषोपहत वभावः
प छािम व धमस मढ ताः ।
य छयः याि नि त ह त
िश य ऽह शा ध म व प नम् ॥७॥
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya—miserly; doṣa—weakness; upahata—being inflicted by;
svabhāvaḥ—characteristics; pṛcchāmi—I am asking; tvām—unto You;
dharma— religion; saṁmūḍha—bewildered; cetāḥ—in heart; yat—what;
śreyaḥ—all- good; syāt—may be; niścitam—confidently; brūhi—tell; tat
—that; me—unto me; śiṣyaḥ—disciple; te—Your; aham—I am; śādhi—just
instruct; mām—me; tvām—unto You; prapannam—surrendered.
TRANSLATION
Now I am confused about my duty and have lost all composure
because of weakness. In this condition I am asking You to tell me
clearly what is best for me. Now I am Your disciple, and a soul
surrendered unto You. Please instruct me.
PURPORT
By nature's own way the complete system of material activities is a
source of perplexity for everyone. In every step there is perplexity, and
therefore it behooves one to approach a bona fide spiritual master who can
give one proper guidance for executing the purpose of life. All Vedic
literatures advise us to approach a bona fide spiritual master to get free from
the perplexities of life which happen without our desire. They are like a
forest fire that somehow blazes without being set by anyone. Similarly, the
world situation is such that perplexities of life automatically appear, without
our wanting such confusion. No one wants fire, and yet it takes place, and
we become perplexed. The Vedic wisdom therefore advises that in order to
solve the perplexities of life and to understand the science of the solution,
one must approach a spiritual master who is in the disciplic succession. A
person with a bona fide spiritual master is supposed to know everything.
One should not, therefore, remain in material perplexities but should
approach a spiritual master. This is the purport of this verse.
Who is the man in material perplexities? It is he who does not understand
the problems of life. In the Garga Upaniṣad the perplexed man is described
as follows:
yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ
"He is a miserly man who does not solve the problems of life as a human
and who thus quits this world like the cats and dogs, without understanding
the science of self-realization." This human form of life is a most valuable
asset for the living entity who can ultilize it for solving the problems of life;
therefore, one who does not utilize this opportunity properly is a miser. On
the other hand, there is the brāhmaṇa, or he who is intelligent enough to
utilize this body to solve all the problems of life.
The kṛpaṇas, or miserly persons, waste their time in being overly
affectionate for family, society, country, etc., in the material conception of
life. One is often attached to family life, namely to wife, children and other
members, on the basis of "skin disease." The kṛpaṇa thinks that he is able to
protect his family members from death; or the kṛpaṇa thinks that his family
or society can save him from the verge of death. Such family attachment can
be found even in the lower animals who take care of children also. Being
intelligent, Arjuna could understand that his affection for family members
and his wish to protect them from death were the causes of his perplexities.
Although he could understand that his duty to fight was awaiting him, still,
on account of miserly weakness, he could not discharge the duties. He is
therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a
definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop
friendly talks. Talks between the master and the disciple are serious, and
now Arjuna wants to talk very seriously before the recognized spiritual
master. Kṛṣṇa is therefore the original spiritual master of the science of
Bhagavad-gītā, and Arjuna is the first disciple for understanding the Gītā.
How Arjuna understands the Bhagavad-gītā is stated in the Gītā itself. And
yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a
person, but to "the unborn within Kṛṣṇa." There is no difference between
Kṛṣṇa's within and without. And one who has no sense of this understanding
is the greatest fool in trying to understand Bhagavad-gītā.
TEXT 8
न ह प यािम ममापन ाद्य छोकम छोषणिमि याणाम् ।
अवा य भमावसप नम
रा य सराणाम प चा धप यम् ॥८॥
na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam
na—do not; hi—certainly; prapaśyāmi—I see; mama—my; apanudyāt—
they can drive away; yat—that; śokam—lamentation; ucchoṣaṇam—drying
up; indriyāṇām—of the senses; avāpya—achieving; bhūmau—on the earth;
asapatnam—without rival; ṛddham—prosperous; rājyam—kingdom;
surāṇām—of the demigods; api—even; ca—also; ādhipatyam—supremacy.
TRANSLATION
I can find no means to drive away this grief which is drying up my
senses. I will not be able to destroy it even if I win an unrivalled
kingdom on the earth with sovereignty like the demigods in heaven.
PURPORT
Although Arjuna was putting forward so many arguments based on
knowledge of the principles of religion and moral codes, it appears that he
was unable to solve his real problem without the help of the spiritual master,
Lord Śrī Kṛṣṇa. He could understand that his so-called knowledge was
useless in driving away his problems, which were drying up his whole
existence; and it was impossible for him to solve such perplexities without
the help of a spiritual master like Lord Kṛṣṇa. Academic knowledge,
scholarship, high position, etc., are all useless in solving the problems of
life; help can only be given by a spiritual master like Kṛṣṇa. Therefore, the
conclusion is that a spiritual master who is one hundred percent Kṛṣṇa
conscious is the bona fide spiritual master, for he can solve the problems of
life. Lord Caitanya said that one who is master in the science of Kṛṣṇa
consciousness, regardless of his social position, is the real spiritual master.
kibāvipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya.
(Caitanya-caritāmṛta, Madhya 8.127)
"It does not matter whether a person is a vipra [learned scholar in Vedic
wisdom] or is born in a lower family, or is in the renounced order of life–if
he is master in the science of Kṛṣṇa, he is the perfect and bona fide spiritual
master." So without being a master in the science of Kṛṣṇa consciousness,
no one is a bona fide spiritual master. It is also said in Vedic literatures:
ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād vaiṣṇavaḥ śvapaco guruḥ
"A scholarly brāhmaṇa, expert in all subjects of Vedic knowledge, is unfit
to become a spiritual master without being a Vaiṣṇava, or expert in the
science of Kṛṣṇa consciousness. But a person born in a family of a lower
caste can become a spiritual master if he is a Vaiṣṇava, or Kṛṣṇa conscious."
The problems of material existence—birth, old age, disease and death—
cannot be counteracted by accumulation of wealth and economic
development. In many parts of the world there are states which are replete
with all facilities of life, which are full of wealth, and economically
developed, yet the problems of material existence are still present. They are
seeking peace in different ways, but they can achieve real happiness only if
they consult Kṛṣṇa, or the Bhagavad-gītā and Śrīmad-Bhāgavatam—which
constitute the science of Kṛṣṇa–or the bona fide representative of Kṛṣṇa, the
man in Kṛṣṇa consciousness.
If economic development and material comforts could drive away one's
lamentations for family, social, national or international inebrieties, then
Arjuna would not have said that even an unrivalled kingdom on earth or
supremacy like that of the demigods in the heavenly planets would not be
able to drive away his lamentations. He sought, therefore, refuge in Kṛṣṇa
consciousness, and that is the right path for peace and harmony. Economic
development or supremacy over the world can be finished at any moment by
the cataclysms of material nature. Even elevation into a higher planetary
situation, as men are now seeking a place on the moon planet, can also be
finished at one stroke. The Bhagavad-gītā confirms this: kṣīṇe puṇye
martyalokaṁ viśanti "When the results of pious activities are finished, one
falls down again from the peak of happiness to the lowest status of life."
Many politicians of the world have fallen down in that way. Such downfalls
only constitute more causes for lamentation.
Therefore, if we want to curb lamentation for good, then we have to take
shelter of Kṛṣṇa, as Arjuna is seeking to do. So Arjuna asked Kṛṣṇa to solve
his problem definitely, and that is the way of Kṛṣṇa consciousness.
TEXT 9
स जय उवाच ।
एवम वा षी श गडा शः पर तप ।
न यो य इ त गो व दम वा त ण बभव ह ॥९॥
sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ parantapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha
sañjayaḥ uvāca—Sañjaya said; evam—thus; uktvā—speaking; hṛṣīkeśam
— unto Kṛṣṇa, the master of the senses; guḍākeśaḥ—Arjuna, the master at
curbing ignorance; parantapaḥ—the chastiser of the enemies; na yotsye—I
shall not fight; iti—thus; govindam—unto Kṛṣṇa, the giver of pleasure; uktvā
—saying; tūṣṇīm—silent; babhūva—became; ha—certainly.
TRANSLATION
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told
Kṛṣṇa, "Govinda, I shall not fight," and fell silent.
PURPORT
Dhṛtarāṣṭra must have been very glad to understand that Arjuna was not
going to fight and was instead leaving the battlefield for the begging
profession. But Sañjaya disappointed him again in relating that Arjuna was
competent to kill his enemies (parantapaḥ). Although Arjuna was for the
time being overwhelmed with false grief due to family affection, he
surrendered unto Kṛṣṇa, the supreme spiritual master, as a disciple. This
indicated that he would soon be free from the false lamentation resulting
from family affection and would be enlightened with perfect knowledge of
self-realization, or Kṛṣṇa consciousness, and would then surely fight. Thus
Dhṛtarāṣṭra's joy would be frustrated, since Arjuna would be enlightened. by
Kṛṣṇa and would fight to the end.
TEXT 10
तमवाच षी शः हसि नव भारत ।
नयो भयोम
वषीद तिमद वचः ॥१०॥
tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
tam—unto him; uvāca—said; hṛṣīkeśaḥ—the master of the senses, Kṛṣṇa;
prahasan—smiling; iva—like that; bhārata—O Dhṛtarāṣṭra, descendant of
Bharata; senayoḥ—of the armies; ubhayoḥ—of both parties; madhye—
between; viṣīdantam—unto the lamenting one; idam—the following; vacaḥ
—words.
TRANSLATION
O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of
both the armies, spoke the following words to the grief-stricken Arjuna.
PURPORT
The talk was going on between intimate friends, namely the Hṛṣīkeśa and
the Guḍākeśa. As friends, both of them were on the same level, but one of
them voluntarily became a student of the other. Kṛṣṇa was smiling because a
friend had chosen to become a disciple. As Lord of all, He is always in the
superior position as the master of everyone, and yet the Lord accepts one
who wishes to be a friend, a son, a lover or a devotee, or who wants Him in
such a role. But when He was accepted as the master, He at once assumed
the role and talked with the disciple like the master— with gravity, as it is
required. It appears that the talk between the master and the disciple was
openly exchanged in the presence of both armies so that all were benefitted.
So the talks of Bhagavad-gītā are not for any particular person, society, or
community, but they are for all, and friends or enemies are equally entitled
to hear them.
TEXT 11
ीभगवानवाच ।
अशो यान वशोच व ावाद भाष ।
गतासनगतास नानशोचि त पि डताः ॥११॥
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; aśocyān
— that which is not worthy of lamentation; anvaśocaḥ—you are lamenting;
tvam—you; prajñā-vādāḥ—learned talks; ca—also; bhāṣase—speaking;
gata— lost; asūn—life; agata—not past; asūn—life; ca—also; na—never;
anuśocanti— lament; paṇḍitāḥ—the learned.
TRANSLATION
The Blessed Lord said: While speaking learned words, you are
mourning for what is not worthy of grief. Those who are wise lament
neither for the living nor the dead.
PURPORT
The Lord at once took the position of the teacher and chastised the
student, calling him, indirectly, a fool. The Lord said, you are talking like a
learned man, but you do not know that one who is learned—one who knows
what is body and what is soul—does not lament for any stage of the body,
neither in the living nor in the dead condition. As it will be explained in
later chapters, it will be clear that knowledge means to know matter and
spirit and the controller of both. Arjuna argued that religious principles
should be given more importance than politics or sociology, but he did not
know that knowledge of matter, soul and the Supreme is even more
important than religious formularies. And, because he was lacking in that
knowledge, he should not have posed himself as a very learned man. As he
did not happen to be a very learned man, he was consequently lamenting for
something which was unworthy of lamentation. The body is born and is
destined to be vanquished today or tomorrow; therefore the body is not as
important as the soul. One who knows this is actually learned, and for him
there is no cause for lamentation, regardless of the condition of the material
body.
TEXT 12
न वाह जात नास न व
जना धपाः ।
न चव न भ व यामः सव वयमतः परम् ॥१२॥
na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never;
āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these;
janādhipāḥ—kings; na—never; ca—also; eva—certainly; na—not like that;
bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—
hereafter.
TRANSLATION
Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be.
PURPORT
In the Vedas, in the Kaṭha Upaniṣad as well as in the Śvetāśvatara
Upaniṣad, it is said that the Supreme Personality of Godhead is the
maintainer of innumerable living entities, in terms of their different
situations according to individual work and reaction of work. That Supreme
Personality of Godhead is also, by His plenary portions, alive in the heart of
every living entity. Only saintly persons who can see, within and without,
the same Supreme Lord, can actually attain to perfect and eternal peace.
nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
tam ātmasthaṁ ye 'nupaśyanti dhīrās
teṣāṁ śāntiḥ śāśvatī netareṣām.
(Kaṭha 2.2.13)
The same Vedic truth given to Arjuna is given to all persons in the world
who pose themselves as very learned but factually have but a poor fund of
knowledge. The Lord says clearly that He Himself, Arjuna, and all the kings
who are assembled on the battlefield, are eternally individual beings and
that the Lord is eternally the maintainer of the individual living entities both
in their conditioned as well as in their liberated situations. The Supreme
Personality of Godhead is the supreme individual person, and Arjuna, the
Lord's eternal associate, and all the kings assembled there are individual,
eternal persons. It is not that they did not exist as individuals in the past, and
it is not that they will not remain eternal persons. Their individuality existed
in the past, and their individuality will continue in the future without
interruption. Therefore, there is no cause for lamentation for anyone.
The Māyāvādī theory that after liberation the individual soul, separated
by the covering of māyā or illusion, will merge into the impersonal
Brahman and lose its individual existence is not supported herein by Lord
Kṛṣṇa, the supreme authority. Nor is the theory that we only think of
individuality in the conditioned state supported herein. Kṛṣṇa clearly says
herein that in the future also the individuality of the Lord and others, as it is
confirmed in the Upaniṣads, will continue eternally. This statement of
Kṛṣṇa is authoritative because Kṛṣṇa cannot be subject to illusion. If
individuality is not a fact, then Kṛṣṇa would not have stressed it so much —
even for the future. The Māyāvādī may argue that the individuality spoken
of by Kṛṣṇa is not spiritual, but material. Even accepting the argument that
the individuality is material, then how can one distinguish Kṛṣṇa's
individuality? Kṛṣṇa affirms His individuality in the past and confirms His
individuality in the future also. He has confirmed His individuality in many
ways, and impersonal Brahman has been declared to be subordinate to Him.
Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as
an ordinary conditioned soul in individual consciousness, then His
Bhagavad-gītā has no value as authoritative scripture. A common man with
all the four defects of human frailty is unable to teach that which is worth
hearing. The Gītā is above such literature. No mundane book compares with
the Bhagavad-gītā. When one accepts Kṛṣṇa as an ordinary man, the Gītā
loses all importance. The Māyāvādī argues that the plurality mentioned in
this verse is conventional and that it refers to the body. But previous to this
verse such a bodily conception is already condemned. After condemning the
bodily conception of the living entities, how was it possible for Kṛṣṇa to
place a conventional proposition on the body again? Therefore, individuality
is maintained on spiritual grounds and is thus confirmed by great ācāryas
like Śrī Rāmānuja and others. It is clearly mentioned in many places in the
Gītā that this spiritual individuality is understood by those who are devotees
of the Lord. Those who are envious of Kṛṣṇa as the Supreme Personality of
Godhead have no bona fide access to the great literature. The nondevotee's
approach to the teachings of the Gīta is something like bees licking on a
bottle of honey. One cannot have a taste of honey unless one opens the
bottle. Similarly, the mysticism of the Bhagavad-gītā can be understood
only by devotees, and no one else can taste it, as it is stated in the Fourth
Chapter of the book. Nor can the Gītā be touched by persons who envy the
very existence of the Lord. Therefore, the Māyāvādī explanation of the Gītā
is a most misleading presentation of the whole truth. Lord Caitanya has
forbidden us to read commentations made by the Māyāvādīs and warns that
one who takes to such an understanding of the Māyāvādī philosophy loses
all power to understand the real mystery of the Gītā. If individuality refers
to the empirical universe, then there is no need of teaching by the Lord. The
plurality of the individual soul and of the Lord is an eternal fact, and it is
confirmed by the Vedas as above mentioned.
TEXT 13
हनोऽि म यथा
कौमार यौवन जरा ।
तथा हा तर ाि तध र त न म त ॥१३॥
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body;
kaumāram—boyhood; yauvanam—youth; jarā—old age; tathā—similarly;
dehāntara—transference of the body; prāptiḥ—achievement; dhīraḥ—the
sober; tatra—thereupon; na—never; muhyati—deluded.
TRANSLATION
As the embodied soul continually passes, in this body, from boyhood
to youth to old age, the soul similarly passes into another body at death.
The self-realized soul is not bewildered by such a change.
PURPORT
Since every living entity is an individual soul, each is changing his body
every moment, manifesting sometimes as a child, sometimes as a youth, and
sometimes as an old man. Yet the same spirit soul is there and does not
undergo any change. This individual soul finally changes the body at death
and transmigrates to another body; and since it is sure to have another body
in the next birth—either material or spiritual—there was no cause for
lamentation by Arjuna on account of death, neither for Bhīṣma nor for
Droṇa, for whom he was so much concerned. Rather, he should rejoice for
their changing bodies from old to new ones, thereby rejuvenating their
energy. Such changes of body account for varieties of enjoyment or
suffering, according to one's work in life. So Bhīṣma and Droṇa, being
noble souls, were surely going to have either spiritual bodies in the next life,
or at least life in heavenly bodies for superior enjoyment of material
existence. So, in either case, there was no cause of lamentation.
Any man who has perfect knowledge of the constitution of the individual
soul, the Supersoul, and nature—both material and spiritual—is called a
dhīra or a most sober man. Such a man is never deluded by the change of
bodies. The Māyāvādī theory of oneness of the spirit soul cannot be
entertained on the ground that spirit soul cannot be cut into pieces as a
fragmental portion. Such cutting into different individual souls would make
the Supreme cleavable or changeable, against the principle of the Supreme
Soul being unchangeable.
As confirmed in the Gītā, the fragmental portions of the Supreme exist
eternally (sanātana) and are called kṣara; that is, they have a tendency to
fall down into material nature. These fragmental portions are eternally so,
and even after liberation, the individual soul remains the same—fragmental.
But once liberated, he lives an eternal life in bliss and knowledge with the
Personality of Godhead. The theory of reflection can be applied to the
Supersoul who is present in each and every individual body and is known as
the Paramātmā, who is different from the individual living entity. When the
sky is reflected in water, the reflections represent both the sun and the moon
and the stars also. The stars can be compared to the living entities and the
sun or the moon to the Supreme Lord. The individual fragmental spirit soul
is represented by Arjuna, and the Supreme Soul is the Personality of
Godhead Śrī Kṛṣṇa. They are not on the same level, as it will be apparent in
the beginning of the Fourth Chapter. If Arjuna is on the same level with
Kṛṣṇa, and Kṛṣṇa is not superior to Arjuna, then their relationship of
instructor and instructed becomes meaningless. If both of them are deluded
by the illusory energy (māyā), then there is no need of one being the
instructor and the other the instructed. Such instruction would be useless
because, in the clutches of māyā, no one can be an authoritative instructor.
Under the circumstances, it is admitted that Lord Kṛṣṇa is the Supreme
Lord, superior in position to the living entity, Arjuna, who is a forgotten
soul deluded by māyā.
TEXT 14
मा ा पश त कौ य शीतो णसख ःखदाः ।
आगमापा यनोऽ न या त ि त त व भारत ॥१४॥
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
mātrā—sensuous; sparśāḥ—perception; tu—only; kaunteya—O son of
Kuntī; śīta—winter; uṣṇa—summer; sukha—happiness; duḥkha-dāḥ—giving
pain; āgama—appearing; apāyinaḥ—disappearing; anityāḥ—nonpermanent;
tān—all of them; titikṣasva—just try to tolerate; bhārata—O descendant of
the Bhārata dynasty.
TRANSLATION
O son of Kuntī, the nonpermanent appearance of happiness and
distress, and their disappearance in due course, are like the appearance
and disappearance of winter and summer seasons. They arise from
sense perception, O scion of Bharata, and one must learn to tolerate
them without being disturbed.
PURPORT
In the proper discharge of duty, one has to learn to tolerate nonpermanent
appearances and disappearances of happiness and distress. According to
Vedic injunction, one has to take his bath early in the morning even during
the month of Māgha (January- February). It is very cold at that time, but in
spite of that a man who abides by the religious principles does not hesitate
to take his bath. Similarly, a woman does not hesitate to cook in the kitchen
in the months of May and June, the hottest part of the summer season. One
has to execute his duty in spite of climatic inconveniences. Similarly, to
fight is the religious principle of the kṣatriyas, and although one has to fight
with some friend or relative, one should not deviate from his prescribed
duty. One has to follow the prescribed rules and regulations of religious
principles in order to rise up to the platform of knowledge because by
knowledge and devotion only can one liberate himself from the clutches of
māyā (illusion).
The two different names of address given to Arjuna are also significant.
To address him as Kaunteya signifies his great blood relations from his
mother's side; and to address him as Bhārata signifies his greatness from his
father's side. From both sides he is supposed to have a great heritage. A
great heritage brings responsibility in the matter of proper discharge of
duties; therefore, he cannot avoid fighting.
TEXT 15
य ह न यथय
प ष प षषभ ।
सम ःखसख धीर सोऽमत वाय क प ॥१५॥
yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so 'mṛtatvāya kalpate
yam—one who; hi—certainly; na—never; vyathayanti—are distressing;
ete— all these; puruṣam—to a person; puruṣarṣabha—is best among men;
sama— unaltered; duḥkha—distress; sukham—happiness; dhīram—patient;
saḥ—he; amṛtatvāya—for liberation; kalpate—is considered eligible.
TRANSLATION
O best among men [Arjuna], the person who is not disturbed by
happiness and distress and is steady in both is certainly eligible for
liberation.
PURPORT
Anyone who is steady in his determination for the advanced stage of
spiritual realization and can equally tolerate the onslaughts of distress and
happiness is certainly a person eligible for liberation. In the varṇāśrama
institution, the fourth stage of life, namely the renounced order (sannyāsa) is
a painstaking situation. But one who is serious about making his life perfect
surely adopts the sannyāsa order of life in spite of all difficulties. The
difficulties usually arise from having to sever family relationships, to give
up the connection of wife and children. But if anyone is able to tolerate such
difficulties, surely his path to spiritual realization is complete. Similarly, in
Arjuna's discharge of duties as a kṣatriya, he is advised to persevere, even if
it is difficult to fight with his family members or similarly beloved persons.
Lord Caitanya took sannyāsa at the age of twenty-four, and His dependants,
young wife as well as old mother, had no one else to look after them. Yet
for a higher cause He took sannyāsa and was steady in the discharge of
higher duties. That is the way of achieving liberation from material
bondage.
TEXT 16
नासतो वध भावो नाभावो वध सतः ।
उभयोर प द ो त वनयो त वद शिभः ॥१६॥
nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo 'ntas
tv anayos tattva-darśibhiḥ
na—never; asataḥ—of the nonexistent; vidyate—there is; bhāvaḥ
—endurance; na—never; abhāvaḥ—changing quality; vidyate—there is;
sataḥ—of the eternal; ubhayoḥ—of the two; api—verily; dṛṣṭaḥ—observed;
antaḥ— conclusion; tu—but; anayoḥ—of them; tattva—truth; darśibhiḥ—by
the seers.
TRANSLATION
Those who are seers of the truth have concluded that of the
nonexistent there is no endurance, and of the existent there is no
cessation. This seers have concluded by studying the nature of both.
PURPORT
There is no endurance of the changing body. That the body is changing
every moment by the actions and reactions of the different cells is admitted
by modern medical science; and thus growth and old age are taking place in
the body. But the spirit soul exists permanently, remaining the same despite
all changes of the body and the mind. That is the difference between matter
and spirit. By nature, the body is ever changing, and the soul is eternal. This
conclusion is established by all classes of seers of the truth, both
impersonalist and personalist. In the Viṣṇu Purāṇa it is stated that Viṣṇu and
His abodes all have self-illuminated spiritual existence. "Jyotīṁṣi viṣṇur
bhavanāni viṣṇuḥ."The words existent and nonexistent refer only to spirit
and matter. That is the version of all seers of truth.
This is the beginning of the instruction by the Lord to the living entities
who are bewildered by the influence of ignorance. Removal of ignorance
involves the reestablishment of the eternal relationship between the
worshiper and the worshipable and the consequent understanding of the
difference between the part and parcel living entities and the Supreme
Personality of Godhead. One can understand the nature of the Supreme by
thorough study of oneself, the difference between oneself and the Supreme
being understood as the relationship between the part and the whole. In the
Vedānta-sūtras, as well as in the Śrīmad-Bhāgavatam, the Supreme has
been accepted as the origin of all emanations. Such emanations are
experienced by superior and inferior natural sequences. The living entities
belong to the superior nature, as it will be revealed in the Seventh Chapter.
Although there is no difference between the energy and the energetic, the
energetic is accepted as the Supreme, and energy or nature is accepted as the
subordinate. The living entities, therefore, are always subordinate to the
Supreme Lord, as in the case of the master and the servant, or the teacher
and the taught. Such clear knowledge is impossible to understand under the
spell of ignorance, and to drive away such ignorance the Lord teaches the
Bhagavad-gītā for the enlightenment of all living entities for all time.
TEXT 17
अ वनािश त त ि
न सविमद ततम् ।
वनाशम यय या य न कि कतमह त ॥१७॥
avināśi tu tad viddhi
yena sarvam idaṁ tatam
vināśam avyayasyāsya
na kaścit kartum arhati
avināśi—imperishable; tu—but; tat—that; viddhi—know it; yena—by
whom; sarvam—all of the body; idam—this; tatam—widespread; vināśam
—destruction; avyayasya—of the imperishable; asya—of it; na kaścit—no
one; kartum—to do; arhati—able.
TRANSLATION
Know that which pervades the entire body is indestructible. No one
is able to destroy the imperishable soul.
PURPORT
This verse more clearly explains the real nature of the soul, which is
spread all over the body. Anyone can understand what is spread all over the
body: it is consciousness. Everyone is conscious of the pains and pleasures
of the body in part or as a whole. This spreading of consciousness is limited
within one's own body. The pains and pleasures of one body are unknown to
another. Therefore, each and every body is the embodiment of an individual
soul, and the symptom of the soul's presence is perceived as individual
consciousness. This soul is described as one ten-thousandth part of the
upper portion of the hair point in size. The Śvetāśvatara Upaniṣad confirms
this:
bālāgra-śata-bhāgasya śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate.
"When the upper point of a hair is divided into one hundred parts and again
each of such parts is further divided into one hundred parts, each such part is
the measurement of the dimension of the spirit soul." (Śvet. 5.9) Similarly,
in the Bhāgavatam the same version is stated:
keśāgra-śata-bhāgasya śatāṁśaḥ sādṛśātmakaḥ
jīvaḥ sūkṣma-svarupo 'yaṁ saṅkhyātīto hi cit-kaṇaḥ
"There are innumerable particles of spiritual atoms, which are measured as
one ten-thousandth of the upper portion of the hair."
Therefore, the individual particle of spirit soul is a spiritual atom smaller
than the material atoms, and such atoms are innumerable. This very small
spiritual spark is the basic principle of the material body, and the influence
of such a spiritual spark is spread all over the body as the influence of the
active principle of some medicine spreads throughout the body. This current
of the spirit soul is felt all over the body as consciousness, and that is the
proof of the presence of the soul. Any layman can understand that the
material body minus consciousness is a dead body, and this consciousness
cannot be revived in the body by any means of material administration.
Therefore, consciousness is not due to any amount of material combination,
but to the spirit soul. In the Muṇḍaka Upaniṣad the measurement of the
atomic spirit soul is further explained:
eṣo 'ṇurātmā cetasā veditavyo
yasmin prāṇaḥ pañcadhā saṁviveśa
prāṇaiś cittaṁ sarvam otam prajānāṁ
yasmin viśuddhe vibhavaty eṣa ātmā.
"The soul is atomic in size and can be perceived by perfect intelligence.
This atomic soul is floating in the five kinds of air [prāṇa, apāna, vyāna,
samāna and udāna], is situated within the heart, and spreads its influence all
over the body of the embodied living entities. When the soul is purified
from the contamination of the five kinds of material air, its spiritual
influence is exhibited." (Muṇḍ. 3.1.9)
The haṭha-yoga system is meant for controlling the five kinds of air
encircling the pure soul by different kinds of sitting postures—not for any
material profit, but for liberation of the minute soul from the entanglement
of the material atmosphere.
So the constitution of the atomic soul is admitted in all Vedic literatures,
and it is also actually felt in the practical experience of any sane man. Only
the insane man can think of this atomic soul as all-pervading Viṣṇu-tattva.
The influence of the atomic soul can be spread all over a particular body.
According to the Muṇḍaka Upaniṣad, this atomic soul is situated in the
heart of every living entity, and because the measurement of the atomic soul
is beyond the power of appreciation of the material scientists, some of them
assert foolishly that there is no soul. The individual atomic soul is definitely
there in the heart along with the Supersoul, and thus all the energies of
bodily movement are emanating from this part of the body. The corpuscles
which carry the oxygen from the lungs gather energy from the soul. When
the soul passes away from this position, activity of the blood, generating
fusion, ceases. Medical science accepts the importance of the red
corpuscles, but it cannot ascertain that the source of the energy is the soul.
Medical science, however, does admit that the heart is the seat of all
energies of the body.
Such atomic particles of the spirit whole are compared to the sunshine
molecules. In the sunshine there are innumerable radiant molecules.
Similarly, the fragmental parts of the Supreme Lord are atomic sparks of the
rays of the Supreme Lord, called by the name prabhā or superior energy.
Neither Vedic knowledge nor modern science denies the existence of the
spirit soul in the body, and the science of the soul is explicitly described in
the Bhagavad-gītā by the Personality of Godhead Himself.
TEXT 18
अ तव त इ
अनािशनोऽ
हा न य यो ताः शरी रणः ।
य य त मा य व भारत ॥१८॥
antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ
anāśino 'prameyasya
tasmād yudhyasva bhārata
antavantaḥ—perishable; ime—all these; dehāḥ—material bodies;
nityasya— eternal in existence; uktāḥ—it is so said; śarīriṇaḥ—the
embodied souls; anāśinaḥ—never to be destroyed; aprameyasya
—immeasurable; tasmāt— therefore; yudhyasva—fight; bhārata—O
descendant of Bharata.
TRANSLATION
Only the material body of the indestructible, immeasurable and
eternal living entity is subject to destruction; therefore, fight, O
descendant of Bharata.
PURPORT
The material body is perishable by nature. It may perish immediately, or
it may do so after a hundred years. It is a question of time only. There is no
chance of maintaining it indefinitely. But the spirit soul is so minute that it
cannot even be seen by an enemy, to say nothing of being killed. As
mentioned in the previous verse, it is so small that no one can have any idea
how to measure its dimension. So from both viewpoints there is no cause of
lamentation because the living entity can neither be killed as he is, nor can
the material body, which cannot be saved for any length of time, be
permanently protected. The minute particle of the whole spirit acquires this
material body according to his work, and therefore observance of religious
principles should be utilized. In the Vedānta-sūtras the living entity is
qualified as light because he is part and parcel of the supreme light. As
sunlight maintains the entire universe, so the light of the soul maintains this
material body. As soon as the spirit soul is out of this material body, the
body begins to decompose; therefore it is the spirit soul which maintains
this body. The body itself is unimportant. Arjuna was advised to fight and
sacrifice the material body for the cause of religion.
TEXT 19
य एन ि ह तार य न म य हतम् ।
उभौ तौ न वजानीतो नाय हि त न ह य ॥१९॥
ya enaṁ vetti hantāraṁ
yaś cainaṁ manyate hatam
ubhau tau na vijānīto
nāyaṁ hanti na hanyate
yaḥ—anyone; enam—this; vetti—knows; hantāram—the killer; yaḥ—
anyone; ca—also; enam—this; manyate—thinks; hatam—killed; ubhau
—both of them; tau—they; na—never; vijānītaḥ—in knowledge; na—never;
ayam—this; hanti—kills; na—nor; hanyate—be killed.
TRANSLATION
He who thinks that the living entity is the slayer or that he is slain,
does not understand. One who is in knowledge knows that the self slays
not nor is slain.
PURPORT
When an embodied living entity is hurt by fatal weapons, it is to be
known that the living entity within the body is not killed. The spirit soul is
so small that it is impossible to kill him by any material weapon, as is
evident from the previous verses. Nor is the living entity killable because of
his spiritual constitution. What is killed, or is supposed to be killed, is the
body only. This, however, does not at all encourage killing of the body. The
Vedic injunction is, "māhiṁsyāt sarva-bhūtāni" never commit violence to
anyone. Nor does understanding that the living entity is not killed encourage
animal slaughter. Killing the body of anyone without authority is
abominable and is punishable by the law of the state as well as by the law of
the Lord. Arjuna, however, is being engaged in killing for the principle of
religion, and not whimsically.
TEXT 20
न जाय ि य वा कदािचन्नाय भ वा भ वता वा न भयः ।
अजो न यः शा तोऽय पराणो
न ह य ह यमा शरी ॥२०॥
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre
na—never; jāyate—takes birth; mriyate—never dies; vā—either; kadācit
— at any time (past, present or future); na—never; ayam—this; bhūtvā
—came into being; bhavitā—will come to be; vā—or; na—not; bhūyaḥ—or
has come to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam
—this; purāṇaḥ—the oldest; na—never; hanyate—is killed; hanyamāne
—being killed; śarīre—by the body.
TRANSLATION
For the soul there is never birth nor death. Nor, having once been,
does he ever cease to be. He is unborn, eternal, ever-existing, undying
and primeval. He is not slain when the body is slain.
PURPORT
Qualitatively, the small atomic fragmental part of the Supreme Spirit is
one with the Supreme. He undergoes no changes like the body. Sometimes
the soul is called the steady, or kūṭastha. The body is subject to six kinds of
transformations. It takes its birth in the womb of the mother's body, remains
for some time, grows, produces some effects, gradually dwindles, and at last
vanishes into oblivion. The soul, however, does not go through such
changes. The soul is not born, but, because he takes on a material body, the
body takes its birth. The soul does not take birth there, and the soul does not
die. Anything which has birth also has death. And because the soul has no
birth, he therefore has no past, present or future. He is eternal, ever-existing,
and primeval–that is, there is no trace in history of his coming into being.
Under the impression of the body, we seek the history of birth, etc., of the
soul. The soul does not at any time become old, as the body does. The so-
called old man, therefore, feels himself to be in the same spirit as in his
childhood or youth. The changes of the body do not affect the soul. The soul
does not deteriorate like a tree, nor anything material. The soul has no byproduct either. The by-products of the body, namely children, are also
different individual souls; and, owing to the body, they appear as children of
a particular man. The body develops because of the soul's presence, but the
soul has neither offshoots nor change. Therefore, the soul is free from the
six changes of the body.
In the Kaṭha Upaniṣad also we find a similar passage which reads:
na jāyate mriyate vā vipaścin
nāyaṁ kutaścin na vibhūva kaścit
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre.
(Kaṭha 1.2.18)
The meaning and purport of this verse is the same as in the Bhagavad-gītā,
but here in this verse there is one special word, vipaścit, which means
learned or with knowledge.
The soul is full of knowledge, or full always with consciousness.
Therefore, consciousness is the symptom of the soul. Even if one does not
find the soul within the heart, where he is situated, one can still understand
the presence of the soul simply by the presence of consciousness.
Sometimes we do not find the sun in the sky owing to clouds, or for some
other reason, but the light of the sun is always there, and we are convinced
that it is therefore daytime. As soon as there is a little light in the sky early
in the morning, we can understand that the sun is in the sky. Similarly, since
there is some consciousness in all bodies—whether man or animal—we can
understand the presence of the soul. This consciousness of the soul is,
however, different from the consciousness of the Supreme because the
supreme consciousness is all-knowledge–past, present and future. The
consciousness of the individual soul is prone to be forgetful. When he is
forgetful of his real nature, he obtains education and enlightenment from the
superior lessons of Kṛṣṇa. But Kṛṣṇa is not like the forgetful soul. If so,
Kṛṣṇa's teachings of Bhagavad-gītā would be useless.
There are two kinds of souls—namely the minute particle soul (aṇuātmā) and the Supersoul (the vibhu-ātmā). This is also confirmed in the
Kaṭha Upaniṣad in this way:
aṇor aṇīyān mahato mahīyān
ātmāsya jantor nihito guhāyām
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ
(Kaṭha 1.2.20)
"Both the Supersoul [Paramātmā] and the atomic soul [jīvātmā] are
situated on the same tree of the body within the same heart of the living
being, and only one who has become free from all material desires as well
as lamentations can, by the grace of the Supreme, understand the glories of
the soul." Kṛṣṇa is the fountainhead of the Supersoul also, as it will be
disclosed in the following chapters, and Arjuna is the atomic soul, forgetful
of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by
His bona fide representative (the spiritual master).
TEXT 21
दा वनािशन न य य एनमजम ययम् ।
कथ स प षः पाथ क घातय त हि त कम् ॥२१॥
vedāvināśinaṁ nityaṁ
ya enam ajam avyayam
kathaṁ sa puruṣaḥ pārtha kaṁ
ghātayati hanti kam
veda—in knowledge; avināśinam—indestructible; nityam—always; yaḥ—
one who; enam—this (soul); ajam—unborn; avyayam—immutable; katham
— how; saḥ—he; puruṣaḥ—person; pārtha—O Pārtha (Arjuna); kam
—whom; ghātayati—hurts; hanti—kills; kam—whom.
TRANSLATION
O Pārtha, how can a person who knows that the soul is
indestructible, unborn, eternal and immutable, kill anyone or cause
anyone to kill?
PURPORT
Everything has its proper utility, and a man who is situated in complete
knowledge knows how and where to apply a thing for its proper utility.
Similarly, violence also has its utility, and how to apply violence rests with
the person in knowledge. Although the justice of the peace awards capital
punishment to a person condemned for murder, the justice of the peace
cannot be blamed because he orders violence to another person according to
the codes of justice. In Manu-saṁhitā, the lawbook for mankind, it is
supported that a murderer should be condemned to death so that in his next
life he will not have to suffer for the great sin he has committed. Therefore,
the king's punishment of hanging a murderer is actually beneficial.
Similarly, when Kṛṣṇa orders fighting, it must be concluded that violence is
for supreme justice, and, as such, Arjuna should follow the instruction,
knowing well that such violence, committed in the act of fighting for Kṛṣṇa,
is not violence at all because, at any rate, the man, or rather the soul, cannot
be killed; so for the administration of justice, so- called violence is
permitted. A surgical operation is not meant to kill the patient, but to cure
him. Therefore the fighting to be executed by Arjuna at the instruction of
Kṛṣṇa is with full knowledge, so there is no possibility of sinful reaction.
TEXT 22
वास स जीण न यथा वहाय
नवा न ग णा त नरोऽपरािण ।
तथा शरीरािण वहाय जीण य या न सया त नवा न ही ॥२२॥
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
vāsāṁsi—garments; jīrṇāni—old and worn out; yathā—as it is; vihāya—
giving up; navāni—new garments; gṛhṇāti—does accept; naraḥ—a man;
aparāṇi—other; tathā—in the same way; śarīrāṇi—bodies; vihāya—giving
up; jīrṇāni—old and useless; anyāni—different; saṁyāti—verily accepts;
navāni—new sets; dehī—the embodied.
TRANSLATION
As a person puts on new garments, giving up old ones, similarly, the
soul accepts new material bodies, giving up the old and useless ones.
PURPORT
Change of body by the atomic individual soul is an accepted fact. Even
some of the modern scientists who do not believe in the existence of the
soul, but at the same time cannot explain the source of energy from the
heart, have to accept continuous changes of body which appear from
childhood to boyhood and from boyhood to youth and again from youth to
old age. From old age, the change is transferred to another body. This has
already been explained in the previous verse.
Transference of the atomic individual soul to another body is made
possible by the grace of the Supersoul.The Supersoul fulfills the desire of
the atomic soul as one friend fulfills the desire of another. The Vedas, like
the Muṇḍaka Upaniṣad, as well as the Śvetāśvatara Upaniṣad, compare the
soul and the Supersoul to two friendly birds sitting on the same tree. One of
the birds (the individual atomic soul) is eating the fruit of the tree, and the
other bird (Kṛṣṇa) is simply watching His friend. Of these two birds
—although they are the same in quality—one is captivated by the fruits of
the material tree, while the other is simply witnessing the activities of His
friend. Kṛṣṇa is the witnessing bird, and Arjuna is the eating bird. Although
they are friends, one is still the master and the other is the servant.
Forgetfulness of this relationship by the atomic soul is the cause of one's
changing his position from one tree to another or from one body to another.
The jīva soul is struggling very hard on the tree of the material body, but as
soon as he agrees to accept the other bird as the supreme spiritual master–as
Arjuna agreed to do by voluntary surrender unto Kṛṣṇa for instruction–the
subordinate bird immediately becomes free from all lamentations. Both the
Kaṭha Upaniṣad and Śvetāśvatara Upaniṣad confirm this:
samāne vṛkṣe puruṣo nimagno
'nīśayā śocati muhyamānaḥ
juṣṭaṁ yadā paśyaty anyam īśam asya
mahimānam iti vīta-śokaḥ
"Although the two birds are in the same tree, the eating bird is fully
engrossed with anxiety and moroseness as the enjoyer of the fruits of the
tree. But if in some way or other he turns his face to his friend who is the
Lord and knows His glories–at once the suffering bird becomes free from all
anxieties." Arjuna has now turned his face towards his eternal friend, Kṛṣṇa,
and is understanding the Bhagavad-gītā from Him. And thus, hearing from
Kṛṣṇa, he can understand the supreme glories of the Lord and be free from
lamentation.
Arjuna is advised herewith by the Lord not to lament for the bodily
change of his old grandfather and his teacher. He should rather be happy to
kill their bodies in the righteous fight so that they may be cleansed at once
of all reactions from various bodily activities. One who lays down his life
on the sacrificial altar, or in the proper battlefield, is at once cleansed of
bodily reactions and promoted to a higher status of life. So there was no
cause for Arjuna's lamentation.
TEXT 23
नन िछ दि त श ािण नन दह त पावकः ।
न चन दय यापो न शोषय त मा तः ॥२३॥
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
na—never; enam—unto this soul; chindanti—can cut into pieces; śastrāṇi
—all weapons; na—never; enam—unto this soul; dahati—burns; pāvakaḥ—
fire; na—never; ca—also; enam—unto this soul; kledayanti—moistens; āpaḥ
—water; na—never; śoṣayati—dries; mārutaḥ—wind.
TRANSLATION
The soul can never be cut into pieces by any weapon, nor can he be
burned by fire, nor moistened by water, nor withered by the wind.
PURPORT
All kinds of weapons, swords, flames, rains, tornadoes, etc., are unable to
kill the spirit soul. It appears that there were many kinds of weapons made
of earth, water, air, ether, etc., in addition to the modern weapons of fire.
Even the nuclear weapons of the modern age are classified as fire weapons,
but formerly there were other weapons made of all different types of
material elements. Firearms were counteracted by water weapons, which are
now unknown to modern science. Nor do modern scientists have knowledge
of tornado weapons. Nonetheless, the soul can never be cut into pieces, nor
annihilated by any number of weapons, regardless of scientific devices.
Nor was it ever possible to cut the individual souls from the original
Soul. The Māyāvādī, however, cannot describe how the individual soul
evolved from ignorance and consequently became covered by illusory
energy. Because they are atomic individual souls (sanātana) eternally, they
are prone to be covered by the illusory energy, and thus they become
separated from the association of the Supreme Lord, just as the sparks of the
fire, although one in quality with the fire, are prone to be extinguished when
out of the fire. In the Varāha Purāṇa, the living entities are described as
separated parts and parcels of the Supreme. They are eternally so, according
to the Bhagavad-gītā also. So, even after being liberated from illusion, the
living entity remains a separate identity, as is evident from the teachings of
the Lord to Arjuna. Arjuna became liberated by the knowledge received
from Kṛṣṇa, but he never became one with Kṛṣṇa.
TEXT 24
अ
ोऽयमदा ोऽयम
ोऽशो य एव च ।
न यः सवगतः थाणरचलोऽय सनातनः ॥२४॥
acchedyo 'yam adāhyo 'yam
akledyo 'śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo 'yaṁ sanātanaḥ
acchedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—cannot be burned;
ayam—this soul; akledyaḥ—insoluble; aśoṣyaḥ—cannot be dried; eva
—certainly; ca—and; nityaḥ—everlasting; sarva-gataḥ—all-pervading;
sthāṇuḥ— unchangeable; acalaḥ—immovable; ayam—this soul; sanātanaḥ
—eternally the same.
TRANSLATION
This individual soul is unbreakable and insoluble, and can be neither
burned nor dried. He is everlasting, all-pervading, unchangeable,
immovable and eternally the same.
PURPORT
All these qualifications of the atomic soul definitely prove that the
individual soul is eternally the atomic particle of the spirit whole, and he
remains the same atom eternally, without change. The theory of monism is
very difficult to apply in this case, because the individual soul is never
expected to become one homogeneously. After liberation from material
contamination, the atomic soul may prefer to remain as a spiritual spark in
the effulgent rays of the Supreme Personality of Godhead, but the intelligent
souls enter into the spiritual planets to associate with the Personality of
Godhead.
The word sarva-gataḥ (all-pervading) is significant because there is no
doubt that living entities are all over God's creation. They live on the land,
in the water, in the air, within the earth and even within fire. The belief that
they are sterilized in fire is not acceptable, because it is clearly stated here
that the soul cannot be burned by fire. Therefore, there is no doubt that there
are living entities also in the sun planet with suitable bodies to live there. If
the sun globe is uninhabited, then the word sarva-gataḥ–living everywhere–
becomes meaningless.
TEXT 25
अ य तोऽयमिच योऽयम वकाय ऽयम य ।
त मा व व द वन नानशोिचतमह स ॥२५॥
avyakto 'yam acintyo 'yam
avikāryo 'yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi
avyaktaḥ—invisible; ayam—this soul; acintyaḥ—inconceivable; ayam—
this soul; avikāryaḥ—unchangeable; ayam—this soul; ucyate—is said;
tasmāt —therefore; evam—like this; viditvā—knowing it well; enam—this
soul; na— do not; anuśocitum—may lament over; arhasi—you deserve.
TRANSLATION
It is said that the soul is invisible, inconceivable, immutable, and
unchangeable. Knowing this, you should not grieve for the body.
PURPORT
As described previously, the magnitude of the soul is so small for our
material calculation that he cannot be seen even by the most powerful
microscope; therefore, he is invisible. As far as the soul's existence is
concerned, no one can establish his existence experimentally beyond the
proof of śruti or Vedic wisdom. We have to accept this truth, because there
is no other source of understanding the existence of the soul, although it is a
fact by perception. There are many things we have to accept solely on
grounds of superior authority. No one can deny the existence of his father,
based upon the authority of his mother. There is no other source of
understanding the identity of the father except by the authority of the
mother. Similarly, there is no other source of understanding the soul except
by studying the Vedas. In other words, the soul is inconceivable by human
experimental knowledge. The soul is consciousness and conscious–that also
is the statement of the Vedas, and we have to accept that. Unlike the bodily
changes, there is no change in the soul. As eternally unchangeable, the soul
remains atomic in comparison to the infinite Supreme Soul. The Supreme
Soul is infinite, and the atomic soul is infinitesimal. Therefore, the
infinitesimal soul, being unchangeable, can never become equal to the
infinite soul, or the Supreme Personality of Godhead. This concept is
repeated in the Vedas in different ways just to confirm the stability of the
conception of the soul. Repetition of something is necessary in order that we
understand the matter thoroughly without error.
TEXT 26
अथ चन न यजात न य वा म य मतम् ।
तथा प व महाबाहो नव शोिचतमह स ॥२६॥
atha cainaṁ nitya-jātaṁ
nityaṁ vā manyase mṛtam
tathāpi tvaṁ mahā-bāho
nainaṁ śocitum arhasi
atha—if, however; ca—also; enam—this soul; nitya-jātam—always born;
nityam—forever; vā—either; manyase—so think; mṛtam—dead; tathāpi
—still; tvam—you; mahā-bāho—O mighty-armed one; na—never; enam
—about the soul; śocitum—to lament; arhasi—deserve.
TRANSLATION
If, however, you think that the soul is perpetually born and always
dies, still you have no reason to lament, O mighty-armed.
PURPORT
There is always a class of philosophers, almost akin to the Buddhists,
who do not believe in the separate existence of the soul beyond the body.
When Lord Kṛṣṇa spoke the Bhagavad-gītā, it appears that such
philosophers existed, and they were known as the Lokāyatikas and
Vaibhāṣikas. These philosophers maintained that life symptoms, or soul,
takes place at a certain mature condition of material combination. The
modern material scientist and materialist philosophers also think similarly.
According to them, the body is a combination of physical elements, and at a
certain stage the life symptoms develop by interaction of the physical and
chemical elements. The science of anthropology is based on this philosophy.
Currently, many pseudo-religions–now becoming fashionable in America–
are also adhering to this philosophy, as well as to the nihilistic
nondevotional Buddhist sects.
Even if Arjuna did not believe in the existence of the soul—as in the
Vaibhāṣika philosophy—there would still have been no cause for
lamentation. No one laments the loss of a certain bulk of chemicals and
stops discharging his prescribed duty. On the other hand, in modern science
and scientific warfare, so many tons of chemicals are wasted for achieving
victory over the enemy. According to the Vaibhāṣika philosophy, the socalled soul or ātmā vanishes along with the deterioration of the body. So, in
any case, whether Arjuna accepted the Vedic conclusion that there is an
atomic soul, or whether he did not believe in the existence of the soul, he
had no reason to lament. According to this theory, since there are so many
living entities generating out of matter every moment, and so many of them
are being vanquished every moment, there is no need to grieve for such an
incidence. However, since he was not risking rebirth of the soul, Arjuna had
no reason to be afraid of being affected with sinful reactions due to his
killing his grandfather and teacher. But at the same time, Kṛṣṇa sarcastically
addressed Arjuna as mahā-bāhu, mighty-armed, because He, at least, did
not accept the theory of the Vaibhāṣikas, which leaves aside the Vedic
wisdom. As a kṣatriya, Arjuna belonged to the Vedic culture, and it
behooved him to continue to follow its principles.
TEXT 27
जात य ह वो म य व ज म मत य च ।
त मादप रहायऽथ न व शोिचतमह स ॥२७॥
jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye 'rthe
na tvaṁ śocitum arhasi
jātasya—one who has taken his birth; hi—certainly; dhruvaḥ—a fact;
mṛtyuḥ—death; dhruvam—it is also a fact; janma—birth; mṛtasya—of the
dead; ca—also; tasmāt—therefore; aparihārye—for that which is
unavoidable; arthe—in the matter of; na—do not; tvam—you; śocitum—to
lament; arhasi—deserve.
TRANSLATION
For one who has taken his birth, death is certain; and for one who is
dead, birth is certain. Therefore, in the unavoidable discharge of your
duty, you should not lament.
PURPORT
One has to take birth according to one's activities of life. And, after
finishing one term of activities, one has to die to take birth for the next. In
this way the cycle of birth and death is revolving, one after the other without
liberation. This cycle of birth and death does not, however, support
unnecessary murder, slaughter and war. But at the same time, violence and
war are inevitable factors in human society for keeping law and order.
The Battle of Kurukṣetra, being the will of the Supreme, was an
inevitable event, and to fight for the right cause is the duty of a kṣatriya.
Why should he be afraid of or aggrieved at the death of his relatives since he
was discharging his proper duty? He did not deserve to break the law,
thereby becoming subjected to the reactions of sinful acts, of which he was
so afraid. By avoiding the discharge of his proper duty, he would not be able
to stop the death of his relatives, and he would be degraded due to his
selection of the wrong path of action.
TEXT 28
अ य तादी न भता न य तम या न भारत ।
अ य त नधना व त का प र वना ॥२८॥
avyaktādīni bhūtāni
vyakta-madhyāni bhārata
avyakta-nidhanāny eva
tatra kā paridevanā
avyaktādīni—in the beginning unmanifested; bhūtāni—all that are
created; vyakta—manifested; madhyāni—in the middle; bhārata—O
descendant of Bharata; avyakta—nonmanifested; nidhanāni—all that are
vanquished; eva— it is all like that; tatra—therefore; kā-what; paridevanā
—lamentation.
TRANSLATION
All created beings are unmanifest in their beginning, manifest in
their interim state, and unmanifest again when they are annihilated. So
what need is there for lamentation?
PURPORT
Accepting that there are two classes of philosophers, one believing in the
existence of soul and the other not believing in the existence of the soul,
there is no cause for lamentation in either case. Nonbelievers in the
existence of the soul are called atheists by followers of Vedic wisdom. Yet
even if, for argument's sake, we accept the atheistic theory, there is still no
cause for lamentation. Apart from the separate existence of the soul, the
material elements remain unmanifested before creation. From this subtle
state of unmanifestation comes manifestation, just as from ether, air is
generated; from air, fire is generated; from fire, water is generated; and from
water, earth becomes manifested. From the earth, many varieties of
manifestations take place. Take, for example, a big skyscraper manifested
from the earth. When it is dismantled, the manifestation becomes again
unmanifested and remains as atoms in the ultimate stage. The law of
conservation of energy remains, but in course of time things are manifested
and unmanifested–that is the difference. Then what cause is there for
lamentation either in the stage of manifestation or unmanifestation?
Somehow or other, even in the unmanifested stage, things are not lost. Both
at the beginning and at the end, all elements remain unmanifested, and only
in the middle are they manifested, and this does not make any real material
difference.
And if we accept the Vedic conclusion as stated in the Bhagavad- gītā
(antavanta ime dehāḥ) that these material bodies are perishable in due
course of time (nityasyoktāḥ śarīriṇaḥ) but that soul is eternal, then we must
remember always that the body is like a dress; therefore why lament the
changing of a dress? The material body has no factual existence in relation
to the eternal soul. It is something like a dream. In a dream we may think of
flying in the sky, or sitting on a chariot as a king, but when we wake up we
can see that we are neither in the sky nor seated on the chariot. The Vedic
wisdom encourages self-realization on the basis of the nonexistence of the
material body. Therefore, in either case, whether one believes in the
existence of the soul, or one does not believe in the existence of the soul,
there is no cause for lamentation for loss of the body.
TEXT 29
आ यव प य त कि नमा यव द त तथव चा यः ।
आ यव चनम यः शणो त
वा न द न चव कि त् ॥२९॥
āścaryavat paśyati kaścid enam
āścaryavad vadati tathaiva cānyaḥ
āścaryavac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit
āścaryavat—amazing; paśyati—see; kaścit—some; enam—this soul;
āścaryavat—amazing; vadati—speak; tathā—there; eva—certainly; ca
—also; anyaḥ —others; āścaryavat—similarly amazing; ca—also; enam
—this soul; anyaḥ— others; śṛṇoti—hear; śrutvā—having heard; api—even;
enam—this soul; veda —do know; na—never; ca—and; eva—certainly;
kaścit—anyone.
TRANSLATION
Some look on the soul as amazing, some describe him as amazing,
and some hear of him as amazing, while others, even after hearing
about him, cannot understand him at all.
PURPORT
Since Gītopaniṣad is largely based on the principles of the Upaniṣads, it
is not surprising to also find this passage in the Kaṭha Upaniṣad.
śravaṇāyāpi bahubhir yo na labhyaḥ
śṛṇvanto 'pi bahavo yaḥ na vidyuḥ
āścaryo vaktā kuśalo 'sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ.
The fact that the atomic soul is within the body of a gigantic animal, in the
body of a gigantic banyan tree, and also in the microbic germs, millions and
billions of which occupy only an inch of space, is certainly very amazing.
Men with a poor fund of knowledge and men who are not austere cannot
understand the wonders of the individual atomic spark of spirit, even though
it is explained by the greatest authority of knowledge, who imparted lessons
even to Brahmā, the first living being in the universe. Owing to a gross
material conception of things, most men in this age cannot imagine how
such a small particle can become both so great and so small. So men look at
the soul proper as wonderful either by constitution or by description.
Illusioned by the material energy, people are so engrossed in subject matter
for sense gratification that they have very little time to understand the
question of self-understanding, even though it is a fact that without this selfunderstanding all activities result in ultimate defeat in the struggle for
existence. Perhaps one has no idea that one must think of the soul, and also
make a solution of the material miseries.
Some people who are inclined to hear about the soul may be attending
lectures, in good association, but sometimes, owing to ignorance, they are
misguided by acceptance of the Supersoul and the atomic soul as one
without distinction of magnitude. It is very difficult to find a man who
perfectly understands the position of the soul, the Supersoul, the atomic
soul, their respective functions, relationships and all other major and minor
details. And it is still more difficult to find a man who has actually derived
full benefit from knowledge of the soul, and who is able to describe the
position of the soul in different aspects. But if, somehow or other, one is
able to understand the subject matter of the soul, then one's life is
successful. The easiest process for understanding the subject matter of self,
however, is to accept the statements of the Bhagavad-gītā spoken by the
greatest authority, Lord Kṛṣṇa, without being deviated by other theories. But
it also requires a great deal of penance and sacrifice, either in this life or in
the previous ones, before one is able to accept Kṛṣṇa as the Supreme
Personality of Godhead. Kṛṣṇa can, however, be known as such by the
causeless mercy of the pure devotee and by no other way.
TEXT 30
ही न यमव योऽय
सव य भारत ।
त मा सव िण भता न न व शोिचतमह स ॥३०॥
dehī nityam avadhyo 'yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
dehī—the owner of the material body; nityam—eternally; avadhyaḥ—
cannot be killed; ayam—this soul; dehe—in the body; sarvasya—of
everyone; bhārata—O descendant of Bharata; tasmāt—therefore; sarvāṇi
—all; bhūtāni—living entities (that are born); na—never; tvam—yourself;
śocitum —to lament; arhasi- deserve.
TRANSLATION
O descendant of Bharata, he who dwells in the body is eternal and
can never be slain. Therefore you need not grieve for any creature.
PURPORT
The Lord now concludes the chapter of instruction on the immutable
spirit soul. In describing the immortal soul in various ways, Lord Kṛṣṇa
establishes that the soul is immortal and the body is temporary. Therefore
Arjuna as a kṣatriya should not abandon his duty out of fear that his
grandfather and teacher–Bhīṣma and Droṇa–will die in the battle. On the
authority of Śrī Kṛṣṇa, one has to believe that there is a soul different from
the material body, not that there is no such thing as soul, or that living
symptoms develop at a certain stage of material maturity resulting from the
interaction of chemicals. Though the soul is immortal, violence is not
encouraged, but at the time of war it is not discouraged when there is actual
need for it. That need must be justified in terms of the sanction of the Lord,
and not capriciously.
TEXT 31
वधमम प चा य न वकि पतमह स ।
ध य ि य ा छयोऽ य
य यन व
॥३१॥
svadharmam api cāvekṣya
na vikampitum arhasi
dharmyāddhi yuddhāc chreyo 'nyat
kṣatriyasya na vidyate
svadharmam—one's own religious principles; api—also; ca—indeed;
avekṣya—considering; na—never; vikampitum—to hesitate; arhasi—you
deserve; dharmyāt—from religious principles; hi—indeed; yuddhāt—of
fighting; śreyaḥ—better engagements; anyat—anything else; kṣatriyasya
—of the kṣatriya; na—does not; vidyate—exist.
TRANSLATION
Considering your specific duty as a kṣatriya, you should know that
there is no better engagement for you than fighting on religious
principles; and so there is no need for hesitation.
PURPORT
Out of the four orders of social administration, the second order, for the
matter of good administration, is called kṣatriya. Kṣat means hurt. One who
gives protection from harm is called kṣatriya (trayate–to give protection).
The kṣatriyas are trained for killing in the forest. A kṣatriya would go into
the forest and challenge a tiger face to face and fight with the tiger with his
sword. When the tiger was killed, it would be offered the royal order of
cremation. This system is being followed even up to the present day by the
kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for
challenging and killing because religious violence is sometimes a necessary
factor. Therefore, kṣatriyas are never meant for accepting directly the order
of sannyāsa or renunciation. Nonviolence in politics may be a diplomacy,
but it is never a factor or principle. In the religious law books it is stated:
āhaveṣu mitho 'nyonyaṁ jighāṁsanto mahīkṣitaḥ
yuddhamānāḥ paraṁ śaktyā svargaṁ yānty aparāṅmukhāḥ
yajñeṣu paśavo brahman hanyante satataṁ dvijaiḥ
saṁskṛtāḥ kila mantraiś ca te 'pi svargam avāpnuvan.
"In the battlefield, a king or kṣatriya, while fighting another king envious of
him, is eligible for achieving heavenly planets after death, as the brāhmaṇas
also attain the heavenly planets by sacrificing animals in the sacrificial fire."
Therefore, killing on the battle on the religious principle and the killing of
animals in the sacrificial fire are not at all considered to be acts of violence,
because everyone is benefitted by the religious principles involved. The
animal sacrificed gets a human life immediately without undergoing the
gradual evolutionary process from one form to another, and the kṣatriyas
killed in the battlefield also attain the heavenly planets as do the brāhmaṇas
who attain them by offering sacrifice.
There are two kinds of svadharmas, specific duties. As long as one is not
liberated, one has to perform the duties of that particular body in accordance
with religious principles in order to achieve liberation. When one is
liberated, one's svadharma–specific duty–becomes spiritual and is not in the
material bodily concept. In the bodily conception of life thereare specific
duties for the brāhmaṇas and kṣatriyas respectively, and such duties are
unavoidable. Svadharma is ordained by the Lord, and this will be clarified
in the Fourth Chapter. On the bodily plane svadharma is called varṇāśramadharma, or man's steppingstone for spiritual understanding. Human
civilization begins from the stage of varṇāśrama-dharma, or specific duties
in terms of the specific modes of nature of the body obtained. Discharging
one's specific duty in any field of action in accordance with varṇāśramadharma serves to elevate one to a higher status of life.
TEXT 32
यद छया चोपप न वग ारमपावतम् ।
सिखनः
याः पाथ लभ य मीदशम् ॥३२॥
yadṛcchayā copapannaṁ
svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha
labhante yuddham īdṛśam
yadṛcchayā—by its own accord; ca—also; upapannam—arrived at;
svarga —heavenly planet; dvāram—door; apāvṛtam—wide open; sukhinaḥ
—very happy; kṣatriyāḥ—the members of the royal order; pārtha—O son of
Pṛthā; labhante—do achieve; yuddham—war; īdṛśam—like this.
TRANSLATION
O Pārtha, happy are the kṣatriyas to whom such fighting
opportunities come unsought, opening for them the doors of the
heavenly planets.
PURPORT
As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of
Arjuna who said, "I do not find any good in this fighting. It will cause
perpetual habitation in hell." Such statements by Arjuna were due to
ignorance only. He wanted to become nonviolent in the discharge of his
specific duty. For a kṣatriya to be in the battlefield and to become
nonviolent is the philosophy of fools. In the Parāśara-smṛti or religious
codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated:
kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan
nirjitya parasainyādi kṣitiṁ dharmeṇa pālayet.
"The kṣatriya's duty is to protect the citizens from all kinds of difficulties,
and for that reason he has to apply violence in suitable cases for law and
order. Therefore he has to conquer the soldiers of inimical kings, and thus,
with religious principles, he should rule over the world."
Considering all aspects, Arjuna had no reason to refrain from fighting. If
he should conquer his enemies, he would enjoy the kingdom; and if he
should die in the battle, he would be elevated to the heavenly planets whose
doors were wide open to him. Fighting would be for his benefit in either
case.
TEXT 33
अथ विमम ध य स ाम न क र य स ।
ततः वधम की त च ह वा पापमवा य स ॥३३॥
atha cet tvam imaṁ dharmyaṁ
saṅgrāmaṁ na kariṣyasi
tataḥ svadharmam kīrtiṁ ca
hitvā pāpam avāpsyasi
atha—therefore; cet—if; tvam—you; imam—this; dharmyam—religious
duty; saṅgrāmam—fighting; na—do not; kariṣyasi—perform; tataḥ—then;
svadharmam—your religious duty; kīrtim—reputation; ca—also; hitvā—
losing; pāpam—sinful reaction; avāpsyasi—do gain.
TRANSLATION
If, however, you do not fight this religious war, then you will
certainly incur sins for neglecting your duties and thus lose your
reputation as a fighter.
PURPORT
Arjuna was a famous fighter, and he attained fame by fighting many
great demigods, including even Lord Śiva. After fighting and defeating Lord
Śiva in the dress of a hunter, Arjuna pleased the Lord and received as a
reward a weapon called pāśupata- astra. Everyone knew that he was a great
warrior. Even Droṇācārya gave him benediction and awarded him the
special weapon by which he could kill even his teacher. So he was credited
with so many military certificates from many authorities, including his
adopted father Indra, the heavenly king. But if he abandoned the battle, he
would not only neglect his specific duty as a kṣatriya, but he would lose all
his fame and good name and thus prepare his royal road to hell. In other
words, he would go to hell, not by fighting, but by withdrawing from battle.
TEXT 34
अकी त चा प भता न कथ य यि त ऽ ययाम् ।
स भा वत य चाकी तमरणाद त र य ॥३४॥
akīrtiṁ cāpi bhūtāni
kathayiṣyanti te 'vyayām
sambhāvitasya cākīrtir
maraṇād atiricyate
akīrtim—infamy; ca—also; api—over and above; bhūtāni—all people;
kathayiṣyanti—will speak; te-of you; avyayām—forever; sambhāvitasya
—for a respectable man; ca—also; akīrtiḥ—ill fame; maraṇāt—than death;
atiricyate—becomes more than.
TRANSLATION
People will always speak of your infamy, and for one who has been
honored, dishonor is worse than death.
PURPORT
Both as friend and philosopher to Arjuna, Lord Kṛṣṇa now gives His
final judgement regarding Arjuna's refusal to fight. The Lord says, "Arjuna,
if you leave the battlefield, people will call you a coward even before your
actual flight. And if you think that people may call you bad names but that
you will save your life by fleeing the battlefield, then My advice is that
you'd do better to die in the battle. For a respectable man like you, ill fame
is worse than death. So, you should not flee for fear of your life; better to
die in the battle. That will save you from the ill fame of misusing My
friendship and from losing your prestige in society."
So, the final judgement of the Lord was for Arjuna to die in the battle
and not withdraw.
TEXT 35
भया णा परत म य
व महारथाः ।
ष च व ब मतो भ वा या य स लाघवम् ॥३५॥
bhayād raṇād uparataṁ
maṁsyante tvāṁ mahā-rathāḥ
yeṣāṁ ca tvaṁ bahu-mato
bhūtvā yāsyasi lāghavam
bhayāt—out of fear; raṇāt—from the battlefield; uparatam—ceased;
maṁsyante—will consider; tvām—unto you; mahā-rathāḥ—the great
generals; yeṣām—of those who; ca—also; tvam—you; bahu-mataḥ—in great
estimation; bhūtvā—will become; yāsyasi—will go; lāghavam—decreased
in value.
TRANSLATION
The great generals who have highly esteemed your name and fame
will think that you have left the battlefield out of fear only, and thus
they will consider you a coward.
PURPORT
Lord Kṛṣṇa continued to give His verdict to Arjuna: "Do not think that
the great generals like Duryodhana, Karṇa, and other contemporaries will
think that you have left the battlefield out of compassion for your brothers
and grandfather. They will think that you have left out of fear for your life.
And thus their high estimation of your personality will go to hell."
TEXT 36
अवा यवाद ब व द यि त तवा हताः ।
न द त तव साम य ततो ःखतर न कम् ॥३६॥
avācya-vādāṁś ca bahūn
vadiṣyanti tavāhitāḥ
nindantas tava sāmarthyaṁ
tato duḥkhataraṁ nu kim
avācya—unkind; vādān—fabricated words; ca—also; bahūn—many;
vadiṣyanti—will say; tava—your; ahitāḥ—enemies; nindantaḥ—while
vilifying; tava—your; sāmarthyam—ability; tataḥ—thereafter; duḥkhataram
—more painful; nu—of course; kim—what is there.
TRANSLATION
Your enemies will describe you in many unkind words and scorn
your ability. What could be more painful for you?
PURPORT
Lord Kṛṣṇa was astonished in the beginning at Arjuna's uncalled-for plea
for compassion, and He described his compassion as befitting the nonĀryans. Now in so many words, He has proved His statements against
Arjuna's so-called compassion.
TEXT 37
हतो वा ा य स वग िज वा वा भो य महीम् ।
त मा ि
कौ य य ाय कत न यः ॥३७॥
hato vā prāpsyasi svargaṁ
jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya
yuddhāya kṛta-niścayaḥ
hataḥ—being killed; vā—either; prāpsyasi—you gain; svargam—the
heavenly kingdom; jitvā—by conquering; vā—or; bhokṣyase—you enjoy;
mahīm—the world; tasmāt—therefore; uttiṣṭha—get up; kaunteya—O son of
Kuntī; yuddhāya—to fight; kṛta—determination; niścayaḥ—uncertainty.
TRANSLATION
O son of Kuntī, either you will be killed on the battlefield and attain
the heavenly planets, or you will conquer and enjoy the earthly
kingdom. Therefore get up and fight with determination.
PURPORT
Even though there was no certainty of victory for Arjuna's side, he still
had to fight; for, even being killed there, he could be elevated into the
heavenly planets.
TEXT 38
सख ः स क वा लाभालाभौ जयाजयौ ।
ततो य ाय य य व नव पापमवा य स ॥३८॥
sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi
sukha—happiness; duḥkhe—in distress; same—in equanimity; kṛtvā—
doing so; lābhālābhau—both in loss and profit; jayājayau—both in defeat
and victory; tataḥ—thereafter; yuddhāya—for the sake of fighting; yujyasva
—do fight; na—never; evam—in this way; pāpam—sinful reaction;
avāpsyasi—you will gain.
TRANSLATION
Do thou fight for the sake of fighting, without considering happiness
or distress, loss or gain, victory or defeat—and, by so doing, you shall
never incur sin.
PURPORT
Lord Kṛṣṇa now directly says that Arjuna should fight for the sake of
fighting because He desires the battle. There is no consideration of
happiness or distress, profit or gain, victory or defeat in the activities of
Kṛṣṇa consciousness. That everything should be performed for the sake of
Kṛṣṇa is transcendental consciousness; so there is no reaction to material
activities. He who acts for his own sense gratification, either in goodness or
in passion, is subject to the reaction, good or bad. But he who has
completely surrendered himself in the activities of Kṛṣṇa consciousness is
no longer obliged to anyone, nor is he a debtor to anyone, as one is in the
ordinary course of activities. It is said:
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyamṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
(Bhāg. 11.5.41)
"Anyone who has completely surrendered unto Kṛṣṇa, Mukunda, giving up
all other duties, is no longer a debtor, nor is he obliged to anyone–not the
demigods, nor the sages, nor the people in general, nor kinsmen, nor
humanity, nor forefathers." That is the indirect hint given by Kṛṣṇa to
Arjuna in this verse, and the matter will be more clearly explained in the
following verses.
TEXT 39
एषा ऽिभ हता सा
बि य ि वम शण ।
ब ा य तो यया पाथ कमब ध हा य स ॥३९॥
eṣā te 'bhihitā sāṅkhye
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
eṣā—all these; te—unto you; abhihitā—described; sāṅkhye—by
analytical study; buddhiḥ—intelligence; yoge—work without fruitive result;
tu—but; imām-this; śṛṇu—just hear; buddhyā—by intelligence; yuktaḥ
—dovetailed; yayā—by which; pārtha—O son of Pṛthā; karma-bandham
—bondage of reaction; prahāsyasi—you can be released from.
TRANSLATION
Thus far I have declared to you the analytical knowledge of sāṅkhya
philosophy. Now listen to the knowledge of yoga whereby one works
without fruitive result. O son of Pṛthā, when you act by such
intelligence, you can free yourself from the bondage of works.
PURPORT
According to the Nirukti, or the Vedic dictionary, saṅkhya means that
which describes phenomena in detail, and saṅkhya refers to that philosophy
which describes the real nature of the soul. And yoga involves controlling
the senses. Arjuna's proposal not to fight was based on sense gratification.
Forgetting his prime duty, he wanted to cease fighting because he thought
that by not killing his relatives and kinsmen he would be happier than by
enjoying the kingdom by conquering his cousins and brothers, the sons of
Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification.
Happiness derived from conquering them and happiness derived by seeing
kinsmen alive are both on the basis of personal sense gratification, for there
is a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to
Arjuna that by killing the body of his grandfather he would not be killing
the soul proper, and He explained that all individual persons, including the
Lord Himself, are eternal individuals; they were individuals in the past, they
are individuals in the present, and they will continue to remain individuals
in the future, because all of us are individual souls eternally, and we simply
change our bodily dress in different manners. But, actually, we keep our
individuality even after liberation from the bondage of material dress. An
analytical study of the soul and the body has been very graphically
explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and
the body from different angles of vision has been described here as sāṅkhya,
in terms of the Nirukti dictionary. This sāṅkhya has nothing to do with the
sāṅkhya philosophy of the atheist Kapila. Long before the imposter Kapila's
sāṅkhya, the sāṅkhya philosophy was expounded in the Śrīmad-Bhāgavatam
by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to
His mother, Devahūti. It is clearly explained by Him that the Puruṣa, or the
Supreme Lord, is active and that He creates by looking over the prakṛti.
This is accepted in the Vedas and in the Gītā. The description in the Vedas
indicates that the Lord glanced over the prakṛti, or nature, and impregnated
it with atomic individuals souls. All these individuals are working in the
material world for sense gratification, and under the spell of material energy
they are thinking of being enjoyers. This mentality is dragged to the last
point of liberation when the living entity wants to become one with the
Lord. This is the last snare of māyā or sense gratificatory illusion, and it is
only after many, many births of such sense gratificatory activities that a
great soul surrenders unto Vāsudeva, Lord Kṛṣṇa, thereby fulfilling the
search after the ultimate truth.
Arjuna has already accepted Kṛṣṇa as his spiritual master by surrendering
himself unto Him: śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam.
Consequently, Kṛṣṇa will now tell him about the working process in buddhiyoga, or karma-yoga, or in other words, the practice of devotional service
only for the sense gratification of the Lord. This buddhi-yoga is clearly
explained in Chapter Ten, verse ten, as being direct communion with the
Lord, who is sitting as Paramātmā in everyone's heart. But such communion
does not take place without devotional service. One who is therefore
situated in devotional or transcendental loving service to the Lord, or, in
other words, in Kṛṣṇa consciousness, attains to this stage of buddhi-yoga by
the special grace of the Lord. The Lord says, therefore, that only to those
who are always engaged in devotional service out of transcendental love
does He award the pure knowledge of devotion in love. In that way the
devotee can reach Him easily in the ever-blissful kingdom of God.
Thus the buddhi-yoga mentioned in this verse is the devotional service of
the Lord, and the word sāṅkhya mentioned herein has nothing to do with the
atheistic sāṅkhya-yoga enunciated by the impostor Kapila. One should not,
therefore, misunderstand that the sāṅkhya-yoga mentioned herein has any
connection with the atheistic sāṅkhya. Nor did that philosophy have any
influence during that time; nor would Lord Kṛṣṇa care to mention such
godless philosophical speculations. Real sāṅkhya philosophy is described by
Lord Kapila in the Śrīmad-Bhāgavatam, but even that sāṅkhya has nothing
to do with the current topics. Here, sāṅkhya means analytical description of
the body and the soul. Lord Kṛṣṇa made an analytical description of the soul
just to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. Therefore,
Lord Kṛṣṇa's sāṅkhya and Lord Kapila's sāṅkhya, as described in the
Bhāgavatam; are one and the same. They are all bhakti-yoga. He said,
therefore, that only the less intelligent class of men make a distinction
between sāṅkhya-yoga and bhakti-yoga.
Of course, atheistic sāṅkhya-yoga has nothing to do with bhakti-yoga,
yet the unintelligent claim that the atheistic sāṅkhya-yoga is referred to in
the Bhagavad-gītā.
One should therefore understand that buddhi-yoga means to work in
Kṛṣṇa consciousness, in the full bliss and knowledge of devotional service.
One who works for the satisfaction of the Lord only, however difficult such
work may be, is working under the principles of buddhi-yoga and finds
himself always in transcendental bliss. By such transcendental engagement,
one achieves all transcendental qualities automatically, by the grace of the
Lord, and thus his liberation is complete in itself, without his making
extraneous endeavors to acquire knowledge. There is much difference
between work in Kṛṣṇa consciousness and work for fruitive results,
especially in the matter of sense gratification for achieving results in terms
of family or material happiness. Buddhi-yoga is therefore the transcendental
quality of the work that we perform.
TEXT 40
हािभ मनाशोऽि त यवायो न व
।
व पम य य धम य ाय महतो भयात् ॥४०॥
nehābhikrama-nāśo 'sti
pratyavāyo na vidyate
svalpam apy asya dharmasya
trāyate mahato bhayāt
na—there is not; iha—in this world; abhikrama—endeavoring; nāśaḥ—
loss; asti—there is; pratyavāyaḥ—diminution; na—never; vidyate—there is;
svalpam—little; api—although; asya—of this; dharmasya—of this
occupation; trāyate—releases; mahataḥ—of very great; bhayāt—from
danger.
TRANSLATION
In this endeavor there is no loss or diminution, and a little
advancement on this path can protect one from the most dangerous
type of fear.
PURPORT
Activity in Kṛṣṇa consciousness, or acting for the benefit of Kṛṣṇa
without expectation of sense gratification, is the highest transcendental
quality of work. Even a small beginning of such activity finds no
impediment, nor can that small beginning be lost at any stage. Any work
begun on the material plane has to be completed, otherwise the whole
attempt becomes a failure. But any work begun in Kṛṣṇa consciousness has
a permanent effect, even though not finished. The performer of such work is
therefore not at a loss even if his work in Kṛṣṇa consciousness is
incomplete. One percent done in Kṛṣṇa consciousness bears permanent
results, so that the next beginning is from the point of two percent; whereas,
in material activity, without a hundred percent success, there is no profit.
Ajāmila performed his duty in some percentage of Kṛṣṇa consciousness, but
the result he enjoyed at the end was a hundred percent, by the grace of the
Lord. There is a nice verse in this connection in Śrīmad- Bhāgavatam:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajan na pakko 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ
"If someone gives up self-gratificatory pursuits and works in Kṛṣṇa
consciousness and then falls down on account of not completing his work,
what loss is there on his part? And, what can one gain if one performs his
material activities perfectly?" (Bhāg. 1.5.17) Or, as the Christians say,
"What profiteth a man if he gain the whole world yet suffers the loss of his
eternal soul?"
Material activities and their results end with the body. But work in Kṛṣṇa
consciousness carries the person again to Kṛṣṇa consciousness, even after
the loss of the body. At least one is sure to have a chance in the next life of
being born again as a human being, either in the family of a great cultured
brāhmaṇa or in a rich aristocratic family that will give one a further chance
for elevation. That is the unique quality of work done in Kṛṣṇa
consciousness.
TEXT 41
यवसायाि मका बि
ह क न दन ।
ब शाखा न ता ब योऽ यवसा यनाम् ॥४१॥
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām
vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence;
ekā—only one; iha—in this world; kuru-nandana—O beloved child of the
Kurus; bahu-śākhāḥ—various branches; hi—indeed; anantāḥ—unlimited; ca
—also; buddhayaḥ—intelligence; avyavasāyinām—of those who are not in
Kṛṣṇa consciousness.
TRANSLATION
Those who are on this path are resolute in purpose, and their aim is
one. O beloved child of the Kurus, the intelligence of those who are
irresolute is many-branched.
PURPORT
A strong faith in Kṛṣṇa consciousness that one should be elevated to the
highest perfection of life is called vyavasāyātmikā intelligence. The
Caitanya-caritāmṛta states:
'śraddhā'-śabde viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya.
Faith means unflinching trust in something sublime. When one is engaged
in the duties of Kṛṣṇa consciousness, he need not act in relationship to the
material world with obligations to family traditions, humanity, or
nationality. Fruitive activities are the engagements of one's reactions from
past good or bad deeds. When one is awake in Kṛṣṇa consciousness, he need
no longer endeavor for good results in his activities. When one is situated in
Kṛṣṇa consciousness, all activities are on the absolute plane, for they are no
longer subject to dualities like good and bad. The highest perfection of
Kṛṣṇa consciousness is renunciation of the material conception of life. This
state is automatically achieved by progressive Kṛṣṇa consciousness. The
resolute purpose of a person in Kṛṣṇa consciousness is based on knowledge
("Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ") by which one comes to
know perfectly that Vāsudeva, or Kṛṣṇa, is the root of all manifested causes.
As water on the root of a tree is automatically distributed to the leaves and
branches, in Kṛṣṇa consciousness, one can render the highest service to
everyone–namely self, family, society, country, humanity, etc. If Kṛṣṇa is
satisfied by one's actions, then everyone will be satisfied.
Service in Kṛṣṇa consciousness is, however, best practiced under the able
guidance of a spiritual master who is a bona fide representative of Kṛṣṇa,
who knows the nature of the student and who can guide him to act in Kṛṣṇa
consciousness. As such, to be well-versed in Kṛṣṇa consciousness one has to
act firmly and obey the representative of Kṛṣṇa, and one should accept the
instruction of the bona fide spiritual master as one's mission in life. Śrīla
Viśvanātha Cakravartī Ṭhākur instructs us, in his famous prayers for the
spiritual master, as follows:
yasya prasādād bhagavat-prasādo
yasyāprasādānna gatiḥ kuto 'pi
dhyāyaṁ stuvaṁs tasya yaśas tri-sandhyaṁ
vande guroḥ śrī-caraṇāravindam.
"By satisfaction of the spiritual master, the Supreme Personality of Godhead
becomes satisfied. And by not satisfying the spiritual master, there is no
chance of being promoted to the plane of Kṛṣṇa consciousness. I should,
therefore, meditate and pray for his mercy three times a day, and offer my
respectful obeisances unto him, my spiritual master."
The whole process, however, depends on perfect knowledge of the soul
beyond the conception of the body–not theoretically but practically, when
there is no longer chance for sense gratification manifested in fruitive
activities. One who is not firmly fixed in mind is diverted by various types
of fruitive acts.
TEXTS 42-43
यािमम पि पत वाच वद य वपि तः ।
दवादरताः पाथ ना यद ती त वा दनः ॥४२॥
कामा मानः वगपरा ज मकमफल दाम् ।
या व षब ल भोग यग त त ॥४३॥
yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati
yām imām—all these; puṣpitām—flowery; vācam—words; pravadanti—
say; avipaścitaḥ—men with a poor fund of knowledge; veda-vāda-ratāḥ—
supposed followers of the Vedas; pārtha—O son of Pṛtha; na—never; anyat
—anything else; asti—there is; iti—this; vādinaḥ—advocates; kāmaātmānaḥ—desirous of sense gratification; svarga-parāḥ—aiming to achieve
heavenly planets; janma-karma-phala-pradām—resulting in fruitive action,
good birth, etc.; kriyā-viśeṣa—pompous ceremonies; bahulām—various;
bhoga—sense enjoyment; aiśvarya—opulence; gatim—progress; prati—
towards.
TRANSLATION
Men of small knowledge are very much attached to the flowery
words of the Vedas, which recommend various fruitive activities for
elevation to heavenly planets, resultant good birth, power, and so forth.
Being desirous of sense gratification and opulent life, they say that there
is nothing more than this.
PURPORT
People in general are not very intelligent, and due to their ignorance they
are most attached to the fruitive activities recommended in the karma-kāṇḍa
portions of the Vedas. They do not want anything more than sense
gratificatory proposals for enjoying life in heaven, where wine and women
are available and material opulence is very common. In the Vedas many
sacrifices are recommended for elevation to the heavenly planets, especially
the jyotiṣṭoma sacrifices. In fact, it is stated that anyone desiring elevation to
heavenly planets must perform these sacrifices, and men with a poor fund of
knowledge think that this is the whole purpose of Vedic wisdom. It is very
difficult for such inexperienced persons to be situated in the determined
action of Kṛṣṇa consciousness. As fools are attached to the flowers of
poisonous trees without knowing the results of such attractions, similarly
unenlightened men are attracted by such heavenly opulence and the sense
enjoyment thereof.
In the karma-kāṇḍa section of the Vedas it is said that those who perform
the four monthly penances become eligible to drink the somarasa beverages
to become immortal and happy forever. Even on this earth some are very
eager to have somarasa to become strong and fit to enjoy sense
gratifications. Such persons have no faith in liberation from material
bondage, and they are very much attached to the pompous ceremonies of
Vedic sacrifices. They are generally sensual, and they do not want anything
other than the heavenly pleasures of life. It is understood that there are
gardens called nandana-kānana in which there is good opportunity for
association with angelic, beautiful women and having a profuse supply of
somarasa wine. Such bodily happiness is certainly sensual; therefore there
are those who are purely attached to material, temporary happiness, as lords
of the material world.
TEXT 44
भोग य स तान तयाप त तसाम् ।
यवसायाि मका बि ः समाधौ न वधीय ॥४४॥
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga—material enjoyment; aiśvarya—opulence; prasaktānām—those
who are so attached; tayā—by such things; apahṛta-cetasām—bewildered in
mind; vyavasāyātmikā—fixed determination; buddhiḥ—devotional service
of the Lord; samādhau—in the controlled mind; na—never; vidhīyate—does
take place.
TRANSLATION
In the minds of those who are too attached to sense enjoyment and
material opulence, and who are bewildered by such things, the resolute
determination of devotional service to the Supreme Lord does not take
place.
PURPORT
Samādhi means "fixed mind." The Vedic dictionary, the Nirukti, says,
samyag ādhīyate 'sminn ātmatattva-yāthātmyam: "When the mind is fixed
for understanding the self, it is called samādhi." Samādhi is never possible
for persons interested in material sense enjoyment, nor for those who are
bewildered by such temporary things. They are more or less condemned by
the process of material energy.
TEXT 45
ग य वषया दा न ग यो भवाजन ।
न ो न यस व थो नय ग म आ मवान् ॥४५॥
traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
traiguṇya—pertaining to the three modes of material nature; viṣayāḥ—
on the subject matter; vedāḥ—Vedic literatures; nistraiguṇyaḥ—in a pure
state of spiritual existence; bhava—be; arjuna-O Arjuna; nirdvandvaḥ—free
from the pains of opposites; nitya-sattva-sthaḥ—ever remaining in sattva
(goodness); niryoga-kṣemaḥ—free from (the thought of) acquisition and
preservation; ātmavān—established in the Self.
TRANSLATION
The Vedas mainly deal with the subject of the three modes of
material nature. Rise above these modes, O Arjuna. Be transcendental
to all of them. Be free from all dualities and from all anxieties for gain
and safety, and be established in the Self.
PURPORT
All material activities involve actions and reactions in the three modes of
material nature. They are meant for fruitive results, which cause bondage in
the material world. The Vedas deal mostly with fruitive activities to
gradually elevate the general public from the field of sense gratification to a
position on the transcendental plane. Arjuna, as a student and friend of Lord
Kṛṣṇa, is advised to raise himself to the transcendental position of Vedānta
philosophy where, in the beginning, there is brahma-jijñāsā, or questions on
the Supreme Transcendence. All the living entities who are in the material
world are struggling very hard for existence. For them the Lord, after
creation of the material world, gave the Vedic wisdom advising how to live
and get rid of the material entanglement. When the activities for sense
gratification, namely the karma-kāṇḍa chapter, are finished, then the chance
for spiritual realization is offered in the form of the Upaniṣads, which are
part of different Vedas, as the Bhagavad-gītā is a part of the fifth Veda,
namely the Mahābhārata. The Upaniṣads mark the beginning of
transcendental life.
As long as the material body exists, there are actions and reactions in the
material modes. One has to learn tolerance in the face of dualities such as
happiness and distress, or cold and warmth, and by tolerating such dualities
become free from anxieties regarding gain and loss. This transcendental
position is achieved in full Kṛṣṇa consciousness when one is fully dependant
on the good will of Kṛṣṇa
TEXT 46
यावानथ उदपा सवतः स पतोद ।
तावा सवष ष ा ण य वजानतः ॥४६॥
yāvān artha udapāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ
yāvān—all that; arthaḥ—is meant; udapāne—in a well of water; sarvataḥ
—in all respects; sampluta-udake—in a great reservoir of water; tāvān
—similarly; sarveṣu—in all; vedeṣu—Vedic literatures; brāhmaṇasya—of
the man who knows the Supreme Brahman; vijānataḥ—of one who is in
complete knowledge.
TRANSLATION
All purposes that are served by the small pond can at once be served
by the great reservoirs of water. Similarly, all the purposes of the Vedas
can be served to one who knows the purpose behind them.
PURPORT
The rituals and sacrifices mentioned in the karma-kāṇḍa division of the
Vedic literature are to encourage gradual development of self-realization.
And the purpose of self-realization is clearly stated in the Fifteenth Chapter
of the Bhagavad-gītā (15.15): the purpose of studying the Vedas is to know
Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means
understanding Kṛṣṇa and one's eternal relationship with Him. The
relationship of the living entities with Kṛṣṇa is also mentioned in the
Fifteenth Chapter of Bhagavad-gītā. The living entities are parts and parcels
of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living
entity is the highest perfectional stage of Vedic knowledge. This is
confirmed in the Śrīmad-Bhāgavatam (3.33.7) as follows:
aho bata śvapaco'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te.
"O my Lord, a person who is chanting Your holy name, although born of
a low family like that of a cāṇḍāla [dog eater], is situated on the highest
platform of self-realization. Such a person must have performed all kinds of
penances and sacrifices according to Vedic rituals and studied the Vedic
literatures many, many times after taking his bath in all the holy places of
pilgrimage. Such a person is considered to be the best of the Āryan family."
So one must be intelligent enough to understand the purpose of the Vedas,
without being attached to the rituals only, and must not desire to be elevated
to the heavenly kingdoms for a better quality of sense gratification. It is not
possible for the common man in this age to follow all the rules and
regulations of the Vedic rituals and the injunctions of the Vedāntas and the
Upaniṣads. It requires much time, energy, knowledge and resources to
execute the purposes of the Vedas. This is hardly possible in this age. The
best purpose of Vedic culture is served, however, by chanting the holy name
of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen
souls. When Lord Caitanya was asked by a great Vedic scholar,
Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of
the Lord like a sentimentalist instead of studying Vedānta philosophy, the
Lord replied that His spiritual master found Him to be a great fool, and thus
he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became
ecstatic like a madman. In this age of Kali, most of the population is foolish
and not adequately educated to understand Vedānta philosophy; the best
purpose of Vedānta philosophy is served by inoffensively chanting the holy
name of the Lord. Vedānta is the last word in Vedic wisdom, and the author
and knower of the Vedānta philosophy is Lord Kṛṣṇa; and the highest
Vedantist is the great soul who takes pleasure in chanting the holy name of
the Lord. That is the ultimate purpose of all Vedic mysticism.
TEXT 47
कम वा धकार मा फ ष कदाचन ।
मा कमफल तभम स गोऽ वकमिण ॥४७॥
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo 'stv akarmaṇi
karmaṇi—prescribed duties; eva—certainly; adhikāraḥ—right; te—of
you; mā—never; phaleṣu—in the fruits; kadācana—at any time; mā—never;
karma-phala—in the result of the work; hetuḥ—cause; bhūḥ—become; mā—
never; te—of you; saṅgaḥ—attachment; astu—be there; akarmaṇi—in not
doing.
TRANSLATION
You have a right to perform your prescribed duty, but you are not
entitled to the fruits of action. Never consider yourself to be the cause of
the results of your activities, and never be attached to not doing your
duty.
PURPORT
There are three considerations here: prescribed duties, capricious work,
and inaction. Prescribed duties refer to activities performed while one is in
the modes of material nature. Capricious work means actions without the
sanction of authority, and inaction means not performing one's prescribed
duties. The Lord advised that Arjuna not be inactive, but that he perform his
prescribed duty without being attached to the result. One who is attached to
the result of his work is also the cause of the action. Thus he is the enjoyer
or sufferer of the result of such actions.
As far as prescribed duties are concerned, they can be fitted into three
subdivisions, namely routine work, emergency work and desired activities.
Routine work, in terms of the scriptural injunctions, is done without desire
for results. As one has to do it, obligatory work is action in the mode of
goodness. Work with results becomes the cause of bondage; therefore such
work is not auspicious. Everyone has his proprietory right in regard to
prescribed duties, but should act without attachment to the result; such
disinterested obligatory duties doubtlessly lead one to the path of liberation.
Arjuna was therefore advised by the Lord to fight as a matter of duty
without attachment to the result. His nonparticipation in the battle is another
side of attachment. Such attachment never leads one to the path of salvation.
Any attachment, positive or negative, is cause for bondage. Inaction is
sinful. Therefore, fighting as a matter of duty was the only auspicious path
of salvation for Arjuna.
TEXT 48
योग थः क कम िण स ग य वा धन जय ।
स स ोः समो भ वा सम व योग उ य ॥४८॥
yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate
yoga-sthaḥ—steadfast in yoga; kuru—perform; karmāṇi—your duty;
saṅgam—attachment;
tyaktvā—having
abandoned;
dhanañjaya—O
Dhanañjaya; siddhi-asiddhyoḥ—in success and failure; samaḥ—the same;
bhūtvā—having become; samatvam—evenness of mind; yogaḥ-yoga; ucyate
—is called.
TRANSLATION
Be steadfast in yoga, O Arjuna. Perform your duty and abandon all
attachment to success or failure. Such evenness of mind is called yoga.
PURPORT
Kṛṣṇa tells Arjuna that he should act in yoga. And what is that yoga?
Yoga means to concentrate the mind upon the Supreme by controlling the
ever-disturbing senses. And who is the Supreme? The Supreme is the Lord.
And because He Himself is telling Arjuna to fight, Arjuna has nothing to do
with the results of the fight. Gain or victory are Kṛṣṇa's concern; Arjuna is
simply advised to act according to the dictation of Kṛṣṇa. The following of
Kṛṣṇa's dictation is real yoga, and this is practiced in the process called
Kṛṣṇa consciousness. By Kṛṣṇa consciousness only can one give up the
sense of proprietorship. One has to become the servant of Kṛṣṇa, or the
servant of the servant of Kṛṣṇa. That is the right way to discharge duty in
Kṛṣṇa consciousness, which alone can help one to act in yoga.
Arjuna is a kṣatriya, and as such he is participating in the varṇāśramadharma institution. It is said in the Viṣṇu Puraṇa that in the varṇāśramadharma, the whole aim is to satisfy Viṣṇu. No one should satisfy himself, as
is the rule in the material world, but one should satisfy Kṛṣṇa. So, unless one
satisfies Kṛṣṇa, one cannot correctly observe the principles of varṇāśramadharma. Indirectly, Arjuna was advised to act as Kṛṣṇa told him.
TEXT 49
ण वर कम बि योगा न जय ।
ब ौ शरणमि व छ कपणाः फल तवः ॥४९॥
dūreṇa hy avaraṁ karma
buddhi-yogād dhanañjaya
buddhau śaraṇam anviccha
kṛpaṇāḥ phala-hetavaḥ
dūreṇa—by discarding it at a long distance; hi—certainly; avaram—
abominable; karma—activities; buddhi-yogāt—on the strength of Kṛṣṇa
consciousness; dhanañjaya—O conqueror of wealth; buddhau—in such
consciousness; śaraṇam—full surrender; anviccha—desire; kṛpaṇāḥ—the
misers; phala-hetavaḥ—those desiring fruitive action.
TRANSLATION
O Dhanañjaya, rid yourself of all fruitive activities by devotional
service, and surrender fully to that consciousness. Those who want to
enjoy the fruits of their work are misers.
PURPORT
One who has actually come to understand one's constitutional position as
the eternal servitor of the Lord gives up all engagements save working in
Kṛṣṇa consciousness. As already explained, buddhi-yoga means
transcendental loving service to the Lord. Such devotional service is the
right course of action for the living entity. Only misers desire to enjoy the
fruit of their own work just to be further entangled in material bondage.
Except for work in Kṛṣṇa consciousness, all activities are abominable
because they continually bind the worker to the cycle of birth and death.
One should therefore never desire to be the cause of work. Everything
should be done in Kṛṣṇa consciousness for the satisfaction of Kṛṣṇa. Misers
do not know how to utilize the assets of riches which they acquire by good
fortune or by hard labor. One should spend all energies working in Kṛṣṇa
consciousness, and that will make one's life successful. Like the misers,
unfortunate persons do not employ their human energy in the service of the
Lord.
TEXT 50
बि य तो जहातीह उ सकत क ।
त मा ोगाय य य व योगः कमस कौशलम् ॥५०॥
buddhi-yukto jahātīha
ubhe sukṛta-duṣkṛte
tasmād yogāya yujyasva
yogaḥ karmasu kauśalam
buddhi-yuktaḥ—one who is engaged in devotional service; jahāti—can
get rid of; iha—in this life; ubhe—in both; sukṛta-duṣkṛte—in good and bad
results; tasmāt—therefore; yogāya—for the sake of devotional service;
yujyasva—be so engaged; yogaḥ—Kṛṣṇa consciousness; karmasu—in all
activities; kauśalam—art.
TRANSLATION
A man engaged in devotional service rids himself of both good and
bad actions even in this life. Therefore strive for yoga, O Arjuna, which
is the art of all work.
PURPORT
Since time immemorial each living entity has accumulated the various
reactions of his good and bad work. As such, he is continuously ignorant of
his real constitutional position. One's ignorance can be removed by the
instruction of the Bhagavad-gītā which teaches one to surrender unto Lord
Śrī Kṛṣṇa in all respects and become liberated from the chained
victimization of action and reaction, birth after birth. Arjuna is therefore
advised to act in Kṛṣṇa consciousness, the purifying process of resultant
action.
TEXT 51
कमज बि य ता ह फल य वा मनी षणः ।
ज मब ध व नम ताः पद ग छ यनामयम् ॥५१॥
karma-jaṁ buddhi-yuktā hi
phalaṁ tyaktvā manīṣiṇaḥ
janma-bandha-vinirmuktāḥ
padaṁ gacchanty anāmayam
karma-jam—because of fruitive activities; buddhi-yuktāḥ—being done in
devotional service; hi—certainly; phalam—results; tyaktvā—giving up;
manīṣiṇaḥ—devotees who are great sages; janma-bandha—the bondage of
birth and death; vinirmuktāḥ—liberated souls; padam—position; gacchanti
—reach; anāmayam—without miseries.
TRANSLATION
The wise, engaged in devotional service, take refuge in the Lord, and
free themselves from the cycle of birth and death by renouncing the
fruits of action in the material world. In this way they can attain that
state beyond all miseries.
PURPORT
The liberated living entities seek that place where there are no material
miseries. The Bhāgavatam says:
samāśritā ye padapallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhāvambudhir vatsa-padaṁ paraṁ padaṁ
paraṁ padaṁ yad vipadāṁ na teṣām
(Bhāg. 10.14.58)
"For one who has accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Mukunda or the giver
of mukti, the ocean of the material world is like the water contained in a
calf's hoofprint. Param padam, or the place where there are no material
miseries, or Vaikuṇṭha, is his goal, not the place where there is danger in
every step of life."
Owing to ignorance, one does not know that this material world is a
miserable place where there are dangers at every step. Out of ignorance
only, less intelligent persons try to adjust to the situation by fruitive
activities, thinking that resultant actions will make them happy. They do not
know that no kind of material body anywhere within the universe can give
life without miseries. The miseries of life, namely birth, death, old age and
diseases, are present everywhere within the material world. But one who
understands his real constitutional position as the eternal servitor of the
Lord, and thus knows the position of the Personality of Godhead, engages
himself in the transcendental loving service of the Lord. Consequently he
becomes qualified to enter into the Vaikuṇṭha planets, where there is neither
material, miserable life, nor the influence of time and death. To know one's
constitutional position means to know also the sublime position of the Lord.
One who wrongly thinks that the living entity's position and the Lord's
position are on the same level is to be understood to be in darkness and
therefore unable to engage himself in the devotional service of the Lord. He
becomes a lord himself and thus paves the way for the repetition of birth
and death. But one who, understanding that his position is to serve, transfers
himself to the service of the Lord, at once becomes eligible for
Vaikuṇṭhaloka. Service for the cause of the Lord is called karma-yoga or
buddhi-yoga, or in plain words, devotional service to the Lord.
TEXT 52
यदा मोहकिलल बि य तत र य त ।
तदा ग ता स नवद ोत य य त य च ॥५२॥
yadā te moha-kalilaṁ
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca
yadā—when; te—your; moha—illusory; kalilam—dense forest; buddhiḥ
— transcendental service with intelligence; vyatitariṣyati—surpasses; tadā
—at that time; gantāsi—you shall go; nirvedam—callousness; śrotavyasya
—all that is to be heard; śrutasya—all that is already heard; ca—also.
TRANSLATION
When your intelligence has passed out of the dense forest of delusion,
you shall become indifferent to all that has been heard and all that is to
be heard.
PURPORT
There are many good examples in the lives of the great devotees of the
Lord of those who became indifferent to the rituals of the Vedas simply by
devotional service to the Lord. When a person factually understands Kṛṣṇa
and his relationship with Kṛṣṇa, he naturally becomes completely indifferent
to the rituals of fruitive activities, even though an experienced brāhmaṇa.
Śrī Mādhavendra Purī, a great devotee and ācārya in the line of the
devotees, says:
sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo
bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām
yatra kvāpi niṣadya yādava-kulottamasya kaṁsa-dviṣaḥ
smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me.
"O Lord, in my prayers three times a day, all glory to You. Bathing, I offer
my obeisances unto You. O demigods! O forefathers! Please excuse me for
my inability to offer you my respects. Now wherever I sit, I can remember
the great descendant of the Yadu dynasty [Kṛṣṇa], the enemy of Kaṁsa, and
thereby I can free myself from all sinful bondage. I think this is sufficient
for me."
The Vedic rites and rituals are imperative for neophytes: comprehending
all kinds of prayer three times a day, taking a bath early in the morning,
offering respects to the forefathers, etc. But, when one is fully in Kṛṣṇa
consciousness and is engaged in His transcendental loving service, one
becomes indifferent to all these regulative principles because he has already
attained perfection. If one can reach the platform of understanding by
service to the Supreme Lord Kṛṣṇa, he has no longer to execute different
types of penances and sacrifices as recommended in revealed scriptures.
And, similarly, if one has not understood that the purpose of the Vedas is to
reach Kṛṣṇa and simply engages in the rituals, etc., then he is uselessly
wasting time in such engagements. Persons in Kṛṣṇa consciousness
transcend the limit of śabda-brahma, or the range of the Vedas and
Upaniṣads.
TEXT 53
त व तप ना यदा था य त न ला ।
समाधावचला बि तदा योगमवा य स ॥५३॥
śruti-vipratipannā te
yadā sthāsyati niścalā
samādhāv acalā buddhis
tadā yogam avāpsyasi
śruti—Vedic revelation; vipratipannā—without being influenced by the
fruitive results of the Vedas; te—your; yadā—when; sthāsyati—remains;
niścalā—unmoved; samādhau—in transcendental consciousness, or Kṛṣṇa
consciousness; acalā—unflinching; buddhiḥ—intelligence; tadā—at that
time; yogam—self-realization; avāpsyasi—you will achieve.
TRANSLATION
When your mind is no longer disturbed by the flowery language of
the Vedas, and when it remains fixed in the trance of self-realization,
then you will have attained the Divine consciousness.
PURPORT
To say that one is in samādhi is to say that one has fully realized Kṛṣṇa
consciousness; that is, one in full samādhi has realized Brahman,
Paramātmā and Bhagavān. The highest perfection of self-realization is to
understand that one is eternally the servitor of Kṛṣṇa and that one's only
business is to discharge one's duties in Kṛṣṇa consciousness. A Kṛṣṇa
conscious person, or unflinching devotee of the Lord, should not be
disturbed by the flowery language of the Vedas nor be engaged in fruitive
activities for promotion to the heavenly kingdom. In Kṛṣṇa consciousness,
one comes directly into communion with Kṛṣṇa, and thus all directions from
Kṛṣṇa may be understood in that transcendental state. One is sure to achieve
results by such activities and attain conclusive knowledge. One has only to
carry out the orders of Kṛṣṇa or His representative, the spiritual master.
TEXT 54
अजन उवाच ।
ि थत
य का भाषा समा ध थ य शव ।
ि थतधीः क भाषत कमासीत
त कम् ॥५४॥
arjuna uvāca
sthita-prajñasya kā bhāṣā
samādhi-sthasya keśava
sthita-dhīḥ kiṁ prabhāṣeta
kim āsīta vrajeta kiṁ
arjunaḥ uvāca—Arjuna said; sthita-prajñasya—of one who is situated in
fixed Kṛṣṇa consciousness; kā—what; bhāṣā—language; samādhi-sthasya
—of one situated in trance; keśava—O Kṛṣṇa; sthita-dhīḥ—one fixed in
Kṛṣṇa consciousness; kim—what; prabhāṣeta—speak; kim—how; āsīta
—does remain; vrajeta—walk; kim—how.
TRANSLATION
Arjuna said: What are the symptoms of one whose consciousness is
thus merged in Transcendence? How does he speak, and what is his
language? How does he sit, and how does he walk?
PURPORT
As there are symptoms for each and every man, in terms of his particular
situation, similarly one who is Kṛṣṇa conscious has his particular nature–
talking, walking, thinking, feeling, etc. As a rich man has his symptoms by
which he is known as a rich man, as a diseased man has his symptoms, by
which he is known as diseased, or as a learned man has his symptoms, so a
man in transcendental consciousness of Kṛṣṇa has specific symptoms in
various dealings. One can know his specific symptoms from the Bhagavadgītā. Most important is how the man in Kṛṣṇa consciousness speaks, for
speech is the most important quality of any man. It is said that a fool is
undiscovered as long as he does not speak, and certainly a well-dressed fool
cannot be identified unless he speaks, but as soon as he speaks, he reveals
himself at once. The immediate symptom of a Kṛṣṇa conscious man is that
he speaks only of Kṛṣṇa and of matters relating to Him. Other symptoms
then automatically follow, as stated below.
TEXT 55
ीभगवानवाच ।
जहा त यदा कामा सव पाथ मनोगतान् ।
आ म वा मना त ः ि थत
तदो य ॥५५॥
śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
śrī bhagavān uvāca—the Supreme Personality of Godhead said;
prajahāti —gives up; yadā—when; kāmān—desires for sense gratification;
sarvān—of all varieties; pārtha—O son of Pṛthā; manaḥ-gatān—of mental
concoction; ātmani—in the pure state of the soul; eva—certainly; ātmanā
—by the purified mind; tuṣṭaḥ—satisfied; sthita-prajñaḥ—transcendentally
situated; tadā—at that time; ucyate—is said.
TRANSLATION
The Blessed Lord said: O Pārtha, when a man gives up all varieties
of sense desire which arise from mental concoction, and when his mind
finds satisfaction in the self alone, then he is said to be in pure
transcendental consciousness.
PURPORT
The Bhāgavatam affirms that any person who is fully in Kṛṣṇa
consciousness, or devotional service of the Lord, has all the good qualities
of the great sages, whereas a person who is not so transcendentally situated
has no good qualifications, because he is sure to be taking refuge in his own
mental concoctions. Consequently, it is rightly said herein that one has to
give up all kinds of sense desire manufactured by mental concoction.
Artificially, such sense desires cannot be stopped. But if one is engaged in
Kṛṣṇa consciousness, then, automatically, sense desires subside without
extraneous efforts. Therefore, one has to engage himself in Kṛṣṇa
consciousness without hesitation, for this devotional service will instantly
help one on to the platform of transcendental consciousness. The highly
developed soul always remains satisfied in himself by realizing himself as
the eternal servitor of the Supreme Lord. Such a transcendentally situated
person has no sense desires resulting from petty materialism; rather, he
remains always happy in his natural position of eternally serving the
Supreme Lord.
TEXT 56
ः वन मनाः स ष वगत पहः ।
वीतरागभय ोधः ि थतधीम न य ॥५६॥
duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
duḥkheṣu—in the threefold miseries; anudvigna-manāḥ—without being
agitated in mind; sukheṣu—in happiness; vigata-spṛhaḥ—without being too
interested; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ
—anger; sthita-dhīḥ—one who is steady; muniḥ—sage; ucyate—is called.
TRANSLATION
One who is not disturbed in spite of the threefold miseries, who is not
elated when there is happiness, and who is free from attachment, fear
and anger, is called a sage of steady mind.
PURPORT
The word muni means one who can agitate his mind in various ways for
mental speculation without coming to a factual conclusion. It is said that
every muni has a different angle of vision, and unless a muni differs from
other munis, he cannot be called a muni in the strict sense of the term. Nāsau
munir yasya mataṁ na binnam. But a sthita-dhī-muni as mentioned herein
by the Lord, is different from an ordinary muni The sthita-dhī-muni is
always in Kṛṣṇa consciousness, for he has exhausted all his business of
creative speculation. He has surpassed the stage of mental speculations and
has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything.
He is called a muni fixed in mind. Such a fully Kṛṣṇa conscious person is
not at all disturbed by the onslaughts of the threefold miseries, for he
accepts all miseries as the mercy of the Lord, thinking himself only worthy
of more trouble due to his past misdeeds; and he sees that his miseries, by
the grace of the Lord, are minimized to the lowest. Similarly, when he is
happy he gives credit to the Lord, thinking himself unworthy of the
happiness; he realizes that it is due only to the Lord's grace that he is in such
a comfortable condition and able to render better service to the Lord. And,
for the service of the Lord, he is always daring and active and is not
influenced by attachment or aversion. Attachment means accepting things
for one's own sense gratification, and detachment is the absence of such
sensual attachment. But one fixed in Kṛṣṇa consciousness has neither
attachment nor detachment because his life is dedicated in the service of the
Lord. Consequently he is not at all angry even when his attempts are
unsuccessful. A Kṛṣṇa conscious person is always steady in his
determination.
TEXT 57
यः सव ानिभ ह त
ा य शभाशभम् ।
नािभन द त न ि त य ा ति ता ॥५७॥
yaḥ sarvatrānabhisnehas
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā
yaḥ—one who; sarvatra—everywhere; anabhisnehaḥ—without affection;
tat—that; tat—that; prāpya—achieving; śubha—good; aśubham—evil; na
—never; abhinandati—prays; na—never; dveṣṭi—envies; tasya—his; prajñā
—perfect knowledge; pratiṣṭhita—fixed.
TRANSLATION
He who is without attachment, who does not rejoice when he obtains
good, nor lament when he obtains evil, is firmly fixed in perfect
knowledge.
PURPORT
There is always some upheaval in the material world which may be good
or evil. One who is not agitated by such material upheavals, who is
unaffected by good and evil, is to be understood to be fixed in Kṛṣṇa
consciousness. As long as one is in the material world there is always the
possibility of good and evil because this world is full of duality. But one
who is fixed in Kṛṣṇa consciousness is not affected by good and evil
because he is simply concerned with Kṛṣṇa, who is all good absolute. Such
consciousness in Kṛṣṇa situates one in a perfect transcendental position
called, technically, samādhi.
TEXT 58
यदा सहर चाय कम ऽ गानीव सवशः ।
इि याणीि याथ य त य ा ति ता ॥५८॥
yadā saṁharate cāyaṁ
kūrmo 'ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
yadā—when; saṁharate—winds up; ca—also; ayam—all these; kūrmaḥ
— tortoise; aṅgāni—limbs; iva—like; sarvaśaḥ—altogether; indriyāni
—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā
—consciousness; pratiṣṭhitā—fixed up.
TRANSLATION
One who is able to withdraw his senses from sense objects, as the
tortoise draws his limbs within the shell, is to be understood as truly
situated in knowledge.
PURPORT
The test of a yogī, devotee, or self-realized soul is that he is able to
control the senses according to his plan. Most people, however, are servants
of the senses and are thus directed by the dictation of the senses. That is the
answer to the question as to how the yogī is situated. The senses are
compared to venomous serpents. They want to act very loosely and without
restriction. The yogī, or the devotee, must be very strong to control the
serpents–like a snake charmer. He never allows them to act independently.
There are many injunctions in the revealed scriptures; some of them are donot's, and some of them are do's. Unless one is able to follow the do's and
the do-not's, restricting oneself from sense enjoyment, it is not possible to be
firmly fixed in Kṛṣṇa consciousness. The best example, set herein, is the
tortoise. The tortoise can at any moment wind up his senses and exhibit
them again at any time for particular purposes. Similarly, the senses of the
Kṛṣṇa conscious persons are used only for some particular purpose in the
service of the Lord and are withdrawn otherwise. Keeping the senses always
in the service of the Lord is the example set by the analogy of the tortoise,
who keeps the senses within.
TEXT 59
वषया व नवत
नराहार य हनः ।
रसवज रसोऽ य य पर द ा नवत ॥५९॥
viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya
paraṁ dṛṣṭvā nivartate
viṣayāḥ—objects for sense enjoyment; vinivartante—are practiced to be
refrained from; nirāhārasya—by negative restrictions; dehinaḥ—for the
embodied; rasa-varjam—giving up the taste; rasaḥ—sense of enjoyment;
api—although there is; asya—his; param—far superior things; dṛṣṭvā—by
experiencing; nivartate—ceases from.
TRANSLATION
The embodied soul may be restricted from sense enjoyment, though
the taste for sense objects remains. But, ceasing such engagements by
experiencing a higher taste, he is fixed in consciousness.
PURPORT
Unless one is transcendentally situated, it is not possible to cease from
sense enjoyment. The process of restriction from sense enjoyment by rules
and regulations is something like restricting a diseased person from certain
types of eatables. The patient, however, neither likes such restrictions, nor
loses his taste for eatables. Similarly, sense restriction by some spiritual
process like aṣṭāṅga-yoga, in the matter of yama, niyama, āsana,
prāṇāyāma, pratyāhāra, dharaṇā, dhyāna, etc., is recommended for less
intelligent persons who have no better knowledge. But one who has tasted
the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in
Kṛṣṇa consciousness, no longer has a taste for dead material things.
Therefore, restrictions are there for the less intelligent neophytes in the
spiritual advancement of life, but such restrictions are only good if one
actually has a taste for Kṛṣṇa consciousness. When one is actually Kṛṣṇa
conscious, he automatically loses his taste for pale things.
TEXT 60
यततो प कौ य प ष य वपि तः ।
इि यािण माथी न हरि त सभ मनः ॥६०॥
yatato hy api kaunteya
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ
yatataḥ—while endeavoring; hi—certainly; api—in spite of; kaunteya—O
son of Kuntī; puruṣasya—of the man; vipaścitaḥ—full of discriminating
knowledge; indriyāṇi—the senses; pramāthīni—stimulated; haranti—throws
forcefully; prasabhaṁ—by force; manaḥ—the mind.
TRANSLATION
The senses are so strong and impetuous, O Arjuna, that they forcibly
carry away the mind even of a man of discrimination who is
endeavoring to control them.
PURPORT
There are many learned sages, philosophers and transcendentalists who
try to conquer the senses, but in spite of their endeavors, even the greatest of
them sometimes fall victim to material sense enjoyment due to the agitated
mind. Even Viśvāmitra, a great sage and perfect yogī, was misled by
Menakā into sex enjoyment, although the yogī was endeavoring for sense
control with severe types of penance and yoga practice. And,of course, there
are so many similar instances in the history of the world. Therefore, it is
very difficult to control the mind and the senses without being fully Kṛṣṇa
conscious. Without engaging the mind in Kṛṣṇa, one cannot cease such
material engagements. A practical example is given by Śrī Yāmunācārya, a
great saint and devotee, who says: "Since my mind has been engaged in the
service of the lotus feet of Lord Kṛṣṇa, and I have been enjoying an ever
new transcendental humor, whenever I think of sex life with a woman, my
face at once turns from it, and I spit at the thought."
Kṛṣṇa consciousness is such a transcendentally nice thing that
automatically material enjoyment becomes distasteful. It is as if a hungry
man had satisfied his hunger by a sufficient quantity of nutritious eatables.
Mahārāja Ambarīṣa also conquered a great yogī, Durvāsā Muni, simply
because his mind was engaged in Kṛṣṇa consciousness.
TEXT 61
ता न सव िण सय य य त आसीत म परः ।
व ह य ि यािण त य ा ति ता ॥६१॥
tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
tāni—those senses; sarvāṇi—all; saṁyamya—keeping under control;
yuktaḥ—being engaged; āsīta—being so situated; mat-paraḥ—in
relationship with Me; vaśe—in full subjugation; hi—certainly; yasya—one
whose; indriyāṇi—senses; tasya—his; prajñā—consciousness; pratiṣṭhitā
—fixed.
TRANSLATION
One who restrains his senses and fixes his consciousness upon Me is
known as a man of steady intelligence.
PURPORT
That the highest conception of yoga perfection is Kṛṣṇa consciousness is
clearly explained in this verse. And, unless one is Kṛṣṇa conscious, it is not
at all possible to control the senses. As cited above, the great sage Durvāsā
Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni
unnecessarily became angry out of pride and therefore could not check his
senses. On the other hand, the King, although not as powerful a yogī as the
sage, but a devotee of the Lord, silently tolerated all the sage's injustices and
thereby emerged victorious. The King was able to control his senses
because of the following qualifications, as mentioned in the ŚrīmadBhāgavatam:
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānavarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ
"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his
words in describing the abode of the Lord, his hands in cleansing the temple
of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing
the form of the Lord, his body in touching the body of the devotee, his
nostrils in smelling the flavor of the flowers offered to the lotus feet of the
Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in
traveling to the holy place where His temple is situated, his head in offering
obeisances unto the Lord, and his desires in fulfilling the desires of the Lord
... and all these qualifications made him fit to become a mat-paraḥ devotee
of the Lord." (Bhāg. 9.4.18-20)
The word mat-paraḥ is most significant in this connection. How one can
become a mat-paraḥ is described in the life of Mahārāja Ambarīṣa. Śrīla
Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the matparaḥ, remarks: "mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā
svātma dṛṣṭiḥ sulabheti bhāvaḥ." "The senses can be completely controlled
only by the strength of devotional service to Kṛṣṇa." Also, the example of
fire is sometimes given: "As the small flames within burn everything within
the room, similarly Lord Viṣṇu, situated in the heart of the yogī, burns up all
kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu,
and not meditation on the void. The so-called yogīs who meditate on
something which is not the Viṣṇu form simply waste their time in a vain
search after some phantasmagoria. We have to be Kṛṣṇa conscious–devoted
to the Personality of Godhead. This is the aim of the real yoga.
TEXT 62
यायतो वषया पसः स ग षपजाय ।
स गा स जाय कामः कामा ोधोऽिभजाय ॥६२॥
dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho 'bhijāyate
dhyāyataḥ—while contemplating; viṣayān—sense objects; puṁsaḥ—of
the person; saṅgaḥ—attachment; teṣu—in the sense objects; upajāyate
—develops; saṅgāt—attachment; sañjāyate—develops; kāmaḥ—desire;
kāmāt—from desire; krodhaḥ—anger; abhijāyate—becomes manifest.
TRANSLATION
While contemplating the objects of the senses, a person develops
attachment for them, and from such attachment lust develops, and
from lust anger arises.
PURPORT
One who is not Kṛṣṇa conscious is subjected to material desires while
contemplating the objects of senses. The senses require real engagements,
and if they are not engaged in the transcendental loving service of the Lord,
they will certainly seek engagement in the service of materialism. In the
material world everyone, including Lord Śiva and Lord Brahmā—to say
nothing of other demigods in the heavenly planets—is subjected to the
influence of sense objects, and the only method to get out of this puzzle of
material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in
meditation, but when Pārvatī agitated him for sense pleasure, he agreed to
the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākur
was a young devotee of the Lord, he was similarly allured by the incarnation
of Māyā Devī, but Haridāsa easily passed the test because of his unalloyed
devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī
Yāmunācārya, a sincere devotee of the Lord shuns all material sense
enjoyment due to his higher taste for spiritual enjoyment in the association
of the Lord. That is the secret of success. One who is not, therefore, in
Kṛṣṇa consciousness, however powerful he may be in controlling the senses
by artificial repression, is sure ultimately to fail, for the slightest thought of
sense pleasure will agitate him to gratify his desires.
TEXT 63
ोधा व त स मोहः स मोहा म त व मः ।
म त शाद्बि नाशो बि नाशा ण य त ॥६३॥
krodhād bhavati saṁmohaḥ
saṁmohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
krodhāt—from anger; bhavati—takes place; saṁmohaḥ—perfect illusion;
saṁmohāt—from illusion; smṛti—of memory; vibhramaḥ—bewilderment;
smṛti-bhraṁśāt—after bewilderment of memory; buddhi-nāśaḥ—loss of
intelligence; buddhi-nāśāt—and from loss of intelligence; praṇaśyati—falls
down.
TRANSLATION
From anger, delusion arises, and from delusion bewilderment of
memory. When memory is bewildered, intelligence is lost, and when
intelligence is lost, one falls down again into the material pool.
PURPORT
By development of Kṛṣṇa consciousness one can know that everything
has its use in the service of the Lord. Those who are without knowledge of
Kṛṣṇa consciousness artificially try to avoid material objects, and as a result,
although they desire liberation from material bondage, they do not attain to
the perfect stage of renunciation. On the other hand, a person in Kṛṣṇa
consciousness knows how to use everything in the service of the Lord;
therefore he does not become a victim of material consciousness. For
example, for an impersonalist, the Lord, or the Absolute, being impersonal,
cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee
knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered
to Him in devotion. So, after offering good eatables to the Lord, the devotee
takes the remnants, called prasādam. Thus everything becomes spiritualized
and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa
consciousness, whereas the nondevotee rejects it as material. The
impersonalist, therefore, cannot enjoy life due to his artificial renunciation;
and for this reason, a slight agitation of the mind pulls him down again into
the pool of material existence. It is said that such a soul, even though rising
up to the point of liberation, falls down again due to his not having support
in devotional service.
TEXT 64
राग ष वम त त वषया नि य रन् ।
आ मव य वधया मा सादम धग छ त ॥६४॥
rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
rāga—attachment; dveṣa—detachment; vimuktaiḥ—by one who has been
free from such things; tu—but; viṣayān—sense objects; indriyaiḥ—by the
senses; caran—acting; ātma-vaśyaiḥ—one who has control over;
vidheyātmā—one who follows regulated freedom; prasādam—the mercy of
the Lord; adhigacchati—attains.
TRANSLATION
One who can control his senses by practicing the regulated principles
of freedom can obtain the complete mercy of the Lord and thus become
free from all attachment and aversion.
PURPORT
It is already explained that one may externally control the senses by
some artificial process, but unless the senses are engaged in the
transcendental service of the Lord, there is every chance of a fall. Although
the person in full Kṛṣṇa consciousness may apparently be on the sensual
plane, because of his being Kṛṣṇa conscious, he has no attachment to
sensual activities. The Kṛṣṇa conscious person is concerned only with the
satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all
attachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily
undesirable; and if Kṛṣṇa does not want, he shall not do that which he would
have ordinarily done for his own satisfaction. Therefore to act or not to act
is within his control because he acts only under the direction of Kṛṣṇa. This
consciousness is the causeless mercy of the Lord, which the devotee can
achieve in spite of his being attached to the sensual platform.
TEXT 65
सा सव ःखान हा नर योपजाय ।
स न तसो ाश बि ः पयव त ॥६५॥
prasāde sarva-duḥkhānāṁ
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
prasāde—on achievement of the causeless mercy of the Lord; sarva—all;
duḥkhānām—material miseries; hāniḥ—destruction; asya—his; upajāyate —
takes place; prasanna-cetasaḥ—of the happy-minded; hi—certainly; āśu—
very soon; buddhiḥ—intelligence; pari—sufficiently;
avatiṣṭhate
—established.
TRANSLATION
For one who is so situated in the Divine consciousness, the threefold
miseries of material existence exist no longer; in such a happy state,
one's intelligence soon becomes steady.
TEXT 66
नाि त बि रय त य न चाय त य भावना ।
न चाभावयतः शाि तरशा त य कतः सखम् ॥६६॥
nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham
na asti—there cannot be; buddhiḥ—transcendental intelligence;
ayuktasya —of one who is not connected (with Kṛṣṇa consciousness); na
—neither; ca—and; ayuktasya—of one devoid of Kṛṣṇa consciousness;
bhāvanā—mind fixed in happiness; na—neither; ca—and; abhāvayataḥ
—one who is not fixed; śāntiḥ—peace; aśāntasya—of the unpeaceful; kutaḥ
—where is; sukham— happiness.
TRANSLATION
One who is not in transcendental consciousness can have neither a
controlled mind nor steady intelligence, without which there is no
possibility of peace. And how can there be any happiness without
peace?
PURPORT
Unless one is in Kṛṣṇa consciousness, there is no possibility of peace. So
it is confirmed in the Fifth Chapter (5.29) that when one understands that
Kṛṣṇa is the only enjoyer of all the good results of sacrifice and penance,
and that He is the proprietor of all universal manifestations, that He is the
real friend of all living entities, then only can one have real peace.
Therefore, if one is not in Kṛṣṇa consciousness, there cannot be a final goal
for the mind. Disturbance is due to want of an ultimate goal, and when one
is certain that Kṛṣṇa is the enjoyer, proprietor and friend of everyone and
everything, then one can, with a steady mind, bring about peace. Therefore,
one who is engaged without a relationship with Kṛṣṇa is certainly always in
distress and is without peace, however much one may make a show of peace
and spiritual advancement in life. Kṛṣṇa consciousness is a self-manifested
peaceful condition which can be achieved only in relationship with Kṛṣṇa.
TEXT 67
इि याण ह चरत य मनोऽन वधीय ।
तद य हर त
वायन विमवा भ स ॥६७॥
indriyāṇāṁ hi caratāṁ
yan mano 'nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
indriyāṇām—of the senses; hi—certainly; caratām—while herding over;
yat—that; manaḥ—mind; anuvidhīyate—becomes constantly engaged; tat—
that; asya—his; harati—takes away; prajñām—intelligence; vāyuḥ—wind;
nāvam—a boat; iva—like; ambhasi—on the water.
TRANSLATION
As a boat on the water is swept away by a strong wind, even one of
the senses on which the mind focuses can carry away a man's
intelligence.
PURPORT
Unless all of the senses are engaged in the service of the Lord, even one
of them engaged in sense gratification can deviate the devotee from the path
of transcendental advancement. As mentioned in the life of Mahārāja
Ambarīṣa, all of the senses must be engaged in Kṛṣṇa consciousness, for
that is the correct technique for controlling the mind.
TEXT 68
त मा य महाबाहो नगहीता न सवशः ।
इि याणीि याथ य त य ा ति ता ॥६८॥
tasmād yasya mahā-bāho
nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
tasmāt—therefore; yasya—of one's; mahā-bāho—O mighty-armed one;
nigṛhītāni—so curbed down; sarvaśaḥ—all around; indriyāṇi—the senses;
indriya-arthebhyaḥ—for the sake of sense objects; tasya—his; prajñā—
intelligence; pratiṣṭhitā—fixed.
TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from
their objects is certainly of steady intelligence.
PURPORT
As enemies are curbed by superior force, similarly, the senses can be
curbed not by any human endeavor, but only by keeping them engaged in
the service of the Lord. One who has understood this—that only by Kṛṣṇa
consciousness is one really established in intelligence and that one should
practice this art under the guidance of a bona fide spiritual master—is called
sādhaka, or a suitable candidate for liberation.
TEXT 69
या नशा सवभतान त य जाग त सयमी ।
य य जा त भता न सा नशा प यतो म ः ॥६९॥
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
yā—what; niśā—is night; sarva—all; bhūtānām—of living entities;
tasyām —in that; jāgarti—wakeful; saṁyamī—the self-controlled; yasyām
—in which; jāgrati—awake; bhūtāni—all beings; sā—that is; niśā—night;
paśyataḥ—for the introspective; muneḥ—sage.
TRANSLATION
What is night for all beings is the time of awakening for the selfcontrolled; and the time of awakening for all beings is night for the
introspective sage.
PURPORT
There are two classes of intelligent men. The one is intelligent in material
activities for sense gratification, and the other is introspective and awake to
the cultivation of self-realization. Activities of the introspective sage, or
thoughtful man, are night for persons materially absorbed. Materialistic
persons remain asleep in such a night due to their ignorance of selfrealization. The introspective sage remains alert in the "night" of the
materialistic men. The sage feels transcendental pleasure in the gradual
advancement of spiritual culture, whereas the man in materialistic activities,
being asleep to self-realization, dreams of varieties of sense pleasure, feeling
sometimes happy and sometimes distressed in his sleeping condition. The
introspective man is always indifferent to materialistic happiness and
distress. He goes on with his self-realization activities undisturbed by
material reaction.
TEXT 70
आपयमाणमचल त
सम मापः वशि त य त् ।
त कामा य वशि त सव
स शाि तमा नो त न कामकामी ॥७०॥
āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
āpūryamāṇam—always filled; acala-pratiṣṭham—steadily situated;
samudram—the ocean; āpaḥ—water; praviśanti—enter; yadvat—as; tadvat
—so; kāmāḥ—desires; yam—unto one; praviśanti—enter; sarve—all; saḥ
—that person; śāntim—peace; āpnoti—achieves; na—not; kāma-kāmī—one
who desires to fulfill desires.
TRANSLATION
A person who is not disturbed by the incessant flow of desires—that
enter like rivers into the ocean which is ever being filled but is always
still— can alone achieve peace, and not the man who strives to satisfy
such desires.
PURPORT
Although the vast ocean is always filled with water, it is always,
especially during the rainy season, being filled with much more water. But
the ocean remains the same–steady; it is not agitated, nor does it cross
beyond the limit of its brink. That is also true of a person fixed in Kṛṣṇa
consciousness. As long as one has the material body, the demands of the
body for sense gratification will continue. The devotee, however, is not
disturbed by such desires because of his fullness. A Kṛṣṇa conscious man is
not in need of anything because the Lord fulfills all his material necessities.
Therefore he is like the ocean–always full in himself. Desires may come to
him like the waters of the rivers that flow into the ocean, but he is steady in
his activities, and he is not even slightly disturbed by desires for sense
gratification. That is the proof of a Kṛṣṇa conscious man–one who has lost
all inclinations for material sense gratification, although the desires are
present. Because he remains satisfied in the transcendental loving service of
the Lord, he can remain steady, like the ocean, and therefore enjoy full
peace. Others, however, who fulfill desires even up to the limit of liberation,
what to speak of material success, never attain peace. The fruitive workers,
the salvationists, and also the yogīs who are after mystic powers, are all
unhappy because of unfulfilled desires. But the person in Kṛṣṇa
consciousness is happy in the service of the Lord, and he has no desires to
be fulfilled. In fact, he does not even desire liberation from the so-called
material bondage. The devotees of Kṛṣṇa have no material desires, and
therefore they are in perfect peace.
TEXT 71
वहाय कामा यः सव पम र त नः पहः ।
नममो नरह कारः स शाि तम धग छ त ॥७१॥
vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati
vihāya—after giving up; kāmān—all material desires for sense
gratification; yaḥ—the person; sarvān—all; pumān—a person; carati—lives;
nihṣpṛhaḥ —desireless; nirmamaḥ—without a sense of proprietorship;
nirahaṅkāraḥ— without false ego; saḥ—all; śāntim—perfect peace;
adhigacchati—attains.
TRANSLATION
A person who has given up all desires for sense gratification, who
lives free from desires, who has given up all sense of proprietorship and
is devoid of false ego–he alone can attain real peace.
PURPORT
To become desireless means not to desire anything for sense
gratification. In other words, desire for becoming Kṛṣṇa conscious is
actually desirelessness. To understand one's actual position as the eternal
servitor of Kṛṣṇa, without falsely claiming this material body to be oneself
and without falsely claiming proprietorship over anything in the world, is
the perfect stage of Kṛṣṇa consciousness. One who is situated in this perfect
stage knows that because Kṛṣṇa is the proprietor of everything, therefore
everything must be used for the satisfaction of Kṛṣṇa. Arjuna did not want
to fight for his own sense satisfaction, but when he became fully Kṛṣṇa
conscious he fought because Kṛṣṇa wanted him to fight. For himself there
was no desire to fight, but for Kṛṣṇa the same Arjuna fought to his best
ability. Desire for the satisfaction of Kṛṣṇa is really desirelessness; it is not
an artificial attempt to abolish desires. The living entity cannot be desireless
or senseless, but he does have to change the quality of the desires. A
materially desireless person certainly knows that everything belongs to
Kṛṣṇa (īśāvāsyam idaṁ sarvam), and therefore he does not falsely claim
proprietorship over anything. This transcendental knowledge is based on
self-realization–namely, knowing perfectly well that every living entity is
the eternal part and parcel of Kṛṣṇa in spiritual identity. and therefore the
eternal position of the living entity is never on the level of Kṛṣṇa or greater
than Him. This understanding of Kṛṣṇa consciousness is the basic principle
of real peace.
TEXT 72
एषा ा ी ि थ तः पाथ नन ा य वम त ।
ि थ वा याम तका ऽ प
नव णम छ त ॥७२॥
eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle 'pi
brahma-nirvāṇam ṛcchati
eṣā—this; brāhmī—spiritual; sthitiḥ—situation; pārtha—O son of Pṛthā;
na—never; enām—this; prāpya—achieving; vimuhyati—bewilders; sthitvā—
being so situated; asyām—being so; anta-kāle—at the end of life; api—also;
brahma-nirvāṇam—spiritual (kingdom of God); ṛcchati—attains.
TRANSLATION
That is the way of the spiritual and godly life, after attaining which a
man is not bewildered. Being so situated, even at the hour of death, one
can enter into the kingdom of God.
PURPORT
One can attain Kṛṣṇa consciousness or divine life at once, within a
second-or one may not attain such a state of life even after millions of
births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga
Mahārāja attained this state of life just a few minutes before his death, by
surrendering unto Kṛṣṇa. Nirvāṇa means ending the process of materialistic
life. According to Buddhist philosophy, there is only void after the
completion of this material life, but Bhagavad-gītā teaches differently.
Actual life begins after the completion of this material life. For the gross
materialist it is sufficient to know that one has to end this materialistic way
of life, but for persons who are spiritually advanced, there is another life
after this materialistic life. Before ending this life, if one fortunately
becomes Kṛṣṇa conscious, he at once attains the stage of Brahma-nirvāṇa.
There is no difference between the kingdom of God and the devotional
service of the Lord. Since both of them are on the absolute plane, to be
engaged in the transcendental loving service of the Lord is to have attained
the spiritual kingdom. In the material world there are activities of sense
gratification, whereas in the spiritual world there are activities of Kṛṣṇa
consciousness. Attainment of Kṛṣṇa consciousness even during this life is
immediate attainment of Brahman, and one who is situated in Kṛṣṇa
consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brāhmī sthitiḥ means
"not on the platform of material activities." Devotional service of the Lord is
accepted in the Bhagavad- gītā as the liberated stage. Therefore, brāhmī-
sthitiḥ is liberation from material bondage.
Śrīla Bhaktivinode Ṭhākur has summarized this Second Chapter of the
Bhagavad-gītā as being the contents for the whole text. In the Bhagavadgītā, the subject matters are karma-yoga, jñāna-yoga, and bhakti-yoga. In
the Second Chapter karma-yoga and jñāna-yoga have been clearly
discussed, and a glimpse of bhakti-yoga has also been given, as the contents
for the complete text.
Thus end the Bhaktivedanta Purports to the Second Chapter of the
Śrīmad-Bhagavad-gītā in the matter of its Contents.
BG-3
CHAPTER THREE
Karma-yoga
TEXT 1
अजन उवाच ।
यायसी कमण मता बि जनादन ।
त क कमिण घो म नयोजय स शव ॥१॥
arjuna uvāca
jyāyasī cet karmaṇas te
matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ
niyojayasi keśava
arjunaḥ—Arjuna; uvāca—said; jyāyasī—speaking very highly; cet—
although; karmaṇaḥ—than fruitive action; te—your; matā—opinion;
buddhiḥ —intelligence; janārdana—O Kṛṣṇa; tat—therefore; kim—why;
karmaṇi—in action; ghore—ghastly; mām—me; niyojayasi—engaging me;
keśava—O Kṛṣṇa.
TRANSLATION
Arjuna said: O Janārdana, O Keśava, why do You urge me to
engage in this ghastly warfare, if You think that intelligence is better
than fruitive work?
PURPORT
The Supreme Personality of Godhead Śrī Kṛṣṇa has very elaborately
described the constitution of the soul in the previous chapter, with a view to
deliver His intimate friend Arjuna from the ocean of material grief. And the
path of realization has been recommended: buddhi-yoga, or Kṛṣṇa
consciousness. Sometimes Kṛṣṇa consciousness is misunderstood to be
inertia, and one with such a misunderstanding often withdraws to a secluded
place to become fully Kṛṣṇa conscious by chanting the holy name of Lord
Kṛṣṇa. But without being trained in the philosophy of Kṛṣṇa consciousness,
it is not advisable to chant the holy name of Kṛṣṇa in a secluded place where
one may acquire only cheap adoration from the innocent public. Arjuna also
thought of Kṛṣṇa consciousness or buddhi -yoga, or intelligence in spiritual
advancement of knowledge, as something like retirement from active life
and the practice of penance and austerity at a secluded place. In other words,
he wanted to skillfully avoid the fighting by using Kṛṣṇa consciousness as
an excuse. But as a sincere student, he placed the matter before his master
and questioned Kṛṣṇa as to his best course of action. In answer, Lord Kṛṣṇa
elaborately explained karma-yoga, or work in Kṛṣṇa consciousness, in this
Third Chapter.
TEXT 2
यािम णव वा न ब मोहयसीव ।
त क वद नि य न योऽहमा नयाम् ॥२॥
vyāmiśreṇeva vākyena
buddhiṁ mohayasīva me
tad ekaṁ vada niścitya
yena śreyo 'ham āpnuyām
vyāmiśreṇa—by equivocal; iva—as; vākyena—words; buddhim
—intelligence; mohayasi—bewildering; iva—as; me—my; tat—therefore;
ekam—only one; vada—please tell; niścitya—ascertaining; yena—by which;
śreyaḥ—real benefit; aham—I; āpnuyām—may have it.
TRANSLATION
My intelligence is bewildered by Your equivocal instructions.
Therefore, please tell me decisively what is most beneficial for me.
PURPORT
In the previous chapter, as a prelude to the Bhagavad- gītā, many
different paths were explained, such as sāṅkhya-yoga, buddhi-yoga, control
of the senses by intelligence, work without fruitive desire, and the position
of the neophyte. This was all presented unsystematically. A more organized
outline of the path would be necessary for action and understanding. Arjuna,
therefore, wanted to clear up these apparently confusing matters so that any
common man could accept them without misinterpretation. Although Kṛṣṇa
had no intention of confusing Arjuna by any jugglery of words, Arjuna
could not follow the process of Kṛṣṇa consciousness—either by inertia or
active service. In other words, by his questions he is clearing the path of
Kṛṣṇa consciousness for all students who seriously want to understand the
mystery of the Bhagavad-gītā.
TEXT 3
ीभगवानवाच ।
लो ऽि मि वधा न ा परा ो ता मयानघ ।
ानयो न सा यान कमयो न यो गनाम् ॥३॥
śrī-bhagavān uvāca
loke 'smin dvi-vidhā niṣṭhā
purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ
karma-yogena yoginām
śrī bhagavān uvāca—the Supreme Personality of Godhead said; loke—in
the world; asmin—this; dvi-vidhā—two kinds of; niṣṭhā—faith; purā—
formerly; proktā—was said; mayā—by Me; anagha—O sinless one; jñānayogena—by the linking process of knowledge; sāṅkhyānām—of the empiric
philosophers; karma-yogena—by the linking process of devotion; yoginām
—of the devotees.
TRANSLATION
The Blessed Lord said: O sinless Arjuna, I have already explained
that there are two classes of men who realize the Self. Some are inclined
to understand Him by empirical, philosophical speculation, and others
are inclined to know Him by devotional work.
PURPORT
In the Second Chapter, verse 39, the Lord explained two kinds of
procedures–namely sāṅkhya-yoga and karma-yoga, or buddhi-yoga. In this
verse, the Lord explains the same more clearly. Sāṅkhya-yoga, or the
analytical study of the nature of spirit and matter, is the subject matter for
persons who are inclined to speculate and understand things by
experimental knowledge and philosophy. The other class of men work in
Kṛṣṇa consciousness, as it is explained in the 61st verse of the Second
Chapter. The Lord has explained, also in the 39th verse, that by working by
the principles of buddhi-yoga, or Kṛṣṇa consciousness, one can be relieved
from the bonds of action; and, furthermore, there is no flaw in the process.
The same principle is more clearly explained in the 61st verse–that this
buddhi- yoga is to depend entirely on the Supreme (or more specifically, on
Kṛṣṇa), and in this way all the senses can be brought under control very
easily. Therefore, both the yogas are interdependant, as religion and
philosophy. Religion without philosophy is sentiment, or sometimes
fanaticism, while philosophy without religion is mental speculation. The
ultimate goal is Kṛṣṇa, because the philosophers who are also sincerely
searching after the Absolute Truth come in the end to Kṛṣṇa consciousness.
This is also stated in the Bhagavad-gītā. The whole process is to understand
the real position of the self in relation to the Superself. The indirect process
is philosophical speculation, by which, gradually, one may come to the
point of Kṛṣṇa consciousness; and the other process is directly connecting
with everything in Kṛṣṇa consciousness. Of these two, the path of Kṛṣṇa
consciousness is better because it does not depend on purifying the senses
by a philosophical process. Kṛṣṇa consciousness is itself the purifying
process, and by the direct method of devotional service it is simultaneously
easy and sublime.
TEXT 4
न कमणामनार भा न क य प षोऽ न ।
न च स यसना व स सम धग छ त ॥४॥
na karmaṇām anārambhān
naiṣkarmyaṁ puruṣo 'śnute
na ca sannyasanād eva
siddhiṁ samadhigacchati
na—without; karmaṇām—of the prescribed duties; anārambhāt—nonperformance; naiṣkarmyam—freedom from reaction; puruṣah—man; aśnute
—achieve; na—nor; ca—also; sannyasanāt—by renunciation; eva—simply;
siddhim—success; samadhigacchati—attain.
TRANSLATION
Not by merely abstaining from work can one achieve freedom from
reaction, nor by renunciation alone can one attain perfection.
PURPORT
The renounced order of life can be accepted upon being purified by the
discharge of the prescribed form of duties which are laid down just to purify
the heart of materialistic men. Without purification, one cannot attain
success by abruptly adopting the fourth order of life (sannyāsa). According
to the empirical philosophers, simply by adopting sannyāsa, or retiring from
fruitive activities, one at once becomes as good as Nārāyaṇa. But Lord
Kṛṣṇa does not approve this principle. Without purification of heart,
sannyāsa is simply a disturbance to the social order. On the other hand, if
someone takes to the transcendental service of the Lord, even without
discharging his prescribed duties, whatever he may be able to advance in the
cause is accepted by the Lord (buddhi-yoga). Svalpam apy asya dharmasya
trāyate mahato bhayāt. Even a slight performance of such a principle
enables one to overcome great difficulties.
TEXT 5
न ह कि
णम प जात त यकमकत् ।
काय
वशः कम सवः क तजगणः ॥५॥
na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarmakṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ
na—nor; hi—certainly; kaścit—anyone; kṣaṇam—even a moment; api—
also; jātu—even; tiṣṭhati—stands; akarma-kṛt—without doing something;
kāryate—forced to work; hi—certainly; avaśaḥ—helplessly; karma—work;
sarvaḥ—everything; prakṛti-jaiḥ—out of the modes of material nature;
guṇaiḥ—by the qualities.
TRANSLATION
All men are forced to act helplessly according to the impulses born of
the modes of material nature; therefore no one can refrain from doing
something, not even for a moment.
PURPORT
It is not a question of embodied life, but it is the nature of the soul to be
always active. Without the presence of the spirit soul, the material body
cannot move. The body is only a dead vehicle to be worked by the spirit
soul, which is always active and cannot stop even for a moment. As such,
the spirit soul has to be engaged in the good work of Kṛṣṇa consciousness,
otherwise it will be engaged in occupations dictated by illusory energy. In
contact with material energy, the spirit soul acquires material modes, and to
purify the soul from such affinities it is necessary to engage in the
prescribed duties enjoined in the śāstras. But if the soul is engaged in his
natural function of Kṛṣṇa consciousness, whatever he is able to do is good
for him. The Śrīmad- Bhāgavatam affirms this:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ.
"If someone takes to Kṛṣṇa consciousness, even though he may not follow
the prescribed duties in the śāstras nor execute the devotional service
properly, and even though he may fall down from the standard, there is no
loss or evil for him. But if he carries out all the injunctions for purification
in the śāstras, what does it avail him if he is not Kṛṣṇa conscious?" (Bhāg.
1.5.17) So the purificatory process is necessary for reaching this point of
Kṛṣṇa consciousness. Therefore, sannyāsa, or any purificatory process, is to
help reach the ultimate goal of becoming Kṛṣṇa conscious, without which
everything is considered a failure.
TEXT 6
कमि यािण सय य य आ मनसा मरन् ।
इि याथ ि वमढा मा िम याचारः स उ य ॥६॥
karmendriyāṇi saṁyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate
karma-indriyāṇi—the five working sense organs; saṁyamya
—controlling; yaḥ—anyone who; āste—remains; manasā—by mind; smaran
—thinking; indriya-arthān—sense objects; vimūḍha—foolish; ātmā—soul;
mithyā-ācāraḥ —pretender; saḥ—he; ucyate—is called.
TRANSLATION
One who restrains the senses and organs of action, but whose mind
dwells on sense objects, certainly deludes himself and is called a
pretender.
PURPORT
There are many pretenders who refuse to work in Kṛṣṇa consciousness
but make a show of meditation, while actually dwelling within the mind
upon sense enjoyment. Such pretenders may also speak on dry philosophy
in order to bluff sophisticated followers, but according to this verse these are
the greatest cheaters. For sense enjoyment one can act in any capacity of the
social order, but if one follows the rules and regulations of his particular
status, he can make gradual progress in purifying his existence. But he who
makes a show of being a yogī, while actually searching for the objects of
sense gratification, must be called the greatest cheater, even though he
sometimes speaks of philosophy. His knowledge has no value because the
effects of such a sinful man's knowledge are taken away by the illusory
energy of the Lord. Such a pretender's mind is always impure, and therefore
his show of yogic meditation has no value whatsoever.
TEXT 7
यि वि यािण मनसा नय यारभ ऽजन ।
कमि यः कमयोगमस तः स विश य ॥७॥
yas tv indriyāṇi manasā
niyamyārabhate 'rjuna
karmendriyaiḥ karma-yogam
asaktaḥ sa viśiṣyate
yaḥ—one who; tu—but; indriyāṇi—senses; manasā—by the mind;
niyamya —regulating; ārabhate—begins; arjuna—O Arjuna; karmaindriyaiḥ—by the active sense organs; karma-yogam—devotion; asaktaḥ
—without attachment; saḥ—he; viśiṣyate—by far the better.
TRANSLATION
On the other hand, he who controls the senses by the mind and
engages his active organs in works of devotion, without attachment, is
by far superior.
PURPORT
Instead of becoming a pseudo-transcendentalist for the sake of wanton
living and sense enjoyment, it is far better to remain in one's own business
and execute the purpose of life, which is to get free from material bondage
and enter into the kingdom of God. The prime svārtha-gati, or goal of selfinterest, is to reach Viṣṇu. The whole institution of varṇa and āśrama is
designed to help us reach this goal of life. A householder can also reach this
destination by regulated service in Kṛṣṇa consciousness. For selfrealization, one can live a controlled life, as prescribed in the śāstras, and
continue carrying out his business without attachment, and in that way make
progress. Such a sincere person who follows this method is far better
situated than the false pretender who adopts show-bottle spiritualism to
cheat the innocent public. A sincere sweeper in the street is far better than
the charlatan meditator who meditates only for the sake of making a living.
TEXT 8
नयत क कम व कम यायो कमणः ।
शरीरया ा प च न स दकमणः ॥८॥
niyataṁ kuru karma tvaṁ
karma jyāyo hy akarmaṇaḥ
śarīra-yātrāpi ca te
na prasiddhyed akarmaṇaḥ
niyatam—prescribed; kuru—do; karma—duties; tvam—you; karma
—work; jyāyaḥ—better; hi—than; akarmaṇaḥ—without work; śarīra
—bodily; yātrā— maintenance; api—even; ca—also; te—your; na—never;
prasiddhyet— effected; akarmaṇaḥ—without work.
TRANSLATION
Perform your prescribed duty, for action is better than inaction. A
man cannot even maintain his physical body without work.
PURPORT
There are many pseudo-meditators who misrepresent themselves as
belonging to high parentage, and great professional men who falsely pose
that they have sacrificed everything for the sake of advancement in spiritual
life. Lord Kṛṣṇa did not want Arjuna to become a pretender, but that he
perform his prescribed duties as set forth for kṣatriyas. Arjuna was a
householder and a military general, and therefore it was better for him to
remain as such and perform his religious duties as prescribed for the
householder kṣatriya. Such activities gradually cleanse the heart of a
mundane man and free him from material contamination. So-called
renunciation for the purpose of maintenance is never approved by the Lord,
nor by any religious scripture. After all, one has to maintain one's body and
soul together by some work. Work should not be given up capriciously,
without purification of materialistic propensities. Anyone who is in the
material world is certainly possessed of the impure propensity for lording it
over material nature, or, in other words, for sense gratification. Such
polluted propensities have to be cleared. Without doing so, through
prescribed duties, one should never attempt to become a so-called
transcendentalist, renouncing work and living at the cost of others.
TEXT 9
य ाथ कमणोऽ य लोकोऽय कमब धनः ।
तदथ कम कौ य म तस गः समाचर ॥९॥
yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara
yajña-arthāt—only for the sake of Yajña, or Viṣṇu; karmaṇaḥ—work
done; anyatra—otherwise; lokaḥ—this world; ayam—this; karmabandhanaḥ —bondage by work; tat—Him; artham—for the sake of; karma
—work; kaunteya—O son of Kuntī; mukta-saṅgaḥ—liberated from
association; samācara—do it perfectly.
TRANSLATION
Work done as a sacrifice for Viṣṇu has to be performed, otherwise
work binds one to this material world. Therefore, O son of Kuntī,
perform your prescribed duties for His satisfaction, and in that way you
will always remain unattached and free from bondage.
PURPORT
Since one has to work even for the simple maintenance of the body, the
prescribed duties for a particular social position and quality are so made that
that purpose can be fulfilled. Yajña means Lord Viṣṇu, or sacrificial
performances. All sacrificial performances also are meant for the
satisfaction of Lord Viṣṇu. The Vedas enjoin: yajño vai viṣṇuḥ. In other
words, the same purpose is served whether one performs prescribed yajñas
or directly serves Lord Viṣṇu. Kṛṣṇa consciousness is therefore performance
of yajña as it is prescribed in this verse. The varṇāśrama institution also
aims at this for satisfying Lord Viṣṇu. "Varṇāśramācāra-vatā puruṣeṇa
paraḥ pumān/viṣṇur ārādhyate..." (Viṣṇu Purāṇa 3.8.8) Therefore one has
to work for the satisfaction of Viṣṇu. Any other work done in this material
world wilI be a cause of bondage, for both good and evil work have their
reactions, and any reaction binds the performer. Therefore, one has to work
in Kṛṣṇa consciousness to satisfy Kṛṣṇa (or Viṣṇu); and while performing
such activities one is in a liberated stage. This is the great art of doing work,
and in the beginning this process requires very expert guidance. One should
therefore act very diligently, under the expert guidance of a devotee of Lord
Kṛṣṇa, or under the direct instruction of Lord Kṛṣṇa Himself (under whom
Arjuna had the opportunity to work). Nothing should be performed for sense
gratification, but everything should be done for the satisfaction of Kṛṣṇa.
This practice will not only save one from the reaction of work, but will also
gradually elevate one to transcendental loving service of the Lord, which
alone can raise one to the kingdom of God.
TEXT 10
सहय ाः जाः स ा परोवाच जाप तः ।
अ न स व य व ष वोऽि व कामधक् ॥१०॥
saha-yajñāḥ prajāḥ sṛṣṭvā
purovāca prajāpatiḥ
anena prasaviṣyadhvam
eṣa vo 'stv iṣṭa-kāma-dhuk
saha—along with; yajñāḥ—sacrifices; prajāḥ—generations; sṛṣṭvā—by
creating; purā—anciently; uvāca—said; prajā-patiḥ—the Lord of creatures;
anena—by this; prasaviṣyadhvam—be more and more prosperous; eṣaḥ—
certainly; vaḥ—your; astu—let it be; iṣṭa—all desirable; kāma-dhuk—
bestower.
TRANSLATION
In the beginning of creation, the Lord of all creatures sent forth
generations of men and demigods, along with sacrifices for Viṣṇu, and
blessed them by saying, "Be thou happy by this yajña [sacrifice]
because its performance will bestow upon you all desirable things."
PURPORT
The material creation by the Lord of creatures (Viṣṇu) is a chance
offered to the conditioned souls to come back home-back to Godhead. All
living entities within the material creation are conditioned by material nature
because of their forgetfulness of their relationship to Kṛṣṇa, the Supreme
Personality of Godhead. The Vedic principles are to help us understand this
eternal relation as it is stated in the Bhagavad-gītā: vedaiś ca sarvair aham
eva vedyaḥ. The Lord says that the purpose of the Vedas is to understand
Him. In the Vedic hymns it is said: patiṁ viśvasyātmeśvaram. Therefore,
the Lord of the living entities is the Supreme Personality of Godhead,
Viṣṇu. In the Śrīmad-Bhāgavatam also Śrīla Śukadeva Gosvāmī describes
the Lord as pati in so many ways:
śriyaḥ-patir yajña-patiḥ prajā-patir
dhiyāṁ patir loka-patir dharā-patiḥ
patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ
prasīdatāṁ me bhagavān satāṁ patiḥ
(Bhāg. 2.4.20)
The prajā-pati is Lord Viṣṇu, and He is the Lord of all living creatures,
all worlds, and all beauties, and the protector of everyone. The Lord created
this material world for the conditioned souls to learn how to perform yajñas
(sacrifice) for the satisfaction of Viṣṇu, so that while in the material world
they can live very comfortably without anxiety. Then after finishing the
present material body, they can enter into the kingdom of God. That is the
whole program for the conditioned soul. By performance of yajña, the
conditioned souls gradually become Kṛṣṇa conscious and become godly in
all respects. In this age of Kali, the saṅkīrtana-yajña (the chanting of the
names of God) is recommended by the Vedic scriptures, and this
transcendental system was introduced by Lord Caitanya for the deliverance
of all men in this age. Saṅkīrtana-yajña and Kṛṣṇa consciousness go well
together. Lord Kṛṣṇa in His devotional form (as Lord Caitanya) is
mentioned in the Śrīmad-Bhāgavatam as follows, with special reference to
the saṅkīrtana-yajña:
kṛṣṇa-varṇaṁ tviṣākṛṣṇāṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
"In this age of Kali, people who are endowed with sufficient intelligence
will worship the Lord, who is accompanied by His associates, by
performance of saṅkīrtana-yajña." (Bhāg. 11.5.29) Other yajñas prescribed
in the Vedic literatures are not easy to perform in this age of Kali, but the
saṅkīrtana-yajña iseasy and sublime for all purposes.
TEXT 11
वा भावयता न
वा भावय त वः ।
पर पर भावय तः यः परमवा यथ ॥११॥
devān bhāvayatānena
te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ
śreyaḥ param avāpsyatha
devān—demigods; bhāvayata—having been pleased; anena—by this
sacrifice; te—those; devāḥ—the demigods; bhāvayantu—will please; vaḥ
—you; parasparam—mutual; bhāvayantaḥ—pleasing one another; sreyaḥ
—benediction; param—the supreme; avāpsyatha—do you achieve.
TRANSLATION
The demigods, being pleased by sacrifices, will also please you; thus
nourishing one another, there will reign general prosperity for all.
PURPORT
The demigods are empowered administrators of material affairs. The
supply of air, light, water and all other benedictions for maintaining the
body and soul of every living entity are entrusted to the demigods, who are
innumerable assistants in different parts of the body of the Supreme
Personality of Godhead. Their pleasures and displeasures are dependant on
the performance of yajñas by the human being. Some of the yajñas are
meant to satisfy particular demigods; but even in so doing, Lord Viṣṇu is
worshiped in all yajñas as the chief beneficiary. It is stated also in the
Bhagavad-gītā that Kṛṣṇa Himself is the beneficiary of all kinds of yajñas:
bhoktāraṁ yajña- tapasām. Therefore, ultimate satisfaction of the yajñapati
is the chief purpose of all yajñas. When these yajñas are perfectly
performed, naturally the demigods in charge of the different departments of
supply are pleased, and there is no scarcity in the supply of natural products.
Performance of yajñas has many side benefits, ultimately leading to
liberation from the material bondage. By performance of yajñas, all
activities become purified, as it is stated in the Vedas:
āhāra-śuddhau sattva-śuddhiḥ sattva-śuddhau
dhruvā smṛtiḥ smṛti-lambhe sarva-granthīnāṁ vipra-mokṣaḥ
As it will be explained in the following verse, by performance of yajña,
one's eatables become sanctified, and by eating sanctified foodstuffs, one's
very existence becomes purified; by the purification of existence, finer
tissues in the memory become sanctified, and when memory is sanctified,
one can think of the path of liberation, and all these combined together lead
to Kṛṣṇa consciousness, the great necessity of present-day society.
TEXT 12
इ ा भोगाि ह वो वा दा य
तद ान दाय यो यो भ
य भा वताः ।
न एव सः ॥१२॥
iṣṭān bhogān hi vo devā
dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo
yo bhuṅkte stena eva saḥ
iṣṭān—desired; bhogān—necessities of life; hi—certainly; vaḥ—unto you;
devāḥ—the demigods; dāsyante—award; yajña-bhāvitāḥ—being satisfied by
the performance of sacrifices; taiḥ—by them; dattān—things given;
apradāya—without offering; ebhyaḥ—to the demigods; yaḥ—he who;
bhuṅkte—enjoys; stenaḥ—thief; eva—certainly; saḥ—is he.
TRANSLATION
In charge of the various necessities of life, the demigods, being
satisfied by the performance of yajña [sacrifice], supply all necessities to
man. But he who enjoys these gifts, without offering them to the
demigods in return, is certainly a thief.
PURPORT
The demigods are authorized supplying agents on behalf of the Supreme
Personality of Godhead, Viṣṇu. Therefore, they must be satisfied by the
performance of prescribed yajñas. In the Vedas, there are different kinds of
yajñas prescribed for different kinds of demigods, but all are ultimately
offered to the Supreme Personality of Godhead. For one who cannot
understand what the Personality of Godhead is, sacrifice to the demigods is
recommended. According to the different material qualities of the persons
concerned, different types of yajñas are recommended in the Vedas.
Worship of different demigods is also on the same basis—namely, according
to different qualities. For example, the meat-eaters are recommended to
worship the goddess Kālī, the ghastly form of material nature, and before
the goddess the sacrifice of animals is recommended. But for those who are
in the mode of goodness, the transcendental worship of Viṣṇu is
recommended. But ultimately, all yajñas are meant for gradual promotion to
the transcendental position. For ordinary men, at least five yajñas, known as
pañca-mahāyajña, are necessary.
One should know, however, that all the necessities of life that the human
society requires are supplied by the demigod agents of the Lord. No one can
manufacture anything. Take, for example, all the eatables of human society.
These eatables include grains, fruits, vegetables, milk, sugar, etc., for the
persons in the mode of goodness, and also eatables for the nonvegetarians,
like meats, etc., none of which can be manufactured by men. Then again,
take for example heat, light, water, air, etc., which are also necessities of
life–none of them can be manufactured by the human society. Without the
Supreme Lord, there can be no profuse sunlight, moonlight, rainfall, breeze,
etc., without which no one can live. Obviously, our life is dependant on
supplies from the Lord. Even for our manufacturing enterprises, we require
so many raw materials like metal, sulphur, mercury, manganese, and so
many essentials—all of which are supplied by the agents of the Lord, with
the purpose that we should make proper use of them to keep ourselves fit
and healthy for the purpose of self-realization, leading to the ultimate goal
of life, namely, liberation from the material struggle for existence. This aim
of life is attained by performance of yajñas. If we forget the purpose of
human life and simply take supplies from the agents of the Lord for sense
gratification and become more and more entangled in material existence,
which is not the purpose of creation, certainly we become thieves, and
therefore we are punished by the laws of material nature. A society of
thieves can never be happy because they have no aim in life. The gross
materialist thieves have no ultimate goal of life. They are simply directed to
sense gratification; nor do they have knowledge of how to perform yajñas.
Lord Caitanya, however, inaugurated the easiest performance of yajña,
namely the saṅkīrtana-yajña, which can be performed by anyone in the
world who accepts the principles of Kṛṣṇa consciousness.
TEXT 13
य िश ािशनः स तो म य सव कि बषः ।
भ ज
वघ पापा पच या मकारणात् ॥१३॥
yajña-śiṣṭāśinaḥ santo
mucyante sarva-kilbiṣaiḥ
bhuñjate te tv agham pāpā
ye pacanty ātma-kāraṇāt
yajña-śiṣṭa—food taken after performance of yajña; aśinaḥ—eaters;
santaḥ—the devotees; mucyante—get relief from; sarva—all kinds of;
kilbiṣaiḥ—sins; bhuñjate—enjoy; te—they; tu—but; agham—grievous sins;
pāpāḥ—sinners; ye—those; pacanti—prepare food; ātma-kāraṇāt—for sense
enjoyment.
TRANSLATION
The devotees of the Lord are released from all kinds of sins because
they eat food which is offered first for sacrifice. Others, who prepare
food for personal sense enjoyment, verily eat only sin.
PURPORT
The devotees of the Supreme Lord, or the persons who are in Kṛṣṇa
consciousness, are called santas, and they are always in love with the Lord
as it is described in the Brahma-saṁhitā: premāñjana-cchurita-bhaktivilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. The santas, being always
in a compact of love with the Supreme Personality of Godhead, Govinda
(the giver of all pleasures), or Mukunda (the giver of liberation), or Kṛṣṇa
(the all- attractive person), cannot accept anything without first offering it to
the Supreme Person. Therefore, such devotees always perform yajñas in
different modes of devotional service, such as śravaṇam, kīrtanam,
smaraṇam, arcanam, etc., and these performances of yajñas keep them
always aloof from all kinds of contamination of sinful association in the
material world. Others, who prepare food for self or sense gratification, are
not only thieves, but are also the eaters of all kinds of sins. How can a
person be happy if he is both a thief and sinful? It is not possible. Therefore,
in order for people to become happy in all respects, they must be taught to
perform the easy process of saṅkīrtana-yajña, in full Kṛṣṇa consciousness.
Otherwise, there can be no peace or happiness in the world.
TEXT 14
अ ना वि त भता न पज याद नस भवः ।
य ा व त पज यो य ः कमसम वः ॥१४॥
annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ
annāt—from grains; bhavanti—grow; bhūtāni—the material bodies;
parjanyāt—from rains; anna—food grains; sambhavaḥ—are made possible;
yajñāt—from the performance of sacrifice; bhavati—becomes possible;
parjanyaḥ—rains; yajñaḥ—performance of yajña; karma—prescribed
duties; samudbhavaḥ—born of.
TRANSLATION
All living bodies subsist on food grains, which are produced from
rain. Rains are produced by performance of yajña [sacrifice], and yajña
is born of prescribed duties.
PURPORT
Śrīla Baladeva Vidyābhūṣaṇa, a great commentator on the Bhagavadgītā, writes as follows: ye indrādy-aṅga-tayāvasthitaṁ yajñaṁ sarveśvaraṁ
viṣṇum abhyarccya taccheṣam aśnanti tena taddeha-yāntrāṁ sampādayanti
te santaḥ sarveśvarasya bhaktāḥ sarva-kilviṣair anādi-kāla-vivṛddhair
ātmānubhava-pratibandhakair nikhilaiḥ pāpair vimucyante. The Supreme
Lord, who is known as the yajña-puruṣaḥ, or the personal beneficiary of all
sacrifices, is the master of all demigods who serve Him as the different
limbs of the body serve the whole. Demigods like Indra, Candra, Varuṇa,
etc., are appointed officers who manage material affairs, and the Vedas
direct sacrifices to satisfy these demigods so that they may be pleased to
supply air, light and water sufficiently to produce food grains. When Lord
Kṛṣṇa is worshiped, the demigods, who are different limbs of the Lord, are
also automatically worshiped; therefore there is no separate need to worship
the demigods. For this reason, the devotees of the Lord, who are in Kṛṣṇa
consciousness, offer food to Kṛṣṇa and then eat–a process which nourishes
the body spiritually. By such action not only are past sinful reactions in the
body vanquished, but the body becomes immunized to all contamination of
material nature. When there is an epidemic disease, an antiseptic vaccine
protects a person from the attack of such an epidemic. Similarly, food
offered to Lord Viṣṇu and then taken by us makes us sufficiently resistant to
material affection, and one who is accustomed to this practice is called a
devotee of the Lord. Therefore, a person in Kṛṣṇa consciousness, who eats
only food offered to Kṛṣṇa, can counteract all reactions of past material
infections, which are impediments to the progress of self- realization. On the
other hand, one who does not do so continues to increase the volume of
sinful action, and this prepares the next body to resemble hogs and dogs, to
suffer the resultant reactions of all sins. The material world is full of
contaminations, and one who is immunized by accepting prasādam of the
Lord (food offered to Viṣṇu) is saved from the attack, whereas one who
does not do so becomes subjected to contamination.
Food grains or vegetables are factually eatables. The human being eats
different kinds of food grains, vegetables, fruits, etc., and the animals eat the
refuse of the food grains and vegetables, grass, plants, etc. Human beings
who are accustomed to eating meat and flesh must also depend on the
production of vegetation in order to eat the animals. Therefore, ultimately,
we have to depend on the production of the field and not on the production
of big factories. The field production is due to sufficient rain from the sky,
and such rains are controlled by demigods like Indra, sun, moon, etc., and
they are all servants of the Lord. The Lord can be satisfied by sacrifices;
therefore, one who cannot perform them will find himself in scarcity–that is
the law of nature. Yajña, specifically the saṅkīrtana-yajña prescribed for
this age, must therefore be performed to save us at least from scarcity of
food supply.
TEXT 15
कम
ो व वि
ा रसम वम् ।
त मा सवगत
न यय
ति तम् ॥१५॥
karma brahmodbhavaṁ viddhi
brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma
nityaṁ yajñe pratiṣṭhitam
karma—work; brahma-Vedas; udbhavam—produced from; viddhi—one
should know; brahma—the Vedas; akṣara—the Supreme Brahman
(Personality of Godhead); samudbhavam; directly manifested; tasmāt
—therefore; sarva-gatam—all-pervading; brahma—Transcendence; nityam
—eternally; yajñe—in sacrifice; pratiṣṭhitam—situated.
TRANSLATION
Regulated activities are prescribed in the Vedas, and the Vedas are
directly manifested from the Supreme Personality of Godhead.
Consequently the all-pervading Transcendence is eternally situated in
acts of sacrifice.
PURPORT
Yajñārtha karma, or the necessity of work for the satisfaction of Kṛṣṇa
only, is more expressly stated in this verse. If we have to work for the
satisfaction of the yajña-puruṣa, Viṣṇu, then we must find out the direction
of work in Brahman, or the transcendental Vedas. The Vedas are therefore
codes of working directions. Anything performed without the direction of
the Vedas is called vikarma, or unauthorized or sinful work. Therefore, one
should always take direction from the Vedas to be saved from the reaction
of work. As one has to work in ordinary life by the direction of the state,
similarly, one has to work under direction of the supreme state of the Lord.
Such directions in the Vedas are directly manifested from the breathing of
the Supreme Personality of Godhead. It is said: asya mahato bhūtasya
naśvasitam etad yad ṛg-vedo yajur-vedaḥ sāma-vedo 'tharvāṅ girasaḥ. "The
four Vedas—namely the Ṛg-veda, Yajur-veda, Sāma-veda and Atharva-veda
—are all emanations from the breathing of the great Personality of
Godhead." The Lord, being omnipotent, can speak by breathing air, as it is
confirmed in the Brahma-saṁhitā, for the Lord has the omnipotence to
perform through each of His senses the actions of all other senses. In other
words, the Lord can speak through His breathing, and He can impregnate by
His eyes. In fact, it is said that He glanced over material nature and thus
fathered all living entities. After creating or impregnating the conditioned
souls into the womb of material nature, He gave His directions in the Vedic
wisdom as to how such conditioned souls can return home, back to
Godhead. We should always remember that the conditioned souls in
material nature are all eager for material enjoyment. But the Vedic
directions are so made that one can satisfy one's perverted desires, then
return to Godhead, having finished his so-called enjoyment. It is a chance
for the conditioned souls to attain liberation; therefore the conditioned souls
must try to follow the process of yajña by becoming Kṛṣṇa conscious. Even
those who cannot follow the Vedic injunctions may adopt the principles of
Kṛṣṇa consciousness, and that will take the place of performance of Vedic
yajñas, or karmas.
TEXT 16
एव व तत च नानवतयतीह यः ।
अघाय रि यारामो मोघ पाथ स जीव त ॥१६॥
evaṁ pravartitaṁ cakraṁ
nānuvartayatīha yaḥ
aghāyur indriyārāmo
moghaṁ pārtha sa jīvati
evam—thus prescribed; pravartitam—established by the Vedas; cakram
— cycle; na—does not; anuvartayati—adopt; iha—in this life; yaḥ—one
who; aghāyuḥ—life full of sins; indriya-ārāmaḥ—satisfied in sense
gratification; mogham—useless; pārtha—O son of Pṛthā (Arjuna); saḥ—one
who does so; jīvati—lives.
TRANSLATION
My dear Arjuna, a man who does not follow this prescribed Vedic
system of sacrifice certainly leads a life of sin, for a person delighting
only in the senses lives in vain.
PURPORT
The mammonist philosophy of work very hard and enjoy sense
gratification is condemned herein by the Lord. Therefore, for those who
want to enjoy this material world, the above-mentioned cycle of performing
yajñas is absolutely necessary. One who does not follow such regulations is
living a very risky life, being condemned more and more. By nature's law,
this human form of life is specifically meant for self-realization, in either of
the three ways–namely karma-yoga, jñāna-yoga, or bhakti-yoga. There is
no necessity of rigidly following the performances of the prescribed yajñas
for the transcendentalists who are above vice and virtue; but those who are
engaged in sense gratification require purification by the above-mentioned
cycle of yajña performances. There are different kinds of activities. Those
who are not Kṛṣṇa conscious are certainly engaged in sensory
consciousness; therefore they need to execute pious work. The yajña system
is planned in such a way that sensory conscious persons may satisfy their
desires without becoming entangled in the reaction of sense-gratificatory
work. The prosperity of the world depends not on our own efforts but on the
background arrangement of the Supreme Lord, directly carried out by the
demigods. Therefore, the yajñas are directly aimed at the particular demigod
mentioned in the Vedas. Indirectly, it is the practice of Kṛṣṇa consciousness,
because when one masters the performance of yajñas, one is sure to become
Kṛṣṇa conscious. But if by performing yajñas one does not become Kṛṣṇa
conscious, such principles are counted as only moral codes. One should not,
therefore, limit his progress only to the point of moral codes, but should
transcend them, to attain Kṛṣṇa consciousness.
TEXT 17
य वा मर त व यादा मत त मानवः ।
आ म व च स त त य काय न व
॥१७॥
yas tv ātma-ratir eva syād
ātma-tṛptaś ca mānavaḥ
ātmany eva ca santuṣṭas
tasya kāryaṁ na vidyate
yaḥ—one who; tu—but; ātma-ratiḥ—takes pleasure; eva—certainly; syāt
— remains; ātma-tṛptaḥ—self-illuminated; ca—and; mānavaḥ—a man;
ātmani— in himself; eva—only; ca—and; santuṣṭaḥ—perfectly satiated;
tasya—his; kāryam—duty; na—does not; vidyate—exist.
TRANSLATION
One who is, however, taking pleasure in the self, who is illumined in
the self, who rejoices in and is satisfied with the self only, fully satiated
—for him there is no duty.
PURPORT
A person who is fully Kṛṣṇa conscious, and is fully satisfied by his acts
in Kṛṣṇa consciousness, no longer has any duty to perform. Due to his being
Kṛṣṇa conscious, all impiety within is instantly cleansed, an effect of many,
many thousands of yajña performances. By such clearing of consciousness,
one becomes fully confident of his eternal position in relationship with the
Supreme. His duty thus becomes self-illuminated by the grace of the Lord,
and therefore he no longer has any obligations to the Vedic injunctions.
Such a Kṛṣṇa conscious person is no longer interested in material activities
and no longer takes pleasure in material arrangements like wine, women and
similar infatuations.
TEXT 18
नव त य क नाथ नाक ह क न ।
न चा य सवभ ष कि दथ यपा यः ॥१८॥
naiva tasya kṛtenārtho
nākṛteneha kaścana
na cāsya sarva-bhūteṣu
kaścid artha-vyapāśrayaḥ
na—never; eva—certainly; tasya—his; kṛtena—by discharge of duty;
arthaḥ—purpose; na—nor; akṛtena—without discharge of duty; iha—in this
world; kaścana—whatever; na—never; ca—and; asya—of him; sarvabhūteṣu —in all living beings; kaścit—any; artha—purpose; vyapa-āśrayaḥ
—taking shelter of.
TRANSLATION
A self-realized man has no purpose to fulfill in the discharge of his
prescribed duties, nor has he any reason not to perform such work. Nor
has he any need to depend on any other living being.
PURPORT
A self-realized man is no longer obliged to perform any prescribed duty,
save and except activities in Kṛṣṇa consciousness. Kṛṣṇa consciousness is
not inactivity either, as will be explained in the following verses. A Kṛṣṇa
conscious man does not take shelter of any person–man or demigod.
Whatever he does in Kṛṣṇa consciousness is sufficient in the discharge of
his obligation.
TEXT 19
त मादस तः सतत काय कम समाचर ।
अस तो ाचर कम परमा नो त प षः ॥१९॥
tasmād asaktaḥ satataṁ
kāryaṁ karma samācara
asakto hy ācaran karma
param āpnoti pūruṣaḥ
tasmāt—therefore; asaktaḥ—without attachment; satatam—constantly;
kāryam—as
duty;
karma—work;
samācara—perform;
asaktaḥ
—nonattachment; hi—certainly; ācaran—performing; karma—work; param
—the Supreme; āpnoti—achieves; pūruṣaḥ—a man.
TRANSLATION
Therefore, without being attached to the fruits of activities, one
should act as a matter of duty; for by working without attachment, one
attains the Supreme.
PURPORT
The Supreme is the Personality of Godhead for the devotees, and
liberation for the impersonalist. A person, therefore, acting for Kṛṣṇa, or in
Kṛṣṇa consciousness, under proper guidance and without attachment to the
result of the work, is certainly making progress toward the supreme goal of
life. Arjuna is told that he should fight in the Battle of Kurukṣetra for the
interest of Kṛṣṇa because Kṛṣṇa wanted him to fight. To be a good man or a
nonviolent man is a personal attachment, but to act on behalf of the
Supreme is to act without attachment for the result. That is perfect action of
the highest degree, recommended by the Supreme Personality of Godhead,
Śrī Kṛṣṇa. Vedic rituals, like prescribed sacrifices, are performed for
purification of impious activities that were performed in the field of sense
gratification. But action in Kṛṣṇa consciousness is transcendental to the
reactions of good or evil work. A Kṛṣṇa conscious person has no attachment
for the result but acts on behalf of Kṛṣṇa alone. He engages in all kinds of
activities, but is completely nonattached.
TEXT 20
कमणव ह स सि माि थता जनकादयः ।
लोकस ह वा प स प य कतमह स ॥२०॥
karmaṇaiva hi saṁsiddhim
āsthitā janakādayaḥ
loka-saṅgraham evāpi
sampaśyan kartum arhasi
karmaṇā—by work; eva—even; hi—certainly; saṁsiddhim—perfection;
āsthitāḥ—situated; janaka-ādayaḥ—kings like Janaka and others; lokasaṅgraham—educating the people in general; eva—also; api—for the sake
of; sampaśyan—by considering; kartum—to act; arhasi—deserve.
TRANSLATION
Even kings like Janaka and others attained the perfectional stage by
performance of prescribed duties. Therefore, just for the sake of
educating the people in general, you should perform your work.
PURPORT
Kings like Janaka and others were all self-realized souls; consequently
they had no obligation to perform the prescribed duties in the Vedas.
Nonetheless they performed all prescribed activities just to set examples for
the people in general. Janaka was the father of Sītā, and father-in-law of
Lord Śrī Rāma. Being a great devotee of the Lord, he was transcendentally
situated, but because he was the King of Mithila (a subdivision of Behar
province in India), he had to teach his subjects how to fight righteously in
battle. He and his subjects fought to teach people in general that violence is
also necessary in a situation where good arguments fail. Before the Battle of
Kurukṣetra, every effort was made to avoid the war, even by the Supreme
Personality of Godhead, but the other party was determined to fight. So for
such a right cause, there is a necessity for fighting. Although one who is
situated in Kṛṣṇa consciousness may not have any interest in the world, he
still works to teach the public how to live and how to act. Experienced
persons in Kṛṣṇa consciousness can act in such a way that others will
follow, and this is explained in the following verse.
TEXT 21
य दाचर त
स य माण क
त
तरो जनः ।
लोक तदनवत ॥२१॥
yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate
yat—whatever; yat—and whichever; ācarati—does he act; śreṣṭhaḥ—
respectable leader; tat—that; tat—and that alone; eva—certainly; itaraḥ—
common; janaḥ—person; saḥ—he; yat—whichever; pramāṇam—evidence;
kurute—does perform; lokaḥ—all the world; tat—that; anuvartate—follow
in the footsteps.
TRANSLATION
Whatever action is performed by a great man, common men follow
in his footsteps. And whatever standards he sets by exemplary acts, all
the world pursues.
PURPORT
People in general always require a leader who can teach the public by
practical behavior. A leader cannot teach the public to stop smoking if he
himself smokes. Lord Caitanya said that a teacher should behave properly
even before he begins teaching. One who teaches in that way is called
ācārya, or the ideal teacher. Therefore, a teacher must follow the principles
of śāśtra (scripture) to reach the common man. The teacher cannot
manufacture rules against the principles of revealed scriptures. The revealed
scriptures, like Manu-saṁhitā and similar others, are considered the
standard books to be followed by human society. Thus the leader's teaching
should be based on the principles of the standard rules as they are practiced
by the great teachers. The Śrīmad-Bhāgavatam also affirms that one should
follow in the footsteps of great devotees, and that is the way of progress on
the path of spiritual realization. The king or the executive head of a state,
the father and the school teacher are all considered to be natural leaders of
the innocent people in general. All such natural leaders have a great
responsibility to their dependants; therefore they must be conversant with
standard books of moral and spiritual codes.
TEXT 22
न पाथ ि त कत य ष लो ष क न ।
नानवा तमवा त य वत एव च कमिण ॥२२॥
na me pārthāsti kartavyaṁ
triṣu lokeṣu kiñcana
nānavāptam avāptavyaṁ
varta eva ca karmaṇi
na—none; me—Mine; pārtha—O son of Pṛthā; asti—there is; kartavyam
— any prescribed duty; triṣu—in the three; lokeṣu—planetary systems;
kiñcana —anything; na—no; anavāptam—in want; avāptavyam—to be
gained; varte—engaged; eva—certainly; ca—also; karmaṇi—in one's
prescribed duty.
TRANSLATION
O son of Pṛthā, there is no work prescribed for Me within all the
three planetary systems. Nor am I in want of anything, nor have I need
to obtain anything—and yet I am engaged in work.
PURPORT
The Supreme Personality of Godhead is described in the Vedic literatures
as follows:
tam īśvarāṇāṁ paramaṁ maheśvaraṁ
taṁ devatānāṁ paramaṁ ca daivatam
patiṁ patīnāṁ paramaṁ parastād
vidāma devaṁ bhuvaneśam īḍyam
na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svā-bhāvikī jñāna-bala-kriyā ca.
"The Supreme Lord is the controller of all other controllers, and He is the
greatest of all the diverse planetary leaders. Everyone is under His control.
All entities are delegated with particular power only by the Supreme Lord;
they are not supreme themselves. He is also worshipable by all demigods
and is the supreme director of all directors. Therefore, He is transcendental
to all kinds of material leaders and controllers and is worshipable by all.
There is no one greater than Him, and He is the supreme cause of all causes.
"He does not possess bodily form like that of an ordinary living entity.
There is no difference between His body and His soul. He is absolute. All
His senses are transcendental. Any one of His senses can perform the action
of any other sense. Therefore, no one is greater than Him or equal to Him.
His potencies are multifarious, and thus His deeds are automatically
performed as a natural sequence." (Śvetāśvatara Upaniṣad 6.7-8)
Since everything is in full opulence in the Personality of Godhead and is
existing in full truth, there is no duty for the Supreme Personality of
Godhead to perform. One who must receive the results of work has some
designated duty, but one who has nothing to achieve within the three
planetary systems certainly has no duty. And yet Lord Kṛṣṇa is engaged on
the Battlefield of Kurukṣetra as the leader of the kṣatriyas because the
kṣatriyas are duty-bound to give protection to the distressed. Although He is
above all the regulations of the revealed scriptures, He does not do anything
that violates the revealed scriptures.
TEXT 23
य द ह न वतय जात कम यति तः ।
मम व म नवत मन याः पाथ सवशः ॥२३॥
yadi hy ahaṁ na varteyaṁ
jātu karmaṇy atandritaḥ
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
yadi—if; hi—certainly; aham—I; na—do not; varteyam—thus engage;
jātu —ever; karmaṇi—in the performance of prescribed duties; atandritaḥ
—with great care; mama—My; vartma—path; anuvartante—would follow;
manuṣyāḥ—all men; pārtha—O son of Pṛthā; sarvaśaḥ—in all respects.
TRANSLATION
For, if I did not engage in work, O Pārtha, certainly all men would
follow My path.
PURPORT
In order to keep the balance of social tranquility for progress in spiritual
life, there are traditional family usages meant for every civilized man.
Although such rules and regulations are for the conditioned souls and not
Lord Kṛṣṇa, because He descended to establish the principles of religion, He
followed the prescribed rules. Otherwise, common men would follow in His
footsteps because He is the greatest authority. From the ŚrīmadBhāgavatam it is understood that Lord Kṛṣṇa was performing all the
religious duties at home and out of home, as required of a householder.
TEXT 24
उ सी य र लोका न कय कम दहम् ।
स कर य च कत यामपह यािममाः जाः ॥२४॥
utsīdeyur ime lokā
na kuryāṁ karma ced aham
saṅkarasya ca kartā syām
upahanyām imāḥ prajāḥ
utsīdeyuḥ—put into ruin; ime—all these; lokāḥ—worlds; na—do not;
kuryām—perform; karma—prescribed duties; cet—if; aham—I; saṅkarasya
— of unwanted population; ca—and; kartā—creator; syām—shall be;
upahanyām —destroy; imāḥ—all these; prajāḥ—living entities.
TRANSLATION
If I should cease to work, then all these worlds would be put to
ruination. I would also be the cause of creating unwanted population,
and I would thereby destroy the peace of all sentient beings.
PURPORT
Varṇa-saṅkara is unwanted population which disturbs the peace of the
general society. In order to check this social disturbance, there are
prescribed rules and regulations by which the population can automatically
become peaceful and organized for spiritual progress in life. When Lord
Kṛṣṇa descends, naturally He deals with such rules and regulations in order
to maintain the prestige and necessity of such important performances. The
Lord is the father of all living entities, and if the living entities are
misguided, indirectly the responsibility goes to the Lord. Therefore,
whenever there is general disregard of regulative principles, the Lord
Himself descends and corrects the society. We should, however, note
carefully that although we have to follow in the footsteps of the Lord, we
still have to remember that we cannot imitate Him. Following and imitating
are not on the same level. We cannot imitate the Lord by lifting Govardhana
Hill, as the Lord did in His childhood. It is impossible for any human being.
We have to follow His instructions, but we may not imitate Him at any time.
The Śrīmad-Bhāgavatam affirms:
naitat samācarej jātu manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād yathā 'rudro 'bdhijaṁ viṣam
īśvarāṇāṁ vacaḥ satyaṁ tathaivācaritaṁ kvacit
teṣāṁ yat sva-vaco yuktaṁ buddhimāṁs tat samācaret
"One should simply follow the instructions of the Lord and His
empowered servants. Their instructions are all good for us, and any
intelligent person will perform them as instructed. However, one should
guard against trying to imitate their actions. One should not try to drink the
ocean of poison in imitation of Lord Śiva." (Bhāg. 10.33.30)
We should always consider the position of the īśvaras, or those who can
actually control the movements of the sun and moon, as superior. Without
such power, one cannot imitate the īśvaras, who are superpowerful. Lord
Śiva drank poison to the extent of swallowing an ocean, but if any common
man tries to drink even a fragment of such poison, he will be killed. There
are many psuedo-devotees of Lord Śiva who want to indulge in smoking
gāñjā (marijuana) and similar intoxicating drugs, forgetting that by so
imitating the acts of Lord Śiva they are calling death very near. Similarly,
there are some psuedo-devotees of Lord Kṛṣṇa who prefer to imitate the
Lord in His rāsa-līlā, or dance of love, forgetting their inability to lift
Govardhana Hill. It is best, therefore, that one not try to imitate the
powerful, but simply follow their instructions; nor should one try to occupy
their posts without qualification. There are so many "incarnations" of God
without the power of the Supreme Godhead.
TEXT 25
स ताः कम य व सो यथा कवि त भारत ।
कय
तथास ति कीषल कस हम् ॥२५॥
saktāḥ karmaṇy avidvāṁso
yathā kurvanti bhārata
kuryād vidvāṁs tathāsaktaś
cikīrṣur loka-saṅgraham
saktāḥ—being attached; karmaṇi—prescribed duties; avidvāṁsaḥ—the
ignorant; yathā—as much as; kurvanti—do it; bhārata—O descendant of
Bharata; kuryāt—must do; vidvān—the learned; tathā—thus; asaktaḥ—
without attachment; cikīrṣuḥ—desiring to; loka-saṅgraham—leading the
people in general.
TRANSLATION
As the ignorant perform their duties with attachment to results,
similarly the learned may also act, but without attachment, for the sake
of leading people on the right path.
PURPORT
A person in Kṛṣṇa consciousness and a person not in Kṛṣṇa
consciousness are differentiated by different desires. A Kṛṣṇa conscious
person does not do anything which is not conducive to development of
Kṛṣṇa consciousness. He may even act exactly like the ignorant person, who
is too much attached to material activities, but one is engaged in such
activities for the satisfaction of his sense gratification, whereas the other is
engaged for the satisfaction of Kṛṣṇa. Therefore, the Kṛṣṇa conscious person
is required to show the people how to act and how to engage the results of
action for the purpose of Kṛṣṇa consciousness.
TEXT 26
न बि द जन द ान कमस गनाम् ।
जोष सवकम िण व ा य तः समाचरन् ॥२६॥
na buddhi-bhedaṁ janayed
ajñānāṁ karma-saṅginām
joṣayet sarva-karmāṇi
vidvān yuktaḥ samācaran
na—do not; buddhi-bhedam—disrupt the intelligence; janayet—do;
ajñānām—of the foolish; karma-saṅginām—attached to fruitive work;
joṣayet—dovetailed; sarva—all; karmāṇi—work; vidvān—learned; yuktaḥ—
all engaged; samācaran—practicing.
TRANSLATION
Let not the wise disrupt the minds of the ignorant who are attached
to fruitive action. They should not be encouraged to refrain from work,
but to engage in work in the spirit of devotion.
PURPORT
Vedaiś ca sarvair aham eva vedyaḥ: that is the end of all Vedic rituals.
All rituals, all performances of sacrifices, and everything that is put into the
Vedas, including all directions for material activities, are meant for
understanding Kṛṣṇa, who is the ultimate goal of life. But because the
conditioned souls do not know anything beyond sense gratification, they
study the Vedas to that end. Through sense regulations, however, one is
gradually elevated to Kṛṣṇa consciousness. Therefore a realized soul in
Kṛṣṇa consciousness should not disturb others in their activities or
understanding, but he should act by showing how the results of all work can
be dedicated to the service of Kṛṣṇa. The learned Kṛṣṇa conscious person
may act in such a way that the ignorant person working for sense
gratification may learn how to act and how to behave. Although the ignorant
man is not to be disturbed in his activities, still, a slightly developed Kṛṣṇa
conscious person may directly be engaged in the service of the Lord without
waiting for other Vedic formulas. For this fortunate man there is no need to
follow the Vedic rituals, because in direct Kṛṣṇa consciousness one can
have all the results simply by following the prescribed duties of a particular
person.
TEXT 27
क ः यमाणा न गणः कम िण सवशः ।
अह कार वमढा मा कत हिम त म य ॥२७॥
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
prakṛteḥ—of material nature; kriyamāṇāni—all being done; guṇaiḥ—by
the modes; karmāṇi—activities; sarvaśaḥ—all kinds of; ahaṅkāra-vimūḍha
— bewildered by false ego; ātmā—the spirit soul; kartā—doer; aham—I; iti
— thus; manyate—thinks.
TRANSLATION
The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities, which are in
actuality carried out by nature.
PURPORT
Two persons, one in Kṛṣṇa consciousness and the other in material
consciousness, working on the same level, may appear to be working on the
same platform, but there is a wide gulf of difference in their respective
positions. The person in material consciousness is convinced by false ego
that he is the doer of everything. He does not know that the mechanism of
the body is produced by material nature, which works under the supervision
of the Supreme Lord. The materialistic person has no knowledge that
ultimately he is under the control of Kṛṣṇa. The person in false ego takes all
credit for doing everything independently, and that is the symptom of his
nescience. He does not know that this gross and subtle body is the creation
of material nature, under the order of the Supreme Personality of Godhead,
and as such his bodily and mental activities should be engaged in the service
of Kṛṣṇa, in Kṛṣṇa consciousness. The ignorant man forgets that the
Supreme Personality of Godhead is known as Hṛṣīkeśa, or the master of the
senses of the material body, for due to his long misuse of the senses in sense
gratification, he is factually bewildered by the false ego, which makes him
forget his eternal relationship with Kṛṣṇa.
TEXT 28
त व व महाबाहो गणकम वभागयोः ।
गणा गणष वत त इ त म वा न स ज ॥२८॥
tattvavit tu mahā-bāho
guṇa-karma-vibhāgayoḥ
guṇā guṇeṣu vartanta
iti matvā na sajjate
tattvavit—the knower of the Absolute Truth; tu—but; mahā-bāho—O
mighty-armed one; guṇa-karma—works under material influence;
vibhāgayoḥ—differences; guṇāḥ—senses; guṇeṣu—in sense gratification;
vartante— being engaged; iti—thus; matvā—thinking; na—never; sajjate
—becomes attached.
TRANSLATION
One who is in knowledge of the Absolute Truth, O mighty-armed,
does not engage himself in the senses and sense gratification, knowing
well the differences between work in devotion and work for fruitive
results.
PURPORT
The knower of the Absolute Truth is convinced of his awkward position
in material association. He knows that he is part and parcel of the Supreme
Personality of Godhead, Kṛṣṇa, and that his position should not be in the
material creation. He knows his real identity as part and parcel of the
Supreme, who is eternal bliss and knowledge, and he realizes that somehow
or other he is entrapped in the material conception of life. In his pure state
of existence he is meant to dovetail his activities in devotional service to the
Supreme Personality of Godhead, Kṛṣṇa. He therefore engages himself in
the activities of Kṛṣṇa consciousness and becomes naturally unattached to
the activities of the material senses, which are all circumstantial and
temporary. He knows that his material condition of life is under the supreme
control of the Lord; consequently he is not disturbed by all kinds of material
reactions, which he considers to be the mercy of the Lord. According to
Śrīmad-Bhāgavatam, one who knows the Absolute Truth in three different
features–namely Brahman, Paramātmā, and the Supreme Personality of
Godhead–is called tattvavit, for he knows also his own factual position in
relationship with the Supreme.
TEXT 29
क गणस मढाः स ज गणकमस ।
तानक वदो म दा क व न वचाल त् ॥२९॥
prakṛter guṇa-saṁmūḍhāḥ
sajjante guṇa-karmasu
tān akṛtsna-vido mandān
kṛtsna-vin na vicālayet
prakṛteḥ—impelled by the material modes; guṇa-saṁmūḍhāḥ—befooled
by material identification; sajjante—become engaged; guṇa-karmasu—in
material activities; tān—all those; akṛtsna-vidaḥ—persons with a poor fund
of knowledge; mandān—lazy to understand self-realization; kṛtsna-vit—one
who is in factual knowledge; na—may not; vicālayet—try to agitate.
TRANSLATION
Bewildered by the modes of material nature, the ignorant fully
engage themselves in material activities and become attached. But the
wise should not unsettle them, although these duties are inferior due to
the performers' lack of knowledge.
PURPORT
Persons who are unknowledgeable falsely identify with gross material
consciousness and are full of material designations. This body is a gift of the
material nature, and one who is too much attached to the bodily
consciousness is called mandān, or a lazy person without understanding of
spirit soul. Ignorant men think of the body as the self; bodily connections
with others are accepted as kinsmanship; the land in which the body is
obtained is the object of worship; and the formalities of religious rituals are
considered ends in themselves. Social work, nationalism, and altruism are
some of the activities for such materially designated persons. Under the
spell of such designations, they are always busy in the material field; for
them spiritual realization is a myth, and so they are not interested. Such
bewildered persons may even be engaged in such primary moral principles
of life as nonviolence and similar materially benevolent work. Those who
are, however, enlightened in spiritual life, should not try to agitate such
materially engrossed persons. Better to prosecute one's own spiritual
activities silently.
Men who are ignorant cannot appreciate activities in Kṛṣṇa
consciousness, and therefore Lord Kṛṣṇa advises us not to disturb them and
simply waste valuable time. But the devotees of the Lord are more kind than
the Lord because they understand the purpose of the Lord. Consequently
they undertake all kinds of risks, even to the point of approaching ignorant
men to try to engage them in the acts of Kṛṣṇa consciousness, which are
absolutely necessary for the human being.
TEXT 30
म य सव िण कम िण स य या या म तसा ।
नराशी नममो भ वा य य व वगत वरः ॥३०॥
mayi sarvāṇi karmāṇi
sannyasyādhyātma-cetasā
nirāśīr nirmamo bhūtvā
yudhyasva vigata-jvaraḥ
mayi—unto Me; sarvāṇi—all sorts of; karmāṇi—activities; sannyasya—
giving up completely; adhyātma—with full knowledge of the self; cetasā—
consciousness; nirāśīḥ—without desire for profit; nirmamaḥ—without
ownership; bhūtvā—so being; yudhyasva—fight; vigata-jvaraḥ—without
being lethargic.
TRANSLATION
Therefore, O Arjuna, surrendering all your works unto Me, with
mind intent on Me, and without desire for gain and free from egoism
and lethargy, fight.
PURPORT
This verse clearly indicates the purpose of the Bhagavad-gītā. The Lord
instructs that one has to become fully Kṛṣṇa conscious to discharge duties,
as if in military discipline. Such an injunction may make things a little
difficult; nevertheless duties must be carried out, with dependence on Kṛṣṇa,
because that is the constitutional position of the living entity. The living
entity cannot be happy independant of the cooperation of the Supreme Lord
because the eternal constitutional position of the living entity is to become
subordinate to the desires of the Lord. Arjuna was, therefore, ordered by Śrī
Kṛṣṇa to fight as if the Lord were his military commander. One has to
sacrifice everything for the good will of the Supreme Lord, and at the same
time discharge prescribed duties without claiming proprietorship. Arjuna did
not have to consider the order of the Lord; he had only to execute His order.
The Supreme Lord is the Soul of all souls; therefore, one who depends
solely and wholly on the Supreme Soul without personal consideration, or in
other words, one who is fully Kṛṣṇa conscious, is called adhyātma- cetasā.
Nirāśīḥ means that one has to act on the order of the master. Nor should one
ever expect fruitive results. The cashier may count millions of dollars for his
employer, but he does not claim a cent for himself. Similarly, one has to
realize that nothing in the world belongs to any individual person, but that
everything belongs to the Supreme Lord. That is the real purport of mayi, or
unto Me. And when one acts in such Kṛṣṇa consciousness, certainly he does
not claim proprietorship over anything. This consciousness is called
nirmama, or nothing is mine. And, if there is any reluctance to execute such
a stern order which is without consideration of so-called kinsmen in the
bodily relationship, that reluctance should be thrown off; in this way one
may become vigata-jvara, or without feverish mentality or lethargy.
Everyone, according to his quality and position, has a particular type of
work to discharge, and all such duties may be discharged in Kṛṣṇa
consciousness, as described above. That will lead one to the path of
liberation.
TEXT 31
मतिमद न यमन त ि त मानवाः ।
ाव तोऽनसय तो म य
ऽ प कमिभः ॥३१॥
ye me matam idaṁ nityam
anutiṣṭhanti mānavāḥ
śraddhāvanto 'nasūyanto
mucyante te 'pi karmabhiḥ
ye—those; me—My; matam—injunctions; idam—this; nityam—eternal
function;
anutiṣṭhanti—execute
regularly;
mānavāḥ—humankind;
śraddhāvantaḥ—with faith and devotion; anasūyantaḥ—without envy;
mucyante— become free; te—all of them; api—even; karmabhiḥ—from the
bondage of the law of fruitive action.
TRANSLATION
One who executes his duties according to My injunctions and who
follows this teaching faithfully, without envy, becomes free from the
bondage of fruitive actions.
PURPORT
The injunction of the Supreme Personality of Godhead, Kṛṣṇa, is the
essence of all Vedic wisdom, and therefore is eternally true without
exception. As the Vedas are eternal, so this truth of Kṛṣṇa consciousness is
also eternal. One should have firm faith in this injunction, without envying
the Lord. There are many philosophers who write comments on the
Bhagavad- gītā but have no faith in Kṛṣṇa. They will never be liberated
from the bondage of fruitive action. But an ordinary man with firm faith in
the eternal injunctions of the Lord, even though unable to execute such
orders, becomes liberated from the bondage of the law of karma. In the
beginning of Kṛṣṇa consciousness, one may not fully discharge the
injunctions of the Lord, but because one is not resentful of this principle and
works sincerely without consideration of defeat and hopelessness, he will
surely be promoted to the stage of pure Kṛṣṇa consciousness.
TEXT 32
तद यसय तो नान त ि त मतम् ।
सव ान वमढ ताि वि न ान तसः ॥३२॥
ye tv etad abhyasūyanto
nānutiṣṭhanti me matam
sarva-jñāna-vimūḍhāṁs tān
viddhi naṣṭān acetasaḥ
ye—those; tu—however; etat—this; abhyasūyantaḥ—out of envy; na—do
not; anutiṣṭhanti—regularly perform; me—My; matam—injunction; sarvajñāna—all sorts of knowledge; vimūḍhān—perfectly befooled; tān—they
are; viddhi—know it well; naṣṭān—all ruined; acetasaḥ—without Kṛṣṇa
consciousness.
TRANSLATION
But those who, out of envy, disregard these teachings and do not
practice them regularly, are to be considered bereft of all knowledge,
befooled, and doomed to ignorance and bondage.
PURPORT
The flaw of not being Kṛṣṇa conscious is clearly stated herein. As there
is punishment for disobedience to the order of the supreme executive head,
so there is certainly punishment for the disobedience of the order of the
Supreme Personality of Godhead. A disobedient person, however great he
may be, is ignorant of his own self, of the Supreme Brahman, and
Paramātmā and the Personality of Godhead, due to a vacant heart. Therefore
there is no hope of perfection of life for him.
TEXT 33
सदश
व याः क
नवान प ।
क त याि त भता न न हः क क र य त ॥३३॥
sadṛśaṁ ceṣṭate svasyāḥ
prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni
nigrahah kiṁ kariṣyati
sadṛśam—accordingly; ceṣṭate—tries; svasyāḥ—in one's own nature;
prakṛteḥ—modes; jñānavān—the learned; api—although; prakṛtim—nature;
yānti—undergo; bhūtāni—all living entities; nigrahaḥ—suppression; kim—
what; kariṣyati—can do.
TRANSLATION
Even a man of knowledge acts according to his own nature, for
everyone follows his nature. What can repression accomplish?
PURPORT
Unless one is situated on the transcendental platform of Kṛṣṇa
consciousness, he cannot get free from the influence of the modes of
material nature, as it is confirmed by the Lord in the Seventh Chapter (7.14).
Therefore, even for the most highly educated person on the mundane plane,
it is impossible to get out of the entanglement of māyā simply by theoretical
knowledge, or by separating the soul from the body. There are many socalled spiritualists who outwardly pose to be advanced in the science, but
inwardly or privately are completely under the particular modes of nature
which they are unable to surpass. Academically, one may be very learned,
but because of his long association with material nature, he is in bondage.
Kṛṣṇa consciousness helps one to get out of the material entanglement, even
though one may be engaged in his prescribed duties. Therefore, without
being fully in Kṛṣṇa consciousness, no one should suddenly give up his
prescribed duties and become a so-called yogī or transcendentalist
artificially. It is better to be situated in one's position and to try to attain
Kṛṣṇa consciousness under superior training. Thus one may be freed from
the clutches of māyā.
TEXT 34
इि य ि य याथ राग षौ यवि थतौ ।
तयोन वशमाग
ौ
य प रपि थनौ ॥३४॥
indriyasyendriyasyārthe
rāga-dveṣau vyavasthitau
tayor na vaśam āgacchet
tau hy asya paripanthinau
indriyasya—of the senses; indriyasya arthe—in the sense objects; rāga—
attachment; dveṣau—also in detachment; vyavasthitau—put under
regulations; tayoḥ—of them; na—never; vaśam—control; āgacchet—one
should come; tau—those; hi—certainly are; asya—his; paripanthinau
—stumbling blocks.
TRANSLATION
Attraction and repulsion for sense objects are felt by embodied
beings, but one should not fall under the control of senses and sense
objects because they are stumbling blocks on the path of selfrealization.
PURPORT
Those who are in Kṛṣṇa consciousness are naturally reluctant to engage
in material sense gratifications. But those who are not in such consciousness
should follow the rules and regulations of the revealed scriptures.
Unrestricted sense enjoyment is the cause of material encagement, but one
who follows the rules and regulations of the revealed scriptures does not
become entangled by the sense objects. For example, sex enjoyment is a
necessity for the conditioned soul, and sex enjoyment is allowed under the
license of marriage ties. For example, according to scriptural injunctions,
one is forbidden to engage in sex relationships with any women other than
one's wife. All other women are to be considered as one's mother. But, in
spite of such injunctions, a man is still inclined to have sex relationships
with other women. These propensities are to be curbed; otherwise they will
be stumbling blocks on the path of self-realization. As long as the material
body is there, the necessities of the material body are allowed, but under
rules and regulations. And yet, we should not rely upon the control of such
allowances. One has to follow those rules and regulations, unattached to
them, because practice of sense gratifications under regulations may also
lead one to go astray-as much as there is always the chance of an accident,
even on the royal roads. Although they may be very carefully maintained,
no one can guarantee that there will be no danger even on the safest road.
The sense enjoyment spirit has been current a very long, long time, owing to
material association. Therefore, in spite of regulated sense enjoyment, there
is every chance of falling down; therefore any attachment for regulated
sense enjoyment must also be avoided by all means. But action in the loving
service of Kṛṣṇa detaches one from all kinds of sensory activities.
Therefore, no one should try to be detached from Kṛṣṇa consciousness at
any stage of life. The whole purpose of detachment from all kinds of sense
attachment is ultimately to become situated on the platform of Kṛṣṇa
consciousness.
TEXT 35
या वधम वगणः परधम वनि तात् ।
वधम नधन यः परधम भयावहः ॥३५॥
śreyān sva-dharmo viguṇaḥ
para-dharmāt svanuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ
para-dharmo bhayāvahaḥ
śreyān—far better; sva-dharmaḥ—one's prescribed duties; viguṇaḥ
—even faulty; para-dharmāt—from duties mentioned for others;
svanuṣṭhitāt—than perfectly done; sva-dharme—in one's prescribed duties;
nidhanam— destruction; śreyaḥ—better; para-dharmaḥ—duties prescribed
for others; bhaya-āvahaḥ—dangerous.
TRANSLATION
It is far better to discharge one's prescribed duties, even though they
may be faulty, than another's duties. Destruction in the course of
performing one's own duty is better than engaging in another's duties,
for to follow another's path is dangerous.
PURPORT
One should therefore discharge his prescribed duties in full Kṛṣṇa
consciousness rather than those prescribed for others. Prescribed duties
complement one's psychophysical condition, under the spell of the modes of
material nature. Spiritual duties are as ordered by the spiritual master, for
the transcendental service of Kṛṣṇa. But both materially or spiritually, one
should stick to his prescribed duties even up to death, rather than imitate
another's prescribed duties. Duties on the spiritual platform and duties on
the material platform may be different, but the principle of following the
authorized direction is always good for the performer. When one is under
the spell of the modes of material nature, one should follow the prescribed
rules for particular situations and should not imitate others. For example, a
brāhmaṇa, who is in the mode of goodness, is nonviolent, whereas a
kṣatriya, who is in the mode of passion, is allowed to be violent. As such,
for a kṣatriya it is better to be vanquished following the rules of violence
than to imitate a brāhmaṇa who follows the principles of nonviolence.
Everyone has to cleanse his heart by a gradual process, not abruptly.
However, when one transcends the modes of material nature and is fully
situated in Kṛṣṇa consciousness, he can perform anything and everything
under the direction of the bona fide spiritual master. In that complete stage
of Kṛṣṇa consciousness, the kṣatriya may act as a brāhmaṇa, or a brāhmaṇa
may act as a kṣatriya. In the transcendental stage, the distinctions of the
material world do not apply. For example, Viśvāmitra was originally a
kṣatriya, but later on he acted as a brāhmaṇa, whereas Paraśurāma was a
brāhmaṇa, but later on he acted as a kṣatriya. Being transcendentally
situated, they could do so; but as long as one is on the material platform, he
must perform his duties according to the modes of material nature. At the
same time, he must have a full sense of Kṛṣṇa consciousness.
TEXT 36
अजन उवाच ।
अथ न य तोऽय पाप चर त प षः ।
अ न छ न प वा णय बला दव नयोिजतः ॥३६॥
arjuna uvāca
atha kena prayukto 'yaṁ
pāpaṁ carati pūruṣaḥ
anicchann api vārṣṇeya
balād iva niyojitaḥ
arjunaḥ uvāca—Arjuna said; atha—hereafter; kena—by what; prayuktaḥ
— impelled; ayam—one; pāpam—sins; carati—acts; pūruṣaḥ—a man;
anicchan— without desiring; api—although; vārṣṇeya—O descendant of
Vṛṣṇi; balāt—by force; iva—as if; niyojitaḥ—engaged.
TRANSLATION
Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful
acts, even unwillingly, as if engaged by force?
PURPORT
A living entity, as part and parcel of the Supreme, is originally spiritual,
pure, and free from all material contaminations. Therefore, by nature he is
not subjected to the sins of the material world. But when he is in contact
with the material nature, he acts in many sinful ways without hesitation, and
sometimes even against his will. As such, Arjuna's question to Kṛṣṇa is very
sanguine, as to the perverted nature of the living entities. Although the
living entity sometimes does not want to act in sin, he is still forced to act.
Sinful actions are not, however, impelled by the Supersoul within, but are
due to another cause, as the Lord explains in the next verse.
TEXT 37
ीभगवानवाच ।
काम एष ोध एष रजोगणसम वः ।
महाशनो महापा मा व निमह व रणम् ॥३७॥
śrī-bhagavān uvāca
kāma eṣa krodha eṣa
rajoguṇa-samudbhavaḥ
mahā-śano mahā-pāpmā
viddhy enam iha vairiṇam
śrī bhagavān uvāca—the Personality of Godhead said; kāmaḥ—lust; eṣaḥ
—all these; krodhaḥ—wrath; eṣaḥ—all these; rajo-guṇa—the mode of
passion; samudbhavaḥ—born of; mahā-śanaḥ—all-devouring; mahā-pāpmā
—greatly sinful; viddhi—know; enam—this; iha—in the material world;
vairiṇam— greatest enemy.
TRANSLATION
The Blessed Lord said: It is lust only, Arjuna, which is born of
contact with the material modes of passion and later transformed into
wrath, and which is the all-devouring, sinful enemy of this world.
PURPORT
When a living entity comes in contact with the material creation, his
eternal love for Kṛṣṇa is transformed into lust, in association with the mode
of passion. Or, in other words, the sense of love of God becomes
transformed into lust, as milk in contact with sour tamarind is transformed
into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is
transformed into illusion, and illusion continues the material existence.
Therefore, lust is the greatest enemy of the living entity, and it is lust only
which induces the pure living entity to remain entangled in the material
world. Wrath is the manifestation of the mode of ignorance; these modes
exhibit themselves as wrath and other corollaries. If, therefore, the modes of
passion, instead of being degraded into the modes of ignorance, are elevated
to the modes of goodness by the prescribed method of Iiving and acting,
then one can be saved from the degradation of wrath by spiritual attachment.
The Supreme Personality of Godhead expanded Himself into many for
His ever-increasing spiritual bliss, and the living entities are parts and
parcels of this spiritual bliss. They also have partial independence, but by
misuse of their independence, when the service attitude is transformed into
the propensity for sense enjoyment, they come under the sway of lust. This
material creation is created by the Lord to give a facility to the conditioned
souls to fulfill these lustful propensities, and when they are completely
baffled by prolonged lustful activities, the living entities begin to inquire
about their real position.
This inquiry is the beginning of the Vedānta-sūtras, wherein it is said,
athāto brahma-jijñāsā: one should inquire into the Supreme. And the
Supreme is defined in Śrīmad-Bhāgavatam as janmādyasya yato 'nvayād
itarataś ca, or, "The origin of everything is the Supreme Brahman."
Therefore, the origin of lust is also in the Supreme. If, therefore, lust is
transformed into love for the Supreme, or transformed into Kṛṣṇa
consciousness–or, in other words, desiring everything for Kṛṣṇa–then
bothlust and wrath can be spiritualized. Hanumān, the great servitor of Lord
Rama, engaged his wrath upon his enemies for the satisfaction of the Lord.
Therefore, lust and wrath, when they are employed in Kṛṣṇa consciousness,
become our friends instead of our enemies.
TEXT 38
ध ना य वि यथादश म न च ।
यथो नावतो गभ तथा दमावतम् ॥३८॥
dhūmenāvriyate vahnir
yathādarśo malena ca
yatholbenāvṛto garbhas
tathā tenedam āvṛtam
dhūmena—by smoke; āvriyate—covered; vahniḥ—fire; yathā—just as;
ādarśaḥ—mirror; malena—by dust; ca—also; yathā—just as; ulbena—by
the womb; āvṛtaḥ—is covered; garbhaḥ—embryo; tathā-so; tena—by that
lust; idam—this; āvṛtam—is covered.
TRANSLATION
As fire is covered by smoke, as a mirror is covered by dust, or as the
embryo is covered by the womb, similarly, the living entity is covered
by different degrees of this lust.
PURPORT
There are three degrees of covering of the living entity by which his pure
consciousness is obscured. This covering is but lust under different
manifestations like smoke in the fire, dust on the mirror, and the womb
about the embryo. When lust is compared to smoke, it is understood that the
fire of the living spark can be a little perceived. In other words, when the
living entity exhibits his Kṛṣṇa consciousness slightly, he may be likened to
the fire covered by smoke. Although fire is necessary where there is smoke,
there is no overt manifestation of fire in the early stage. This stage is like the
beginning of Kṛṣṇa consciousness. The dust on the mirror refers to a
cleansing process of the mirror of the mind by so many spiritual methods.
The best process is to chant the holy names of the Lord. The embryo
covered by the womb is an analogy illustrating a helpless position, for the
child in the womb is so helpless that he cannot even move. This stage of
living condition can be compared to that of the trees. The trees are also
living entities, but they have been put in such a condition of life by such a
great exhibition of lust that they are almost void of all consciousness. The
covered mirror is compared to the birds and beasts, and the smoke covered
fire is compared to the human being. In the form of a human being, the
living entity may revive a little Kṛṣṇa consciousness, and, if he makes
further development, the fire of spiritual life can be kindled in the human
form of life. By careful handling of the smoke in the fire, the fire can be
made to blaze. Therefore the human form of life is a chance for the living
entity to escape the entanglement of material existence. In the human form
of life, one can conquer the enemy, lust, by cultivation of Kṛṣṇa
consciousness under able guidance.
TEXT 39
आवत ान न ा ननो न यव रणा ।
काम ण कौ य प णान न च ॥३९॥
āvṛtaṁ jñānam etena
jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya
duṣpūreṇānalena ca
āvṛtam—covered; jñānam—pure consciousness; etena—by this; jñāninaḥ
— of the knower; nitya-vairiṇā—eternal enemy; kāma-rūpeṇa—in the form
of lust; kaunteya—O son of Kuntī; duṣpūreṇa—never to be satisfied;
analena— by the fire; ca—also.
TRANSLATION
Thus, a man's pure consciousness is covered by his eternal enemy in
the form of lust, which is never satisfied and which burns like fire.
PURPORT
It is said in the Manu-smṛti that lust cannot be satisfied by any amount of
sense enjoyment, just as fire is never extinguished by a constant supply of
fuel. In the material world, the center of all activities is sex, and thus this
material world is called maithuṇya-āgāra, or the shackles of sex life. In the
ordinary prison house, criminals are kept within bars; similarly, the
criminals who are disobedient to the laws of the Lord are shackled by sex
life. Advancement of material civilization on the basis of sense gratification
means increasing the duration of the material existence of a living entity.
Therefore, this lust is the symbol of ignorance by which the living entity is
kept within the material world. While one enjoys sense gratification, it may
be that there is some feeling of happiness, but actually that so-called feeling
of happiness is the ultimate enemy of the sense enjoyer.
TEXT 40
इि यािण मनो बि र या ध ानम य ।
एत वमोहय ष ानमाव य हनम् ॥४०॥
indriyāṇi mano buddhir
asyādhiṣṭhānam ucyate
etair vimohayaty eṣa
jñānam āvṛtya dehinam
indriyāṇi—the senses; manaḥ—the mind; buddhiḥ—the intelligence; asya
—of the lust; adhiṣṭhānam—sitting place; ucyate—called; etaiḥ—by all
these; vimohayati—bewilders; eṣaḥ—of this; jñānam—knowledge; āvṛtya
—covering; dehinam—the embodied.
TRANSLATION
The senses, the mind and the intelligence are the sitting places of this
lust, which veils the real knowledge of the living entity and bewilders
him.
PURPORT
The enemy has captured different strategic positions in the body of the
conditioned soul, and therefore Lord Kṛṣṇa is giving hints of those places,
so that one who wants to conquer the enemy may know where he can be
found. Mind is the center of all the activities of the senses, and thus the
mind is the reservoir of all ideas of sense gratification; and, as a result, the
mind and the senses become the repositories of lust. Next, the intelligence
department becomes the capital of such lustful propensities. Intelligence is
the immediate next-door neighbor of the spirit soul. Lusty intelligence
influences the spirit soul to acquire the false ego and identify itself with
matter, and thus with the mind and senses. The spirit soul becomes addicted
to enjoying the material senses and mistakes this as true happiness. This
false identification of the spirit soul is very nicely explained in the ŚrīmadBhāgavatam:
yasyātma-buddhiḥ kuṇāpe tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma idyadhīḥ
yat-tīrtha-buddhiḥ salite na karhicij
janeṣv abhijñeṣu sa eva gokharaḥ.
"A human being who identifies this body made of three elements with his
self, who considers the by-products of the body to be his kinsmen, who
considers the land of birth as worshipable, and who goes to the place of
pilgrimage simply to take a bath rather than meet men of transcendental
knowledge there, is to be considered as an ass or a cow."
TEXT 41
त मा विमि या यादौ नय य भरतषभ ।
पा मान ज ह न ान व ाननाशनम् ॥४१॥
tasmāt tvam indriyāṇy ādau
niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ
jñāna-vijñāna-nāśanam
tasmāt—therefore; tvam-you; indriyāṇi—senses; ādau—in the beginning;
niyamya—by regulating; bharatarṣabha—O chief amongst the descendants
of Bharata; pāpmānam—the great symbol of sin; prajahi—curb; hi
—certainly; enam—this; jñāna—knowledge; vijñāna—scientific knowledge
of the pure soul; nāśanam—destroyer.
TRANSLATION
Therefore, O Arjuna, best of the Bhāratas, in the very beginning
curb this great symbol of sin [lust] by regulating the senses, and slay
this destroyer of knowledge and self-realization.
PURPORT
The Lord advised Arjuna to regulate the senses from the very beginning
so that he could curb the greatest sinful enemy, lust, which destroys the urge
for self-realization, and specifically, knowledge of the self. Jñānam refers to
knowledge of self as distinguished from non-self, or, in other words,
knowledge that the spirit soul is not the body. Vijñānam refers to specific
knowledge of the spirit soul and knowledge of one's constitutional position
and his relationship to the Supreme Soul. It is explained thus in the ŚrīmadBhāgavatam: jñānaṁ parama-guhyaṁ me yad-vijñāna- samanvitam /
sarahasyaṁ tad-aṅgaṁ ca gṛhāna gaditaṁ mayā: "The knowledge of the
self and the Supreme Self is very confidential and mysterious, being veiled
by māyā, but such knowledge and specific realization can be understood if it
is explained by the Lord Himself." Bhagavad-gītā gives us that knowledge,
specifically knowledge of the self. The living entities are parts and parcels
of the Lord, and therefore they are simply meant to serve the Lord. This
consciousness is called Kṛṣṇa consciousness. So, from the very beginning of
life one has to learn this Kṛṣṇa consciousness, and thereby one may become
fully Kṛṣṇa conscious and act accordingly.
Lust is only the perverted reflection of the love of God which is natural
for every living entity. But if one is educated in Kṛṣṇa consciousness from
the very beginning, that natural love of God cannot deteriorate into lust.
When love of God deteriorates into lust, it is very difficult to return to the
normal condition. Nonetheless, Kṛṣṇa consciousness is so powerful that
even a late beginner can become a lover of God by following the regulative
principles of devotional service. So, from any stage of life, or from the time
of understanding its urgency, one can begin regulating the senses in Kṛṣṇa
consciousness, devotional service of the Lord, and turn the lust into love of
Godhead—the highest perfectional stage of human life.
TEXT 42
इि यािण परा या रि
यः पर मनः ।
मनस त परा बि य ब ः परत त सः ॥४२॥
indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
indriyāṇī—senses; parāṇi—superior; āhuḥ—is said; indriyebhyaḥ—more
than the senses; param—superior; manaḥ—the mind; manasaḥ—more than
the mind; tu—also; parā—superior; buddhiḥ—intelligence; yaḥ—one which;
buddheḥ—more than the intelligence; parataḥ—superior; tu—but; saḥ—he.
TRANSLATION
The working senses are superior to dull matter; mind is higher than
the senses; intelligence is still higher than the mind; and he [the soul] is
even higher than the intelligence.
PURPORT
The senses are different outlets for the activities of lust. Lust is reserved
within the body, but it is given vent through the senses. Therefore, the
senses are superior to the body as a whole. These outlets are not in use when
there is superior consciousness, or Kṛṣṇa consciousness. In Kṛṣṇa
consciousness the soul makes direct connection with the Supreme
Personality of Godhead; therefore the bodily functions, as described here,
ultimately end in the Supreme Soul. Bodily action means the functions of
the senses, and stopping the senses means stopping all bodily actions. But
since the mind is active, then, even though the body may be silent and at
rest, the mind will act—as it does during dreaming. But, above the mind
there is the determination of the intelligence, and above the intelligence is
the soul proper. If, therefore, the soul is directly engaged with the Supreme,
naturally all other subordinates, namely, the intelligence, mind and the
senses, will be automatically engaged. In the Kaṭha Upaniṣad there is a
passage in which it is said that the objects of sense gratification are superior
to the senses, and mind is superior to the sense objects. If, therefore, the
mind is directly engaged in the service of the Lord constantly, then there is
no chance of the senses becoming engaged in other ways. This mental
attitude has already been explained. If the mind is engaged in the
transcendental service of the Lord, there is no chance of its being engaged in
the lower propensities. In the Kaṭha Upaniṣad the soul has been described
as mahān, the great. Therefore the soul is above all—namely, the sense
objects, the senses, the mind and the intelligence. Therefore, directly
understanding the constitutional position of the soul is the solution of the
whole problem.
With intelligence one has to seek out the constitutional position of the
soul and then engage the mind always in Kṛṣṇa consciousness. That solves
the whole problem. A neophyte spiritualist is generally advised to keep
aloof from the objects of senses. One has to strengthen the mind by use of
intelligence. If by intelligence one engages one's mind in Kṛṣṇa
consciousness, by complete surrender unto the Supreme Personality of
Godhead, then, automatically, the mind becomes stronger, and even though
the senses are very strong, like serpents, they will be no more effective than
serpents with broken fangs. But even though the soul is the master of
intelligence and mind, and the senses also, still, unless it is strengthened by
association with Kṛṣṇa in Kṛṣṇa consciousness, there is every chance of
falling down due to the agitated mind.
TEXT 43
एव ब ः पर ब ्वा स त या मानमा मना ।
ज ह श महाबाहो काम प रासदम् ॥४३॥
evaṁ buddheḥ paraṁ buddhvā
saṁstabhyātmānam ātmanā
jahi śatruṁ mahā-bāho
kāma-rūpaṁ durāsadam
evam—thus; buddheḥ—of intelligence; param—superior; buddhvā—so
knowing; saṁstabhya—by steadying; ātmānam—the mind; ātmanā—by
deliberate intelligence; jahi—conquer; śatrum—the enemy; mahā-bāho—O
mighty-armed one; kāma-rūpam—the form of lust; durāsadam—formidable.
TRANSLATION
Thus knowing oneself to be transcendental to material senses, mind
and intelligence, one should control the lower self by the higher self and
thus— by spiritual strength—conquer this insatiable enemy known as
lust.
PURPORT
This Third Chapter of the Bhagavad-gītā is conclusively directive to
Kṛṣṇa consciousness by knowing oneself as the eternal servitor of the
Supreme Personality of Godhead, without considering impersonal voidness
as the ultimate end. In the material existence of life, one is certainly
influenced by propensities for lust and desire for dominating the resources
of material nature. Desire for overlording and sense gratification are the
greatest enemies of the conditioned soul; but by the strength of Kṛṣṇa
consciousness, one can control the material senses, the mind and the
intelligence. One may not give up work and prescribed duties all of a
sudden; but by gradually developing Kṛṣṇa consciousness, one can be
situated in a transcendental position without being influenced by the
material senses and the mind–by steady intelligence directed toward one's
pure identity. This is the sum total of this chapter. In the immature stage of
material existence, philosophical speculations and artificial attempts to
control the senses by the so-called practice of yogic postures can never help
a man toward spiritual life. He must be trained in Kṛṣṇa consciousness by
higher intelligence.
Thus end the Bhaktivedanta Purports to the Third Chapter of the ŚrīmadBhagavad-gītā in the matter of Karma-yoga, or the Discharge of One's
Prescribed Duty in Kṛṣṇa Consciousness.
CHAPTER FOUR
Transcendental Knowledge
TEXT 1
ीभगवानवाच
इम वव व योग ो तवानहम ययम् ।
वव वा मन ाह मन र वाक ऽ वीत् ॥१॥
śrī bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
śrī bhagavān uvāca—the Supreme Personality of Godhead said; imam—
this; vivasvate—unto the sun-god; yogam—the science of one's relationship
to the Supreme; proktavān—instructed; aham—I; avyayam—imperishable;
vivasvān—Vivasvān (the sun-god's name); manave—unto the father of
mankind (of the name Vaivasvata); prāha—told; manuḥ—the father of
mankind; ikṣvākave—unto King Ikṣvāku; abravīt—said.
TRANSLATION
The Blessed Lord said: I instructed this imperishable science of yoga
to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the
father of mankind, and Manu in turn instructed it to Ikṣvāku.
PURPORT
Herein we find the history of the Bhagavad-gītā traced from a remote
time when it was delivered to the royal order, the kings of all planets. This
science is especially meant for the protection of the inhabitants, and
therefore the royal order should understand it in order to be able to rule the
citizens and protect them from the material bondage to lust. Human life is
meant for cultivation of spiritual knowledge, in eternal relationship with the
Supreme Personality of Godhead, and the executive heads of all states and
all planets are obliged to impart this lesson to the citizens by education,
culture and devotion. In other words, the executive heads of all states are
intended to spread the science of Kṛṣṇa consciousness so that the people
may take advantage of this great science and pursue a successful path,
utilizing the opportunity of the human form of life.
In this millennium, the sun-god is known as Vivasvān, the king of the
sun, which is the origin of all planets within the solar system. In the
Brahma-saṁhitā it is stated:
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrttir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kālacakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"Let me worship," Lord Brahmā said, "the Supreme Personality of Godhead,
Govinda [Kṛṣṇa], who is the original person and under whose order the sun,
which is the king of all planets, is assuming immense power and heat. The
sun represents the eye of the Lord and traverses its orbit in obedience to His
order."
The sun is the king of the planets, and the sun-god (at present of the
name Vivasvān) rules the sun planet, which is controlling all other planets
by supplying heat and light. He is rotating under the order of Kṛṣṇa, and
Lord Kṛṣṇa originally made Vivasvān His first disciple to understand the
science of Bhagavad-gītā. The Gītā is not, therefore, a speculative treatise
for the insignificant mundane scholar but is a standard book of knowledge
coming down from time immemorial. In the Mahābhārata (Śānti-parva
348.51-52) we can trace out the history of the Gītā as follows:
tretā-yugādau ca tato vivasvān manave dadau
manuś ca loka-bhṛty-arthaṁ sutāyekṣvākave dadau
ikṣvākuṇā ca kathito vyāpya lokān avasthitāḥ
"In the beginning of the Tretā-yuga [millennium] this science of the
relationship with the Supreme was delivered by Vivasvān to Manu. Manu,
being the father of mankind, gave it to his son Mahārāja Ikṣvāku, the King
of this earth planet and forefather of the Raghu dynasty in which Lord
Rāmacandra appeared. Therefore, Bhagavad-gītā existed in the human
society from the time of Mahārāja Ikṣvāku."
At the present moment we have just passed through five thousand years
of the Kali-yuga, which lasts 432,000 years. Before this there was Dvāparayuga (800,000 years), and before that there was Tretā-yuga (1,200,000
years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gītā to
his disciple and son Mahārāja lkṣvāku, the King of this planet earth. The age
of the current Manu is calculated to last some 305,300,000 years, of which
120,400,000 have passed. Accepting that before the birth of Manu, the Gītā
was spoken by the Lord to His disciple, the sun-god Vivasvān, a rough
estimate is that the Gītā was spoken at least 120,400,000 years ago; and in
human society it has been extant for two million years. It was respoken by
the Lord again to Arjuna about five thousand years ago. That is the rough
estimate of the history of the Gīta, according to the Gītā itself and according
to the version of the speaker, Lord Śrī Kṛṣṇa. It was spoken to the sun-god
Vivasvān because he is also a kṣatriya and is the father of all kṣatriyas who
are descendants of the sun-god, or the sūrya-vaṁśa kṣatriyas. Because
Bhagavad-gītā is as good as the Vedas, being spoken by the Supreme
Personality of Godhead, this knowledge is apauruṣeya, superhuman. Since
the Vedic instructions are accepted as they are, without human
interpretation, the Gītā must therefore be accepted without mundane
interpretation. The mundane wranglers may speculate on the Gītā in their
own ways, but that is not Bhagavad-gītā as it is. Therefore, Bhagavad- gītā
has to be accepted as it is, from the disciplic succession, and it is described
herein that the Lord spoke to the sun-god, the sun-god spoke to his son
Manu, and Manu spoke to his son Ikṣvāku.
TEXT 2
एव पर परा ा तिमम राजषयो व ः ।
स का ह महता योगो न ः पर तप ॥२॥
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa
evam—thus; paramparā—disciplic succession; prāptam—received; imam
— this science; rājarṣayaḥ—the saintly kings; viduḥ—understood; saḥ—that
knowledge; kālena—in the course of time; iha—in this world; mahatā—by
great; yogaḥ—the science of one's relationship with the Supreme; naṣṭaḥ—
scattered; parantapa—O Arjuna, subduer of the enemies.
TRANSLATION
This supreme science was thus received through the chain of
disciplic succession, and the saintly kings understood it in that way. But
in course of time the succession was broken, and therefore the science
as it is appears to be lost.
PURPORT
It is clearly stated that the Gītā was especially meant for the saintly kings
because they were to execute its purpose in ruling over the citizens.
Certainly Bhagavad-gītā was never meant for the demonic persons, who
would dissipate its value for no one's benefit and would devise all types of
interpretations according to personal whims. As soon as the original purpose
was scattered by the motives of the unscrupulous commentators, there arose
the need to reestablish the disciplic succession. Five thousand years ago it
was detected by the Lord Himself that the disciplic succession was broken,
and therefore He declared that the purpose of the Gītā appeared to be lost. In
the same way, at the present moment also there are so many editions of the
Gītā (especially in English), but almost all of them are not according to
authorized disciplic succession. There are innumerable interpretations
rendered by different mundane scholars, but almost all of them do not
accept the Supreme Personality of Godhead, Kṛṣṇa, although they make a
good business on the words of Śrī Kṛṣṇa. This spirit is demonic, because
demons do not believe in God but simply enjoy the property of the
Supreme. Since there is a great need of an edition of the Gītā in English, as
it is received by the paramparā (disciplic succession) system, an attempt is
made herewith to fulfill this great want. Bhagavad-gītā–accepted as it is–is
a great boon to humanity; but if it is accepted as a treatise of philosophical
speculations, it is simply a waste of time.
TEXT 3
स एवाय मया ऽ योगः ो तः परातनः ।
भ तोऽ स सखा त रह य त मम् ॥३॥
sa evāyaṁ mayā te 'dya
yogaḥ proktaḥ purātanaḥ
bhakto 'si me sakhā ceti
rahasyaṁ hy etad uttamam
saḥ—the same ancient; eva—certainly; ayam—this; mayā—by Me; te
—unto you; adya—today; yogaḥ—the science of yoga; proktaḥ—spoken;
purātanaḥ—very old; bhaktaḥ—devotee; asi—you are; me—My; sakhā—
friend; ca—also; iti—therefore; rahasyam—mystery; hi—certainly; etat
—this; uttamam—transcendental.
TRANSLATION
That very ancient science of the relationship with the Supreme is
today told by Me to you because you are My devotee as well as My
friend; therefore you can understand the transcendental mystery of this
science.
PURPORT
There are two classes of men, namely the devotee and the demon. The
Lord selected Arjuna as the recipient of this great science owing to his
becoming the devotee of the Lord, but for the demon it is not possible to
understand this great mysterious science. There are a number of editions of
this great book of knowledge, and some of them have commentaries by the
devotees, and some of them have commentaries by the demons.
Commentation by the devotees is real, whereas that of the demons is
useless. Arjuna accepts Śrī Kṛṣṇa as the Supreme Personality of Godhead,
and any commentary on the Gītā following in the footsteps of Arjuna is real
devotional service to the cause of this great science. The demonic, however,
concoct something about Kṛṣṇa and mislead the public and general readers
from the path of Kṛṣṇa's instructions. One should try to follow the disciplic
succession from Arjuna, and thus be benefitted.
TEXT 4
अजन उवाच ।
अपर भवतो ज म पर ज म वव वतः ।
कथ त जानीय वमादौ ो तवा न त ॥४॥
arjuna uvāca
aparaṁ bhavato janma
paraṁ janma vivasvataḥ
katham etad vijānīyāṁ
tvam ādau proktavān iti
arjunaḥ uvāca—Arjuna said; aparam—junior; bhavataḥ—Your; janma—
birth; param—superior; janma—birth; vivasvataḥ—of the sun-god; katham
— how; etat—this; vijānīyām—shall I understand; tvam—You; ādau—in the
beginning; proktavān—instructed; iti—thus.
TRANSLATION
Arjuna said: The sun-god Vivasvān is senior by birth to You. How
am I to understand that in the beginning You instructed this science to
him?
PURPORT
Arjuna is an accepted devotee of the Lord, so how could he not believe
Kṛṣṇa's words? The fact is that Arjuna is not inquiring for himself but for
those who do not believe in the Supreme Personality of Godhead or for the
demons who do not like the idea that Kṛṣṇa should be accepted as the
Supreme Personality of Godhead; for them only Arjuna inquires on this
point, as if he were himself not aware of the Personality of Godhead, or
Kṛṣṇa. As it will be evident from the Tenth Chapter, Arjuna knew perfectly
well that Kṛṣṇa is the Supreme Personality of Godhead, the fountainhead of
everything and the last word in Transcendence. Of course, Kṛṣṇa also
appeared as the son of Devakī on this earth. How Kṛṣṇa remained the same
Supreme Personality of Godhead, the eternal, original person, is very
difficult for an ordinary man to understand. Therefore, to clarify this point,
Arjuna put this question before Kṛṣṇa so that He Himself could speak
authoritatively. That Kṛṣṇa is the supreme authority is accepted by the
whole world, not only at present, but from time immemorial, and the
demons alone reject Him. Anyway, since Kṛṣṇa is the authority accepted by
all, Arjuna put this question before Him in order that Kṛṣṇa would describe
Himself without being depicted by the demons who always try to distort
Him in a way understandable to the demons and their followers. It is
necessary that everyone, for his own interest, know the science of Kṛṣṇa.
Therefore, when Kṛṣṇa Himself speaks about Himself, it is auspicious for all
the worlds. To the demons, such explanations by Kṛṣṇa Himself may appear
to be strange because the demons always study Kṛṣṇa from their own
standpoint, but those who are devotees heartily welcome the statements of
Kṛṣṇa when they are spoken by Kṛṣṇa Himself. The devotees will always
worship such authoritative statements of Kṛṣṇa because they are always
eager to know more and more about Him. The atheists, who consider Kṛṣṇa
an ordinary man, may in this way come to know that Kṛṣṇa is superhuman,
that He is sac-cid-ānanda-vigraha—the eternal form of bliss and knowledge
—that He is transcendental, and that He is above the domination of the
modes of material nature and above the influence of time and space. A
devotee of Kṛṣṇa's, like Arjuna, is undoubtedly above any misunderstanding
of the transcendental position of Kṛṣṇa. Arjuna's putting this question before
the Lord is simply an attempt by the devotee to defy the atheistic attitude of
persons who consider Kṛṣṇa to be an ordinary human being subject to the
modes of material nature.
TEXT 5
ीभगवानवाच ।
ब न
यतीता न ज मा न तव चाजन ।
ता यह द सव िण न व थ पर तप ॥५॥
śrī bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa
śrī bhagavān uvāca—the Personality of Godhead said; bahūni—many;
me—of Mine; vyatītāni—have passed; janmāni—births; tava—of yours; ca
— and also; arjuna—O Arjuna; tāni—all those; aham—I; veda—do know;
sarvāṇi—all; na—not; tvam—yourself; vettha—know; parantapa—O
subduer of the enemy.
TRANSLATION
The Blessed Lord said: Many, many births both you and I have
passed. I can remember all of them, but you cannot, O subduer of the
enemy!
PURPORT
In the Brahma-saṁhitā we have information of many, many incarnations
of the Lord. It is stated there:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durllabham adurllabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
(Bs. 5.33)
"I worship the Supreme Personality of Godhead, Govinda [Kṛṣṇa], who
is the original person–absolute, infallible, without beginning, although
expanded into unlimited forms, still the same original, the oldest, and the
person always appearing as a fresh youth. Such eternal, blissful, allknowing forms of the Lord are usually understood by the best Vedic
scholars, but they are always manifest to pure, unalloyed devotees."
It is also stated in Brahma-saṁhitā:
rāmādi mūrttiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.39)
"I worship the Supreme Personality of Godhead, Govinda [Kṛṣṇa], who is
always situated in various incarnations such as Rāma, Nṛsiṁha and many
sub-incarnations as well, but who is the original Personality of Godhead
known as Kṛṣṇa, and who incarnates personally also."
In the Vedas also it is said that the Lord, although one without a second,
nevertheless manifests Himself in innumerable forms. He is like the
vaidurya stone, which changes color yet still remains one. All those multiforms are understood by the pure, unalloyed devotees, but not by a simple
study of the Vedas: vedeṣu durllabham adurllabham ātma-bhaktau.
Devotees like Arjuna are constant companions of the Lord, and whenever
the Lord incarnates, the associate devotees also incarnate in order to serve
the Lord in different capacities. Arjuna is one of these devotees, and in this
verse it is understood that some millions of years ago when Lord Kṛṣṇa
spoke the Bhagavad-gītā to the sun-god Vivasvān, Arjuna, in a different
capacity, was also present. But the difference between the Lord and Arjuna
is that the Lord remembered the incidence, whereas Arjuna could not
remember. That is the difference between the part and parcel living entity
and the Supreme Lord. Although Arjuna is addressed herein as the mighty
hero who could subdue the enemies, he is unable to recall what had
happened in his various past births. Therefore, a living entity, however great
he may be in the material estimation, can never equal the Supreme Lord.
Anyone who is a constant companion of the Lord is certainly a liberated
person, but he cannot be equal to the Lord. The Lord is described in the
Brahma- saṁhitā as infallible (acyuta), which means that He never forgets
Himself, even though He is in material contact. Therefore, the Lord and the
living entity can never be equal in all respects, even if the living entity is as
liberated as Arjuna. Although Arjuna is a devotee of the Lord, he sometimes
forgets the nature of the Lord, but by the divine grace a devotee can at once
understand the infallible condition of the Lord, whereas a nondevotee or a
demon cannot understand this transcendental nature. Consequently these
descriptions in the Gītā cannot be understood by demonic brains. Kṛṣṇa
remembered acts which were performed by Him millions of years before,
but Arjuna could not, despite the fact that both Kṛṣṇa and Arjuna are eternal
in nature. We may also note herein that a living entity forgets everything
due to his change of body, but the Lord remembers because He does not
change His sac-cid-ānanda body. He is advaita, which means there is no
distinction between His body and Himself. Everything in relation to Him is
spirit–whereas the conditioned soul is different from his material body. And,
because the Lord's body and self are identical, His position is always
different from the ordinary living entity, even when He descends to the
material platform. The demons cannot adjust themselves to this
transcendental nature of the Lord, as the Lord explains in the following
verse.
TEXT 6
अजोऽ प स न यया मा भतानामी रोऽ प सन् ।
क त वाम ध ाय स भवा या ममायया ॥६॥
ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
ajaḥ—unborn; api—although; san—being so; avyaya—without
deterioration; ātmā—body; bhūtānām—all those who are born; īśvaraḥ—the
Supreme Lord; api—although; san—being so; prakṛtim—transcendental
form; svām— of Myself; adhiṣṭhāya—being so situated; sambhavāmi—I do
incarnate; ātma-māyayā—by My internal energy.
TRANSLATION
Although I am unborn and My transcendental body never
deteriorates, and although I am the Lord of all sentient beings, I still
appear in every millennium in My original transcendental form.
PURPORT
The Lord has spoken about the peculiarity of His birth: although He may
appear like an ordinary person, He remembers everything of His many,
many past "births," whereas a common man cannot remember what he has
done even a few hours before. If someone is asked what he did exactly at
the same time one day earlier, it would be very difficult for a common man
to answer immediately. He would surely have to dredge his memory to
recall what he was doing exactly at the same time one day before. And yet,
men often dare claim to be God, or Kṛṣṇa. One should not be misled by such
meaningless claims. Then again, the Lord explains His prakṛti or His form.
Prakṛti means nature as well as svarūpa, or one's own form. The Lord says
that He appears in His own body. He does not change His body, as the
common living entity changes from one body to another. The conditioned
soul may have one kind of body in the present birth, but he has a different
body in the next birth. In the material world, the living entity has no fixed
body but transmigrates from one body to another. The Lord, however, does
not do so. Whenever He appears, He does so in the same original body, by
His internal potency. In other words, Kṛṣṇa appears in this material world in
His original eternal form, with two hands, holding a flute. He appears
exactly in His eternal body, uncontaminated by this material world.
Although He appears in the same transcendental body and is Lord of the
universe, it still appears that He takes His birth like an ordinary living entity.
Despite the fact Lord Kṛṣṇa grows from childhood to boyhood and from
boyhood to youth, astonishingly enough He never ages beyond youth. At the
time of the Battle of Kurukṣetra, He had many grandchildren at home; or, in
other words, He had sufficiently aged by material calculations. Still He
looked just like a young man twenty or twenty-five years old. We never see
a picture of Kṛṣṇa in old age because He never grows old like us, although
He is the oldest person in the whole creation–past, present, and future.
Neither His body nor His intelligence ever deteriorates or changes.
Therefore, it is clear that in spite of His being in the material world, He is
the same unborn, eternal form of bliss and knowledge, changeless in His
transcendental body and intelligence. Factually, His appearance and
disappearance are like the sun's rising, moving before us, and then
disappearing from our eyesight. When the sun is out of sight, we think that
the sun is set, and when the sun is before our eyes, we think that the sun is
on the horizon. Actually, the sun is always in its fixed position, but owing to
our defective, insufficient senses, we calculate the appearance and
disappearance of the sun in the sky. And, because His appearance and
disappearance are completely different from that of any ordinary, common
living entity, it is evident that He is eternal, blissful knowledge by His
internal potency–and He is never contaminated by material nature. The
Vedas also confirm that the Supreme Personality of Godhead is unborn, yet
He still appears to take His birth in multi- manifestations. The Vedic
supplementary literatures also confirm that even though the Lord appears to
be taking His birth, He is still without change of body. In the Bhāgavatam,
He appears before His mother as Nārāyaṇa, with four hands and the
decorations of the six kinds of full opulences. His appearance in His original
eternal form is His causeless mercy, according to the Viśvakośa dictionary.
The Lord is conscious of all of His previous appearances and
disappearances, but a common living entity forgets everything about his past
body as soon as he gets another body. He is the Lord of all living entities
because He performs wonderful and superhuman activities while He is on
this earth. Therefore, the Lord is always the same Absolute Truth and is
without differentiation between His form and self, or between His quality
and body. A question may now be raised as to why the Lord appears and
disappears in this world. This is explained in the next verse.
TEXT 7
यदा यदा ह धम य गा नभव त भारत ।
अ य थानमधम य तदा मान सजा यहम् ॥७॥
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
yadā—whenever; yadā—wherever; hi—certainly; dharmasya—of
religion; glāniḥ—discrepancies; bhavati—manifested, becomes; bhārata—O
descendant of Bharata; abhyutthānam—predominance; adharmasya—of
irreligion; tadā—at that time; ātmānam—self; sṛjāmi—manifest; aham—I.
TRANSLATION
Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligion—at that
time I descend Myself.
PURPORT
The word sṛjāmi is significant herein. Sṛjāmi cannot be used in the sense
of creation. because, according to the previous verse, there is no creation of
the Lord's form or body, since all of the forms are eternally existent.
Therefore sṛjāmi means that the Lord manifests Himself as He is. Although
the Lord appears on schedule, namely at the end of Dvāpara-yuga of the
twenty-eighth millennium of the eighth Manu, in one day of Brahmā, still
He has no obligation to adhere to such rules and regulations because He is
completely free to act in many ways at His will. He therefore appears by His
own will whenever there is a predominance of irreligiosity and a
disappearance of true religion. Principles of religion are laid down in the
Vedas, and any discrepancy in the matter of properly executing the rules of
the Vedas makes one irreligious. In the Bhāgavatam it is stated that such
principles are the laws of the Lord. Only the Lord can manufacture a system
of religion. The Vedas are also accepted as originally spoken by the Lord
Himself to Brahmā, from within his heart. Therefore, the principles of
dharma, or religion, are the direct orders of the Supreme Personality of
Godhead (dharmaṁ tu sākṣāt-bhagavat-praṇītam). These principles are
clearly indicated throughout the Bhagavad-gītā. The purpose of the Vedas is
to establish such principles under the order of the Supreme Lord, and the
Lord directly orders, at the end of the Gītā, that the highest principle of
religion is to surrender unto Him only, and nothing more. The Vedic
principles push one towards complete surrender unto Him; and, whenever
such principles are disturbed by the demonic, the Lord appears. From the
Bhāgavatam we understand that Lord Buddha is the incarnation of Kṛṣṇa
who appeared when materialism was rampant and materialists were using
the pretext of the authority of the Vedas. Although there are certain
restrictive rules and regulations regarding animal sacrifice for particular
purposes in the Vedas, people of demonic tendency still took to animal
sacrifice without reference to the Vedic principles. Lord Buddha appeared to
stop this nonsense and to establish the Vedic principles of nonviolence.
Therefore each and every avatāra, or incarnation of the Lord, has a
particular mission, and they are all described in the revealed scriptures. No
one should be accepted as an avatāra unless he is referred to by scriptures.
It is not a fact that the Lord appears only on Indian soil. He can advent
Himself anywhere and everywhere, and whenever He desires to appear. In
each and every incarnation, He speaks as much about religion as can be
understood by the particular people under their particular circumstances.
But the mission is the same— to lead people to God consciousness and
obedience to the principles of religion. Sometimes He descends personally,
and sometimes He sends His bona fide representative in the form of His son,
or servant, or Himself in some disguised form.
The principles of the Bhagavad-gītā were spoken to Arjuna, and, for that
matter, to other highly elevated persons, because he was highly advanced
compared to ordinary persons in other parts of the world. Two plus two
equals four is a mathematical principle that is true both in the beginner's
arithmetic class and in the advanced class as well. Still, there are higher and
lower mathematics. In all incarnations of the Lord, therefore, the same
principles are taught, but they appear to be higher and lower in varied
circumstances. The higher principles of religion begin with the acceptance
of the four orders and the four statuses of social life, as will be explained
later. The whole purpose of the mission of incarnations is to arouse Kṛṣṇa
consciousness everywhere. Such consciousness is manifest and nonmanifest
only under different circumstances.
TEXT 8
प र ाणाय साधन वनाशाय च कताम् ।
धमस थापनाथ य स भवािम य य ॥८॥
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
paritrāṇāya—for the deliverance; sādhūnām—of the devotees; vināśāya
— for the annihilation; ca—also; duṣkṛtām—of the miscreants; dharma
—principles of religion; saṁsthāpana-arthāya—to reestablish; sambhavāmi
—I do appear; yuge—millennium; yuge—after millennium.
TRANSLATION
In order to deliver the pious and to annihilate the miscreants, as well
as to reestablish the principles of religion, I advent Myself millennium
after millennium.
PURPORT
According to Bhagavad-gītā, a sādhu (holyman) is a man in Kṛṣṇa
consciousness. A person may appear to be irreligious, but if he has the
qualifications of Kṛṣṇa consciousness wholly and fully, he is to be
understood to be a sādhu. And duṣkṛtam applies to one who doesn't care for
Kṛṣṇa consciousness. Such miscreants, or duṣkṛtam, are described as foolish
and the lowest of mankind, even though they may be decorated with
mundane education; whereas another person, who is one hundred percent
engaged in Kṛṣṇa consciousness, is accepted as sādhu, even though such a
person may neither be learned nor well cultured. As far as the atheistic are
concerned, it is not necessary for the Supreme Lord to appear as He is to
destroy them, as He did with the demons Rāvaṇa and Kaṁsa. The Lord has
many agents who are quite competent to vanquish demons. But the Lord
especially descends to appease His unalloyed devotees, who are always
harassed by the demonic. The demon harasses the devotee, even though the
latter may happen to be his kin. Although Prahlāda Mahārāja was the son of
Hiraṇyakaśipu, he was nonetheless persecuted by his father; although
Devakī, the mother of Kṛṣṇa, was the sister of Kaṁsa, she and her husband
Vasudeva were persecuted only because Kṛṣṇa was to be born of them. So
Lord Kṛṣṇa appeared primarily to deliver Devakī, rather than kill Kaṁsa,
but both were performed simultaneously. Therefore it is said here that to
deliver the devotee and vanquish the demon miscreants, the Lord appears in
different incarnations.
In the Caitanya-caritāmṛta of Kṛṣṇadāsa Kavirāja, the following verses
summarize these principles of incarnation:
sṛṣṭi-hetu yei mūrti prapañce avatare
sei īśvara-mūrti 'avatāra' nāma dhare
māyātita paravyome savāra avasthāna
viśve 'avatāri' dhare 'avatāra' nāma.
"The avatāra, or incarnation of Godhead, descends from the kingdom of
God for material manifestation. And the particular form of the Personality
of Godhead who so descends is called an incarnation, or avatāra. Such
incarnations are situated in the spiritual world, the kingdom of God. When
they descend to the material creation, they assume the name avatāra."
There are various kinds of avatāras, such as puruṣāvatāras, guṇāvatāras,
līlāvatāras, śaktyāveśa avatāras, manvantara–avatāras and yugāvatāras—
all appearing on schedule all over the universe. But Lord Kṛṣṇa is the
primeval Lord, the fountainhead of all avatāras. Lord Śrī Kṛṣṇa descends
for the specific purposes of mitigating the anxieties of the pure devotees,
who are very anxious to see Him in His original Vṛndāvana pastimes.
Therefore, the prime purpose of the Kṛṣṇa avatāra is to satisfy His
unalloyed devotees.
The Lord says that He incarnates Himself in every millennium. This
indicates that He incarnates also in the age of Kali. As stated in the ŚrīmadBhāgavatam, the incarnation in the age of Kali is Lord Caitanya
Mahāprabhu, who spread the worship of Kṛṣṇa by the saṅkīrtana movement
(congregational chanting of the holy names), and spread Kṛṣṇa
consciousness throughout India. He predicted that this culture of saṅkīrtana
would be broadcast all over the world, from town to town and village to
village. Lord Caitanya as the incarnation of Kṛṣṇa, the Personality of
Godhead, is described secretly but not directly in the confidential parts of
the revealed scriptures, such as the Upaniṣads, Mahābhārata, Bhāgavatam,
etc. The devotees of Lord Kṛṣṇa are much attracted by the saṅkīrtana
movement of Lord Caitanya. This avatāra of the Lord does not kill the
miscreants, but delivers them by the causeless mercy of the Lord.
TEXT 9
ज म कम च द य व यो ि त वतः ।
य वा ह पनज म न त मा त सोऽजन ॥९॥
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
janma—birth; karma—work; ca—also; me—of Mine; divyam
—transcendental; evam—like this; yaḥ—anyone who; vetti—knows;
tattvataḥ—in reality; tyaktvā—leaving aside; deham—this body; punaḥ
—again; janma—birth; na—never; eti—does attain; mām—unto Me; eti
—does attain; saḥ—he; arjuna—O Arjuna.
TRANSLATION
One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna.
PURPORT
The Lord's descent from His transcendental abode is already explained in
the 6th verse. One who can understand the truth of the appearance of the
Personality of Godhead is already liberated from material bondage, and
therefore he returns to the kingdom of God immediately after quitting this
present material body. Such liberation of the living entity from material
bondage is not at all easy. The impersonalists and the yogīs attain liberation
only after much trouble and many, many births. Even then, the liberation
they achieve–merging into the impersonal brahmajyoti of the Lord–is only
partial, and there is the risk of returning again to this material world. But the
devotee, simply by understanding the transcendental nature of the body and
activities of the Lord, attains the abode of the Lord after ending this body
and does not run the risk of returning again to this material world. In the
Brahma-saṁhitā it is stated that the Lord has many, many forms and
incarnations: advaitam acyutam anādim ananta-rūpam. Although there are
many transcendental forms of the Lord, they are still one and the same
Supreme Personality of Godhead. One has to understand this fact with
conviction, although it is incomprehensible to mundane scholars and
empiric philosophers. As stated in the Vedas:
eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā.
"The one Supreme Personality of Godhead is eternally engaged in many,
many transcendental forms in relationships with His unalloyed devotees."
This Vedic version is confirmed in this verse of the Gītā personally by the
Lord. He who accepts this truth on the strength of the authority of the Vedas
and of the Supreme Personality of Godhead and who does not waste time in
philosophical speculations attains the highest perfectional stage of
liberation. Simply by accepting this truth on faith, one can, without a doubt,
attain liberation. The Vedic version, "tattvamasi," is actually applied in this
case. Anyone who understands Lord Kṛṣṇa to be the Supreme, or who says
unto the Lord, "You are the same Supreme Brahman, the Personality of
Godhead" is certainly liberated instantly, and consequently his entrance into
the transcendental association of the Lord is guaranteed. In other words,
such a faithful devotee of the Lord attains perfection, and this is confirmed
by the following Vedic assertion:
tam eva viditvātimṛtyumeti nānyaḥ panthā vidyate ayanāya.
One can attain the perfect stage of liberation from birth and death simply by
knowing the Lord, the Supreme Personality of Godhead. There is no
alternative because anyone who does not understand Lord Kṛṣṇa as the
Supreme Personality of Godhead is surely in the mode of ignorance.
Consequently he will not attain salvation, simply, so to speak, by licking the
outer surface of the bottle of honey, or by interpreting the Bhagavad-gītā
according to mundane scholarship. Such empiric philosophers may assume
very important roles in the material world, but they are not necessarily
eligible for liberation. Such puffed up mundane scholars have to wait for the
causeless mercy of the devotee of the Lord. One should therefore cultivate
Kṛṣṇa consciousness with faith and knowledge, and in this way attain
perfection.
TEXT 10
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वीतरागभय ोधा म मया मामपाि ताः ।
बहवो ानतपसा पता म ावमागताः ॥१०॥
vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ
vīta—freed from; rāga—attachment; bhaya—fear; krodhāḥ—anger; matmayā—fully in Me; mām—unto Me; upāśritāḥ—being fully situated;
bahavaḥ —many; jñāna—knowledge; tapasā—by penance; pūtāḥ—being
purified; mat-bhāvam—transcendental love for Me; āgatāḥ—attained.
TRANSLATION
Being freed from attachment, fear and anger, being fully absorbed in
Me and taking refuge in Me, many, many persons in the past became
purifled by knowledge of Me—and thus they all attained transcendental
love for Me.
PURPORT
As described above, it is very difficult for a person who is too materially
affected to understand the personal nature of the Supreme Absolute Truth.
Generally, people who are attached to the bodily conception of life are so
absorbed in materialism that it is almost impossible for them to understand
that there is a transcendental body which is imperishable, full of knowledge
and eternally blissful. In the materialistic concept, the body is perishable,
full of ignorance and completely miserable. Therefore, people in general
keep this same bodily idea in mind when they are informed of the personal
form of the Lord. For such materialistic men, the form of the gigantic
material manifestation is supreme. Consequently they consider the Supreme
to be impersonal. And because they are too materially absorbed, the
conception of retaining the personality after liberation from matter frightens
them. When they are informed that spiritual life is also individual and
personal, they become afraid of becoming persons again, and so they
naturally prefer a kind of merging into the impersonal void. Generally, they
compare the living entities to the bubbles of the ocean, which merge into the
ocean. That is the highest perfection of spiritual existence attainable without
individual personality. This is a kind of fearful stage of life, devoid of
perfect knowledge of spiritual existence. Furthermore there are many
persons who cannot understand spiritual existence at all. Being embarassed
by so many theories and by contradictions of various types of philosophical
speculation, they become disgusted or angry and foolishly conclude that
there is no supreme cause and that everything is ultimately void. Such
people are in a diseased condition of life. Some people are too materially
attached and therefore do not give attention to spiritual life, some of them
want to merge into the supreme spiritual cause, and some of them disbelieve
in everything, being angry at all sorts of spiritual speculation out of
hopelessness. This last class of men take to the shelter of some kind of
intoxication, and their affective hallucinations are sometimes accepted as
spiritual vision. One has to get rid of all three stages of attachment to the
material world: negligence of spiritual life, fear of a spiritual personal
identity, and the conception of void that underlies the frustration of life. To
get free from these three stages of the material concept of life, one has to
take complete shelter of the Lord, guided by the bona fide spiritual master,
and follow the disciplines and regulative principles of devotional life. The
last stage of the devotional life is called bhāva, or transcendental love of
Godhead.
According to Bhakti-rasāmṛta-sindhu, the science of devotional service:
ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā
tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ.
"In the beginning one must have a preliminary desire for self-realization.
This will bring one to the stage of trying to associate with persons who are
spiritually elevated. In next stage one becomes initiated by an elevated
spiritual master, and under his instruction the neophyte devotee begins the
process of devotional service. By execution of devotional service under the
guidance of the spiritual master, one becomes free from all material
attachment, attains steadiness in self-realization, and acquires a taste for
hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste
leads one further forward to attachment for Kṛṣṇa consciousness, which is
matured in bhāva, or the preliminary stage of transcendental love of God.
Real love for God is called premā, the highest perfectional stage of life." In
the premā stage there is constant engagement in the transcendental loving
service of the Lord. So, by the slow process of devotional service, under the
guidance of the bona fide spiritual master, one can attain the highest stage,
being freed from all material attachment, from the fearfulness of one's
individual spiritual personality, and from the frustrations resulting from void
philosophy. Then one can ultimately attain to the abode of the Supreme
Lord.
TEXT 11
यथा म प
मम व म नवत
त तथव भजा यहम् ।
मन याः पाथ सवशः ॥११॥
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
ye—all of them; yathā—as; mām—unto Me; prapadyante—surrender; tān
—unto them; tathā—so; eva—certainly; bhajāmi—do I reward; aham—I;
mama—My; vartma—path; anuvartante—do follow; manuṣyāḥ—all men;
pārtha—O son of Pṛthā; sarvaśaḥ—in all respects.
TRANSLATION
All of them—as they surrender unto Me—I reward accordingly.
Everyone follows My path in all respects, O son of Pṛthā.
PURPORT
Eveyone is searching for Kṛṣṇa in the different aspects of His
manifestations. Kṛṣṇa, the Supreme Personality of Godhead, is partially
realized in His impersonal brahmajyoti effulgence and as the all-pervading
Supersoul dwelling within everything, including the particles of atoms. But
Kṛṣṇa is only fully realized by His pure devotees. Consequently, Kṛṣṇa is
the object of everyone's realization, and thus anyone and everyone is
satisfied according to one's desire to have Him. In the transcendental world
also, Kṛṣṇa reciprocates with His pure devotees in the transcendental
attitude, just as the devotee wants Him. One devotee may want Kṛṣṇa as
supreme master, another as his personal friend, another as his son, and still
another as his lover. Kṛṣṇa rewards all the devotees equally, according to
their different intensities of love for Him. In the material world, the same
reciprocations of feelings are there, and they are equally exchanged by the
Lord with the different types of worshipers. The pure devotees both here
and in the transcendental abode associate with Him in person and are able to
render personal service to the Lord and thus derive transcendental bliss in
His loving service. As for those who are impersonalists and who want to
commit spiritual suicide by annihilating the individual existence of the
living entity, Kṛṣṇa helps also by absorbing them into His effulgence. Such
impersonalists do not agree to accept the eternal, blissful Personality of
Godhead; consequently they cannot relish the bliss of transcendental
personal service to the Lord, having extinguished their individuality. Some
of them, who are not situated even in the impersonal existence, return to this
material field to exhibit their dormant desires for activities. They are not
admitted in the spiritual planets, but they are again given a chance to act on
the material planets. For those who are fruitive workers, the Lord awards the
desired results of their prescribed duties, as the yajñeśvara; and those who
are yogīs seeking mystic powers are awarded such powers. In other words,
everyone is dependant for success upon His mercy alone, and all kinds of
spiritual processes are but different degrees of success on the same path.
Unless, therefore, one comes to the highest perfection of Kṛṣṇa
consciousness, all attempts remain imperfect, as is stated in the ŚrīmadBhāgavatam:
akāmaḥ sarva-kāmo vā mokṣa-kāma udāradhīḥ
tīvreṇa bhakti-yogena yajeta puruṣaṁ param
"Whether one is without desire [the condition of the devotees], or is desirous
of all fruitive results, or is after liberation, one should with all efforts try to
worship the Supreme Personality of Godhead for complete perfection,
culminating in Kṛṣṇa consciousness." (Bhāg. 2.3.10)
TEXT 12
का
ि
तः कमण स यज त इह वताः ।
ह मानष लो सि भव त कमजा ॥१२॥
kāṅkṣantaḥ karmaṇāṁ siddhiṁ
yajanta iha devatāḥ
kṣipraṁ hi mānuṣe loke
siddhir bhavati karmajā
kāṅkṣantaḥ—desiring; karmaṇām—of fruitive activities; siddhim
—perfection; yajante—worship by sacrifices; iha—in the material world;
devatāḥ—the demigods; kṣipram—very quickly; hi—certainly; mānuṣe—in
human society; loke—within this world; siddhiḥ bhavati—becomes
successful; karmajā—the fruitive worker.
TRANSLATION
Men in this world desire success in fruitive activities, and therefore
they worship the demigods. Quickly, of course, men get results from
fruitive work in this world.
PURPORT
There is a great misconception about the gods or demigods of this
material world, and men of less intelligence, although passing as great
scholars, take these demigods to be various forms of the Supreme Lord.
Actually, the demigods are not different forms of God, but they are God's
different parts and parcels. God is one, and the parts and parcels are many.
The Vedas say, nityo nityānām: God is one. Īśvaraḥ paramaḥ kṛṣṇaḥ. The
Supreme God is one–Kṛṣṇa–and the demigods are delegated with powers to
manage this material world. These demigods are all living entities
(nityānām) with different grades of material power. They cannot be equal to
the Supreme God–Nārāyaṇa, Viṣṇu, or Kṛṣṇa. Anyone who thinks that God
and the demigods are on the same level is called an atheist, or pāṣaṇḍī. Even
the great demigods like Brahmā and Śiva cannot be compared to the
Supreme Lord. In fact, the Lord is worshiped by demigods such as Brahmā
and Śiva (śiva-viriñci-nutam). Yet curiously enough there are many human
leaders who are worshiped by foolish men under the misunderstanding of
anthropomorphism or zoomorphism. Iha devatāḥ denotes a powerful man or
demigod of this material world. But Nārāyaṇa, Viṣṇu or Kṛṣṇa, the Supreme
Personality of Godhead, does not belong to this world. He is above, or
transcendental to, material creation. Even Śrīpāda Śaṅkarācārya, the leader
of the impersonalists, maintains that Nārāyaṇa, or Kṛṣṇa, is beyond this
material creation. However, foolish people (hṛt-añjana) worship the
demigods because they want immediate results. They get the results, but do
not know that results so obtained are temporary and are meant for less
intelligent persons. The intelligent person is in Kṛṣṇa consciousness, and he
has no need to worship the paltry demigods for some immediate, temporary
benefit. The demigods of this material world, as well as their worshipers,
will vanish with the annihilation of this material world. The boons of the
demigods are material and temporary. Both the material worlds and their
inhabitants, including the demigods, and their worshipers, are bubbles in the
cosmic ocean. In this world, however, human society is mad after temporary
things such as the material opulence of possessing land, family and
enjoyable paraphernalia. To achieve such temporary things, they worship
the demigods or powerful men in human society. If a man gets some
ministership in the government by worshiping a political leader, he
considers that he has achieved a great boon. All of them are therefore
kowtowing to the so-called leaders or "big guns" in order to achieve
temporary boons, and they indeed achieve such things. Such foolish men are
not interested in Kṛṣṇa consciousness for the permanent solution to the
hardships of material existence. They are all after sense enjoyment, and to
get a little facility for sense enjoyment they are attracted to worship
empowered living entities known as demigods. This verse indicates that
people are rarely interested in Kṛṣṇa consciousness. They are mostly
interested in material enjoyment, and therefore they worship some powerful
living entity.
TEXT 13
चातव य मया स गणकम वभागशः ।
त य कत रम प म व कत रम ययम् ॥१३॥
cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam
cātur-varṇyam—the four divisions of human society; mayā—by Me;
sṛṣṭam—created; guṇa—quality; karma—work; vibhāgaśaḥ—in terms of
division; tasya—of that; kartāram—the father; api—although; mām—Me;
viddhi—you may know; akartāram—as the non-doer; avyayam—being
unchangeable.
TRANSLATION
According to the three modes of material nature and the work
ascribed to them, the four divisions of human society were created by
Me. And, although I am the creator of this system, you should know
that I am yet the non-doer, being unchangeable.
PURPORT
The Lord is the creator of everything. Everything is born of Him,
everything is sustained by Him, and everything, after annihilation, rests in
Him. He is therefore the creator of the four divisions of the social order,
beginning with the intelligent class of men, technically called brāhmaṇas
due to their being situated in the mode of goodness. Next is the
administrative class, technically called the kṣatriyas due to their being
situated in the mode of passion. The mercantile men, called the vaiśyas, are
situated in the mixed modes of passion and ignorance, and the śūdras, or
laborer class, are situated in the ignorant mode of material nature. In spite of
His creating the four divisions of human society, Lord Kṛṣṇa does not
belong to any of these divisions, because He is not one of the conditioned
souls, a section of whom form human society. Human society is similar to
any other animal society, but to elevate men from the animal status, the
abovementioned divisions are created by the Lord for the systematic
development of Kṛṣṇa consciousness. The tendency of a particular man
toward work is determined by the modes of material nature which he has
acquired. Such symptoms of life, according to different modes of material
nature, are described in the Eighteenth Chapter of this book. A person in
Kṛṣṇa consciousness, however, is above even the brāhmaṇas, because a
brāhmaṇa by quality is supposed to know about Brahman, the Supreme
Absolute Truth. Most of them approach the impersonal Brahman
manifestation of Lord Kṛṣṇa, but only a man who transcends the limited
knowledge of a brāhmaṇa and reaches the knowledge of the Supreme
Personality of Godhead, Lord Śrī Kṛṣṇa, becomes a person in Kṛṣṇa
consciousness-or, in other words, a Vaiṣṇava. Kṛṣṇa consciousness includes
knowledge of all different plenary expansions of Kṛṣṇa, namely Rāma,
Nṛsiṁha, Varāha, etc. However, as Kṛṣṇa is transcendental to this system of
the four divisions of human society, a person in Kṛṣṇa consciousness is also
transcendental to all divisions of human society, whether we consider the
divisions of community, nation or species.
TEXT 14
न म कम िण िल पि त न कमफ पहा ।
इ त म योऽिभजाना त कमिभन स ब य ॥१४॥
>
na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate
na—never; mām—unto Me; karmāṇi—all kinds of work; limpanti—do
affect; na—nor; me—My; karma-phale—in fruitive action; spṛhā
—aspiration; iti—thus; mām—unto Me; yaḥ—one who; abhijānāti—does
know; karmabhiḥ —by the reaction of such work; na—never does; saḥ—he;
badhyate—become entangled.
TRANSLATION
There is no work that affects Me; nor do I aspire for the fruits of
action. One who understands this truth about Me also does not become
entangled in the fruitive reactions of work.
PURPORT
As there are constitutional laws in the material world stating that the king
can do no wrong, or that the king is not subject to the state laws, similarly
the Lord, although He is the creator of this material world, is not affected by
the activities of the material world. He creates and remains aloof from the
creation, whereas the living entities are entangled in the fruitive results of
material activities because of their propensity for lording it over material
resources. The proprietor of an establishment is not responsible for the right
and wrong activities of the workers, but the workers are themselves
responsible. The living entities are engaged in their respective activities of
sense gratification, and these activities are not ordained by the Lord. For
advancement of sense gratification, the living entities are engaged in the
work of this world, and they aspire to heavenly happiness after death. The
Lord, being full in Himself, has no attraction for so-called heavenly
happiness. The heavenly demigods are only His engaged servants. The
proprietor never desires the low-grade happiness such as the workers may
desire. He is aloof from the material actions and reactions. For example, the
rains are not responsible for different types of vegetation that appear on the
earth, although without such rains there is no possibility of vegetative
growth. Vedic smṛti confirms this fact as follows:
nimitta-mātram evāsau sṛjyānāṁ sarga-karmaṇi
pradhāna-kāraṇī-bhūtā yato vai sṛjya-śaktayaḥ.
In the material creations, the Lord is only the supreme cause. The
immediate cause is material nature by which the cosmic manifestation is
visible. The created beings are of many varieties, such as the demigods,
human beings and lower animals, and all of them are subject to the reactions
of their past good or bad activities. The Lord only gives them the proper
facilities for such activities and the regulations of the modes of nature, but
He is never responsible for their past and present activities. In the Vedāntasūtras it is confirmed that the Lord is never partial to any living entity. The
living entity is responsible for his own acts. The Lord only gives him
facilities, through the agency of material nature, the external energy.
Anyone who is fully conversant with all the intricacies of this law of karma,
or fruitive activities, does not become affected by the results of his
activities. In other words, the person who understands this transcendental
nature of the Lord is an experienced man in Kṛṣṇa consciousness, and thus
he is never subjected to the laws of karma. One who does not know the
transcendental nature of the Lord and who thinks that the activities of the
Lord are aimed at fruitive results, as are the activities of the ordinary living
entities, certainly becomes entangled himself in fruitive reaction. But one
who knows the Supreme Truth is a liberated soul fixed in Kṛṣṇa
consciousness.
TEXT 15
एव ा वा कत कम पवर प मम िभः ।
क क व त मा व पवः पवतर कतम् ॥१५॥
evaṁ jñātvā kṛtaṁ karma
pūrvair api mumukṣubhiḥ
kuru karmaiva tasmāt tvaṁ
pūrvaiḥ pūrvataraṁ kṛtam
evam—thus; jñātvā—knowing well; kṛtam—performed; karma—work;
pūrvaiḥ—by past authorities; api—although; mumukṣubhiḥ—who attained
liberation; kuru—just perform; karma—prescribed duty; eva—certainly;
tasmāt—therefore; tvam—you; pūrvaiḥ—by the predecessors; pūrvataram—
ancient predecessors; kṛtam—as performed.
TRANSLATION
All the liberated souls in ancient times acted with this understanding
and so attained liberation. Therefore, as the ancients, you should
perform your duty in this divine consciousness.
PURPORT
There are two classes of men. Some of them are full of polluted material
things within their hearts, and some of them are materially free. Kṛṣṇa
consciousness is equally beneficial for both of these persons. Those who are
full of dirty things can take to the line of Kṛṣṇa consciousness for a gradual
cleansing process, following the regulative principles of devotional service.
Those who are already cleansed of the impurities may continue to act in the
same Kṛṣṇa consciousness so that others may follow their exemplary
activities and thereby be benefitted. Foolish persons or neophytes in Kṛṣṇa
consciousness often want to retire from activities without having knowledge
of Kṛṣṇa consciousness. Arjuna's desire to retire from activities on the
battlefield was not approved by the Lord. One need only know how to act.
To retire from the activities of Kṛṣṇa consciousness and to sit aloof making
a show of Kṛṣṇa consciousness, is less important than actually engaging in
the field of activities for the sake of Kṛṣṇa. Arjuna is here advised to act in
Kṛṣṇa consciousness, following in the footsteps of the Lord's previous
disciples, such as the sun-god Vivasvān, as mentioned hereinbefore. The
Supreme Lord knows all His past activities, as well as those of persons who
acted in Kṛṣṇa consciousness in the past. Therefore He recommends the acts
of the sun-god, who learned this art from the Lord some millions of years
before. All such students of Lord Kṛṣṇa are mentioned here as past liberated
persons, engaged in the discharge of duties allotted by Kṛṣṇa.
TEXT 16
क कम कमकम त कवयोऽ य मो हताः ।
त कम व यािम य ा वा मो य ऽशभात् ॥१६॥
kiṁ karma kim akarmeti
kavayo 'py atra mohitāḥ
tat te karma pravakṣyāmi
yaj jñātvā mokṣyase 'śubhāt
kim—what is; karma—action; kim—what is; akarma—inaction; iti—thus;
kavayaḥ—the intelligent; api—also; atra—in this matter; mohitāḥ
—bewildered; tat—that; te—unto you; karma—work; pravakṣyāmi—I shall
explain; yat—which; jñātvā—knowing; mokṣyase—be liberated; aśubhāt
—from ill fortune.
TRANSLATION
Even the intelligent are bewildered in determining what is action and
what is inaction. Now I shall explain to you what action is, knowing
which you shall be liberated from all sins.
PURPORT
Action in Kṛṣṇa consciousness has to be executed in accord with the
examples of previous bona fide devotees. This is recommended in the 15th
verse. Why such action should not be independant will be explained in the
text to follow.
To act in Kṛṣṇa consciousness, one has to follow the leadership of
authorized persons who are in a line of disciplic succession as explained in
the beginning of this chapter. The system of Kṛṣṇa consciousness was first
narrated to the sun-god, the sun-god explained it to his son Manu, Manu
explained it to his son Ikṣvāku, and the system is current on this earth from
that very remote time. Therefore, one has to follow in the footsteps of
previous authorities in the line of disciplic succession. Otherwise even the
most intelligent men will be bewildered regarding the standard actions of
Kṛṣṇa consciousness. For this reason, the Lord decided to instruct Arjuna in
Kṛṣṇa consciousness directly. Because of the direct instruction of the Lord
to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not
bewildered.
It is said that one cannot ascertain the ways of religion simply by
imperfect experimental knowledge. Actually, the principles of religion can
only be laid down by the Lord Himself. Dharmaṁ hi sākṣāt- bhagavatpraṇītam. No one can manufacture a religious principle by imperfect
speculation. One must follow in the footsteps of great authorities like
Brahmā, Śiva, Nārada, Manu, Kumāra, Kapila, Prahlāda, Bhīṣma, Śukadeva
Gosvāmī, Yamarāja, Janaka, etc. By mental speculation one cannot
ascertain what is religion or self-realization. Therefore, out of causeless
mercy to His devotees, the Lord explains directly to Arjuna what action is
and what inaction is. Only action performed in Kṛṣṇa consciousness can
deliver a person from the entanglement of material existence.
TEXT 17
कमणो
अकमण
प बो य बो य च वकमणः ।
बो य गहना कमणो ग तः ॥१७॥
karmaṇo hy api boddhavyaṁ
boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ
gahanā karmaṇo gatiḥ
karmaṇaḥ—working order; hi—certainly; api—also; boddhavyam
—should be understood; boddhavyam—to be understood; ca—also;
vikarmaṇaḥ—
forbidden
work;
akarmaṇaḥ—inaction;
ca—also;
boddhavyam—should be understood; gahanā—very difficult; karmaṇaḥ
—working order; gatiḥ—to enter into.
TRANSLATION
The intricacies of action are very hard to understand. Therefore one
should know properly what action is, what forbidden action is, and
what inaction is.
PURPORT
If one is serious about liberation from material bondage, one has to
understand the distinctions between action, inaction and unauthorized
actions. One has to apply oneself to such an analysis of action, reaction and
perverted actions because it is a very difficult subject matter. To understand
Kṛṣṇa consciousness and action according to the modes, one has to learn
one's relationship with the Supreme; i.e., one who has learned perfectly
knows that every living entity is the eternal servitor of the Lord and that
consequently one has to act in Kṛṣṇa consciousness. The entire Bhagavadgītā is directed toward this conclusion. Any other conclusions, against this
consciousness and its attendant reactions, are vikarmas, or prohibitive
actions. To understand all this one has to associate with authorities in Kṛṣṇa
consciousness and learn the secret from them; this is as good as learning
from the Lord directly. Otherwise, even the most intelligent person will be
bewildered.
TEXT 18
कम यकम यः प दकमिण च कम यः ।
स बि मा मन ष स य तः क कमकत् ॥१८॥
karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsna-karma-kṛt
karmaṇi—in action; akarma—inaction; yaḥ—one who; paśyet—observes;
akarmaṇi—in inaction; ca—also; karma—fruitive action; yaḥ—one who;
saḥ—he; buddhimān—is intelligent; manuṣyeṣu—in human society; saḥ
—he; yuktaḥ—is in the transcendental position; kṛtsna-karma-kṛt—although
engaged in all activities.
TRANSLATION
One who sees inaction in action, and action in inaction, is intelligent
among men, and he is in the tranecendental position, although engaged
in all sorts of activities.
PURPORT
A person acting in Kṛṣṇa consciousness is naturally free from the bonds
of karma. His activities are all performed for Kṛṣṇa; therefore he does not
enjoy or suffer any of the effects of work. Consequently he is intelligent in
human society, even though he is engaged in all sorts of activities for Kṛṣṇa.
Akarma means without reaction to work. The impersonalist ceases fruitive
activities out of fear, so that the resultant action may not be a stumbling
block on the path of self-realization, but the personalist knows rightly his
position as the eternal servitor of the Supreme Personality of Godhead.
Therefore he engages himself in the activities of Kṛṣṇa consciousness.
Because everything is done for Kṛṣṇa, he enjoys only transcendental
happiness in the discharge of this service. Those who are engaged in this
process are known to be without desire for personal sense gratification. The
sense of eternal servitorship to Kṛṣṇa makes one immune to all sorts of
reactionary elements of work.
TEXT 19
य य सव समार भाः कामस क पद जताः ।
ानाि द धकम ण तमा ः पि डत बधाः ॥१९॥
yasya sarve samārambhāḥ
kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ
tam āhuḥ paṇḍitaṁ budhāḥ
yasya—one whose; sarve—all sorts of; samārambhāḥ—in all attempts;
kāma—desire for sense gratification; saṅkalpa—determination; varjitāḥ
—are devoid of; jñāna—of perfect knowledge; āgni—fire; dagdha—being
burnt by; karmāṇam—the performer; tam—him; āhuḥ—declare; paṇḍitam
—learned; budhāḥ—those who know.
TRANSLATION
One is understood to be in full knowledge whose every act is devoid
of desire for sense gratification. He is said by sages to be a worker
whose fruitive action is burned up by the fire of perfect knowledge.
PURPORT
Only a person in full knowledge can understand the activities of a person
in Kṛṣṇa consciousness. Because the person in Kṛṣṇa consciousness is
devoid of all kinds of sense-gratificatory propensities, it is to be understood
that he has burned up the reactions of his work by perfect knowledge of his
constitutional position as the eternal servitor of the Supreme Personality of
Godhead. He is actually learned who has attained to such perfection of
knowledge. Development of this knowledge of the eternal servitorship of
the Lord is compared to fire. Such a fire, once kindled, can burn up all kinds
of reactions to work.
TEXT 20
य वा कमफलास ग न यत तो नरा यः ।
कम यिभ व ोऽ प नव कि करो त सः ॥२०॥
tyaktvā karma-phalāsaṅgaṁ
nitya-tṛpto nirāśrayaḥ
karmaṇy abhipravṛtto 'pi
naiva kiñcit karoti saḥ
tyaktvā—having given up; karma-phala-āsaṅgam—attachment for
fruitive results; nitya—always; tṛptaḥ—being satisfied; nirāśrayaḥ—without
any center; karmaṇi—in activity; abhipravṛttaḥ—being fully engaged; api
—in spite of; na—does not; eva—certainly; kiñcit—anything; karoti—do;
saḥ—he.
TRANSLATION
Abandoning all attachment to the results of his activities, ever
satisfied and independant, he performs no fruitive action, although
engaged in all kinds of undertakings.
PURPORT
This freedom from the bondage of actions is possible only in Kṛṣṇa
consciousness when one is doing everything for Kṛṣṇa. A Kṛṣṇa conscious
person acts out of pure love for the Supreme Personality of Godhead, and
therefore he has no attraction for the results of the action. He is not even
attached to his personal maintenance, for everything is left to Kṛṣṇa. Nor is
he anxious to secure things, nor to protect things already in his possession.
He does his duty to his best ability and leaves everything to Kṛṣṇa. Such an
unattached person is always free from the resultant reactions of good and
bad; it is as though he were not doing anything. This is the sign of akarma,
or actions without fruitive reactions. Any other action, therefore, devoid of
Kṛṣṇa consciousness, is binding upon the worker, and that is the real aspect
of vikarma, as explained hereinbefore.
TEXT 21
नराशीयतिच ा मा य तसवप र हः ।
शारीर वल कम कव ना नो त कि बषम् ॥२१॥
nirāśīr yata-cittātmā
tyakta-sarva-parigrahaḥ
śārīraṁ kevalaṁ karma
kurvan nāpnoti kilbiṣam
nirāśīḥ—without desire for the results; yata—controlled; citta-ātmā
—mind and intelligence; tyakta—giving up; sarva—all; parigrahaḥ—sense
of proprietorship over all possessions; śārīram—in keeping body and soul
together; kevalam—only; karma—work; kurvan—doing so; na—never;
āpnoti—does not acquire; kilbiṣam—sinful reactions.
TRANSLATION
Such a man of understanding acts with mind and intelligence
perfectly controlled, gives up all sense of proprietorship over his
possessions and acts only for the bare necessities of life. Thus working,
he is not affected by sinful reactions.
PURPORT
A Kṛṣṇa conscious person does not expect good or bad results in his
activities. His mind and intelligence are fully controlled. He knows that he
is part and parcel of the Supreme, and therefore the part played by him, as a
part and parcel of the whole, is not his by choice but is chosen for him by
the Supreme and is done only through His agency. When the hand moves, it
does not move out of its own accord, but by the endeavor of the whole body.
A Kṛṣṇa conscious person is always dovetailed with the supreme desire, for
he has no desire for personal sense gratification. He moves exactly like a
part of a machine. As a machine part requires oiling and cleaning for
maintenance, similarly, a Kṛṣṇa conscious man maintains himself by his
work just to remain fit for action in the transcendental loving service of the
Lord. He is therefore immune to all the reactions of his endeavors. Like an
animal, he has no proprietorship even over his own body. A cruel proprietor
of an animal sometimes kills the animal in his possession, yet the animal
does not protest. Nor does it have any real independence. A Kṛṣṇa conscious
person, fully engaged in self- realization, has very little time to falsely
possess any material object. For maintaining body and soul, he does not
require unfair means of accumulating money. He does not, therefore,
become contaminated by such material sins. He is free from all reactions to
his actions.
TEXT 22
यद छालाभस त ो
ातीतो वम सरः ।
समः स ाव स ौ च क वा प न नब य ॥२२॥
yadṛcchā-lābha-santuṣṭo
dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau ca
kṛtvāpi na nibadhyate
yadṛcchā—out of its own accord; lābha—gain; santuṣṭaḥ—satisfied;
dvandva—duality; atītaḥ—surpassed; vimatsaraḥ—free from envy; samaḥ—
steady; siddhau—in success; asiddhau—failure; ca—also; kṛtvā—doing; api
— although; na—never; nibadhyate—is affected.
TRANSLATION
He who is satisfied with gain which comes of its own accord, who is
free from duality and does not envy, who is steady both in success and
failure, is never entangled, although performing actions.
PURPORT
A Kṛṣṇa conscious person does not make much endeavor even to
maintain his body. He is satisfied with gains which are obtained of their
own accord. He neither begs nor borrows, but he labors honestly as far as is
in his power, and is satisfied with whatever is obtained by his own honest
labor. He is therefore independent in his livelihood. He does not allow
anyone's service to hamper his own service in Kṛṣṇa consciousness.
However, for the service of the Lord he can participate in any kind of action
without being disturbed by the duality of the material world. The duality of
the material world is felt in terms of heat and cold, or misery and happiness.
A Kṛṣṇa conscious person is above duality because he does not hesitate to
act in any way for the satisfaction of Kṛṣṇa. Therefore he is steady both in
success and in failure. These signs are visible when one is fully in
transcendental knowledge.
TEXT 23
गतस ग य म त य ानावि थत तसः ।
य ायाचरतः कम सम
वलीय ॥२३॥
gata-saṅgasya muktasya
jñānāvasthita-cetasaḥ
yajñāyācarataḥ karma
samagraṁ pravilīyate
gata-saṅgasya—unattached to the modes of material nature; muktasya
—of the liberated; jñāna-avasthita—situated in transcendence; cetasaḥ—of
such wisdom; yajñāya—for the sake of Yajña (Kṛṣṇa); ācarataḥ—so acting;
karma—work; samagram—in total; pravilīyate—merges entirely.
TRANSLATION
The work of a man who is unattached to the modes of material
nature and who is fully situated in transcendental knowledge merges
entirely into transcendence.
PURPORT
Becoming fully Kṛṣṇa conscious, one is freed from all dualities and thus
is free from the contaminations of the material modes. He can become
liberated because he knows his constitutional position in relationship with
Kṛṣṇa; and thus his mind cannot be drawn from Kṛṣṇa consciousness.
Consequently, whatever he does, he does for Kṛṣṇa, who is the primeval
Viṣṇu. Therefore, all his works are technically sacrifices because sacrifice
involves satisfying the Supreme Person, Kṛṣṇa. The resultant reactions to all
such work certainly merge into transcendence, and one does not suffer
material effects.
TEXT 24
ापण
हव
व नग त य
ा ौ
णा तम् ।
कम समा धना ॥२४॥
brahmārpaṇaṁ brahma havir
brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ
brahma-karma-samādhinā
brahma—spiritual nature;
arpaṇam—contribution;
brahma—the
Supreme; haviḥ—butter; brahma—spiritual; agnau—in the fire of
consummation; brahmaṇā—by the spirit soul; hutam—offered; brahma
—spiritual kingdom; eva—certainly; tena—by him; gantavyam—to be
reached; brahma—spiritual; karma—activities; samādhinā—by complete
absorption.
TRANSLATION
A person who is fully absorbed in Kṛṣṇa consciousness is sure to
attain the spiritual kingdom because of his full contribution to spiritual
activities, in which the consummation is absolute and that which is
offered is of the same spiritual nature.
PURPORT
How activities in Kṛṣṇa consciousness can lead one ultimately to the
spiritual goal is described here. There are various activities in Kṛṣṇa
consciousness, and all of them will be described in the following verses.
But, for the present, just the principle of Kṛṣṇa consciousness is described.
A conditioned soul, entangled in material contamination, is sure to act in the
material atmosphere, and yet he has to get out of such an environment. The
process by which the conditioned soul can get out of the material
atmosphere is Kṛṣṇa consciousness. For example, a patient who is suffering
from a disorder of the bowels due to overindulgence in milk products is
cured by another milk product, namely curds. The materially absorbed
conditioned soul can be cured by Kṛṣṇa consciousness as set forth here in
the Gītā. This process is generally known as yajña, or activities (sacrifices)
simply meant for the satisfaction of Viṣṇu or Kṛṣṇa. The more the activities
of the material world are performed in Kṛṣṇa consciousness, or for Viṣṇu
only, the more the atmosphere becomes spiritualized by complete
absorption. Brahman means spiritual. The Lord is spiritual, and the rays of
His transcendental body are called brahmajyoti, His spiritual effulgence.
Everything that exists is situated in that brahmajyoti, but when the jyoti is
covered by illusion (māyā) or sense gratification, it is called material. This
material veil can be removed at once by Kṛṣṇa consciousness; thus the
offering for the sake of Kṛṣṇa consciousness, the consuming agent of such
an offering or contribution, the process of consumption, the contributor, and
the result are–all combined together–Brahman, or the Absolute Truth. The
Absolute Truth covered by māyā is called matter. Matter dovetailed for the
cause of the Absolute Truth regains its spiritual quality. Kṛṣṇa
consciousness is the process of converting the illusory consciousness into
Brahman, or the Supreme. When the mind is fully absorbed in Kṛṣṇa
consciousness, it is said to be in samādhi, or trance. Anything done in such
transcendental consciousness is called yajña, or sacrifice for the Absolute.
In that condition of spiritual consciousness, the contributor, the contribution,
the consumption, the performer or leader of the performance, and the result
or ultimate gain–everything–becomes one in the Absolute, the Supreme
Brahman. That is the method of Kṛṣṇa consciousness.
TEXT 25
दव वाप य यो गनः पयपास ।
ा ावप य य नवोपज त ॥२५॥
daivam evāpare yajñaṁ
yoginaḥ paryupāsate
brahmāgnāv apare yajñaṁ
yajñenaivopajuhvati
daivam—in worshiping the demigods; eva—like this; apare—some;
yajñam —sacrifices; yoginaḥ—the mystics; paryupāsate—worship perfectly;
brahma —the Absolute Truth; agnau—in the fire of; apare—others; yajñam
—sacrifice; yajñena—by sacrifice; eva—thus; upajuhvati—worship.
TRANSLATION
Some yogīs perfectly worship the demigods by offering different
sacrifices to them, and some of them offer sacrffices in the fire of the
Supreme Brahman.
PURPORT
As described above, a person engaged in discharging duties in Kṛṣṇa
consciousness is also called a perfect yogī or a first-class mystic. But there
are others also, who perform similar sacrifices in the worship of demigods,
and still others who sacrifice to the Supreme Brahman, or the impersonal
feature of the Supreme Lord. So there are different kinds of sacrifices in
terms of different categories. Such different categories of sacrifice by
different types of performers only superficially demark varieties of sacrifice.
Factual sacrifice means to satisfy the Supreme Lord, Viṣṇu, who is also
known as Yajña. All the different varieties of sacrifice can be placed within
two primary divisions: namely, sacrifice of worldly possessions and
sacrifice in pursuit of transcendental knowledge. Those who are in Kṛṣṇa
consciousness sacrifice all material possessions for the satisfaction of the
Supreme Lord, while others, who want some temporary material happiness,
sacrifice their material possessions to satisfy demigods such as Indra, the
sun-god, etc. And others, who are impersonalists, sacrifice their identity by
merging into the existence of impersonal Brahman. The demigods are
powerful living entities appointed by the Supreme Lord for the maintenance
and supervision of all material functions like the heating, watering and
lighting of the universe. Those who are interested in material benefits
worship the demigods by various sacrifices according to the Vedic rituals.
They are called bahv-īśvara-vādī, or believers in many gods. But others,
who worship the impersonal feature of the Absolute Truth and regard the
forms of the demigods as temporary, sacrifice their individual selves in the
supreme fire and thus end their individual existences by merging into the
existence of the Supreme. Such impersonalists spend their time in
philosophical speculation to understand the transcendental nature of the
Supreme. In other words, the fruitive workers sacrifice their material
possessions for material enjoyment, whereas the impersonalist sacrifices his
material designations with a view to merging into the existence of the
Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme
Brahman, and the offering is the self being consumed by the fire of
Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices
everything for the satisfaction of Kṛṣṇa, and thus all his material possessions
as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the
first-class yogī; but he does not lose his individual existence.
TEXT 26
ो ादीनीि या य सयमाि ष ज त ।
श दादीि वषयान य इि याि ष ज त ॥२६॥
śrotrādīnīndriyāṇy anye
saṁyamāgniṣu juhvati
śabdādīn viṣayān anya
indriyāgniṣu juhvati
śrotra-ādīni—hearing
process;
indriyāṇi—senses;
anye—others;
saṁyama— of restraint; agniṣu—in the fire; juhvati—offers; śabda-ādīn
—sound vibration, etc.; viṣayān—objects of sense gratification; anye
—others: indriya—of sense organs; agniṣu—in the fire; juhvati—sacrifice.
TRANSLATION
Some of them sacrifice the hearing process and the senses in the fire
of the controlled mind, and others sacrifice the objects of the senses,
such as sound, in the fire of sacrifice.
PURPORT
The four divisions of human life, namely the brahmacārī, the gṛhastha,
the vānaprastha, and the sannyāsī, are all meant to help men become perfect
yogīs or transcendentalists. Since human life is not meant for our enjoying
sense gratification like the animals, the four orders of human life are so
arranged that one may become perfect in spiritual life. The brahmacārīs, or
students under the care of a bona fide spiritual master, control the mind by
abstaining from sense gratification. They are referred to in this verse as
sacrificing the hearing process and the senses in the fire of the controlled
mind. A brahmacārī hears only words concerning Kṛṣṇa consciousness;
hearing is the basic principle for understanding, and therefore the pure
brahmacārī engages fully in harer nāmānukīrtanam—chanting and hearing
the glories of the Lord. He restrains himself from the vibrations of material
sounds, and his hearing is engaged in the transcendental sound vibration of
Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some
license for sense gratification, perform such acts with great restraint. Sex
life, intoxication and meat eating are general tendencies of human society,
but a regulated householder does not indulge in unrestricted sex life and
other sense gratifications. Marriage on principles of religious life is
therefore current in all civilized human society because that is the way for
restricted sex life. This restricted, unattached sex life is also a kind of yajña
because the restricted householder sacrifices his general tendency toward
sense gratification for higher transcendental life.
TEXT 27
सव णीि यकम िण ाणकम िण चाप ।
आ मसयमयोगा ौ ज त ानदी प ॥२७॥
sarvāṇīndriya-karmāṇi
prāṇa-karmāṇi cāpare
ātma-saṁyama-yogāgnau
juhvati jñāna-dīpite
sarvāṇi—all; indriya—senses; karmāṇi—functions; prāṇa-karmāṇi
—functions of the life breath; ca—also; apare—others; ātma-saṁyama
—controlling the mind; yoga—linking process; agnau—in the fire of; juhvati
—offers; jñāna-dīpite—because of the urge for self-realization.
TRANSLATION
Those who are interested in self-realization, in terms of mind and
sense control, offer the functions of all the senses, as well as the vital
force [breath], as oblations into the fire of the controlled mind.
PURPORT
The yoga system conceived by Patañjali is referred to herein. In the
Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parag-ātmā. As
long as the soul is attached to sense enjoyment, it is called parag-ātmā. The
soul is subjected to the functions of ten kinds of air at work within the body,
and this is perceived through the breathing system. The Pātañjala system of
yoga instructs one on how to control the functions of the body's air in a
technical manner so that ultimately all the functions of the air within
become favorable for purifying the soul of material attachment. According
to this yoga system, pratyag ātmā is the ultimate goal. This pratyag ātmā is
a withdrawal from activities in matter. The senses interact with the sense
objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue
for tasting, hand for touching, and all of them are thus engaged in activities
outside the self. They are called the functions of the prāṇa-vāyu. The
apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand,
samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards–and when one
is enlightened, one engages all these in searching for self-realization.
TEXT 28
यय ा तपोय ा योगय ा तथाप ।
वा याय ानय ा यतयः सिशत ताः ॥२८॥
dravya-yajñās tapo-yajñā
yoga-yajñās tathāpare
svādhyāya-jñāna-yajñāś ca
yatayaḥ saṁśita-vratāḥ
dravya-yajñāḥ—sacrificing one's possessions; tapo-yajñāḥ—sacrifice in
austerities; yoga-yajñāḥ—sacrifice in eightfold mysticism; tathā—thus;
apare—others; svādhyāya—sacrifice in the study of the Vedas; jñānayajñāḥ—sacrifice in advancement of transcendental knowledge; ca—also;
yatayaḥ—enlightened; saṁśita—taken to strict; vratāḥ-vows.
TRANSLATION
There are others who, enlightened by sacrificing their material
possessions in severe austerities, take strict vows and practice the yoga
of eightfold mysticism, and others study the Vedas for the advancement
of transcendental knowledge.
PURPORT
These sacrifices may be fitted into various divisions. There are persons
who are sacrificing their possessions in the form of various kinds of
charities. In India, the rich mercantile community or princely orders open
various kinds of charitable institutions like dharmaśālā, anna-kṣetra, atithiśālā, anathalaya, vidyāpīṭha, etc. In other countries, too, there are many
hospitals, old age homes and similar charitable foundations meant for
distributing food, education and medical treatment free to the poor. All these
charitable activities are called dravyamaya-yajña. There are others who, for
higher elevation in life or for promotion to higher planets within the
universe, voluntarily accept many kinds of austerities such as candrāyana
and cāturmāsya. These processes entail severe vows for conducting life
under certain rigid rules. For example, under the cāturmāsya vow the
candidate does not shave for four months during the year (July to October),
he does not eat certain foods, does not eat twice in a day and does not leave
home. Such sacrifice of the comforts of life is called tapomaya-yajña. There
are still others who engage themselves in different kinds of mystic yogas
like the Patañjali system (for merging into the existence of the Absolute), or
haṭha-yoga or aṣṭāṅga-yoga (for particular perfections). And some travel to
all the sanctified places of pilgrimage. All these practices are called yogayajña, sacrifice for a certain type of perfection in the material world. There
are others who engage themselves in the studies of different Vedic
literatures, specifically the Upaniṣads and Vedānta-sūtras, or the sāṅkhya
philosophy. All of these are called svādhyāya-yajña, or engagement in the
sacrifice of studies. All these yogīs are faithfully engaged in different types
of sacrifice and are seeking a higher status of life. Kṛṣṇa consciousness, is,
however, different from these because it is the direct service of the Supreme
Lord. Kṛṣṇa consciousness cannot be attained by any one of the abovementioned types of sacrifices but can be attained only by the mercy of the
Lord and His bona fide devotee. Therefore, Kṛṣṇa consciousness is
transcendental.
TEXT 29
अपा ज त ाण ाणऽपान तथाप ।
ाणापानगती ्वा ाणायामपरायणाः ।
अप नयताहाराः ाणा ाणष ज त ॥२९॥
apāne juhvati prāṇaṁ
prāṇe 'pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā
prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ
prāṇān prāṇeṣu juhvati
apāne—air which acts downward; juhvati—offers; prāṇam—air which
acts outward; prāṇe—in the air going outward; apānam—air going
downward; tathā—as also; apare—others; prāṇa—air going outward; apāna
—air going downward; gatī—movement; ruddhvā—checking; prāṇāyāma
—trance induced by stopping all breathing; parāyaṇāḥ—so inclined; apare
—others; niyata—controlled; āhārāḥ—eating; prāṇān—outgoing air;
prāṇeṣu—in the outgoing air; juhvati—sacrifices.
TRANSLATION
And there are even others who are inclined to the process of breath
restraint to remain in trance, and they practice stopping the movement
of the outgoing breath into the incoming, and incoming breath into the
outgoing, and thus at last remain in trance, stopping all breathing.
Some of them, curtailing the eating process, offer the outgoing breath
into itself, as a sacrifice.
PURPORT
This system of yoga for controlling the breathing process is called
prāṇāyāma, and in the beginning it is practiced in the haṭha-yoga system
through different sitting postures. All of these processes are recommended
for controlling the senses and for advancement in spiritual realization. This
practice involves controlling the air within the body to enable simultaneous
passage in opposite directions. The apāna air goes downward, and the prāṇa
air goes up. The prāṇāyāma yogī practices breathing the opposite way until
the currents are neutralized into pūraka, equilibrium. Similarly, when the
exhaled breathing is offered to inhaled breathing, it is called recaka. When
both air currents are completely stopped, it is called kumbhaka-yoga. By
practice of kumbhaka-yoga, the yogīs increase the duration of life by many,
many years. A Kṛṣṇa conscious person, however, being always situated in
the transcendental loving service of the Lord, automatically becomes the
controller of the senses. His senses, being always engaged in the service of
Kṛṣṇa, have no chance of becoming otherwise engaged. So at the end of life,
he is naturally transferred to the transcendental plane of Lord Kṛṣṇa;
consequently he makes no attempt to increase his longevity. He is at once
raised to the platform of liberation. A Kṛṣṇa conscious person begins from
the transcendental stage, and he is constantly in that consciousness.
Therefore, there is no falling down, and ultimately he enters into the abode
of the Lord without delay. The practice of reduced eating is automatically
done when one eats only Kṛṣṇa prasādam, or food which is offered first to
the Lord. Reducing the eating process is very helpful in the matter of sense
control. And without sense control there is no possibility of getting out of
the material entanglement.
TEXT 30
सवऽ
य वदो य
पतक मषाः ।
य िश ामत भजो याि त
ा सनातनम् ॥३०॥
sarve 'py ete yajña-vido
yajña-kṣapita-kalmaṣāḥ
yajña-śiṣṭāmṛta-bhujo
yānti brahma sanātanam
sarve—all; api—although apparently different; ete—all these; yajñavidaḥ —conversant with the purpose of performing; yajña—sacrifices;
kṣapita— being cleansed of the result of such performances; kalmaṣāḥ
—sinful reactions; yajña-śiṣṭa—as a result of such performances of yajña;
amṛta-bhujaḥ—those who have tasted such nectar; yānti—do approach;
brahma—the supreme; sanātanam—eternal atmosphere.
TRANSLATION
All these performers who know the meaning of sacrifice become
cleansed of sinful reaction, and, having tasted the nectar of the
remnants of such sacrifice, they go to the supreme eternal atmosphere.
PURPORT
From the foregoing explanation of differents types of sacrifice (namely
sacrifice of one's possessions, study of the Vedas or philosophical doctrines,
and performance of the yoga system), it is found that the common aim of all
is to control the senses. Sense gratification is the root cause of material
existence; therefore, unless and until one is situated on a platform apart from
sense gratification, there is no chance of being elevated to the eternal
platform of full knowledge, full bliss and full life. This platform is in the
eternal atmosphere, or Brahman atmosphere. All the above-mentioned
sacrifices help one to become cleansed of the sinful reactions of material
existence. By this advancement in life, one not only becomes happy and
opulent in this life, but also, at the end, he enters into the eternal kingdom of
God, either merging into the impersonal Brahman or associating with the
Supreme Personality of Godhead, Kṛṣṇa.
TEXT 31
नाय लोकोऽ यय
य कतोऽ यः क स म ॥३१॥
nāyaṁ loko 'sty ayajñasya
kuto 'nyaḥ kuru-sattama
na—never; ayam—this; lokaḥ—planet; asti—there is; ayajñasya—of the
foolish; kutaḥ—where is; anyaḥ—the other; kuru-sattama—O best amongst
the Kurus.
TRANSLATION
O best of the Kuru dynasty, without sacrifice one can never live
happily on this planet or in this life: what then of the next?
PURPORT
Whatever form of material existence one is in, one is invariably ignorant
of his real situation. In other words, existence in the material world is due to
the multiple reactions to our sinful lives. Ignorance is the cause of sinful
life, and sinful life is the cause of one's dragging on in material existence.
The human form of life is the only loophole by which one may get out of
this entanglement. The Vedas, therefore, give us a chance for escape by
pointing out the paths of religion, economic comfort, regulated sense
gratification and, at last, the means to get out of the miserable condition
entirely. The path of religion, or the different kinds of sacrifice
recommended above, automatically solves our economic problems. By
performance of yajña we can have enough food, enough milk, etc.—even if
there is a so-called increase of population. When the body is fully supplied,
naturally the next stage is to satisfy the senses. The Vedas prescribe,
therefore, sacred marriage for regulated sense gratification. Thereby one is
gradually elevated to the platform of release from material bondage, and the
highest perfection of liberated life is to associate with the Supreme Lord.
Perfection is achieved by performance of yajña (sacrifice), as described
above. Now, if a person is not inclined to perform yajña according to the
Vedas, how can he expect a happy life? There are different grades of
material comforts in different heavenly planets, and in all cases there is
immense happiness for persons engaged in different kinds of yajña. But the
highest kind of happiness that a man can achieve is to be promoted to the
spiritual planets by practice of Kṛṣṇa consciousness. A life of Kṛṣṇa
consciousness is therefore the solution to all the problems of material
existence.
TEXT 32
एव ब वधा य ा वतता
णो म ।
कमजाि वि ता सव व ा वा वमो य ॥३२॥
evaṁ bahu-vidhā yajñā
vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān
evaṁ jñātvā vimokṣyase
evam—thus; bahu-vidhāḥ—various kinds of; yajñāḥ—sacrifices; vitatāḥ
— widespread; brahmaṇaḥ—of the Vedas; mukhe—in the face of; karmajān— born of work; viddhi—you should know; tān—them; sarvān—all;
evam—thus; jñātvā—knowing; vimokṣyase—be liberated.
TRANSLATION
All these different types of sacrifice are approved by the Vedas, and
all of them are born of different types of work. Knowing them as such,
you will become liberated.
PURPORT
Different types of sacrifice, as discussed above, are mentioned in the
Vedas to suit the different types of worker. Because men are so deeply
absorbed in the bodily concept, these sacrifices are so arranged that one can
work either with the body, the mind, or the intelligence. But all of them are
recommended for ultimately bringing about liberation from the body. This is
confirmed by the Lord herewith from His own mouth.
TEXT 33
या यमया ा ानय ः पर तप ।
सव कम िखल पाथ ा प रसमा य ॥३३॥
śreyān dravyamayād yajñāj
jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha
jñāne parisamāpyate
śreyān—greater; dravyamayāt—than the sacrifice of material
possessions; yajñāt—knowledge; jñāna-yajñaḥ—sacrifice in knowledge;
parantapa—O chastiser of the enemy; sarvam—all; karma—activities;
akhilam—in totality; pārtha—O son of Pṛthā; jñāne—in knowledge;
parisamāpyate—ends in.
TRANSLATION
O chastiser of the enemy, the sacrifice of knowledge is greater than
the sacrifice of material possessions. O son of Pṛthā, after all, the
sacrifice of work culminates in transcendental knowledge.
PURPORT
The purpose of all sacrifices is to arrive at the status of complete
knowledge, then to gain release from material miseries, and, ultimately, to
engage in loving transcendental service to the Supreme Lord (Kṛṣṇa
consciousness). Nonetheless, there is a mystery about all these different
activities of sacrifice, and one should know this mystery. Sacrifices
sometimes take different forms according to the particular faith of the
performer. When one's faith reaches the stage of transcendental knowledge,
the performer of sacrifices should be considered more advanced than those
who simply sacrifice material possessions without such knowledge, for
without attainment of knowledge, sacrifices remain on the material platform
and bestow no spiritual benefit. Real knowledge culminates in Kṛṣṇa
consciousness, the highest stage of transcendental knowledge. Without the
elevation of knowledge, sacrifices are simply material activities. When,
however, they are elevated to the level of transcendental knowledge, all
such activities enter onto the spiritual platform. Depending on differences in
consciousness, sacrificial activities are sometimes called karma- kāṇḍa,
fruitive activities, and sometimes jñāna-kāṇḍa, knowledge in the pursuit of
truth. It is better when the end is knowledge.
TEXT 34
त ि
िणपा न प र
न वया ।
उप यि त
ान ा नन त वद शनः ॥३४॥
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
tat—that knowledge of different sacrifices; viddhi—try to understand;
praṇipātena—by approaching a spiritual master; paripraśnena—by
submissive inquiries; sevayā—by the rendering of service; upadekṣyanti
—initiate; te—unto you; jñānam—knowledge; jñāninaḥ—the self-realized;
tattva—truth; darśinaḥ—the seers.
TRANSLATION
Just try to learn the truth by approaching a spiritual master. Inquire
from him submissively and render service unto him. The self-realized
soul can impart knowledge unto you because he has seen the truth.
PURPORT
The path of spiritual realization is undoubtedly difficult. The Lord
therefore advises us to approach a bona fide spiritual master in the line of
disciplic succession from the Lord Himself. No one can be a bona fides
piritual master without following this principle of disciplic succession. The
Lord is the original spiritual master, and a person in the disciplic succession
can convey the message of the Lord as it is to his disciple. No one can be
spiritually realized by manufacturing his own process, as is the fashion of
the foolish pretenders. The Bhāgavatam says: dharmaṁ hi sākṣādbhagavat-praṇītam–the path of religion is directly enunciated by the Lord.
Therefore, mental speculation or dry arguments cannot help one progress in
spiritual life. One has to approach a bona fide spiritual master to receive the
knowledge. Such a spiritual master should be accepted in full surrender, and
one should serve the spiritual master like a menial servant, without false
prestige. Satisfaction of the self-realized spiritual master is the secret of
advancement in spiritual life. Inquiries and submission constitute the proper
combination for spiritual understanding. Unless there is submission and
service, inquiries from the learned spiritual master will not be effective. One
must be able to pass the test of the spiritual master, and when he sees the
genuine desire of the disciple, he automatically blesses the disciple with
genuine spiritual understanding. In this verse, both blind following and
absurd inquiries are condemned. One should not only hear submissively
from the spiritual master, but one must also get a clear understanding from
him, in submission and service and inquiries. A bona fide spiritual master is
by nature very kind toward the disciple. Therefore when the student is
submissive and is always ready to render service, the reciprocation of
knowledge and inquiries becomes perfect.
TEXT 35
य
ा वा न पनम ह व या य स पा डव ।
न भता य षिण य या म यथो म य ॥३५॥
yaj jñātvā na punar moham
evaṁ yāsyasi pāṇḍava
yena bhūtāny aśeṣāṇi
drakṣyasy ātmany atho mayi
yat—which; jñātvā—knowing; na—never; punaḥ—again; moham
—illusion; evam—like this; yāsyasi—you shall go; pāṇḍava—O son of
Pāṇḍu; yena—by which; bhūtāni—all living entities; aśesāṇi—totally;
drakṣyasi—you will see; ātmani—in the Supreme Soul; atho—or in other
words; mayi—in Me.
TRANSLATION
And when you have thus learned the truth, you will know that all
living beings are but part of Me–and that they are in Me, and are Mine.
PURPORT
The result of receiving knowledge from a self-realized soul, or one who
knows things as they are, is learning that all living beings are parts and
parcels of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. The sense
of a separated existence from Kṛṣṇa is called māyā (mā–not, yā–this). Some
think that we have nothing to do with Kṛṣṇa, that Kṛṣṇa is only a great
historical personality and that the Absolute is the impersonal Brahman.
Factually, as it is stated in the Bhagavad-gītā, this impersonal Brahman is
the personal effulgence of Kṛṣṇa. Kṛṣṇa, as the Supreme Personality of
Godhead, is the cause of everything. In the Brahma-saṁhitā it is clearly
stated that Kṛṣṇa is the Supreme Personality of Godhead, the cause of all
causes. Even the millions of incarnations are only His different expansions.
Similarly, the living entities are also expansions of Kṛṣṇa. The Māyāvādī
philosophers wrongly think that Kṛṣṇa loses His own separate existence in
His many expansions. This thought is material in nature. We have
experience in the material world that a thing, when fragmentally distributed,
loses its own original identity. But the Māyāvādī philosophers fail to
understand that Absolute means that one plus one is equal to one, and that
one minus one is also equal to one. This is the case in the absolute world.
For want of sufficient knowledge in the absolute science, we are now
covered with illusion, and therefore we think that we are separate from
Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not
different from Him. The bodily difference of the living entities is māyā, or
not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna
thought that the temporary bodily relationship with his kinsmen was more
important than his eternal spiritual relationship with Kṛṣṇa. The whole
teaching of the Gītā is targetted toward this end: that a living being, as His
eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an
identity apart from Kṛṣṇa is called māyā. The living entities, as separate
parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten
that purpose, since time immemorial they are situated in different bodies, as
men, animals, demigods, etc. Such bodily differences arise from
forgetfulness of the transcendental service of the Lord. But when one is
engaged in transcendental service through Kṛṣṇa consciousness, one
becomes at once liberated from this illusion. One can acquire such pure
knowledge only from the bona fide spiritual master and thereby avoid the
delusion that the living entity is equal to Kṛṣṇa. Perfect knowledge is that
the Supreme Soul, Kṛṣṇa, is the supreme shelter for all living entities, and
giving up such shelter, the living entities are deluded by the material energy,
imagining themselves to have a separate identity. Thus, under different
standards of material identity, they become forgetful of Kṛṣṇa. When,
however, such deluded living entities become situated in Kṛṣṇa
consciousness, it is to be understood that they are on the path of liberation,
as confirmed in the Bhāgavatam: muktir hitvānyathā rūpaṁ svarūpeṇa
vyavasthitiḥ. Liberation means to be situated in one's constitutional position
as the eternal servitor of Kṛṣṇa (Kṛṣṇa consciousness).
TEXT 36
अ प द स पा यः सव यः पापक मः ।
सव ान ल नव विजन स त र य स ॥३६॥
api ced asi pāpebhyaḥ
sarvebhyaḥ pāpa-kṛttamaḥ
sarvaṁ jñāna-plavenaiva
vṛjinaṁ santariṣyasi
api—even; cet—if; asi—you are; pāpebhyaḥ—of sinners; sarvebhyaḥ—of
all; pāpa-kṛttamaḥ—the greatest sinner; sarvam—all such sinful actions;
jñāna-plavena—by the boat of transcendental knowledge; eva—certainly;
vṛjinam—the ocean of miseries; santariṣyasi—you will cross completely.
TRANSLATION
Even if you are considered to be the most sinful of all sinners, when
you are situated in the boat of transcendental knowledge, you will be
able to cross over the ocean of miseries.
PURPORT
Proper understanding of one's constitutional position in relationship to
Kṛṣṇa is so nice that it can at once lift one from the struggle for existence
which goes on in the ocean of nescience. This material world is sometimes
regarded as an ocean of nescience and sometimes as a blazing forest. In the
ocean, however expert a swimmer one may be, the struggle for existence is
very severe. If someone comes forward and lifts the struggling swimmer
from the ocean, he is the greatest savior. Perfect knowledge, received from
the Supreme Personality of Godhead, is the path of liberation. The boat of
Kṛṣṇa consciousness is very simple, but at the same time the most sublime.
TEXT 37
यथध स सिम ोऽि भ मसा क
ानाि ः सवकम िण भ मसा क
ऽजन ।
तथा ॥३७॥
yathaidhāṁsi samiddho 'gnir
bhasmasāt kurute 'rjuna
jñānāgniḥ sarva-karmāṇi
bhasmasāt kurute tathā
yathā—just as; edhāṁsi—firewood; samiddhaḥ—blazing; agniḥ—fire;
bhasmasāt—turns into ashes; kurute—so does; arjuna—O Arjuna; jñānaagniḥ—the fire of knowledge; sarva-karmāṇi—all reactions to material
activities; bhasmasāt—to ashes; kurute—it so does; tathā—similarly.
TRANSLATION
As the blazing fire turns firewood to ashes, O Arjuna, so does the
fire of knowledge burn to ashes all reactions to material activities.
PURPORT
Perfect knowledge of self and Superself and of their relationship is
compared herein to fire. This fire not only burns up all reactions to impious
activities, but also all reactions to pious activities, turning them to ashes.
There are many stages of reaction: reaction in the making, reaction
fructifying, reaction already achieved, and reaction a priori. But knowledge
of the constitutional position of the living entity burns everything to ashes.
When one is in complete knowledge, all reactious, both a priori and a
posteriori, are consumed. In the Vedas it is stated: ubhe uhaivaiṣa ete taraty
amṛtaḥ sādhv-asādhūnī: "One overcomes both the pious and impious
interactions of work."
TEXT 38
न ह ा न सदश प व िमह व
।
त वय योगस स ः का ना म न व द त ॥३८॥
na hi jñānena sadṛśaṁ
pavitram iha vidyate
tat svayaṁ yoga-saṁsiddhaḥ
kālenātmani vindati
na—never; hi—certainly; jñānena—with knowledge; sadṛśam—in
comparison; pavitram—sanctified; iha—in this world; vidyate—exists; tat
—that; svayam—itself; yoga—devotion; saṁsiddhaḥ—matured; kālena—in
course of time; ātmani—in himself; vindati—enjoys.
TRANSLATION
In this world, there is nothing so sublime and pure as transcendental
knowledge. Such knowledge is the mature fruit of all mysticism. And
one who has achieved this enjoys the self within himself in due course of
time.
PURPORT
When we speak of transcendental knowledge, we do so in terms of
spiritual understanding. As such, there is nothing so sublime and pure as
transcendental knowledge. Ignorance is the cause of our bondage, and
knowledge is the cause of our liberation. This knowledge is the mature fruit
of devotional service, and when one is situated in transcendental knowledge,
he need not search for peace elsewhere, for he enjoys peace within himself.
In other words, this knowledge and peace are culminated in Kṛṣṇa
consciousness. That is the last word in the Bhagavad-gītā.
TEXT 39
ावा लभ ान त परः सय ि यः ।
ान ल वा पर शाि तमिच णा धग छ त ॥३९॥
śraddhāvāl labhate jñānaṁ
tat-paraḥ saṁyatendriyaḥ
jñānaṁ labdhvā parāṁ śāntim
acireṇādhigacchati
śraddhāvān—a faithful man; labhate—achieves; jñānam—knowledge;
tat-paraḥ—very much attached to it; saṁyata—controlled; indriyaḥ
—senses; jñānam—knowledge; labdhvā—having achieved; parām
—transcendental; śāntim—peace; acireṇa—very soon; adhigacchati
—attains.
TRANSLATION
A faithful man who is absorbed in transcendental knowledge and
who subdues his senses quickly attains the supreme spiritual peace.
PURPORT
Such knowledge in Kṛṣṇa consciousness can be achieved by a faithful
person who believes firmly in Kṛṣṇa. One is called a faithful man who
thinks that, simply by acting in Kṛṣṇa consciousness, he can attain the
highest perfection. This faith is attained by the discharge of devotional
service, and by chanting "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare
Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare," which cleanses
one's heart of all material dirt. Over and above this, one should control the
senses. A person who is faithful to Kṛṣṇa and who controls the senses can
easily attain perfection in the knowledge of Kṛṣṇa consciousness without
delay.
TEXT 40
अ
ा
धान
सशया मा वन य त ।
नाय लोकोऽि त न परो न सख सशया मनः ॥४०॥
ajñaś cāśraddadhānaś ca
saṁśayātmā vinaśyati
nāyaṁ loko 'sti na paro
na sukhaṁ saṁśayātmanaḥ
ajñaḥ—fools who have no knowledge in standard scriptures; ca—and;
aśraddadhānaḥ—without faith in revealed scriptures; ca—also; saṁśaya—
doubts; ātmā—person; vinaśyati—falls back; na—never; ayam—this; lokaḥ
— world; asti—there is; na—neither; paraḥ—next life; na—not; sukham—
happiness; saṁśaya—doubtful; ātmanaḥ—of the person.
TRANSLATION
But ignorant and faithless persons who doubt the revealed scriptures
do not attain God consciousness. For the doubting soul there is
happiness neither in this world nor in the next.
PURPORT
Out of many standard and authoritative revealed scriptures, the
Bhagavad-gītā is the best. Persons who are almost like animals have no
faith in, or knowledge of, the standard revealed scriptures; and some, even
though they have knowledge of, or can cite passages from, the revealed
scriptures, have actually no faith in these words. And even though others
may have faith in scriptures like Bhagavad-gītā, they do not believe in or
worship the Personality of Godhead, Śrī Kṛṣṇa. Such persons cannot have
any standing in Kṛṣṇa consciousness. They fall down. Out of all the
abovementioned persons, those who have no faith and are always doubtful
make no progress at all. Men without faith in God and His revealed word
find no good in this world, nor in the next. For them there is no happiness
whatsoever. One should therefore follow the principles of revealed
scriptures with faith and thereby be raised to the platform of knowledge.
Only this knowledge will help one become promoted to the transcendental
platform of spiritual understanding. In other words, doubtful persons have
no status whatsoever in spiritual emancipation. One should therefore follow
in the footsteps of great ācāryas who are in the disciplic succession and
thereby attain success.
TEXT 41
योगस य तकम ण ानसि छ नसशयम् ।
आ मव त न कम िण नब नि त धन जय ॥४१॥
yoga-sannyasta-karmāṇaṁ
jñāna-sañchinna-saṁśayam
ātma-vantaṁ na karmāṇi
nibadhnanti dhanañjaya
yoga—devotional service in karma-yoga; sannyasta—renounced;
karmāṇam—of the performers; jñāna—knowledge; sañchinna—cut by the
advancement of knowledge; saṁśayam—doubts; ātma-vantam—situated in
the self; na—never; karmāṇi—work; nibadhnanti—do bind up; dhanañjaya
—O conquerer of riches.
TRANSLATION
Therefore, one who has renounced the fruits of his action, whose
doubts are destroyed by transcendental knowledge, and who is situated
firmly in the self, is not bound by works, O conqueror of riches.
PURPORT
One who follows the instruction of the Gītā, as it is imparted by the
Lord, the Personality of Godhead Himself, becomes free from all doubts by
the grace of transcendental knowledge. He, as a part and parcel of the Lord,
in full Kṛṣṇa consciousness, is already established in self-knowledge. As
such, he is undoubtedly above bondage to action.
TEXT 42
त माद ानस भत
थ ाना सना मनः ।
िछ वन सशय योगमा त ोि
भारत ॥४२॥
tasmād ajñāna-sambhūtaṁ
hṛt-sthaṁ jñānāsinātmanaḥ
chittvainaṁ saṁśayaṁ yogam
ātiṣṭhottiṣṭha bhārata
tasmāt—therefore; ajñāna-sambhūtam—outcome of ignorance; hṛt-stham
—situated in the heart; jñāna—knowledge; asinā—by the weapon of;
ātmanaḥ—of the self; chittvā—cutting off; enam—this; saṁśayam—doubt;
yogam—in yoga; ātiṣṭha—be situated; uttiṣṭha—stand up to fight; bhārata—
O descendant of Bharata.
TRANSLATION
Therefore the doubts which have arisen in your heart out of
ignorance should be slashed by the weapon of knowledge. Armed with
yoga, O Bhārata, stand and fight.
PURPORT
The yoga system instructed in this chapter is called sanātana-yoga, or
eternal activities performed by the living entity. This yoga has two divisions
of sacrificial actions: one is called sacrifice of one's material possessions,
and the other is called knowledge of self, which is pure spiritual activity. If
sacrifice of one's material possessions is not dovetailed for spiritual
realization, then such sacrifice becomes material. But one who performs
such sacrifices with a spiritual objective, or in devotional service, makes a
perfect sacrifice. When we come to spiritual activities, we find that these are
also divided into two: namely, understanding of one's own self (or one's
constitutional position), and the truth regarding the Supreme Personality of
Godhead. One who follows the path of the Gītā as it is can very easily
understand these two important divisions of spiritual knowledge. For him
there is no difficulty in obtaining perfect knowledge of the self as part and
parcel of the Lord. And such understanding is beneficial for such a person
who easily understands the transcendental activities of the Lord. In the
beginning of this chapter, the transcendental activities of the Lord were
discussed by the Supreme Lord Himself. One who does not understand the
instructions of the Gītā is faithless, and is to be considered to be misusing
the fragmental independence awarded to him by the Lord. In spite of such
instructions, one who does not understand the real nature of the Lord as the
eternal, blissful, all-knowing Personality of Godhead, is certainly fool
number one. Ignorance can be removed by gradual acceptance of the
principles of Kṛṣṇa consciousness. Kṛṣṇa consciousness is awakened by
different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice
in celibacy, in household life, in controlling the senses, in practicing mystic
yoga, in penance, in foregoing material possessions, in studying the Vedas,
and in partaking of the social institution called varṇāśrama-dharma. All of
these are known as sacrifice, and all of them are based on regulated action.
But within all these activities, the important factor is self-realization. One
who seeks that objective is the real student of Bhagavad-gītā, but one who
doubts the authority of Kṛṣṇa falls back. One is therefore advised to study
Bhagavad-gītā, or any other scripture, under a bona fide spiritual master,
with service and surrender. A bona fide spiritual master is in the disciplic
succession from time eternal, and he does not deviate at all from the
instructions of the Supreme Lord as they were imparted millions of years
ago to the sun-god, from whom the instructions of Bhagavad-gītā have
come down to the earthly kingdom. One should, therefore, follow the path
of Bhagavad-gītā as it is expressed in the Gītā itself and beware of selfinterested people after personal aggrandizement who deviate others from the
actual path. The Lord is definitely the supreme person, and His activities are
transcendental. One who understands this is a liberated person from the very
beginning of his study of the Gītā.
Thus end the Bhaktivedanta Purports to the Fourth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Transcendental Knowledge.
BG-5
CHAPTER FIVE
Karma-yoga—
Action in Kṛṣṇa Consciousness
TEXT 1
अजन उवाच ।
स यास कमण क ण पनय ग च शस स ।
य छय एतयो क त
ह स नि तम् ॥१॥
arjuna uvāca
sannyāsaṁ karmaṇāṁ kṛṣṇa
punar yogaṁ ca śaṁsasi
yac chreya etayor ekaṁ
tan me brūhi suniścitam
arjunaḥ uvāca—Arjuna said; sannyāsam—renunciation; karmaṇām—of
all activities; kṛṣṇa—O Kṛṣṇa; punaḥ—again; yogam—devotional service;
ca—also; śaṁsasi—You are praising; yat—which; śreyaḥ—is beneficial;
etayoḥ—of these two; ekam—one; tat—that; me—unto me; brūhi—please
tell; suniścitam—definitely.
TRANSLATION
Arjuna said: O Kṛṣṇa, first of all You ask me to renounce work, and
then again You recommend work with devotion. Now will You kindly
tell me definitely which of the two is more beneficial?
PURPORT
In this Fifth Chapter of the Bhagavad-gītā, the Lord says that work in
devotional service is better than dry mental speculation. Devotional service
is easier than the latter because, being transcendental in nature, it frees one
from reaction. In the Second Chapter, preliminary knowledge of the soul
and its entanglement in the material body were explained. How to get out of
this material encagement by buddhi-yoga, or devotional service, was also
explained therein. In the Third Chapter, it was explained that a person who
is situated on the platform of knowledge no longer has any duties to
perform. And, in the Fourth Chapter, the Lord told Arjuna that all kinds of
sacrificial work culminate in knowledge. However, at the end of the Fourth
Chapter, the Lord advised Arjuna to wake up and fight, being situated in
perfect knowledge. Therefore, by simultaneously stressing the importance
of both work in devotion and inaction in knowledge, Kṛṣṇa has perplexed
Arjuna and confused his determination. Arjuna understands that
renunciation in knowledge involves cessation of all kinds of work
performed as sense activities. But if one performs work in devotional
service, then how is work stopped? In other words, he thinks that
sannyāsam, or renunciation in knowledge, should be altogether free from all
kinds of activity because work and renunciation appear to him to be
incompatible. He appears not to have understood that work in full
knowledge is nonreactive and is therefore the same as inaction. He inquires,
therefore, whether he should cease work altogether, or work with full
knowledge.
TEXT 2
ीभगवानवाच ।
स यासः कमयोग नः यसकरावभौ ।
तयो त कमस यासा कमयोगो विश य ॥२॥
śrī-bhagavān uvāca
sannyāsaḥ karma-yogaś ca
niḥśreyasa-karāv ubhau
tayos tu karma-sannyāsāt
karma-yogo viśiṣyate
śrī bhagavān uvāca—the Personality of Godhead said; sannyāsaḥ—
renunciation of work; karma-yogaḥ—work in devotion; ca—also;
niḥśreyasa-karau—all leading to the path of liberation; ubhau—both; tayoḥ
—of the two; tu—but; karma-sannyāsāt—in comparison to the renunciation
of fruitive work; karma-yogaḥ—work in devotion; viśiṣyate—is better.
TRANSLATION
The Blessed Lord said: The renunciation of work and work in
devotion are both good for liberation. But, of the two, work in
devotional service is better than renunciation of works.
PURPORT
Fruitive activities (seeking sense gratification) are cause for material
bondage. As long as one is engaged in activities aimed at improving the
standard of bodily comfort, one is sure to transmigrate to different types of
bodies, thereby continuing material bondage perpetually. ŚrīmadBhāgavatam confirms this as follows:
nūnaṁ pramattaḥ kurute vikarma yad-indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ
parābhavas tāvad abodha-jāto yāvanna jijñāsata ātma-tattvam
yāvat kriyās tāvad idaṁ mano vai karmātmakaṁ yena śarīra-bandhaḥ
evaṁ manaḥ karma vaśaṁ prayuṅkte avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve na mucyate deha-yogena tāvat
"People are mad after sense gratification, and they do not know that this
present body, which is full of miseries, is a result of one's fruitive activities
in the past. Although this body is temporary, it is always giving one trouble
in many ways. Therefore, to act for sense gratification is not good. One is
considered to be a failure in life as long as he makes no inquiry about the
nature of work for fruitive results, for as long as one is engrossed in the
consciousness of sense gratification, one has to transmigrate from one body
to another. Although the mind may be engrossed in fruitive activities and
influenced by ignorance, one must develop a love for devotional service to
Vāsudeva. Only then can one have the opportunity to get out of the bondage
of material existence." (Bhāg. 5.5.4-6)
Therefore, jñāna (or knowledge that one is not this material body but
spirit soul) is not sufficient for liberation. One has to act in the status of
spirit soul, otherwise there is no escape from material bondage. Action in
Kṛṣṇa consciousness is not, however, action on the fruitive platform.
Activities performed in full knowledge strengthen one's advancement in real
knowledge. Without Kṛṣṇa consciousness, mere renunciation of fruitive
activities does not actually purify the heart of a conditioned soul. As long as
the heart is not purified, one has to work on the fruitive platform. But action
in Kṛṣṇa consciousness automatically helps one escape the result of fruitive
action so that one need not descend to the material platform. Therefore,
action in Kṛṣṇa consciousness is always superior to renunciation, which
always entails a risk of falling. Renunciation without Kṛṣṇa consciousness is
incomplete, as is confirmed by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛtasindhu.
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate.
"Renunciation by persons eager to achieve liberation of things which are
related to the Supreme Personality of Godhead, though they are material, is
called incomplete renunciation." Renunciation is compete when it is in the
knowledge that everything in existence belongs to the Lord and that no one
should claim proprietorship over anything. One should understand that,
factually, nothing belongs to anyone. Then where is the question of
renunciation? One who knows that everything is Kṛṣṇa's property is always
situated in renunciation. Since everything belongs to Kṛṣṇa, everything
should be employed in the service of Kṛṣṇa. This perfect form of action in
Kṛṣṇa consciousness is far better than any amount of artificial renunciation
by a sannyāsī of the Māyāvādī school.
TEXT 3
यः स न यस यासी यो न ि न का
त।
न
ो ह महाबाहो सख ब धा म य ॥३॥
jñeyaḥ sa nitya-sannyāsī
yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahā-bāho
sukhaṁ bandhāt pramucyate
jñeyaḥ—should be known; saḥ—he; nitya—always; sannyāsī
—renouncer; yaḥ—who; na—never; dveṣṭi—abhors; na—nor; kāṅkṣati
—desires; nirdvandvaḥ—free from all dualities; hi—certainly; mahā-bāho
—O mighty-armed one; sukham—happily; bandhāt—from bondage;
pramucyate—completely liberated.
TRANSLATION
One who neither hates nor desires the fruits of his activities is known
to be always renounced. Such a person, liberated from all dualities,
easily overcomes material bondage and is completely liberated, O
mighty-armed Arjuna.
PURPORT
One who is fully in Kṛṣṇa consciousness is always a renouncer because
he feels neither hatred nor desire for the results of his actions. Such a
renouncer, dedicated to the transcendental loving service of the Lord, is
fully qualified in knowledge because he knows his constitutional position in
his relationship with Kṛṣṇa. He knows fully well that Kṛṣṇa is the whole and
that he is part and parcel of Kṛṣṇa. Such knowledge is perfect because it is
qualitatively and quantitatively correct. The concept of oneness with Kṛṣṇa
is incorrect because the part cannot be equal to the whole. Knowledge that
one is one in quality yet different in quantity is correct transcendental
knowledge leading one to become full in himself, having nothing to aspire
to nor lament over. There is no duality in his mind because whatever he
does, he does for Kṛṣṇa. Being thus freed from the platform of dualities, he
is liberated–even in this material world.
TEXT 4
सा ययोगौ पथ बालाः वदि त न पि डताः ।
एकम याि थतः स यगभयो व द फलम् ॥४॥
sāṅkhya-yogau pṛthag bālāḥ
pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag
ubhayor vindate phalam
sāṅkhya—analytical study of the material world; yogau—work in
devotional service; pṛthak—different; bālāḥ—less intelligent; pravadanti
—do talk; na—never; paṇḍitāḥ—the learned; ekam—in one; api—even
though; āsthitaḥ—being situated; samyak—complete; ubhayoḥ—of both;
vindate— enjoys; phalam—result.
TRANSLATION
Only the ignorant speak of karma-yoga and devotional service as
being different from the analytical study of the material world
[sāṅkhya]. Those who are actually learned say that he who applies
himself well to one of these paths achieves the results of both.
PURPORT
The aim of the analytical study of the material world is to find the soul of
existence. The soul of the material world is Viṣṇu, or the Supersoul.
Devotional service to the Lord entails service to the Supersoul. One process
is to find the root of the tree, and next to water the root. The real student of
sāṅkhya philosophy finds the root of the material world, Viṣṇu, and then, in
perfect knowledge, engages himself in the service of the Lord. Therefore, in
essence, there is no difference between the two because the aim of both is
Viṣṇu. Those who do not know the ultimate end say that the purposes of
sāṅkhya and karma-yoga are not the same, but one who is learned knows
the unifying aim in these different processes.
TEXT 5
य सा यः ा य थान त ोगर प ग य ।
एक सा य च योग च यः प य त स प य त ॥५॥
yat sāṅkhyaiḥ prāpyate sthānaṁ
tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca
yaḥ paśyati sa paśyati
yat—what; sāṅkhyaiḥ—by means of sāṅkhya philosophy; prāpyate—is
achieved; sthānam—place; tat—that; yogaiḥ—by devotional service; api—
also; gamyate—one can attain; ekam—one; sāṅkhyam—analytical study; ca
—and; yogam—action in devotion; ca—and; yaḥ—one who; paśyati—sees;
saḥ—he; paśyati—actually sees.
TRANSLATION
One who knows that the position reached by means of renunciation
can also be attained by works in devotional service and who therefore
sees that the path of works and the path of renunciation are one, sees
things as they are.
PURPORT
The real purpose of philosophical research is to find the ultimate goal of
life. Since the ultimate goal of life is self-realization, there is no difference
between the conclusions reached by the two processes. By sāṅkhya
philosophical research one comes to the conclusion that a living entity is not
a part and parcel of the material world, but of the supreme spirit whole.
Consequently, the spirit soul has nothing to do with the material world; his
actions must be in some relation with the Supreme. When he acts in Kṛṣṇa
consciousness, he is actually in his constitutional position. In the first
process of sāṅkhya, one has to become detached from matter, and in the
devotional yoga process one has to attach himself to the work of Kṛṣṇa.
Factually, both processes are the same, although superficially one process
appears to involve detachment and the other process appears to involve
attachment. However, detachment from matter and attachment to Kṛṣṇa are
one and the same. One who can see this sees things as they are.
TEXT 6
स यास त महाबाहो ःखमा तमयोगतः ।
योगय तो म न
निच णा धग छ त ॥६॥
sannyāsas tu mahā-bāho
duḥkham āptum ayogataḥ
yoga-yukto munir brahma
na cireṇādhigacchati
sannyāsaḥ—the renounced order of life; tu—but; mahā-bāho—O mightyarmed one; duḥkham—distress; āptum—to be afflicted with; ayogataḥ—
without devotional service; yoga-yuktaḥ—one engaged in devotional
service; muniḥ—thinker; brahma—Supreme; na—without; cireṇa—delay;
adhigacchati—attains.
TRANSLATION
Unless one is engaged in the devotional service of the Lord, mere
renunciation of activities cannot make one happy. The sages, purified
by works of devotion, achieve the Supreme without delay.
PURPORT
There are two classes of sannyāsīs, or persons in the renounced order of
life. The Māyāvādī sannyāsīs are engaged in the study of sāṅkhya
philosophy, whereas the Vaisnava sannyāsīs are engaged in the study of
Bhāgavatam philosophy, which affords the proper commentary on the
Vedānta-sūtras. The Māyāvādī sannyāsīs also study the Vedānta-sūtras, but
use their own commentary, called Śārīraka-bhāṣya, written by
Śaṅkarācārya. The students of the Bhāgavata school are engaged in
devotional service of the Lord, according to pāñcarātrikī regulations, and
therefore the Vaiṣṇava sannyāsīs have multiple engagements in the
transcendental service of the Lord. The Vaiṣṇava sannyāsīs have nothing to
do with material activities, and yet they perform various activities in their
devotional service to the Lord. But the Māyāvādī sannyāsīs, engaged in the
studies of sāṅkhya and Vedānta and speculation, cannot relish
transcendental service of the Lord. Because their studies become very
tedious, they sometimes become tired of Brahman speculation, and thus
they take shelter of the Bhāgavatam without proper understanding.
Consequently their study of the Śrīmad-Bhāgavatam becomes troublesome.
Dry speculations and impersonal interpretations by artificial means are all
useless for the Māyāvādī sannyāsīs. The Vaiṣṇava sannyāsīs, who are
engaged in devotional service, are happy in the discharge of their
transcendental duties, and they have the guarantee of ultimate entrance into
the kingdom of God. The Māyāvādī sannyāsīs sometimes fall down from
the path of self-realization and again enter into material activities of a
philanthropic and altruistic nature, which are nothing but material
engagements. Therefore, the conclusion is that those who are engaged in
Kṛṣṇa consciousness are better situated than the sannyāsīs engaged in
simple Brahman speculation, although they too come to Kṛṣṇa
consciousness, after many births.
TEXT 7
योगय तो वश ा मा विजता मा िज ि यः ।
सवभता मभता मा कव न प न िल य ॥७॥
yoga-yukto viśuddhātmā
vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā
kurvann api na lipyate
yoga-yuktaḥ—engaged in devotional service; viśuddha-ātmā—a purified
soul; vijita-ātmā—self-controlled; jita-indriyaḥ—having conquered the
senses; sarvabhuta-ātmabhūta-ātmā—compassionate to all living entities;
kurvan api—although engaged in work; na—never; lipyate—is entangled.
TRANSLATION
One who works in devotion, who is a pure soul, and who controls his
mind and senses, is dear to everyone, and everyone is dear to him.
Though always working, such a man is never entangled.
PURPORT
One who is on the path of liberation by Kṛṣṇa consciousness is very dear
to every living being, and every living being is dear to him. This is due to
his Kṛṣṇa consciousness. Such a person cannot think of any living being as
separate from Kṛṣṇa, just as the leaves and branches of a tree are not
separate from the tree. He knows very well that by pouring water on the root
of the tree, the water will be distributed to all the leaves and branches, or by
supplying food to the stomach, the energy is automatically distributed
throughout the body. Because one who works in Kṛṣṇa consciousness is
servant to all, he is very dear to everyone. And, because everyone is
satisfied by his work, he is pure in consciousness. Because he is pure in
consciousness, his mind is completely controlled. And, because his mind is
controlled, his senses are also controlled. Because his mind is always fixed
on Kṛṣṇa, there is no chance of his being deviated from Kṛṣṇa. Nor is there a
chance that he will engage his senses in matters other than the service of the
Lord. He does not like to hear anything except topics relating to Kṛṣṇa; he
does not like to eat anything which is not offered to Kṛṣṇa; and he does not
wish to go anywhere if Kṛṣṇa is not involved. Therefore, his senses are
controlled. A man of controlled senses cannot be offensive to anyone. One
may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in
Kṛṣṇa consciousness?" Arjuna was only superficially offensive because (as
has already been explained in the Second Chapter) all the assembled persons
on the battlefield would continue to live individually, as the soul cannot be
slain. So, spiritually, no one was killed on the Battlefield of Kurukṣetra.
Only their dresses were changed by the order of Kṛṣṇa, who was personally
present. Therefore Arjuna, while fighting on the Battlefield of Kurukṣetra,
was not really fighting at all; he was simply carrying out the orders of Kṛṣṇa
in full Kṛṣṇa consciousness. Such a person is never entangled in the
reactions of work.
TEXTS 8-9
नव कि करोमी त य तो म त त व वत् ।
प य श व पशि ज न न ग छ वप सन् ॥८॥
लपि वसज ग ण नि मषि निमष न प ।
इि याणीि याथष वत त इ त धारयन् ॥९॥
naiva kiñcit karomīti
yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann
aśnan gacchan svapan śvasan
pralapan visṛjan gṛhṇann
unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu
vartanta iti dhārayan
na—never; eva—certainly; kiñcit—anything; karomi—do I do; iti—thus;
yuktaḥ—engaged in the divine consciousness; manyeta—thinks; tattvavit—
one who knows the truth; paśyan—by seeing; śṛṇvan—by hearing; spṛśan
—by touching; jighran—by smelling; aśnan—by eating; gacchan—by
going; svapan—by dreaming; śvasan—by breathing; pralapan—by talking;
visṛjan— by giving up; gṛhṇan—by accepting; unmiṣan—opening; nimiṣan
—closing; api—in spite of; indriyāṇi—the senses; indriya-artheṣu—in sense
gratification; vartante—let them be so engaged; iti—thus; dhārayan
—considering.
TRANSLATION
A person in the divine consciousness, although engaged in seeing,
hearing, touching, smelling, eating, moving about, sleeping, and
breathing, always knows within himself that he actually does nothing at
all. Because while speaking, evacuating, receiving, opening or closing
his eyes, he always knows that only the material senses are engaged
with their objects and that he is aloof from them.
PURPORT
A person in Kṛṣṇa consciousness is pure in his existence, and
consequently he has nothing to do with any work which depends upon five
immediate and remote causes: the doer, the work, the situation, the endeavor
and fortune. This is because he is engaged in the loving transcendental
service of Kṛṣṇa. Although he appears to be acting with his body and senses,
he is always conscious of his actual position, which is spiritual engagement.
In material consciousness, the senses are engaged in sense gratification, but
in Kṛṣṇa consciousness the senses are engaged in the satisfaction of Kṛṣṇa's
senses. Therefore, the Kṛṣṇa conscious person is always free, even though
he appears to be engaged in things of the senses. Activities such as seeing,
hearing, speaking, evacuating, etc., are actions of the senses meant for work.
A Kṛṣṇa consciousness person is never affected by the actions of the senses.
He cannot perform any act except in the service of the Lord because he
knows that he is the eternal servitor of the Lord.
TEXT 10
याधाय कम िण स ग य वा करो त यः ।
िल य न स पा न प प िमवा भसा ॥१०॥
brahmaṇy ādhāya karmāṇi
saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena
padma-patram ivāmbhasā
brahmaṇi—the Supreme Personality of Godhead; ādhāya—resigning
unto; karmāṇi—all works; saṅgam—attachment; tyaktvā—giving up; karoti
—performs; yaḥ—who; lipyate—is affected; na—never; saḥ—he; pāpena
—by sin; padma-patram—lotus leaf; iva—like; ambhasā—in the water.
TRANSLATION
One who performs his duty without attachment, surrendering the
results unto the Supreme God, is not affected by sinful action, as the
lotus leaf is untouched by water.
PURPORT
Here brahmaṇi means in Kṛṣṇa consciousness. The material world is a
sum total manifestation of the three modes of material nature, technically
called the pradhāna. The Vedic hymns, sarvam etad brahma, tasmād etad
brahma nāma-rūpam annaṁ ca jāyate, and, in the Bhagavad-gītā, mama
yonir mahad brahma, indicate that everything in the material world is the
manifestation of Brahman; and, although the effects are differently
manifested, they are nondifferent from the cause. In the Īśopaniṣad it is said
that everything is related to the Supreme Brahman or Kṛṣṇa, and thus
everything belongs to Him only. One who knows perfectly well that
everything belongs to Kṛṣṇa, that He is the proprietor of everything and that,
therefore, everything is engaged in the service of the Lord, naturally has
nothing to do with the results of his activities, whether virtuous or sinful.
Even one's material body, being a gift of the Lord for carrying out a
particular type of action, can be engaged in Kṛṣṇa consciousness. It is
beyond contamination by sinful reactions, exactly as the lotus leaf, though
remaining in the water, is not wet. The Lord also says in the Gītā: mayi
sarvāṇi karmāṇi sannyasya: "Resign all works unto Me [Kṛṣṇa]." The
conclusion is that a person without Kṛṣṇa consciousness acts according to
the concept of the material body and senses, but a person in Kṛṣṇa
consciousness acts according to the knowledge that the body is the property
of Kṛṣṇa and should therefore be engaged in the service of Kṛṣṇa.
TEXT 11
का न मनसा ब ा वल रि यर प ।
यो गनः कम कवि त स ग य वा मश
॥११॥
kāyena manasā buddhyā
kevalair indriyair api
yoginaḥ karma kurvanti
saṅgaṁ tyaktvātma-śuddhaye
kāyena—with the body; manasā—with the mind; buddhyā—with the
intelligence; kevalaiḥ—purified; indriyaiḥ—with the senses; api—even with;
yoginaḥ—the Kṛṣṇa conscious persons; karma—actions; kurvanti—they act;
saṅgam—attachment; tyaktvā—giving up; ātma—self; śuddhaye—for the
purpose of purification.
TRANSLATION
The yogīs, abandoning attachment, act with body, mind, intelligence,
and even with the senses, only for the purpose of purification.
PURPORT
By acting in Kṛṣṇa consciousness for the satisfaction of the senses of
Kṛṣṇa, any action, whether of the body, mind, intelligence or even of the
senses, is purified of material contamination. There are no material reactions
resulting from the activities of a Kṛṣṇa conscious person. Therefore, purified
activities, which are generally called sadācāra, can be easily performed by
acting in Kṛṣṇa consciousness. Śrī Rūpa Gosvāmī in his Bhakti-rasāmṛtasindhu describes this as follows:
īhā yasya harer dāsye karmaṇā manasā girā
nikhilāsv apy avasthāsu jīvanmuktaḥ sa ucyate
A person acting in Kṛṣṇa consciousness (or, in other words, in the service
of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person
even within the material world, although he may be engaged in many socalled material activities. He has no false ego, nor does he believe that he is
this material body, nor that he possesses the body. He knows that he is not
this body and that this body does not belong to him. He himself belongs to
Kṛṣṇa, and the body too belongs to Kṛṣṇa. When he applies everything
produced of the body, mind, intelligence, words, life, wealth, etc.–whatever
he may have within his possession–to Kṛṣṇa's service, he is at once
dovetailed with Kṛṣṇa. He is one with Kṛṣṇa and is devoid of the false ego
that leads one to believe that he is the body, etc. This is the perfect stage of
Kṛṣṇa consciousness.
TEXT 12
य तः कमफल य वा शाि तमा नो त नि कीम् ।
अय तः कामका ण फ स तो नब य ॥१२॥
yuktaḥ karma-phalaṁ tyaktvā
śāntim āpnoti naiṣṭhikīm
ayuktaḥ kāma-kāreṇa
phale sakto nibadhyate
yuktaḥ—one who is engaged in devotional service; karma-phalam—the
results of all activities; tyaktvā—giving up; śāntim—perfect peace; āpnoti—
achieves; naiṣṭhikīm—unflinching; ayuktaḥ—one who is not in Kṛṣṇa
consciousness; kāma-kāreṇa—for enjoying the result of work; phale—in the
result; saktaḥ—attached; nibadhyate—becomes entangled.
TRANSLATION
The steadily devoted soul attains unadulterated peace because he
offers the result of all activities to Me; whereas a person who is not in
union with the Divine, who is greedy for the fruits of his labor, becomes
entangled.
PURPORT
The difference between a person in Kṛṣṇa consciousness and a person in
bodily consciousness is that the former is attached to Kṛṣṇa, whereas the
latter is attached to the results of his activities. The person who is attached
to Kṛṣṇa and works for Him only is certainly a liberated person, and he is
not anxious for fruitive rewards. In the Bhāgavatam, the cause of anxiety
over the result of an activity is explained as being due to one's functioning
in the conception of duality, that is, without knowledge of the Absolute
Truth. Kṛṣṇa is the Supreme Absolute Truth, the Personality of Godhead. In
Kṛṣṇa consciousness, there is no duality. All that exists is a product of
Kṛṣṇa's energy, and Kṛṣṇa is all good. Therefore, activities in Kṛṣṇa
consciousness are on the absolute plane; they are transcendental and have no
material effect. One is, therefore, filled with peace in Kṛṣṇa consciousness.
One who is, however, entangled in profit calculation for sense gratification
cannot have that peace. This is the secret of Kṛṣṇa consciousness—
realization that there is no existence besides Kṛṣṇa is the platform of peace
and fearlessness.
TEXT 13
सवकम िण मनसा स य या
सख वशी ।
नव ा प
ही नव कव न कारयन् ॥१३॥
sarva-karmāṇi manasā
sannyasyāste sukhaṁ vaśī
nava-dvāre pure dehī
naiva kurvan na kārayan
sarva—all; karmāṇi—activities; manasā—by the mind; sannyasya
—giving up; āste—remains; sukham—in happiness; vaśī—one who is
controlled; nava-dvāre—in the place where there are nine gates; pure—in
the city; dehī —the embodied soul; na—never; eva—certainly; kurvan
—doing anything; na—not; kārayan—causing to be done.
TRANSLATION
When the embodied living being controls his nature and mentally
renounces all actions, he resides happily in the city of nine gates [the
material body], neither working nor causing work to be done.
PURPORT
The embodied soul lives in the city of nine gates. The activities of the
body, or the figurative city of body, are conducted automatically by the
particular modes of nature. The soul, although subjecting himself to the
conditions of the body, can be beyond those conditions, if he so desires.
Owing only to forgetfulness of his superior nature, he identifies with the
material body, and therefore suffers. By Kṛṣṇa consciousness, he can revive
his real position and thus come out of his embodiment. Therefore, when one
takes to Kṛṣṇa consciousness, one at once becomes completely aloof from
bodily activities. In such a controlled life, in which his deliberations are
changed, he lives happily within the city of nine gates. The nine gates are
described as follows:
nava-dvāre pure dehī haṁso lelāyate bahiḥ
vaśī sarvasya lokasya sthāvarasya carasya ca.
"The Supreme Personality of Godhead, who is living within the body of a
living entity, is the controller of all living entities all over the universe. The
body consists of nine gates: two eyes, two nostrils, two ears, one mouth, the
anus and the genital. The living entity in his conditioned stage identifies
himself with the body, but when he identifies himself with the Lord within
himself, he becomes just as free as the Lord, even while in the body." (Śvet.
3.18)
Therefore, a Kṛṣṇa conscious person is free from both the outer and inner
activities of the material body.
TEXT 14
न कत व न कम िण लोक य सज त भः ।
न कमफलसयोग वभाव त वत ॥१४॥
na kartṛtvaṁ na karmāṇi
lokasya sṛjati prabhuḥ
na karma-phala-saṁyogaṁ
svabhāvas tu pravartate
na—never; kartṛtvam—proprietorship; na—nor; karmāṇi—activities;
lokasya—of the people; sṛjati—creates; prabhuḥ—the master of the city of
the body; na—nor; karma-phala—results of activities; saṁyogam
—connection; svabhāvaḥ—modes of material nature; tu—but; pravartate
—acts.
TRANSLATION
The embodied spirit, master of the city of his body, does not create
activities, nor does he induce people to act, nor does he create the fruits
of action. All this is enacted by the modes of material nature.
PURPORT
The living entity, as will be explained in the Seventh Chapter, is one in
nature with the Supreme Lord, distinguished from matter, which is another
nature—called inferior—of the Lord. Somehow, the superior nature, the
living entity, has been in contact with material nature since time
immemorial. The temporary body or material dwelling place which he
obtains is the cause of varieties of activities and their resultant reactions.
Living in such a conditional atmosphere, one suffers the results of the
activities of the body by identifying himself (in ignorance) with the body. It
is ignorance acquired from time immemorial that is the cause of bodily
suffering and distress. As soon as the living entity becomes aloof from the
activities of the body, he becomes free from the reactions as well. As long
as he is in the city of body, he appears to be the master of it, but actually he
is neither its proprietor nor controller of its actions and reactions. He is
simply in the midst of the material ocean, struggling for existence. The
waves of the ocean are tossing him, and he has no control over them. His
best solution is to get out of the water by transcendental Kṛṣṇa
consciousness. That alone will save him from all turmoil.
TEXT 15
नाद क य िच पाप न चव सकत वभः ।
अ ा नावत ान न म ि त ज तवः ॥१५॥
nādatte kasyacit pāpaṁ
na caiva sukṛtaṁ vibhuḥ
ajñānenāvṛtaṁ jñānaṁ
tena muhyanti jantavaḥ
na—never; ādatte—accepts; kasyacit—anyone's; pāpam—sin; na—nor;
ca— also; eva—certainly; sukṛtam—pious activities; vibhuḥ—the Supreme
Lord; ajñānena—by ignorance; āvṛtam—covered; jñānam—knowledge;
tena—by that; muhyanti—bewildered; jantavaḥ—the living entities.
TRANSLATION
Nor does the Supreme Spirit assume anyone's sinful or pious
activities. Embodied beings, however, are bewildered because of the
ignorance which covers their real knowledge.
PURPORT
The Sanskrit word vibhuḥ means the Supreme Lord who is full of
unlimited knowledge, riches, strength, fame, beauty and renunciation. He is
always satisfied in Himself, undisturbed by sinful or pious activities. He
does not create a particular situation for any living entity, but the living
entity, bewildered by ignorance, desires to be put into certain conditions of
life, and thereby his chain of action and reaction begins. A living entity is,
by superior nature, full of knowledge. Nevertheless, he is prone to be
influenced by ignorance due to his limited power. The Lord is omnipotent,
but the living entity is not. The Lord is vibhu, or omniscient, but the living
entity is aṇu, or atomic. Because he is a living soul, he has the capacity to
desire by his free will. Such desire is fulfilled only by the omnipotent Lord.
And so, when the living entity is bewildered in his desires, the Lord allows
him to fulfill those desires, but the Lord is never responsible for the actions
and reactions of the particular situation which may be desired. Being in a
bewildered condition, therefore, the embodied soul identifies himself with
the circumstantial material body and becomes subjected to the temporary
misery and happiness of life. The Lord is the constant companion of the
living entity as Paramātmā, or the Supersoul, and therefore He can
understand the desires of the individual soul, as one can smell the flavor of a
flower by being near it. Desire is a subtle form of conditioning of the living
entity. The Lord fulfills his desire as he deserves: Man proposes and God
disposes. The individual is not, therefore, omnipotent in fulfilling his
desires. The Lord, however, can fulfill all desires, and the Lord, being
neutral to everyone, does not interfere with the desires of the minute
independant living entities. However, when one desires Kṛṣṇa, the Lord
takes special care and encourages one to desire in such a way that one can
attain to Him and be eternally happy. The Vedic hymn therefore declares:
eṣa u hy eva sādhu karma kārayati taṁ yamebhyo lokebhya unninīṣate
eṣa u evāsādhu karma kārayati yamadho ninīṣate.
ajño jantur anīṣo 'yam ātmanaḥ sukha-duḥkhayoḥ
īśvara-prerito gacchet svargaṁ vāśvabhram eva ca.
"The Lord engages the living entity in pious activities so he may be
elevated. The Lord engages him in impious activities so he may go to hell.
The living entity is completely dependant in his distress and happiness. By
the will of the Supreme he can go to heaven or hell, as a cloud is driven by
the air."
Therefore the embodied soul, by his immemorial desire to avoid Kṛṣṇa
consciousness, causes his own bewilderment. Consequently, although he is
constitutionally eternal, blissful and cognizant, due to the littleness of his
existence he forgets his constitutional position of service to the Lord and is
thus entrapped by nescience. And, under the spell of ignorance, the living
entity claims that the Lord is responsible for his conditional existence. The
Vedānta-sūtras also confirm this:
vaiṣamya-nairghṛṇye na sāpekṣatvāt tathā hi darśayati.
"The Lord neither hates nor likes anyone, though He appears to."
TEXT 16
ा न त तद ान ष नािशतमा मनः ।
षामा द यव ान काशय त त परम् ॥५- १६
jñānena tu tad ajñānaṁ
yeṣāṁ nāśitam ātmanaḥ
teṣām ādityavaj jñānaṁ
prakāśayati tat param
jñānena—by knowledge; tu—but; tat—that; ajñānam—nescience; yeṣām
—of those; nāśitam—is destroyed; ātmanaḥ—of the living entity; teṣām—of
their; ādityavat—like the rising sun; jñānam—knowledge; prakāśayati
—discloses; tat param—in Kṛṣṇa consciousness.
TRANSLATION
When, however, one is enlightened with the knowledge by which
nescience is destroyed, then his knowledge reveals everything, as the
sun lights up everything in the daytime.
PURPORT
Those who have forgotten Kṛṣṇa must certainly be bewildered, but those
who are in Kṛṣṇa consciousness are not bewildered at all. It is stated in the
Bhagavad-gītā, "sarvaṁ jñāna-plavena," "jñānāgniḥ sarva karmāṇi" and
"na hi jñānena sadṛśam." Knowledge is always highly esteemed. And what
is that knowledge? Perfect knowledge is achieved when one surrenders unto
Kṛṣṇa, as is said in the Seventh Chapter, 19th verse: bahūnāṁ janmanām
ante jñānavān māṁ prapadyate. After passing through many, many births,
when one perfect in knowledge surrenders unto Kṛṣṇa, or when one attains
Kṛṣṇa consciousness, then everything is revealed to him, as the sun reveals
everything in the daytime. The living entity is bewildered in so many ways.
For instance, when he thinks himself God, unceremoniously, he actually
falls into the last snare of nescience. If a living entity is God, then how can
he become bewildered by nescience? Does God become bewildered by
nescience? If so, then nescience, or Satan, is greater than God. Real
knowledge can be obtained from a person who is in perfect Kṛṣṇa
consciousness. Therefore, one has to seek out such a bona fide spiritual
master and, under him, learn what Kṛṣṇa consciousness is. The spiritual
master can drive away all nescience, as the sun drives away darkness. Even
though a person may be in full knowledge that he is not this body but is
transcendental to the body, he still may not be able to discriminate between
the soul and the Supersoul. However, he can know everything well if he
cares to take shelter of the perfect, bona fide Kṛṣṇa conscious spiritual
master. One can know God and one's relationship with God only when one
actually meets a representative of God. A representative of God never
claims that he is God, although he is paid all the respect ordinarily paid to
God because he has knowledge of God. One has to learn the distinction
between God and the living entity. Lord Śrī Kṛṣṇa therefore stated in the
Second Chapter (2.12) that every living being is individual and that the Lord
also is individual. They were all individuals in the past, they are individuals
at present, and they will continue to be individuals in the future, even after
liberation. At night we see everything as one in the darkness, but in day
when the sun is up, we see everything in its real identity. Identity with
individuality in spiritual life is real knowledge.
TEXT 17
तद्ब य तदा मान ति न ा त परायणाः ।
ग छ यपनराव
ान नधतक मषाः ॥१७॥
tad-buddhayas tad-ātmānas
tan-niṣṭhās tat-parāyaṇāḥ
gacchanty apunar-āvṛttiṁ
jñāna-nirdhūta-kalmaṣāḥ
tad-buddhayaḥ—one whose intelligence is always in the Supreme; tadātmānaḥ—one whose mind is always in the Supreme; tat-niṣṭhāḥ—whose
mind is only meant for the Supreme; tat-parāyaṇāḥ—who has completely
taken shelter of Him; gacchanti—goes; apunaḥ-āvṛttim—liberation; jñāna—
knowledge; nirdhūta—cleanses; kalmaṣāḥ—misgivings.
TRANSLATION
When one's intelligence, mind, faith and refuge are all fixed in the
Supreme, then one becomes fully cleansed of misgivings through
complete knowledge and thus proceeds straight on the path of
liberation.
PURPORT
The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-
gītā centers around the declaration of Kṛṣṇa as the Supreme Personality of
Godhead. That is the version of all Vedic literature. Paratattva means the
Supreme Reality, who is understood by the knowers of the Supreme as
Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality
of Godhead, is the last word in the Absolute. There is nothing more than
that.The Lord says, mattaḥ parataraṁ nānyat kiñcit asti dhanañjaya.
Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo pratiṣṭhāham.
Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind,
intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one
who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all
misgivings and is in perfect knowledge in everything concerning
transcendence. A Kṛṣṇa conscious person can thoroughly understand that
there is duality (simultaneous identity and individuality) in Kṛṣṇa, and,
equipped with such transcendental knowledge, one can make steady
progress on the path of liberation.
TEXT 18
व ा वनयस प
ा ण ग व हि त न ।
श न चव पा च पि डताः समद शनः ॥१८॥
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ
vidyā—education; vinaya—gentleness; sampanne—fully equipped;
brāhmaṇe—in the brāhmaṇa; gavi—in the cow; hastini—in the elephant;
śuni—in the dog; ca—and; eva—certainly; śvapāke—in the dog-eater (the
outcaste); ca—respectively; paṇḍitāḥ-those who are so wise; sama-darśinaḥ
—do see with equal vision.
TRANSLATION
The humble sage, by virtue of true knowledge, sees with equal vision
a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dogeater [outcaste] .
PURPORT
A Kṛṣṇa conscious person does not make any distinction between species
or castes. The brāhmaṇa and the outcaste may be different from the social
point of view, or a dog, a cow, or an elephant may be different from the
point of view of species, but these differences of body are meaningless from
the viewpoint of a learned transcendentalist. This is due to their relationship
to the Supreme, for the Supreme Lord, by His plenary portion as
Paramātmā, is present in everyone's heart. Such an understanding of the
Supreme is real knowledge. As far as the bodies are concerned in different
castes or different species of life, the Lord is equally kind to everyone
because He treats every living being as a friend yet maintains Himself as
Paramātmā regardless of the circumstances of the living entities. The Lord
as Paramātmā is present both in the outcaste and in the brāhmaṇa, although
the body of a brāhmaṇa and that of an outcaste are not the same. The bodies
are material productions of different modes of material nature, but the soul
and the Supersoul within the body are of the same spiritual quality. The
similarity in the quality of the soul and the Supersoul, however, does not
make them equal in quantity, for the individual soul is present only in that
particular body, whereas the Paramātmā is present in each and every body.
A Kṛṣṇa conscious person has full knowledge of this, and therefore he is
truly learned and has equal vision. The similar characteristics of the soul and
Supersoul are that they are both conscious, eternal and blissful. But the
difference is that the individual soul is conscious within the limited
jurisdiction of the body, whereas the Supersoul is conscious of all bodies.
The Supersoul is present in all bodies without distinction.
TEXT 19
इ व त जतः सग
नद ष ह सम
ष सा
त माद्
ि थत मनः ।
िण ि थताः ॥१९
ihaiva tair jitaḥ sargo
yeṣāṁ sāmye sthitaṁ manaḥ
nirdoṣaṁ hi samaṁ brahma
tasmād brahmaṇi te sthitāḥ
iha—in this life; eva—certainly; taiḥ—by them; jitaḥ—conquered;
sargaḥ— birth and death; yeṣām—of those; sāmye—in equanimity; sthitam
—so situated; manaḥ—mind; nirdoṣam—flawless; hi—certainly; samam—in
equanimity; brahma—the Supreme; tasmāt—therefore; brahmaṇi—in the
Supreme; te—they; sthitāḥ—are situated.
TRANSLATION
Those whose minds are established in sameness and equanimity have
already conquered the conditions of birth and death. They are flawless
like Brahman, and thus they are already situated in Brahman.
PURPORT
Equanimity of mind, as mentioned above, is the sign of self-realization.
Those who have actually attained to such a stage should be considered to
have conquered material conditions, specifically birth and death. As long as
one identifies with this body, he is considered a conditioned soul, but as
soon as he is elevated to the stage of equanimity through realization of self,
he is liberated from conditional life. In other words, he is no longer subject
to take birth in the material world but can enter into the spiritual sky after
his death. The Lord is flawless because He is without attraction or hatred.
Similarly, when a living entity is without attraction or hatred, he also
becomes flawless and eligible to enter into the spiritual sky. Such persons
are to be considered already liberated, and their symptoms are described
below.
TEXT 20
न
ि य ा य नो
ा य चा यम् ।
ि थरबि रस मढो
वद् िण ि थतः ॥२०॥
na prahṛṣyet priyaṁ prāpya
nodvijet prāpya cāpriyam
sthira-buddhir asammūḍho
brahma-vid brahmaṇi sthitaḥ
na—never; prahṛṣyet—rejoice; priyam—pleasant; prāpya—achieving; na
— does not; udvijet—agitated; prāpya—obtaining; ca—also; apriyam
—unpleasant;
sthira-buddhiḥ—self-intelligent;
asammūḍhaḥ
—unbewildered; brahmavit— one who knows the Supreme perfectly;
brahmaṇi—in the Transcendence; sthitaḥ—situated.
TRANSLATION
A person who neither rejoices upon achieving something pleasant
nor laments upon obtaining something unpleasant, who is selfintelligent, unbewildered, and who knows the science of God, is to be
understood as already situated in Transcendence.
PURPORT
The symptoms of the self-realized person are given herein. The first
symptom is that he is not illusioned by the false identification of the body
with his true self. He knows perfectly well that he is not this body, but is the
fragmental portion of the Supreme Personality of Godhead. He is therefore
not joyful in achieving something, nor does he lament in losing anything
which is related to his body. This steadiness of mind is called sthira-buddhi,
or self- intelligence. He is therefore never bewildered by mistaking the gross
body for the soul, nor does he accept the body as permanent and disregard
the existence of the soul. This knowledge elevates him to the station of
knowing the complete science of the Absolute Truth, namely Brahman,
Paramātmā and Bhagavān. He thus knows his constitutional position
perfectly well, without falsely trying to become one with the Supreme in all
respects. This is called Brahman realization, or self- realization. Such steady
consciousness is called Kṛṣṇa consciousness.
TEXT 21
बा
स
पश वस ता मा व द या म न य सखम् ।
योगय ता मा सखम यम न ॥२१॥
bāhya-sparśeṣv asaktātmā
vindaty ātmani yat sukham
sa brahma-yoga-yuktātmā
sukham akṣayam aśnute
bāhya-sparśeṣu—in external sense pleasure; asakta-ātmā—one who is
not so attached; vindati—enjoys; ātmani—in the self; yat—that which;
sukham —happiness; saḥ—that; brahma-yoga—concentrated in Brahman;
yukta- ātmā—self-connected; sukham—happiness; akṣayam—unlimited;
aśnute— enjoys.
TRANSLATION
Such a liberated person is not attracted to material sense pleasure or
external objects but is always in trance, enjoying the pleasure within. In
this way the self-realized person enjoys unlimited happiness, for he
concentrates on the Supreme.
PURPORT
Śrī Yāmunācārya, a great devotee in Kṛṣṇa consciousness, said:
yadāvadhi mama cetaḥ kṛṣṇa-padāravinde
nava-nava-rasa-dhāmanudyata rantum āsīt
tadāvadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca
"Since I have been engaged in the transcendental loving service of Kṛṣṇa,
realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit
at the thought, and my lips curl with distaste." A person in brahma-yoga, or
Kṛṣṇa consciousness, is so absorbed in the loving service of the Lord that he
loses his taste for material sense pleasure altogether. The highest pleasure in
terms of matter is sex pleasure. The whole world is moving under its spell,
and a materialist cannot work at all without this motivation. But a person
engaged in Kṛṣṇa consciousness can work with greater vigor without sex
pleasure, which he avoids. That is the test in spiritual realization. Spiritual
realization and sex pleasure go ill together. A Kṛṣṇa conscious person is not
attracted to any kind of sense pleasure due to his being a liberated soul.
TEXT 22
ह स पशजा भोगा ःखयोनय एव ।
आ तव तः कौ य न ष रम बधः ॥२२॥
ye hi saṁsparśajā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ
ye—those; hi—certainly; saṁsparśajāḥ—by contact with the material
senses; bhogāḥ—enjoyment; duḥkha—distress; yonayaḥ—sources of; eva—
certainly; te—they are; ādi—in the beginning; antavantaḥ—subject to;
kaunteya—O son of Kuntī; na—never; teṣu—in those; ramate—take delight;
budhaḥ—the intelligent.
TRANSLATION
An intelligent person does not take part in the sources of misery,
which are due to contact with the material senses. O son of Kuntī, such
pleasures have a beginning and an end, and so the wise man does not
delight in them.
PURPORT
Material sense pleasures are due to the contact of the material senses,
which are all temporary because the body itself is temporary. A liberated
soul is not interested in anything which is temporary. Knowing well the joys
of transcendental pleasures, how can a liberated soul agree to enjoy false
pleasure? In the Padma Purāṇa it is said:
ramante yogino 'nante satyānanda-cid-ātmani
iti rāma-padenāsau paraṁ brahmābhidhīyate
"The mystics derive unlimited transcendental pleasures from the Absolute
Truth, and therefore the Supreme Absolute Truth, the Personality of
Godhead, is also known as Rāma."
In the Śrīmad-Bhāgavatam also it is said:
nāyaṁ deho deha-bhājāṁ nṛ-loke
kaṣṭān kāmānarhate viḍ-bhujāṁ ye
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam.
"My dear sons, there is no reason to labor very hard for sense pleasure while
in this human form of life; such pleasures are available to the stool-eaters
[hogs]. Rather, you should undergo penances in this life by which your
existence will be purified, and, as a result, you will be able to enjoy
unlimited transcendental bliss." (Bhāg. 5.5.1)
Therefore, those who are true yogīs or learned transcendentalists are not
attracted by sense pleasures, which are the causes of continuous material
existence. The more one is addicted to material pleasures, the more he is
entrapped by material miseries.
TEXT 23
श नोती व यः सोढ ा शरीर वमो णात् ।
काम ोधो व ग स य तः स सखी नरः ॥२३॥
śaknotīhaiva yaḥ soḍhuṁ
prāk śarīra-vimokṣaṇāt
kāma-krodhodbhavaṁ vegaṁ
sa yuktaḥ sa sukhī naraḥ
śaknoti—able to do; iha eva—in the present body; yaḥ—one who;
soḍhum—to tolerate; prāk—before; śarīra—body; vimokṣaṇāt—giving up;
kāma—desire; krodha—anger; udbhavam—generated from; vegam—urge;
saḥ—he; yuktaḥ—in trance; saḥ—he; sukhī—happy; naraḥ—human being.
TRANSLATION
Before giving up this present body, if one is able to tolerate the urges
of the material senses and check the force of desire and anger, he is a
yogī and is happy in this world.
PURPORT
If one wants to make steady progress on the path of self-realization, he
must try to control the forces of the material senses. There are the forces of
talk, forces of anger, forces of mind, forces of the stomach, forces of the
genitals, and forces of the tongue. One who is able to control the forces of
all these different senses, and the mind, is called gosvāmī, or svāmī. Such
gosvāmīs live strictly controlled lives, and forego altogether the forces of
the senses. Material desires, when unsatiated, generate anger, and thus the
mind, eyes and chest become agitated. Therefore, one must practice to
control them before one gives up this material body. One who can do this is
understood to be self-realized and is thus happy in the state of selfrealization. It is the duty of the transcendentalist to try strenuously to control
desire and anger.
TEXT 24
योऽ तःसखोऽ तराराम तथा त य त व यः ।
स योगी
नव ण
भतोऽ धग छ त ॥२४॥
yo 'ntaḥ-sukho 'ntarārāmas
tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ
brahma-bhūto 'dhigacchati
yaḥ—one who; antaḥ-sukhaḥ—happy from within; antaḥ-ārāmah
—active within; tathā—as well as; antaḥ-jyotiḥ—aiming within; eva
—certainly; yaḥ—anyone; saḥ—he; yogī—mystic; brahma-nirvāṇam
—liberated in the Supreme; brahma-bhūtaḥ—self-realized; adhigacchati
—attains.
TRANSLATION
One whose happiness is within, who is active within, who rejoices
within and is illumined within, is actually the perfect mystic. He is
liberated in the Supreme, and ultimately he attains the Supreme.
PURPORT
Unless one is able to relish happiness from within, how can one retire
from the external engagements meant for deriving superficial happiness? A
liberated person enjoys happiness by factual experience. He can, therefore,
sit silently at any place and enjoy the activities of life from within. Such a
liberated person no longer desires external material happiness. This state is
called brahma-bhūta, attaining which one is assured of going back to
Godhead, back to home.
TEXT 25
लभ
नव णमषयः ीणक मषाः ।
िछ न धा यता मानः सवभत ह रताः ॥२५॥
labhante brahma-nirvāṇam
ṛṣayaḥ kṣīṇa-kalmaṣāḥ
chinna-dvaidhā yatātmānaḥ
sarva-bhūta-hite ratāḥ
labhante—achieve; brahma-nirvāṇam—liberation in the Supreme;
ṛṣayaḥ —those who are active within; kṣīṇa-kalmaṣāḥ—who are devoid of
all sins; chinna—torn off; dvaidhāḥ—duality; yata-ātmānaḥ—engaged in
self- realization; sarva-bhūta—in all living entities; hite—in welfare work;
ratāḥ— engaged.
TRANSLATION
One who is beyond duality and doubt, whose mind is engaged within,
who is always busy working for the welfare of all sentient beings, and
who is free from all sins, achieves liberation in the Supreme.
PURPORT
Only a person who is fully in Kṛṣṇa consciousness can be said to be
engaged in welfare work for all living entities. When a person is actually in
the knowledge that Kṛṣṇa is the fountainhead of everything, then when he
acts in that spirit he acts for everyone. The sufferings of humanity are due to
forgetfulness of Kṛṣṇa as the supreme enjoyer, the supreme proprietor, and
the supreme friend. Therefore, to act to revive this consciousness within the
entire human society is the highest welfare work. One cannot be engaged in
first-class welfare work without being liberated in the Supreme. A Kṛṣṇa
conscious person has no doubt about the supremacy of Kṛṣṇa. He has no
doubt because he is completely freed from all sins. This is the state of divine
love.
A person engaged only in ministering to the physical welfare of human
society cannot factually help anyone. Temporary relief of the external body
and the mind is not satisfactory. The real cause of one's difficulties in the
hard struggle for life may be found in one's forgetfulness of his relationship
with the Supreme Lord. When a man is fully conscious of his relationship
with Kṛṣṇa, he is actually a liberated soul, although he may be in the
material tabernacle.
TEXT 26
काम ोध वम तान यतीन यत तसाम् ।
अिभतो
नव ण वत व दता मनाम् ॥२६॥
kāma-krodha-vimuktānāṁ
yatīnāṁ yata-cetasām
abhito brahma-nirvāṇaṁ
vartate viditātmanām
kāma—desires; krodha—anger; vimuktānām—of those who are so
liberated; yatīnām—of the saintly persons; yata-cetasām—of persons who
have full control over the mind; abhitaḥ—assured in the near future;
brahma- nirvāṇam—liberation in the Supreme; vartate—is there; viditaātmanām—of those who are self-realized.
TRANSLATION
Those who are free from anger and all material desires, who are
selfrealized, self-disciplined and constantly endeavoring for perfection,
are assured of liberation in the Supreme in the very near future.
PURPORT
Of the saintly persons who are constantly engaged in striving toward
salvation, one who is in Kṛṣṇa consciousness is the best of all. The
Bhāgavatam confirms this fact as follows:
yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo 'pi ruddhasrotogaṇās tam araṇaṁ bhaja vāsudevam.
"Just try to worship, in devotional service, Vāsudeva, the Supreme
Personality of Godhead. Even great sages are not able to control the forces
of the senses as effectively as those who are engaged in transcendental bliss
by serving the lotus feet of the Lord, uprooting the deep grown desire for
fruitive activities." (Bhāg. 4.22.39)
In the conditioned soul the desire to enjoy the fruitive results of work is
so deep-rooted that it is very difficult even for the great sages to control
such desires, despite great endeavors. A devotee of the Lord, constantly
engaged in devotional service in Kṛṣṇa consciousness, perfect in selfrealization, very quickly attains liberation in the Supreme. Owing to his
complete knowledge in self-realization, he always remains in trance. To cite
an analagous example of this:
darśana-dhyāna-saṁsparśair matsya-kūrma-vihaṅgamāḥ
svānya patyāni puṣṇanti tathāham api padmaja.
"By vision, by meditation and by touch only do the fish, the tortoise and the
birds maintain their offspring. Similarly do I also, O Padmaja!"
The fish brings up its offspring simply by looking at them. The tortoise
brings up its offspring simply by meditation. The eggs of the tortoise are
laid on land, and the tortoise meditates on the eggs while in the water.
Similarly, a devotee in Kṛṣṇa consciousness, although far away from the
Lord's abode, can elevate himself to that abode simply by thinking of Him
constantly-by engagement in Kṛṣṇa consciousness. He does not feel the
pangs of material miseries; this state of life is called brahma-nirvāṇa, or the
absence of material miseries due to being constantly immersed in the
Supreme.
TEXTS 27-28
पश क वा ब हब
वा त
वोः ।
ाणापानौ समौ क वा नासा य तरचा रणौ ॥२७॥
य ि यमनोबि म नम परायणः ।
वग छाभय ोधो यः सदा म त एव सः ॥२८॥
sparśān kṛtvā bahir bāhyāṁś
cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā
nāsābhyantara-cāriṇau
yatendriya-mano-buddhir
munir mokṣa-parāyaṇaḥ
vigatecchā-bhaya-krodho
yaḥ sadā mukta eva saḥ
sparśān—external sense objects, such as sound, etc.; kṛtvā—doing so;
bahiḥ—external; bāhyān—unnecessary; cakṣuḥ—eyes; ca—also; eva
—certainly; antare—within; bhruvoḥ—of the eyebrows; prāṇa-apānau—upand down-moving air; samau—in suspension; kṛtvā—doing so; nāsāabhyantara —within the nostrils; cāriṇau—blowing; yata—controlled;
indriya—senses; manaḥ—mind; buddhiḥ—intelligence;
muniḥ—the
transcendentalist; mokṣa —liberation; parāyaṇaḥ—being so destined; vigata
—discarded; icchā—wishes; bhaya—fear; krodhaḥ—anger; yaḥ—one who;
sadā—always; muktaḥ—liberated; eva—certainly; saḥ—he is.
TRANSLATION
Shutting out all external sense objects, keeping the eyes and vision
concentrated between the two eyebrows, suspending the inward and
outward breaths within the nostrils-thus controlling the mind, senses
and intelligence, the tranecendentalist becomes free from desire, fear
and anger. One who is always in this state is certainly liberated.
PURPORT
Being engaged in Kṛṣṇa consciousness, one can immediately understand
one's spiritual identity, and then one can understand the Supreme Lord by
means of devotional service. When he is well situated in devotional service,
one comes to the transcendental position, qualified to feel the presence of
the Lord in the sphere of one's activity. This particular position is called
liberation in the Supreme.
After explaining the above principles of liberation in the Supreme, the
Lord gives instruction to Arjuna as to how one can come to that position by
the practice of mysticism or yoga, known as aṣṭāṅga-yoga, which is
divisible into an eightfold procedure called yama, niyama, āsana,
prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. In the Sixth
Chapter the subject of yoga is explicitly detailed, and at the end of the Fifth
it is only preliminarily explained. One has to drive out the sense objects
such as sound, touch, form, taste and smell by the pratyāhāra (breathing)
process in yoga, and then keep the vision of the eyes between the two
eyebrows and concentrate on the tip of the nose with half closed lids. There
is no benefit in closing the eyes altogether, because then there is every
chance of falling asleep. Nor is there benefit in opening the eyes completely,
because then there is the hazard of being attracted by sense objects. The
breathing movement is restrained within the nostrils by neutralizing the upand down-moving air within the body. By practice of such yoga one is able
to gain control over the senses, refrain from outward sense objects, and thus
prepare oneself for liberation in the Supreme.
This yoga process helps one become free from all kinds of fear and anger
and thus feel the presence of the Supersoul in the transcendental situation. In
other words, Kṛṣṇa consciousness is the easiest process of executing yoga
principles. This will be thoroughly explained in the next chapter. A Kṛṣṇa
conscious person, however, being always engaged in devotional service,
does not risk losing his senses to some other engagement. This is a better
way of controlling the senses than by the aṣṭāṅga-yoga.
TEXT 29
भो तार य तपस सवलोकम रम् ।
स द सवभतान ा वा म शाि तम छ त ॥२९॥
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
bhoktāram—beneficiary; yajña—sacrifices; tapasām—of penances and
austerities; sarva-loka—all planets and the demigods thereof; maheśvaram
— the Supreme Lord; suhṛdam—benefactor; sarva—all; bhūtānām—of the
living entities; jñātvā—thus knowing; mām—Me (Lord Kṛṣṇa); śāntim—
relief from material pangs; ṛcchati—achieves.
TRANSLATION
The sages, knowing Me as the ultimate purpose of all sacrifices and
austerities, the Supreme Lord of all planets and demigods and the
benefactor and well-wisher of all living entities, attain peace from the
pangs of material miseries.
PURPORT
The conditioned souls within the clutches of illusory energy are all
anxious to attain peace in the material world. But they do not know the
formula for peace, which is explained in this part of the Bhagavad-gītā. The
greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all
human activities. Men should offer everything to the transcendental service
of the Lord because He is the proprietor of all planets and the demigods
thereon. No one is greater than He. He is greater than the greatest of the
demigods, Lord Śiva and Lord Brahmā. In the Vedas the Supreme Lord is
described as tam īśvarāṇāṁ paramam maheśvaram. Under the spell of
illusion, living entities are trying to be lords of all they survey, but actually
they are dominated by the material energy of the Lord. The Lord is the
master of material nature, and the conditioned souls are under the stringent
rules of material nature. Unless one understands these bare facts, it is not
possible to achieve peace in the world either individually or collectively.
This is the sense of Kṛṣṇa consciousness: Lord Kṛṣṇa is the supreme
predominator, and all living entities, including the great demigods, are His
subordinates. One can attain perfect peace only in complete Kṛṣṇa
consciousness.
This Fifth Chapter is a practical explanation of Kṛṣṇa consciousness,
generally known as karma-yoga. The question of mental speculation as to
how karma-yoga can give liberation is answered herewith. To work in
Kṛṣṇa consciousness is to work with the complete knowledge of the Lord as
the predominator. Such work is not different from transcendental
knowledge. Direct Kṛṣṇa consciousness is bhakti-yoga, and jñāna-yoga is a
path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full
knowledge of one's relationship with the Supreme Absolute, and the
perfection of this consciousness is full knowledge of Kṛṣṇa, or the Supreme
Personality of Godhead. A pure soul is the eternal servant of God as His
fragmental part and parcel. He comes into contact with māyā (illusion) due
to the desire to lord it over māyā, and that is the cause of his many
sufferings. As long as he is in contact with matter, he has to execute work in
terms of material necessities. Kṛṣṇa consciousness, however, brings one into
spiritual life even while one is within the jurisdiction of matter, for it is an
arousing of spiritual existence by practice in the material world. The more
one is advanced, the more he is freed from the clutches of matter. The Lord
is not partial toward anyone. Everything depends on one's practical
performance of duties in an effort to control the senses and conquer the
influence of desire and anger. And, attaining Kṛṣṇa consciousness by
controlling the above-mentioned passions, one remains factually in the
transcendental stage, or brahman-nirvāṇa. The eightfold yoga mysticism is
automatically practiced in Kṛṣṇa consciousness because the ultimate
purpose is served. There is gradual process of elevation in the practice of
yama, niyama, āsana, pratyāhāra, dhyāna, dhāraṇā, prāṇāyāma, and
samādhi. But these only preface perfection by devotional service, which
alone can award peace to the human being. It is the highest perfection of
life.
Thus end the Bhaktivedanta Purports to the Fifth Chapter of the ŚrīmadBhagavad-gītā in the matter of Karma-yoga, or Action in Kṛṣṇa
Consciousness.
BG-6
CHAPTER SIX
Sāṅkhya-yoga
TEXT 1
ीभगवानवाच ।
अनाि तः कमफल काय कम करो त यः ।
स स यासी च योगी च न नरि न चा यः ॥१॥
śrī-bhagavān uvāca
anāśritaḥ karma-phalaṁ
kāryaṁ karma karoti yaḥ
sa sannyāsī ca yogī ca
na niragnir na cākriyaḥ
śrī bhagavān uvāca—the Lord said; anāśritaḥ—without shelter; karma-
phalam—the result of work; kāryam—obligatory; karma—work; karoti—
performs; yaḥ—one who; saḥ—he; sannyāsī—in the renounced order; ca—
also; yogī—mystic; ca—also; na—not; nir—without; agniḥ—fire; na—nor;
ca —also; akriyaḥ—without duty.
TRANSLATION
The Blessed Lord said: One who is unattached to the fruits of his
work and who works as he is obligated is in the renounced order of life,
and he is the true mystic: not he who lights no fire and performs no
work.
PURPORT
In this chapter the Lord explains that the process of the eightfold yoga
system is a means to control the mind and the senses. However, this is very
difficult for people in general to perform, especially in the age of Kali.
Although the eightfold yoga system is recommended in this chapter, the
Lord emphasizes that the process of karma-yoga, or acting in Kṛṣṇa
consciousness, is better. Everyone acts in this world to maintain his family
and their paraphernalia, but no one is working without some self-interest,
some personal gratification, be it concentrated or extended. The criterion of
perfection is to act in Kṛṣṇa consciousness, and not with a view to enjoying
the fruits of work. To act in Kṛṣṇa consciousness is the duty of every living
entity because all are constitutionally parts and parcels of the Supreme. The
parts of the body work for the satisfaction of the whole body. The limbs of
the body do not act for self-satisfaction but for the satisfaction of the
complete whole. Similarly, the living entity who acts for satisfaction of the
supreme whole and not for personal satisfaction is the perfect sannyāsī, the
perfect yogī.
The sannyāsīs sometimes artificially think that they have become
liberated from all material duties, and therefore they cease to perform
agnihotra yajñas (fire sacrifices), but actually they are self-interested
because their goal is becoming one with the impersonal Brahman. Such a
desire is greater than any material desire, but it is not without self-interest.
Similarly, the mystic yogī who practices the yoga system with half-open
eyes, ceasing all material activities, desires some satisfaction for his
personal self. But a person acting in Kṛṣṇa consciousness works for the
satisfaction of the whole, without self-interest. A Kṛṣṇa conscious person
has no desire for self-satisfaction. His criterion of success is the satisfaction
of Kṛṣṇa, and thus he is the perfect sannyāsī, or perfect yogī. Lord Caitanya,
the highest perfectional symbol of renunciation, prays in this way:
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye.
mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi.
"O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy
beautiful women. Nor do I want any number of followers. What I want only
is the causeless mercy of Your devotional service in my life, birth after
birth."
TEXT 2
य स यासिम त ा य ग त वि पा डव ।
न स य तस क पो योगी भव त क न ॥२॥
yaṁ sannyāsam iti prāhur
yogaṁ taṁ viddhi pāṇḍava
na hy asannyasta-saṅkalpo
yogī bhavati kaścana
yam—what; sannyāsam—renunciation; iti—thus; prāhuḥ—they say;
yogam—linking with the Supreme; tam—that; viddhi—you must know;
pāṇḍava—O son of Pāṇḍu; na—never; hi—certainly; asannyasta—without
giving up; saṅkalpaḥ—self-satisfaction; yogī—a mystic transcendentalist;
bhavati—becomes; kaścana—anyone.
TRANSLATION
What is called renunciation is the same as yoga, or linking oneself
with the Supreme, for no one can become a yogī unless he renounces the
desire for sense gratification.
PURPORT
Real sannyāsa-yoga or bhakti means that one should know his
constitutional position as the living entity, and act accordingly. The living
entity has no separate independant identity. He is the marginal energy of the
Supreme. When he is entrapped by material energy, he is conditioned, and
when he is Kṛṣṇa conscious, or aware of the spiritual energy, then he is in
his real and natural state of life. Therefore, when one is in complete
knowledge, one ceases all material sense gratification, or renounces all
kinds of sense gratificatory activities. This is practiced by the yogīs who
restrain the senses from material attachment. But a person in Kṛṣṇa
consciousness has no opportunity to engage his senses in anything which is
not for the purpose of Kṛṣṇa. Therefore, a Kṛṣṇa conscious person is
simultaneously a sannyāsī and a yogī. The purpose of knowledge and of
restraining the senses, as prescribed in the jñāna and yoga processes, is
automatically served in Kṛṣṇa consciousness. If one is unable to give up the
activities of his selfish nature, then jñāna and yoga are of no avail. The real
aim is for a living entity to give up all selfish satisfaction and to be prepared
to satisfy the Supreme. A Kṛṣṇa conscious person has no desire for any kind
of self- enjoyment. He is always engaged for the enjoyment of the Supreme.
One who has no information of the Supreme must therefore be engaged in
self- satisfaction because no one can stand on the platform of inactivity. All
these purposes are perfectly served by the practice of Kṛṣṇa consciousness.
TEXT 3
आ
ोम य ग कम कारणम य ।
योगा ढ य त यव शमः कारणम य ॥३॥
ārurukṣor muner yogaṁ
karma kāraṇam ucyate
yogārūḍhasya tasyaiva
śamaḥ kāraṇam ucyate
ārurukṣoḥ—of one who has just begun yoga; muneḥ—of the sage; yogam
—the eightfold yoga system; karma—work; kāraṇam—the cause; ucyate—is
said to be; yoga—eightfold yoga; ārūḍhasya—one who has attained; tasya—
his; eva—certainly; śamaḥ—cessation of all material activities; kāraṇam
—the cause; ucyate—is said to be.
TRANSLATION
For one who is a neophyte in the eightfold yoga system, work is said
to be the means; and for one who has already attained to yoga,
cessation of all material activities is said to be the means.
PURPORT
The process of linking oneself with the Supreme is called yoga, which
may be compared to a ladder for attaining the topmost spiritual realization.
This ladder begins from the lowest material condition of the living entity
and rises up to perfect self-realization in pure spiritual life. According to
various elevations, different parts of the ladder are known by different
names. But all in all, the complete ladder is called yoga and may be divided
into three parts, namely jñāna-yoga, dhyāna-yoga and bhakti-yoga. The
beginning of the ladder is called the yogārurukṣa stage, and the highest rung
is called yogārūḍha.
Concerning the eightfold yoga system, attempts in the beginning to enter
into meditation through regulative principles of life and practice of different
sitting postures (which are more or less bodily exercises) are considered
fruitive material activities. All such activities lead to achieving perfect
mental equilibrium to control the senses. When one is accomplished in the
practice of meditation, he ceases all disturbing mental activities.
A Kṛṣṇa conscious person is, however, situated from the beginning on
the platform of meditation because he always thinks of Kṛṣṇa. And, being
constantly engaged in the service of Kṛṣṇa, he is considered to have ceased
all material activities.
TEXT 4
यदा ह ि याथष न कम वनष ज ।
सवस क पस यासी योगा ढ तदो य ॥४॥
yadā hi nendriyārtheṣu
na karmasv anuṣajjate
sarva-saṅkalpa-sannyāsī
yogārūḍhas tadocyate
yadā—when; hi—certainly; na—not; indriya-artheṣu—in sense
gratification; na—never; karmasu—in fruitive activities; anuṣajjate—does
necessarily engage; sarva-saṅkalpa—all material desires; sannyāsī
—renouncer; yoga- ārūḍhaḥ—elevated in yoga; tadā—at that time; ucyate
—is said to be.
TRANSLATION
A person is said to have attained to yoga when, having renounced all
material desires, he neither acts for sense gratification nor engages in
fruitive activities.
PURPORT
When a person is fully engaged in the transcendental loving service of
the Lord, he is pleased in himself, and thus he is no longer engaged in sense
gratification or in fruitive activities. Otherwise, one must be engaged in
sense gratification, since one cannot live without engagement. Without
Kṛṣṇa consciousness, one must be always seeking self-centered or extended
selfish activities. But a Kṛṣṇa conscious person can do everything for the
satisfaction of Kṛṣṇa and thereby be perfectly detached from sense
gratification. One who has no such realization must mechanically try to
escape material desires before being elevated to the top rung of the yoga
ladder.
TEXT 5
उ दा मना मान ना मानमवसाद त् ।
आ व ा मनो ब धरा व रपरा मनः ॥५॥
uddhared ātmanātmānaṁ
nātmānam avasādayet
ātmaiva hy ātmano bandhur
ātmaiva ripur ātmanaḥ
uddharet—one must deliver; ātmanā—by the mind; ātmānam—the
conditioned soul; na—never; ātmānam—the conditioned soul; avasādayet
—put into degradation; ātmā—mind; eva—certainly; hi—indeed; ātmanaḥ
—of the conditioned soul; bandhuḥ—friend; ātmā—mind; eva—certainly;
ripuḥ— enemy; ātmanaḥ—of the conditioned soul.
TRANSLATION
A man must elevate himself by his own mind, not degrade himself.
The mind is the friend of the conditioned soul, and his enemy as well.
PURPORT
The word ātmā denotes body, mind and soul–depending upon different
circumstances. In the yoga system, the mind and the conditioned soul are
especially important. Since the mind is the central point of yoga practice,
ātmā refers here to the mind. The purpose of the yoga system is to control
the mind and to draw it away from attachment to sense objects. It is stressed
herein that the mind must be so trained that it can deliver the conditioned
soul from the mire of nescience. In material existence one is subjected to the
influence of the mind and the senses. In fact, the pure soul is entangled in
the material world because of the mind's ego which desires to lord it over
material nature. Therefore, the mind should be trained so that it will not be
attracted by the glitter of material nature, and in this way the conditioned
soul may be saved. One should not degrade oneself by attraction to sense
objects. The more one is attracted by sense objects, the more one becomes
entangled in material existence. The best way to disentangle oneself is to
always engage the mind in Kṛṣṇa consciousness. The word hi isused for
emphasizing this point, i.e., that one must do this. It is also said:
mana eva manuṣyāṇāṁ kāraṇaṁ bandha-mokṣayoḥ
bandhāya viṣayāsaṅgo muktyai nirviṣayaṁ manaḥ.
"For man, mind is the cause of bondage and mind is the cause of liberation.
Mind absorbed in sense objects is the cause of bondage, and mind detached
from the sense objects is the cause of liberation." Therefore, the mind which
is always engaged in Kṛṣṇa consciousness is the cause of supreme
liberation.
TEXT 6
ब धरा मा मन त य ना वा मना िजतः ।
अना मन त श
वतता व श वत् ॥६॥
bandhur ātmātmanas tasya
yenātmaivātmanā jitaḥ
anātmanas tu śatrutve
vartetātmaiva śatruvat
bandhuḥ—friend; ātmā—mind; ātmanaḥ—of the living entity; tasya—of
him; yena—by whom; ātmā—mind; eva—certainly; ātmanā—by the living
entity; jitaḥ—conquered; anātmanaḥ—of one who has failed to control the
mind; tu—but; śatrutve—because of enmity; varteta—remains; ātmā eva
—the very mind; śatruvat—as an enemy.
TRANSLATION
For him who has conquered the mind, the mind is the best of friends;
but for one who has failed to do so, his very mind will be the greatest
enemy.
PURPORT
The purpose of practicing eightfold yoga isto control the mind in order to
make it a friend in discharging the human mission. Unless the mind is
controlled, the practice of yoga (for show) is simply a waste of time. One
who cannot control his mind lives always with the greatest enemy, and thus
his life and its mission are spoiled. The constitutional position of the living
entity is to carry out the order of the superior. As long as one's mind remains
an unconquered enemy, one has to serve the dictations of lust, anger,
avarice, illusion, etc. But when the mind is conquered, one voluntarily
agrees to abide by the dictation of the Personality of Godhead, who is
situated within the heart of everyone as Paramātmā. Real yoga practice
entails meeting the Paramātmā within the heart and then following His
dictation. For one who takes to Kṛṣṇa consciousness directly, perfect
surrender to the dictation of the Lord follows automatically.
TEXT 7
िजता मनः शा त य परमा मा समा हतः ।
शीतो णसख ः ष तथा मानापमानयोः ॥७॥
jitātmanaḥ praśāntasya
paramātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu
tathā mānāpamānayoḥ
jita-ātmanaḥ—of one who has conquered his mind; praśāntasya—of one
who has attained tranquility by such control over the mind; paramātmā—the
Supersoul; samāhitaḥ—approached completely; śīta—cold; uṣṇa—heat;
sukha—in happiness; duḥkheṣu—in distress; tathā—also; māna—honor;
apamānayoḥ—in dishonor.
TRANSLATION
For one who has conquered the mind, the Supersoul is already
reached, for he has attained tranquility. To such a man happiness and
distress, heat and cold, honor and dishonor are all the same.
PURPORT
Actually, every living entity is intended to abide by the dictation of the
Supreme Personality of Godhead, who is seated in everyone's heart as
Paramātmā. When the mind is misled by the external illusory energy, one
becomes entangled in material activities. Therefore, as soon as one's mind is
controlled through one of the yoga systems, one is to be considered as
having already reached the destination. One has to abide by superior
dictation. When one's mind is fixed on the superior nature, he has no other
alternative but to follow the dictation of the Supreme. The mind must admit
some superior dictation and follow it. The effect of controlling the mind is
that one automatically follows the dictation of the Paramātmā or Supersoul.
Because this transcendental position is at once achieved by one who is in
Kṛṣṇa consciousness, the devotee of the Lord is unaffected by the dualities
of material existence, namely distress and happiness, cold and heat, etc. This
state is practical samādhi, or absorption in the Supreme.
TEXT 8
ान व ानत ता मा कट थो विज ि यः ।
य त इ य य योगी समलो ा मका नः ॥८॥
jñāna-vijñāna-tṛptātmā
kūṭastho vijitendriyaḥ
yukta ity ucyate yogī
sama-loṣṭrāśma-kāñcanaḥ
jñāna—acquired knowledge; vijñāna—realized knowledge; tṛpta
—satisfied; ātmā—living entity; kūṭasthaḥ—spiritually situated; vijitaindriyaḥ—sensually controlled; yuktaḥ—competent for self-realization; iti—
thus; ucyate—is said; yogī—the mystic; sama—equiposed; loṣṭra—pebbles;
aśma—stone; kāñcanaḥ —gold.
TRANSLATION
A person is said to be established in self-realization and is called a
yogī [or mystic] when he is fully satisfied by virtue of acquired
knowledge and realization. Such a person is situated in transcendence
and is self-controlled. He sees everything—whether it be pebbles, stones
or gold—as the same.
PURPORT
Book knowledge without realization of the Supreme Truth is useless.
This is stated as follows:
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ.
"No one can understand the transcendental nature of the name, form, quality
and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only
when one becomes spiritually saturated by transcendental service to the
Lord are the transcendental name, form, quality and pastimes of the Lord
revealed to him." (Padma Purāṇa)
This Bhagavad-gītā is the science of Kṛṣṇa consciousness. No one can
become Kṛṣṇa conscious simply by mundane scholarship. One must be
fortunate enough to associate with a person who is in pure consciousness. A
Kṛṣṇa conscious person has realized knowledge, by the grace of Kṛṣṇa,
because he is satisfied with pure devotional service. By realized knowledge,
one becomes perfect. By transcendental knowledge one can remain steady
in his convictions, but by mere academic knowledge one can be easily
deluded and confused by apparent contradictions. It is the realized soul who
is actually self-controlled because he is surrendered to Kṛṣṇa. He is
transcendental because he has nothing to do with mundane scholarship. For
him mundane scholarship and mental speculation, which may be as good as
gold to others, are of no greater value than pebbles or stones.
TEXT 9
स ि म ायदासीनम य थ यब धष ।
साध व प च पा ष समबि विश य ॥९॥
suhṛn-mitrāry-udāsīnamadhyastha-dveṣya-bandhuṣu
sādhuṣv api ca pāpeṣu
sama-buddhir viśiṣyate
suhṛt—by nature a well-wisher; mitra—benefactor with affection; ari—
enemy; udāsīna—neutral between the belligerents; madhyastha—mediator
between the belligerents; dveṣya—envious; bandhuṣu—among the relatives
or well-wishers; sādhuṣu—unto the pious; api—as well as; ca—and; pāpeṣu
— unto the sinners; sama-buddhiḥ—having equal intelligence; viśiṣyate—is
far advanced.
TRANSLATION
A person is said to be still further advanced when he regards all—
the honest well-wisher, friends and enemies, the envious, the pious, the
sinner and those who are indifferent and impartial-with an equal mind.
TEXT 10
योगी य जीत सततमा मान रह स ि थतः ।
एकाकी यतिच ा मा नराशीरप र हः ॥१०॥
yogī yuñjīta satatam
ātmānaṁ rahasi sthitaḥ
ekākī yata-cittātmā
nirāśīr aparigrahaḥ
yogī—a transcendentalist; yuñjīta—must concentrate in Kṛṣṇa
consciousness; satatam—constantly; ātmānam—himself (by the body, mind
and self); rahasi—in a secluded place; sthitaḥ—being so situated; ekākī
—alone; yata-cittātmā—always careful in mind; nirāśīḥ—without being
attracted by anything else; aparigrahaḥ—free from the feeling of
possessiveness.
TRANSLATION
A transcendentalist should always try to concentrate his mind on the
Supreme Self; he should live alone in a secluded place and should
always carefully control his mind. He should be free from desires and
feelings of possessiveness.
PURPORT
Kṛṣṇa is realized in different degrees as Brahman, Paramātmā and the
Supreme Personality of Godhead. Kṛṣṇa consciousness means, concisely, to
be always engaged in the transcendental loving service of the Lord. But
those who are attached to the impersonal Brahman or the localized
Supersoul are also partially Kṛṣṇa conscious, because impersonal Brahman
is the spiritual ray of Kṛṣṇa and Supersoul is the all-pervading partial
expansion of Kṛṣṇa. Thus the impersonalist and the meditator are also
indirectly Kṛṣṇa conscious. A directly Kṛṣṇa conscious person is the
topmost transcendentalist because such a devotee knows what is meant by
Brahman or Paramātmā. His knowledge of the Absolute Truth is perfect,
whereas the impersonalist and the meditative yogī are imperfectly Kṛṣṇa
conscious.
Nevertheless, all of these are instructed herewith to be constantly
engaged in their particular pursuits so that they may come to the highest
perfection sooner or later. The first business of a transcendentalist is to keep
the mind always on Kṛṣṇa. One should always think of Kṛṣṇa and not forget
Him even for a moment. Concentration of the mind on the Supreme is called
samādhi or trance. In order to concentrate the mind, one should always
remain in seclusion and avoid disturbance by external objects. He should be
very careful to accept favorable and reject unfavorable conditions that affect
his realization. And, in perfect determination, he should not hanker after
unnecessary material things that entangle him by feelings of possessiveness.
All these perfections and precautions are perfectly executed when one is
directly in Kṛṣṇa consciousness because direct Kṛṣṇa consciousness means
self-abnegation, wherein there is very little chance for material
possessiveness. Śrīla Rūpa Gosvāmī characterizes Kṛṣṇa consciousness in
this way:
anāsaktasya viṣayān yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate.
(Bhakti-rasāmṛta-sindhu 2.255-256)
"When one is not attached to anything, but at the same time accepts
everything in relation to Kṛṣṇa, one is rightly situated above possessiveness.
On the other hand, one who rejects everything without knowledge of its
relationship to Kṛṣṇa is not as complete in his renunciation."
A Kṛṣṇa conscious person well knows that everything belongs to Kṛṣṇa,
and thus he is always free from feelings of personal possession. As such, he
has no hankering for anything on his own personal account. He knows how
to accept things in favor of Kṛṣṇa consciousness and how to reject things
unfavorable to Kṛṣṇa consciousness. He is always aloof from material things
because he is always transcendental, and he is always alone, having nothing
to do with persons not in Kṛṣṇa consciousness. Therefore a person in Kṛṣṇa
consciousness is the perfect yogī.
TEXTS 11-12
शचौ
त ा य ि थरमासनमा मनः ।
ना यि छत ना तनीच चलािजनकशो रम् ॥११॥
त का मनः क वा यतिच ि य यः ।
उप व यास य या ोगमा म वश
॥१२॥
śucau deśe pratiṣṭhāpya
sthiram āsanam ātmanaḥ
nāty-ucchritaṁ nātinīcaṁ
cailājina-kuśottaram
tatraikāgraṁ manaḥ kṛtvā
yata-cittendriya-kriyaḥ
upaviśyāsane yuñjyād
yogam ātma-viśuddhaye
śucau—in sanctified; deśe—in the land; pratiṣṭhāpya—placing; sthiram—
firm; āsanam—seat; ātmanaḥ—self-dependant; na—not; ati—too; ucchritam
—high; na—nor; ati—too; nīcam—low; caila-ajna—soft cloth and deerskin;
kuśottaram-kuśa grass; tatra—thereupon; ekāgram—one attention; manaḥ
—mind; kṛtvā—doing so; yata-citta—controlling the mind; indriya—senses;
kriyaḥ—activities; upaviśya—sitting on; āsane—on the seat; yuñjyāt—
execute; yogam—yoga practice; ātma—heart; viśuddhaye—for clarifying.
TRANSLATION
To practice yoga, one should go to a secluded place and should lay
kuśa-grass on the ground and then cover it with a deerskin and a soft
cloth. The seat should neither be too high nor too low and should be
situated in a sacred place. The yogī should then sit on it very firmly and
should practice yoga by controlling the mind and the senses, purifying
the heart and fixing the mind on one point.
PURPORT
"Sacred place" refers to places of pilgrimage. In India the yogīs, the
transcendentalists or the devotees all leave home and reside in sacred places
such as Prayāg, Mathurā, Vṛndāvana, Hṛṣīkeśa, and Hardwar and in solitude
practice yoga where the sacred rivers like the Yamunā and the Ganges flow.
But often this is not possible, especially for Westerners. The so-called yoga
societies in big cities may be successful in earning material benefit, but they
are not at all suitable for the actual practice of yoga. One who is not selfcontrolled and whose mind is not undisturbed cannot practice meditation.
Therefore, in the Bṛhan-Nāradīya Purāṇa it is said that in the Kali-yuga (the
present yuga or age) when people in general are short-lived, slow in spiritual
realization and always disturbed by various anxieties, the best means of
spiritual realization is chanting the holy name of the Lord.
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā.
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no other
way. There is no other way."
TEXTS 13-14
सम कायिशरो ीव धारय नचल ि थरः ।
स य ना सका व दश ानवलोकयन् ॥१३॥
शा ता मा वगतभी चा र ि थतः ।
मनः सय य मि च ो य त आसीत म परः ॥१४॥
samaṁ kāya-śiro-grīvaṁ
dhārayann acalaṁ sthiraḥ
samprekṣya nāsikāgraṁ svaṁ
diśaś cānavalokayan
praśāntātmā vigata-bhīr
brahmacāri-vrate sthitaḥ
manaḥ saṁyamya mac-citto
yukta āsīta mat-paraḥ
samam—straight; kāya-śiraḥ—body and head; grīvam—neck; dhārayan
— holding; acalam—unmoved; sthiraḥ—still; samprekṣya—looking; nāsikā
— nose; agram—tip; svam—own; diśaḥ—all sides; ca—also; anavalokayan
—not seeing; praśānta—unagitated; ātmā—mind; vigata-bhīḥ—devoid of
fear; brahmacāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ
—mind; saṁyamya—completely subdued; mat—unto Me (Kṛṣṇa); cittaḥ
—concentrated; yuktaḥ—actual yogī; āsīta—being so; mat—unto Me; paraḥ
—ultimate goal.
TRANSLATION
One should hold one's body, neck and head erect in a straight line
and stare steadily at the tip of the nose. Thus with an unagitated,
subdued mind, devoid of fear, completely free from sex life, one should
meditate upon Me within the heart and make Me the ultimate goal of
life.
PURPORT
The goal of life is to know Kṛṣṇa, who is situated within the heart of
every living being as Paramātmā, the four-handed Viṣṇu form. The yoga
process is practiced in order to discover and see this localized form of
Viṣṇu, and not for any other purpose. The localized Viṣṇu-mūrti is the
plenary representation of Kṛṣṇa dwelling within one's heart. One who has no
program to realize this Viṣṇu- murti is uselessly engaged in mock-yoga
practice and is certainly wasting his time. Kṛṣṇā is the ultimate goal of life,
and the Viṣṇu-murti situated in one's heart is the object of yoga practice. To
realize this Viṣṇu-murti within the heart, one has to observe complete
abstinence from sex life; therefore one has to leave home and live alone in a
secluded place, remaining seated as mentioned above. One cannot enjoy sex
life daily at home or elsewhere and attend a so-called yoga class and thus
become a yogī. One has to practice controlling the mind and avoiding all
kinds of sense gratification, of which sex life is the chief. In the rules of
celibacy written by the great sage Yājñavalkya it is said:
karmaṇā manasā vācā sarvāvasthāsu sarvadā
sarvatra maithuṇa-tyāgo brahmacaryaṁ pracakṣate.
"The vow of brahmacarya is meant to help one completely abstain from sex
indulgence in work, words and mind—at all times, under all circumstances,
and in all places." No one can perform correct yoga practice through sex
indulgence. Brahmacarya is taught, therefore, from childhood when one has
no knowledge of sex life. Children at the age of five are sent to the gurukula, or the place of the spiritual master, and the master trains the young
boys in the strict discipline of becoming brahmacārīs. Without such
practice, no one can make advancement in any yoga, whether it be dhyāna,
jñāna or bhakti. One who, however, follows the rules and regulations of
married life, having sexual relationship only with his wife (and that also
under regulation), is also called brahmacārī. Such a restrained householder
brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna
schools do not admit even householder brahmacārīs. They require complete
abstinence without compromise. In the bhakti school, a householder
brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is
so powerful that one automatically loses sexual attraction, being engaged in
the superior service of the Lord. In the Bhagavad-gītā it is said:
viṣayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate
Whereas others are forced to restrain themselves from sense gratification, a
devotee of the Lord automatically refrains because of superior taste. Other
than the devotee, no one has any information of that superior taste.
Vigatabhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa
consciousness. A conditioned soul is fearful due to his perverted memory,
his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam
says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ:
Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect
practice is possible for a person who is Kṛṣṇa conscious. And since the
ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious
person is already the best of all yogīs. The principles of the yoga system
mentioned herein are different from those of the popular so-called yoga
societies.
TEXT 15
य ज व सदा मान योगी नयतमानसः ।
शा त नव णपरम म स थाम धग छ त ॥१५॥
yuñjann evaṁ sadātmānaṁ
yogī niyata-mānasaḥ
śāntiṁ nirvāṇa-paramām
mat-saṁsthām adhigacchati
yuñjan—practicing like this; evam—as mentioned above; sadā
—constantly; ātmānam—body, mind and soul; yogī—the mystic
transcendentalist; niyata-mānasaḥ—regulated mind; śāntim—peace;
nirvāṇa-paramām—cessation of material existence; mat-saṁsthām—in the
spiritual sky (the kingdom of God); adhigacchati—does attain.
TRANSLATION
Thus practicing control of the body, mind and activities, the mystic
transcendentalist attains to the kingdom of God [or the abode of Kṛṣṇa]
by cessation of material existence.
PURPORT
The ultimate goal in practicing yoga is now clearly explained. Yoga
practice is not meant for attaining any kind of material facility; it is to
enable the cessation of all material existence. One who seeks an
improvement in health or aspires after material perfection is no yogī
according to Bhagavad-gītā. Nor does cessation of material existence entail
one's entering into "the void," which is only a myth. There is no void
anywhere within the creation of the Lord. Rather, the cessation of material
existence enables one to enter into the spiritual sky, the abode of the Lord.
The abode of the Lord is also clearly described in the Bhagavad-gītā as that
place where there is no need of sun, moon, nor electricity. All the planets in
the spiritual kingdom are self-illuminated like the sun in the material sky.
The kingdom of God is everywhere, but the spiritual sky and the planets
thereof are called paraṁ dhāma, or superior abodes.
A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is
clearly stated herein (mat-cittaḥ, mat-paraḥ, mat-sthānam) by the Lord
Himself, can attain real peace and can ultimately reach His supreme abode,
the Kṛṣṇa-loka known as Goloka Vṛndāvana. In the Brahma-saṁhitā it is
clearly stated (goloka eva nivasaty akhilātma- bhūtaḥ) that the Lord,
although residing always in His abode called Goloka, is the all-pervading
Brahman and the localized Paramātmā as well by dint of His superior
spiritual energies. No one can reach the spiritual sky or enter into the eternal
abode (Vaikuṇṭha Goloka Vṛndāvana) of the Lord without the proper
understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a
person working in Kṛṣṇa consciousness is the perfect yogī, because his mind
is always absorbed in Kṛṣṇa's activities. Sa vai manaḥ kṛṣṇapadāravindayoḥ. In the Vedas also we learn: tam eva viditvātimṛtyum eti:
"One can overcome the path of birth and death only by understanding the
Supreme Personality of Godhead, Kṛṣṇa." In other words, perfection of the
yoga system is the attainment of freedom from material existence and not
some magical jugglery or gymnastic feats to befool innocent people.
TEXT 16
ना य नत त योगोऽि त न चका तमन नतः ।
न चा त व नशील य जा तो नव चाजन ॥१६॥
nātyaśnatas tu yogo 'sti
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna
na—never; ati—too much; aśnataḥ—of one who eats so; tu—but; yogaḥ
— linking with the Supreme; asti—there is; na—nor; ca—also; ekāntam
—very low; anaśnataḥ—abstaining from eating; na—nor; ca—also; ati—too
much; svapna-śīlasya—of one who sleeps too much; jāgrataḥ—or one who
keeps night watch too much; na—not; eva—ever; ca—and; arjuna—O
Arjuna.
TRANSLATION
There is no possibility of one's becoming a yogī, O Arjuna, if one eats
too much, or eats too little, sleeps too much or does not sleep enough.
PURPORT
Regulation of diet and sleep is recommended herein for the yogīs. Too
much eating means eating more than is required to keep the body and soul
together. There is no need for men to eat animals because there is an ample
supply of grains, vegetables, fruits and milk. Such simple foodstuff is
considered to be in the mode of goodness according to the Bhagavad- gītā.
Animal food is for those in the mode of ignorance. Therefore, those who
indulge in animal food, drinking, smoking and eating food which is not first
offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted
things. Bhuñjate te tv aghaṁ papa ye pacanty ātma-kāraṇāt. Anyone who
eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa,
eats only sin. One who eats sin and eats more than is allotted to him cannot
execute perfect yoga. It is best that one eat only the remnants of foodstuff
offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything
which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious
person can attain perfection in yoga practice. Nor can one who artificially
abstains from eating, manufacturing his own personal process of fasting,
practice yoga. The Kṛṣṇa conscious person observes fasting as it is
recommended in the scriptures. He does not fast or eat more than is
required, and he is thus competent to perform yoga practice. One who eats
more than required will dream very much while sleeping, and he must
consequently sleep more than is required. One should not sleep more than
six hours daily. One who sleeps more than six hours out of twenty-four is
certainly influenced by the mode of ignorance. A person in the mode of
ignorance is lazy and prone to sleep a great deal. Such a person cannot
perform yoga.
TEXT 17
य ताहार वहार य य त
य कमस ।
य त व नावबोध य योगो भव त ःखहा ॥१७॥
yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
yukta—regulated;
āhāra—eating;
vihārasya—recreation;
yukta
—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in
discharging duties; yukta—regulated; svapna-avabodhasya—regulated sleep
and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha-hā
—diminishing pains.
TRANSLATION
He who is temperate in his habits of eating, sleeping, working and
recreation can mitigate all material pains by practicing the yoga system.
PURPORT
Extravagance in the matter of eating, sleeping, defending and mating—
which are demands of the body—can block advancement in the practice of
yoga. As far as eating is concerned, it can be regulated only when one is
practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is
offered, according to the Bhagavad-gītā (Bg. 9.26), vegetables, flowers,
fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness
becomes automatically trained not to accept food not meant for human
consumption, or which is not in the category of goodness. As far as sleeping
is concerned, a Kṛṣṇa conscious person is always alert in the discharge of
his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent
sleeping is considered a great loss. A Kṛṣṇa conscious person cannot bear to
pass a minute of his life without being engaged in the service of the Lord.
Therefore, his sleeping is kept to a minimum. His ideal in this respect is
Śrīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and
who could not sleep more than two hours a day, and sometimes not even
that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for
a moment without finishing his daily routine of chanting with his beads
three hundred thousand names. As far as work is concerned, a Kṛṣṇa
conscious person does not do anything which is not connected with Kṛṣṇa's
interest, and thus his work is always regulated and is untainted by sense
gratification. Since there is no question of sense gratification, there is no
material leisure for a person in Kṛṣṇa consciousness. And because he is
regulated in all his work, speech, sleep, wakefulness and all other bodily
activities, there is no material misery for him.
TEXT 18
यदा व नयत िच मा म वाव त ।
न पहः सवका यो य त इ य य तदा ॥१८॥
yadā viniyataṁ cittam
ātmany evāvatiṣṭhate
nispṛhaḥ sarva-kāmebhyo
yukta ity ucyate tadā
yadā—when; viniyatam—particularly disciplined; cittam—the mind and
its activities; ātmani—in the Transcendence; eva—certainly; avatiṣṭhate—
becomes situated; nispṛhaḥ—devoid of; sarva—all kinds of; kāmebhyaḥ—
material desires; yuktaḥ—well situated in yoga; iti—thus; ucyate—is said to
be; tadā—at that time.
TRANSLATION
When the yogī, by practice of yoga, disciplines his mental activities
and becomes situated in Transcendence—devoid of all material desires
—he is said to have attained yoga.
PURPORT
The activities of the yogī are distinguished from those of an ordinary
person by his characteristic cessation from all kinds of material desires—of
which sex is the chief. A perfect yogī is so well disciplined in the activities
of the mind that he can no longer be disturbed by any kind of material
desire. This perfectional stage can automatically be attained by persons in
Kṛṣṇa consciousness, as is stated in the Śrīmad-Bhāgavatam (9.4.18-20):
sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane dṛśau tad-bhṛtyagātra-sparśe 'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-janāśrayā ratiḥ
"King Ambarīṣa first of all engaged his mind on the lotus feet of Lord
Kṛṣṇa; then, one after another, he engaged his words in describing the
transcendental qualities of the Lord, his hands in mopping the temple of the
Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the
transcendental forms of the Lord, his body in touching the bodies of the
devotees, his sense of smell in smelling the scents of the lotus flower
offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus
feet of the Lord, his legs in going to places of pilgrimage and the temple of
the Lord, his head in offering obeisances unto the Lord and his desires in
executing the mission of the Lord. All these transcendental activities are
quite befitting a pure devotee."
This transcendental stage may be inexpressible subjectively by the
followers of the impersonalist path, but it becomes very easy and practical
for a person in Kṛṣṇa consciousness, as is apparent in the above description
of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the
lotus feet of the Lord by constant remembrance, such transcendental
engagements are not practical. In the devotional service of the Lord,
therefore, these prescribed activities are called arcanā, or engaging all the
senses in the service of the Lord. The senses and the mind require
engagements. Simple abnegation is not practical. Therefore, for people in
general—especially those who are not in the renounced order of life—
transcendental engagement of the senses and the mind as described above is
the perfect process for transcendental achievement, which is called yukta in
the Bhagavad-gītā.
TEXT 19
यथा दीपो नवात थो ग सोपमा मता ।
यो गनो यतिच य य जतो योगमा मनः ॥१९॥
yathā dīpo nivātastho
neṅgate sopamā smṛtā
yogino yata-cittasya
yuñjato yogam ātmanaḥ
yathā—as; dīpaḥ—a lamp; nivātasthaḥ—in a place without wind; na—
does not; iṅgate—waver; sā upamā—compared to that; smṛtā—likened;
yoginaḥ— of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—
constantly engaged in; yogam—meditation; ātmanaḥ—on Transcendence.
TRANSLATION
As a lamp in a windless place does not waver, so the
transcendentalist, whose mind is controlled, remains always steady in
his meditation on the transcendent Self.
PURPORT
A truly Kṛṣṇa conscious person, always absorbed in Transcendence, in
constant undisturbed meditation on his worshipable Lord, is as steady as a
lamp in a windless place.
TEXTS 20-23
य ोपरम िच न योग वया ।
य चवा मना मान प य ना म न त य त ॥२०॥
सखमा यि तक य द् बि ा मतीि यम् ।
ि य न चवाय ि थत ल त त वतः ॥२१॥
य ल वा चापर लाभ म य ना धक ततः ।
यि मि थतो न ः न ग णा प वचा य ॥२२॥
त व ा ःखसयोग वयोग योगसि तम् ॥२३॥
yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati
sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ
yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate
taṁ vidyād duḥkha-saṁyogaviyogaṁ yoga-saṁjñitam
yatra—in that state of affairs; uparamate—when one feels transcendental
happiness; cittam—mental activities; niruddham—restrained from matter;
yoga-sevayā—by performance of yoga; yatra—in that; ca—also; eva
—certainly; ātmanā—by the pure mind; ātmānam—self; paśyan—realizing
the position; ātmani—in the self; tuṣyati—becomes satisfied; sukham
—happiness; ātyantikam—supreme; yat—in which; tat—that; buddhi
—intelligence; grāhyam—acceptable; atīndriyam—transcendental; vetti
—knows; yatra— wherein; na—never; ca—also; eva—certainly; ayam—in
this; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that
which; labdhvā—by attainment; ca—also; aparam—any other; lābham
—gain; manyate—does not mind; na—never; adhikam—more than that;
tataḥ—from that; yasmin—in which; sthitaḥ—being situated; na—never;
duḥkhena—by miseries; guruṇāpi —even though very difficult; vicālyate
—becomes shaken; tam—that; vidyāt —you must know; duḥkha-saṁyoga
—miseries of material contact; viyogam —extermination; yoga-samjñitam
—trance in yoga.
TRANSLATION
The stage of perfection is called trance, or samādhi, when one's mind
is completely restrained from material mental activities by practice of
yoga. This is characterized by one's ability to see the self by the pure
mind and to relish and rejoice in the self. In that joyous state, one is
situated in boundless transcendental happiness and enjoys himself
through transcendental senses. Established thus, one never departs
from the truth, and upon gaining this he thinks there is no greater gain.
Being situated in such a position, one is never shaken, even in the midst
of greatest difficulty. This indeed is actual freedom from all miseries
arising from material contact.
PURPORT
By practice of yoga one becomes gradually detached from material
concepts. This is the primary characteristic of the yoga principle. And after
this, one becomes situated in trance, or samādhi which means that the yogī
realizes the Supersoul through transcendental mind and intelligence, without
any of the misgivings of identifying the self with the Superself. Yoga
practice is more or less based on the principles of the Patañjali system.
Some unauthorized commentators try to identify the individual soul with the
Supersoul, and the monists think this to be liberation, but they do not
understand the real purpose of the Patañjali system of yoga. There is an
acceptance of transcendental pleasure in the Patañjali system, but the
monists do not accept this transcendental pleasure out of fear of
jeopardizing the theory of oneness. The duality of knowledge and knower is
not accepted by the nondualist, but in this verse transcendental pleasure—
realized through transcendental senses—is accepted. And this is
corroborated by the Patañjali Muni, the famous exponent of the yoga
system. The great sage declares in his Yoga-sūtras: puruṣārtha—śūnyānāṁ
guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.
This citi-śakti, or internal potency, is transcendental. Puruṣārtha means
material religiosity, economic development, sense gratification and, at the
end, the attempt to become one with the Supreme. This "oneness with the
Supreme" is called kaivalyam by the monist. But according to Patañjali, this
kaivalyam is an internal, or transcendental, potency by which the living
entity becomes aware of his constitutional position. In the words of Lord
Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance
of the impure mirror of the mind. This "clearance" is actually liberation, or
bhava-mahādāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary
—corresponds with this principle. In the Bhāgavatam this is called
svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in
this verse.
After nirvāṇa, or material cessation, there is the manifestation of spiritual
activities, or devotional service of the Lord, known as Kṛṣṇa consciousness.
In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real
life of the living entity." Māyā, or illusion, is the condition of spiritual life
contaminated by material infection. Liberation from this material infection
does not mean destruction of the original eternal position of the living
entity. Patañjali also accepts this by his words kaivalyam svarūpa-pratiṣṭhā
vā citi-śaktir iti. This citi-śakti or transcendental pleasure, is real life. This is
confirmed in the Vedānta-sūtras as ānandamayo 'bhyāsāt. This natural
transcendental pleasure is the ultimate goal of yoga and is easily achieved
by execution of devotional service, or bhakti-yoga. Bhaktiyoga will be
vividly described in the Seventh Chapter of Bhagavad-gītā.
In the yoga system, as described in this chapter, there are two kinds of
samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When
one becomes situated in the transcendental position by various philosophical
researches, it is called samprajñāta-samādhi. In the asamprajñāta-samādhi
there is no longer any connection with mundane pleasure, for one is then
transcendental to all sorts of happiness derived from the senses. When the
yogī is once situated in that transcendental position, he is never shaken from
it. Unless the yogī is able to reach this position, he is unsuccessful. Today's
so-called yoga practice, which involves various sense pleasures, is
contradictory. A yogī indulging in sex and intoxication is a mockery. Even
those yogīs who are attracted by the siddhis (perfections) in the process of
yoga are not perfectly situated. If the yogīs are attracted by the by-products
of yoga, then they cannot attain the stage of perfection, as is stated in this
verse. Persons, therefore, indulging in the make-show practice of gymnastic
feats or siddhis should know that the aim of yoga is lost in that way.
The best practice of yoga in this age is Kṛṣṇa consciousness, which is not
baffling. A Kṛṣṇa conscious person is so happy in his occupation that he
does not aspire after any other happiness. There are many impediments,
especially in this age of hypocrisy, to practicing haṭha- yoga, dhyāna-yoga,
and jñāna-yoga, but there is no such problem in executing karma-yoga or
bhakti-yoga.
As long as the material body exists, one has to meet the demands of the
body, namely eating, sleeping, defending and mating. But a person who is in
pure bhakti-yoga or in Kṛṣṇa consciousness does not arouse the senses while
meeting the demands of the body. Rather, he accepts the bare necessities of
life, making the best use of a bad bargain, and enjoys transcendental
happiness in Kṛṣṇa consciousness. He is callous toward incidental
occurrences—such as accidents, disease, scarcity and even the death of a
most dear relative—but he is always alert to execute his duties in Kṛṣṇa
consciousness or bhakti-yoga. Accidents never deviate him from his duty.
As stated in the Bhagavad-gītā, āgamāpāyino 'nityās tāṁs titikṣasva
bhārata. He endures all such incidental occurences because he knows that
they come and go and do not affect his duties. In this way he achieves the
highest perfection in yoga practice.
TEXT 24
स न न यो त यो योगोऽ न व ण तसा ।
स क प भवा काम य वा सव न षतः ।
मनस ि य ाम व नय य सम ततः ॥२४॥
sa niścayena yoktavyo
yogo 'nirviṇṇa-cetasā
saṅkalpa-prabhavān kāmāṁs
tyaktvā sarvān aśeṣataḥ
manasaivendriya-grāmaṁ
viniyamya samantataḥ
saḥ—that yoga system; niścayena—with firm determination; yoktavyaḥ
— must be practiced; yogaḥ—in such practice; anirviṇṇa-cetasā—without
deviation; saṅkalpa—material desires; prabhavān—born of; kāmān—sense
gratification; tyaktvā—giving up; sarvān—all; aśeṣatah—completely;
manasā —by the mind; eva—certainly; indriya-grāmam—the full set of
senses; viniyamya—regulating; samantataḥ—from all sides.
TRANSLATION
One should engage oneself in the practice of yoga with undeviating
determination and faith. One should abandon, without exception, all
material desires born of false ego and thus control all the senses on all
sides by the mind.
PURPORT
The yoga practitioner should be determined and should patiently
prosecute the practice without deviation. One should be sure of success at
the end and pursue this course with great perserverance, not becoming
discouraged if there is any delay in the attainment of success. Success is
sure for the rigid practitioner. Regarding bhakti-yoga, Rupa Gosvāmī says:
utsāhān niścayād dhairyāt tat tat karma-pravartanāt
saṅga-tyāgāt satovṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati
"The process of bhakti-yoga can be executed successfully with full-hearted
enthusiasm, perseverance, and determination by following the prescribed
duties in the association of devotees and by engaging completely in
activities of goodness."
As for determination, one should follow the example of the sparrow who
lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore
of the ocean, but the big ocean carried away the eggs on its waves. The
sparrow became very upset and asked the ocean to return her eggs. The
ocean did not even consider her appeal. So the sparrow decided to dry up
the ocean. She began to pick out the water in her small beak, and everyone
laughed at her for her impossible determination. The news of her activity
spread, and at last Garuḍa, the gigantic bird carrier of Lord Viṣṇu, heard it.
He became compassionate toward his small sister bird, and so he came to
see the sparrow. Garuḍa was very pleased by the determination of the small
sparrow, and he promised to help. Thus Garuḍa at once asked the ocean to
return her eggs lest he himself take up the work of the sparrow. The ocean
was frightened at this, and returned the eggs. Thus the sparrow became
happy by the grace of Garuḍa.
Similarly, the practice of yoga, especially bhakti-yoga in Kṛṣṇa
consciousness, may appear to be a very difficult job. But if anyone follows
the principles with great determination, the Lord will surely help, for God
helps those who help themselves.
TEXT 25
शनः शन पर द्ब ा ध तगहीतया ।
आ मस थ मनः क वा न कि द प िच त त् ॥२५॥
śanaiḥ śanair uparamed
buddhyā dhṛti-gṛhītayā
ātma-saṁsthaṁ manaḥ kṛtvā
na kiñcid api cintayet
śanaiḥ—gradually; śanaiḥ—step by step; uparamet—hesitated; buddhyā
— by intelligence; dhṛti-gṛhītayā—carrying the conviction; ātma-saṁstham
— placed in transcendence; manaḥ—mind; kṛtvā—doing so; na—nothing;
kiñcit—anything else; api—even; cintayet—be thinking of.
TRANSLATION
Gradually, step by step, with full conviction, one should become
situated in trance by means of intelligence, and thus the mind should be
fixed on the Self alone and should think of nothing else.
PURPORT
By proper conviction and intelligence one should gradually cease sense
activities. This is called pratyāhāra. The mind, being controlled by
conviction, meditation, and cessation of the senses, should be situated in
trance, or samādhi. At that time there is no longer any danger of becoming
engaged in the material conception of life. In other words, although one is
involved with matter as long as the material body exists, one should not
think about sense gratification. One should think of no pleasure aside from
the pleasure of the Supreme Self. This state is easily attained by directly
practicing Kṛṣṇa consciousness.
TEXT 26
यतो यतो न र त मन
लमि थरम् ।
तत ततो नय यतदा म व वश न त् ॥२६॥
yato yato niścalati
manaś cañcalam asthiram
tatas tato niyamyaitad
ātmany eva vaśaṁ nayet
yataḥ—whatever; yataḥ—wherever; niścalati—verily agitated; manaḥ—
the mind; cañcalam—flickering; asthiram—unsteady; tataḥ—from there;
tataḥ— and thereafter; niyamya—regulating; etat—this; ātmani—in the self;
eva— certainly; vaśam—control; nayet—must bring in.
TRANSLATION
From whatever and wherever the mind wanders due to its flickering
and unsteady nature, one must certainly withdraw it and bring it back
under the control of the Self.
PURPORT
The nature of the mind is flickering and unsteady. But a self-realized
yogī has to control the mind; the mind should not control him. One who
controls the mind (and therefore the senses as well) is called gosvāmī, or
svāmī, and one who is controlled by the mind is called godāsa, or the
servant of the senses. A gosvāmī knows the standard of sense happiness. In
transcendental sense happiness, the senses are engaged in the service of
Hṛṣīkeśa or the supreme owner of the senses—Kṛṣṇa. Serving Kṛṣṇa with
purified senses is called Kṛṣṇa consciousness. That is the way of bringing
the senses under full control. What is more, that is the highest perfection of
yoga practice.
TEXT 27
शा तमनस न यो गन सखम मम् ।
उप त शा तरजस
भतमक मषम् ॥२७॥
praśānta-manasaṁ hy enaṁ
yoginaṁ sukham uttamam
upaiti śānta-rajasaṁ
brahma-bhūtam akalmaṣam
praśānta—mind fixed on the lotus feet of Kṛṣṇa; manasam—of one
whose mind is so fixed; hi—certainly; enam—this; yoginam—the yogī;
sukham—happiness; uttamam—the highest; upaiti—attains; śānta-rajasam
—pacified passion; brahma-bhūtam—liberated by identification with the
Absolute; akalmaṣam—freed from all past sinful reaction.
TRANSLATION
The yogī whose mind is fixed on Me verily attains the highest
happiness. By virtue of his identity with Brahman, he is liberated; his
mind is peaceful, his passions are quieted, and he is freed from sin.
PURPORT
Brahma-bhūta is the state of being free from material contamination and
situated in the transcendental service of the Lord. Mad-bhaktim labhate
parām (Bg. 18.54). One cannot remain in the quality of Brahman, the
Absolute, until one's mind is fixed on the lotus feet of the Lord. Sa vai
manaḥ kṛṣṇa-padāravindayoḥ. To be always engaged in the transcendental
loving service of the Lord, or to remain in Kṛṣṇa consciousness, is to be
factually liberated from the mode of passion and all material contamination.
TEXT 28
य ज व सदा मान योगी वगतक मषः ।
स न
स पशम य त सखम न ॥२८॥
yuñjann evaṁ sadātmānaṁ
yogī vigata-kalmaṣaḥ
sukhena brahma-saṁsparśam
atyantaṁ sukham aśnute
yuñjan—thus being engaged in yoga practice; evam—thus; sadā
—always; ātmānam—self; yogī—one who is in touch with the Supreme
Self; vigata—is freed from; kalmaṣaḥ—all material contamination; sukhena
—in transcendental happiness; brahma-saṁsparśam—being in constant
touch with the Supreme; atyantam—highest; sukham—happiness; aśnute
—attains.
TRANSLATION
Steady in the Self, being freed from all material contamination, the
yogī achieves the highest perfectional stage of happiness in touch with
the Supreme Consciousness.
PURPORT
Self-realization means knowing one's constitutional position in
relationship to the Supreme. The individual soul is part and parcel of the
Supreme, and his position is to render transcendental service to the Lord.
This transcendental contact with the Supreme is called brahma-saṁsparśa.
TEXT 29
सवभत थमा मान सवभता न चा म न ।
ई
योगय ता मा सव समदशनः ॥२९॥
sarva-bhūta-stham ātmānaṁ
sarva-bhūtāni cātmani
īkṣate yoga-yukta-ātmā
sarvatra sama-darśanaḥ
sarva-bhūta-stham—situated in all beings; ātmānam—the Supersoul;
sarva—all; bhūtāni—entities; ca—also; ātmani—in the Self; īkṣate—does
see; yoga-yukta-ātmā—one who is dovetailed in Kṛṣṇa consciousness;
sarvatra— everywhere; sama-darśanaḥ—seeing equally.
TRANSLATION
A true yogī observes Me in all beings, and also sees every being in
Me. Indeed, the self-realized man sees Me everywhere.
PURPORT
A Kṛṣṇa conscious yogī is the perfect seer because he sees Kṛṣṇa, the
Supreme, situated in everyone's heart as Supersoul (Paramātmā). Īśvaraḥ
sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. The Lord in His Paramātmā feature
is situated within both the heart of the dog and that of a brāhmaṇa. The
perfect yogī knows that the Lord is eternally transcendental and is not
materially affected by His presence in either a dog or a brāhmaṇa. That is
the supreme neutrality of the Lord. The individual soul is also situated in the
individual heart, but he is not present in all hearts. That is the distinction
between the individual soul and the Supersoul. One who is not factually in
the practice of yoga cannot see so clearly. A Kṛṣṇa conscious person can see
Kṛṣṇa in the heart of both the believer and nonbeliever. In the smṛti this is
confirmed as follows: ātatatvāc ca mātṛtvād ātmā hi paramo hariḥ.
The Lord, being the source of all beings, is like the mother and the
maintainer. As the mother is neutral to all different kinds of children, the
Supreme Father (or Mother) is also. Consequently the Supersoul is always
in every living being. Outwardly, also, every living being is situated in the
energy of the Lord. As will be explained in the Seventh Chapter, the Lord
has, primarily, two energies—the spiritual (or superior) and the material (or
inferior). The living entity, although part of the superior energy, is
conditioned by the inferior energy; the living entity is always in the Lord's
energy. Every living entity is situated in Him in one way or another. The
yogī sees equally because he sees that all living entities, although in
different situations according to the results of fruitive work, in all
circumstances remain the servants of God. While in the material energy, the
living entity serves the material senses; and while in spiritual energy, he
serves the Supreme Lord directly. In either case the living entity is the
servant of God. This vision of equality is perfect in a person in Kṛṣṇa
consciousness.
TEXT 30
यो म प य त सव सव च म य प य त ।
त याह न ण यािम स च न ण य त ॥३०॥
yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati
yaḥ—whoever; mām—Me; paśyati—sees; sarvatra—everywhere; sarvam
— everything; ca—and; mayi—in Me; paśyati—he sees; tasya—his; aham
—I; na—not; praṇaśyāmi—am lost; saḥ—he; ca—also; me—to Me; na
—nor; praṇaśyati—is lost.
TRANSLATION
For one who sees Me everywhere and sees everything in Me, I am
never lost, nor is he ever lost to Me.
PURPORT
A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere,
and he sees everything in Kṛṣṇa. Such a person may appear to see all
separate manifestations of the material nature, but in each and every
instance he is conscious of Kṛṣṇa, knowing that everything is the
manifestation of Kṛṣṇa's energy. Nothing can exist without Kṛṣṇa, and
Kṛṣṇa is the Lord of everything—this is the basic principle of Kṛṣṇa
consciousness. Kṛṣṇa consciousness is the development of love of Kṛṣṇa—a
position transcendental even to material liberation. It is the stage beyond
self—realization at which the devotee becomes one with Kṛṣṇa in the sense
that Kṛṣṇa becomes everything for the devotee, and the devotee becomes
full in loving Kṛṣṇa. An intimate relationship between the Lord and the
devotee then exists. In that stage, the living entity attains his immortality.
Nor is the Personality of Godhead ever out of the sight of the devotee. To
merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is
stated in the Brahma-saṁhitā:
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the primeval Lord, Govinda, who is always seen by the devotee
whose eyes are anointed with the pulp of love. He is seen in His eternal
form of Śyāmasundara situated within the heart of the devotee." (Bs. 5.38)
At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee,
nor does the devotee ever lose sight of the Lord. In the case of a yogī who
sees the Lord as Paramātmā within the heart, the same applies. Such a yogī
turns into a pure devotee and cannot bear to live for a moment without
seeing the Lord within himself.
TEXT 31
सवभति थत यो म भज क वमाि थतः ।
सवथा वतमानोऽ प स योगी म य वत ॥३१॥
sarva-bhūta-sthitaṁ yo māṁ
bhajaty ekatvam āsthitaḥ
sarvathā vartamāno 'pi
sa yogī mayi vartate
sarva-bhūta-sthitam—situated in everyone's heart; yaḥ—he who; mām—
unto Me; bhajati—serves in devotional service; ekatvam—oneness; āsthitaḥ
—thus situated; sarvathā—in all respects; vartamānaḥ—being situated; api
— in spite of; saḥ—he; yogī—transcendentalist; mayi—unto Me; vartate—
remains.
TRANSLATION
The yogī who knows that I and the Supersoul within all creatures are
one worships Me and remains always in Me in all circumstances.
PURPORT
A yogī who is practicing meditation on the Supersoul sees within himself
the plenary portion of Kṛṣṇa as Viṣṇu—with four hands, holding conchshell,
wheel, club and lotus flower. The yogī should know that Viṣṇu is not
different from Kṛṣṇa. Kṛṣṇa in this form of Supersoul is situated in
everyone's heart. Furthermore, there is no difference between the
innumerable Supersouls present in the innumerable hearts of living entities.
Nor is there a difference between a Kṛṣṇa conscious person always engaged
in the transcendental loving service of Kṛṣṇa and a perfect yogī engaged in
meditation on the Supersoul. The yogī in Kṛṣṇa consciousness— even
though he may be engaged in various activities while in material existence—
remains always situated in Kṛṣṇa. This is confirmed in the Bhakti-rasāmṛta-
sindhu of Śrīla Rūpa Gosvāmī: nikhileṣu avasthāsu jīvanmukta sa ucyate. A
devotee of the Lord, always acting in Kṛṣṇa consciousness, is automatically
liberated. In the Nārada-pañcarātra this is confirmed in this way:
dik-kālādy-anavacchinne kṛṣṇe ceto vidhāya ca
tanmayo bhavati kṣipraṁ jīvo brahmaṇi yojayet.
"By concentrating one's attention on the transcendental form of Kṛṣṇa, who
is all-pervading and beyond time and space, one becomes absorbed in
thinking of Kṛṣṇa and then attains the happy state of transcendental
association with Him."
Kṛṣṇa consciousness is the highest stage of trance in yoga practice. This
very understanding that Kṛṣṇa is present as Paramātmā in everyone's heart
makes the yogī faultless. The Vedas confirm this inconceivable potency of
the Lord as follows:
eko 'pi san bahudhā yo 'vabhāti
aiśvaryād rūpam ekaṁ ca sūryavad bahudheyate.
"Viṣṇu is one, and yet He is certainly all-pervading. By His inconceivable
potency, in spite of His one form, He is present everywhere. As the sun, He
appears in many places at once."
TEXT 32
आ मौप न सव सम प य त योऽजन ।
सख वा य द वा ःख स योगी परमो मतः ॥३२॥
ātmaupamyena sarvatra
samaṁ paśyati yo 'rjuna
sukhaṁ vā yadi vā duḥkhaṁ
sa yogī paramo mataḥ
ātma—self; aupamyena—by comparison; sarvatra—everywhere; samam
— equality; paśyati—sees; yaḥ—he who; arjuna—O Arjuna; sukham
—happiness; vā—or; yadi—if; vā—or; duḥkham—distress; saḥ—such; yogī
—transcendentalist; paramaḥ—perfect; mataḥ—considered.
TRANSLATION
He is a perfect yogī who, by comparison to his own self, sees the true
equality of all beings, both in their happiness and distress, O Arjuna!
PURPORT
One who is Kṛṣṇa conscious is a perfect yogī; he is aware of everyone's
happiness and distress by dint of his own personal experience. The cause of
the distress of a living entity is forgetfulness of his relationship with God.
And the cause of happiness is knowing Kṛṣṇa to be the supreme enjoyer of
all the activities of the human being. Kṛṣṇa is the proprietor of all lands and
planets. The perfect yogī is the sincerest friend of all living entities. He
knows that the living being who is conditioned by the modes of material
nature is subjected to the threefold material miseries due to forgetfulness of
his relationship with Kṛṣṇa. Because one in Kṛṣṇa consciousness is happy,
he tries to distribute the knowledge of Kṛṣṇa everywhere. Since the perfect
yogī tries to broadcast the importance of becoming Kṛṣṇa conscious, he is
the best philanthropist in the world, and he is the dearest servitor of the
Lord. Na tasmāt kaścid me priyakṛt tamaḥ. In other words, a devotee of the
Lord always looks to the welfare of all living entities, and in this way he is
factually the friend of everyone. He is the best yogī because he does not
desire perfection in yoga for his personal benefit, but tries for others also.
He does not envy his fellow living entities. Here is a contrast between a pure
devotee of the Lord and a yogī interested only in his personal elevation. The
yogī who has withdrawn to a secluded place in order to meditate perfectly
may not be as perfect as a devotee who is trying his best to turn every man
toward Kṛṣṇa consciousness.
TEXT 33
अजन उवाच ।
योऽय योग वया ो तः सा न मधसदन ।
एत याह न प यािम च ल वाि थ त ि थराम् ॥३३॥
arjuna uvāca
yo 'yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām
arjunaḥ uvāca—Arjuna said; yaḥ—the system; ayam—this; yogaḥ—
mysticism; tvayā—by You; proktaḥ—described; sāmyena—generally;
madhusūdana—O killer of the demon Madhu; etasya—of this; aham—I; na
— do not; paśyāmi—see; cañcalatvāt—due to being restless; sthitim
—situation; sthirām—stable.
TRANSLATION
Arjuna said: O Madhusūdana, the system of yoga which you have
summarized appears impractical and unendurable to me, for the mind
is restless and unsteady.
PURPORT
The system of mysticism described by Lord Kṛṣṇa to Arjuna beginning
with the words śucau deśe and ending with yogī paramaḥ is here being
rejected by Arjuna out of a feeling of inability. It is not possible for an
ordinary man to leave home and go to a secluded place in the mountains or
jungles to practice yoga in this age of Kali. The present age is characterized
by a bitter struggle for a life of short duration. People are not serious about
self-realization even by simple, practical means, and what to speak of this
difficult yoga system, which regulates the mode of living, the manner of
sitting, selection of place, and detachment of the mind from material
engagements. As a practical man, Arjuna thought it was impossible to
follow this system of yoga, even though he was favorably endowed in many
ways. He belonged to the royal family and was highly elevated in terms of
numerous qualities; he was a great warrior, he had great longevity, and,
above all, he was the most intimate friend of Lord Kṛṣṇa, the Supreme
Personality of Godhead. Five thousand years ago, Arjuna had much better
facilities then we do now, yet he refused to accept this system of yoga. In
fact, we do not find any record in history of his practicing it at any time.
Therefore this system must be considered generally impossible in this age of
Kali. Of course it may be possible for some very few, rare men, but for the
people in general it is an impossible proposal. If this were so five thousand
years ago, then what of the present day? Those who are imitating this yoga
system in different so-called schools and societies, although complacent, are
certainly wasting their time. They are completely in ignorance of the desired
goal.
TEXT 34
च ल ह मनः क ण मा थ बलव ढम् ।
त याह न ह म वायो रव स करम् ॥३४॥
cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram
cañcalam—flickering; hi—certainly; manaḥ—mind; kṛṣṇa—O Kṛṣṇa;
pramāthi—agitating; balavat—strong; dṛḍham—obstinate; tasya—its; aham
—I; nigraham—subduing; manye—think; vāyoḥ—of the wind; iva—like;
suduṣkaram—difficult.
TRANSLATION
For the mind is restless, turbulent, obstinate and very strong, O
Kṛṣṇa, and to subdue it is, it seems to me, more difficult than
controlling the wind.
PURPORT
The mind is so strong and obstinate that it sometimes overcomes the
intelligence, although mind is supposed to be subservient to the intelligence.
For a man in the practical world who has to fight so many opposing
elements, it is certainly very difficult to control the mind. Artificially, one
may establish a mental equilibrium toward both friend and enemy, but
ultimately no worldly man can do so, for this is more difficult than
controlling the raging wind. In the Vedic literatures it is said:
ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca
buddhintu sārathiṁ viddhi manaḥ pragraham eva ca
indriyāṇi hayānāhur viṣayāṁs teṣu gocarān
ātmendriya-mano-yukto bhoktety āhur manīṣiṇaḥ.
"The individual is the passenger in the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses are
the horses. The self is thus the enjoyer or sufferer in the association of the
mind and senses. So it is understood by great thinkers." Intelligence is
supposed to direct the mind, but the mind is so strong and obstinate that it
often overcomes even one's own intelligence. Such a strong mind is
supposed to be controlled by the practice of yoga, but such practice is never
practical for a worldly person like Arjuna. And what can we say of modern
man? The simile used here is appropriate: one cannot capture the blowing
wind. And it is even more difficult to capture the turbulent mind. The easiest
way to control the mind, as suggested by Lord Caitanya, is chanting "Hare
Kṛṣṇa," the great mantra for deliverance, in all humility. The method
prescribed is sa vai manaḥ kṛṣṇa-padāravindayoḥ: one must engage one's
mind fully in Kṛṣṇa. Only then will there remain no other engagements to
agitate the mind.
TEXT 35
ीभगवानवाच ।
असशय महाबाहो मनो न ह चलम् ।
अ या न त कौ य वरा ण च ग
॥३५॥
śrī bhagavān uvāca
asaṁśayaṁ mahā-bāho
mano durnigrahaṁ calam
abhyāsena tu kaunteya
vairāgyeṇa ca gṛhyate
śrī bhagavān uvāca—the Personality of Godhead said; asaṁśayam—
undoubtedly; mahā-bāho—O mighty-armed one; manaḥ—mind;
durnigraham—difficult to curb; calam—flickering; abhyāsena—by
practice; tu—but; kaunteya—O son of Kuntī; vairāgyeṇa—by detachment;
ca—also; gṛhyate— can be so controlled.
TRANSLATION
The Blessed Lord said: O mighty-armed son of Kuntī, it is
undoubtedly very difficult to curb the restless mind, but it is possible by
constant practice and by detachment.
PURPORT
The difficulty of controlling the obstinate mind, as expressed by Arjuna,
is accepted by the Personality of Godhead. But at the same time He suggests
that by practice and detachment it is possible. What is that practice? In the
present age no one can observe strict rules and regulations, such as placing
oneself in a sacred place, focusing the mind on the Supersoul, restraining
the senses and mind, observing celibacy, remaining alone, etc. By the
practice of Kṛṣṇa consciousness, however, one engages in nine types of
devotional service to the Lord. The first and foremost of such devotional
engagements is hearing about Kṛṣṇa. This is a very powerful transcendental
method for purging the mind of all misgivings. The more one hears about
Kṛṣṇa, the more one becomes enlightened and detached from everything
that draws the mind away from Kṛṣṇa. By detaching the mind from
activities not devoted to the Lord, one can very easily learn vairāgya.
Vairāgya means detachment from matter and engagement of the mind in
spirit. Impersonal spiritual detachment is more difficult than attaching the
mind to the activities of Kṛṣṇa. This is practical because by hearing about
Kṛṣṇa one becomes automatically attached to the Supreme Spirit. This
attachment is called pareśānubhūti spiritual satisfaction. It is just like the
feeling of satisfaction a hungry man has for every morsel of food he eats.
Similarly, by discharge of devotional service, one feels transcendental
satisfaction as the mind becomes detached from material objectives. It is
something like curing a disease by expert treatment and appropriate diet.
Hearing of the transcendental activities of Lord Kṛṣṇa is therefore expert
treatment for the mad mind, and eating the foodstuff offered to Kṛṣṇa is the
appropriate diet for the suffering patient. This treatment is the process of
Kṛṣṇa consciousness.
TEXT 36
असयता मना योगो
ाप इ त म तः ।
व या मना त यतता श योऽवा तमपायतः ॥३६॥
asaṁyatātmanā yogo
duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā
śakyo 'vāptum upāyataḥ
asaṁyata—unbridled; ātmanā—by the mind; yogaḥ—self-realization;
duṣprāpaḥ—difficult to obtain; iti—thus; me—My; matiḥ—opinion; vaśya
— controlled; ātmanā—by the mind; tu—but; yatatā—while endeavoring;
śakyaḥ—practical; avāptum—to achieve; upāyataḥ—appropriate means.
TRANSLATION
For one whose mind is unbridled, self-realization is difficult work.
But he whose mind is controlled and who strives by right means is
assured of success. That is My opinion.
PURPORT
The Supreme Personality of Godhead declares that one who does not
accept the proper treatment to detach the mind from material engagement
can hardly achieve success in self-realization. Trying to practice yoga while
engaging the mind in material enjoyment is like trying to ignite a fire while
pouring water on it. Similarly, yoga practice without mental control is a
waste of time. Such a show of yoga practice may be materially lucrative, but
it is useless as far as spiritual realization is concerned. Therefore, the mind
must be controlled by engaging it constantly in the transcendental loving
service of the Lord. Unless one is engaged in Kṛṣṇa consciousness, he
cannot steadily control the mind. A Kṛṣṇa conscious person easily achieves
the result of yoga practice without separate endeavor, but a yoga practitioner
cannot achieve success without becoming Kṛṣṇa conscious.
TEXT 37
अजन उवाच ।
अय तः
यो तो योगा चिलतमानसः ।
अ ा य योगस स क ग त क ण ग छ त ॥३७॥
arjuna uvāca
ayatiḥ śraddhayopeto
yogāc calita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ
kāṁ gatiṁ kṛṣṇa gacchati
arjunaḥ uvāca—Arjuna said; ayatiḥ—unsuccessful transcendentalist;
śraddhayā—with faith; upetaḥ—engaged; yogāt—from the mystic link;
calita—deviated; mānasaḥ—of one who has such a mind; aprāpya—failing;
yoga-saṁsiddhim—highest perfection in mysticism; kām—which; gatim —
destination; kṛṣṇa—O Kṛṣṇa; gacchati—achieves.
TRANSLATION
Arjuna said: What is the destination of the man of faith who does
not persevere, who in the beginning takes to the process of selfrealization but who later desists due to worldly- mindedness and thus
does not attain perfection in mysticism?
PURPORT
The path of self-realization or mysticism is described in the Bhagavadgītā. The basic principle of self-realization is knowledge that the living
entity is not this material body but that he is different from it and that his
happiness is in eternal life, bliss and knowledge. These are transcendental,
beyond both body and mind. Self- realization is sought by the path of
knowledge, the practice of the eightfold system or by bhakti-yoga. In each
of these processes one has to realize the constitutional position of the living
entity, his relationship with God, and the activities whereby he can
reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa
consciousness. Following any of the above-mentioned three methods, one is
sure to reach the supreme goal sooner or later. This was asserted by the Lord
in the Second Chapter: even a little endeavor on the transcendental path
offers a great hope for deliverance. Out of these three methods, the path of
bhakti-yoga is especially suitable for this age because it is the most direct
method of God realization. To be doubly assured, Arjuna is asking Lord
Kṛṣṇa to confirm His former statement. One may sincerely accept the path
of self-realization, but the process of cultivation of knowledge and the
practice of the eightfold yoga system are generally very difficult for this
age. Therefore, despite constant endeavor, one may fail for many reasons.
First of all, one may not be following the process. To pursue the
transcendental path is more or less to declare war on illusory energy.
Consequently, whenever a person tries to escape the clutches of the illusory
energy, she tries to defeat the practitioner by various allurements. A
conditioned soul is already allured by the modes of material energy, and
there is every chance of being allured again, even while performing
transcendental disciplines. This is called yogāt calita-mānasaḥ: deviation
from the transcendental path. Arjuna is inquisitive to know the results of
deviation from the path of self-realization.
TEXT 38
कि च नोभय व ि छ ना िमव न य त ।
अ त ो महाबाहो वमढो
णः प थ ॥३८॥
kaccin nobhaya-vibhraṣṭaś
chinnābhram iva naśyati
apratiṣṭho mahā-bāho
vimūḍho brahmaṇaḥ pathi
kaccit—whether; na—not; ubhaya—both; vibhraṣṭaḥ—deviated from;
chinna—fallen;
abhram—cloud;
iva—likened;
naśyati—perishes;
apratiṣṭhaḥ —without any position; mahā-bāho—O mighty-armed Kṛṣṇa;
vimūḍhaḥ— bewildered; brahmaṇaḥ—of Transcendence; pathi—on the
path.
TRANSLATION
O mighty-armed Kṛṣṇa, does not such a man, being deviated from
the path of Transcendence, perish like a riven cloud, with no position in
any sphere?
PURPORT
There are two ways to progress. Those who are materialists have no
interest in Transcendence; therefore they are more interested in material
advancement by economic development, or in promotion to the higher
planets by appropriate work. When one takes to the path of Transcendence,
one has to cease all material activities and sacrifice all forms of so-called
material happiness. If the aspiring transcendentalist fails, then he apparently
loses both ways; in other words, he can enjoy neither material happiness nor
spiritual success. He has no position; he is like a riven cloud. A cloud in the
sky sometimes deviates from a small cloud and joins a big one. But if it
cannot join a big one, then it is blown away by the wind and becomes a
nonentity in the vast sky. The brahmaṇaḥ pathi is the path of transcendental
realization through knowing oneself to be spiritual in essence, part and
parcel of the Supreme Lord who is manifested as Brahman, Paramātmā and
Bhagavān. Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme
Absolute Truth, and therefore one who is surrendered to the Supreme
Person is a successful transcendentalist. To reach this goal of life through
Brahman and Paramātmā realization takes many, many births: Bahūnāṁ
janmanām ante. Therefore the supermost of transcendental realization is
bhakti-yoga or Kṛṣṇa consciousness, the direct method.
TEXT 39
एत सशय क ण
मह य षतः ।
वद यः सशय या य
ा न पप
॥३९॥
etan me saṁśayaṁ kṛṣṇa
chettum arhasy aśeṣataḥ
tvad-anyaḥ saṁśayasyāsya
chettā na hy upapadyate
etat—this is; me—my; saṁśayam—doubt; kṛṣṇa—O Kṛṣṇa; chettum—to
dispel; arhasi—requested to do; aśeṣataḥ—completely; tvat—Yourself;
anyaḥ—without; saṁśayāsya—of the doubt; asya—of this; chettā—remover;
na—never; hi—certainly; upapadyate—to be found.
TRANSLATION
This is my doubt O Kṛṣṇa, and I ask You to dispel it completely. But
for Yourself, no one is to be found who can destroy this doubt.
PURPORT
Kṛṣṇa is the perfect knower of past, present and future. In the beginning
of the Bhagavad-gītā, the Lord said that all living entities exist individually
in the past, that they exist now in the present, and that they continue to
retain individual identity in the future, even after liberation from the
material entanglement. So He has already cleared up the question of the
future of the individual living entity. Now, Arjuna wants to know of the
future of the unsuccessful transcendentalist. No one is equal to or above
Kṛṣṇa, and certainly the so-called great sages and philosophers who are at
the mercy of material nature cannot equal Him. Therefore the verdict of
Kṛṣṇa is the final and complete answer to all doubts because He knows past,
present and future perfectly—but no one knows Him. Kṛṣṇa and Kṛṣṇa
conscious devotees alone can know what is what.
TEXT 40
ीभगवानवाच ।
पाथ न ह नाम वनाश त य व
।
न ह क याणक कि ग त तात ग छ त ॥४०॥
śrī bhagavān uvāca
pārtha naiveha nāmutra
vināśas tasya vidyate
na hi kalyāṇa-kṛt kaścid
durgatiṁ tāta gacchati
śrī bhagavān uvāca—the Supreme Personality of Godhead said; pārtha
—O son of Prthā; na eva—never is it so; iha—in this material world; na—
never; amutra—in the next life; vināśaḥ—destruction; tasya—his; vidyate
—exists; na—never; hi—certainly; kalyāṇa-kṛt—one who is engaged in
auspicious activities; kaścit—anyone; durgatim—degradation; tāta—
thereafter; gacchati—going.
TRANSLATION
The Blessed Lord said: Son of Pṛthā, a transcendentalist engaged in
auspicious activities does not meet with destruction either in this world
or in the spiritual world; one who does good, My friend, is never
overcome by evil.
PURPORT
In the Śrīmad-Bhāgavatam (1.5.17) Śrī Nārada Muni instructs
Vyāsadeva as follows:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakko 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ
"If someone gives up all material prospects and takes complete shelter of the
Supreme Personality of Godhead, there is no loss or degradation in any way.
On the other hand a nondevotee may fully engage in his occupational duties
and yet not gain anything." For material prospects, there are many activities
both scriptural and customary. A transcendentalist is supposed to give up all
material activities for the sake of spiritual advancement in life, Kṛṣṇa
consciousness. One may argue that by Kṛṣṇa consciousness one may attain
the highest perfection if it is completed, but if one does not attainsuch a
perfectional stage, then he loses both materially and spiritually. It is
enjoined in the scriptures that one has to suffer the reaction of not executing
prescribed duties; therefore one who fails to discharge transcendental
activities properly becomes subjected to these reactions. The Bhāgavatam
assures the unsuccessful transcendentalist that there need be no worries.
Even though he may be subjected to the reaction of not perfectly executing
prescribed duties, he is still not a loser, because auspicious Kṛṣṇa
consciousness is never forgotten, and one so engaged will continue to be so
even if he is lowborn in the next life. On the other hand, one who simply
follows strictly the prescribed duties need not necessarily attain auspicious
results if he is lacking in Kṛṣṇa consciousness.
The purport may be understood as follows: humanity may be divided
into two sections, namely, the regulated and the nonregulated. Those who
are engaged simply in bestial sense gratifications without knowledge of
their next life or spiritual salvation belong to the nonregulated section. And
those who follow the principles of prescribed duties in the scriptures are
classified amongst the regulated section. The nonregulated section, both
civilized and noncivilized, educated and noneducated, strong and weak, are
full of animal propensities. Their activities are never auspicious because,
enjoying the animal propensities of eating, sleeping, defending and mating,
they perpetually remain in material existence, which is always miserable.
On the other hand, those who are regulated by scriptural injunctions and
thus gradually rise to Kṛṣṇa consciousness certainly progress in life.
Those who are then following the path of auspiciousness can be divided
into three sections, namely, 1) the followers of scriptural rules and
regulations who are enjoying material prosperity, 2) those who are trying to
find out the ultimate liberation from material existence, and 3) those who
are devotees in Kṛṣṇa consciousness. Those who are following the rules and
regulations of the scriptures for material happiness may be further divided
into two classes: those who are fruitive workers and those who desire no
fruit for sense gratification. Those who are after fruitive results for sense
gratification may be elevated to a higher standard of life-even to the higher
planets; but still, because they are not free from material existence, they are
not following the truly auspicious path. The only auspicious activities are
those which lead one to liberation. Any activity which is not aimed at
ultimate self—realization or liberation from the material bodily concept of
life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only
auspicious activity, and anyone who voluntarily accepts all bodily
discomforts for the sake of making progress on the path of Kṛṣṇa
consciousness can be called a perfect transcendentalist under severe
austerity. And because the eightfold yoga system is directed toward the
ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious,
and no one who is trying his best in this matter need fear degradation.
TEXT 41
ा य प यकत लोकान ष वा शा तीः समाः ।
शचीन ीमत
योग ोऽिभजाय ॥४१॥
prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate
prāpya—after achieving; puṇya-kṛtām—of those who performed pious
activities; lokān—planets; uṣitvā—after dwelling; śāśvatīḥ—many; samāḥ—
years; śucīnām—of the pious; śrīmatām—of the prosperous; gehe—in the
house of; yoga-bhraṣṭaḥ—one who is fallen from the path of selfrealization; abhijāyate—takes his birth.
TRANSLATION
The unsuccessful yogī, after many, many years of enjoyment on the
planets of the pious living entities, is born into a family of righteous
people, or into a family of rich aristocracy.
PURPORT
The unsuccessful yogīs are divided into two classes: one is fallen after
very little progress, and one is fallen after long practice of yoga. The yogī
who falls after a short period of practice goes to the higher planets where
pious living entities are allowed to enter. After prolonged life there, he is
sent back again to this planet, to take birth in the family of a righteous
brāhmaṇa vaiṣṇava or of aristocratic merchants.
The real purpose of yoga practice is to achieve the highest perfection of
Kṛṣṇa consciousness. But those who do not persevere to such an extent and
fail due to material allurements are allowed, by the grace of the Lord, to
make full utilization of their material propensities. And after that, they are
given opportunities to live prosperous lives in righteous or aristocratic
families. Those who are born in such families may take advantage of the
facilities and try to elevate themselves to full Kṛṣṇa consciousness.
TEXT 42
अथवा यो गना व क भव त धीमताम् ।
एति लभतर लो ज म यदीदशम् ॥४२॥
athavā yoginām eva
kule bhavati dhīmatām
etaddhi durlabhataraṁ
loke janma yad īdṛśam
athavā—or; yoginām—of learned transcendentalists; eva—certainly; kule
—in the family of; bhavati—takes birth; dhīmatām—of those who are
endowed with great wisdom; etat—this; hi—certainly; durlabhataram—very
rare; loke—in this world; janma—birth; yat—that which; īdṛśam—like this.
TRANSLATION
Or he takes his birth in a family of transcendentalists who are surely
great in wisdom. Verily, such a birth is rare in this world.
PURPORT
Birth in a family of yogīs or transcendentalists—those with great wisdom
—is praised herein because the child born in such a family receives spiritual
impetus from the very beginning of his life. It is especially the case in the
ācārya or gosvāmī families. Such families are very learned and devoted by
tradition and training, and thus they become spiritual masters. In India there
are many such ācārya families, but they have now degenerated due to
insufficient education and training. By the grace of the Lord, there are still
families that foster transcendentalists generation after generation. It is
certainly very fortunate to take birth in such families. Fortunately, both our
spiritual master, Om Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī
Gosvāmī Mahārāja, and our humble self, had the opportunity to take birth in
such families, by the grace of the Lord, and both of us were trained in the
devotional service of the Lord from the very beginning of our lives. Later on
we met by the order of the transcendental system.
TEXT 43
त त बि सयोग लभ पौव हकम् ।
यत च ततो भयः स स ौ क न दन ॥४३॥
tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana
tatra—thereupon; tam—that; buddhi-saṁyogam—revival of such
consciousness; labhate—regains; paurva—previous; dehikam—bodily
consciousness; yatate—endeavors; ca—also; tataḥ—thereafter; bhūyaḥ
—again; saṁsiddhau—for perfection; kuru-nandana—O son of Kuru.
TRANSLATION
On taking such a birth, he again revives the divine consciousness of
his previous life, and he tries to make further progress in order to
achieve complete success, O son of Kuru.
PURPORT
King Bharata, who took his third birth in the family of a good brāhmaṇa,
is an example of good birth for the revival of previous transcendental
consciousness. King Bharata was the Emperor of the world, and since his
time this planet is known among the demigods as Bhāratavarṣa. Formerly it
was known as Ilāvartavarṣa. The Emperor, at an early age, retired for
spiritual perfection but failed to achieve success. In his next life he took
birth in the family of a good brāhmaṇa and was known as Jaḍabharata
because he always remained secluded and did not talk to anyone. And later
on, he was discovered as the greatest transcendentalist by King Rahūgaṇa.
From his life it is understood that transcendental endeavors, or the practice
of yoga, never go in vain. By the grace of the Lord the transcendentalist gets
repeated opportunities for complete perfection in Kṛṣṇa consciousness.
TEXT 44
पव या न नव ि य
िज ासर प योग य श द
वशोऽ प सः ।
ा तवत ॥४४॥
pūrvābhyāsena tenaiva
hriyate hy avaśo 'pi saḥ
jijñāsur api yogasya
śabda-brahmātivartate
pūrva—previous; abhyāsena—practice; tena—by the influence of that;
eva —certainly; hriyate—is attracted; hi—surely; avaśaḥ—helpless; api
—also; saḥ —he; jijñāsuḥ—willing to know; api—so; yogasya—of yoga;
śabda-brahma— ritualistic principles of scripture; ativartate—transcends.
TRANSLATION
By virtue of the divine consciousness of his previous life, he
automatically becomes attracted to the yogic principles—even without
seeking them. Such an inquisitive transcendentalist, striving for yoga,
stands always above the ritualistic principles of the scriptures.
PURPORT
Advanced yogīs are not very much attracted to the rituals of the
scriptures, but they automatically become attracted to the yoga principles,
which can elevate them to complete Kṛṣṇa consciousness, the highest yoga
perfection. In the Śrīmad-Bhāgavatam (3.33.8), such disregard of Vedic
rituals by the advanced transcendentalists is explained as follows:
aho bata śvapaco 'to garīyān
yajjihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te.
"O my Lord! Persons who chant the holy names of Your Lordship are far,
far advanced in spiritual life, even if born in families of dog-eaters. Such
chanters have undoubtedly performed all kinds of austerities and sacrifices,
bathed in all sacred places, and finished all scriptural studies."
The famous example of this was presented by Lord Caitanya, who
accepted Ṭhākur Haridāsa as one of His most important disciples. Although
Ṭhākur Haridāsa happened to take his birth in a Moslem family, he was
elevated to the post of nāmācārya by Lord Caitanya due to his rigidly
attended principle of chanting three hundred thousand holy names of the
Lord daily: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma,
Hare Rāma, Rāma Rāma, Hare Hare. And because he chanted the holy name
of the Lord constantly, it is understood that in his previous life he must have
passed through all the ritualistic methods of the Vedas, known as śabdabrahman. Unless, therefore, one is purified, one cannot take to the principle
of Kṛṣṇa consciousness nor become engaged in chanting the holy name of
the Lord, Hare Kṛṣṇa.
TEXT 45
य ना तमान त योगी सश कि बषः ।
अ कज मस स ततो या त पर ग तम् ॥४५॥
prayatnād yatamānas tu
yogī saṁśuddha-kilbiṣaḥ
aneka-janma-saṁsiddhas
tato yāti parāṁ gatim
prayatnāt—by rigid practice; yatamānaḥ—one who endeavors; tu—but;
yogī—such a transcendentalist; saṁśuddha—washed off; kilbiṣaḥ—all kinds
of sins; aneka—many, many; janma—births; saṁsiddhaḥ—so achieved
perfection; tataḥ—thereafter; yāti—attains; parām—highest; gatim—
destination.
TRANSLATION
But when the yogī engages himself with sincere endeavor in making
further progress, being washed of all contaminations, then ultimately,
after many, many births of practice, he attains the supreme goal.
PURPORT
A person born in a particularly righteous, aristocratic or sacred family
becomes conscious of his favorable condition for executing yoga practice.
With determination, therefore, he begins his unfinished task, and thus he
completely cleanses himself of all material contaminations. When he is
finally free from all contaminations, he attains the supreme perfection—
Kṛṣṇa consciousness. Kṛṣṇa consciousness is the perfect stage of being freed
of all contaminations. This is confirmed in the Bhagavad-gītā:
yeṣāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
"After many, many births of executing pious activities, when one is
completely freed from all contaminations, and from all illusory dualities,
one then becomes engaged in the transcendental loving service of the Lord."
TEXT 46
तपि व योऽ धको योगी ा न योऽ प मतोऽ धकः ।
क म य ा धको योगी त मा ोगी भवाजन ॥४६॥
tapasvibhyo 'dhiko yogī
jñānibhyo 'pi mato 'dhikaḥ
karmibhyaś cādhiko yogī
tasmād yogī bhavārjuna
tapasvibhyaḥ—than the ascetic; adhikaḥ—greater; yogī—the yogī;
jñānibhyaḥ—than the wise; api—also; mataḥ—considered; adhikaḥ—
greater than; karmibhyaḥ—than the fruitive worker; ca—also; adhikaḥ
—greater than; yogī—the yogī; tasmāt—therefore; yogī—a transcendentalist;
bhava—just become; arjuna—O Arjuna.
TRANSLATION
A yogī is greater than the ascetic, greater than the empiricist and
greater than the fruitive worker. Therefore, O Arjuna, in all
circumstances, be a yogī.
PURPORT
When we speak of yoga we refer to linking up our consciousness with
the Supreme Absolute Truth. Such a process is named differently by various
practitioners in terms of the particular method adopted. When the linking up
process is predominantly in fruitive activities, it is called karma-yoga, when
it is predominantly empirical, it is called jñāna-yoga, and when it is
predominantly in a devotional relationship with the Supreme Lord, it is
called bhakti-yoga. Bhakti-yoga or Kṛṣṇa consciousness is the ultimate
perfection of all yogas, as will be explained in the next verse. The Lord has
confirmed herein the superiority of yoga, but He has not mentioned that it is
better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and as
such, nothing can excel it. Asceticism without self-knowledge is imperfect.
Empiric knowledge without surrender to the Supreme Lord is also
imperfect. And fruitive work without Kṛṣṇa consciousness is a waste of
time. Therefore, the most highly praised form of yoga performance
mentioned here is bhakti-yoga, and this is still more clearly explained in the
next verse.
TEXT 47
यो गनाम प सवष म ना तरा मना ।
ावा भज यो म स य ततमो मतः ॥४७॥
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
yoginām—of all yogīs; api—also; sarveṣām—all types of; mat-gatena—
abiding in Me; antaḥ-ātmanā—always thinking of Me within; śraddhāvān
—in full faith; bhajate—renders transcendental loving service; yaḥ—one
who; mām—Me (the Supreme Lord); saḥ—he; me—Mine; yuktatamaḥ—the
greatest yogī; mataḥ—is considered.
TRANSLATION
And of all yogīs, he who always abides in Me with great faith,
worshiping Me in transcendental loving service, is most intimately
united with Me in yoga and is the highest of all.
PURPORT
The word bhajete is significant here. Bhajete has its root in the verb bhaj,
which is used when there is need of service. The English word "worship"
cannot be used in the same sense as bhaja. Worship means to adore, or to
show respect and honor to the worthy one. But service with love and faith is
especially meant for the Supreme Personality of Godhead. One can avoid
worshiping a respectable man or a demigod and may be called discourteous,
but one cannot avoid serving the Supreme Lord without being thoroughly
condemned. Every living entity is part and parcel of the Supreme
Personality of Godhead, and thus every living entity is intended to serve the
Supreme Lord by his own constitution. Failing to do this, he falls down. The
Bhāgavatam confirms this as follows:
ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭā patanty adhaḥ.
"Anyone who does not render service and neglects his duty unto the
Primeval Lord, who is the source of all living entities, will certainly fall
down from his constitutional position."
In this verse also the word bhajanti is used. Therefore, bhajanti is
applicable to the Supreme Lord only, whereas the word "worship" can be
applied to demigods or to any other common living entity. The word
avajānanti, used in this verse of Śrīmad-Bhāgavatam, is also found in the
Bhagavad-gītā: avajānanti māṁ mūḍhāḥ: "Only the fools and rascals deride
the Supreme Personality of Godhead Lord Kṛṣṇa." Such fools take it upon
themselves to write commentaries on the Bhagavad-gītā without an attitude
of service to the Lord. Consequently they cannot properly distinguish
between the word bhajanti and the word "worship."
The culmination of all kinds of yoga practices lies in bhakti-yoga. All
other yogas are but means to come to the point of bhakti in bhakti-yoga.
Yoga actually means bhakti-yoga; all other yogas are progressions toward
the destination of bhakti-yoga. From the beginning of karma-yoga to the
end of bhakti-yoga is a long way to self-realization. Karma-yoga, without
fruitive results, is the beginning of this path. When karma-yoga increases in
knowledge and renunciation, the stage is called jñāna-yoga. When jñānayoga increases in meditation on the Supersoul by different physical
processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And, when one
surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme
Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination.
Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga
minutely one has to understand these other yogas. The yogī who is
progressive is therefore on the true path of eternal good fortune. One who
sticks to a particular point and does not make further progress is called by
that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī,
haṭha-yogī, etc. If one is fortunate enough to come to the point of bhaktiyoga, it is to be understood that he has surpassed all the other yogas.
Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as,
when we speak of Himalayan, we refer to the world's highest mountains, of
which the highest peak, Mount Everest, is considered to be the culmination.
It is by great fortune that one comes to Kṛṣṇa consciousness on the path
of bhakti-yoga to become well situated according to the Vedic direction.
The ideal yogī concentrates his attention on Kṛṣṇa, who is called
Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like
face is as effulgent as the sun, whose dress is brilliant with jewels and
whose body is flower garlanded. Illuminating all sides is His gorgeous
luster, which is called the brahmajyoti. He incarnates in different forms such
as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead,
and He descends like a human being, as the son of Mother Yaśodā, and He
is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband,
friend and master, and He is full with all opulences and transcendental
qualities. If one remains fully conscious of these features of the Lord, he is
called the highest yogī.
This stage of highest perfection in yoga can be attained only by bhaktiyoga, as is confirmed in all Vedic literature:
yasya deve parā bhaktir yathā deve tathā gurau.
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ.
"Only unto those great souls who have implicit faith in both the Lord and
the spiritual master are all the imports of Vedic knowledge automatically
revealed."
Bhaktir asya bhajanaṁ tadihāmutropādhi nairāsyenāmuṣmin manaḥ
kalpanam; etad eva naiṣkarmyam. "Bhakti means devotional service to the
Lord which is free from desire for material profit, either in this life or in the
next. Devoid of such inclinations, one should fully absorb the mind in the
Supreme. That is the purpose of naiṣkarmya."
These are some of the means for performance of bhakti or Kṛṣṇa
consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the ŚrīmadBhagavad-gītā in the matter of Sāṅkhya-yoga Brahma-vidyā.
BG-7
CHAPTER SEVEN
Knowledge of the Absolute
TEXT 1
ीभगवानवाच ।
म यास तमनाः पाथ योग य ज मदा यः ।
असशय सम म यथा ा य स त छण ॥१॥
śrī bhagavān uvāca
mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
śrī bhagavān uvāca—the Supreme Lord said; mayi—unto Me; āsakta-
manāḥ —mind attached; pārtha—O son of Pṛthā; yogam—self-realization;
yuñjan— so practicing; mat-āśrayaḥ—in consciousness of Me (Kṛṣṇa
consciousness); asaṁśayam—without doubt; samagram—completely; mām
—unto Me; yathā —as much as; jñāsyasi—you can know; tat—that; śṛṇu—
try to hear.
TRANSLATION
Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in
full, free from doubt.
PURPORT
In this Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa
consciousness is fully described. Kṛṣṇa is full in all opulences, and how He
manifests such opulences is described herein. Also, four kinds of fortunate
people who become attached to Kṛṣṇa, and four kinds of unfortunate people
who never take to Kṛṣṇa are described in this chapter.
In the first six chapters of Bhagavad-gītā, the living entity has been
described as nonmaterial spirit soul which is capable of elevating himself to
self-realization by different types of yogas. At the end of the Sixth Chapter,
it has been clearly stated that the steady concentration of the mind upon
Kṛṣṇa, or in other words Kṛṣṇa consciousness, is the highest form of all
yoga. By concentrating one's mind upon Kṛṣṇa, one is able to know the
Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or
localized Paramātmā realization is not perfect knowledge of the Absolute
Truth because it is partial. Full and scientific knowledge is Kṛṣṇa, and
everything is revealed to the person in Kṛṣṇa consciousness. In complete
Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond
any doubts. Different types of yoga are only steppingstones on the path of
Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness
automatically knows about brahmajyoti and Paramātmā in full. By practice
of Kṛṣṇa consciousness yoga, one can know everything in full—namely the
Absolute Truth, the living entities, the material nature, and their
manifestations with paraphernalia.
One should therefore begin yoga practice as directed in the last verse of
the Sixth Chapter. Concentration of the mind upon Kṛṣṇa the Supreme is
made possible by prescribed devotional service in nine different forms, of
which śravaṇam is the first and most important. The Lord therefore says to
Arjuna, "tat śṛṇu," or "Hear from Me." No one can be a greater authority
than Kṛṣṇa, and therefore by hearing from Him one receives the greatest
opportunity for progress in Kṛṣṇa consciousness. One has therefore to learn
from Kṛṣṇa directly or from a pure devotee of Kṛṣṇa—and not from a
nondevotee upstart, puffed up with academic education.
In the Śrīmad-Bhāgavatam this process of understanding Kṛṣṇa, the
Supreme Personality of Godhead, the Absolute Truth, is described in the
Second Chapter of the First Canto as follows:
śṛṇvatāṁ sva-kathāṁ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ
hṛdyantaḥstho hy abhadrāṇi vidbunoti suhṛt satām.
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī.
tadā rajas-tamo-bhāvāḥ kāma-lobhadayaś ca ye
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati.
evam prasanna-manaso bhagavad-bhakti-yogataḥ
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate.
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare.
"To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly
through the Bhagavad-gītā, is itself righteous activity. And for one who
hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone's heart, acts as
a best-wishing friend and purifies the devotee who constantly engages in
hearing of Him. In this way, a devotee naturally develops his dormant
transcendental knowledge. As he hears more about Kṛṣṇa from the
Bhāgavatam and from the devotees, he becomes fixed in the devotional
service of the Lord. By development of devotional service one becomes
freed from the modes of passion and ignorance, and thus material lusts and
avarice are diminished. When these impurities are wiped away, the
candidate remains steady in his position of pure goodness, becomes
enlivened by devotional service and understands the science of God
perfectly. Thus bhakti-yoga severs the hard knot of material affection and
enables one to come at once to the stage of 'asaṁśayaṁ
samagram,'understanding of the Supreme Absolute Truth Personality of
Godhead." (Bhāg. 1.2.17-21)
Therefore only by hearing from Kṛṣṇa or from His devotee in Kṛṣṇa
consciousness can one understand the science of Kṛṣṇa.
TEXT 2
ान ऽह स व ानिमद व या य षतः ।
य ा वा ह भयोऽ य ात यमविश य ॥२॥
jñānaṁ te 'haṁ sa-vijñānam
idaṁ vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo 'nyaj
jñātavyam avaśiṣyate
jñānam—phenomenal knowledge; te—unto you; aham—I; sa—with;
vijñānam—noumenal knowledge; idam—this; vakṣyāmi—shall explain;
aśeṣataḥ—in full; yat—which; jñātvā—knowing; na—not; iha—in this
world; bhūyaḥ—further; anyat—anything more; jñātavyam—knowable;
avaśiṣyate— remains to be known.
TRANSLATION
I shall now declare unto you in full this knowledge both phenomenal
and noumenal, by knowing which there shall remain nothing further to
be known.
PURPORT
Complete knowledge includes knowledge of the phenomenal world and
the spirit behind it. The source of both of them is transcendental knowledge.
The Lord wants to explain the above-mentioned system of knowledge
because Arjuna is Kṛṣṇa's confidential devotee and friend. In the beginning
of the Fourth Chapter this explanation was given by the Lord, and it is again
confirmed here: complete knowledge can be achieved only by the devotee
of the Lord directly from the Lord in disciplic succession. Therefore one
should be intelligent enough to know the source of all knowledge, who is
the cause of all causes and the only object for meditation in all types of yoga
practices. When the cause of all causes becomes known, then everything
knowable becomes known, and nothing remains unknown. The Vedas say,
"yasmin vijñate sarvam eva vijñatam bhavanti."
TEXT 3
मन याण सह ष कि
यतताम प स ान कि
तत स
।
म ि त वतः ॥३॥
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
manuṣyāṇām—of men; sahasreṣu—out of many thousands; kaścit
—someone; yatati—endeavors; siddhaye—for perfection; yatatām—of those
so endeavoring; api—indeed; siddhānām—of those who have achieved
perfection; kaścit—someone; mām—Me; vetti—does know; tattvataḥ—in
fact.
TRANSLATION
Out of many thousands among men, one may endeavor for
perfection, and of those who have achieved perfection, hardly one
knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be
sufficiently interested in transcendental realization to try to know what is the
self, what is the body, and what is the Absolute Truth. Generally mankind is
simply engaged in the animal propensities, namely eating, sleeping,
defending and mating, and hardly anyone is interested in transcendental
knowledge. The first six chapters of the Gītā are meant for those who are
interested in transcendental knowledge, in understanding the self, the
Superself and the process of realization by jñāna-yoga, dhyāna-yoga, and
discrimination of the self from matter. However, Kṛṣṇa can only be known
by persons who are in Kṛṣṇa consciousness. Other transcendentalists may
achieve impersonal Brahman realization, for this is easier than
understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the same time He
is beyond the knowledge of Brahman and Paramātmā. The yogīs and jñānīs
are confused in their attempts to understand Kṛṣṇa, although the greatest of
the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in his Gītā
commentary that Kṛṣṇa is the Supreme Personality of Godhead. But his
followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa,
even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the
primeval Lord Govinda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. It is very difficult for the
nondevotees to know Him. Although nondevotees declare that the path of
bhakti or devotional service is very easy, they cannot practice it. If the path
of bhakti is so easy, as the nondevotee class of men proclaim, then why do
they take up the difficult path? Actually the path of bhakti is not easy. The
so-called path of bhakti practiced by unauthorized persons without
knowledge of bhakti may be easy, but when it is practiced factually
according to the rules and regulations, the speculative scholars and
philosophers fall away from the path. Śrīla Rūpa Gosvāmī writes in his
Bhakti-rasāmṛta-sindhu:
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir utpātāyaiva kalpate.
"Devotional service of the Lord that ignores the authorized Vedic literatures
like the Upaniṣads, Purāṇas, Nārada-pañcarātra, etc., is simply an
unnecessary disturbance in society."
It is not possible for the Brahman realized impersonalist or the
Paramātmā realized yogī to understand Kṛṣṇa the Supreme Personality of
Godhead as the son of mother Yaśodā or the charioteer of Arjuna. Even the
great demigods are sometimes confused about Kṛṣṇa: "muhyanti yat
sūrayaḥ," "māṁ tu veda na kaścana." "No one knows Me as I am," the Lord
says. And if one does know Him, then "sa mahātmā sudurlabhaḥ." "Such a
great soul is very rare." Therefore unless one practices devotional service to
the Lord, he cannot know Kṛṣṇa as He is (tattvataḥ), even though one is a
great scholar or philosopher. Only the pure devotees can know something of
the inconceivable transcendental qualities in Kṛṣṇa, in the cause of all
causes, in His omnipotence and opulence, and in His wealth, fame, strength,
beauty, knowledge and renunciation, because Kṛṣṇa is benevolently inclined
to His devotees. He is the last word in Brahman realization, and the
devotees alone can realize Him as He is. Therefore it is said:
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
"No one can understand Kṛṣṇa as He is by the blunt material senses. But He
reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Padma Purāṇa)
TEXT 4
भिमरापोऽनलो वायः ख मनो बि व च ।
अहकार इतीय िभ ना क तर धा ॥४॥
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
bhūmiḥ—earth; āpaḥ—water; analaḥ—fire; vāyuḥ—air; kham—ether;
manaḥ—mind; buddhiḥ—intelligence; eva—certainly; ca—and; ahaṅkāraḥ
— false ego; iti—thus; iyam—all these; me—My; bhinnā—separated;
prakṛtiḥ —energies; aṣṭadhā—total eight.
TRANSLATION
Earth, water, fire, air, ether, mind, intelligence and false ego—
altogether these eight comprise My separated material energies.
PURPORT
The science of God analyzes the constitutional position of God and His
diverse energies. Material nature is called prakṛti, or the energy of the Lord
in His different puruṣa incarnations (expansions) as described in the
Svatvata Tantra:
viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ
ekantu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam
tṛtīyaṁ sarvabhūta-sthaṁ tāni jñātvā vimucyate
"For material creation, Lord Kṛṣṇa's plenary expansion assumes three
Viṣṇus. The first one, Mahā-Viṣṇu, creates the total material energy, known
as mahat-tattva. The second, Garbhodakaśāyī Viṣṇu, enters into all the
universes to create diversities in each of them. The third, Kṣīrodakaśāyī
Viṣṇu, is diffused as the all-pervading Supersoul in all the universes and is
known as Paramātmā, who is present even within the atoms. Anyone who
knows these three Viṣṇus can be liberated from material entanglement."
This material world is a temporary manifestation of one of the energies
of the Lord. All the activities of the material world are directed by these
three Viṣṇu expansions of Lord Kṛṣṇa. These Puruṣas are called
incarnations. Generally one who does not know the science of God (Kṛṣṇa)
assumes that this material world is for the enjoyment of the living entities
and that the living entities are the causes (Puruṣas), controllers and enjoyers
of the material energy. According to Bhagavad-gītā this atheistic conclusion
is false. In the verse under discussion it is stated that Kṛṣṇa is the original
cause of the material manifestation. Śrīmad-Bhāgavatam also confirms this.
The ingredients of the material manifestation are separated energies of the
Lord. Even the brahmajyoti, which is the ultimate goal of the
impersonalists, is a spiritual energy manifested in the spiritual sky. There
are no spiritual diversities in brahmajyoti as there are in the Vaikuṇṭhalokas,
and the impersonalist accepts this brahmajyoti as the ultimate eternal goal.
The Paramātmā manifestation is also a temporary all-pervasive aspect of the
Kṣīrodakaśāyī Viṣṇu. The Paramātmā manifestation is not eternal in the
spiritual world. Therefore the factual Absolute Truth is the Supreme
Personality of Godhead Kṛṣṇa. He is the complete energetic person, and He
possesses different separated and internal energies.
In the material energy, the principal manifestations are eight, as above
mentioned. Out of these, the first five manifestations, namely earth, water,
fire, air and sky, are called the five gigantic creations or the gross creations,
within which the five sense objects are included. They are the
manifestations of physical sound, touch, form, taste and smell. Material
science comprises these ten items and nothing more. But the other three
items, namely mind, intelligence and false ego, are neglected by the
materialists. Philosophers who deal with mental activities are also not
perfect in knowledge because they do not know the ultimate source, Kṛṣṇa.
The false ego—"I am," and "It is mine," which constitute the basic principle
of material existence-includes ten sense organs for material activities.
Intelligence refers to the total material creation, called the mahat-tattva.
Therefore from the eight separated energies of the Lord are manifest the
twenty-four elements of the material world, which are the subject matter of
sāṅkhya atheistic philosophy; they are originally offshoots from Kṛṣṇa's
energies and are separated from Him, but atheistic sāṅkhya philosophers
with a poor fund of knowledge do not know Kṛṣṇa as the cause of all
causes. The subject matter for discussion in the sāṅkhya philosophy is only
the manifestation of the external energy of Kṛṣṇa, as it is described in the
Bhagavad-gītā.
TEXT 5
अप यिमत व य क त वि
पराम् ।
जीवभत महाबाहो य द धाय जगत् ॥५॥
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
aparā—inferior; iyam—this; itaḥ—besides this; tu—but; anyām
—another; prakṛtim—energy; viddhi—just try to understand; me—My;
parām—superior; jīva-bhūtām—the living entities; mahā-bāho—O mightyarmed one; yayā—by whom; idam—this; dhāryate—being utilized or
exploited; jagat—the material world.
TRANSLATION
Besides this inferior nature, O mighty-armed Arjuna, there is a
superior energy of Mine, which are all living entities who are struggling
with material nature and are sustaining the universe.
PURPORT
Here it is clearly mentioned that living entities belong to the superior
nature (or energy) of the Supreme Lord. The inferior energy is matter
manifested in different elements, namely earth, water, fire, air, ether, mind,
intelligence and false ego. Both forms of material nature, namely gross
(earth, etc.) and subtle (mind, etc.), are products of the inferior energy. The
living entities, who are exploiting these inferior energies for different
purposes, are the superior energy of the Supreme Lord, and it is due to this
energy that the entire material world functions. The cosmic manifestation
has no power to act unless it is moved by the superior energy, the living
entity. Energies are always controlled by the energetic, and therefore living
entities are always controlled by the Lord—they have no independent
existence. They are never equally powerful, as unintelligent men think. The
distinction between the living entities and the Lord is described in ŚrīmadBhāgavatam as follows (10.87.30):
aparimitā dhruvās tanubhṛto yadi sarva-gatās
tarhiṁ na śāsyateti niyamo dhruva netarathā
ajani ca yanmayaṁ tad avimucya niyantṛ
bhavet samam anujānatāṁ yad-amataṁ mata-duṣṭatayā
"O Supreme Eternal! If the embodied living entities were eternal and allpervading like You, then they would not be under Your control. But if the
living entities are accepted as minute energies of Your Lordship, then they
are at once subject to Your supreme control. Therefore real liberation entails
surrender by the living entities to Your control, and that surrender will make
them happy. In that constitutional position only can they be controllers.
Therefore, men with limited knowledge who advocate the monistic theory
that God and the living entities are equal in all respects are actually
misleading themselves and others."
The Supreme Lord Kṛṣṇa is the only controller, and all living entities are
controlled by Him. These living entities are His superior energy because the
quality of their existence is one and the same with the Supreme, but they are
never equal to the Lord in quantity of power. While exploiting the gross and
subtle inferior energy (matter), the superior energy (the living entity) forgets
his real spiritual mind and intelligence. This forgetfulness is due to the
influence of matter upon the living entity. But when the living entity
becomes free from the influence of the illusory material energy, he attains
the stage called mukti, or liberation. The false ego, under the influence of
material illusion, thinks, "I am matter, and material acquisitions are mine."
His actual position is realized when he is liberated from all material ideas,
including the conception of his becoming one in all respects with God.
Therefore one may conclude that the Gītā confirms the living entity to be
only one of the multi-energies of Kṛṣṇa; and when this energy is freed from
material contamination, it becomes fully Kṛṣṇa conscious, or liberated.
TEXT 6
एत ोनी न भता न सव णी यपधारय ।
अह क
य जगतः भवः लय तथा ॥६॥
etad yonīni bhūtāni
sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ
prabhavaḥ pralayas tathā
etat—these two natures; yonīni—source of birth; bhūtāni—everything
created; sarvāṇi—all; iti—thus; upadhāraya—know; aham—I; kṛtsnasya—
all-inclusive; jagataḥ—of the world; prabhavaḥ—source of manifestation;
pralayaḥ—annihilation; tathā—as well as.
TRANSLATION
Of all that is material and all that is spiritual in this world, know for
certain that I am both its origin and dissolution.
PURPORT
Everything that exists is a product of matter and spirit. Spirit is the basic
field of creation, and matter is created by spirit. Spirit is not created at a
certain stage of material development. Rather, this material world is
manifested only on the basis of spiritual energy. This material body is
developed because spirit is present within matter; a child grows gradually to
boyhood and then to manhood because of that superior energy, spirit soul,
being present. Similarly, the entire cosmic manifestation of the gigantic
universe is developed because of the presence of the Supersoul, Viṣṇu.
Therefore spirit and matter, which combine together to manifest this
gigantic universal form, are originally two energies of the Lord, and
consequently the Lord is the original cause of everything. A fragmental part
and parcel of the Lord, namely, the living entity, may by manipulation of
material energy construct a skyscraper, factory or city, but he cannot create
matter out of nothing, and he certainly cannot construct a planet or a
universe. The cause of the universe is the Supersoul, Kṛṣṇa, the supreme
creator of all individual souls and the original cause of all causes, as the
Kaṭha Upaniṣad confirms: nityo nityānāṁ cetanaś cetanānām.
TEXT 7
म ः परतर ना यि कि दि त धन जय ।
म य सविमद ोत स मिणगणा इव ॥७॥
mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva
mattaḥ—beyond Myself; parataram—superior; na—not; anyat—
anything else; kiñcit—something; asti—there is; dhanañjaya—O conquerer
of wealth; mayi—in Me; sarvam—all that be; idam—which we see; protam
—strung; sūtre—on a thread; maṇi-gaṇāḥ—pearls; iva—likened.
TRANSLATION
O conquerer of wealth [Arjuna], there is no Truth superior to Me.
Everything rests upon Me, as pearls are strung on a thread.
PURPORT
There is a common controversy over whether the Supreme Absolute
Truth is personal or impersonal. As far as Bhagavad-gītā is concerned, the
Absolute Truth is the Personality of Godhead Śrī Kṛṣṇa, and this is
confirmed in every step. In this verse, in particular, it is stressed that the
Absolute Truth is a person. That the Personality of Godhead is the Supreme
Absolute Truth is also the affirmation of the Brahma-saṁhitā: īśvaraḥ
paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ; that is, the Supreme Absolute
Truth Personality of Godhead is Lord Kṛṣṇa, who is the primeval Lord, the
reservoir of all pleasure, Govinda, and the eternal form of complete bliss
and knowledge. These authorities leave no doubt that the Absolute Truth is
the Supreme Person, the cause of all causes. The impersonalist, however,
argues on the strength of the Vedic version given in the Śvetāśvatara
Upaniṣad: tato yad uttarataraṁ tad arūpam anāmayaṁ ya etad vidur
amṛtās te bhavanti athetare duḥkham evāpi yanti. "In the material world
Brahmā, the primeval living entity within the universe, is understood to be
the supreme amongst the demigods, human beings and lower animals. But
beyond Brahmā there is the Transcendence who has no material form and is
free from all material contaminations. Anyone who can know Him also
becomes transcendental, but those who do not know Him suffer the miseries
of the material world."
The impersonalist puts more stress on the word arūpam. But this arūpam
is not impersonal. It indicates the transcendental form of eternity, bliss and
knowledge as described in the Brahma-saṁhitā quoted above. Other verses
in the Śvetāśvatara Upaniṣad substantiate this as follows:
vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt
tam eva vidvān amṛta iha bhavati nānyaḥ panthā vidyate ayanāya
yasmāt paraṁ nāparam asti kiñcid yasmānnāṇīyo na jyāyo 'sti kiñcit
"I know that Supreme Personality of Godhead who is transcendental to all
material conceptions of darkness. Only he who knows Him can transcend
the bonds of birth and death. There is no way for liberation other than this
knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person because He is the
supermost. He is smaller than the smallest, and He is greater than the
greatest. He is situated as a silent tree, and He illumines the transcendental
sky, and as a tree spreads its roots, He spreads His extensive energies."
From these verses one concludes that the Supreme Absolute Truth is the
Supreme Personality of Godhead who is all-pervading by His multienergies, both material and spiritual.
TEXT 8
रसोऽहम स कौ य भाि म शिशसययोः ।
णवः सव ष श दः पौ ष नष ॥८॥
raso 'ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu
rasaḥ—taste; aham—I; apsu—in water; kaunteya—O son of Kuntī;
prabhā asmi—I am the light; śaśi-sūryayoḥ—in the sun and the moon;
praṇavaḥ—the three letters A.U.M.; sarva—in all; vedeṣu—in the Vedas;
śab daḥ—sound vibration; khe—in the ether; pauruṣam—ability; nṛṣu—in
man.
TRANSLATION
O son of Kuntī [Arjuna], I am the taste of water, the light of the sun
and the moon, the syllable om in the Vedic mantras; I am the sound in
ether and ability in man.
PURPORT
This verse explains how the Lord is all-pervasive by His diverse material
and spiritual energies. The Supreme Lord can be preliminarily perceived by
His different energies, and in this way He is realized impersonally. As the
demigod in the sun is a person and is perceived by his all-pervading energy,
the sunshine, similarly, the Lord, although in His eternal abode, is perceived
by His all-pervading, diffusive energies. The taste of water is the active
principle of water. No one likes to drink sea water because the pure taste of
water is mixed with salt. Attraction for water depends on the purity of the
taste, and this pure taste is one of the energies of the Lord. The
impersonalist perceives the presence of the Lord in water by its taste, and
the personalist also glorifies the Lord for His kindly supplying water to
quench man's thirst. That is the way of perceiving the Supreme. Practically
speaking, there is no conflict between personalism and impersonalism. One
who knows God knows that the impersonal conception and personal
conception are simultaneously present in everything and that there is no
contradiction. Therefore Lord Caitanya established His sublime doctrine:
acintya-bheda and abheda- tattvam-simultaneously one and different.
The light of the sun and the moon is also originally emanating from the
brahmajyoti, which is the impersonal effulgence of the Lord. Similarly
praṇava or the omkāra transcendental sound used in the beginning of every
Vedic hymn to address the Supreme Lord also emanates from Him. Because
the impersonalists are very much afraid of addressing the Supreme Lord
Kṛṣṇa by His innumerable names, they prefer to vibrate the transcendental
sound omkāra. But they do not realize that omkāra is the sound
representation of Kṛṣṇa. The jurisdiction of Kṛṣṇa consciousness extends
everywhere, and one who knows Kṛṣṇa consciousness is blessed. Those
who do not know Kṛṣṇa are in illusion, and so knowledge of Kṛṣṇa is
liberation, and ignorance of Him is bondage.
TEXT 9
प यो ग धः प थ य च ज ाि म वभावसौ ।
जीवन सवभ ष तप ाि म तपि वष ॥९॥
puṇyo gandhaḥ pṛthivyāṁ ca
tejaś cāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣu
tapaś cāsmi tapasviṣu
puṇyaḥ—original; gandhaḥ—fragrance; pṛthivyām—in the earth; ca
—also; tejaḥ—temperature; ca—also; asmi—I am; vibhāvasau—in the fire;
jīvanam—life; sarva—all; bhūteṣu—living entities; tapaḥ—penance; ca
—also; asmi—I am; tapasviṣu—in those who practice penance.
TRANSLATION
I am the original fragrance of the earth, and I am the heat in fire. I
am the life of all that lives, and I am the penances of all ascetics.
PURPORT
Puṇya means that which is not decomposed; puṇya is original.
Everything in the material world has a certain flavor or fragrance, as the
flavor and fragrance in a flower, or in the earth, in water, in fire, in air, etc.
The uncontaminated flavor, the original flavor, which permeates everything,
is Kṛṣṇa. Similarly, everything has a particular original taste, and this taste
can be changed by the mixture of chemicals. So everything original has
some smell, some fragrance, and some taste. Vibhāva means fire. Without
fire we cannot run factories, we cannot cook, etc., and that fire is Kṛṣṇa. The
heat in the fire is Kṛṣṇa. According to Vedic medicine, indigestion is due to
a low temperature in the belly. So even for digestion fire is needed. In Kṛṣṇa
consciousness we become aware that earth, water, fire, air and every active
principle, all chemicals and all material elements are due to Kṛṣṇa. The
duration of man's life is also due to Kṛṣṇa. Therefore by the grace of Kṛṣṇa,
man can prolong his life or diminish it. So Kṛṣṇa consciousness is active in
every sphere.
TEXT 10
बीज म सवभतान वि पाथ सनातनम् ।
बि बि मतामि म ज जि वनामहम् ॥१०॥
bījaṁ māṁ sarva-bhūtānāṁ
viddhi pārtha sanātanam
buddhir buddhimatām asmi
tejas tejasvinām aham
bījam—seed; mām—unto Me; sarva-bhūtānām—of all living entities;
viddhi—try to understand; pārtha—O son of Pṛthā; sanātanam—original,
eternal; buddhiḥ—intelligence; buddhimatām—of the intelligent; asmi—I
am; tejaḥ—prowess; tejasvinām—of the powerful; aham—I am.
TRANSLATION
O son of Pṛthā, know that I am the original seed of all existences, the
intelligence of the intelligent, and the prowess of all powerful men.
PURPORT
Bījam means seed; Kṛṣṇa is the seed of everything. In contact with
material nature, the seed fructifies into various living entities, movable and
inert. Birds, beasts, men and many other living creatures are moving living
entities; trees and plants, however, are inert-they cannot move, but only
stand. Every entity is contained within the scope of 8,400,000 species of
life; some of them are moving and some of them are inert. In all cases,
however, the seed of their life is Kṛṣṇa. As stated in Vedic literature,
Brahman, or the Supreme Absolute Truth, is that from which everything is
emanating. Kṛṣṇa is Parabrahman, the Supreme Spirit. Brahman is
impersonal and Parabrahman is personal. Impersonal Brahman is situated in
the personal aspect-that is stated in Bhagavad-gītā. Therefore, originally,
Kṛṣṇa is the source of everything. He is the root. As the root of a tree
maintains the whole tree, Kṛṣṇa, being the original root of all things,
maintains everything in this material manifestation. This is also confirmed
in the Vedic literature. Yato vā imāni bhūtāni jāyante. "The Supreme
Absolute Truth is that from which everything is born." He is the prime
eternal among all eternals. He is the supreme living entity of all living
entities, and He alone is maintaining all life. Kṛṣṇa also says that He is the
root of all intelligence. Unless a person is intelligent he cannot understand
the Supreme Personality of Godhead, Kṛṣṇa.
TEXT 11
बल बलवत चाह कामराग वव जतम् ।
धम व ो भ ष कामोऽि म भरतषभ ॥११॥
balaṁ balavatāṁ cāhaṁ
kāma-rāga-vivarjitam
dharmāviruddho bhūteṣu
kāmo 'smi bharatarṣabha
balam—strength; balavatām—of the strong; ca—and; aham—I am; kāma
— passion; rāga—attachment; vivarjitam—devoid of; dharma-aviruddha
—not against the religious principles; bhūteṣu—in all beings; kāmaḥ—sexlife; asmi—I am; bharatarṣabha—O lord of the Bhāratas.
TRANSLATION
I am the strength of the strong, devoid of passion and desire. I am
sex life which is not contrary to religious principles, O Lord of the
Bhāratas [Arjuna].
PURPORT
The strong man's strength should be applied to protect the weak, not for
personal aggression. Similarly, sex life, according to religious principles
(dharma), should be for the propagation of children, not otherwise. The
responsibility of parents is then to make their offspring Kṛṣṇa conscious.
TEXT 12
चव साि वका भावा राजसा तामसा
।
म ए त ताि वि न वह ष म य ॥१२॥
ye caiva sāttvikā bhāvā
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi
ye—all those; ca—and; eva—certainly; sāttvikāḥ—in goodness; bhāvāḥ
— states of being; rājasāḥ—mode of passion; tāmasāḥ—mode of ignorance;
ca —also; ye—although; mattaḥ—from Me; eva—certainly; iti—thus; tān—
those; viddhi—try to know; na—not; tu—but; aham—I; teṣu—in those; te—
they; mayi—unto Me.
TRANSLATION
All states of being-be they of goodness, passion or ignorance—are
manifested by My energy. I am, in one sense, everything—but I am
independent. I am not under the modes of this material nature.
PURPORT
All material activities in the world are being conducted under the three
modes of material nature. Although these material modes of nature are
emanations from the Supreme Lord, Kṛṣṇa, He is not subject to them. For
instance, under the state laws one may be punished, but the king, the
lawmaker, is not subject to that law. Similarly, all the modes of material
nature—goodness, passion and ignorance—are emanations from the
Supreme Lord Kṛṣṇa, but Kṛṣṇa is not subject to material nature. Therefore
He is nirguṇa, which means that these guṇas, or modes, although issuing
from Him, do not affect Him. That is one of the special characteristics of
Bhagavān, or the Supreme Personality of Godhead.
TEXT 13
िभगणमयभ व िभः सविमद जगत् ।
मो हत नािभजाना त मा यः परम ययम् ॥१३॥
tribhir guṇamayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam
tribhiḥ—three; guṇamayaiḥ—by the three guṇas; bhāvaiḥ—state of
being; ebhiḥ—all this; sarvam—the whole world; idam—in this world; jagat
— universe; mohitam—deluded; na abhijānāti—do not know; mām—unto
Me; ebhyaḥ—above these; param—the Supreme; avyayam—inexhaustible.
TRANSLATION
Deluded by the three modes [goodness, passion and ignorance], the
whole world does not know Me who am above the modes and
inexhaustible.
PURPORT
The whole world is enchanted by three modes of material nature. Those
who are bewildered by these three modes cannot understand that
transcendental to this material nature is the Supreme Lord, Kṛṣṇa. In this
material world everyone is under the influence of these three guṇas and is
thus bewildered.
By nature living entities have particular types of body and particular
types of psychic and biological activities accordingly. There are four classes
of men functioning in the three material modes of nature. Those who are
purely in the mode of goodness are called brāhmaṇas. Those who are purely
in the mode of passion are called kṣatriyas. Those who are in the modes of
both passion and ignorance are called vaiśyas. Those who are completely in
ignorance are called śūdras. And those who are less than that are animals or
animal life. However, these designations are not permanent. I may either be
a brāhmaṇa, kṣatriya, vaiśya or whatever-in any case, this life is temporary.
But although life is temporary and we do not know what we are going to be
in the next life, still, by the spell of this illusory energy, we consider
ourselves in the light of this bodily conception of life, and we thus think that
we are American, Indian, Russian or brāhmaṇa, Hindu, Muslim, etc. And if
we become entangled with the modes of material nature, then we forget the
Supreme Personality of Godhead who is behind all these modes. So Lord
Kṛṣṇa says that men, deluded by these three modes of nature, do not
understand that behind the material background is the Supreme Godhead.
There are many different kinds of living entities-human beings,
demigods, animals, etc.-and each and every one of them is under the
influence of material nature, and all of them have forgotten the transcendent
Personality of Godhead. Those who are in the modes of passion and
ignorance, and even those who are in the mode of goodness, cannot go
beyond the impersonal Brahman conception of the Absolute Truth. They are
bewildered before the Supreme Lord in His personal feature, which
possesses all beauty, opulence, knowledge, strength, fame and renunciation.
When even those who are in goodness cannot understand, what hope is there
for those in passion and ignorance? Kṛṣṇa consciousness is transcendental to
all these three modes of material nature, and those who are truly established
in Kṛṣṇa consciousness are actually liberated.
TEXT 14
दवी षा गणमयी मम माया र यया ।
मा व
प
माया त तरि त ॥१४॥
daivī hy eṣā guṇamayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
daivī—transcendental; hi—certainly; eṣā—this; guṇamayī—consisting of
the three modes of material nature; mama—My; māyā—energy; duratyayā
—very difficult to overcome; mām—unto Me; eva—certainly; ye—those;
prapadyante—surrender; māyām etām—this illusory energy; taranti
—overcome; te—they.
TRANSLATION
This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto
Me can easily cross beyond it.
PURPORT
The Supreme Personality of Godhead has innumerable energies, and all
these energies are divine. Although the living entities are part of His
energies and are therefore divine, due to contact with material energy, their
original superior power is covered. Being thus covered by material energy,
one cannot possibly overcome its influence. As previously stated, both the
material and spiritual natures, being emanations from the Supreme
Personality of Godhead, are eternal. The living entities belong to the eternal
superior nature of the Lord, but due to contamination by the inferior nature,
matter, their illusion is also eternal. The conditioned soul is therefore called
nitya-baddha, or eternally conditioned. No one can trace out the history of
his becoming conditioned at a certain date in material history.
Consequently, his release from the clutches of material nature is very
difficult, even though that material nature is an inferior energy, because
material energy is ultimately conducted by the supreme will, which the
living entity cannot overcome. Inferior material nature is defined herein as
divine nature due to its divine connection and movement by the divine will.
Being conducted by divine will, material nature, although inferior, acts so
wonderfully in the construction and destruction of the cosmic manifestation.
The Vedas confirm this as follows:
māyāṁ tu prakṛtiṁ vidyān māyinaṁ tu maheśvaram.
"Although māyā [illusion] is false or temporary, the background of māyā is
the supreme magician, the Personality of Godhead, who is Maheśvara, the
supreme controller."
Another meaning of guṇa is rope; it is to be understood that the
conditioned soul is tightly tied by the ropes of illusion. A man bound by the
hands and feet cannot free himself-he must be helped by a person who is
unbound. Because the bound cannot help the bound, the rescuer must be
liberated. Therefore, only Lord Kṛṣṇa, or His bona fide representative the
spiritual master, can release the conditioned soul. Without such superior
help, one cannot be freed from the bondage of material nature. Devotional
service, or Kṛṣṇa consciousness, can help one gain such release. Kṛṣṇa,
being the Lord of illusory energy, can order this insurmountable energy to
release the conditioned soul. He orders this release out of His causeless
mercy on the surrendered soul and out of His paternal affection for the
living entity who is originally a beloved son of the Lord. Therefore
surrender unto the lotus feet of the Lord is the only means to get free from
the clutches of the stringent material nature.
The words mām eva are also significant. Mām means unto Kṛṣṇa (Viṣṇu)
only, and not Brahmā or Śiva. Although Brahmā and Śiva are greatly
elevated and are almost on the level of Viṣṇu, it is not possible for such
incarnations of rājo-guṇa (passion) and tamo-guṇa (ignorance) to release
the conditioned soul from the clutches of māyā. In other words, both
Brahmā and Śiva are also under the influence of māyā. Only Viṣṇu is the
master of māyā; therefore He can alone give release to the conditioned soul.
The Vedas confirm this in the phrase tvam eva viditvā or "Freedom is
possible only by understanding Kṛṣṇa." Even Lord Śiva affirms that
liberation can be achieved only by the mercy of Viṣṇu. Lord Śiva says:
mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ.
"There is no doubt that Viṣṇu is the deliverer of liberation for everyone.
TEXT 15
न म क तनो मढाः प
नराधमाः ।
माययाप त ाना आसर भावमाि ताः ॥१५॥
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
na—not; mām—unto Me; duṣkṛtinaḥ—miscreants; mūḍhāḥ—foolish;
prapadyante—surrender; narādhamāḥ—lowest among mankind; māyayā—
by the illusory energy; apahṛta—stolen by illusion; jñānāḥ—knowledge;
asuram—demonic; bhāvam—nature; āśritāḥ—accepting.
TRANSLATION
Those miscreants who are grossly foolish, lowest among mankind,
whose knowledge is stolen by illusion, and who partake of the atheistic
nature of demons, do not surrender unto Me.
PURPORT
It is said in Bhagavad-gītā that simply by surrendering oneself unto the
lotus feet of the Supreme Personality Kṛṣṇa, one can surmount the stringent
laws of material nature. At this point a question arises: How is it that
educated philosophers, scientists, businessmen, administrators and all the
leaders of ordinary men do not surrender to the lotus feet of Śrī Kṛṣṇa, the
all-powerful Personality of Godhead? Mukti, or liberation from the laws of
material nature, is sought by the leaders of mankind in different ways and
with great plans and perseverance for a great many years and births. But if
that liberation is possible by simply surrendering unto the lotus feet of the
Supreme Personality of Godhead, then why don't these intelligent and hardworking leaders adopt this simple method?
The Gītā answers this question very frankly. Those really learned leaders
of society like Brahmā, Śiva, Kapila, the Kumāras, Manu, Vyāsa, Devala,
Asita, Janaka, Prahlāda, Bali, and later on Madhvācārya, Rāmānujācārya,
Śrī Caitanya and many others—who are faithful philosophers, politicians,
educators, scientists, etc.—surrender to the lotus feet of the Supreme Person,
the all-powerful authority. Those who are not actually philosophers,
scientists, educators, administrators, etc., but who pose themselves as such
for material gain, do not accept the plan or path of the Supreme Lord. They
have no idea of God; they simply manufacture their own worldly plans and
consequently complicate the problems of material existence in their vain
attempts to solve them. Because material energy (nature) is so powerful, it
can resist the unauthorized plans of the atheists and baffle the knowledge of
"planning commissions."
The atheistic plan-makers are described herein by the word duṣkṛtina, or
"miscreants." Kṛtina means one who has performed meritorious work. The
atheist planmaker is sometimes very intelligent and meritorious also,
because any gigantic plan, good or bad, must take intelligence to execute.
But because the atheist's brain is improperly utilized in opposing the plan of
the Supreme Lord, the atheistic planmaker is called duṣkṛtina, which
indicates that his intelligence and efforts are misdirected.
In the Gītā it is clearly mentioned that material energy works fully under
the direction of the Supreme Lord. It has no independant authority. It works
as the shadow moves, in accordance with the movements of the object. But
still material energy is very powerful, and the atheist, due to his godless
temperament, cannot know how it works; nor can he know the plan of the
Supreme Lord. Under illusion and the modes of passion and ignorance, all
his plans are baffled, as in the case of Hiraṇyakaśipu and Rāvaṇa, whose
plans were smashed to dust although they were both materially learned as
scientists, philosophers, administrators and educators. These duṣkṛtinas, or
miscreants, are of four different patterns, as outlined below:
(1) The mūḍhas are those who are grossly foolish, like hard-working
beasts of burden. They want to enjoy the fruits of their labor by themselves,
and so do not want to part with them for the Supreme. The typical example
of the beast of burden is the ass. This humble beast is made to work very
hard by his master. The ass does not really know for whom he works so
hard day and night. He remains satisfied by filling his stomach with a
bundle of grass, sleeping for a while under fear of being beaten by his
master, and satisfying his sex appetite at the risk of being repeatedly kicked
by the opposite party. The ass sings poetry and philosophy sometimes, but
this braying only disturbs others. This is the position of the foolish fruitive
worker who does not know for whom he should work. He does not know
that karma (action) is meant for yajña (sacrifice).
Most often, those who work very hard day and night to clear the burden
of self-created duties say that they have no time to hear of the immortality
of the living being. To such mūḍhas, material gains, which are destructible,
are life's all in all—despite the fact that the mūḍhas enjoy only a very small
fraction of the fruit of labor. Sometimes they spend sleepless days and
nights for fruitive gain, and although they may have ulcers or indigestion,
they are satisfied with practically no food; they are simply absorbed in
working hard day and night for the benefit of illusory masters. Ignorant of
their real master, the foolish workers waste their valuable time serving
mammon. Unfortunately, they never surrender to the supreme master of all
masters, nor do they take time to hear of Him from the proper sources. The
swine who eat the soil do not care to accept sweetmeats made of sugar and
ghee. Similarly, the foolish worker will untiringly continue to hear of the
sense-enjoyable tidings of the flickering mundane force that moves the
material world.
(2) Another class of duṣkṛtina, or miscreant, is called the narādhama, or
the lowest of mankind. Nara means human being, and adhama means the
lowest. Out of the 8,400,000 different species of living beings, there are
400,000 human species. Out of these there are numerous lower forms of
human life that are mostly uncivilized. The civilized human beings are those
who have regulated principles of social, political and religious life. Those
who are socially and politically developed, but who have no religious
principles, must be considered narādhamas. Nor is religion without God
religion, because the purpose of following religious principles is to know
the Supreme Truth and man's relation with Him. In the Gītā the Personality
of Godhead clearly states that there is no authority above Him and that He is
the Supreme Truth. The civilized form of human life is meant for man's
reviving the lost consciousness of his eternal relation with the Supreme
Truth, the Personality of Godhead Śrī Kṛṣṇa, who is all-powerful. Whoever
loses this chance is classified as a narādhama. We get information from
revealed scriptures that when the baby is in the mother's womb (an
extremely uncomfortable situation) he prays to God for deliverance and
promises to worship Him alone as soon as he gets out. To pray to God when
he is in difficulty is a natural instinct in every living being because he is
eternally related with God. But after his deliverance, the child forgets the
difficulties of birth and forgets his deliverer also, being influenced by māyā,
the illusory energy.
It is the duty of the guardians of children to revive the divine
consciousness dormant in them. The ten processes of reformatory
ceremonies, as enjoined in the Manu-smṛti, which is the guide to religious
principles, are meant for reviving God consciousness in the system of
varṇāśrama. However, no process is strictly followed now in any part of the
world, and therefore 99.9 percent of the population is narādhama.
When the whole population becomes narādhama, naturally all their socalled education is made null and void by the all-powerful energy of
physical nature. According to the standard of the Gītā, a learned man is he
who sees on equal terms the learned brāhmaṇa, the dog, the cow, the
elephant and the dog-eater. That is the vision of a true devotee. Śrī
Nityānanda Prabhu, who is the incarnation of Godhead as divine master,
delivered the typical narādhamas, the brothers Jagai and Madhai, and
showed how the mercy of a real devotee is bestowed upon the lowest of
mankind. So the narādhama who is condemned by the Personality of
Godhead can again revive his spiritual consciousness only by the mercy of a
devotee.
Śrī Caitanya Mahāprabhu, in propagating the bhāgavata-dharma or
activities of the devotees, has recommended that people submissively hear
the message of the Personality of Godhead. The essence of this message is
Bhagavad-gītā. The lowest amongst human beings can be delivered by this
submissive hearing process only, but unfortunately they even deny giving an
aural reception to these messages, and what to speak of surrendering to the
will of the Supreme Lord? Narādhamas, or the lowest of mankind, will fully
neglect the prime duty of the human being.
(3) The next class of duṣkṛtina is called māyayāpahṛta-jñāna, or those
persons whose erudite knowledge has been nullified by the influence of
illusory material energy. They are mostly very learned fellows—great
philosophers, poets, literati, scientists, etc.—but the illusory energy
misguides them, and therefore they disobey the Supreme Lord.
There are a great number of māyayāpahṛta-jñānas at the present
moment, even amongst the scholars of the Gītā. In the Gītā, in plain and
simple language, it is stated that Śrī Kṛṣṇa is the Supreme Personality of
Godhead. There is none equal to or greater than Him. He is mentioned as
the father of Brahmā, the original father of all human beings. In fact, Śrī
Kṛṣṇa is said to be not only the father of Brahmā but also the father of all
species of life. He is the root of the impersonal Brahman and Paramātmā;
the Supersoul in every entity is His plenary portion. He is the fountainhead
of everything, and everyone is advised to surrender unto His lotus feet.
Despite all these clear statements, the māyayāpahṛta-jñāna deride the
Personality of the Supreme Lord and consider Him merely another human
being. They do not know that the blessed form of human life is designed
after the eternal and transcendental feature of the Supreme Lord.
All the unauthorized interpretations of the Gītā by the class of
māyayāpahṛta-jñāna, outside the purview of the paramparā system, are so
many stumbling blocks in the path of spiritual understanding. The deluded
interpreters do not surrender unto the lotus feet of Śrī Kṛṣṇa, nor do they
teach others to follow this principle.
(4) The last class of duṣkṛtina is called āsuraṁ bhāvam āśrita, or those
of demonic principles. This class is openly atheistic. Some of them argue
that the Supreme Lord can never descend upon this material world, but they
are unable to give any tangible reasons as to why not. There are others who
make Him subordinate to the impersonal feature, although the opposite is
declared in the Gītā. Envious of the Supreme Personality of Godhead, the
atheist will present a number of illicit incarnations manufactured in the
factory of his brain. Such persons whose very principle of life is to decry the
Personality of Godhead cannot surrender unto the lotus feet of Śrī Kṛṣṇa.
Śrī Yāmunācārya Albandru of South India said, "O my Lord! You are
unknowable to persons involved with atheistic principles despite Your
uncommon qualities, features, and activities and despite Your personality
being confirmed by all the revealed scriptures in the quality of goodness,
and despite Your being acknowledged by the famous authorities renowned
for their depth of knowledge in the transcendental science and situated in
the godly qualities."
Therefore, (1) grossly foolish persons, (2) the lowest of mankind, (3) the
deluded speculators, and (4) the professed atheists, as above mentioned,
never surrender unto the lotus feet of the Personality of Godhead in spite of
all scriptural and authoritative advice.
TEXT 16
चत वधा भज म जनाः सक तनोऽजन ।
आत िज ासरथ थ ानी च भरतषभ ॥१६॥
catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
catur-vidhāḥ—four kinds of; bhajante—render services; mām—unto Me;
janāḥ—persons; sukṛtinaḥ—those who are pious; arjuna—O Arjuna; ārtaḥ
— the distressed; jijñāsuḥ—the inquisitive; artha-arthī—one who desires
material gain; jñānī—one who knows things as they are; ca—also;
bharatarṣabha—O great one amongst the descendants of Bharata.
TRANSLATION
O best among the Bhāratas [Arjuna], four kinds of pious men render
devotional service unto Me—the distressed, the desirer of wealth, the
inquisitive, and he who is searching for knowledge of the Absolute.
PURPORT
Unlike the miscreants, these are adherents of the regulative principles of
the scriptures, and they are called sukṛtina, or those who obey the rules and
regulations of scriptures, the moral and social laws, and are, more or less,
devoted to the Supreme Lord. Out of these there are four classes of men—
those who are sometimes distressed, those who are in need of money, those
who are sometimes inquisitive, and those who are sometimes searching after
knowledge of the Absolute Truth. These persons come to the Supreme Lord
for devotional service under different conditions. These are not pure
devotees because they have some aspiration to fulfill in exchange for
devotional service. Pure devotional service is without aspiration and without
desire for material profit. The Bhakti-rasāmṛta-sindhu defines pure devotion
thus:
anyābhilāṣitāśūnyaṁ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā.
"One should render transcendental loving service to the Supreme Lord
Kṛṣṇa favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service."
When these four kinds of persons come to the Supreme Lord for
devotional service and are completely purified by the association of a pure
devotee, they also become pure devotees. As far as the miscreants are
concerned, for them devotional service is very difficult because their lives
are selfish, irregular and without spiritual goals. But even some of them, by
chance, when they come in contact with a pure devotee, also become pure
devotees.
Those who are always busy with fruitive activities come to the Lord in
material distress and at that time associate with pure devotees and become,
in their distress, devotees of the Lord. Those who are simply frustrated also
come sometimes to associate with the pure devotees and become inquisitive
to know about God. Similarly, when the dry philosophers are frustrated in
every field of knowledge, they sometimes want to learn of God, and they
come to the Supreme Lord to render devotional service and thus transcend
knowledge of the impersonal Brahman and the localized Paramātmā and
come to the personal conception of Godhead by the grace of the Supreme
Lord or His pure devotee. On the whole, when the distressed, the
inquisitive, the seekers of knowledge, and those who are in need of money
are free from all material desires, and when they fully understand that
material remuneration has nothing to do with spiritual improvement, they
become pure devotees. As long as such a purified stage is not attained,
devotees in transcendental service to the Lord are tainted with fruitive
activities, and they search after mundane knowledge, etc. So one has to
transcend all this before one can come to the stage of pure devotional
service.
TEXT 17
ष ानी न यय त एकभि त विश य ।
यो ह ा ननोऽ यथमह स च मम यः ॥१७॥
teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino 'tyartham
ahaṁ sa ca mama priyaḥ
teṣām—out of them; jñānī—one in full knowledge; nitya-yuktaḥ—always
engaged; eka—only one; bhaktiḥ—devotional service; viśiṣyate—especially;
priyaḥ—very dear; hi—certainly; jñāninaḥ—person in knowledge;
atyartham —highly; aham—I am; saḥ—he; ca—also; mama—Mine; priyaḥ
—dear.
TRANSLATION
Of these, the wise one who is in full knowledge in union with Me
through pure devotional service is the best. For I am very dear to him,
and he is dear to Me.
PURPORT
Free from all contaminations of material desires, the distressed, the
inquisitive, the penniless, and the seeker after supreme knowledge can all
become pure devotees. But out of them, he who is in knowledge of the
Absolute Truth and free from all material desires becomes a really pure
devotee of the Lord. And of the four orders, the devotee who is in full
knowledge and is at the same time engaged in devotional service is, the
Lord says, the best. By searching after knowledge one realizes that his self
is different from his material body, and when further advanced he comes to
the knowledge of impersonal Brahman and Paramātmā. When one is fully
purified, he realizes that his constitutional position is to be the eternal
servant of God. So by association with pure devotees, the inquisitive, the
distressed, the seeker after material amelioration and the man in knowledge
all become themselves pure. But in the preparatory stage, the man who is in
full knowledge of the Supreme Lord and is at the same time executing
devotional service is very dear to the Lord. He who is situated in pure
knowledge of the transcendence of the Supreme Personality of God is so
protected in devotional service that material contaminations cannot touch
him.
TEXT 18
उदाराः सव एव ानी वा व मतम् ।
आि थतः स ह य ता मा मा वान म ग तम् ॥१८॥
udārāḥ sarva evaite
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
udārāḥ—magnanimous; sarve—all; eva—certainly; ete—these; jñānī
—one who is in knowledge; tu—but; ātmā eva—just like Myself; me—Mine;
matam —opinion; āsthitaḥ—situated; saḥ—he; hi—certainly; yukta-ātmā
—engaged in devotional service; mām—unto Me; eva—certainly;
anuttamām—the highest goal; gatim—destination.
TRANSLATION
All these devotees are undoubtedly magnanimous souls, but he who
is situated in knowledge of Me I consider verily to dwell in Me. Being
engaged in My transcendental service, he attains Me.
PURPORT
It is not that other devotees who are less complete in knowledge are not
dear to the Lord. The Lord says that all are magnanimous because anyone
who comes to the Lord for any purpose is called a mahātmā or great soul.
The devotees who want some benefit out of devotional service are accepted
by the Lord because there is an exchange of affection. Out of affection they
ask the Lord for some material benefit, and when they get it they become so
satisfied that they also advance in devotional service. But the devotee in full
knowledge is considered to be very dear to the Lord because his only
purpose is to serve the Supreme Lord with love and devotion. Such a
devotee cannot live a second without contacting or serving the Supreme
Lord. Similarly, the Supreme Lord is very fond of His devotee and cannot
be separated from him.
In the Śrīmad-Bhāgavatam (9.4.57), the Lord says:
ahaṁ bhakta-parādhīno hy asvatantra iva dvija
sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priyaḥ
"The devotees are always in My heart, and I am always in the heart of the
devotees. The devotee does not know anything beyond Me, and I also
cannot forget the devotee. There is a very intimate relationship between Me
and the pure devotees. Pure devotees in full knowledge are never out of
spiritual touch, and therefore they are very much dear to Me."
TEXT 19
ब न ज मनाम
ानवा म प
।
वास वः सविम त स महा मा स लभः ॥१९॥
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
bahūnām—many; janmanām—births; ante—after;
jñānavān—he
possessing knowledge; mām—unto Me; prapadyate—surrenders; vāsudevaḥ
—cause of all causes; sarvam—all; iti—thus; saḥ—such; mahātmā—great
soul; sudurlabhaḥ—very rare.
TRANSLATION
After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare.
PURPORT
The living entity, while executing devotional service or transcendental
rituals after many, many births, may actually become situated in
transcendental pure knowledge that the Supreme Personality of Godhead is
the ultimate goal of spiritual realization. In the beginning of spiritual
realization, while one is trying to give up one's attachment to materialism,
there is some leaning towards impersonalism, but when one is further
advanced he can understand that there are activities in the spiritual life and
that these activities constitute devotional service. Realizing this, he becomes
attached to the Supreme Personality of Godhead and surrenders to Him. At
such a time one can understand that Lord Śrī Kṛṣṇa's mercy is everything,
that He is the cause of all causes and that this material manifestation is not
independent from Him. He realizes the material world to be a perverted
reflection of spiritual variegatedness and realizes that in everything there is
a relationship with the Supreme Lord Kṛṣṇa. Thus he thinks of everything in
relation to Vāsudeva, or Śrī Kṛṣṇa. Such a universal vision of Vāsudeva
precipitates one's full surrender to the Supreme Lord Śrī Kṛṣṇa as the
highest goal. Such surrendered great souls are very rare.
This verse is very nicely explained in the Third Chapter of Śvetāśvatara
Upaniṣad: "In this body there are powers of speaking, of seeing, of hearing,
of mental activities, etc. But these are not important if not related to the
Supreme Lord. And because Vāsudeva is all-pervading and everything is
Vāsudeva, the devotee surrenders in full knowledge." (Cf. Bhagavad-gītā
7.17 and 11.40)
TEXT 20
का त त त ानाः प
ऽ य वताः ।
त त नयममा थाय क या नयताः वया ॥२०॥
kāmais tais tair hṛta-jñānāḥ
prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā
kamaiḥ—by desires; taiḥ—by those; taiḥ—by those; hṛta—distorted;
jñānāḥ—knowledge; prapadyante—surrender; anya—other; devatāḥ
—demigods; tam—that; tam—that; niyamam—rules; āsthāya—following;
prakṛtyā —by nature; niyatāḥ—controlled; svayā—by their own.
TRANSLATION
Those whose minds are distorted by material desires surrender unto
demigods and follow the particular rules and regulations of worship
according to their own natures.
PURPORT
Those who are freed from all material contaminations surrender unto the
Supreme Lord and engage in His devotional service. As long as the material
contamination is not completely washed off, they are by nature
nondevotees. But even those who have material desires and who resort to
the Supreme Lord are not so much attracted by external nature; because of
approaching the right goal, they soon become free from all material lust. In
the Śrīmad-Bhāgavatam it is recommended that whether one is free from all
material desires, or is full of material desires, or desires liberation from
material contamination, or is a pure devotee and has no desire for material
sense gratification, he should in all cases surrender to Vāsudeva and
worship Him.
It is said in the Bhāgavatam that less intelligent people who have lost
their spiritual sense take shelter of demigods for immediate fulfillment of
material desires. Generally, such people do not go to the Supreme
Personality of Godhead, because they are in particular modes of nature
(ignorance and passion) and therefore worship various demigods. Following
the rules and regulations of worship, they are satisfied. The worshipers of
demigods are motivated by small desires and do not know how to reach the
supreme goal, but a devotee of the Supreme Lord is not misguided. Because
in Vedic literature there are recommendations for worshiping different gods
for different purposes (e.g., a diseased man is recommended to worship the
sun), those who are not devotees of the Lord think that for certain purposes
demigods are better than the Supreme Lord. But a pure devotee knows that
the Supreme Lord Kṛṣṇa is the master of all. In the Caitanya-caritāmṛta it is
said that only the Supreme Personality of Godhead, Kṛṣṇa, is master and all
others are servants. Therefore a pure devotee never goes to demigods for
satisfaction of his material needs. He depends on the Supreme Lord. And
the pure devotee is satisfied with whatever He gives.
TEXT 21
यो यो य य तन भ तः
या चतिम छ त ।
त य त याचल
ता व वदधा यहम् ॥२१॥
yo yo yāṁ yāṁ tanuṁ bhaktaḥ
śraddhayārcitum icchati
tasya tasyācalāṁ śraddhāṁ
tām eva vidadhāmy aham
yaḥ—that; yaḥ—that; yām—which; yām—which; tanum—form of the
demigods; bhaktaḥ—devotee; śraddhayā—with faith; arcitum—to worship;
icchati—desires; tasya—of that; tasya—of that; acalām—steady; śraddhām
— faith; tam—him; eva—surely; vidadhāmi—give; aham—I.
TRANSLATION
I am in everyone's heart as the Supersoul. As soon as one desires to
worship the demigods, I make his faith steady so that he can devote
himself to some particular deity.
PURPORT
God has given independence to everyone; therefore, if a person desires to
have material enjoyment and wants very sincerely to have such facilities
from the material demigods, the Supreme Lord, as Supersoul in everyone's
heart, understands and gives facilities to such persons. As the supreme
father of all living entities, He does not interfere with their independence,
but gives all facilities so that they can fulfill their material desires. Some
may ask why the all-powerful God gives facilities to the living entities for
enjoying this material world and so lets them fall into the trap of the illusory
energy. The answer is that if the Supreme Lord as Supersoul does not give
such facilities, then there is no meaning to independence. Therefore He
gives everyone full independence—whatever one likes—but His ultimate
instruction we find in the Bhagavad-gītā: man should give up all other
engagements and fully surrender unto Him. That will make man happy.
Both the living entity and the demigods are subordinate to the will of the
Supreme Personality of Godhead; therefore the living entity cannot worship
the demigod by his own desire, nor can the demigod bestow any benediction
without the supreme will. As it is said, not a blade of grass moves without
the will of the Supreme Personality of Godhead. Generally, persons who are
distressed in the material world go to the demigods, as they are advised in
the Vedic literature. A person wanting some particular thing may worship
such and such a demigod. For example, a diseased person is recommended
to worship the sun-god; a person wanting education may worship the
goddess of learning, Sarasvatī; and a person wanting a beautiful wife may
worship the goddess Umā, the wife of Lord Śiva. In this way there are
recommendations in the śāstras (Vedic scriptures) for different modes of
worship of different demigods. And because a particular living entity wants
to enjoy a particular material facility, the Lord inspires him with a strong
desire to achieve that benediction from that particular demigod, and so he
successfully receives the benediction. The particular mode of the devotional
attitude of the living entity toward a particular type of demigod is also
arranged by the Supreme Lord. The demigods cannot infuse the living
entities with such an affinity, but because He is the Supreme Lord or the
Supersoul who is present in the heart of all living entities, Kṛṣṇa gives
impetus to man to worship certain demigods. The demigods are actually
different parts of the universal body of the Supreme Lord; therefore they
have no independence. In the Vedic literature (Taittirīya Upaniṣad, First
Anuvāka) it is stated: "The Supreme Personality of Godhead as Supersoul is
also present within the heart of the demigod; therefore He arranges through
the demigod to fulfill the desire of the living entity. But both the demigod
and the living entity are dependent on the supreme wil1. They are not
independent."
TEXT 22
स तया
या य त त याराधनमीह ।
लभ च ततः कामा मयव व हताि हतान् ॥२२॥
sa tayā śraddhayā yuktas
tasyārādhanam īhate
labhate ca tataḥ kāmān
mayaiva vihitān hi tān
saḥ—he; tayā—with that; śraddhayā—with faith; yuktaḥ—endowed;
tasya—his; ārādhanam—worship; īhate—seeks; labhate—obtains; ca—and;
tataḥ—from which; kāmān—desires; mayā—by Me; eva—alone; vihitān—
regulated; hi—for; tān—those.
TRANSLATION
Endowed with such a faith, he seeks favors of a particular demigod
and obtains his desires. But in actuality these benefits are bestowed by
Me alone.
PURPORT
The demigods cannot award benediction to the devotees without the
permission of the Supreme Lord. The living entity may forget that
everything is the property of the Supreme Lord, but the demigods do not
forget. So the worship of demigods and achievement of desired results are
not due to the demigods but to the Supreme Personality of Godhead, by
arrangement. The less intelligent living entity does not know this, and
therefore he foolishly goes to the demigods for some benefit. But the pure
devotee, when in need of something, prays only to the Supreme Lord.
Asking for material benefit, however, is not a sign of a pure devotee. A
living entity goes to the demigods usually because he is mad to fulfill his
lust. This happens when something undue is desired by the living entity, and
the Lord Himself does not fulfill the desire. In the Caitanya-caritāmṛta it is
said that one who worships the Supreme Lord and at the same time desires
material enjoyment is contradictory in his desires. Devotional service of the
Supreme Lord and the worship of a demigod cannot be on the same
platform because worship of a demigod is material and devotional service to
the Supreme Lord is completely spiritual.
For the living entity who desires to return to Godhead, material desires
are impediments. A pure devotee of the Lord is therefore not awarded the
material benefits desired by less intelligent living entities who prefer to
worship demigods of the material world rather than engage in devotional
service of the Supreme Lord.
TEXT 23
अ तव फल ष त व य प धसाम् ।
वा वयजो याि त म ता याि त माम प ॥२३॥
antavat tu phalaṁ teṣāṁ
tad bhavaty alpa-medhasām
devān deva-yajo yānti
mad-bhaktā yānti mām api
antavat tu—limited and temporary; phalam—fruits; teṣām—their; tat—
that; bhavati—becomes; alpa-medhasām—of those of small intelligence;
devān—demigods' planets; deva-yajaḥ—worshipers of demigods; yānti—
achieve; mat—My; bhaktāḥ—devotees; yānti—attain; mām—unto Me; api—
surely.
TRANSLATION
Men of small intelligence worship the demigods, and their fruits are
limited and temporary. Those who worship the demigods go to the
planets of the demigods, but My devotees ultimately reach My supreme
planet.
PURPORT
Some commentators on the Gītā say that one who worships a demigod
can reach the Supreme Lord, but here it is clearly stated that the worshipers
of demigods go to the different planetary systems where various demigods
are situated, just as a worshiper of the sun achieves the sun or a worshiper of
the demigod of the moon achieves the moon. Similarly, if anyone wants to
worship a demigod like Indra, he can attain that particular god's planet. It is
not that everyone, regardless of whatever demigod is worshiped, will reach
the Supreme Personality of Godhead. That is denied here, for it is clearly
stated that the worshipers of demigods go to different planets in the material
world, but the devotee of the Supreme Lord goes directly to the supreme
planet of the Personality of Godhead.
Here the point may be raised that if the demigods are different parts of
the body of the Supreme Lord, then the same end should be achieved by
worshiping them. However, worshipers of the demigods are less intelligent
because they don't know to what part of the body food must be supplied.
Some of them are so foolish that they claim that there are many parts and
many ways to supply food. This isn't very sanguine. Can anyone supply
food to the body through the ears or eyes? They do not know that these
demigods are different parts of the universal body of the Supreme Lord, and
in their ignorance they believe that each and every demigod is a separate
God and a competitor of the Supreme Lord.
Not only are demigods parts of the Supreme Lord, but ordinary living
entities are also. In the Śrīmad-Bhāgavatam it is stated that the brāhmaṇas
are the head of the Supreme Lord, the kṣatriyas are the arms, etc., and that
all serve different functions. Regardless of the situation, if one knows that
both the demigods and himself are part and parcel of the Supreme Lord, his
knowledge is perfect. But if he does not understand this, he achieves
different planets where the demigods reside. This is not the same destination
the devotee reaches.
The results achieved by the demigods' benedictions are perishable
because within this material world the planets, the demigods and their
worshipers are all perishable. Therefore it is clearly stated in this verse that
all results achieved by worshiping demigods are perishable, and therefore
such worship is performed by the less intelligent living entity. Because the
pure devotee engaged in Kṛṣṇa consciousness in devotional service of the
Supreme Lord achieves eternal blissful existence that is full of knowledge,
his achievements and those of the common worshiper of the demigods are
different. The Supreme Lord is unlimited; His favor is unlimited; His mercy
is unlimited. Therefore the mercy of the Supreme Lord upon His pure
devotees is unlimited.
TEXT 24
अ य त यि तमाप न म य मामब यः ।
पर भावमजान तो ममा ययमन मम् ॥२४॥
avyaktaṁ vyaktim āpannaṁ
manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto
mamāvyayam anuttamam
avyaktam—nonmanifested; vyaktim—personality; āpannam—achieved;
manyante—think; mām—unto Me; abuddhayaḥ—less intelligent persons;
param—supreme; bhāvam—state of being; ajānantaḥ—without knowing;
mama—My; avyayam—imperishable; anuttamam—the finest.
TRANSLATION
Unintelligent men, who know Me not, think that I have assumed this
form and personality. Due to their small knowledge, they do not know
My higher nature, which is changeless and supreme.
PURPORT
Those who are worshipers of demigods have been described as less
intelligent persons, and here the impersonalists are similarly described. Lord
Kṛṣṇa in His personal form is here speaking before Arjuna, and still, due to
ignorance, impersonalists argue that the Supreme Lord ultimately has no
form. Yāmunācārya, a great devotee of the Lord in the disciplic succession
from Rāmānujācārya, has written two very appropriate verses in this
connection. He says, "My dear Lord, devotees like Vyāsadeva and Nārada
know You to be the Personality of Godhead. By understanding different
Vedic literatures, one can come to know Your characteristics, Your form
and Your activities, and one can thus understand that You are the Supreme
Personality of Godhead. But those who are in the modes of passion and
ignorance, the demons, the nondevotees, cannot understand You. They are
unable to understand You. However expert such nondevotees may be in
discussing Vedānta and the Upaniṣads and other Vedic literatures, it is not
possible for them to understand the Personality of Godhead."
In the Brahma-saṁhitā it is stated that the Personality of Godhead cannot
be understood simply by study of the Vedānta literature. Only by the mercy
of the Supreme Lord can the Personality of the Supreme be known.
Therefore in this verse it is clearly stated that not only the worshipers of the
demigods are less intelligent, but those nondevotees who are engaged in
Vedānta and speculation on Vedic literature without any tinge of true Kṛṣṇa
consciousness are also less intelligent, and for them it is not possible to
understand God's personal nature. Persons who are under the impression
that the Absolute Truth is impersonal are described as asuras, which means
one who does not know the ultimate feature of the Absolute Truth. In the
Śrīmad-Bhāgavatam it is stated that supreme realization begins from the
impersonal Brahman and then rises to the localized Supersoul—but the
ultimate word in the Absolute Truth is the Personality of Godhead. Modern
impersonalists are still less intelligent, for they do not even follow their
great predecessor, Śaṅkarācārya, who has specifically stated that Kṛṣṇa is
the Supreme Personality of Godhead. Impersonalists, therefore, not knowing
the Supreme Truth, think Kṛṣṇa to be only the son of Devakī and Vasudeva,
or a prince, or a powerful living entity. This is also condemned in
Bhagavad-gītā: "Only the fools regard Me as an ordinary person." The fact
is that no one can understand Kṛṣṇa without rendering devotional service
and without developing Kṛṣṇa consciousness. The Gītā confirms this.
One cannot understand the Supreme Personality of Godhead, Kṛṣṇa, or
His form, quality or name simply by mental speculation or by discussing
Vedic literature. One must understand Him by devotional service. When one
is fully engaged in Kṛṣṇa consciousness, beginning by chanting the
mahāmantra—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare—then only can one understand
the Supreme Personality of Godhead. Nondevotee impersonalists think that
Kṛṣṇa has a body made of this material nature and that all His activities, His
form and everything, are māyā. These impersonalists are known as
Māyāvādī. They do not know the ultimate truth.
The twentieth verse clearly states: "Those who are blinded by lusty
desires surrender unto the different demigods." It is accepted that besides
the Supreme Personality of Godhead, there are demigods who have
theirdifferent planets (Bg. 7.23), and the Lord also has a planet. It is also
stated that the worshipers of the demigods go to the different planets of the
demigods, and those who are devotees of Lord Kṛṣṇa go to the Kṛṣṇaloka
planet. Although this is clearly stated, the foolish impersonalists still
maintain that the Lord is formless and that these forms are impositions.
From the study of the Gītā does it appear that the demigods and their abodes
are impersonal? Clearly, neither the demigods nor Kṛṣṇa, the Supreme
Personality of Godhead, are impersonal. They are all persons; Lord Kṛṣṇa is
the Supreme Personality of Godhead, and He has His own planet, and the
demigods have theirs.
Therefore the monistic contention that ultimate truth is formless and that
form is imposed does not hold true. It is clearly stated here that it is not
imposed. From the Gītā we can clearly understand that the forms of the
demigods and the form of the Supreme Lord are simultaneously existing and
that Lord Kṛṣṇa is sac-cid-ānanda, eternal blissful knowledge. The Vedas
also confirm that the Supreme Absolute Truth is ānandamaya, or full of
blissful pleasure, and that He is abhyāsāt, by nature the reservoir of
unlimited auspicious qualities. And in the Gītā the Lord says that although
He is aja (unborn), He still appears. These are the facts that we should
understand from the Gītā. We cannot understand how the Supreme
Personality of Godhead can be impersonal; the imposition theory of the
impersonalist monist is false as far as the statements of the Gītā are
concerned. It is clear herein that the Supreme Absolute Truth, Lord Kṛṣṇa,
has both form and personality.
TEXT 25
नाह काशः सव य योगमायासमावतः ।
मढोऽय नािभजाना त लोको मामजम ययम् ॥२५॥
nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ
mūḍho 'yaṁ nābhijānāti
loko mām ajam avyayam
na—nor; aham—I; prakāśaḥ—manifest; sarvasya—to everyone; yogamāyā —internal potency; samāvṛtaḥ—covered; mūḍhaḥ—foolish; ayam
—this; na— not; abhijānāti—can understand; lokaḥ—such less intelligent
persons; mām— Me; ajam—unborn; avyayam—inexhaustible.
TRANSLATION
I am never manifest to the foolish and unintelligent. For them I am
covered by My eternal creative potency [yoga-māyā]; and so the
deluded world knows Me not, who am unborn and infallible.
PURPORT
It may be argued that since Kṛṣṇa was present on this earth and was
visible to everyone, then why isn't He manifest to everyone now? But
actually He was not manifest to everyone. When Kṛṣṇa was present there
were only a few people who could understand Him to be the Supreme
Personality of Godhead. In the assembly of Kurus, when Śiśupāla spoke
against Kṛṣṇa being elected president of the assembly, Bhīṣma supported
Him and proclaimed Him to be the Supreme God. Similarly, the Pāṇḍavas
and a few others knew that He was the Supreme, but not everyone. He was
not revealed to the nondevotees and the common man. Therefore in the Gītā
Kṛṣṇa says that but for His pure devotees, all men consider Him to be like
themselves. He was manifest only to His devotees as the reservoir of all
pleasure. But to others, to unintelligent nondevotees, He was covered by His
eternal potency.
In the prayers of Kuntī in the Śrīmad-Bhāgavatam (1.8.18), it is said that
the Lord is covered by the curtain of yoga-māyā and thus ordinary people
cannot understand Him. Kuntī prays: "O my Lord, You are the maintainer of
the entire universe, and devotional service to You is the highest religious
principle. Therefore, I pray that You will also maintain me. Your
transcendental form is covered by the yoga-māyā. The brahmajyoti is the
covering of the internal potency. May You kindly remove this glowing
effulgence that impedes my seeing Your sac-cid-ānanda-vigraha, Your
eternal form of bliss and knowledge."
This yoga-māyā curtain is also mentioned in the Fifteenth Chapter of the
Gītā. The Supreme Personality of Godhead in His transcendental form of
bliss and knowledge is covered by the eternal potency of brahmajyoti and
the less intelligent impersonalists cannot see the Supreme on this account.
Also in the Śrīmad-Bhāgavatam (10.14.7) there is this prayer by Brahmā:
"O Supreme Personality of Godhead, O Supersoul, O master of all mystery,
who can calculate Your potency and pastimes in this world? You are always
expanding Your eternal potency, and therefore no one can understand You.
Learned scientists and learned scholars can examine the atomic constitution
of the material world or even the planets, but still they are unable to
calculate Your energy and potency, although You are present before them."
The Supreme Personality of Godhead, Lord Kṛṣṇa, is not only unborn, but
He is avyaya, inexhaustible. His eternal form is bliss and knowledge, and
His energies are all inexhaustible.
TEXT 26
दाह समतीता न वतमाना न चाजन ।
भ व यािण च भता न म त द न क न ॥२६॥
vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
veda—know; aham—I; sama—equally; atītāni—past; vartamānāni
—present; ca—and; arjuna—O Arjuna; bhaviṣyāṇi—future; ca—also;
bhūtāni— living entities; mām—Me; tu—but; veda—knows; na—not;
kaścana—anyone.
TRANSLATION
O Arjuna, as the Supreme Personality of Godhead, I know
everything that has happened in the past, all that is happening in the
present, and all things that are yet to come. I also know all living
entities; but Me no one knows.
PURPORT
Here the question of personality and impersonality is clearly stated. If
Kṛṣṇa, the form of the Supreme Personality of Godhead, is considered by
the impersonalists to be māyā, to be material, then He would, like the living
entity, change His body and forget everything in His past life. Anyone with
a material body cannot remember his past life, nor can he foretell his future
life, nor can he predict the outcome of his present life; therefore he cannot
know what is happening in past, present and future. Unless one is liberated
from material contamination, he cannot know past, present and future.
Unlike the ordinary human being, Lord Kṛṣṇa clearly says that He
completely knows what happened in the past, what is happening in the
present, and what will happen in the future. In the Fourth Chapter we have
seen that Lord Kṛṣṇa remembers instructing Vivasvān, the sun-god, millions
of years ago. Kṛṣṇa knows every living entity because He is situated in
every living being's heart as the Supreme Soul. But despite His presence in
every living entity as Supersoul and His presence beyond the material sky,
as the Supreme Personality of Godhead, the less intelligent cannot realize
Him as the Supreme Person. Certainly the transcendental body of Śrī Kṛṣṇa
is not perishable. He is just like the sun, and mayā is like the cloud. In the
material world we can see that there is the sun and that there are clouds and
different stars and planets. The clouds may cover all these in the sky
temporarily, but this covering is only apparent to our limited vision. The
sun, moon and stars are not actually covered. Similarly, māyā cannot cover
the Supreme Lord. By His internal potency He is not manifest to the less
intelligent class of men. As it is stated in the third verse of this chapter, out
of millions and millions of men, some try to become perfect in this human
form of life, and out of thousands and thousands of such perfected men,
hardly one can understand what Lord Kṛṣṇa is. Even if one is perfected by
realization of impersonal Brahman or localized Paramātmā, he cannot
possibly understand the Supreme Personality of Godhead, Śrī Kṛṣṇa,
without being in Kṛṣṇa consciousness.
TEXT 27
इ छा षसम न
मो न भारत ।
सवभता न स मोह सग याि त पर तप ॥२७॥
icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa
icchā—desire; dveṣa—hate; samutthena—born; dvandva—duality;
mohena —overcome; bhārata—O scion of Bharata; sarva—all; bhūtāni—
living entities; sammoham—into delusion; sarge—in creation; yānti—go;
parantapa—O conquerer of enemies.
TRANSLATION
O scion of Bharata [Arjuna], O conquerer of the foe, all living
entities are born into delusion, overcome by the dualities of desire and
hate.
PURPORT
The real constitutional position of the living entity is that of
subordination to the Supreme Lord, who is pure knowledge. When one is
deluded into separation from this pure knowledge, he becomes controlled by
illusory energy and cannot understand the Supreme Personality of Godhead.
The illusory energy is manifested in the duality of desire and hate. Due to
desire and hate, the ignorant person wants to become one with the Supreme
Lord and envies Kṛṣṇa as the Supreme Personality of Godhead. Pure
devotees, who are not so deluded or contaminated by desire and hate, can
understand that Lord Śrī Kṛṣṇa appears by His internal potencies, but those
who are deluded by duality and nescience think that the Supreme
Personality of Godhead is created by material energies. This is their
misfortune. Such deluded persons, symptomatically, dwell in dualities of
dishonor and honor, misery and happiness, woman and man, good and bad,
pleasure and pain, etc., thinking, "This is my wife; this is my house; I am the
master of this house; I am the husband of this wife." These are the dualities
of delusion. Those who are so deluded by dualities are completely foolish
and therefore cannot understand the Supreme Personality of Godhead.
TEXT 28
ष व तगत पाप जनान प यकमणाम् ।
मोह नम ता भज म दढ ताः ॥२८॥
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
yeṣām—whose; tu—but; anta-gatam—completely eradicated; pāpam
—sin; janānām—of the persons; puṇya—pious; karmaṇām—previous
activities; te—they; dvandva—duality; moha—delusion; nirmuktāḥ—free
from; bhajante—worship; mām—Me; dṛḍha-vratāḥ—with determination.
TRANSLATION
Persons who have acted piously in previous lives and in this life,
whose sinful actions are completely eradicated and who are freed from
the duality of delusion, engage themselves in My service with
determination.
PURPORT
Those eligible for elevation to the transcendental position are mentioned
in this verse. For those who are sinful, atheistic, foolish and deceitful, it is
very difficult to transcend the duality of desire and hate. Only those who
have passed their lives in practicing the regulative principles of religion,
who have acted piously and have conquered sinful reactions can accept
devotional service and gradually rise to the pure knowledge of the Supreme
Personality of Godhead. Then, gradually, they can meditate in trance on the
Supreme Personality of Godhead. That is the process of being situated on
the spiritual platform. This elevation is possible in Kṛṣṇa consciousness in
the association of pure devotees who can deliver one from delusion.
It is stated in the Śrīmad-Bhāgavatam that if one actually wants to be
liberated he must render service to the devotees; but one who associates
with materialistic people is on the path leading to the darkest region of
existence. All the devotees of the Lord traverse this earth just to recover the
conditioned souls from their delusion. The impersonalists do not know that
forgetting their constitutional position as subordinate to the Supreme Lord is
the greatest violation of God's law. Unless one is reinstated in his own
constitutional position, it is not possible to understand the Supreme
Personality or to be fully engaged in His transcendental loving service with
determination.
TEXT 29
जरामरणमो ाय मामाि य यति त ।
त ः क म या म कम चािखलम् ॥२९॥
jarā-maraṇa-mokṣāya
mām āśritya yatanti ye
te brahma tad viduḥ kṛtsnam
adhyātmaṁ karma cākhilam
jarā—old age; maraṇa—death; mokṣāya—for the purpose of liberation;
mām—unto Me; āśritya—taking shelter of; yatanti—endeavor; ye—all those;
te—such persons; brahma—Brahman; tat—actually that; viduḥ—they know;
kṛtsnam—everything;
adhyātmam—transcendental;
karma—fruitive
activities; ca—also; akhilam—entirely.
TRANSLATION
Intelligent persons who are endeavoring for liberation from old age
and death take refuge in Me in devotional service. They are actually
Brahman because they entirely know everything about transcendental
and fruitive activities.
PURPORT
Birth, death, old age and diseases affect this material body, but not the
spiritual body. There is no birth, death, old age and disease for the spiritual
body, so one who attains a spiritual body, becomes one of the associates of
the Supreme Personality of Godhead and engages in eternal devotional
service, is really liberated. Ahaṁ brahmāsmi: I am spirit. It is said that one
should understand that he is Brahman—spirit soul. This Brahman
conception of life is also in devotional service, as described in this verse.
The pure devotees are transcendentally situated on the Brahman platform,
and they know everything about transcendental and material activities.
Four kinds of impure devotees who engage themselves in the
transcendental service of the Lord achieve their respective goals, and by the
grace of the Supreme Lord, when they are fully Kṛṣṇa conscious, they
actually enjoy spiritual association with the Supreme Lord. But those who
are worshipers of demigods never reach the Supreme Lord in His supreme
planet. Even the less intelligent Brahman-realized persons cannot reach the
supreme planet of Kṛṣṇa known as Goloka Vṛndāvana. Only persons who
perform activities in Kṛṣṇa consciousness (mām āśritya)are actually entitled
to be called Brahman, because they are actually endeavoring to reach the
Kṛṣṇa planet. Such persons have no misgivings about Kṛṣṇa, and thus they
are factually Brahman.
Those who are engaged in worshiping the form or arcā of the Lord or
who are engaged in meditation on the Lord simply for liberation from
material bondage, also know, by the grace of the Lord, the purports of
Brahman, adhibhūta, etc., as explained by the Lord in the next chapter.
TEXT 30
सा धभता धदव म सा धय च व ः ।
याणका ऽ प च म
व य त तसः ॥३०॥
sādhib hūtādhidaivaṁ māṁ
sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle 'pi ca māṁ
te vidur yukta-cetasaḥ
sa-adhibhūta—the governing principle of the material manifestation;
adhidaivam—underlying all the demigods; mām—Me; sa-adhiyajñam
—sustaining all sacrifices; ca—and; ye—those; viduḥ—know; prayāṇa—of
death; kāle—at the time; api—even; ca—and; mām—Me; te—they; viduḥ—
know; yukta-cetasaḥ—with steadfast mind.
TRANSLATION
Those who know Me as the Supreme Lord, as the governing
principle of the material manifestation, who know Me as the one
underlying all the demigods and as the one sustaining all sacrifices, can,
with steadfast mind, understand and know Me even at the time of
death.
PURPORT
Persons acting in Kṛṣṇa consciousness are never entirely deviated from
the path of understanding the Supreme Personality of Godhead. In the
transcendental association of Kṛṣṇa consciousness, one can understand how
the Supreme Lord is the governing principle of the material manifestation
and even of the demigods. Gradually, by such transcendental association,
one becomes convinced of the Supreme Personality of Godhead Himself,
and at the time of death such a Kṛṣṇa conscious person can never forget
Kṛṣṇa. Naturally he is thus promoted to the planet of the Supreme Lord,
Goloka Vṛndāvana.
This Seventh Chapter particularly explains how one can become a fully
Kṛṣṇa conscious person. The beginning of Kṛṣṇa consciousness is
association of persons who are Kṛṣṇa conscious. Such association is
spiritual and puts one directly in touch with the Supreme Lord, and, by His
grace, one can understand Kṛṣṇa to be the Supreme God. At the same time
one can really understand the constitutional position of the living entity and
how the living entity forgets Kṛṣṇa and becomes entangled in material
activities. By gradual development of Kṛṣṇa consciousness in good
association, the living entity can understand that due to forgetfulness of
Kṛṣṇa he has become conditioned by the laws of material nature. He can
also understand that this human form of life is an opportunity to regain
Kṛṣṇa consciousness and that it should be fully utilized to attain the
causeless mercy of the Supreme Lord.
Many subjects have been discussed in this chapter: the man in distress,
the inquisitive man, the man in want of material necessities, knowledge of
Brahman, knowledge of Paramātmā, liberation from birth, death and
diseases, and worship of the Supreme Lord. However, he who is actually
elevated in Kṛṣṇa consciousness does not care for the different processes.
He simply directly engages himself in activities of Kṛṣṇa consciousness and
thereby factually attains his constitutional position as eternal servitor of
Lord Kṛṣṇa. In such a situation he takes pleasure in hearing and glorifying
the Supreme Lord in pure devotional service. He is convinced that by doing
so, all his objectives will be fulfilled. This determined faith is called dṛḍhavrata, and it is the beginning of bhakti-yoga or transcendental loving
service. That is the verdict of all scriptures. This Seventh Chapter of the
Gītā is the substance of that conviction.
Thus end the Bhaktivedanta Purports to the Seventh Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Knowledge of the Absolute.
BG-8
CHAPTER EIGHT
Attaining the Supreme
TEXT 1
अजन उवाच ।
क तद्
कम या म क कम प षो म ।
अ धभत च क ो तम धदव कम य ॥१॥
arjuna uvāca
kiṁ tad-brahma kim adhyātmaṁ
kiṁ karma puruṣottama
adhibhūtaṁ ca kiṁ proktam
adhidaivaṁ kim ucyate
arjunaḥ uvāca—Arjuna said; kim—what; tat—that; brahma—Brahman;
kim—what; adhyātmam—the self; kim—what; karma—fruitive activities;
puruṣottama—O Supreme Person; adhibhūtam—the material manifestation;
ca—and; kim—what; proktam—is called; adhidaivam—the demigods; kim—
what; ucyate—is called.
TRANSLATION
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman?
What is the self? What are fruitive activities? What is this material
manifestation? And what are the demigods? Please explain this to me.
PURPORT
In this chapter Lord Kṛṣṇa answers these different questions of Arjuna
beginning with, "What is Brahman?" The Lord also explains karma, fruitive
activities, devotional service and yoga principles, and devotional service in
its pure form. The Śrīmad- Bhāgavatam explains that the Supreme Absolute
Truth is known as Brahman, Paramātmā, and Bhagavān. In addition, the
living entity, individual soul, is also called Brahman. Arjuna also inquires
about ātmā, which refers to body, soul and mind. According to the Vedic
dictionary, ātmā refers to the mind, soul, body and senses also.
Arjuna has addressed the Supreme Lord as Puruṣottama, Supreme
Person, which means that he was putting these questions not simply to a
friend but to the Supreme Person, knowing Him to be the supreme authority
able to give definitive answers.
TEXT 2
अ धय ः कथ कोऽ
ऽि म मधसदन ।
याणका च कथ योऽ स नयता मिभः ॥२॥
adhiyajñaḥ kathaṁ ko 'tra
dehe 'smin madhusūdana
prayāṇa-kāle ca kathaṁ
jñeyo 'si niyatātmabhiḥ
adhiyajñaḥ—the Lord of sacrifice; katham—how; kaḥ—who; atra—here;
dehe—in the body; asmin—in this; madhusūdana—O Madhusūdana;
prayāṇa-kāle—at the time of death; ca—and; katham—how; jñeyaḥ—be
known; asi—You can; niyata-ātmabhiḥ—by the self-controlled.
TRANSLATION
How does this Lord of sacrifice live in the body, and in which part
does He live, O Madhusūdana? And how can those engaged in
devotional service know You at the time of death?
PURPORT
The Lord of sacrifice accepts Indra and Viṣṇu. Viṣṇu is the chief of the
primal demigods, including Brahmā and Śiva, and Indra is the chief of the
administrative demigods. Both Indra and Viṣṇu are worshiped by yajña
performances. But here Arjuna asks who is actually the Lord of yajña
(sacrifice), and how is the Lord residing within the body of the living entity.
Arjuna addresses the Lord as Madhusūdana because Kṛṣṇa once killed a
demon named Madhu. Actually these questions, which are of the nature of
doubts, should not have arisen in the mind of Arjuna because Arjuna is a
Kṛṣṇa conscious devotee. Therefore these doubts are like demons. Since
Kṛṣṇa is so expert in killing demons, Arjuna here addresses Him as
Madhusūdana so that Kṛṣṇa might kill the demonic doubts that arise in
Arjuna's mind.
Now the word prayāṇa-kāle in this verse is very significant because
whatever we do in life will be tested at the time of death. Arjuna fears that at
the time of death, those who are in Kṛṣṇa consciousness will forget the
Supreme Lord because at such a time body functions are disrupted and the
mind may be in a panic-stricken state. Therefore Mahārāja Kulaśekhara, a
great devotee, prays, "My dear Lord, may I die immediately now that I'm
healthy so that the swan of my mind may enter into the stem of Thy lotus
feet." This metaphor is used because the swan often takes pleasure in
entering the stem of the lotus flower-similarly, the mind of the pure devotee
is drawn to the lotus feet of the Lord. Mahārāja Kulaśekhara fears that at the
moment of death his throat will be so choked up that he will not be able to
chant the holy names, so it is better to "die immediately." Arjuna questions
how one's mind can remain fixed on Kṛṣṇa's lotus feet at such times.
TEXT 3
ीभगवानवाच ।
अ र
परम वभावोऽ या मम य ।
भतभावो वकरो वसगः कमसि तः ॥३॥
śrī bhagavān uvāca
akṣaraṁ brahma paramaṁ
svabhāvo 'dhyātmam ucyate
bhūta-bhāvodbhava-karo
visargaḥ karma-saṁjñitaḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; akṣaram
— indestructible; brahma—Brahman; paramam—transcendental; svabhāvaḥ
— eternal nature; adhyātmam—the self; ucyate—is called; bhūta-bhāvaudbhava-karaḥ—action producing the material bodies of the living entities;
visargaḥ—creation; karma—fruitive activities; saṁjñitaḥ—is called.
TRANSLATION
The Supreme Lord said, The indestructible, transcendental living
entity is called Brahman, and his eternal nature is called the self. Action
pertaining to the development of these material bodies is called karma,
or fruitive activities.
PURPORT
Brahman is indestructible and eternally existing, and its constitution is
not changed at any time. But beyond Brahman there is Parabrahman.
Brahman refers to the living entity, and Parabrahman refers to the Supreme
Personality of Godhead. The constitutional position of the living entity is
different from the position he takes in the material world. In material
consciousness, his nature is to try to be the lord of matter, but in spiritual
(Kṛṣṇa) consciousness, his position is to serve the Supreme. When the living
entity is in material consciousness, he has to take on various bodies in the
material world. That is called karma, or varied creation by the force of
material consciousness.
In Vedic literature the living entity is called jīvātmā and Brahman, but he
is never called Parabrahman. The living entity (jīvātmā) takes different
positions—sometimes he merges into the dark material nature and identifies
himself with matter, and sometimes he identifies himself with the superior
spiritual nature. Therefore he is called the Supreme Lord's marginal energy.
According to his identification with material or spiritual nature, he receives
a material or spiritual body. In material nature he may take a body from any
of the 8,400,000 species of life, but in spiritual nature he has only one body.
In material nature he is sometimes manifested as a man, demigod, an
animal, a beast, bird, etc., according to his karma. To attain material
heavenly planets and enjoy their facilities, he sometimes performs sacrifices
(yajña), but when his merit is exhausted, he returns to earth again in the
form of a man.
In the process of sacrifice, the living entity makes specific sacrifices to
attain specific heavenly planets and consequently reaches them. When the
merit of sacrifice is exhausted, then the living entity descends to earth in the
form of rain, then takes on the form of grains, and the grains are eaten by
man and transformed into semen, which impregnates a woman, and thus the
living entity once again attains the human form to perform sacrifice and so
repeat the same cycle. In this way, the living entity perpetually comes and
goes on the material path. The Kṛṣṇa conscious person, however, avoids
such sacrifices. He takes directly to Kṛṣṇa consciousness and thereby
prepares himself to return to Godhead.
Impersonalist commentators on the Gītā unreasonably assume that
Brahman takes the form of jīva in the material world, and to substantiate
this they refer to Chapter Fifteen, verse 7, of the Gītā. But this verse also
speaks of the living entity as "an eternal fragment of Myself." The fragment
of God, the living entity, may fall down into the material world, but the
Supreme Lord (Acyuta) never falls down. Therefore this assumption that the
Supreme Brahman assumes the form of jīva is not acceptable. It is important
to remember that in Vedic literature Brahman (the living entity) is
distinguished from Parabrahman (the Supreme Lord).
TEXT 4
अ धभत रो भावः प ष ा धदवतम् ।
अ धय ोऽह वा
हभत वर ॥४॥
adhibhūtaṁ kṣaro bhāvaḥ
puruṣaś cādhidaivatam
adhiyajño 'ham evātra
dehe deha-bhṛtāṁ vara
adhibhūtam—the physical manifestation; kṣaraḥ—constantly changing;
bhāvaḥ—nature; puruṣaḥ—the universal form; ca—and; adhidaivatam—
including all demigods like the sun and moon; adhiyajñaḥ—the Supersoul;
aham—I (Kṛṣṇa); eva—certainly; atra—in this; dehe—body; deha-bhṛtām—
of the embodied; vara—the Supreme.
TRANSLATION
Physical nature is known to be endlessly mutable. The universe is the
cosmic form of the Supreme Lord, and I am that Lord represented as
the Supersoul, dwelling in the heart of every embodied being.
PURPORT
The physical nature is constantly changing. Material bodies generally
pass through six stages: they are born, they grow, they remain for some
duration, they produce some by-products, they dwindle, and then they
vanish. This physical nature is called adhibhūtam. Because it is created at a
certain point and will be annihilated at a certain point, the conception of the
universal form of the Supreme Lord that includes all the demigods and their
different planets is called adhidaivatam. The individual soul (jīva)
accompanies the body. The Supersoul, a plenary representation of Lord
Kṛṣṇa, is called the Paramātmā or adhiyajña and is situated in the heart. The
word eva is particularly important in the context of this verse because by
this word the Lord stresses that the Paramātmā is not different from Him.
The Supersoul, the Supreme Personality of Godhead, seated beside the
individual soul, is the witness of the individual soul's activities and is the
source of consciousness. The Supersoul gives the jīva an opportunity to act
freely, and He witnesses his activities. The functions of all these different
manifestations of the Supreme Lord automatically become clarified for the
pure Kṛṣṇa conscious devotee engaged in transcendental service of the Lord.
The gigantic universal form of the Lord called adhidaivatam is
contemplated by the neophyte who cannot approach the Supreme Lord in
His manifestation as Supersoul. The neophyte is advised to contemplate the
universal form whose legs are considered the lower planets and whose eyes
are considered the sun and moon, and whose head is considered the upper
planetary system.
TEXT 5
अ तका च मा व मर म वा क वरम् ।
यः या त स म ाव या त ना य सशयः ॥५॥
anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
anta-kāle—at the end of life; ca—also; mām—unto Me; eva—certainly;
smaran—remembering; muktvā—quitting; kalevaram—the body; yaḥ—he
who; prayāti—goes; saḥ—he; mad-bhāvam—My nature; yati—achieves; na
— not; asti—there is; atra—here; saṁśayaḥ—doubt.
TRANSLATION
And whoever, at the time of death, quits his body, remembering Me
alone, at once attains My nature. Of this there is no doubt.
PURPORT
In this verse the importance of Kṛṣṇa consciousness is stressed. Anyone
who quits his body in Kṛṣṇa consciousness is at once transferred to the
transcendental abode of the Supreme Lord. The word smaran
(remembering) is important. Remembrance of Kṛṣṇa is not possible for the
impure soul who has not practiced Kṛṣṇa consciousness in devotional
service. To remember Kṛṣṇa one should chant the mahāmantra, Hare Kṛṣṇa,
Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma,
Hare Hare, incessantly, following in the footsteps of Lord Caitanya, being
more tolerant than the tree, humbler than the grass and offering all respect to
others without requiring respect in return. In such a way one will be able to
depart from the body successfully remembering Kṛṣṇa and so attain the
supreme goal.
TEXT 6
य य वा प मर भाव यज य क वरम् ।
त त व त कौ य सदा त ावभा वतः ॥६॥
yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
yam yam—whatever; vā—either; api—also; smaran—remembering;
bhāvam —nature; tyajati—give up; ante—at the end; kalevaram—this body;
tam tam —similar; eva—certainly; eti—gets; kaunteya—O son of Kuntī;
sadā—always; tat—that; bhāva—state of being; bhāvitaḥ—remembering.
TRANSLATION
Whatever state of being one remembers when he quits his body, that
state he will attain without fail.
PURPORT
The process of changing one's nature at the critical moment of death is
here explained. How can one die in the proper state of mind? Mahārāja
Bharata thought of a deer at the time of death and so was transferred to that
form of life. However, as a deer, Mahārāja Bharata could remember his past
activities. Of course the cumulative effect of the thoughts and actions of
one's life influences one's thoughts at the moment of death; therefore the
actions of this life determine one's future state of being. If one is
transcendentally absorbed in Kṛṣṇa's service,then his next body will be
transcendental (spiritual), not physical. Therefore the chanting of Hare
Kṛṣṇa is the best process for successfully changing one's state of being to
transcendental life.
TEXT 7
त मा सवष का ष मामन मर य य च ।
म य पतमनोबि म व य यसशयः ॥७॥
tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano buddhir
mām evaiṣyasy asaṁśayaḥ
tasmāt—therefore; sarveṣu—always; kāleṣu—time; mām—unto Me;
anusmara—go on remembering; yudhya—fight; ca—also; mayi—unto Me;
arpita—surrender; manaḥ—mind; buddhiḥ—intellect; mām—unto Me; eva
— surely; eṣyasi—will attain; asaṁśayaḥ—beyond a doubt.
TRANSLATION
Therefore, Arjuna, you should always think of Me in the form of
Kṛṣṇa and at the same time carry out your prescribed duty of fighting.
With your activities dedicated to Me and your mind and intelligence
fixed on Me, you will attain Me without doubt.
PURPORT
This instruction to Arjuna is very important for all men engaged in
material activities. The Lord does not say that one should give up his
prescribed duties or engagements. One can continue them and at the same
time think of Kṛṣṇa by chanting Hare Kṛṣṇa. This will free one from
material contamination and engage the mind and intelligence in Kṛṣṇa. By
chanting Kṛṣṇa's names, one will be transferred to the supreme planet,
Kṛṣṇaloka, without a doubt.
TEXT 8
अ यासयोगय न तसा ना यगािमना ।
परम प ष द य या त पाथ निच तयन् ॥८॥
abhyāsa-yoga-yuktena
cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ
yāti pārthānucintayan
abhyāsa—practice; yoga-yuktena—being engaged in meditation; cetasā
— by the mind and intelligence; na anya-gāminā—without being deviated;
paramam—the Supreme; puruṣam—Personality of Godhead; divyam—
transcendental; yāti—achieves; pārtha—O son of Pṛthā; anucintayan
—constantly thinking of.
TRANSLATION
He who meditates on the Supreme Personality of Godhead, his mind
constantly engaged in remembering Me, undeviated from the path, he,
O Pārtha [Arjuna], is sure to reach Me.
PURPORT
In this verse Lord Kṛṣṇa stresses the importance of remembering Him.
One's memory of Kṛṣṇa is revived by chanting the mahāmantra, Hare
Kṛṣṇa. By this practice of chanting and hearing the sound vibration of the
Supreme Lord, one's ear, tongue and mind are engaged. This mystic
meditation is very easy to practice, and it helps one attain the Supreme Lord.
Puruṣam means enjoyer. Although living entities belong to the marginal
energy of the Supreme Lord, they are in material contamination. They think
themselves enjoyers, but they are not the supreme enjoyer. Here it is clearly
stated that the supreme enjoyer is the Supreme Personality of Godhead in
His different manifestations and plenary expansions as Nārāyaṇa, Vāsudeva,
etc.
The devotees can constantly think of the object of worship, the Supreme
Lord, in any of His features, Nārāyaṇa, Kṛṣṇa, Rāma, etc., by chanting Hare
Kṛṣṇa. This practice will purify him, and at the end of his life, due to his
constant chanting, he will be transferred to the kingdom of God. Yoga
practice is meditation on the Supersoul within; similarly, by chanting Hare
Kṛṣṇa one fixes his mind always on the Supreme Lord. The mind is fickle,
and therefore it is necessary to engage the mind by force to think of Kṛṣṇa.
One example often given is that of the caterpillar that thinks of becoming a
butterfly and so is transformed into a butterfly in the same life. Similarly, if
we constantly think of Kṛṣṇa, it is certain that at the end of our lives we
shall have the same bodily constitution as Kṛṣṇa.
TEXT 9
क व पराणमनशा सतारमणोरणीयसमन म ः ।
सव य धातारमिच य पमा द यवण तमसः पर तात् ॥९॥
kaviṁ purāṇam anuśāsitāram
aṇor aṇīyāṁsam anusmared yaḥ
sarvasya dhātāram acintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt
kavim—one who knows everything; purāṇam—the oldest; anuśāsitāram
— the controller; aṇoḥ—of the atom; aṇīyāṁsam—smaller than; anusmaret
— always thinking; yaḥ—one who; sarvasya—of everything; dhātāram
—maintainer; acintya—inconceivable; rūpam—form; āditya-varṇam
—illuminated like the sun; tamasaḥ—of the darkness; parastāt—
transcendental.
TRANSLATION
One should meditate upon the Supreme Person as the one who
knows everything, as He who is the oldest, who is the controller, who is
smaller than the smallest, who is the maintainer of everything, who is
beyond all material conception, who is inconceivable, and who is always
a person. He is luminous like the sun and, being transcendental, is
beyond this material nature.
PURPORT
The process of thinking of the Supreme is mentioned in this verse. The
foremost point is that He is not impersonal or void. One cannot meditate on
something impersonal or void. That is very difficult. The process of thinking
of Kṛṣṇa, however, is very easy and is factually stated herein. First of all, He
is puruṣa, spiritual, Rāma and Kṛṣṇa, and is described herein as kavim; that
is, He knows past, present and future and therefore knows everything. He is
the oldest personality because He is the origin of everything; everything is
born out of Him. He is also the supreme controller of the universe,
maintainer and instructor of humanity. He is smaller than the smallest. The
living entity is one 10,000th part of the tip of a hair, but the Lord is so
inconceivably small that He enters into the heart of this particle. Therefore
He is called smaller than the smallest. As the Supreme, He can enter into the
atom and into the heart of the smallest and control him as the Supersoul.
Although so small, He is still all-pervading and is maintaining everything.
By Him all these planetary systems are sustained. We often wonder how
these big planets are floating in the air. It is stated here that the Supreme
Lord, by His inconceivable energy, is sustaining all these big planets and
systems of galaxies. The word acintya (inconceivable) is very significant in
this connection. God's energy is beyond our conception, beyond our
thinking jurisdiction, and is therefore called inconceivable (acintya). Who
can argue this point? He pervades this material world and yet is beyond it.
We cannot even comprehend this material world, which is insignificant
compared to the spiritual world–so how can we comprehend what is
beyond? Acintya means that which is beyond this material world, that which
our argument, logic and philosophical speculation cannot touch, that which
is inconceivable. Therefore intelligent persons, avoiding useless argument
and speculation, should accept what is stated in scriptures like the Vedas,
Gītā, and Śrīmad-Bhāgavatam and follow the principles they set down. This
will lead one to understanding.
TEXT 10
याणका मनसाऽच न
भ या य तो योगब न चव ।
वोम
ाणमा य स यस त पर प षमप त द यम् ॥१०॥
prayāṇa-kāle manasā'calena
bhaktyā yukto yoga-balena caiva
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam
prayāṇa-kāle—at the time of death; manasā—by the mind; acalena—
without being deviated; bhaktyā—in full devotion; yuktaḥ—engaged; yogabalena—by the power of mystic yoga; ca—also; eva—certainly; bhruvoḥ—
between the two eyebrows; madhye—in; prāṇam—the life air; āveśya—
establishing; samyak—completely; saḥ—he; tam—that; param—
transcendental; puruṣam—Personality of Godhead; upaiti—achieves;
divyam—in the spiritual kingdom.
TRANSLATION
One who, at the time of death, fixes his life air between the eyebrows
and in full devotion engages himself in remembering the Supreme Lord,
will certainly attain to the Supreme Personality of Godhead.
PURPORT
In this verse it is clearly stated that at the time of death the mind must be
fixed in devotion on the Supreme Godhead. For those practiced in yoga, it is
recommended that they raise the life force between the eyebrows, but for a
pure devotee who does not practice such yoga, the mind should always be
engaged in Kṛṣṇa consciousness so that at death he can remember the
Supreme by His grace. This is explained in verse fourteen.
The particular use of the word yoga-balena is significant in this verse
because without practice of yoga one cannot come to this transcendental
state of being at the time of death. One cannot suddenly remember the
Supreme Lord at death unless he is practiced in some yoga system,
especially the system of bhakti-yoga. Since one's mind at death is very
disturbed, one should practice transcendence through yoga during one's life.
TEXT 11
यद र द वदो वदि त
वशि त य तयो वीतरागाः ।
य द छ तो
चय चरि त
त पद स ण व ॥११॥
yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ
yad icchanto brahmacaryaṁ caranti
tat te padaṁ saṅgraheṇa pravakṣye
yat—that which; akṣaram—inexhaustible; veda-vidaḥ—a person
conversant with the Vedas; vadanti—say; viśanti—enters; yat—in which;
yatayaḥ—great sages; vīta-rāgāh—in the renounced order of life; yat—that
which; icchantaḥ—desiring; brahmacaryam—celibacy; caranti—practices;
tat—that; te—unto you; padam—situation; saṅgraheṇa—in summary;
pravakṣye—I shall explain.
TRANSLATION
Persons learned in the Vedas, who utter omkāra and who are great
sages in the renounced order, enter into Brahman. Desiring such
perfection, one practices celibacy. I shall now explain to you this
process by which one may attain salvation.
PURPORT
Lord Kṛṣṇa explains that Brahman, although one without a second, has
different manifestations and features. For the impersonalists, the syllable om
is identical with Brahman. Kṛṣṇa here explains the impersonal Brahman in
which the renounced order of sages enter.
In the Vedic system of knowledge, students, from the very beginning, are
taught to vibrate om and learn of the ultimate impersonal Brahman by living
with the spiritual master in complete celibacy. In this way they realize two
of Brahman's features. This practice is very essential for the student's
advancement in spiritual life, but at the moment such brahmacārī
(unmarried celibate) life is not at all possible. The social construction of the
world has changed so much that there is no possibility of one's practicing
celibacy from the beginning of student life. Throughout the world there are
many institutions for different departments of knowledge, but there is no
recognized institution where students can be educated in the brahmacārī
principles. Unless one practices celibacy, advancement in spiritual life is
very difficult. Therefore Lord Caitanya has announced, according to the
scriptural injunctions for this age of Kali, that no process of realizing the
Supreme is possible except the chanting of the holy name of Lord Kṛṣṇa:
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma,
Rāma Rāma, Hare Hare.
TEXT 12
सव ारािण सय य मनो द न य च ।
म याध या मनः ाणमाि थतो योगधारणाम् ॥१२॥
sarva-dvārāṇi saṁyamya
mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam
āsthito yoga-dhāraṇām
sarva-dvārāṇi—all the doors of the body; saṁyamya—controlling;
manaḥ —mind; hṛdi—in the heart; nirudhya—confined; ca—also; mūrdhni
—on the head; ādhāya—fixed; ātmanaḥ—soul; prāṇam—the life air;
āsthitaḥ—situated; yoga-dhāraṇām—the yogic situation.
TRANSLATION
The yogic situation is that of detachment from all sensual
engagements. Closing all the doors of the senses and fixing the mind on
the heart and the life air at the top of the head, one establishes himself
in yoga.
PURPORT
To practice yoga, as suggested here, one first has to close the door of all
sense enjoyment. This practice is called pratyāhāra, or withdrawing the
senses from the sense objects. Sense organs for acquiring knowledge, such
as the eyes, ears, nose, tongue and touch, should be fully controlled and
should not be allowed to engage in self-gratification. In this way the mind
focuses on the Supersoul in the heart and the life force is raised to the top of
the head. In the Sixth Chapter this process is described in detail. But as
mentioned before, this practice is not practical in this age. The best process
is Kṛṣṇa consciousness. If one is always able to fix his mind on Kṛṣṇa in
devotional service, it is very easy for him to remain in an undisturbed
transcendental trance, or in samādhi.
TEXT 13
ओिम का र
याहर मामन मरन् ।
यः या त यज ह स या त परम ग तम् ॥१३॥
oṁ ity ekākṣaraṁ brahmavyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ
sa yāti paramāṁ gatim
om—the combination of letters, omkāra; iti—thus; eka-akṣaram—
supreme, indestructible; brahma—absolute; vyāharan—vibrating; mām—
Me (Kṛṣṇa); anusmaran—remembering; yaḥ—anyone; prayāti—leaves;
tyajan— quitting; deham—this body; saḥ—he; yāti—achieves; paramām—
supreme; gatim— destination.
TRANSLATION
After being situated in this yoga practice and vibrating the sacred
syllable om, the supreme combination of letters, if one thinks of the
Supreme Personality of Godhead and quits his body, he will certainly
reach the spiritual planets.
PURPORT
It is clearly stated here that om, Brahman, and Lord Kṛṣṇa are not
different. The impersonal sound of Kṛṣṇa is om, but the sound Hare Kṛṣṇa
contains om. It is clearly recommended in this age that if one quits his body
at the end of this life chanting the mahāmantra, Hare Kṛṣṇa, he will reach
the spiritual planets. Similarly, those who are devotees of Kṛṣṇa enter the
Kṛṣṇa planet or Goloka Vṛndāvana, whereas the impersonalists remain in
the brahmajyoti. The personalists also enter many innumerable planets in
the spiritual sky known as Vaikuṇṭhas.
TEXT 14
अन य ताः सतत यो म
मर त न यशः ।
त याह सलभः पाथ न यय त य यो गनः ॥१४॥
ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha
nitya-yuktasya yoginaḥ
ananya-cetāḥ—without deviation; satatam—always; yaḥ—anyone; mām
— Me (Kṛṣṇa); smarati—remembers; nityaśaḥ—regularly; tasya—to him;
aham —I am; sulabhaḥ—very easy to achieve; pārtha—O son of Pṛthā;
nitya— regularly; yuktasya—engaged; yoginaḥ—of the devotee.
TRANSLATION
For one who remembers Me without deviation, I am easy to obtain,
O son of Pṛthā, because of his constant engagement in devotional
service.
PURPORT
In this verse the bhakti-yoga of the unalloyed devotees of the Supreme
Godhead is described. The preceeding verses mention four different kinds of
devotees—the distressed, the inquisitive, those who seek material gain, and
the speculative philosophers. Different processes of liberation from material
entanglement have also been described: karma-yoga, jñāna-yoga, and
haṭha-yoga. But here bhakti-yoga, without any mixture of these, is
mentioned. In bhakti-yoga the devotees desire nothing but Kṛṣṇa. The pure
bhakti devotee does not desire promotion to heavenly planets, nor does he
seek salvation or liberation from material entanglement. A pure devotee
does not desire anything. In the Caitanya-caritāmṛta the pure devotee is
called niṣkāma, which means he has no desire for self-interest. Perfect peace
belongs to him alone, not to them who strive for personal gain. The pure
devotee only wants to please the Supreme Lord, and so the Lord says that
for anyone who is unflinchingly devoted to Him, He is easy to attain. The
devotee can render service to any of the transcendental forms of the
Supreme Lord, and he meets with none of the problems that plague the
practitioners of other yogas. Bhakti-yoga is very simple and pure and easy to
perform. One can begin by simply chanting Hare Kṛṣṇa. Kṛṣṇa is very
merciful to those who engage in His service, and He helps in various ways
that devotee who is fully surrendered to Him so he can understand Him as
He is. The Lord gives such a devotee sufficient intelligence so that
ultimately the devotee can attain Him in His spiritual kingdom.
The special qualification of the pure devotee is that he is always thinking
of Kṛṣṇa without considering the time or place. There should be no
impediments. He should be able to carry out his service anywhere and at
any time. Some say that the devotee should remain in holy places like
Vṛndāvana or some holy town where the Lord lived, but a pure devotee can
live anywhere and create the atmosphere of Vṛndāvana by his devotional
service. It was Śrī Advaita who told Lord Caitanya, "Wherever You are, O
Lord—there is Vṛndāvana."
A pure devotee constantly remembers Kṛṣṇa and meditates upon Him.
These are qualifications of the pure devotee for whom the Lord is most
easily attainable. Bhakti-yoga is the system that the Gītā recommends above
all others. Generally, the bhakti-yogīs are engaged in five different ways: 1)
śānta-bhakta, engaged in devotional service in neutrality; 2) dāsya-bhakta,
engaged in devotional service as servant; 3) sākhya-bhakta, engaged as
friend; 4) vātsalya-bhakta, engaged as parent; and 5) mādhurya- bhakta,
engaged as conjugal lover of the Supreme Lord. In any of these ways, the
pure devotee is always constantly engaged in the transcendental loving
service of the Supreme Lord and cannot forget the Supreme Lord, and so for
him the Lord is easily attained. A pure devotee cannot forget the Supreme
Lord for a moment, and similarly, the Supreme Lord cannot forget His pure
devotee for a moment. This is the great blessing of the Kṛṣṇa conscious
process of chanting the mahāmantra, Hare Kṛṣṇa.
TEXT 15
माम य पनज म ःखालयमशा तम् ।
ना नवि त महा मानः स स परम गताः ॥१५॥
mām upetya punar janma
duḥkhālayam aśāśvatam—
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
mām—unto Me; upetya—achieving; punaḥ—again; janma—birth;
duḥkha- ālayam—place of miseries; aśāśvatam—temporary; na—never;
āpnuvanti— attain; mahātmānaḥ—the great souls; saṁsiddhim—perfection;
paramām—ultimate; gatāḥ—achieved.
TRANSLATION
After attaining Me, the great souls, who are yogīs in devotion, never
return to this temporary world, which is full of miseries, because they
have attained the highest perfection.
PURPORT
Since this temporary material world is full of the miseries of birth, old
age, disease and death, naturally he who achieves the highest perfection and
attains the supreme planet, Kṛṣṇaloka, Goloka Vṛndāvana, does not wish to
return. The supreme planet is described in Vedic literature as beyond our
material vision, and it is considered the highest goal. The mahātmās (great
souls) receive transcendental messages from the realized devotees and thus
gradually develop devotional service in Kṛṣṇa consciousness and become so
absorbed in transcendental service that they no longer desire elevation to
any of the material planets, nor do they even want to be transferred to any
spiritual planet. They only want Kṛṣṇa's association and nothing else. Such
great souls in Kṛṣṇa consciousness attain the highest perfection of life. In
other words, they are the supreme souls.
TEXT 16
आ भवना लोकाः पनराव तनोऽजन ।
माम य त कौ य पनज म न व
॥१६॥
ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate
ābrahma—up to the Brahmaloka planet; bhuvanāt—from the planetary
systems; lokāḥ—planets; punaḥ—again; āvartinaḥ—returning; arjuna—O
Arjuna; mām—unto Me; upetya—arriving; tu—but; kaunteya—O son of
Kuntī; punaḥ janma—rebirth; na—never; vidyate—takes to.
TRANSLATION
From the highest planet in the material world down to the lowest, all
are places of misery wherein repeated birth and death take place. But
one who attains to My abode, O son of Kuntī, never takes birth again.
PURPORT
All kinds of yogīs-karma, jñāna, haṭha, etc.—eventually have to attain
devotional perfection in bhakti-yoga, or Kṛṣṇa consciousness, before they
can go to Kṛṣṇa's transcendental abode and never return. Those who attain
the highest material planets or the planets of the demigods are again
subjected to repeated birth and death. As persons on earth are elevated to
higher planets, people in higher planets such as Brahmaloka, Candraloka
and Indraloka fall down to earth. The practice of sacrifice called pañcāgnividyā, recommended in the Kaṭha Upaniṣad, enables one to achieve
Brahmaloka, but if, in Brahmaloka, one does not cultivate Kṛṣṇa
consciousness, then he must return to earth. Those who progress in Kṛṣṇa
consciousness in the higher planets are gradually elevated to higher and
higher planets and at the time of universal devastation are transferred to the
eternal spiritual kingdom. When there is devastation of this material
universe, Brahmā and his devotees, who are constantly engaged in Kṛṣṇa
consciousness, are all transferred to the spiritual universe and to specific
spiritual planets according to their desires.
TEXT 17
सह यगपय तमहयद् णो व ः ।
रा यगसह ा त ऽहोरा वदो जनाः ॥१७॥
sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ
sahasra—thousand; yuga—millenniums; prayantam—including; ahaḥ—
day; yat—that; brahmaṇaḥ—of Brahmā; viduḥ—know it; rātrim—night;
yuga—millenniums; sahasra-antām—similarly, at the end of one thousand;
te—that; ahaḥ-rātra—day and night; vidaḥ—understand; janāḥ—people.
TRANSLATION
By human calculation, a thousand ages taken together is the
duration of Brahmā's one day. And such also is the duration of his
night.
PURPORT
The duration of the material universe is limited. It is manifested in cycles
of kalpas. A kalpa is a day of Brahmā, and one day of Brahmā consists of a
thousand cycles of four yugas or ages: Satya, Tretā, Dvāpara, and Kali. The
cycle of Satya is characterized by virtue, wisdom and religion, there being
practically no ignorance and vice, and the yuga lasts 1,728,000 years. In the
Tretā-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the
Dvāpara-yuga there is an even greater decline in virtue and religion, vice
increasing, and this yuga lasts 864,000 years. And finally in Kali-yuga (the
yuga we have now been experiencing over the past 5,000 years) there is an
abundance of strife, ignorance, irreligion and vice, true virtue being
practically nonexistent, and this yuga lasts 432,000 years. In Kali-yuga vice
increases to such a point that at the termination of the yuga the Supreme
Lord Himself appears as the Kalki avatāra, vanquishes the demons, saves
His devotees, and commences another Satya-yuga. Then the process is set
rolling again. These four yugas, rotating a thousand times, comprise one day
of Brahmā, the creator god, and the same number comprise one night.
Brahmā lives one hundred of such "years" and then dies. These "hundred
years" by earth calculations total to 311 trillion and 40 million earth years.
By these calculations the life of Brahmā seems fantastic and interminable,
but from the viewpoint of eternity it is as brief as a lightning flash. In the
causal ocean there are innumerable Brahmās rising and disappearing like
bubbles in the Atlantic. Brahmā and his creation are all part of the material
universe, and therefore they are in constant flux.
In the material universe not even Brahmā is free from the process of
birth, old age, disease and death. Brahmā, however, is directly engaged in
the service of the Supreme Lord in the management of this universe—
therefore he at once attains liberation. Elevated sannyāsīs are promoted to
Brahmā's particular planet, Brahmaloka, which is the highest planet in the
material universe and which survives all the heavenly planets in the upper
strata of the planetary system, but in due course Brahmā and all inhabitants
of Brahmaloka are subject to death, according to the law of material nature.
TEXT 18
अ य ता
रा याग
तयः सव ः भव यहराग ।
लीय त वा य तस
॥१८॥
avyaktād vyaktayaḥ sarvāḥ
prabhavanty ahar-āgame
rātry-āgame pralīyante
tatraivāvyakta-saṁjñake
avyaktāt—from the unmanifest; vyaktayaḥ—living entities; sarvāḥ—all;
prabhavanti—come into being; ahaḥ-āgame—at the beginning of the day;
rātri-āgame—at the fall of night; pralīyante—are annihilated; tatra—there;
eva—certainly; avyakta—the unmanifest; saṁjñake—called.
TRANSLATION
When Brahmā's day is manifest, this multitude of living entities
comes into being, and at the arrival of Brahmā's night they are all
annihilated.
PURPORT
The less intelligent jīvas try to remain within this material world and are
accordingly elevated and degraded in the various planetary systems. During
the daytime of Brahmā they exhibit their activities, and at the coming of
Brahmā's night they are annihilated. In the day they receive various bodies
for material activities, and at night these bodies perish. The jīvas (individual
souls) remain compact in the body of Viṣṇu and again and again are
manifest at the arrival of Brahmā's day. When Brahmā's life is finally
finished, they are all annihilated and remain unmanifest for millions and
millions of years. Finally, when Brahmā is born again in another
millennium, they are again manifest. In this way the jīvas are captivated by
the material world. However, those intelligent beings who take to Kṛṣṇa
consciousness and chant Hare Kṛṣṇa, Hare Rāma in devotional service
transfer themselves, even in this life, to the spiritual planet of Kṛṣṇa and
become eternally blissful there, not being subject to such rebirths.
TEXT 19
भत ामः स एवाय भ वा भ वा लीय ।
रा याग ऽवशः पाथ भव यहराग ॥१९॥
bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame 'vaśaḥ pārtha
prabhavaty ahar-āgame
bhūta-grāmaḥ—the aggregate of all living entities; saḥ—they; eva—
certainly; ayam—this; bhūtvā bhūtvā—taking birth; pralīyate—annihilate;
rātri—night; āgame—on arrival; avaśaḥ—automatically; pārtha—O son of
Pṛthā; prabhavanti—manifest; ahaḥ—during daytime; āgame—on arrival.
TRANSLATION
Again and again the day comes, and this host of beings is active; and
again the night falls, O Pārtha, and they are helplessly dissolved.
TEXT 20
पर त मा भावोऽ योऽ य तोऽ य ता सनातनः ।
यः स सवष भ ष न य स न वन य त ॥२०॥
paras tasmāt tu bhāvo 'nyo
'vyakto 'vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati
paraḥ—transcendental; tasmāt—from that; tu—but; bhāvaḥ—nature;
anyaḥ—another; avyaktaḥ—unmanifest; avyaktāt—from the unmanifest;
sanātanaḥ—eternal; yaḥ—that; saḥ—which; sarveṣu—all; bhūteṣu
—manifestation; naśyatsu—being annihilated; na—never; vinaśyati
—annihilated.
TRANSLATION
Yet there is another nature, which is eternal and is transcendental to
this manifested and unmanifested matter. It is supreme and is never
annihilated. When all in this world is annihilated, that part remains as
it is.
PURPORT
Kṛṣṇa's superior spiritual energy is transcendental and eternal. It is
beyond all the changes of material nature, which is manifest and annihilated
during the days and nights of Brahmā. Kṛṣṇa's superior energy is completely
opposite in quality to material nature. Superior and inferior nature are
explained in the Seventh Chapter.
TEXT 21
अ य तोऽ र इ य त तमा ः परम ग तम् ।
य ा य न नवत त ाम परम मम ॥२१॥
avyakto 'kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama
avyaktaḥ—unmanifested; akṣaraḥ—infallible; iti—thus; uktaḥ—said; tam
—that which; āhuḥ—is known; paramām—ultimate; gatim—destination;
yam—that which; prāpya—gaining; na—never; nivartante—comes back;
tat- dhāma—that abode; paramam—supreme; mama—Mine.
TRANSLATION
That supreme abode is called unmanifested and infallible, and it is
the supreme destination. When one goes there, he never comes back.
That is My supreme abode.
PURPORT
The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in
the Brahma-saṁhitā as cintāmaṇi-dhāma, a place where all desires are
fulfilled. The supreme abode of Lord Kṛṣṇa known as Goloka Vṛndāvana is
full of palaces made of touchstone. There are also trees which are called
"desire trees" that supply any type of eatable upon demand, and there are
cows known as surabhi cows which supply a limitless supply of milk. In
this abode, the Lord is served by hundreds of thousands of goddesses of
fortune (Lakṣmīs), and He is called Govinda, the primal Lord and the cause
of all causes. The Lord is accustomed to blow His flute (venum kvanantam).
His transcendental form is the most attractive in all the worlds—His eyes
are like the lotus petals and the color of His body like clouds. He is so
attractive that His beauty excels that of thousands of cupids. He wears
saffron cloth, a garland around His neck and a peacock feather in His hair.
In the Gītā Lord Krṣṇa gives only a small hint of His personal abode
(Goloka Vṛndāvana) which is the supermost planet in the spiritual kingdom.
A vivid description is given in the Brahma-saṁhitā. Vedic literature states
that there is nothing superior to the abode of the Supreme Godhead, and that
that abode is the ultimate destination. When one attains to it, he never
returns to the material world. Kṛṣṇa's supreme abode and Kṛṣṇa Himself are
nondifferent, being of the same quality. On this earth, Vṛndāvana, ninety
miles southeast of Delhi, is a replica of that supreme Goloka Vṛndāvana
located in the spiritual sky. When Kṛṣṇa descended on this earth, He sported
on that particular tract of land known as Vṛndāvana in the district of
Mathurā, India.
TEXT 22
प षः स परः पाथ भ या ल य वन यया ।
य या तः था न भता न न सविमद ततम् ॥२२॥
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
yasyāntaḥsthāni bhūtāni
yena sarvam idaṁ tatam
puruṣaḥ—the Supreme Personality; saḥ—He; paraḥ—the Supreme, than
whom no one is greater; pārtha—O son of Pṛthā; bhaktyā—by devotional
service; labhyaḥ—can be achieved; tu—but; ananyayā—unalloyed,
undeviating devotion; yasya—His; antaḥsthāni—within; bhūtāni—all this
material manifestation; yena—by whom; sarvam—all; idam—whatever we
can see; tatam—distributed.
TRANSLATION
The Supreme Personality of Godhead, who is greater than all, is
attainable by unalloyed devotion. Although He is present in His abode,
He is all-pervading, and everything is situated within Him.
PURPORT
It is here clearly stated that the supreme destination from which there is
no return is the abode of Kṛṣṇa, the Supreme Person. The Brahma-saṁhitā
describes this supreme abode as ānanda-cinmaya-rasa, a place where
everything is full of spiritual bliss. Whatever variegatedness is manifest
there is all of the quality of spiritual bliss—there is nothing material. All
variegatedness is expanded as the spiritual expansion of the Supreme
Godhead Himself, for the manifestation there is totally of the spiritual
energy, as explained in Chapter Seven. As far as this material world is
concerned, although the Lord is always in His supreme abode, He is
nonetheless all-pervading by His material energy. So by His spiritual and
material energies He is present everywhere—both in the material and in the
spiritual universes. Yasyāntaḥsthāni means that everything is sustained by
Him, whether it be spiritual or material energy.
It is clearly stated here that only by bhakti, or devotional service, can one
enter into the Vaikuṇṭha (spiritual) planetary system. In all the Vaikuṇṭhas
there is only one Supreme Godhead, Kṛṣṇa, who has expanded Himself into
millions and millions of plenary expansions. These plenary expansions are
four-armed, and they preside over the innumerable spiritual planets. They
are known by a variety of names -Puruṣottama, Trivikrama, Keśava,
Mādhava, Aniruddha, Hṛṣīkeśa, Saṅkarṣaṇa, Pradyumna, Śrīdhara,
Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Vāmana, Padmanābha, etc.
These plenary expansions are likened unto the leaves of a tree, and the main
tree is likened to Kṛṣṇa. Kṛṣṇa, dwelling in Goloka Vṛndāvana, His supreme
abode, systematically conducts all affairs of both universes (material and
spiritual) without a flaw by power of His all-pervasiveness.
TEXT 23
य का वनावि माव चव यो गनः ।
याता याि त त काल व यािम भरतषभ ॥२३॥
yatra kāle tv anāvṛttim
āvṛttiṁ caiva yoginaḥ
prayātā yānti taṁ kālaṁ
vakṣyāmi bharatarṣabha
yatra—in that; kāle—time; tu—but; anāvṛttim—no return; āvṛttim—
return; ca—also; eva—certainly; yoginaḥ—of different kinds of mystics;
prayātāḥ—one who goes; yānti—departs; tam—that; kālam—time; vakṣyāmi
—describing; bharatarṣabha—O best of the Bhāratas.
TRANSLATION
O best of the Bhāratas, I shall now explain to you the different times
at which, passing away from this world, one does or does not come
back.
PURPORT
The unalloyed devotees of the Supreme Lord who are totally surrendered
souls do not care when they leave their bodies or by what method. They
leave everything in Kṛṣṇa's hands and so easily and happily return to
Godhead. But those who are not unalloyed devotees and who depend
instead on such methods of spiritual realization as karma-yoga, jñāna-yoga,
haṭha-yoga, etc., must leave the body at a suitable time and thereby be
assured whether or not they will return to the world of birth and death.
If the yogī is perfect, he can select the time and place for leaving this
material world, but if he is not so perfect, then he has to leave at nature's
will. The most suitable time to leave the body and not return is being
explained by the Lord in these verses. According to Ācārya Baladeva
Vidyābhūṣaṇa, the Sanskrit word kāla used herein refers to the presiding
deity of time.
TEXT 24
अि
त
य तरहः शकः ष मासा उ रायणम् ।
याता ग छि त
वदो जनाः ॥२४॥
agnir jyotir ahaḥ śuklaḥ
ṣaṇ-māsā uttarāyaṇam
tatra prayātā gacchanti
brahma brahma-vido janāḥ
agniḥ—fire; jyotiḥ—light; ahaḥ—day; śuklaḥ—white; ṣaṭ-māsāḥ—six
months; uttarāyaṇam—when the sun passes on the northern side; tatra—
there; prayātāḥ—one who goes; gacchanti—passes away; brahma—the
Absolute; brahma-vidaḥ—one who knows the Absolute; janāḥ—person.
TRANSLATION
Those who know the Supreme Brahman pass away from the world
during the influence of the fiery god, in the light, at an auspicious
moment, during the fortnight of the moon and the six months when the
sun travels in the north.
PURPORT
When fire, light, day and moon are mentioned, it is to be understood that
over all of them there are various presiding deities who make arrangements
for the passage of the soul. At the time of death, the jīva sets forth on the
path to a new life. If one leaves the body at the time designated above, either
accidently or by arrangement, it is possible for him to attain the impersonal
brahmajyoti. Mystics who are advanced in yoga practice can arrange the
time and place to leave the body. Others have no control—if by accident
they leave at an auspicious moment, then they will not return to the cycle of
birth and death, but if not, then there is every possibility that they will have
to return. However, for the pure devotee in Kṛṣṇa consciousness, there is no
fear of returning, whether he leaves the body at an auspicious or
inauspicious moment, by accident or arrangement.
TEXT 25
धमो रा तथा क णः ष मासा दि णायनम् ।
त चा मस यो तय गी ा य नवत ॥२५॥
dhūmo rātris tathā kṛṣṇaḥ
ṣaṇ-māsā dakṣiṇāyanam
tatra cāndramasaṁ jyotir
yogī prāpya nivartate
dhūmaḥ—smoke; rātriḥ—night; tathā—also; kṛṣṇaḥ—the fortnight of
the dark moon; ṣaṭ-māsāḥ—the six months; dakṣiṇa-ayanam—when the sun
passes on the southern side; tatra—there; cāndramasam—the moon planet;
jyotiḥ—light, yogī—the mystic; prāpya—achieves; nivartate—comes back.
TRANSLATION
The mystic who passes away from this world during the smoke, the
night, the moonlight fortnight, or in the six months when the sun passes
to the south, or who reaches the moon planet, again comes back.
PURPORT
In the Third Canto of Śrīmad-Bhāgavatam we are informed that those
who are expert in fruitive activities and sacrificial methods on earth attain to
the moon at death. These elevated souls live on the moon for about 10,000
years (by demigod calculations) and enjoy life by drinking soma-rasa. They
eventually return to earth. This means that on the moon there are higher
classes of living beings, though they may not be perceived by the gross
senses.
TEXT 26
शकक ण गती
जगतः शा
म ।
एकया या यनावि म यया वत पनः ॥२६॥
śukla-kṛṣṇe gatī hy ete
jagataḥ śāśvate mate
ekayā yāty anāvṛttim
anyayāvartate punaḥ
śukla—light; kṛṣṇe—darkness; gatī—passing away; hi—certainly; ete—
all these; jagataḥ—of the material world; śāśvate—the Vedas; mate—in the
opinion; ekayā—by one; yāti—goes; anāvṛttim—no return; anyayā—by the
other; āvartate—comes back; punaḥ—again.
TRANSLATION
According to the Vedas, there are two ways of passing from this
world—one in light and one in darkness. When one passes in light, he
does not come back; but when one passes in darkness, he returns.
PURPORT
The same description of departure and return is quoted by Ācārya
Baladeva Vidyābhūṣaṇa from the Chandogya Upaniṣad. In such a way,
those who are fruitive laborers and philosophical speculators from time
immemorial are constantly going and coming. Actually they do not attain
ultimate salvation, for they do not surrender to Kṛṣṇa.
TEXT 27
न सती पाथ जान योगी म
तक न।
त मा सवष का ष योगय तो भवाजन ॥२७॥
naite sṛtī pārtha jānan
yogī muhyati kaścana
tasmāt sarveṣu kāleṣu
yoga-yukto bhavārjuna
na—never; ete—all these; sṛtī—different paths; pārtha—O son of Pṛthā;
jānan—even if they know; yogī—the devotees of the Lord; muhyati—
bewildered; kaścana—anyone; tasmāt—therefore; sarveṣu kāleṣu—always;
yoga-yuktaḥ—being engaged in Kṛṣṇa consciousness; bhava—just become;
arjuna—O Arjuna.
TRANSLATION
The devotees who know these two paths, O Arjuna, are never
bewildered. Therefore be always fixed in devotion.
PURPORT
Kṛṣṇa is here advising Arjuna that he should not be disturbed by the
different paths the soul can take when leaving the material world. A devotee
of the Supreme Lord should not worry whether he will depart either by
arrangement or by accident. The devotee should be firmly established in
Krṣṇa consciousness and chant Hare Kṛṣṇa. He should know that concern
over either of these two paths is troublesome. The best way to be absorbed
in Kṛṣṇa consciousness is to be always dovetailed in His service, and this
will make one's path to the spiritual kingdom safe, certain, and direct. The
word yoga-yukta is especially significant in this verse. One who is firm in
yoga is constantly engaged in Kṛṣṇa consciousness in all his activities. Śrī
Rūpa Gosvāmī advises that one should be unattached in the material world
and that all affairs should be steeped in Kṛṣṇa consciousness. In this way
one attains perfection. Therefore the devotee is not disturbed by these
descriptions because he knows that his passage to the supreme abode is
guaranteed by devotional service.
TEXT 28
ष य ष तपःस चव
दा ष य प यफल
द म् ।
अ
त त सविमद व द वा
योगी पर थानमप त चा म् ॥२८॥
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam
vedeṣu—in the study of the Vedas; yajñeṣu—in the performances of
yajña, sacrifice; tapaḥsu—undergoing different types of austerities; ca
—also; eva—certainly; dāneṣu—in giving charities; yat—that which; puṇyaphalam—the result of pious work; pradiṣṭam—directed; atyeti—surpasses;
tat—all those; sarvam idam—all those described above; viditvā—knowing;
yogī—the devotee; param—supreme; sthānam—abode; upaiti—achieved
peace; ca—also; ādyam—original.
TRANSLATION
A person who accepts the path of devotional service is not bereft of
the results derived from studying the Vedas, performing austere
sacrifices, giving charity or pursuing philosophical and fruitive
activities. At the end he reaches the supreme abode.
PURPORT
This verse is the summation of the Seventh and Eighth Chapters,
particularly as the chapters deal with Kṛṣṇa consciousness and devotional
service. One has to study the Vedas under the guidance of the spiritual
master and undergo many austerities and penances while living under his
care. A brahmacārī has to live in the home of the spiritual master just like a
servant, and he must beg alms from door to door and bring them to the
spiritual master. He takes food only under the master's order, and if the
master neglects to call the student for food that day, the student fasts. These
are some of the Vedic principles for observing brahmacarya.
After the student studies the Vedas under the master for a period from
five to twenty years, he may become a man of perfect character. Study of
the Vedas isnot meant for the recreation of armchair speculators, but for the
formation of character. After this training, the brahmacārī is allowed to
enter into household life and marry. When he is a householder, he also has
to perform many sacrifices and strive for further enlightenment. Then after
retiring from household life, upon accepting the order of vānaprastha, he
undergoes severe penances, such as living in forests, dressing with tree bark,
not shaving, etc. By carrying out the orders of brahmacārī, householder,
vānaprastha and finally sannyāsa, one becomes elevated to the perfectional
stage of life. Some are then elevated to the heavenly kingdoms, and when
they become even more advanced they are liberated in the spiritual sky,
either in the impersonal brahmajyoti or in the Vaikuṇṭha planets or
Kṛṣṇaloka. This is the path outlined by Vedic literatures.
The beauty of Kṛṣṇa consciousness, however, is that by one stroke, by
engaging in devotional service, one can surpass all rituals of the different
orders of life.
One should try to understand the Seventh and Eighth Chapters of the
Gītā not by scholarship or mental speculation, but by hearing them in
association with pure devotees. Chapters Six through Twelve are the
essence of the Gītā. If one is fortunate to understand the Gītā—especially
these middle six chapters—in the association of devotees, then his life at
once becomes glorified beyond all penances, sacrifices, charities,
speculations, etc. One should hear the Gītā from the devotee because at the
beginning of the Fourth Chapter it is stated that the Gīta can only be
perfectly understood by devotees. Hearing the Gītā from devotees, not from
mental speculators, is called faith. Through association of devotees, one is
placed in devotional service, and by this service Kṛṣṇa's activities, form,
pastimes, name, etc., become clear, and all misgivings are dispelled. Then
once doubts are removed, the study of the Gītā becomes extremely
pleasurable, and one develops a taste and feeling for Kṛṣṇa consciousness.
In the advanced stage, one falls completely in love with Kṛṣṇa, and that is
the beginning of the highest perfectional stage of life which prepares the
devotee's transferral to Kṛṣṇa's abode in the spiritual sky, Goloka
Vṛndāvana, where the devotee enters into eternal happiness.
Thus end the Bhaktivedanta Purports to the Eighth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Attaining the Supreme.
CHAPTER NINE
The Most Confidential Knowledge
TEXT 1
ीभगवानवाच ।
इद त ग तम व या यनसय ।
ान व ानस हत य ा वा मो य ऽशभात् ॥१॥
śrī bhagavān uvāca
idaṁ tu te guhyatamaṁ
pravakṣyāmy anasūyave
jñānaṁ vijñāna-sahitaṁ
yaj jñātvā mokṣyase 'śubhāt
śrī bhagavan uvāca—the Supreme Personality of Godhead said; idam—
this; tu—but; te—unto you; guhyatamam—most confidential; pravakṣyāmi
—I am speaking; anasūyave—to the nonenvious; jñānam—knowledge;
vijñāna—realized knowledge; sahitam—with; yat—which; jñātvā
—knowing; mokṣyase—be released; aśubhāt—from this miserable material
existence.
TRANSLATION
The Supreme Lord said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most secret wisdom, knowing
which you shall be relieved of the miseries of material existence.
PURPORT
As a devotee hears more and more about the Supreme Lord, he becomes
enlightened. This hearing process is recommended in the ŚrīmadBhāgavatam: "The messages of the Supreme Personality of Godhead are
full of potencies, and these potencies can be realized if topics regarding the
Supreme Godhead are discussed amongst devotees. This cannot be achieved
by the association of mental speculators or academic scholars, for it is
realized knowledge."
The devotees are constantly engaged in the Supreme Lord's service. The
Lord understands the mentality and sincerity of a particular living entity
who is engaged in Kṛṣṇa consciousness and gives him the intelligence to
understand the science of Kṛṣṇa in the association of the devotees.
Discussion of Kṛṣṇa is very potent, and if a fortunate person has such
association and tries to assimilate the knowledge, then he will surely make
advancement toward spiritual realization. Lord Kṛṣṇa, in order to encourage
Arjuna to higher and higher elevation in His potent service, describes in this
Ninth Chapter matters more confidential than any He has already disclosed.
The very beginning of Bhagavad-gītā, the First Chapter, is more or less
an introduction to the rest of the book; and in the Second and Third
Chapters, the spiritual knowledge described is called confidential. Topics
discussed in the Seventh and Eighth Chapters are specifically related to
devotional service, and because they bring enlightenment in Kṛṣṇa
consciousness, they are called more confidential. But the matters which are
described in the Ninth Chapter deal with unalloyed, pure devotion.
Therefore this is called the most confidential. One who is situated in the
most confidential knowledge of Kṛṣṇa is naturally transcendental; he
therefore has no material pangs, although he is in the material world. In the
Bhakti-rasāmṛta-sindhu it is said that although one who has a sincere desire
to render loving service to the Supreme Lord is situated in the conditional
state of material existence, he is to be considered liberated. Similarly, we
shall find in the Bhagavad-gītā, Tenth Chapter, that anyone who is engaged
in that way is a liberated person.
Now this first verse has specific significance. Knowledge (idaṁ jñānam)
refers to pure devotional service, which consists of nine different activities:
hearing, chanting, remembering, serving, worshiping, praying, obeying,
maintaining friendship and surrendering everything. By the practice of these
nine elements of devotional service one is elevated to spiritual
consciousness, Kṛṣṇa consciousness. At the time when one's heart is cleared
of the material contamination, one can understand this science of Kṛṣṇa.
Simply to understand that a living entity is not material is not sufficient.
That may be the beginning of spiritual realization, but one should recognize
the difference between activities of the body and spiritual activities by
which one understands that he is not the body.
In the Seventh Chapter we have already discussed the opulent potency of
the Supreme Personality of Godhead, His different energies, the inferior and
superior natures, and all this material manifestation. Now in Chapters Nine
and Ten the glories of the Lord will be delineated.
The Sanskrit word anasūyave in this verse is also very significant.
Generally the commentators, even if they are highly scholarly, are all
envious of Kṛṣṇa, the Supreme Personality of Godhead. Even the most
erudite scholars write on Bhagavad-gītā very inaccurately. Because they are
envious of Kṛṣṇa, their commentaries are useless. The commentaries given
by devotees of the Lord are bona fide. No one can explain Bhagavad-gītā,
or give perfect knowledge of Kṛṣṇa if he is envious. One who criticizes the
character of Kṛṣṇa without knowing Him is a fool. So such commentaries
should be very carefully avoided. For one who understands that Kṛṣṇa is the
Supreme Personality of Godhead, the pure and transcendental Personality,
these chapters will be very beneficial.
TEXT 2
राज व ा राजग प व िमदम मम् ।
य ावगम ध य ससख कतम ययम् ॥२॥
rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
susukhaṁ kartum avyayam
rāja-vidyā—the king of education; rāja-guhyam—the king of
confidential knowledge; pavitram—the purest; idam—this; uttamam
—transcendental; pratyakṣa—directly experienced; avagamam—understood;
dharmyam—the principle of religion; susukham—very happy; kartum—to
execute; avyayam —everlasting.
TRANSLATION
This knowledge is the king of education, the most secret of all
secrets. It is the purest knowledge, and because it gives direct
perception of the self by realization, it is the perfection of religion. It is
everlasting, and it is joyfully performed.
PURPORT
This chapter of Bhagavad-gītā is called the king of education because it
is the essence of all doctrines and philosophies explained before. There are
seven principal philosophers in India: Gautama, Kaṇāda, Kapila,
Yājñavalkya, Śāṇḍilya, Vaiśvānara, and, finally, Vyāsadeva, the author of
the Vedānta-sūtra. So there is no dearth of knowledge in the field of
philosophy or transcendental knowledge. Now the Lord says that this Ninth
Chapter is the king of all such knowledge, the essence of all knowledge that
can be derived from the study of the Vedas and different kinds of
philosophy. It is the most confidential because confidential or
transcendental knowledge involves understanding the difference between
the soul and the body. And the king of all confidential knowledge
culminates in devotional service.
Generally, people are not educated in this confidential knowledge; they
are educated in external knowledge. As far as ordinary education is
concerned, people are involved with so many departments: politics,
sociology, physics, chemistry, mathematics, astronomy, engineering, etc.
There are so many departments of knowledge all over the world and many
huge universities, but there is, unfortunately, no university or educational
institution where the science of the spirit soul is instructed. Yet the soul is
the most important part of this body; without the presence of the soul, the
body has no value. Still people are placing great stress on the bodily
necessities of life, not caring for the vital soul.
The Bhagavad-gītā, especially from the Second Chapter on, stresses the
importance of the soul. In the very beginning, the Lord says that this body is
perishable and that the soul is not perishable. That is a confidential part of
knowledge: simply knowing that spirit soul is different from this body and
that its nature is immutable, indestructible and eternal. But that gives no
positive information about the soul. Sometimes people are under the
impression that the soul is different from the body and that when the body is
finished, or one is liberated from the body, the soul remains in a void and
becomes impersonal. But actually that is not the fact. How can the soul,
which is so active within this body, be inactive after being liberated from
the body? It is always active. If it is eternal, then it is eternally active, and its
activities in the spiritual kingdom are the most confidential part of spiritual
knowledge. These activities of the spirit soul are therefore indicated here as
constituting the king of all knowledge, the most confidential part of all
knowledge.
This knowledge is the purest form of all activities, as is explained in
Vedic literature. In the Padma Purāṇa, man's sinful activities have been
analyzed and are shown to be the results of sin after sin. Those who are
engaged in fruitive activities are entangled in different stages and forms of
sinful reactions. For instance, when the seed of a particular tree is sown, the
tree does not appear immediately to grow; it takes some time. It is first a
small, sprouting plant, then it assumes the form of a tree, then it flowers,
bears fruit, and, when it is complete, the flowers and fruits are enjoyed by
persons who have sown the seed of the tree. Similarly, a man performs a
sinful act, and like a seed it takes time to fructify. There are different stages.
The sinful action may have already stopped within the individual, but the
results or the fruit of that sinful action are still enjoyed. There are sins which
are still in the form of a seed, and there are others which are already
fructified and are giving us fruit, which we are enjoying as distress and pain,
as explained in the twentieth verse of the Seventh Chapter.
A person who has completely ended the reactions of all sinful activities
and who is fully engaged in pious activities, being freed from the duality of
this material world, becomes engaged in devotional service to the Supreme
Personality of Godhead, Kṛṣṇa. In other words, those who are actually
engaged in the devotional service of the Supreme Lord are already freed
from all reactions. For those who are engaged in the devotional service of
the Supreme Personality of Godhead, all sinful reactions, whether fructified,
in the stock, or in the form of a seed, gradually vanish. Therefore the
purifying potency of devotional service is very strong, and it is called
pavitram uttamam, the purest. Uttamam means transcendental. Tamas
means this material world or darkness, and uttamam means that which is
transcendental to material activities. Devotional activities are never to be
considered material, although sometimes it appears that devotees are
engaged just like ordinary men. One who can see and is familiar with
devotional service, however, will know that they are not material activities.
They are all spiritual and devotional, uncontaminated by the material modes
of nature.
It is said that the execution of devotional service is so perfect that one
can perceive the results directly. This direct result is actually perceived, and
we have practical experience that any person who is chanting the holy
names of Kṛṣṇa (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare) in course of time feels some
transcendental pleasure and very quickly becomes purified of all material
contamination. This is actually seen. Furthermore, if one engages not only
in hearing but in trying to broadcast the message of devotional activities as
well, or if he engages himself in helping the missionary activities of Kṛṣṇa
consciousness, he gradually feels spiritual progress. This advancement in
spiritual life does not depend on any kind of previous education or
qualification. The method itself is so pure that by simply engaging in it one
becomes pure.
In the Vedānta-sūtra this is also described in the following words:
prakāśaś ca karmaṇy abhyāsāt. "Devotional service is so potent that simply
by engaging in the activities of devotional service, one becomes enlightened
without a doubt." Nārada, who happened to be the son of a maidservant, had
no education, nor was he born into a high family. But when his mother was
engaged in serving great devotees, Nārada also became engaged, and
sometimes, in the absence of his mother, he would serve the great devotees
himself. Nārada personally says, "Once only, by their permission, I took the
remnants of their food, and by so doing all my sins were at once eradicated.
Thus being engaged, I became purified in heart, and at that time the very
nature of the transcendentalist became attractive to me." (Bhāg. 1.5.25)
Nārada tells his disciple Vyāsadeva that in a previous life he was engaged as
a boy servant of purified devotees during four months of their stay and that
he was intimately associating with them. Sometimes those sages left
remnants of food on their dishes, and the boy, who would wash their dishes,
wanted to taste the remnants. So he asked the great devotees whether he
could eat them, and they gave their permission. Nārada then ate those
remnants and consequently became freed from all sinful reactions. As he
went on eating, he gradually became as purehearted as the sages, and he
gradually developed the same taste. The great devotees relished the taste of
unceasing devotional service of the Lord, hearing, chanting, etc., and by
developing the same taste, Nārada wanted also to hear and chant the glories
of the Lord. Thus by associating with the sages, he developed a great desire
for devotional service. Therefore he quotes from the Vedānta-sūtra
(prakāśaś ca karmaṇy abhyāsāt): If one is engaged simply in the acts of
devotional service, everything is revealed to him automatically, and he can
understand. This is called prakāśaḥ, directly perceived.
Nārada was actually a son of a maidservant. He had no opportunity to go
to school. He was simply assisting his mother, and fortunately his mother
rendered some service to the devotees. The child Nārada also got the
opportunity and simply by association achieved the highest goal of all
religions, devotional service. In the Śrīmad-Bhāgavatam it is said that
religious people generally do not know that the highest perfection of
religion is the attainment of the stage of devotional service. Generally Vedic
knowledge is required for the understanding of the path of self-realization.
But here, although he was not educated in the Vedic principle, Nārada
acquired the highest results of Vedic study. This process is so potent that
even without performing the religious process regularly, one can be raised
to the highest perfection. How is this possible? This is also confirmed in
Vedic literature: ācāryavān puruṣo veda. One who is in association with
great ācāryas, even if he is not educated or has not studied the Vedas, can
become familiar with all the knowledge necessary for realization.
The process of devotional service is a very happy one. Why? Devotional
service consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ, so one can simply hear the
chanting of the glories of the Lord or can attend philosophical lectures on
transcendental knowledge given by authorized ācāryas. Simply by sitting,
one can learn; then one can eat the remnants of the food offered to God, nice
palatable dishes. In every state devotional service is joyful. One can execute
devotional service even in the most poverty-stricken condition. The Lord
says, patraṁ puṣpaṁ phalam: He is ready to accept from the devotee any
kind of offering, never mind what. Even a leaf, a flower, a bit of fruit, or a
little water, which are all available in every part of the world, can be offered
by any person, regardless of social position, and will be accepted if offered
with love. There are many instances in history. Simply by tasting the tulasī
leaves offered to the lotus feet of the Lord, great sages like Sanatkumāra
became great devotees. Therefore the devotional process is very nice, and it
can be executed in a happy mood. God accepts only the love with which
things are offered to Him.
It is said here that this devotional service is eternally existing. It is not as
the Māyāvādī philosophers claim. They sometimes take to so-called
devotional service, and as long as they are not liberated they continue their
devotional service, but at the end, when they become liberated, they
"become one with God." Such temporary time-serving devotional service is
not accepted as pure devotional service. Actual devotional service continues
even after liberation. When the devotee goes to the spiritual planet in the
kingdom of God, he is also engaged there in serving the Supreme Lord. He
does not try to become one with the Supreme Lord.
As it will be seen, actual devotional service begins after liberation. So in
Bhagavad-gītā it is said, brahma-bhūta. After being liberated, or being
situated in the Brahman position, one's devotional service begins. By
executing devotional service, one can understand the Supreme Lord. No one
can understand the Supreme Personality of Godhead by executing karmayoga, jñāna, or aṣṭāṅga-yoga or any other yoga independently. Without
coming to the stage of devotional service, one cannot understand what is the
Personality of Godhead. In the Śrīmad-Bhāgavatam it is also confirmed that
when one becomes purified by executing the process of devotional service,
especially by hearing Śrīmad-Bhāgavatam or Bhagavad-gītā from realized
souls, then he can understand the science of Kṛṣṇa or the science of God.
Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. When one's heart is
cleared of all nonsense, then one can understand what God is. Thus the
process of devotional service, of Kṛṣṇa consciousness, is the king of all
education and the king of all confidential knowledge. It is the purest form of
religion, and it can be executed joyfully without difficulty. Therefore one
should adopt it.
TEXT 3
अ धानाः प षा धम या य पर तप ।
अ ा य म नवत म यससारव म न ॥३॥
aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
aśraddadhānāḥ—those who are faithless; puruṣāḥ—such persons;
dharmasya—of this process of religion; asya—of it; parantapa—O killer of
the enemies; aprāpya—without obtaining; mām—Me; nivartante—come
back; mṛtyu—death; saṁsāra—material existence; vartmani—on the path of.
TRANSLATION
Those who are not faithful on the path of devotional service cannot
attain Me, O conqueror of foes, but return to birth and death in this
material world.
PURPORT
The faithless cannot accomplish this process of devotional service; that is
the purport of this verse. Faith is created by association with devotees.
Unfortunate people, even after hearing all the evidence of Vedic literature
from great personalities, still have no faith in God. They are hesitant and
cannot stay fixed in the devotional service of the Lord. Thus faith is a most
important factor for progress in Kṛṣṇa consciousness. In the Caitanyacaritāmṛta it is said that one should have complete conviction that simply
by serving the Supreme Lord Śrī Kṛṣṇa he can achieve all perfection. That is
called real faith. In the Śrīmad-Bhāgavatam (3.4.12) it is stated that by
giving water to the root of a tree, its branches, twigs and leaves become
satisfied, and by supplying food to the stomach all the senses of the body
become satisfied, and, similarly, by engaging in the transcendental service
of the Supreme Lord, all the demigods and all the living entities
automatically become satisfied.
After reading Bhagavad-gītā one should promptly come to the
conclusion of Bhagavad-gītā: one should give up all other engagements and
adopt the service of the Supreme Lord, Kṛṣṇa, the Personality of Godhead.
If one is convinced of this philosophy of life, that is faith. Now the
development of that faith is the process of Kṛṣṇa consciousness.
There are three divisions of Kṛṣṇa conscious men. In the third class are
those who have no faith. If they are engaged in devotional service officially,
for some ulterior purpose, they cannot achieve the highest perfectional
stage. Most probably they will slip, after some time. They may become
engaged, but because they haven't complete conviction and faith, it is very
difficult for them to continue in Kṛṣṇa consciousness. We have practical
experience in discharging our missionary activity that some people come
and apply themselves to the Kṛṣṇa consciousness with some hidden motive,
and as soon as they are economically a little well-situated, they give up this
process and take to their old ways again. It is only by faith that one can
advance in Kṛṣṇa consciousness. As far as the development of faith is
concerned, one who is well versed in the literatures of devotional service
and has attained the stage of firm faith is called a first-class person in Kṛṣṇa
consciousness. And in the second class are those who are not very advanced
in understanding the devotional scriptures but who automatically have firm
faith that Kṛṣṇa bhakti or service to Kṛṣṇa is the best course and so in good
faith have taken it up. Thus they are superior to the third class who have
neither perfect knowledge of the scriptures nor good faith but by association
and simplicity are trying to follow. The third-class person in Kṛṣṇa
consciousness may fall down, but when one is in the second class or first
class, he does not fall down. One in the first class will surely make progress
and achieve the result at the end. As far as the third-class person in Kṛṣṇa
consciousness is concerned, although he has faith in the conviction that
devotional service to Kṛṣṇa is very good, he has no knowledge of Kṛṣṇa
through the scriptures like Śrīmad-Bhāgavatam and Bhagavad-gītā.
Sometimes these third-class persons in Kṛṣṇa consciousness have some
tendency toward karma-yoga and jñāna-yoga, and sometimes they are
disturbed, but as soon as the infection of karma-yoga or jñāna-yoga is
vanquished, they become second-class or first-class persons in Kṛṣṇa
consciousness. Faith in Kṛṣṇa is also divided into three stages and described
in Śrīmad-Bhāgavatam. First-class attachment, second-class attachment, and
third-class attachment are also explained in Śrīmad- Bhāgavatam in the
Eleventh Canto. Those who have no faith even after hearing about Kṛṣṇa
and the excellence of devotional service, who think that it is simply eulogy,
find the path very difficult, even if they are supposedly engaged in
devotional service. For them there is very little hope in gaining perfection.
Thus faith is very important in the discharge of devotional service.
TEXT 4
मया ततिमद सव जगद य तम तना ।
म था न सवभता न न चाह ववि थतः ॥४॥
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
mayā—by Me; tatam—spread; idam—all these manifestations; sarvam
—all; jagat—cosmic manifestation; avyakta-mūrtinā—unmanifested form;
mat- sthāni—unto Me; sarva-bhūtāni—all living entities; na—not; ca—also;
aham— I; teṣu—in them; avasthitaḥ—situated.
TRANSLATION
By Me, in My unmanifested form, this entire universe is pervaded.
All beings are in Me, but I am not in them.
PURPORT
The Supreme Personality of Godhead is not perceivable through the
gross material senses. It is said that Lord Śrī Kṛṣṇa's name, fame, pastimes,
etc., cannot be understood by material senses. Only to one who is engaged
in pure devotional service under proper guidance is He revealed. In the
Brahma-saṁhitā it is stated, premāñjanacchurita.... One can see the
Supreme Personality of Godhead, Govinda, always within himself and
outside himself if he has developed the transcendental loving attitude
towards Him. Thus for people in general He is not visible. Here it is said
that although He is all-pervading, everywhere present, He is yet not
conceivable by the material senses. But actually, although we cannot see
Him, everything is resting in Him. As we have discussed in the Seventh
Chapter, the entire material cosmic manifestation is only a combination of
His two different energies, the superior spiritual energy and the inferior
material energy. Just as the sunshine is spread all over the universe, the
energy of the Lord is spread all over the creation, and everything is resting
in that energy.
Yet one should not conclude that because He is spread all over He has
lost His personal existence. To refute such argument the Lord says, "I am
everywhere, and everything is in Me, but still I am aloof." For example, a
king heads a government which is but the manifestation of the king's
energy; the different governmental departments are nothing but the energies
of the king, and each department is resting on the king's power. But still one
cannot expect the king to be present in every department personally. That is
a crude example. Similarly, all the manifestations that we see, and
everything that exists both in this material world and in the spiritual world,
are resting on the energy of the Supreme Personality of Godhead. The
creation takes place by the diffusion of His different energies, and, as is
stated in the Bhagavad-gītā, He is everywhere present by His personal
representation, the diffusion of His different energies.
TEXT 5
न च म था न भता न प य योग रम् ।
भतभ न च भत थो ममा मा भतभावनः ॥५॥
na ca mat-sthāni bhūtāni
paśya me yogam aiśvaram
bhūta-bhṛn na ca bhūta-stho
mamātmā bhūta-bhāvanaḥ
na—never; ca—also; mat-sthāni—situated in Me; bhūtāni—all creation;
paśya—just see; me—My; yogam aiśvaram—inconceivable mystic power;
bhūta-bhṛt—maintainer of all living entities; na—never; ca—also; bhūtasthaḥ—in the cosmic manifestation; mama—My; ātmā—Self; bhūtabhāvanaḥ—isthe source of all manifestations.
TRANSLATION
And yet everything that is created does not rest in Me. Behold My
mystic opulence! Although I am the maintainer of all living entities, and
although I am everywhere, still My Self is the very source of creation.
PURPORT
The Lord says that everything is resting on Him. This should not be
misunderstood. The Lord is not directly concerned with the maintenance
and sustenance of this material manifestation. Sometimes we see a picture of
Atlas holding the globe on his shoulders; he seems to be very tired, holding
this great earthly planet. Such an image should not be entertained in
connection with Kṛṣṇa's upholding this created universe. He says that
although everything is resting on Him, still He is aloof. The planetary
systems are floating in space, and this space is the energy of the Supreme
Lord. But He is different from space. He is differently situated. Therefore
the Lord says, "Although they are situated on My inconceivable energy,
still, as the Supreme Personality of Godhead, I am aloof from them." This is
the inconceivable opulence of the Lord.
In the Vedic dictionary it is said, "The Supreme Lord is performing
inconceivably wonderful pastimes, displaying His energy. His person is full
of different potent energies, and His determination is itself actual fact. In
this way the Personality of Godhead is to be understood." We may think to
do something, but there are so many impediments, and sometimes it is not
possible to do as we like. But when Kṛṣṇa wants to do something, simply by
His willing, everything is performed so perfectly that one cannot imagine
how it is being done. The Lord explains this fact: although He is the
maintainer and sustainer of all material manifestation, He does not touch
this material manifestation. Simply by His supreme will everything is
created, everything is sustained, everything is maintained, and everything is
annihilated. There is no difference between His mind and Himself (as there
is a difference between ourselves and our present material mind) because He
is absolute spirit. Simultaneously the Lord is present in everything; yet the
common man cannot understand how He is also present personally. He is
different from this material manifestation, yet everything is resting on Him.
This is explained here as yogam aiśvaram, the mystic power of the Supreme
Personality of Godhead.
TEXT 6
यथाकाशि थतो न य वायः सव गो महान् ।
तथा सव िण भता न म थानी यपधारय ॥६॥
yathākāśa-sthito nityaṁ
vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni
mat-sthānīty upadhāraya
yathā—as much as; ākāśa-sthitaḥ—situated in space; nityam—always;
vāyuḥ—wind; sarvatra-gaḥ—blowing everywhere; mahān—great; tathā—
similarly; sarvāṇi—everything, bhūtāni—created beings; mat-sthāni
—situated in Me; iti—thus; upadhāraya—try to understand.
TRANSLATION
As the mighty wind, blowing everywhere, always rests in ethereal
space, know that in the same manner all beings rest in Me.
PURPORT
For the ordinary person it is almost inconceivable how the huge material
creation is resting in Him. But the Lord is giving an example which may
help us to understand. Space is the biggest manifestation we can conceive.
The cosmic manifestation rests in space. Space permits the movement of
even the atoms and on up to the greatest planets, the sun and the moon.
Although the sky (or wind or air) is great, still it is situated within space.
Space is not beyond the sky.
Similarly, all the wonderful cosmic manifestations are existing by the
supreme will of God, and all of them are subordinate to that supreme will.
As we generally say, not a blade of grass moves without the will of the
Supreme Personality of Godhead. Thus everything is moving under His
will: by His will everything is being created, everything is being maintained,
and everything is being annihilated. Still He is aloof from everything, as
space is always aloof from the activities of the atmosphere. In the
Upaniṣads, it is stated, "It is out of the fear of the Supreme Lord that the
wind is blowing." In the Garga Upaniṣad also it is stated, "By the supreme
order, under the superintendence of the Supreme Personality of Godhead,
the moon, the sun and the great planets are moving." In the Brahmasaṁhitā this is also stated. There is also a description of the movement of
the sun, and it is said that the sun is considered to be one of the eyes of the
Supreme Lord and that it has immense potency to diffuse heat and light.
Still it is moving in its prescribed orbit by the order and the supreme will of
Govinda. So, from the Vedic literature we can find evidence that this
material manifestation, which appears to us to be very wonderful and great,
is under the complete control of the Supreme Personality of Godhead. This
will be further explained in the later verses of this chapter.
TEXT 7
सवभता न कौ य क त याि त मािमकाम् ।
क प
पन ता न क पादौ वसजा यहम् ॥७॥
sarva-bhūtāni kaunteya
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham
sarva-bhūtāni—all created entities; kaunteya—O son of Kuntī; prakṛtim
— nature; yānti—enter; māmikām—unto Me; kalpa-kṣaye—at the end of the
millennium; punaḥ—again; tāni—all those; kalpa-ādau—in the beginning of
the millennium; visṛjāmi—I create; aham—I.
TRANSLATION
O son of Kuntī, at the end of the millennium every material
manifestation enters into My nature, and at the beginning of another
millennium, by My potency I again create.
PURPORT
The creation, maintenance and annihilation of this material cosmic
manifestation is completely dependent on the supreme will of the
Personality of Godhead. "At the end of the millennium" means at the death
of Brahmā. Brahmā lives for one hundred years, and his one day is
calculated at 4,300,000,000 of our earthly years. His night is of the same
duration. His month consists of thirty such days and nights, and his year of
twelve months. After one hundred such years, when Brahmā dies, the
devastation or annihilation takes place; this means that the energy
manifested by the Supreme Lord is again wound up in Himself. Then again,
when there is need to manifest the cosmic world, it is done by His will:
"Although I am one, I shall become many." This is the Vedic aphorism. He
expands Himself in this material energy, and the whole cosmic
manifestation again takes place.
TEXT 8
त वामव य व जािम पनः पनः ।
भ ाम िमम ्त मवशम क वशात्॥८॥
prakṛtiṁ svām avaṣṭabhya
visṛjāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛtsnam
avaśaṁ prakṛter vaśāt
prakṛtim—material nature; svām—of My personal self; avaṣṭabhya
—enter in; visṛjāmi—create; punaḥ punaḥ—again, again; bhūta-grāmam
—all these cosmic manifestations; imam—this; kṛtsnam—total; avaśam
—automatically; prakṛteḥ—by the force of nature; vaśāt—under obligation.
TRANSLATION
The whole cosmic order is under Me. By My will it is manifested
again and again, and by My will it is annihilated at the end.
PURPORT
This matter is the manifestation of the inferior energy of the Supreme
Personality of Godhead. This has already been explained several times. At
the creation, the material energy is let loose as mahat-tattva, into which the
Lord as His first Puruṣa incarnation, Mahā-Viṣṇu, enters. He lies within the
Causal Ocean and breathes out innumerable universes, and into each
universe the Lord again enters as Garbhodakaśāyī Viṣṇu. Each universe is in
that way created. He still further manifests Himself as Kṣīrodakaśāyī Viṣṇu,
and that Viṣṇu enters into everything-even into the minute atom. This fact is
explained here. He enters into everything.
Now, as far as the living entities are concerned, they are impregnated
into this material nature, and as a result of their past deeds they take
different positions. Thus the activities of this material world begin. The
activities of the different species of living beings are begun from the very
moment of the creation. It is not that all is evolved. The different species of
life are created immediately along with the universe. Men, animals, beasts,
birds-everything is simultaneously created, because whatever desires the
living entities had at the last annihilation are again manifested. It is clearly
stated here that the living entities have nothing to do with this process. The
state of being in their past life in the past creation is simply manifested
again, and all this is done simply by His will. This is the inconceivable
potency of the Supreme Personality of God. And after creating different
species of life, He has no connection with them. The creation takes place to
accommodate the inclinations of the various living entities, and so the Lord
does not become involved with it.
TEXT 9
न च म ता न कम िण नब नि त धन जय ।
उदासीनवदासीनमस त ष कमस ॥९॥
na ca māṁ tāni karmāṇi
nibadhnanti dhanañjaya
udāsīnavad āsīnam
asaktaṁ teṣu karmasu
na—never; ca—also; mām—Me; tāni—all those; karmāṇi—activities;
nibadhnanti—bind; dhanañjaya—O conquerer of riches; udāsīnavat—as
neutral; āsīnam—situated; asaktam—without attraction; teṣu—in them;
karmasu—in activities.
TRANSLATION
O Dhanañjaya, all this work cannot bind Me. I am ever detached,
seated as though neutral.
PURPORT
One should not think, in this connection, that the Supreme Personality of
Godhead has no engagement. In His spiritual world He is always engaged.
In the Brahma-saṁhitā it is stated: "He is always involved in His eternal,
blissful, spiritual activities, but He has nothing to do with these material
activities." Material activities are being carried on by His different
potencies. The Lord is always neutral in the material activities of the created
world. This neutrality is explained here. Although He has control over every
minute detail of matter, He is sitting as if neutral. The example can be given
of a high court judge sitting on his bench. By his order so many things are
happening: someone is being hanged, someone is being put into jail,
someone is awarded a huge amount of wealth-but still he is neutral. He has
nothing to do with all that gain and loss. Similarly, the Lord is always
neutral, although He has His hand in every sphere of activity. In the
Vedānta-sūtra it is stated that He is not situated in the dualities of this
material world. He is transcendental to these dualities. Nor is He attached to
the creation and annihilation of this material world. The living entities take
their different forms in the various species of life according to their past
deeds, and the Lord doesn't interfere with them.
TEXT 10
मया य ण क तः सय सचराचरम् ।
तना न कौ य जग प रवत ॥१०॥
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
mayā—by Me; adhyakṣeṇa—by superintendence; prakṛtiḥ—material
nature; sūyate—manifest; sa—with; carācaram—moving and nonmoving;
hetunā—for this reason; anena—this; kaunteya—O son of Kuntī; jagat—
the cosmic manifestation; viparivartate—is working.
TRANSLATION
This material nature is working under My direction, O son of Kuntī,
and it is producing all moving and unmoving beings. By its rule this
manifestation is created and annihilated again and again.
PURPORT
It is clearly stated here that the Supreme Lord, although aloof from all
the activities of the material world, remains the supreme director. The
Supreme Lord is the supreme will and the background of this material
manifestation, but the management is being conducted by material nature.
Kṛṣṇa also states in Bhagavad-gītā that of all the living entities in different
forms and species, "I am the Father." The father gives seeds to the womb of
the mother for the child, and similarly the Supreme Lord by His mere glance
injects all the living entities into the womb of material nature, and they
come out in their different forms and species, according to their last desires
and activities. All these living entities, although born under the glance of the
Supreme Lord, still take their different bodies according to their past deeds
and desires. So the Lord is not directly attached to this material creation. He
simply glances over material nature; material nature is thus activated, and
everything is created immediately. Because He glances over material nature,
there is undoubtedly activity on the part of the Supreme Lord, but He has
nothing to do with the manifestation of the material world directly. This
example is given in the smṛti: when there is a fragrant flower before
someone, the fragrance is touched by the smelling power of the person, yet
the smelling and the flower are detached from one another. There is a
similar connection between the material world and the Supreme Personality
of Godhead; actually He has nothing to do with this material world, but He
creates by His glance and ordains. In summary, material nature, without the
superintendence of the Supreme Personality of Godhead, cannot do
anything. Yet the Supreme Personality is detached from all material
activities.
TEXT 11
अवजानि त म मढा मानष तनमाि तम् ।
पर भावमजान तो मम भतम रम् ॥११॥
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
avajānanti—deride; mām—Me; mūḍhāḥ—foolish men; mānuṣīm—in a
human form; tanum—body; āśritam—assuming; param—transcendental;
bhāvam—nature; ajānantaḥ—not knowing; mama—Mine; bhūta
—everything that be; maheśvaram—supreme proprietor.
TRANSLATION
Fools deride Me when I descend in the human form. They do not
know My transcendental nature and My supreme dominion over all
that be.
PURPORT
From the other explanations of the previous verses in this chapter, it is
clear that the Supreme Personality of Godhead, although appearing like a
human being, is not a common man. The Personality of Godhead, who
conducts the creation, maintenance and annihilation of the complete cosmic
manifestation, cannot be a human being. Yet there are many foolish men
who consider Kṛṣṇa to be merely a powerful man and nothing more.
Actually, He is the original Supreme Personality, as is confirmed in the
Brahma-saṁhitā (iśvaraḥ paramaḥ kṛsṇaḥ); He is the Supreme Lord.
There are many īśvaras, controllers, and one appears greater than
another. In the ordinary management of affairs in the material world, we
find some official or director, and above him there is a secretary, and above
him a minister, and above him a president. Each of them is a controller, but
one is controlled by another. In the Brahma-saṁhitā it is said that Kṛṣṇa is
the supreme controller; there are many controllers undoubtedly both in the
material and spiritual world, but Kṛṣṇa is the supreme controller (īśvaraḥ
paramaḥ kṛṣṇaḥ), and His body is sac-cid-ānanda, non-material.
Material bodies cannot perform the wonderful acts described in previous
verses. His body is eternal, blissful and full of knowledge. Although He is
not a common man, the foolish deride Him and consider Him to be a man.
His body is called here mānuṣīm because He is acting just like a man, a
friend of Arjuna's, a politician involved in the Battle of Kurukṣetra. In so
many ways He is acting just like an ordinary man, but actually His body is
sac-cid-ānanda-vigraha–eternal bliss and knowledge absolute. This is
confirmed in the Vedic language also (sac-cid-ānanda-rūpāya kṛṣṇāya): "I
offer my obeisances unto the Supreme Personality of Godhead, Kṛṣṇa, who
is the eternal blissful form of knowledge." There are other descriptions in
the Vedic language also. Tam ekaṁ govindam: "You are Govinda, the
pleasure of the senses and the cows." Sac-cid-ānanda- vigraham: "And
Your form is transcendental, full of knowledge, bliss and eternality."
Despite the transcendental qualities of Lord Kṛṣṇa's body, its full bliss
and knowledge, there are many so-called scholars and commentators of
Bhagavad-gītā who deride Kṛṣṇa as an ordinary man. The scholar may be
born an extraordinary man due to his previous good work, but this
conception of Śrī Kṛṣṇa is due to a poor fund of knowledge. Therefore he is
called mūḍha, for only foolish persons consider Kṛṣṇa to be an ordinary
human being because they do not know the confidential activities of the
Supreme Lord and His different energies. They do not know that Kṛṣṇa's
body is a symbol of complete knowledge and bliss, that He is the proprietor
of everything that be and that He can award liberation to anyone. Because
they do not know that Kṛṣṇa has so many transcendental qualifications, they
deride Him.
Nor do they know that the appearance of the Supreme Personality of
Godhead in this material world is a manifestation of His internal energy. He
is the master of the material energy. As has been explained in several places
(mama māyā duratyayā), He claims that the material energy, although very
powerful, is under His control, and whoever surrenders unto Him can get
out of the control of this material energy. If a soul surrendered to Kṛṣṇa can
get out of the influence of material energy, then how can the Supreme Lord,
who conducts the creation, maintenance and annihilation of the whole
cosmic nature, have a material body like us? So this conception of Kṛṣṇa is
complete foolishness. Foolish persons, however, cannot conceive that the
Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be
the controller of all the atoms and of the gigantic manifestation of the
universal form. The biggest and the minutest are beyond their conception, so
they cannot imagine that a form like that of a human being can
simultaneously control the infinite and the minute. Actually although He is
controlling the infinite and the finite, He is apart from all this manifestation.
It is clearly stated concerning His yogam aiśvaram, His inconceivable
transcendental energy, that He can control the infinite and the finite
simultaneously and that He can remain aloof from them. Although the
foolish cannot imagine how Kṛṣṇa, who appears just like a human being,
can control the infinite and the finite, those who are pure devotees accept
this, for they know that Kṛṣṇa is the Supreme Personality of Godhead.
Therefore they completely surrender unto Him and engage in Kṛṣṇa
consciousness, devotional service of the Lord.
There are many controversies amongst the impersonalists and the
personalists about the Lord's appearance as a human being. But if we
consult Bhagavad-gītā and Śrīmad- Bhāgavatam, the authoritative texts for
understanding the science of Kṛṣṇa, then we can understand that Kṛṣṇa is
the Supreme Personality of Godhead. He is not an ordinary man, although
He appeared on this earth as an ordinary human. In the Śrīmad-Bhāgavatam,
First Canto, First Chapter, when the sages inquire about the activities of
Kṛṣṇa, it is stated that His appearance as a man bewilders the foolish. No
human being could perform the wonderful acts that Kṛṣṇa performed while
He was present on this earth. When Kṛṣṇa appeared before His father and
mother, Vasudeva and Devakī, He appeared with four hands, but after the
prayers of the parents, He transformed Himself into an ordinary child. His
appearance as an ordinary human being is one of the features of His
transcendental body. In the Eleventh Chapter of the Gītā also it is stated,
tenaiva rūpeṇa etc. Arjuna prayed to see again that form of four hands, and
when Kṛṣṇa was thus petitioned by Arjuna, He again assumed His original
form. All these different features of the Supreme Lord are certainly not
those of an ordinary human being.
Some of those who deride Kṛṣṇa, who are infected with the Māyāvādī
philosophy, quote the following verse from the Śrīmad-Bhāgavatam to
prove that Kṛṣṇa is just an ordinary man: ahaṁ sarveṣu bhūteṣu
bhūtātmāvasthitaḥ sadā: "The Supreme is present in every living entity."
(Bhāg. 3.29.21)We should better take note of this particular verse from the
Vaiṣṇava ācāryas like Jīva Gosvāmī instead of following the interpretation
of unauthorized persons who deride Kṛṣṇa. Jīva Gosvāmī, commenting on
this verse, says that Kṛṣṇa, in His plenary expansion as Paramātmā, is
situated in the moving and the nonmoving entities as the Supersoul, so any
neophyte devotee who simply gives his attention to the arca-mūrti, the form
of the Supreme Lord in the temple, and does not respect other living entities
is uselessly worshiping the form of the Lord in the temple. There are three
kinds of devotees of the Lord, and the neophyte is in the lowest stage. The
neophyte devotee gives more attention to the Deity in the temple than to
other devotees, so Jīva Gosvāmī warns that this sort of mentality should be
corrected. A devotee should see that Kṛṣṇa is present in everyone's heart as
Paramātmā; therefore every body is the embodiment or the temple of the
Supreme Lord, and as such, as one offers respect to the temple of the Lord,
he should similarly properly respect each and every body in whom the
Paramātmā dwells. Everyone should therefore be given proper respect and
should not be neglected.
There are also many impersonalists who deride temple worship. They
say that since God is everywhere, why should one restrict himself to temple
worship? But if God is everywhere, is He not in the temple or in the Deity?
Although the personalist and the impersonalist will fight with one another
perpetually, a perfect devotee in Kṛṣṇa consciousness knows that although
Kṛṣṇa is the Supreme Personality, He is all-pervading, as is confirmed in the
Brahma-saṁhitā. Although His personal abode is Goloka Vṛndāvana and
He is always staying there, still, by His different manifestations of energy
and by His plenary expansion, He is present everywhere in all parts of the
material and spiritual creation.
TEXT 12
मोघाशा मोघकम णो मोघ ाना व तसः ।
रा सीमासर चव क त मो हन ि ताः ॥१२॥
moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
moghāśāḥ—baffled hope; mogha-karmāṇaḥ—baffled in fruitive
activities; mogha-jñānāḥ—baffled in knowledge; vicetasaḥ—bewildered;
rākṣasīm— demonic; āsurīm—atheistic; ca—and; eva—certainly; prakṛtim
—nature; mohinīm—bewildering; śritāḥ—taking shelter of.
TRANSLATION
Those who are thus bewildered are attracted by demonic and
atheistic views. In that deluded condition, their hopes for liberation,
their fruitive activities, and their culture of knowledge are all defeated.
PURPORT
There are many devotees who assume themselves to be in Kṛṣṇa
consciousness and devotional service but at heart do not accept the Supreme
Personality of Godhead, Kṛṣṇa, as the Absolute Truth. For them, the fruit of
devotional service-going back to Godhead-will never be tasted. Similarly,
those who are engaged in fruitive, pious activities and who are ultimately
hoping to be liberated from this material entanglement will never be
successful either because they deride the Supreme Personality of Godhead,
Kṛṣṇa. In other words, persons who mock Kṛṣṇa are to be understood to be
demonic or atheistic. As described in the Seventh Chapter of Bhagavadgītā, such demonic miscreants never surrender to Kṛṣṇa. Therefore their
mental speculations to arrive at the Absolute Truth bring them to the false
conclusion that the ordinary living entity and Kṛṣṇa are one and the same.
With such a false conviction, they think that the body of any human being is
now simply covered by material nature and that as soon as one is liberated
from this material body there is no difference between God and himself.
This attempt to become one with Kṛṣṇa will be baffled because of delusion.
Such atheistic and demoniac cultivation of spiritual knowledge is always
futile. That is the indication of this verse. For such persons, cultivation of
the knowledge in the Vedic literature, like the Vedānta-sūtra and the
Upaniṣads, is always baffled.
It is a great offense, therefore, to consider Kṛṣṇa, the Supreme
Personality of Godhead, to be an ordinary man. Those who do so are
certainly deluded because they cannot understand the eternal form of Kṛṣṇa.
In the Bṛhad-vaiṣṇava mantra it is clearly stated that one who considers the
body of Kṛṣṇa to be material should be driven out from all rituals and
activities of the śruti. And if one by chance sees his face, he should at once
take bath in the Ganges to rid himself of infection. People jeer at Kṛṣṇa
because they are envious of the Supreme Personality of Godhead. Their
destiny is certainly to take birth after birth in the species of atheistic and
demoniac life. Perpetually, their real knowledge will remain under delusion,
and gradually they will regress to the darkest region of creation.
TEXT 13
महा मान त म पाथ दव क तमाि ताः ।
भज यन यमनसो ा वा भता दम ययम् ॥१३॥
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
mahātmānaḥ—the great souls; tu—but; mām—unto Me; pārtha—O son
of Pṛthā; daivīm—divine; prakṛtim—nature; āśritāḥ—taken shelter of;
bhajanti —render service; ananya-manasaḥ—without deviation of the mind;
jñātvā —knowing; bhūta—creation;
ādim—original;
avyayam—
inexhaustible.
TRANSLATION
O son of Pṛthā, those who are not deluded, the great souls, are under
the protection of the divine nature. They are fully engaged in devotional
service because they know Me as the Supreme Personality of Godhead,
original and inexhaustible.
PURPORT
In this verse the description of mahātmā is clearly given. The first sign of
the mahātmā is that he is already situated in the divine nature. He is not
under the control of material nature. And how is this effected? That is
explained in the Seventh Chapter: one who surrenders unto the Supreme
Personality of Godhead, Śrī Kṛṣṇa, at once becomes freed from the control
of material nature. That is the qualification. One can become free from the
control of material nature as soon as he surrenders his soul to the Supreme
Personality of Godhead. That is the preliminary formula. Being marginal
potency, as soon as the living entity is freed from the control of material
nature, he is put under the guidance of the spiritual nature. The guidance of
the spiritual nature is called daivīṁ prakṛtim, divine nature. So, when one is
promoted in that way-by surrendering to the Supreme Personality of
Godhead-one attains to the stage of great soul, mahātmā.
The mahātmā does not divert his attention to anything outside Kṛṣṇa
because he knows perfectly well that Kṛṣṇa is the original Supreme Person,
the cause of all causes. There is no doubt about it. Such a mahātmā, or great
soul, develops through association with other mahātmās, pure devotees.
Pure devotees are not even attracted by Kṛṣṇa's other features, such as the
four-armed Mahā-Viṣṇu. They are simply attracted by the two- armed form
of Kṛṣṇa. Since they are not attracted to other features of Kṛṣṇa (what to
speak of the demigods), they are not concerned with any form of a demigod
or of a human being. They only meditate upon Kṛṣṇa in Kṛṣṇa
consciousness. They are always engaged in the unswerving service of the
Lord in Kṛṣṇa consciousness.
TEXT 14
सतत कीतय तो म यत त दढ ताः ।
नम य त म भ या न यय ता उपास ॥१४॥
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
satatam—always; kīrtayantaḥ—chanting; mām—Me; yatantaḥ ca—fully
endeavoring also; dṛḍha-vratāḥ—with determination; namasyantaḥ ca—
offering obeisances; mām—unto Me; bhaktyā—in devotion; nitya-yuktāḥ
—perpetually engaged; upāsate—worship.
TRANSLATION
Always chanting My glories, endeavoring with great determination,
bowing down before Me, these great souls perpetually worship Me with
devotion.
PURPORT
The mahātmā cannot be manufactured by rubber-stamping an ordinary
man. His symptoms are described here: a mahātmā is always engaged in
chanting the glories of the Supreme Lord Kṛṣṇa, the Personality of
Godhead. He has no other business. He is always engaged in the
glorification of the Lord. In other words, he is not an impersonalist. When
the question of glorification is there, one has to glorify the Supreme Lord,
praising His holy name, His eternal form, His transcendental qualities and
His uncommon pastimes. One has to glorify all these things; therefore a
mahātmā is attached to the Supreme Personality of Godhead.
One who is attached to the impersonal feature of the Supreme Lord, the
brahmajyoti, is not described as mahātmā in the Bhagavad-gītā. He is
described in a different way in the next verse. The mahātmā is always
engaged in different activities of devotional service, as described in the
Śrīmad- Bhāgavatam, hearing and chanting about Viṣṇu, not a demigod or
human being. That is devotion: śravaṇaṁ kīrtanaṁ viṣṇoḥ, smaraṇam, and
remembering Him. Such a mahātmā has firm determination to achieve at the
ultimate end the association of the Supreme Lord in any one of the five
transcendental rasas. To achieve that success, he engages all activities
—mental, bodily and vocal, everything—in the service of the Supreme Lord,
Śrī Kṛṣṇa. That is called full Kṛṣṇa consciousness.
In devotional service there are certain activities which are called
determined, such as fasting on certain days, like the eleventh day of the
moon, Ekādaśī, and on the appearance day of the Lord, etc. All these rules
and regulations are offered by the great ācāryas for those who are actually
interested in getting admission into the association of the Supreme
Personality of Godhead in the transcendental world. The mahātmās, great
souls, strictly observe all these rules and regulations, and therefore they are
sure to achieve the desired result.
As described in the second verse of this chapter, this devotional service
is not only easy, but it can be performed in a happy mood. One does not
need to undergo any severe penance and austerity. He can live this life in
devotional service, guided by an expert spiritual master, and in any position,
either as a householder or a sannyāsī, or a brahmacārī; in any position and
anywhere in the world, he can perform this devotional service to the
Supreme Personality of Godhead and thus become actually mahātmā, a
great soul.
TEXT 15
ानय न चा य यज तो मामपास ।
एक न पथ न ब धा व तोमखम् ॥१५॥
jñāna-yajñena cāpy anye
yajanto mām upāsate
ekatvena pṛthaktvena
bahudhā viśvato-mukham
jñāna-yajñena—by cultivation of knowledge; ca—also; api—certainly;
anye—others; yajantaḥ—worshiping; mām—Me; upāsate—worship;
ekatvena —in oneness; pṛthaktvena—in duality; bahudhā—diversity;
viśvataḥ-mukham —in the universal form.
TRANSLATION
Others, who are engaged in the cultivation of knowledge, worship
the Supreme Lord as the one without a second, diverse in many, and in
the universal form.
PURPORT
This verse is the summary of the previous verses. The Lord tells Arjuna
that those who are purely in Kṛṣṇa consciousness and do not know anything
other than Kṛṣṇa are called mahātmā; yet there are other persons who are
not exactly in the position of mahātmā but who worship Kṛṣṇa also, in
different ways. Some of them are already described as the distressed, the
financially destitute, the inquisitive, and those who are engaged in the
cultivation of knowledge. But there are others who are still lower, and these
are divided into three: 1) He who worships himself as one with the Supreme
Lord, 2) He who concocts some form of the Supreme Lord and worships
that, and 3) He who accepts the universal form, the viśvarūpa of the
Supreme Personality of Godhead, and worships that. Out of the above three,
the lowest, those who worship themselves as the Supreme Lord, thinking
themselves to be monists, are most predominant. Such people think
themselves to be the Supreme Lord, and in this mentality they worship
themselves. This is also a type of God worship, for they can understand that
they are not the material body but are actually spiritual soul; at least, such a
sense is prominent. Generally the impersonalists worship the Supreme Lord
in this way. The second class includes the worshipers of the demigods, those
who by imagination consider any form to be the form of the Supreme Lord.
And the third class includes those who cannot conceive of anything beyond
the manifestation of this material universe. They consider the universe to be
the supreme organism or entity and worship that. The universe is also a
form of the Lord.
TEXT 16
अह तरह य ः वधाहमहमौषधम् ।
म ोऽहमह वा यमहमि रह तम् ॥१६॥
ahaṁ kratur ahaṁ yajñaḥ
svadhāham aham auṣadham
mantro 'ham aham evājyam
aham agnir ahaṁ hutam
aham—I; kratuḥ—ritual; aham—I; yajñaḥ—sacrifice; svadhā—oblation;
aham—I ; aham—I; auṣadham—healing herb ; mantraḥ—transcendental
chant; aham—I; aham—I; eva—certainly; ajyam—melted butter; aham—I;
agniḥ— fire; aham—I; hutam—offering.
TRANSLATION
But it is I who am the ritual, I the sacrifice, the offering to the
ancestors, the healing herb, the transcendental chant. I am the butter
and the fire and the offering.
PURPORT
The sacrifice known as jyotiṣṭoma is also Kṛṣṇa, and He is also the
mahā-yajña The oblations offered to the Pitṛloka or the sacrifice performed
to please the Pitṛloka, considered as a kind of drug in the form of clarified
butter, is also Kṛṣṇa. The mantras chanted in this connection are also Kṛṣṇa.
And many other commodities made with milk products for offering in the
sacrifices are also Kṛṣṇa. The fire is also Kṛṣṇa because fire is one of the
five material elements and is therefore claimed as the separated energy of
Kṛṣṇa. In other words, the Vedic sacrifices recommended in the karmakāṇḍa division of the Vedas are in total also Kṛṣṇa. Or, in other words, those
who are engaged in rendering devotional service unto Kṛṣṇa are to be
understood to have performed all the sacrifices recommended in the Vedas.
TEXT 17
पताहम य जगतो माता धाता पतामहः ।
प व म कार ऋक् साम यज व च ॥१७॥
pitāham asya jagato
mātā dhātā pitāmahaḥ
vedyaṁ pavitram oṁkāra
ṛk sāma yajur eva ca
pitā—father; aham—I; asya—of this; jagataḥ—of the universe; mātā—
mother; dhātā—supporter; pitāmahaḥ—grandfather; vedyam—what is to be
known; pavitram—that which purifies; omkāraḥ—the syllable om; ṛk—the
Ṛg-veda; sāma—the Sāma-veda; yajuḥ—the Yajur-veda; eva—certainly; ca
— and.
TRANSLATION
I am the father of this universe, the mother, the support, and the
grandsire. I am the object of knowledge, the purifier and the syllable
om. I am also the Ṛk, the Sāma, and the Yajur [Vedas].
PURPORT
The entire cosmic manifestations, moving and nonmoving, are
manifested by different activities of Kṛṣṇa's energy. In the material
existence we create different relationships with different living entities who
are nothing but Kṛṣṇa's marginal energy, but under the creation of prakṛti
some of them appear as our father, mother, grandfather, creator, etc., but
actually they are parts and parcels of Kṛṣṇa. As such, these living entities
who appear to be our father, mother, etc., are nothing but Kṛṣṇa. In this
verse the word dhātā means creator. Not only are our father and mother
parts and parcels of Kṛṣṇa, but their creator, grandmother, and grandfather,
etc., are also Kṛṣṇa. Actually any living entity, being part and parcel of
Kṛṣṇa, is Kṛṣṇa. All the Vedas, therefore, aim only toward Kṛṣṇa. Whatever
we want to know through the Vedas is but a progressive step to understand
Kṛṣṇa. That subject matter which helps us purify our constitutional position
is especially Kṛṣṇa. Similarly, the living entity who is inquisitive to
understand all Vedic principles is also part and parcel of Kṛṣṇa and as such
is also Kṛṣṇa. In all the Vedic mantras the word om, called praṇava, is a
transcendental sound vibration and is also Kṛṣṇa. And because in all the
hymns of the four Vedas, Sāma, Yajur, Ṛg and Atharva, the praṇava or
omkāra is very prominent, it is understood to be Kṛṣṇa.
TEXT 18
ग तभत भः सा ी नवासः शरण स त् ।
भवः लयः थान नधान बीजम ययम् ॥१८॥
gatir bhartā prabhuḥ sākṣī
nivāsaḥ śaraṇaṁ suhṛt
prabhavaḥ pralayaḥ sthānaṁ
nidhānaṁ bījam avyayam
gatiḥ—goal; bhartā—sustainer; prabhuḥ—Lord; sākṣī—witness; nivāsaḥ
— abode; śaraṇam—refuge; suhṛt—most intimate friend; prabhavaḥ—
creation; pralayaḥ—dissolution; sthānam—ground; nidhānam—resting
place; bījam— seed; avyayam—imperishable.
TRANSLATION
I am the goal, the sustainer, the master, the witness, the abode, the
refuge and the most dear friend. I am the creation and the annihilation,
the basis of everything, the resting place and the eternal seed.
PURPORT
Gati means the destination where we want to go. But the ultimate goal is
Kṛṣṇa, although people do not know it. One who does not know Kṛṣṇa is
misled, and his so-called progressive march is either partial or hallucinatory.
There are many who make as their destination different demigods, and by
rigid performance of the strict respective methods they reach different
planets known as Candraloka, Sūryaloka, Indraloka, Maharloka, etc. But all
such lokas or planets, being creations of Kṛṣṇa, are simultaneously Kṛṣṇa
and not Kṛṣṇa. Actually such planets, being the manifestations of Kṛṣṇa's
energy, are also Kṛṣṇa, but actually they only serve as a step forward for
realization of Kṛṣṇa. To approach the different energies of Kṛṣṇa is to
approach Kṛṣṇa indirectly. One should directly approach Kṛṣṇa, for that will
save time and energy. For example, if there is a possibility of going to the
top of a building by the help of an elevator, why should one go by the
staircase, step by step? Everything is resting on Kṛṣṇa's energy; therefore
without Kṛṣṇa's shelter nothing can exist. Kṛṣṇa is the supreme ruler
because everything belongs to Him and everything exists on His energy.
Kṛṣṇa, being situated in everyone's heart, is the supreme witness. The
residences, countries or planets on which we live are also Kṛṣṇa. Kṛṣṇa is
the ultimate goal of shelter, and as such one should take shelter of Kṛṣṇa
either for protection or for annihilation of his distressed condition. And
whenever we have to take protection, we should know that our protection
must be a living force. Thus Kṛṣṇa is the supreme living entity. Since Kṛṣṇa
is the source of our generation, or the supreme father, no one can be a better
friend than Kṛṣṇa, nor can anyone be a better well-wisher. Kṛṣṇa is the
original source of creation and the ultimate rest after annihilation. Kṛṣṇa is
therefore the eternal cause of all causes.
TEXT 19
तपा यहमह वष नग णा य सजािम च ।
अमत चव म य सदस चाहमजन ॥१९॥
tapāmy aham ahaṁ varṣaṁ
nigṛhṇāmy utsṛjāmi ca
amṛtaṁ caiva mṛtyuś ca
sad asac cāham arjuna
tapāmi—give heat; aham—I; aham—I; varṣam—rain; nigṛhṇāmi
—withold; utsṛjāmi—send forth; ca—and; amṛtam—immortality; ca—and;
eva—certainly; mṛtyuḥ—death; ca—and; sat—being; asat—nonbeing; ca
—and; aham—I; arjuna—O Arjuna.
TRANSLATION
O Arjuna, I control heat, the rain and the drought. I am
immortality, and I am also death personified. Both being and nonbeing
are in Me.
PURPORT
Kṛṣṇa, by His different energies, diffuses heat and light through the
agency of electricity and the sun. During summer season it is Kṛṣṇa who
checks rain from falling from the sky, and then, during the rainy season, He
gives unceasing torrents of rain. The energy which sustains us by
prolonging the duration of our life is Kṛṣṇa, and Kṛṣṇa meets us at the end
as death. By analyzing all these different energies of Kṛṣṇa, one can acertain
that for Kṛṣṇa there is no distinction between matter and spirit, or, in other
words, He is both matter and spirit. In the advanced stage of Kṛṣṇa
consciousness, one does not therefore make such distinctions. He sees Kṛṣṇa
only in everything.
Since Kṛṣṇa is both matter and spirit, the gigantic universal form
comprising all material manifestations is also Kṛṣṇa, and His pastimes in
Vṛndāvana as two-handed Śyāmasundara, playing on a flute, are those of the
Supreme Personality of Godhead.
TEXT 20
व ा म सोमपाः पतपापा
य र ा वग त ाथय ।
प यमासा स लोकम नि त द याि द व वभोगान् ॥२०॥
trai-vidyā māṁ soma-pāḥ pūta-pāpā
yajñair iṣṭvā svargatiṁ prārthayante
te puṇyam āsādya surendra-lokam
aśnanti divyān divi deva-bhogān
trai-vidyāḥ—the knowers of the three Vedas; mām—unto Me; soma-pāḥ
— drinkers of soma juice; pūta—purified; pāpāḥ—sins; yajñaiḥ—with
sacrifices; iṣṭvā—after worshiping; svargatim—passage to heaven;
prārthayante—pray; te—they; puṇyam—virtue; āsādya—enjoying; surendra
—of Indra; lokam— world; aśnanti—enjoy; divyān—celestial; divi—in
heaven; deva-bhogān— pleasures of the gods.
TRANSLATION
Those who study the Vedas and drink the soma juice, seeking the
heavenly planets, worship Me indirectly. They take birth on the planet
of Indra, where they enjoy godly delights.
PURPORT
The word trai-vidyāḥ refers to the three Vedas, Sāma, Yajur and Ṛg. A
brāhmaṇa who has studied these three Vedas is called a tri-vedī. Anyone
who is very much attached to knowledge derived from these three Vedas is
respected in society. Unfortunately, there are many great scholars of the
Vedas who do not know the ultimate purport of studying them. Therefore
Kṛṣṇa herein declares Himself to be the ultimate goal for the tri-vedīs.
Actual tri-vedīs take shelter under the lotus feet of Kṛṣṇa and engage in pure
devotional service to satisfy the Lord. Devotional service begins with the
chanting of the Hare Kṛṣṇa mantra and side by side trying to understand
Kṛṣṇa in truth. Unfortunately those who are simply official students of the
Vedas become more interested in offering sacrifices to the different
demigods like Indra, Candra, etc. By such endeavor, the worshipers of
different demigods are certainly purified of the contamination of the lower
qualities of nature and are thereby elevated to the higher planetary system or
heavenly planets known as Maharloka, Janaloka, Tapoloka, etc. Once
situated on those higher planetary systems, one can satisfy his senses
hundreds of thousands of times better than on this planet.
TEXT 21
त भ वा वगलोक वशाल
ीण प म यलोक वशि त ।
एव यीधममन प ना
गतागत कामकामा लभ ॥२१॥
te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante
te—they; tam—that; bhuktvā—enjoying; svarga-lokam—heaven; viśālam
— vast; kṣīṇe—being exhausted; puṇye—merits; martya-lokam—mortal
earth; viśanti—fall down; evam—thus; trayī—three Vedas; dharmam
—doctrines; anuprapannāḥ—following; gata-agatam—death and birth;
kāma-kāmāḥ— desiring sense enjoyments; labhante—attain.
TRANSLATION
When they have thus enjoyed heavenly sense pleasure, they return to
this mortal planet again. Thus, through the Vedic principles, they
achieve only flickering happiness.
PURPORT
One who is promoted to those higher planetary systems enjoys a longer
duration of life and better facilities for sense enjoyment, yet one is not
allowed to stay there forever. One is again sent back to this earthly planet
upon finishing the resultant fruits of pious activities. He who has not
attained perfection of knowledge, as indicated in the Vedānta-sūtra
(janmādy asya yataḥ), or, in other words, he who fails to understand Kṛṣṇa,
the cause of all causes, becomes baffled in achieving the ultimate goal of
life and is thus subjected to the routine of being promoted to the higher
planets and then again coming down, as if situated on a ferris wheel which
sometimes goes up and sometimes comes down. The purport is that instead
of being elevated to the spiritual world where there is no longer any
possibility of coming down, one simply revolves in the cycle of birth and
death on higher and lower planetary systems. One should better take to the
spiritual world to enjoy eternal life full of bliss and knowledge and never
return to this miserable material existence.
TEXT 22
अन याि तय तो म जनाः पयपास ।
ष न यािभय तान योग म वहा यहम् ॥२२॥
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
ananyāḥ—no other; cintayantaḥ—concentrating; mām—unto Me; ye—
who; janāḥ—persons; paryupāsate—properly worship; teṣām—their; nitya
—always abhiyuktānām—fixed in devotion; yoga-kṣemam—requirements;
vahāmi— carry; aham—I.
TRANSLATION
But those who worship Me with devotion, meditating on My
transcendental form-to them I carry what they lack and preserve what
they have.
PURPORT
One who is unable to live for a moment without Kṛṣṇa consciousness
cannot but think of Kṛṣṇa twenty-four hours, being engaged in devotional
service by hearing, chanting, remembering, offering prayers, worshiping,
serving the lotus feet of the Lord, rendering other services, cultivating
friendship and surrendering fully to the Lord. Such activities are all
auspicious and full of spiritual potencies; indeed, they make the devotee
perfect in self-realization. Then his only desire is to achieve the association
of the Supreme Personality of Godhead. This is called yoga. By the mercy
of the Lord, such a devotee never comes back to this material condition of
life. Kṣema refers to the merciful protection of the Lord. The Lord helps the
devotee to achieve Kṛṣṇa consciousness by yoga, and when he becomes
fully Kṛṣṇa conscious the Lord protects him from falling down to a
miserable conditioned life.
TEXT 23
ऽ य य वताभ ता यज
याि वताः ।
ऽ प मा व कौ य यज य व धपवकम् ॥२३॥
ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam
ye—those; api—also; anya—other; devatā—demigods; bhaktāḥ
—devotees; yajante—worship; śraddhaya-anvitāḥ—with faith; te—they; api
—also; mām— Me; eva—even; kaunteya-O son of Kuntī; yajanti—sacrifice;
avidhi- pūrvakam—in a wrong way.
TRANSLATION
Whatever a man may sacrifice to other gods, O son of Kuntī, is
really meant for Me alone, but it is offered without true understanding.
PURPORT
"Persons who are engaged in the worship of demigods are not very
intelligent, although such worship is done to Me indirectly," Kṛṣṇa says. For
example, when a man pours water on the leaves and branches of a tree
without pouring water on the root, he does so without sufficient knowledge
or without observing regulative principles. Similarly, the process of
rendering service to different parts of the body is to supply food to the
stomach. The demigods are, so to speak, different officers and directors in
the government of the Supreme Lord. One has to follow the laws made by
the government, not by the officers or directors. Similarly, everyone is to
offer his worship to the Supreme Lord only. That will automatically satisfy
the different officers and directors of the Lord. The officers and directors are
engaged as representatives of the government, and to offer some bribe to the
officers and directors is illegal. This is stated here as avidhi-pūrvakam. In
other words, Kṛṣṇa does not approve the unnecessary worship of the
demigods.
TEXT 24
अह ह सवय ान भो ता च भ व च ।
न त मामिभजानि त त नात यवि त ॥२४॥
ahaṁ hi sarva-yajñānāṁ
bhoktā ca prabhur eva ca
na tu mām abhijānanti
tattvenātaś cyavanti te
aham—I; hi—surely; sarva—of all; yajñānām—sacrifices; bhoktā
—enjoyer; ca—and; prabhuḥ—Lord; eva—also; ca—and; na—not; tu—but;
mām—Me; abhijānanti—know; tattvena—in reality; ataḥ—therefore;
cyavanti—fall down; te—they.
TRANSLATION
I am the only enjoyer and the only object of sacrifice. Those who do
not recognize My true transcendental nature fall down.
PURPORT
Here it is clearly stated that there are many types of yajña performances
recommended in the Vedic literatures, but actually all of them are meant for
satisfying the Supreme Lord. Yajña means Viṣṇu. In the Second Chapter of
Bhagavad-gītā it is clearly stated that one should only work for satisfying
Yajña or Viṣṇu. The perfectional form of human civilization, known as
varṇāśrama- dharma, is specifically meant for satisfying Viṣṇu. Therefore,
Kṛṣṇa says in this verse, "I am the enjoyer of all sacrifices because I am the
supreme master." However, less intelligent persons, without knowing this
fact, worship demigods for temporary benefit. Therefore they fall down to
material existence and do not achieve the desired goal of life. If, however,
anyone has any material desire to be fulfilled, he had better pray for it to the
Supreme Lord (although that is not pure devotion), and he will thus achieve
the desired result.
TEXT 25
याि त व ता वाि पत याि त पत ताः ।
भता न याि त भ या याि त म ािजनोऽ प माम् ॥२५॥
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām
yānti—achieve; deva-vratāḥ—worshipers of demigods; devān—to
demigods; pitṝn—to ancestors; yānti—go; pitṛ-vratāḥ—worshipers of
ancestors; bhūtāni—to ghosts and spirits; yānti—go; bhūtejyāḥ—worshipers
of ghosts and spirits; yānti—go; mat—My; yājinaḥ—devotees; api—also;
mām—unto Me.
TRANSLATION
Those who worship the demigods will take birth among the
demigods; those who worship ghosts and spirits will take birth among
such beings; those who worship ancestors go to the ancestors; and those
who worship Me will live with Me.
PURPORT
If anyone has any desire to go to the moon, the sun, or any other planet,
one can attain the desired destination by following specific Vedic principles
recommended for that purpose. These are vividly described in the fruitive
activities portion of the Vedas, technically known as darśa-paurṇamāsī,
which recommends a specific worship of demigods situated on different
heavenly planets. Similarly, one can attain the pitā planets by performing a
specific yajña. Similarly, one can go to many ghostly planets and become a
yakṣa, rakṣa or piśāca. Piśāca worship is called "black arts" or "black
magic." There are many men who practice this black art, and they think that
it is spiritualism, but such activities are completely materialistic. Similarly, a
pure devotee, who worships the Supreme Personality of Godhead only,
achieves the planets of Vaikuṇṭha and Kṛṣṇaloka without a doubt. It is very
easy to understand through this important verse that if by simply worshiping
the demigods one can achieve the heavenly planets, or by worshiping the
pitā achieve the pitā planets, or by practicing the black arts achieve the
ghostly planets, why can the pure devotee not achieve the planet of Kṛṣṇa or
Viṣṇu? Unfortunately many people have no information of these sublime
planets where Kṛṣṇa and Viṣṇu live, and because they do not know of them
they fall down. Even the impersonalists fall down from the brahmajyoti.
This Kṛṣṇa consciousness movement is therefore distributing sublime
information to the entire human society to the effect that by simply chanting
the Hare Kṛṣṇa mantra one can become perfect in this life and go back
home, back to Godhead.
TEXT 26
प प प फल तोप यो भ या य च त ।
तदह भ तयप तम ािम यता मनः ॥२६॥
patraṁ puṣpaṁ phalaṁ to yaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
patram—a leaf; puṣpam—a flower; phalam—a fruit; toyam—water; yaḥ
—whoever; me—unto Me; bhaktyā—with devotion; prayacchati—offers; tat
—that; aham—I; bhakti-upahṛtam—offered in devotion; aśnāmi—accept;
prayata-ātmanaḥ—of one in pure consciousness.
TRANSLATION
If one offers Me with love and devotion a leaf, a flower, fruit or
water, I will accept it.
PURPORT
Here Lord Kṛṣṇa, having established that He is the only enjoyer, the
primeval Lord, and the real object of all sacrificial offerings, reveals what
types of sacrifices He desires to be offered. If one wishes to engage in
devotional service to the Supreme in order to be purified and to reach the
goal of life-the transcendental loving service of God-then he should find out
what the Lord desires of him. One who loves Kṛṣṇa will give Him whatever
He wants, and he avoids offering anything which is undesirable or unasked
for. Thus, meat, fish and eggs should not be offered to Kṛṣṇa. If He desired
such things as offerings, He would have said so. Instead He clearly requests
that a leaf, fruit, flowers and water be given to Him, and He says of this
offering, "I will accept it." Therefore, we should understand that He will not
accept meat, fish and eggs. Vegetables, grains, fruits, milk and water are the
proper foods for human beings and are prescribed by Lord Kṛṣṇa Himself.
Whatever else we eat cannot be offered to Him, since He will not accept it.
Thus we cannot be acting on the level of loving devotion if we offer such
foods.
In the Third Chapter, verse thirteen, Śrī Kṛṣṇa explains that only the
remains of sacrifice are purified and fit for consumption by those who are
seeking advancement in life and release from the clutches of the material
entanglement. Those who do not make an offering of their food, He says in
the same verse, are said to be eating only sin. In other words, their every
mouthful is simply deepening their involvement in the complexities of
material nature. But preparing nice, simple vegetable dishes, offering them
before the picture or Deity of Lord Kṛṣṇa and bowing down and praying for
Him to accept such a humble offering, enable one to advance steadily in life,
to purify the body, and to create fine brain tissues which will lead to clear
thinking. Above all, the offering should be made with an attitude of love.
Kṛṣṇa has no need of food, since He already possesses everything that be,
yet He will accept the offering of one who desires to please Him in that
way. The important element, in preparation, in serving and in offering, is to
act with love for Kṛṣṇa.
The impersonalist philosophers, who wish to maintain that the Absolute
Truth is without senses, cannot comprehend this verse of Bhagavad-gītā. To
them, it is either a metaphor or proof of the mundane character of Kṛṣṇa, the
speaker of the Gītā. But, in actuality, Kṛṣṇa, the Supreme Godhead, has
senses, and it is stated that His senses are interchangeable; in other words,
one sense can perform the function of any other. This is what it means to
say that Kṛṣṇa is absolute. Lacking senses, He could hardly be considered
full in all opulences. In the Seventh Chapter, Kṛṣṇa has explained that He
impregnates the living entities into material nature. This is done by His
looking upon material nature. And so in this instance, Kṛṣṇa's hearing the
devotee's words of love in offering foodstuffs is wholly identical with His
eating and actually tasting. This point should be emphasized: because of His
absolute position, His hearing is wholly identical with His eating and
tasting. Only the devotee, who accepts Kṛṣṇa as He describes Himself,
without interpretation, can understand that the Supreme Absolute Truth can
eat food and enjoy it.
TEXT 27
य करो ष यद ना स य जहो ष ददा स यत् ।
य प य स कौ य त क व मदपणम् ॥२७॥
yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad arpaṇam
yat—what; karoṣi—you do; yat—whatever; aśnāsi—you eat; yat—
whatever; juhoṣi—you offer; dadāsi—you give away; yat—whatever; yat—
whatever; tapasyasi—austerities you perform; kaunteya—O son of Kuntī;
tat—that; kuruṣva—make; mat—unto Me; arpaṇam—offering.
TRANSLATION
O son of Kuntī, all that you do, all that you eat, all that you offer and
give away, as well as all austerities that you may perform, should be
done as an offering unto Me.
PURPORT
Thus, it is the duty of everyone to mold his life in such a way that he will
not forget Kṛṣṇa in any circumstance. Everyone has to work for
maintenance of his body and soul together, and Kṛṣṇa recommends herein
that one should work for Him. Everyone has to eat something to live;
therefore he should accept the remnants of foodstuffs offered to Kṛṣṇa. Any
civilized man has to perform some religious ritualistic ceremonies; therefore
Kṛṣṇa recommends, "Do it for Me," and this is called arcanā. Everyone has
a tendency to give something in charity; Kṛṣṇa says, "Give it to Me," and
this means that all surplus money accummulated should be utilized in
furthering the Kṛṣṇa consciousness movement. Nowadays people are very
much inclined to the meditational process, which is not practical in this age,
but if anyone practices meditating on Kṛṣṇa twenty-four hours by chanting
the Hare Kṛṣṇa mantra round his beads, he is surely the greatest yogī, as
substantiated by the Sixth Chapter of Bhagavad-gītā.
TEXT 28
शभाशभफल व मो य कमब धनः ।
स यासयोगय ता मा वम तो मामप य स ॥२८॥
śubhāśubha-phalair evaṁ
mokṣyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā
vimukto mām upaiṣyasi
śubha—good; aśubha—evil; phalaiḥ—results; evam—thus; mokṣyase
—free; karma—action; bandhanaiḥ—bondage; sannyāsa—of renunciation;
yoga— the yoga; yukta-ātmā—having the mind firmly set on; vimuktaḥ
—liberated; mām—to Me; upaiṣyasi—you will attain.
TRANSLATION
In this way you will be freed from all reactions to good and evil
deeds, and by this principle of renunciation you will be liberated and
come to Me.
PURPORT
One who acts in Kṛṣṇa consciousness under superior direction is called
yukta. The technical term is yukta-vairāgya. This is further explained by
Rūpa Gosvāmī as follows.
Rūpa Gosvāmī says that as long as we are in this material world we have
to act; we cannot cease acting. Therefore if actions are performed and the
fruits are given to Kṛṣṇa, then that is called yukta-vairāgya. Actually
situated in renunciation, such activities clear the mirror of the mind, and as
the actor gradually makes progress in spiritual realization he becomes
completely surrendered to the Supreme Personality of Godhead. Therefore
at the end he becomes liberated, and this liberation is also specified. By this
liberation he does not become one with the brahmajyoti but rather enters
into the planet of the Supreme Lord. It is clearly mentioned here: mām
upaiṣyasi, "he comes to Me," back home, back to Godhead. There are five
different stages of liberation, and here it is specified that the devotee who
has always lived his lifetime here under the direction of the Supreme Lord,
as stated, has evolved to the point where he can, after quitting this body, go
back to Godhead and engage directly in the association of the Supreme
Lord.
Anyone who has no other interest but to dedicate his life to the service of
the Lord is actually a sannyāsī Such a person always thinks of himself as an
eternal servant, dependant on the supreme will of the Lord. As such,
whatever he does, he does it for the benefit of the Lord. Whatever action he
performs, he performs it as service to the Lord. He does not give serious
attention to the fruitive activities or prescribed duties mentioned in the
Vedas. For ordinary persons it is obligatory to execute the prescribed duties
mentioned in the Vedas, but although a pure devotee who is completely
engaged in the service of the Lord may sometimes appear to go against the
prescribed Vedic duties, actually it is not so.
It is said, therefore, by Vaiṣṇava authorities that even the most intelligent
person cannot understand the plans and activities of a pure devotee. The
exact words are vaiṣṇavera kriyā mudrā vijñe nā bujhayā. A person who is
thus always engaged in the service of the Lord or is always thinking and
planning how to serve the Lord is to be considered completely liberated at
present and in the future. His going home, back to Godhead, is guaranteed.
He is above all materialistic criticism, just as Kṛṣṇa is above all criticism.
TEXT 29
समोऽह सवभ ष न
योऽि त न यः ।
भजि त त म भ या म य
ष चा यहम् ॥९- २९
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
samaḥ—equally disposed; aham—I; sarva-bhūteṣu—to all living entities;
na—no one; me—Mine; dveṣyaḥ—hateful; asti—is; na—nor; priyaḥ—dear;
ye—those; bhajanti—render transcendental service; tu—yet; mām—unto
Me; bhaktyā—in devotion; mayi—unto Me; te—such persons; teṣu—in
them; ca—also; api—certainly; aham—I.
TRANSLATION
I envy no one, nor am I partial to anyone. I am equal to all. But
whoever renders service unto Me in devotion is a friend, is in Me, and I
am also a friend to him.
PURPORT
One may question here that if Kṛṣṇa is equal to everyone and no one is
His special friend, then why does He take a special interest in the devotees
who are always engaged in His transcendental service? But this is not
discrimination; it is natural. Any man in this material world may be very
charitably disposed, yet he has a special interest in his own children. The
Lord claims that every living entity–in whatever form-is His son, and as
such He provides everyone with a generous supply of the necessities of life.
He is just like a cloud which pours rain all over, regardless whether it falls
on rock or land or water. But for His devotees, He gives specific attention.
Such devotees are mentioned here: they are always in Kṛṣṇa consciousness,
and therefore they are always transcendentally situated in Kṛṣṇa. The very
phrase Kṛṣṇa consciousness suggests that those who are in such
consciousness are living transcendentalists, situated in Him. The Lord says
here distinctly, "mayi te," "in Me." Naturally, as a result, the Lord is also in
them. This is reciprocal. This also explains the words: asti na priyaḥ/ye
bhajanti: "Whoever surrenders unto Me, proportionately I take care of him."
This transcendental reciprocation exists because both the Lord and the
devotee are conscious. When a diamond is set in a golden ring, it looks very
nice. The gold is glorified, and at the same time the diamond is glorified.
The Lord and the living entity eternally glitter, and when a living entity
becomes inclined to the service of the Supreme Lord, he looks like gold.
The Lord is a diamond, and so this combination is very nice. Living entities
in a pure state are called devotees. The Supreme Lord becomes the devotee
of His devotees. If a reciprocal relationship is not present between the
devotee and the Lord, then there is no personalist philosophy. In the
impersonal philosophy there is no reciprocation between the Supreme and
the living entity, but in the personalist philosophy there is.
The example is often given that the Lord is like a desire tree, and
whatever one wants from this desire tree, the Lord supplies. But here the
explanation is more complete. The Lord is here stated to be partial to the
devotees. This is the manifestation of the Lord's special mercy to the
devotees. The Lord's reciprocation should not be considered to be under the
law of karma. It belongs to the transcendental situation in which the Lord
and His devotees function. Devotional service of the Lord is not an activity
of this material world; it is part of the spiritual world where eternity, bliss
and knowledge predominate.
TEXT 30
अ प स राचारो भज मामन यभाक् ।
साध व स म त यः स य यव सतो ह सः ॥३०॥
api cet sudurācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ
api—in spite of; cet—although; sudurācāraḥ—one committing the most
abominable actions; bhajate—engaged in devotional service; mām—unto
Me; ananya-bhāk—without deviation; sādhuḥ—saint; eva—certainly; saḥ
—he; mantavyaḥ—to be considered; samyak—completely; vyavasitaḥ
—situated; hi—certainly; saḥ—he.
TRANSLATION
Even if one commits the most abominable actions, if he is engaged in
devotional service, he is to be considered saintly because he is properly
situated.
PURPORT
The word sudurācāro used in this verse is very significant, and we
should understand it properly. When a living entity is conditioned, he has
two kinds of activities: one is conditional, and the other is constitutional. As
for protecting the body or abiding by the rules of society and state, certainly
there are different activities, even for the devotees, in connection with the
conditional life, and such activities are called conditional. Besides these, the
living entity who is fully conscious of his spiritual nature and is engaged in
Kṛṣṇa consciousness, or the devotional service of the Lord, has activities
which are called transcendental. Such activities are performed in his
constitutional position, and they are technically called devotional service.
Now, in the conditioned state, sometimes devotional service and the
conditional service in relation to the body will parallel one another. But then
again, sometimes these activities become opposed to one another. As far as
possible, a devotee is very cautious so that he does not do anything that
could disrupt his wholesome condition. He knows that perfection in his
activities depends on his progressive realization of Kṛṣṇa consciousness.
Sometimes, however, it may be seen that a person in Kṛṣṇa consciousness
commits some act which may be taken as most abominable socially or
politically. But such a temporary falldown does not disqualify him. In the
Śrīmad-Bhāgavatam it is stated that if a person falls down, but is
wholeheartedly engaged in the transcendental service of the Supreme Lord,
the Lord, being situated within his heart, beautifies him and excuses him
from that abomination. The material contamination is so strong that even a
yogī fully engaged in the service of the Lord sometimes becomes ensnared;
but Kṛṣṇa consciousness is so strong that such an occasional falldown is at
once rectified. Therefore the process of devotional service is always a
success. No one should deride a devotee for some accidental falldown from
the ideal path, for, as is explained in the next verse, such occasional
falldowns will be stopped in due course, as soon as a devotee is completely
situated in Kṛṣṇa consciousness.
Therefore a person who is situated in Kṛṣṇa consciousness and is
engaged with determination in the process of chanting Hare Kṛṣṇa, Hare
Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare
Hare should be considered to be in the transcendental position, even if by
chance or accident he is found to have fallen. The words sādhur eva, "he is
saintly," are very emphatic. They are a warning to the nondevotees that
because of an accidental falldown a devotee should not be derided; he
should still be considered saintly even if he has fallen down accidentally.
And the word mantavyaḥ is still more emphatic. If one does not follow this
rule, and derides a devotee for his accidental falldown, then he is disobeying
the order of the Supreme Lord. The only qualification of a devotee is to be
unflinchingly and exclusively engaged in devotional service.
The mark of a spot which may be seen on the moon does not become an
impediment to the moonlight. Similarly, the accidental falldown of a
devotee from the path of a saintly character does not make him abominable.
On the other hand, one should not misunderstand that a devotee in
transcendental devotional service can act in all kinds of abominable ways;
this verse only refers to an accident due to the strong power of material
connections. Devotional service is more or less a declaration of war against
the illusory energy. As long as one is not strong enough to fight the illusory
energy, there may be accidental falldowns. But when one is strong enough,
he is no longer subjected to such falldowns, as previously explained. No one
should take advantage of this verse and commit nonsense and think that he
is still a devotee. If he does not improve in his character by devotional
service, then it is to be understood that he is not a high devotee.
TEXT 31
ि
भव त धम मा श छा त नग छ त ।
कौ य तजानी ह न भ तः ण य त ॥३१॥
kṣipraṁ bhavati dharmātmā
śaśvac-chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati
kṣipram—very soon; bhavati—becomes; dharma-ātmā—righteous;
śaśvat- śāntim—lasting peace; nigacchati—attains; kaunteya—O son of
Kuntī; pratijānīhi—justly declare; na—never; me—Mine; bhaktaḥ—devotee;
praṇaśyati—perishes.
TRANSLATION
He quickly becomes righteous and attains lasting peace. O son of
Kuntī, declare it boldly that My devotee never perishes.
PURPORT
This should not be misunderstood. In the Seventh Chapter the Lord says
that one who is engaged in mischievous activities cannot become a devotee
of the Lord. One who is not a devotee of the Lord has no good qualifications
whatsoever. The question remains, then, how can a person engaged in
abominable activities—either by accident or intention—be a pure devotee?
This question may justly be raised. The miscreants, as stated in the Seventh
Chapter, who never come to the devotional service of the Lord, have no
good qualifications, as is stated in the Śrīmad-Bhāgavatam. Generally, a
devotee who is engaged in the nine kinds of devotional activities is engaged
in the process of cleansing all material contamination from the heart. He
puts the Supreme Personality of Godhead within his heart, and all sinful
contaminations are naturally washed away. Continuous thinking of the
Supreme Lord makes him pure by nature. According to the Vedas, there is a
certain regulation that if one falls down from his exalted position, he has to
undergo certain ritualistic processes to purify himself. But here there is no
such condition because the purifying process is already there in the heart of
the devotee, due to his remembering the Supreme Personality of Godhead
constantly. Therefore, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa
Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare should
be continued without stoppage. This will protect a devotee from all
accidental falldowns. He will thus remain perpetually free from all material
contaminations.
TEXT 32
म ह पाथ यपाि य ऽ प यः पापयोनयः ।
ि यो व या तथा श ा ऽ प याि त पर ग तम् ॥३२॥
māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
mām—unto Me; hi-certainly; pārtha—O son of Pṛthā; vyapāśrītya—
particularly taking shelter; ye—anyone; api—also; syuḥ—becomes; pāpayonayaḥ—born of a lower family; striyaḥ—women; vaiśyāḥ—mercantile
people; tathā—also; śūdrāḥ—lower class men; te api—even they; yānti—
go; parām—supreme; gatim—destination.
TRANSLATION
O son of Pṛthā, those who take shelter in Me, though they be of
lower birth—women, vaiśyas [merchants], as well as śūdras [workers]
—can approach the supreme destination.
PURPORT
It is clearly declared here by the Supreme Lord that in devotional service
there is no distinction between the lower or higher classes of people. In the
material conception of life, there are such divisions, but for a person
engaged in transcendental devotional service to the Lord, there are not.
Everyone is eligible for the supreme destination. In the Śrīmad-Bhāgavatam
it is stated that even the lowest, who are called caṇḍālas (dog-eaters), can be
elevated by association with a pure devotee. Therefore devotional service
and guidance of a pure devotee are so strong that there is no discrimination
between the lower and higher classes of men; anyone can take to it. The
most simple man taking center of the pure devotee can be purified by proper
guidance. According to the different modes of material nature, men are
classified in the mode of goodness (brāhmaṇas), the mode of passion
(kṣatriyas, or administrators), the mixed modes of passion and ignorance
(vaiśyas, or merchants), and the mode of ignorance (śūdras, or workers).
Those lower than them are called caṇḍālas, and they are born in sinful
families. Generally, those who are born in sinful families are not accepted
by the higher classes. But the process of devotional service and the pure
devotee of the Supreme God are so strong that all the lower classes can
attain the highest perfection of life. This is possible only when one takes
center of Kṛṣṇa. One has to take center completely of Kṛṣṇa. Then one can
become much greater than great jñānīs and yogīs.
TEXT 33
क पन
णाः प या भ ता राजषय तथा ।
अ न यमसख लोकिमम ा य भज व माम् ॥३३॥
kiṁ punar brāhmaṇāḥ puṇyā
bhaktā rājarṣayas tathā
anityam asukhaṁ lokam
imaṁ prāpya bhajasva mām
kim—how much; punaḥ—again; brāhmaṇāḥ-brāhmaṇas; puṇyāḥ
—righteous;bhaktāḥ—devotees; rājarṣayaḥ—saintly kings; tathā—also;
anityam— temporary; asukham—sorrowful; lokam—planets; imam—this;
prāpya— gaining; bhajasva—are engaged in loving service; mām—unto Me.
TRANSLATION
How much greater then are the brāhmaṇas, the righteous, the
devotees and saintly kings who in this temporary miserable world
engage in loving service unto Me.
PURPORT
In this material world there are classifications of people, but, after all,
this world is not a happy place for anyone. It is clearly stated here, anityam
asukhaṁ lokam: this world is temporary and full of miseries, not habitable
for any sane gentleman. This world is declared by the Supreme Personality
of Godhead to be temporary and full of miseries. Some of the philosophers,
especially the minor philosophers, say that this world is false, but we can
understand from Bhagavad-gītā that the world is not false; it is temporary.
There is a difference between temporary and false. This world is temporary,
but there is another world which is eternal. This world is miserable, but the
other world is eternal and blissful.
Arjuna was born in a saintly royal family. To him also the Lord says,
"Take to My devotional service and come quickly back to Godhead, back
home." No one should remain in this temporary world, full as it is with
miseries. Everyone should attach himself to the bosom of the Supreme
Personality of Godhead so that he can be eternally happy. The devotional
service of the Supreme Lord is the only process by which all problems of all
classes of men can be solved. Everyone should therefore take to Kṛṣṇa
consciousness and make his life perfect.
TEXT 34
म मना भव म तो म ाजी म नम क ।
मा व य स य ववमा मान म परायणः ॥३४॥
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ
mat-manāḥ—always thinking of Me; bhava—become; mat—My;
bhaktaḥ— devotee; mat—My; yājī—worshiper; mām—unto Me;
namaskuru—offer obeisances; mām—unto Me; eva—completely; eṣyasi—
come; yuktvā evam—being absorbed; ātmānam—your soul; mat-parāyaṇaḥ
—devoted to Me.
TRANSLATION
Engage your mind always in thinking of Me, offer obeisances and
worship Me. Being completely absorbed in Me, surely you will come to
Me.
PURPORT
In this verse it is clearly indicated that Kṛṣṇa consciousness is the only
means of being delivered from the clutches of this contaminated material
world. Sometimes unscrupulous commentators distort the meaning of what
is clearly stated here: that all devotional service should be offered to the
Supreme Personality of Godhead, Kṛṣṇa. Unfortunately, unscrupulous
commentators divert the mind of the reader to that which is not at all
feasible. Such commentators do not know that there is no difference
between Kṛṣṇa's mind and Kṛṣṇa. Kṛṣṇa is not an ordinary human being; He
is Absolute Truth. His body, mind and He Himself are one and absolute. It
is stated in the Kūrma Purāṇa. as it is quoted by Bhaktisiddhānta Sarasvatī
Gosvāmī in his Anubhāṣya comments on Caitanya-caritāmrta, Fifth
Chapter, Ādi-līlā, verses 41-48, "deha-dehi-vibhedo 'yaṁ neśvare vidyate
kvacit," which means that there is no difference in Kṛṣṇa, the Supreme Lord,
between Himself and His body. But, because they do not know this science
of Kṛṣṇa, the commentators hide Kṛṣṇa and divide His personality from His
mind or from His body. Although this is sheer ignorance of the science of
Kṛṣṇa, some men make profit out of misleading the people.
There are some who are demonic; they also think of Kṛṣṇa, but
enviously, just like King Kaṁsa, Kṛṣṇa's uncle. He was also thinking of
Kṛṣṇa always, but he thought of Kṛṣṇa as his enemy. He was always in
anxiety, wondering when Kṛṣṇa would come to kill him. That kind of
thinking will not help us. One should be thinking of Kṛṣṇa in devotional
love. That is bhakti. One should cultivate the knowledge of Kṛṣṇa
continually. What is that favorable cultivation? It is to learn from a bona
fide teacher. Kṛṣṇa is the Supreme Personality of Godhead, and we have
several times explained that His body is not material, but is eternal, blissful
knowledge. This kind of talk about Kṛṣṇa will help one become a devotee.
Otherwise, understanding Kṛṣṇa from the wrong source will prove fruitless.
One should therefore engage his mind in the eternal form, the primal
form of Kṛṣṇa; with conviction in his heart that Kṛṣṇa is the Supreme, he
should engage himself in worship. There are hundreds of thousands of
temples in India for the worship of Kṛṣṇa, and devotional service is
practiced there. When such practice is made, one has to offer obeisances to
Kṛṣṇa. One should lower his head before the Deity and engage his mind, his
body, his activities-everything. That will make one fully absorbed in Kṛṣṇa
without deviation. This will help one transfer into the Kṛṣṇaloka. One
should not be deviated by unscrupulous commentators. One must engage in
the nine different processes of devotional service, beginning with hearing
and chanting about Kṛṣṇa. Pure devotional service is the highest
achievement of human society.
In the Seventh and Eighth Chapters of Bhagavad-gītā, pure devotional
service to the Lord has been explained, apart from the yoga of knowledge
and mystic yoga or fruitive activities. Those who are not purely sanctified
may be attracted by different features of the Lord, like the impersonal
brahmajyoti and localized Paramātmā, but a pure devotee directly takes to
the service of the Supreme Lord.
There is a beautiful poem about Kṛṣṇa in which it is clearly stated that
any person who is engaged in the worship of demigods is most unintelligent
and cannot achieve at any time the supreme award of Kṛṣṇa. The devotee, in
the beginning, may sometimes fall from the standard, but still he should be
considered superior to all other philosophers and yogīs. One who always
engages in Kṛṣṇa consciousness should be understood to be the perfect
saintly person. His accidental nondevotional activities will diminish, and he
will soon be situated without any doubt in complete perfection. The pure
devotee has no actual chance to fall down because the Supreme Godhead
personally takes care of His pure devotees. Therefore, the intelligent person
should take directly to this process of Kṛṣṇa consciousness and happily live
in this material world. He will eventually receive the supreme award of
Kṛṣṇa.
Thus end the Bhaktivedanta Purports to the Ninth Chapter of the ŚrīmadBhagavad-gītā in the matter of the Most Confidential Knowledge.
CHAPTER TEN
The Opulence of the Absolute
TEXT 1
ीभगवानवाच ।
भय एव महाबाहो शण परम वचः ।
य ऽह ीयमाणाय व यािम हतका यया ॥१॥
śrī bhagavān uvāca
bhūya eva mahā-bāho
śṛṇu me paramaṁ vacaḥ
yat te 'haṁ prīyamāṇāya
vakṣyāmi hita-kāmyayā
śrī bhagavān uvāca—the Supreme Personality of Godhead said; bhūyaḥ
—again; eva—certainly; mahā-bāho—O mighty-armed; śṛṇu—just hear; me
—My; paramaṁ—supreme; vacaḥ—information; yat—that which; te—to
you; aham—I; prīyamāṇāya—thinking you dear to Me; vakṣyāmi—say;
hita-kāmyayā—for your benefit.
TRANSLATION
The Supreme Lord said: My dear friend, mighty-armed Arjuna,
listen again to My supreme word, which I shall impart to you for your
benefit and which will give you great joy.
PURPORT
The word paramam is explained thus by Parāśara Muni: one who is full
in six opulences, who has full strength, full fame, wealth, knowledge,
beauty and renunciation, is paramam, or the Supreme Personality of
Godhead. While Kṛṣṇa was present on this earth, He displayed all six
opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa
as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in
more confidential knowledge of His opulences and His work. Previously,
beginning with the Seventh Chapter, the Lord already explained His
different energies and how they are acting. Now in this chapter He explains
His specific opulences to Arjuna. In the previous chapter he has clearly
explained His different energies to establish devotion in firm conviction.
Again in this chapter He tells Arjuna about His manifestations and various
opulences.
The more one hears about the Supreme God, the more one becomes fixed
in devotional service. One should always hear about the Lord in the
association of devotees; that will enhance one's devotional service.
Discourses in the society of devotees can take place only among those who
are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in
such discourses. The Lord clearly tells Arjuna that because he is very dear
to Him, for his benefit such discourses are taking place.
TEXT 2
न व ः सरगणाः भव न महषयः ।
अहमा द ह वान महष ण च सवशः ॥२॥
na me viduḥ sura-gaṇāḥ
prabhavaṁ na maharṣayaḥ
aham ādir hi devānāṁ
maharṣīṇāṁ ca sarvaśaḥ
na—never;
me—My;
viduḥ—knows;
sura-gaṇāḥ—demigods;
prabhavam— opulences; na—never; maharṣayaḥ—great sages; aham—I
am; ādiḥ—the origin; hi—certainly; devānām—of the demigods;
maharṣīṇām—of the great sages; ca—also; sarvaśaḥ—in all respects.
TRANSLATION
Neither the hosts of demigods nor the great sages know My origin,
for, in every respect, I am the source of the demigods and the sages.
PURPORT
As stated in the Brahma-saṁhitā, Lord Kṛṣṇa is the Supreme Lord. No
one is greater than Him; He is the cause of all causes. Here it is also stated
by the Lord personally that He is the cause of all the demigods and sages.
Even the demigods and great sages cannot understand Kṛṣṇa; they can
understand neither His name nor His personality, so what is the position of
the so-called scholars of this tiny planet? No one can understand why this
Supreme God comes to earth as an ordinary human being and executes such
commonplace and yet wonderful activities. One should know, then, that
scholarship is not the qualification necessary to understand Kṛṣṇa. Even the
demigods and the great sages have tried to understand Kṛṣṇa by their mental
speculation, and they have failed to do so. In the Śrīmad- Bhāgavatam also
it is clearly said that even the great demigods are not able to understand the
Supreme Personality of Godhead. They can speculate to the limits of their
imperfect senses and can reach the opposite conclusion of impersonalism, of
something not manifested by the three qualities of material nature, or they
can imagine something by mental speculation, but it is not possible to
understand Kṛṣṇa by such foolish speculation.
Here the Lord indirectly says that if anyone wants to know the Absolute
Truth, "Here I am present as the Supreme Personality of Godhead. I am the
Supreme." One should know this. Although one cannot understand the
inconceivable Lord who is personally present, He nonetheless exists. We
can actually understand Kṛṣṇa, who is eternal, full of bliss and knowledge,
simply by studying His words in Bhagavad-gītā and Śrīmad-Bhāgavatam.
The impersonal Brahman can be conceived by persons who are already in
the inferior energy of the Lord, but the Personality of Godhead cannot be
conceived unless one is in the transcendental position.
Because most men cannot understand Kṛṣṇa in His actual situation, out
of His causeless mercy He descends to show favor to such speculators. Yet
despite the Supreme Lord's uncommon activities, these speculators, due to
contamination in the material energy, still think that the impersonal
Brahman is the Supreme. Only the devotees who are fully surrendered unto
the Supreme Lord can understand, by the grace of the Supreme Personality,
that He is Kṛṣṇa. The devotees of the Lord do not bother about the
impersonal Brahman conception of God; their faith and devotion bring them
to surrender immediately unto the Supreme Lord, and out of the causeless
mercy of Kṛṣṇa, they can understand Kṛṣṇa. No one else can understand
Him. So even great sages agree: What is ātmā, what is the Supreme? It is He
whom we have to worship.
TEXT 3
यो मामजमना द च ि लोकम रम् ।
अस मढः स म यष सवपापः म य ॥३॥
yo mām ajam anādiṁ ca
vetti loka-maheśvaram
asammūḍhaḥ sa martyeṣu
sarva-pāpaiḥ pramucyate
yaḥ—anyone; mām—unto Me; ajam—unborn; anādim—without
beginning; ca—also; vetti—knows; loka—the planets; maheśvaram—
supreme master; asaṁmūḍhaḥ—without doubt; saḥ—he; martyeṣu—among
those subject to death; sarva-pāpaiḥ—from all sinful reactions; pramucyate
—is delivered.
TRANSLATION
He who knows Me as the unborn, as the beginningless, as the
Supreme Lord of all the worlds-he, undeluded among men, is freed
from all sins.
PURPORT
As stated in the Seventh Chapter, those who are trying to elevate
themselves to the platform of spiritual realization are not ordinary men.
They are superior to millions and millions of ordinary men who have no
knowledge of spiritual realization, but out of those actually trying to
understand their spiritual situation, one who can come to the understanding
that Kṛṣṇais the Supreme Personality of Godhead, the proprietor of
everything, the unborn, is the most successful spiritually realized person. In
that stage only, when one has fully understood Kṛṣṇa's supreme position,
can one be free completely from all sinful reactions.
Here the word ajam, meaning unborn, should not be confused with the
living entities, who are described in the Second Chapter as ajam. The Lord
is different from the living entities who are taking birth and dying due to
material attachment. The conditional souls are changing their bodies, but
His body is not changeable. Even when He comes to this material world, He
comes as the same unborn; therefore in the Fourth Chapter it is said that the
Lord, by His internal potency, is not under the inferior material energy, but
is always in the superior energy.
He was existing before the creation, and He is different from His
creation. All the demigods were created within this material world, but as
far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is
different even from the great demigods like Brahmā and Śiva. And because
He is the creator of Brahmā, Śiva and all the other demigods, He is the
Supreme Person of all planets.
Śrī Kṛṣṇa is therefore different from everything that is created, and
anyone who knows Him as such immediately becomes liberated from all
sinful reaction. One must be liberated from all sinful activities to be in the
knowledge of the Supreme Lord. Only by devotional service can He be
known and not by any other means, as stated in Bhagavad-gītā.
One should not try to understand Kṛṣṇa as a human being. As stated
previously, only a foolish person thinks Him to be a human being. This is
again expressed here in a different way. A man who is not foolish, who is
intelligent enough to understand the constitutional position of the Godhead,
is always free from all sinful reactions.
If Kṛṣṇa is known as the son of Devakī, then how can He be unborn?
That is also explained in Śrīmad-Bhāgavatam: When He appeared before
Devakī and Vasudeva, He was not born as an ordinary child; He appeared in
His original form, and then He transformed Himself into an ordinary child.
Anything done under the direction of Kṛṣṇa is transcendental. It cannot
be contaminated by the material reactions, which may be auspicious or
inauspicious. The conception that there are things auspicious and
inauspicious in the material world is more or less a mental concoction
because there is nothing auspicious in the material world. Everything is
inauspicious because the very material mask is inauspicious. We simply
imagine it to be auspicious. Real auspiciousness depends on activities in
Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want
our activities to he auspicious, then we should work under the directions of
the Supreme Lord. Such directions are given in authoritative scriptures such
as Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a bona fide spiritual
master. Because the spiritual master is the representative of the Supreme
Lord, his direction is directly the direction of the Supreme Lord. The
spiritual master, saintly persons and scriptures direct in the same way. There
is no contradiction in these three sources. All actions done under such
direction are free from the reactions of pious or impious activities of this
material world. The transcendental attitude of the devotee in the
performance of activities is actually that of renunciation, and this is called
sannyāsa. Anyone acting under the direction of the Supreme Lord is
actually a sannyāsī and a yogī, and not the man who has simply taken the
dress of the sannyāsī, or a pseudo-yogī.
TEXTS 4-5
बि
नमस मोहः मा स य दमः शमः ।
सख ःख भवोऽभावो भय चाभय व च ॥४॥
अ हसा समता ति तपो दान यशोऽयशः ।
भवि त भावा भतान म एव पथि वधाः ॥५॥
buddhir jñānam asammohaḥ
kṣamā satyaṁ damaḥ śamaḥ
sukhaṁ duḥkhaṁ bhavo 'bhāvo
bhayaṁ cābhayam eva ca
ahiṁsā samatā tuṣṭis
tapo dānaṁ yaśo 'yaśaḥ
bhavanti bhāvā bhūtānāṁ
matta eva pṛthag-vidhāḥ
buddhiḥ—intelligence; jñānam—knowledge; asam-mohaḥ—freedom
from doubt; kṣamā—forgiveness; satyam—truthfulness; damaḥ—control of
the senses; śamaḥ—control of the mind; sukham—happiness; duḥkham—
distress; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; ca—also; abhayam
—without fear; eva—also; ca—and; ahiṁsā—nonviolence; samatā
—equilibrium; tuṣṭiḥ— satisfaction; tapaḥ—penance; dānam—charity;
yaśaḥ—fame; ayaśaḥ— infamy; bhavanti—become; bhāvāḥ—natures;
bhūtānām—of living entities; mattaḥ—from Me; eva—certainly; pṛthakvidhāḥ—differently arranged.
TRANSLATION
Intelligence, knowledge, freedom from doubt and delusion,
forgiveness, truthfulness, self-control and calmness, pleasure and pain,
birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction,
austerity, charity, fame and infamy are created by Me alone.
PURPORT
The different qualities of living entities, be they good or bad, are all
created by Kṛṣṇa, and they are described here.
Intelligence refers to the power of analyzing things in proper perspective,
and knowledge refers to understanding what is spirit and what is matter.
Ordinary knowledge obtained by a university education pertains only to
matter, and it is not accepted here as knowledge. Knowledge means
knowing the distinction between spirit and matter. In modern education
there is no knowledge about the spirit; they are simply taking care of the
material elements and bodily needs. Therefore academic knowledge is not
complete.
Asaṁmohaḥ, freedom from doubt and delusion, can be achieved when
one is not hesitant and when he understands the transcendental philosophy.
Slowly but surely he becomes free from bewilderment. Nothing should be
accepted blindly; everything should be accepted with care and with caution.
Kṣamā, forgiveness, should be practiced, and one should excuse the minor
offenses of others. Satyam, truthfulness, means that facts should be
presented as they are for the benefit of others. Facts should not be
misrepresented. According to social conventions, it is said that one can
speak the truth only when it is palatable to others. But that is not
truthfulness. The truth should be spoken in a straight and forward way, so
that others will understand actually what the facts are. If a man is a thief and
if people are warned that he is a thief, that is truth. Although sometimes the
truth is unpalatable, one should not refrain from speaking it. Truthfulness
demands that the facts be presented as they are for the benefit of others.
That is the definition of truth.
Self-control means that the senses should not be used for unnecessary
personal enjoyment. There is no prohibition against meeting the proper
needs of the senses, but unnecessary sense enjoyment is detrimental for
spiritual advancement. Therefore the senses should be restrained from
unnecessary use. Similarly, the mind should not indulge in unnecessary
thoughts; that is called śamaḥ, or calmness. Nor should one spend one's time
pondering over earning money. That is a misuse of the thinking power. The
mind should be used to understand the prime necessity of human beings,
and that should be presented authoritatively. The power of thought should
be developed in association with persons who are authorities in the
scriptures, saintly persons and spiritual masters and those whose thinking is
highly developed. Sukham, pleasure or happiness, should always be in that
which is favorable for the cultivation of the spiritual knowledge of Kṛṣṇa
consciousness. And similarly, that which is painful or which causes distress
is that which is unfavorable for the cultivation of Kṛṣṇa consciousness.
Anything favorable for the development of Kṛṣṇa consciousness should be
accepted, and anything unfavorable should be rejected.
Bhava, birth, should be understood to refer to the body. As far as the soul
is concerned, there is neither birth nor death; that we have discussed in the
beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in
the material world. Fear is due to worrying about the future. A person in
Kṛṣṇa consciousness has no fear because by his activities he is sure to go
back to the spiritual sky, back home, back to Godhead. Therefore his future
is very bright. Others, however, do not know what their future holds; they
have no knowledge of what the next life holds. So they are therefore in
constant anxiety. If we want to get free from anxiety, then the best course is
to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that
way we will be free from all fear. In the Śrīmad-Bhāgavatam. it is stated
that fear is caused by our absorption in the illusory energy, but those who
are free from the illusory energy, those who are confident that they are not
the material body, that they are spiritual parts of the Supreme Personality of
Godhead and are therefore engaged in the transcendental service of the
Supreme Godhead, have nothing to fear. Their future is very bright. This
fear is a condition of persons who are not in Kṛṣṇa consciousness. Bhayam,
fearlessness, is only possible for one in Kṛṣṇa consciousness.
Ahiṁsā, nonviolence, means that one should not do anything which will
put others into misery or confusion. Material activities that are promised by
so many politicians, sociologists, philanthropists, etc., do not produce very
good results because the politicians and philanthropists have no
transcendental vision; they do not know what is actually beneficial for
human society. Ahiṁsā means that people should be trained in such a way
that the full utilization of the human body can be achieved. The human body
is meant for spiritual realization, so any movement or any commissions
which do not further that end commit violence on the human body. That
which furthers the future spiritual happiness of the people in general is
called nonviolence.
Samatā, equanimity, refers to freedom from attachment and aversion. To
be very much attached or to be very much detached is not the best. This
material world should be accepted without attachment or aversion.
Similarly, that which is favorable for prosecuting Kṛṣṇa consciousness
should be accepted; that which is unfavorable should be rejected. That is
called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to
reject and nothing to accept unless it is useful in the prosecution of Kṛṣṇa
consciousness.
Tuṣṭiḥ, satisfaction, means that one should not be eager to gather more
and more material goods by unnecessary activity. One should be satisfied
with whatever is obtained by the grace of the Supreme Lord; that is called
satisfaction. Tapas means austerity or penance. There are many rules and
definitions in the Vedas which apply here, like rising early in the morning
and taking a bath. Sometimes it is very troublesome to rise early in the
morning, but whatever voluntary trouble one may suffer in this way is called
penance. Similarly, there are prescriptions for fasting on certain days of the
month. One may not be inclined to practice such fasting, but because of his
determination to make advancement in the science of Kṛṣṇa consciousness,
he should accept such bodily troubles which are recommended. However,
one should not fast unnecessarily or against Vedic injunctions. One should
not fast for some political purpose; that is described in Bhagavad-gītā as
fasting in ignorance, and anything done in ignorance or passion does not
lead to spiritual advancement. Everything done in the mode of goodness
does advance one, however, and fasting done in terms of the Vedic
injunctions enriches one in spiritual knowledge.
As far as charity is concerned, one should give fifty percent of his
earnings to some good cause. And what is a good cause? It is that which is
conducted in terms of Kṛṣṇa consciousness. That is not only a good cause,
but it is the best cause. Because Kṛṣṇa is good, His cause is also good. Thus
charity should be given to a person who is engaged in Kṛṣṇa consciousness.
According to Vedic literature, it is enjoined that charity should be given to
the brāhmaṇas. This practice is still followed, although not very nicely in
terms of the Vedic injunction. But still the injunction is that charity should
be given to the brāhmaṇas. Why? Because they are engaged in higher
cultivation of spiritual knowledge. A brāhmaṇa issupposed to devote his
whole life to understanding Brahman. A brahma-jana is one who knows
Brahman; he is called a brāhmaṇa. Thus charity is offered to the brāhmaṇas
because since they are always engaged in higher spiritual service, they have
no time to earn their livelihood. In the Vedic literature, charity is also to be
awarded to the renouncer of life, the sannyāsī. The sannyāsīs beg from door
to door, not for money but for missionary purposes. The system is that they
go from door to door to awaken the householders from the slumber of
ignorance. Because the householders are engaged in family affairs and have
forgotten their actual purpose in life—awakening their Kṛṣṇa consciousness
—it is the business of the sannyāsīs to go as beggars to the householders and
encourage them to be Kṛṣṇa conscious. As it is said in the Vedas, one should
awake and achieve what is due him in this human form of life. This
knowledge and method is distributed by the sannyāsīs; hence charity is to be
given to the renouncer of life, to the brāhmaṇas, and similar good causes,
not to any whimsical cause.
Yaśaḥ, fame, should be according to Lord Caitanya, who said that a man
is famous when he is known as a great devotee. That is real fame. If one has
become a great man in Kṛṣṇa consciousness and it is known, then he is truly
famous. One who does not have such fame is infamous.
All these qualities are manifest throughout the universe in human society
and in the society of the demigods. There are many forms of humanity on
other planets, and these qualities are there. Now, for one who wants to
advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the
person develops them himself from within. One who engages in the
devotional service of the Supreme Lord develops all the good qualities, as
arranged by the Supreme Lord.
Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can
manifest in this material world which is not in Kṛṣṇa. That is knowledge;
although we know that things are differently situated, we should realize that
everything flows from Kṛṣṇa.
TEXT 6
महषयः स त पव च वारो मनव तथा ।
म ावा मानसाजाता ष लोक इमाः जाः ॥६॥
maharṣayaḥ sapta pūrve
catvāro manavas tathā
mad-bhāvā mānasā jātā
yeṣāṁ loka imāḥ prajāḥ
maharṣayaḥ—the great sages; sapta—seven; pūrve—before; catvāraḥ
—four; manavaḥ—Manus; tathā—also; mat-bhāvāḥ—born of Me; mānasāḥ
—from the mind; jātāḥ—born; yeṣām—of them; loke—the planets; imāḥ—
all this; prajāḥ—population.
TRANSLATION
The seven great sages and before them the four other great sages and
the Manus [progenitors of mankind] are born out of My mind, and all
creatures in these planets descend from them.
PURPORT
The Lord is giving a genealogical synopsis of the universal population.
Brahmā is the original creature born out of the energy of the Supreme Lord
known as Hiraṇyagarbha. And from Brahmā all the seven great sages, and
before them four other great sages, named Sanaka, Sananda, Sanātana, and
Sanatkumāra, and the fourteen Manus, are manifest. All these twenty-five
great sages are known as the patriarchs of the living entities all over the
universe. There are innumerable universes and innumerable planets within
each universe, and each planet is full of population of different varieties. All
of them are born of these twenty-five patriarchs. Brahmā underwent
penance for one thousand years of the demigods before he realized by the
grace of Kṛṣṇa how to create. Then from Brahmā, Sanaka, Sananda,
Sanātana, and Sanatkumāra came out, then Rudra, andthen the seven sages,
and in this way all the brāhmaṇas and kṣatriyas are born out of the energy
of the Supreme Personality of Godhead. Brahmā is known as pitāmaha, the
grandfather, and Kṛṣṇa is known as the prapitā-maha, the father of the
grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gītā.
(Bg. 11.39)
TEXT 7
एत वभ त योग च मम यो ि त वतः ।
सोऽ वक न यो न य य ना सशयः ॥७॥
etāṁ vibhūtiṁ yogaṁ ca
mama yo vetti tattvataḥ
so 'vikalpena yogena
yujyate nātra saṁśayaḥ
etām—all this; vibhūtiṁ—opulence; yogam ca—also mystic power;
mama —of Mine; yaḥ—anyone; vetti—knows; tattvataḥ—factually; saḥ
—he; avikalpena—without division; yogena—in devotional service; yujyate
—engaged; na—never; atra—here; saṁśayaḥ—doubt.
TRANSLATION
He who knows in truth this glory and power of Mine engages in
unalloyed devotional service; of this there is no doubt.
PURPORT
The highest summit of spiritual perfection is knowledge of the Supreme
Personality of Godhead. Unless one is firmly convinced of the different
opulences of the Supreme Lord, he cannot engage in devotional service.
Generally people know that God is great, but they do not know in detail how
God is great. Here are the details. If one knows factually how God is great,
then naturally he becomes a surrendered soul and engages himself in the
devotional service of the Lord. When one factually knows the opulences of
the Supreme, there is no alternative but to surrender to Him. This factual
knowledge can be known from the descriptions in Śrīmad-Bhāgavatam and
Bhagavad-gītā and similar literatures.
In the administration of this universe there are many demigods
distributed throughout the planetary system, and the chief of them are
Brahmā, Lord Śiva and the four great Kumāras and other patriarchs. There
are many forefathers of the population of the universe, and all of them are
born of the Supreme Lord Kṛṣṇa. The Supreme Personality of Godhead,
Kṛṣṇa, is the original forefather of all forefathers.
These are some of the opulences of the Supreme Lord. When one is
firmly convinced of them, he accepts Kṛṣṇa with great faith and without any
doubt, and he engages in devotional service. All this particular knowledge is
required in order to increase one's interest in the loving devotional service of
the Lord. One should not neglect to understand fully how great Kṛṣṇa is, for
by knowing the greatness of Kṛṣṇa one will be able to be fixed in sincere
devotional service.
TEXT 8
अह सव य भवो म ः सव वत ।
इ त म वा भज म बधा भावसमि वताः ॥८॥
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
aham—I; sarvasya—of all; prabhavaḥ—source of generation; mattaḥ—
from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—
knowing; bhajante—becomes devoted; mām—unto Me; budhāḥ—learned;
bhāva- samanvitāḥ—with great attention.
TRANSLATION
I am the source of all spiritual and material worlds. Everything
emanates from Me. The wise who know this perfectly engage in My
devotional service and worship Me with all their hearts.
PURPORT
A learned scholar who has studied the Vedas perfectly and has
information from authorities like Lord Caitanya and who knows how to
apply these teachings can understand that Kṛṣṇa is the origin of everything
in both the material and spiritual worlds, and because he knows this
perfectly he becomes firmly fixed in the devotional service of the Supreme
Lord. He can never be deviated by any amount of nonsensical commentaries
or by fools. All Vedic literature agrees that Kṛṣṇa is the source of Brahmā,
Śiva and all other demigods. In the Atharva-veda it is said, "yo brahmāṇaṁ
vidadhāti: pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ." "It was Kṛṣṇa
who in the beginning instructed Brahmā in Vedic knowledge and who
disseminated Vedic knowledge in the past." Then again it is said, "atha
puruṣo ha vai nārāyaṇo 'kāmayata prajāḥ sṛjeya ity upakramya." "Then the
Supreme Personality Nārāyaṇa desired to create living entities." Again it is
said:
nārāyaṇād brahmā jāyate, nārāyaṇād prajāpatiḥ prajāyate, nārāyaṇād
indro jāyate, nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā
jāyante, nārāyaṇād dvādaśādityāḥ.
"From Nārāyaṇa, Brahmā is born, and from Nārāyaṇa, the patriarchs are
also born. From Nārāyaṇa, Indra is born, from Nārāyaṇa the eight Vasus are
born, from Nārāyaṇa the eleven Rudras are born, from Nārāyaṇa the twelve
Ādityas are born."
It is said in the same Vedas: brahmaṇyo devakī-putraḥ: "The son of
Devakī, Kṛṣṇa, is the Supreme Personality." Then it is said:
eko vai nārāyaṇa āsīn na brahmā na īśāno nāpo nāgni samau neme dyāvāpṛthivī na nakṣatrāṇi na sūryaḥ sa ekākī na ramate tasya dhyānāntaḥ
sthasya yatra chāndogaiḥ kriyamāṇāṣṭakādi-saṁjñakā stuti-stomaḥ stomam
ucyate.
"In the beginning of the creation there was only the Supreme Personality
Nārāyaṇa. There was no Brahmā, no Śiva, no fire, no moon, no stars in the
sky, no sun. There was only Kṛṣṇa, who creates all and enjoys all."
In the many Purāṇas it is said that Lord Śiva was born from the highest,
the Supreme Lord Kṛṣṇa, and the Vedas say that it is the Supreme Lord, the
creator of Brahmā and Śiva, who is to be worshiped. In the Mokṣa- dharma
Kṛṣṇa also says, prajāpatiṁ ca rudraṁ cāpy aham eva sṛjāmi vai tau hi
māṁ na vijānīto mama māyā-vimohitau. "The patriarchs, Śiva and others
are created by Me, though they do not know that they are created by Me
because they are deluded by My illusory energy." In Varāha Purāṇa it is
also said, nārāyaṇaḥ paro devas tasmāj jātaś caturmukhaḥ tasmād rudro
'bhavad devaḥ sa ca sarvajñatāṁ gataḥ. "Nārāyaṇa is the Supreme
Personality of Godhead, and from Him Brahmā was born, from whom Śiva
was born."
Lord Kṛṣṇa is the source of all generations, and He is called the most
efficient cause of everything. He says that because "everything is born of
Me, I am the original source of all. Everything is under Me; no one is above
Me." There is no supreme controller other than Kṛṣṇa. One who understands
Kṛṣṇa in such a way from a bona fide spiritual master and from Vedic
literature, who engages all his energy in Kṛṣṇa consciousness, becomes a
truly learned man. In comparison to him, all others, who do not know Kṛṣṇa
properly, are but fools. Only a fool would consider Kṛṣṇa to be an ordinary
man. A Kṛṣṇa conscious person should not be bewildered by fools; he
should avoid all unauthorized commentaries and interpretations on
Bhagavad-gītā and proceed in Kṛṣṇa consciousness with determination and
firmness.
TEXT 9
मि च ा म त ाणा बोधय तः पर परम् ।
कथय त म न य त यि त च रमि त च ॥९॥
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
mat-cittāḥ—minds fully engaged in Me; mat-gata-prāṇāḥ—lives devoted
to the service of Kṛṣṇa; bodhayantaḥ—preaching; parasparam—among
themselves; kathayantaḥ ca—talking also; mām—about Me; nityam—
perpetually; tuṣyanti—are pleased; ca—also; ramanti—enjoy transcendental
bliss; ca—also.
TRANSLATION
The thoughts of My pure devotees dwell in Me, their lives are
surrendered to Me, and they derive great satisfaction and bliss
enlightening one another and conversing about Me.
PURPORT
Pure devotees, whose characteristics are mentioned here, engage
themselves fully in the transcendental loving service of the Lord. Their
minds cannot be diverted from the lotus feet of Kṛṣṇa. Their talks are solely
on the transcendental subjects. The symptoms of the pure devotees are
described in this verse specifically. Devotees of the Supreme Lord are
twenty-four hours daily engaged in glorifying the pastimes of the Supreme
Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they
take pleasure in discussing Him with other devotees.
In the preliminary stage of devotional service they relish the
transcendental pleasure from the service itself, and in the mature stage they
are actually situated in love of God. Once situated in that transcendental
position, they can relish the highest perfection which is exhibited by the
Lord in His abode. Lord Caitanya likens transcendental devotional service
to the sowing of a seed in the heart of the living entity. There are
innumerable living entities traveling throughout the different planets of the
universe, and out of them there are a few who are fortunate enough to meet
a pure devotee and get the chance to understand devotional service. This
devotional service is just like a seed, and if it is sown in the heart of a living
entity, and if he goes on hearing and chanting, Hare Kṛṣṇa, Hare Kṛṣṇa,
Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare,
that seed fructifies, just as the seed of a tree fructifies with regular watering.
The spiritual plant of devotional service gradually grows and grows until it
penetrates the covering of the material universe and enters into the
brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that
plant grows more and more until it reaches the highest planet, which is
called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the
plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually,
as a plant grows fruits and flowers, that plant of devotional service also
produces fruits, and the watering process in the form of chanting and
hearing goes on. This plant of devotional service is fully described in the
Caitanya-caritāmṛta. It is explained there that when the complete plant
takes shelter under the lotus feet of the Supreme Lord, one becomes fully
absorbed in love of God; then he cannot live even for a moment without
being in contact with the Supreme Lord, just as a fish cannot live without
water. In such a state, the devotee actually attains the transcendental
qualities in contact with the Supreme Lord.
The Śrīmad-Bhāgavatam is also full of such narration about the
relationship between the Supreme Lord and His devotees; therefore the
Śrīmad-Bhāgavatam isvery dear to the devotees. In this narration there is
nothing about material activities, sense gratification or liberation. ŚrīmadBhāgavatam is the only narration in which the transcendental nature of the
Supreme Lord and His devotees is fully described. Thus the realized souls in
Kṛṣṇa consciousness take continual pleasure in hearing such transcendental
literatures, just as a young boy and girl take pleasure in association.
TEXT 10
ष सततय तान भजत ी तपवकम् ।
ददािम बि योग त न मामपयाि त ॥१०॥
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in
devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give;
buddhi-yogam—real intelligence; tam—that; yena—by which; mām—unto
Me; upayānti—come; te—they.
TRANSLATION
To those who are constantly devoted and worship Me with love, I
give the understanding by which they can come to Me.
PURPORT
In this verse the word buddhi-yogam is very significant. We may
remember that in the Second Chapter the Lord, instructing Arjuna, said that
He had spoken to him of many things and that He would instruct him in the
way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogam itself is
action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means
intelligence, and yogam means mystic activities or mystic elevation. When
one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa
consciousness in devotional service, his action is called buddhi-yogam. In
other words, buddhi-yogam is the process by which one gets out of the
entanglement of this material world. The ultimate goal of progress is Kṛṣṇa.
People do not know this; therefore the association of devotees and a bona
fide spiritual master are important. One should know that the goal is Kṛṣṇa,
and when the goal is assigned, then the path is slowly but progressively
traversed, and the ultimate goal is achieved.
When a person knows the goal of life but is addicted to the fruits of
activities, he is acting in karma-yoga. When he knows that the goal is
Kṛṣṇa, but he takes pleasure in mental speculations to understand Kṛṣṇa, he
is acting in jñāna-yoga. And when he knows the goal and seeks Kṛṣṇa
completely in Kṛṣṇa consciousness and devotional service, he is acting in
bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete
yoga is the highest perfectional stage of life.
A person may have a bona fide spiritual master and may be attached to a
spiritual organization, but still, if he is not intelligent enough to make
progress, then Kṛṣṇa from within gives him instructions so that he may
ultimately come to Him without difficulty. The qualification is that a person
always engage himself in Kṛṣṇa consciousness and with love and devotion
render all kinds of services. He should perform some sort of work for Kṛṣṇa,
and that work should be with love. If a devotee is intelligent enough, he will
make progress on the path of self-realization. If one is sincere and devoted
to the activities of devotional service, the Lord gives him a chance to make
progress and ultimately attain to Him.
TEXT 11
षा वानक पाथमहम ानज तमः ।
नाशया या मभाव थो ानदी न भा वता ॥११॥
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā
teṣām—for them; eva—certainly; anukampā-artham—to show special
mercy; aham—I; ajñāna-jam—due to ignorance; tamaḥ—darkness;
nāśayāmi —dispel; ātma—within; bhāvasthaḥ—themselves; jñāna—of
knowledge; dīpena—with the lamp; bhāsvatā—glowing.
TRANSLATION
Out of compassion for them, I, dwelling in their hearts, destroy with
the shining lamp of knowledge the darkness born of ignorance.
PURPORT
When Lord Caitanya was in Benares promulgating the chanting of Hare
Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma
Rāma, Hare Hare, thousands of people were following Him. Prakāśānanda,
a very influential and learned scholar in Benares at that time, derided Lord
Caitanya for being a sentimentalist. Sometimes philosophers criticize the
devotees because they think that most of the devotees are in the darkness of
ignorance and are philosophically naive sentimentalists. Actually that is not
the fact. There are very, very learned scholars who have put forward the
philosophy of devotion, but even if a devotee does not take advantage of
their literatures or of his spiritual master, if he is sincere in his devotional
service he is helped by Kṛṣṇa Himself within his heart. So the sincere
devotee engaged in Kṛṣṇa consciousness cannot be without knowledge. The
only qualification is that one carry out devotional service in full Kṛṣṇa
consciousness.
The modern philosophers think that without discriminating one cannot
have pure knowledge. For them this answer is given by the Supreme Lord:
those who are engaged in pure devotional service, even though they be
without sufficient education and even without sufficient knowledge of the
Vedic principles, are still helped by the Supreme God, as stated in this
verse.
The Lord tells Arjuna that basically there is no possibility of
understanding the Supreme Truth, the Absolute Truth, the Supreme
Personality of Godhead, simply by speculating, for the Supreme Truth is so
great that it is not possible to understand Him or to achieve Him simply by
making a mental effort. Man can go on speculating for several millions of
years, and if he is not devoted, if he is not a lover of the Supreme Truth, he
will never understand Kṛṣṇa or the Supreme Truth. Only by devotional
service is the Supreme Truth, Kṛṣṇa, pleased, and by His inconceivable
energy He can reveal Himself to the heart of the pure devotee. The pure
devotee always has Kṛṣṇa within his heart; therefore he is just like the sun
that dissipates the darkness of ignorance. This is the special mercy rendered
to the pure devotee by Kṛṣṇa.
Due to the contamination of material association, through many, many
millions of births, one's heart is always covered with the dust of
materialism, but when one engages in devotional service and constantly
chants Hare Kṛṣṇa, the dust quickly clears, and one is elevated to the
platform of pure knowledge. The ultimate goal of Viṣṇu can be attained
only by this chant and by devotional service, and not by mental speculation
or argument. The pure devotee does not have to worry about the necessities
of life; he need not be anxious because when he removes the darkness from
his heart, everything is provided automatically by the Supreme Lord, for He
is pleased by the loving devotional service of the devotee. This is the
essence of the Gītā's teachings. By studying Bhagavad-gītā, one can
become a completely surrendered soul to the Supreme Lord and engage
himself in pure devotional service. As the Lord takes charge, one becomes
completely free from all kinds of materialistic endeavors.
TEXTS 12-13
अजन उवाच ।
पर
ा पर धाम प व भवान् ।
प ष शा त द यमा द वमज वभम् ॥१२॥
आ वा षयः सव व षनारद था ।
अ सतो वलो यासः य चव वी ष ॥१३॥
arjuna uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
arjunaḥ uvāca—Arjuna said; param—supreme; brahma—truth; param
— supreme; dhāma—sustenance; pavitram—purest; paramam—supreme;
bhavān —Yourself; puruṣam—personality; śāśvatam—original; divyam
—transcendental; ādi-devam—original Lord; ajam—unborn; vibhum
—greatest; āhuḥ— say; tvām—unto You; ṛṣayaḥ—sages; sarve—all;
devarṣiḥ—the sage among the demigods; nāradaḥ—Nārada; tathā—also;
asitaḥ—Asita; devalaḥ—Devala; vyāsaḥ—Vyāsa; svayam—personally; ca
—also; eva—certainly; bravīṣi—explaining; me—unto me.
TRANSLATION
Arjuna said: You are the Supreme Brahman, the ultimate, the
supreme abode and purifier, the Absolute Truth and the eternal divine
person. You are the primal God, transcendental and original, and You
are the unborn and all-pervading beauty. All the great sages such as
Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You
Yourself are declaring it to me.
PURPORT
In these two verses the Supreme Lord gives a chance to the modern
philosopher, for here it is clear that the Supreme is different from the
individual soul. Arjuna, after hearing the essential four verses of Bhagavadgītā in this chapter, became completely free from all doubts and accepted
Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares,
"You are Parambrahma, the Supreme Personality of Godhead." And
previously Kṛṣṇa states that He is the originator of everything and everyone.
Every demigod and every human being is dependent on Him. Men and
demigods, out of ignorance, think that they are absolute and independent of
the Supreme Lord Kṛṣṇa. That ignorance is removed perfectly by the
discharge of devotional service. This is already explained in the previous
verse by the Lord. Now by His grace, Arjuna is accepting Him as the
Supreme Truth, in concordance with the Vedic injunction. It is not because
Kṛṣṇa is an intimate friend of Arjuna that he is flattering Him by calling
Him the Supreme Personality of Godhead, the Absolute Truth. Whatever
Arjuna says in these two verses is confirmed by Vedic truth. Vedic
injunctions affirm that only one who takes to devotional service to the
Supreme Lord can understand Him, whereas others cannot. Each and every
word of this verse spoken by Arjuna is confirmed by Vedic injunction.
In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest
for everything, and Kṛṣṇa has already explained that everything is resting on
Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom
everything is resting, can be realized only by those who engage constantly
in thinking of Him. This constant thinking of Kṛṣṇa is smaraṇam, one of the
methods of devotional service. It is only by devotional service to Kṛṣṇa that
one can understand his position and get rid of this material body.
In the Vedas the Supreme Lord is accepted as the purest of the pure. One
who understands that Kṛṣṇa is the purest of the pure can become purified
from all sinful activities. One cannot be disinfected from sinful activities
unless he surrenders unto the Supreme Lord. Arjuna's acceptance of Kṛṣṇa
as the supreme pure complies with the injunctions of Vedic literature. This
is also confirmed by great personalities, of whom Nārada is the chief.
Kṛṣṇa is the Supreme Personality of Godhead, and one should always
meditate upon Him and enjoy one's transcendental relationship with Him.
He is the supreme existence. He is free from bodily needs, birth and death.
Not only does Arjuna confirm this, but all the Vedic literatures, the Purāṇas
and histories. In all Vedic literatures Kṛṣṇa is thus described, and the
Supreme Lord Himself also says in the Fourth Chapter, "Although I am
unborn, I appear on this earth to establish religious principles." He is the
supreme origin; He has no cause, for He is the cause of all causes, and
everything is emanating from Him. This perfect knowledge can be had by
the grace of the Supreme Lord.
Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to
understand Bhagavad-gītā, we should accept the statements in these two
verses. This is called the paramparā system, acceptance of the disciplic
succession. Unless one is in the disciplic succession, he cannot understand
Bhagavad-gītā. It is not possible by so-called academic education.
Unfortunately those proud of their academic education, despite so much
evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is
an ordinary person.
TEXT 14
सव तदत म य म वद स शव ।
न ह भगव य त व दवा न दानवाः ॥१४॥
sarvam etad ṛtaṁ manye
yan māṁ vadasi keśava
na hi te bhagavan vyaktiṁ
vidur devā na dānavāḥ
sarvam—all; etat—these; ṛtam—truths; manye—accept; yat—which;
mām— unto me; vadasi—You tell; keśava—O Kṛṣṇa; na—never; hi
—certainly; te— Your; bhagavan—O Personality of Godhead; vyaktim
—revelation; viduḥ— can know; devaḥ—the demigods; na—nor; dānavāḥ
—the demons.
TRANSLATION
O Kṛṣṇa, I totally accept as truth all that You have told me. Neither
the gods nor demons, O Lord, know Thy personality.
PURPORT
Arjuna herein confirms that persons of faithless and demonic nature
cannot understand Kṛṣṇa. He is not even known by the demigods, so what to
speak of the so-called scholars of this modern world? By the grace of the
Supreme Lord, Arjuna has understood that the Supreme Truth is Kṛṣṇa and
that He is the perfect one. One should therefore follow the path of Arjuna.
He received the authority of Bhagavad-gītā. As described in the Fourth
Chapter, the paramparā system of disciplic succession for the
understanding of Bhagavad-gītā was lost, and therefore Kṛṣṇa reestablished
that disciplic succession with Arjuna because He considered Arjuna His
intimate friend and a great devotee. Therefore, as stated in our Introduction
to Gītopaniṣad, Bhagavad-gītā should be understood in the paramparā
system. When the paramparā system was lost, Arjuna was again selected to
rejuvenate it. The acceptance of Arjuna of all that Kṛṣṇa says should be
emulated; then we can understand the essence of Bhagavad-gītā, and then
only can we understand that Kṛṣṇa is the Supreme Personality of Godhead.
TEXT 15
वय वा मना मान थ व प षो म ।
भतभावन भ श व व जग प ॥१५॥
svayam evātmanātmānaṁ
vettha tvaṁ puruṣottama
bhūta-bhāvana bhūteśa
deva-deva jagat-pate
svayam—personality; eva—certainly; ātmanā—by Yourself; ātmānam
—Yourself; vettha—know; tvam—You; puruṣottama—O greatest of all
persons; bhūta-bhāvana—O origin of everything; bhūteśa—O Lord of
everything; deva-deva—O Lord of all demigods; jagat-pate—O Lord of the
entire universe.
TRANSLATION
Indeed, You alone know Yourself by Your own potencies, O origin of
all, Lord of all beings, God of gods, O Supreme Person, Lord of the
universe!
PURPORT
The Supreme Lord Kṛṣṇa can be known by persons who are in a
relationship with Him through the discharge of devotional service, like
Arjuna and his successors. Persons of demonic or atheistic mentality cannot
know Kṛṣṇa. Mental speculation that leads one away from the Supreme
Lord is a serious sin, and one who does not know Kṛṣṇa should not try to
comment on Bhagavad-gītā. Bhagavad-gītā is the statement of Kṛṣṇa, and
since it is the science of Kṛṣṇa, it should be understood from Kṛṣṇa as
Arjuna understood it. It should not be received from atheistic persons.
The Supreme Truth is realized in three aspects: as impersonal Brahman,
localized Paramātmā and at last as the Supreme Personality of Godhead. So
at the last stage of understanding the Absolute Truth, one comes to the
Supreme Personality of Godhead. A liberated man and even a common man
may realize impersonal Brahman or localized Paramātmā, yet they may not
understand God's personality from the verses of Bhagavad-gītā, which are
being spoken by this person, Kṛṣṇa. Sometimes the impersonalists accept
Kṛṣṇa as Bhagavan, or they accept His authority. Yet many liberated
persons cannot understand Kṛṣṇa as Puruṣottama, the Supreme Person, the
father of all living entities. Therefore Arjuna addresses Him as Puruṣottama.
And if one comes to know Him as the father of all the living entities, still
one may not know Him as the supreme controller; therefore He is addressed
here as Bhūteśa, the supreme controller of everyone. And even if one knows
Kṛṣṇa as the supreme controller of all living entities, still one may not know
that He is the origin of all the demigods; therefore He is addressed herein as
Devadeva, the worshipful God of all demigods. And even if one knows Him
as the worshipful God of all demigods, one may not know that He is the
supreme proprietor of everything; therefore He is addressed as Jagatpati.
Thus the truth about Kṛṣṇa is established in this verse by the realization of
Arjuna, and we should follow in the footsteps of Arjuna to understand Kṛṣṇa
as He is.
TEXT 16
व तमह य षण द या ा म वभतयः ।
यािभ वभ तिभल का नम व या य त स ॥१६॥
vaktum arhasy aśeṣeṇa
divyā hy ātma-vibhūtayaḥ
yābhir vibhūtibhir lokān
imāṁs tvaṁ vyāpya tiṣṭhasi
vaktum—to say; arhasi—deserve; aśeṣeṇa—in detail; divyā—divine; hi—
certainly; ātma—Yourself; vibhūtayaḥ—opulences; yābhiḥ—by which;
vibhūtibhiḥ—opulences; lokān—all the planets; imān—these; tvam—You;
vyāpya—pervading; tiṣṭhasi—remain.
TRANSLATION
Please tell me in detail of Your divine powers by which You pervade
all these worlds and abide in them.
PURPORT
In this verse it appears that Arjuna is already satisfied with his
understanding of the Supreme Lord Kṛṣṇa. By Kṛṣṇa's grace, Arjuna has
personal experience, intelligence and knowledge and whatever else a person
may have through all these agencies, and he has understood Kṛṣṇa as the
Supreme Personality of Godhead. For him there is no doubt, Yet he is
asking Kṛṣṇa to explain His all-pervading nature so that in the future people
will understand, especially the impersonalists, how He exists in His allpervading aspect through His different energies. One should know that this
is being asked by Arjuna on behalf of the common people.
TEXT 17
कथ व ामह यो ग व सदा प रिच तयन् ।
ष ष च भा ष िच योऽ स भगव मया ॥१७॥
kathaṁ vidyām ahaṁ yogiṁs
tvāṁ sadā paricintayan
keṣu keṣu ca bhāveṣu
cintyo 'si bhagavan mayā
katham—how; vidyām aham—shall I know; yogin—O supreme mystic;
tvām—You; sadā—always; paricintayan—thinking; keṣu—in which; keṣu—
in which; ca—also; bhāveṣu—nature; cintyaḥ asi—You are remembered;
bhagavan—O Supreme; mayā—by me.
TRANSLATION
How should I meditate on You? In what various forms are You to be
contemplated, O Blessed Lord?
PURPORT
As it is stated in the previous chapter, the Supreme Personality of
Godhead is covered by His yoga-māyā. Only surrendered souls and
devotees can see Him. Now Arjuna is convinced that His friend, Kṛṣṇa, is
the Supreme Godhead, but he wants to know the general process by which
the all-pervading Lord can be understood by the common man. No common
man, including the demons and atheists, can know Kṛṣṇa because He is
guarded by His yoga-māyā energy. Again, these questions are asked by
Arjuna for their benefit. The superior devotee is not only concerned for his
own understanding, but for the understanding of all mankind. Out of his
mercy, because he is a Vaiṣṇava, a devotee, Arjuna is opening the
understanding for the common man as far as the all-pervasiveness of the
Supreme is concerned. He addresses Kṛṣṇa specifically as yogin because Śrī
Kṛṣṇa is the master of the yoga-māyā energy by which He is covered and
uncovered to the common man. The common man who has no love for
Kṛṣṇa cannot always think of Kṛṣṇa; therefore he has to think materially.
Arjuna is considering the mode of thinking of the materialistic persons of
this world. Because materialists cannot understand Kṛṣṇa spiritually, they
are advised to concentrate the mind on physical things and try to see how
Kṛṣṇa is manifested by physical representations.
TEXT 18
व त णा मनो योग वभ त च जनादन ।
भयः कथय ति त ह श वतो नाि त ऽमतम् ॥१८॥
vistareṇātmano yogaṁ
vibhūtiṁ ca janārdana
bhūyaḥ kathaya tṛptir hi
śṛṇvato nāsti me 'mṛtam
vistareṇa—in description; ātmanaḥ—of Yourself; yogam—mystic power;
vibhūtim—opulences; ca—also; janārdana—O killer of the atheists; bhūyaḥ
—again; kathaya—describe; tṛptiḥ—satisfaction; hi—certainly; śṛṇvataḥ
—hearing; na asti—there is no; me—my; amṛtam—nectar.
TRANSLATION
Tell me again in detail, O Janārdana [Kṛṣṇa], of Your mighty
potencies and glories, for I never tire of hearing Your ambrosial words.
PURPORT
A similar statement was made to Sūta Gosvāmī by the ṛṣis of
Naimiṣāraṇya, headed by Śaunaka. That statement is:
vayaṁ tu na vitṛpyāma uttama-śloka-vikrame
yac chṛṇvatāṁ rasa-jñānāṁ svādu svādu pade pade.
"One can never be satiated even though one continuously hears the
transcendental pastimes of Kṛṣṇa, who is glorified by Vedic hymns. Those
who have entered into a transcendental relationship with Kṛṣṇa relish in
every step descriptions of the pastimes of the Lord." Thus Arjuna is
interested to hear about Kṛṣṇa, specifically how He remains as the allpervading Supreme Lord.
Now as far as amṛtam, nectar, is concerned, any narration or statement
concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by
practical experience. Modern stories, fiction and histories are different from
the transcendental pastimes of the Lord in that one will tire of hearing
mundane stories, but one never tires of hearing about Kṛṣṇa. It is for this
reason only that the history of the whole universe is replete with references
to the pastimes of the incarnations of Godhead. For instance, the Purāṇas
are histories of bygone ages that relate the pastimes of the various
incarnations of the Lord. In this way the reading matter remains forever
fresh, despite repeated readings.
TEXT 19
ीभगवानवाच ।
ह त कथ य यािम द या ा म वभतयः ।
ाधा यतः क
ना य तो व तर य ॥१९॥
śrī bhagavān uvāca
hanta te kathayiṣyāmi
divyā hy ātma-vibhūtayaḥ
prādhānyataḥ kuru-śreṣṭha
nāsty anto vistarasya me
śrī bhagavān uvāca—the Supreme Personality of Godhead said; hanta
—yes; te—unto you; kathayiṣyāmi—I shall speak; divyāḥ—divine; hi—
certainly;
ātma-vibhūtayaḥ—personal
opulences;
prādhānyataḥ
—principally; kuruśreṣṭha—O best of the Kurus; na asti—there is no; antaḥ
—limit; vistarasya— to the extent; me—My.
TRANSLATION
The Blessed Lord said: Yes, I will tell you of My splendorous
manifestations, but only of those which are prominent, O Arjuna, for
My opulence is limitless.
PURPORT
It is not possible to comprehend the greatness of Kṛṣṇa and His
opulences. The senses of the individual soul are imperfect and do not permit
him to understand the totality of Kṛṣṇa's affairs. Still the devotees try to
understand Kṛṣṇa, but not on the principle that they will be able to
understand Kṛṣṇa fully at any specific time or in any state of life. Rather, the
very topics of Kṛṣṇa are so relishable that they appear to them as nectar.
Thus they enjoy them. In discussing Kṛṣṇa's opulences and His diverse
energies, the pure devotees take transcendental pleasure. Therefore they
want to hear and discuss them. Kṛṣṇa knows that living entities do not
understand the extent of His opulences; He therefore agrees to state only the
principal manifestations of His different energies. The word prādhānyataḥ
(principal) is very important because we can understand only a few of the
principal details of the Supreme Lord, for His features are unlimited. It is
not possible to understand them all. And vibhūti, as used in this verse, refers
to the opulences by which He controls the whole manifestation. In the
Amara-kośa dictionary it is stated that vibhūti indicates an exceptional
opulence.
The impersonalist or the pantheist cannot understand the exceptional
opulences of the Supreme Lord nor the manifestations of His divine energy.
Both in the material world and in the spiritual world His energies are
distributed in every variety of manifestation. Now Kṛṣṇa is describing what
can be directly perceived by the common man; thus part of His variegated
energy is described in this way.
TEXT 20
अहमा मा गडा श सवभताशयि थतः ।
अहमा द म य च भतानाम त एव च ॥२०॥
aham ātmā guḍākeśa
sarva-bhūtāśaya-sthitaḥ
aham ādiś ca madhyaṁ ca
bhūtānām anta eva ca
aham—I; ātmā—soul; guḍākeśa—O Arjuna; sarva-bhūta—all living
entities; āśaya-sthitaḥ—situated within; aham—I am; ādiḥ—origin; ca—
also; madhyam —middle; ca—also; bhūtānām—all living entities; antaḥ
—end; eva—certainly; ca—and.
TRANSLATION
I am the Self, O Guḍākeśa, seated in the hearts of all creatures. I am
the beginning, the middle and the end of all beings.
PURPORT
In this verse Arjuna is addressed as Guḍākeśa, which means one who has
conquered the darkness of sleep. For those who are sleeping in the darkness
of ignorance, it is not possible to understand how the Supreme Godhead
manifests Himself in the material and spiritual worlds. Thus this address by
Kṛṣṇa to Arjuna is significant. Because Arjuna is above such darkness, the
Personality of Godhead agrees to describe His various opulences.
Kṛṣṇa first informs Arjuna that He is the Self or soul of the entire cosmic
manifestation by dint of His primary expansion. Before the material
creation, the Supreme Lord, by His plenary expansion, accepts the Puruṣa
incarnations, and from Him everything begins. Therefore He is ātmā, the
soul of the mahat-tattva, the universal elements. The total material energy is
not the cause of the creation, but actually the Mahā-Visṇu enters into the
mahat-tattva, the total material energy. He is the soul. When Mahā-Viṣṇu
enters into the manifested universes, He again manifests Himself as the
Supersoul in each and every entity. We have experience that the personal
body of the living entity exists due to the presence of the spiritual spark.
Without the existence of the spiritual spark, the body cannot develop.
Similarly, the material manifestation cannot develop unless the Supreme
Soul of Kṛṣṇa enters.
The Supreme Personality of Godhead is existing as the Supersoul in all
manifested universes. A description of the three puruṣa-avatāras is given in
Śrīmad-Bhāgavatam. "The Supreme Personality of Godhead manifests three
features, as Kāraṇodakaśāyī Visṇu, Garbhodakaśāyī Viṣṇu and
Kṣīrodakaśāyī Viṣṇu, in this material manifestation." The Supreme Lord
Kṛṣṇa, the cause of all causes, lies down in the cosmic ocean as MahāViṣṇu or Kāraṇodakaśāyī Viṣṇu, and therefore Kṛṣṇa is the beginning of this
universe, the maintainer of the universal manifestation, and the end of all
the energy.
TEXT 21
आ द यानामह व ण यॊ तषआ र वरशमान् ।
म रिचम तामि म न ाणामह शशी ॥२१॥
ādityānām ahaṁ viṣṇur
jyotiṣāṁ ravir aṁśumān
marīcir marutām asmi
nakṣatrāṇām ahaṁ śaśī
ādityānām—of the Ādityas; aham—I am; viṣṇuḥ—the Supreme Lord;
jyotiṣām—of all luminaries; raviḥ—the sun; aṁśumān—radiant; marīciḥ—
Marīci; marutām—of the Marutas; asmi—I am; nakṣatrāṇām—of stars;
aham—I am; śaśī—the moon.
TRANSLATION
Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, I am
Marīci of the Maruts, and among the stars I am the moon.
PURPORT
There are twelve Ādityas, of which Kṛṣṇa is the principal. And among all
the luminaries twinkling in the sky, the sun is the chief, and in the Brahmasaṁhitā the sun is accepted as the glowing effulgence of the Supreme Lord
and is considered to be one of His eyes. Marīci is the controlling deity of the
heavenly spaces. Among the stars, the moon is most prominent at night, and
thus the moon represents Kṛṣṇa.
TEXT 22
दान साम दोऽि म वानामि म वासवः ।
इि याण मन ाि म भतानामि म तना ॥२२॥
vedānāṁ sāma-vedo 'smi
devānām asmi vāsavaḥ
indriyāṇāṁ manaś cāsmi
bhūtānām asmi cetanā
vedānām—of all the Vedas; sāma-vedaḥ—the Sāma-veda; asmi—I am;
devānām—of all the demigods; asmi—I am; vāsavaḥ—heavenly king;
indriyāṇām—of all the senses; manaḥ—the mind; ca—also; asmi—I am;
bhūtānām—of all living entities; asmi—I am; cetanā—the living force.
TRANSLATION
Of the Vedas I am the Sāma-veda; of the demigods I am Indra; of
the senses I am the mind, and in living beings I am the living force
[knowledge].
PURPORT
The difference between matter and spirit is that matter has no
consciousness like the living entity; therefore this consciousness is supreme
and eternal. Consciousness cannot be produced by a combination of matter.
TEXT 23
ाण शकर चाि म व शो य र साम् ।
वसन पावक चाि म ः िशख रणामहम् ॥२३॥
rudrāṇāṁ śaṅkaraś cāsmi
vitteśo yakṣa-rakṣasām
vasūnāṁ pāvakaś cāsmi
meruḥ śikhariṇām aham
rudrāṇām—of all the Rudras; śaṅkaraḥ—Lord Śiva; ca—also; asmi—I
am; vitteśaḥ—the lord of the treasury; yakṣa-rakṣasām—of the Yakṣas and
Rākṣasas; vasūnām—of the Vasus; pāvakaḥ—fire; ca—also; asmi—I am;
meruḥ—Meru; śikhariṇām—of all mountains; aham—I am.
TRANSLATION
Of all the Rudras I am Lord Śiva; of the Yakṣas and Rākṣasas I am
the lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of the
mountains I am Meru.
PURPORT
There are eleven Rudras, of whom Śaṅkara, Lord Śiva, is predominant.
He is the incarnation of the Supreme Lord in charge of the modes of
ignorance in the universe. Among the demigods Kuvera is the chief
treasurer, and he is a representation of the Supreme Lord. Meru is a
mountain famed for its rich natural resources.
TEXT 24
परोधस च म य म वि पाथ बह प तम् ।
नानीनामह क दः सरसामि म सागरः ॥२४॥
purodhasāṁ ca mukhyaṁ māṁ
viddhi pārtha bṛhaspatim
senānīnām ahaṁ skandaḥ
sarasām asmi sāgaraḥ
purodhasām—of all priests; ca—also; mukhyam—chief; mām—Me;
viddhi—understand; pārtha—O son of Pṛthā; bṛhaspatim—Bṛhaspati;
senānīnām— of all commanders; aham—I am; skandaḥ—Kārtikeya;
sarasām—of all reservoirs of water; asmi—I am; sāgaraḥ—the ocean.
TRANSLATION
Of priests, O Arjuna, know Me to be the chief, Bṛhaspati, the lord of
devotion. Of generals I am Skanda, the lord of war; and of bodies of
water I am the ocean.
PURPORT
Indra is the chief demigod of the heavenly planets and is known as the
king of the heavens. The planet in which he reigns is called Indraloka.
Bṛhaspati is Indra's priest, and since Indra is the chief of all kings, Bṛhaspati
is the chief of all priests. And as Indra is the chief of all kings, similarly
Skanda, the son of Pārvatī and Lord Śiva, is the chief of all military
commanders. And of all bodies of water, the ocean is the greatest. These
representations of Kṛṣṇa only give hints of His greatness.
TEXT 25
महषण भगरह गराम कम रम् ।
य ।न जपय ोि म थावराण हमालयः ॥२५॥
maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram
yajñānāṁ japa-yajño 'smi
sthāvarāṇāṁ himālayaḥ
maharṣīṇām—among the great sages; bhṛguḥ—Bhṛgu; aham—I am;
girām —of vibrations; asmi—I am; ekam akṣaram-praṇava; yajñānām—of
sacrifices; japa-yajñaḥ—chanting; asmi—I am; sthāvarāṇām—of
immovable things; himālayaḥ—the Himalayan mountains.
TRANSLATION
Of the great sages I am Bhṛgu; of vibrations I am the transcendental
om. Of sacrifices I am the chanting of the holy names [japa], and of
immovable things I am the Himalayas.
PURPORT
Brahmā, the first living creature within the universe, created several sons
for the propagation of various kinds of species. The most powerful of his
sons is Bhṛgu, who is also the greatest sage. Of all the transcendental
vibrations, the "om"(omkara) represents the Supreme. Of all the sacrifices,
the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of
Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of
Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest
and the purest. Whatever is sublime in the worlds is a representation of
Kṛṣṇa. Therefore the Himalayas, the greatest mountains in the world, also
represent Him. The mountain named Meru was mentioned in a previous
verse, but Meru is sometimes movable, whereas the Himalayas are never
movable. Thus the Himalayas are greater than Meru.
TEXT 26
अ थः सवव ाण वष ण च नारदः ।
ग धव ण िच रथः स ान क पलो म नः ॥२६॥
aśvatthaḥ sarva-vṛkṣāṇāṁ
devarṣīṇāṁ ca nāradaḥ
gandharvāṇāṁ citrarathaḥ
siddhānāṁ kapilo muniḥ
aśvatthaḥ—the banyan tree; sarva-vṛkṣāṇām—of all trees; devarṣīṇām—
of all the sages amongst the demigods; ca—and; nāradaḥ—Nārada;
gandharvā-ṇām—the citizens of the Gandharva planet; citrarathaḥ
—Citraratha; siddhānām—of all those who are perfected; kapilaḥ muniḥ
—Kapila Muni.
TRANSLATION
Of all trees I am the holy fig tree, and amongst sages and demigods I
am Nārada. Of the singers of the gods [Gandharvas] I am Citraratha,
and among perfected beings I am the sage Kapila.
PURPORT
The fig tree (aśvattha) is one of the most beautiful and highest trees, and
people in India often worship it as one of their daily morning rituals.
Amongst the demigods they also worship Nārada, who is considered the
greatest devotee in the universe. Thus he is the representation of Kṛṣṇa as a
devotee. The Gandharva planet is filled with entities who sing beautifully,
and among them the best singer is Citraratha. Amongst the perpetually
living entities, Kapila is considered an incarnation of Kṛṣṇa, and His
philosophy is mentioned in the Śrīmad-Bhāgavatam. Later on another
Kapila became famous, but his philosophy was atheistic. Thus there is a gulf
of difference between them.
TEXT 27
उ चः वसम ान वि माममतो वम् ।
ऐरावत ग
ाण नराण च नरा धपम् ॥२७॥
uccaiḥśravasam aśvānāṁ
viddhi mām amṛtodbhavam
airāvataṁ gajendrāṇāṁ
narāṇāṁ ca narādhipam
uccaiḥśravasam—Uccaiḥśravā; aśvānām—among horses; viddhi—know;
mām—Me; amṛta-udbhavam—produced from the churning of the ocean;
airāvatam—Airāvata; gajendrāṇām—of elephants; narāṇām—among
human beings; ca—and; narādhipam—the king.
TRANSLATION
Of horses know Me to be Uccaiḥśravā, who rose out of the ocean,
born of the elixir of immortality; of lordly elephants I am Airāvata, and
among men I am the monarch.
PURPORT
The devotee demigods and the demons (asuras) once took a sea journey.
On this journey, nectar and poison were produced, and Lord Śiva drank the
poison. From the nectar were produced many entities, of which there was a
horse named Uccaiḥśravā. Another animal produced from the nectar was an
elephant named Airāvata. Because these two animals were produced from
nectar, they have special significance, and they are representatives of Kṛṣṇa.
Amongst the human beings, the king is the representative of Kṛṣṇa
because Kṛṣṇa is the maintainer of the universe, and the kings, who are
appointed on account of their godly qualifications, are maintainers of their
kingdoms. Kings like Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit and Lord
Rāma were all highly righteous kings who always thought of the citizens'
welfare. In Vedic literature, the king is considered to be the representative of
God. In this age, however, with the corruption of the principles of religion,
monarchy decayed and is now finally abolished. It is to be understood that
in the past, however, people were more happy under righteous kings.
TEXT 28
आयधानामह व धननामि म कामधक् ।
जन ाि म क दपः सप णामि म वास कः ॥२८॥
āyudhānām ahaṁ vajraṁ
dhenūnām asmi kāmadhuk
prajanaś cāsmi kandarpaḥ
sarpāṇām asmi vāsukiḥ
āyudhānām—of all weapons; aham—I am; vajram—the thunderbolt;
dhenūnām—of cows; asmi—I am; kāmadhuk—the surabhi cows; prajanaḥ
— for begetting children; ca—and; asmi—I am; kandarpaḥ—Cupid;
sarpāṇām— of all snakes; asmi—I am; vāsukiḥ—Vāsuki.
TRANSLATION
Of weapons I am the thunderbolt; among cows I am the surabhi,
givers of abundant milk. Of procreators I am Kandarpa, the god of
love, and of serpents I am Vāsuki, the chief.
PURPORT
The thunderbolt, indeed a mighty weapon, represents Kṛṣṇa's power. In
Kṛṣṇaloka in the spiritual sky there are cows which can be milked at any
time, and they give as much milk as one likes. Of course such cows do not
exist in this material world, but there is mention of them in Kṛṣṇaloka. The
Lord keeps many such cows, which are called surabhi. It is stated that the
Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire for
presenting good sons; therefore Kandarpa is the representative of Kṛṣṇa.
Sometimes sex is engaged in only for sense gratification; such sex does not
represent Kṛṣṇa. But sex for the generation of good children is called
Kandarpa and represents Kṛṣṇa.
TEXT 29
अन त ाि म नागान व णो यादसामहम् ।
पतणामयमा चाि म यमः सयमतामहम् ॥२९॥
anantaś cāsmi nāgānāṁ
varuṇo yādasām aham
pitṝṇām aryamā cāsmi
yamaḥ saṁyamatām aham
anantaḥ—Ananta; ca—also; asmi—I am; nāgānām—of all serpents;
varuṇaḥ—the demigod controlling the water; yādasām—of all aquatics;
aham—I am; piṭṝnām—of the ancestors; aryamā—Aryāma; ca—also; asmi
—I am; yamaḥ—the controller of death; saṁyamatām—of all regulators;
aham—I am.
TRANSLATION
Of the celestial Nāga snakes I am Ananta; of the aquatic deities I am
Varuṇa. Of departed ancestors I am Aryamā, and among the
dispensers of law I am Yama, lord of death.
PURPORT
Among the many celestial Nvga serpents, Ananta is the greatest, as is
Varuṇa among the aquatics. They both represent Kṛṣṇa. There is also a
planet of trees presided over by Aryamā, who represents Kṛṣṇa. There are
many living entities who give punishment to the miscreants, and among
them Yama is the chief. Yama is situated in a planet near this earthly planet,
and after death those who are very sinful are taken there, and Yama arranges
different kinds of punishments for them.
TEXT 30
ाद ाि म द यान कालः कलयतामहम् ।
मगाण च म ोऽह वन य पि णाम् ॥३०॥
prahlādaś cāsmi daityānāṁ
kālaḥ kalayatām aham
mṛgāṇāṁ ca mṛgendro 'haṁ
vainateyaś ca pakṣiṇām
prahlādaḥ—Prahlāda; ca—also; asmi—I am; daityānām—of the demons;
kālaḥ—time; kalayatām—of subduers; aham—I am; mṛgāṇām—of animals;
ca—and; mṛgendraḥ—the lion; aham—I am; vainateyaḥ—Garuḍa; ca—also;
pakṣiṇām—of birds.
TRANSLATION
Among the Daitya demons I am the devoted Prahlāda; among
subduers I am time; among the beasts I am the lion, and among birds I
am Garuḍa, the feathered carrier of Viṣṇu.
PURPORT
Diti and Aditi are two sisters. The sons of Aditi are called Ādityas, and
the sons of Diti are called Daityas. All the Ādityas are devotees of the Lord,
and all the Daityas are atheistic. Although Prahlāda was born in the family
of the Daityas, he was a great devotee from his childhood. Because of his
devotional service and godly nature, he is considered to be a representative
of Kṛṣṇa.
There are many subduing principles, but time wears down all things in
the material universe and so represents Kṛṣṇa. Of the many animals, the lion
is the most powerful and ferocious, and of the million varieties of birds,
Garuḍa, the bearer of Lord Viṣṇu, is the greatest.
TEXT 31
पवनः पवतामि म रामः श भतामहम् ।
झषाण मकर ाि म ोतसामि म जा वी ॥३१॥
pavanaḥ pavatām asmi
rāmaḥ śastra-bhṛtām aham
jhaṣāṇāṁ makaraś cāsmi
srotasām asmi jāhnavī
pavanaḥ—the wind; pavatām—of all that purifies; asmi—I am; rāmaḥ—
Rāma; śastra-bhṛtām—of the carriers of weapons; aham—I am; jhaṣāṇām
—of all aquatics; makaraḥ—shark; ca asmi—I am also; srotasām—of
flowing rivers; asmi—I am; jāhnavī—the River Ganges.
TRANSLATION
Of purifiers I am the wind; of the wielders of weapons I am Rāma;
of fishes I am the shark, and of flowing rivers I am the Ganges.
PURPORT
Of all the aquatics the shark is one of the biggest and is certainly the
most dangerous to man. Thus the shark represents Kṛṣṇa. And of rivers, the
greatest in India is the Mother Ganges. Lord Rāmacandra, of the Rāmāyaṇa,
an incarnation of Kṛṣṇa, is the mightest of warriors.
TEXT 32
सग णामा दर त म य चवाहमजन ।
अ या म व ा व ान वादः वदतामहम् ॥३२॥
sargāṇām ādir antaś ca
madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ
vādaḥ pravadatām aham
sargāṇām—of all creations; ādiḥ—beginning; antaḥ—end; ca—and;
madhyam—middle; ca—also; eva—certainly; aham—I am; arjuna—O
Arjuna; adhyātma-vidyā—spiritual knowledge; vidyānām—of all education;
vādaḥ—natural conclusion; pravadatām—of arguments; aham—I am.
TRANSLATION
Of all creations I am the beginning and the end and also the middle,
O Arjuna. Of all sciences I am the spiritual science of the Self, and
among logicians I am the conclusive truth.
PURPORT
Among created manifestations, the total material elements are first
created by Mahā-Viṣṇu and are annihilated by Lord Śiva. Brahmā is the
secondary creator. All these created elements are different incarnations of
the material qualities of the Supreme Lord; therefore He is the beginning,
the middle and the end of all creation.
Regarding the spiritual science of the Self, there are many literatures,
such as the four Vedas, the Vedānta-sūtra and the Purāṇas, the ŚrīmadBhāgavatam and the Gītā. These are all representatives of Kṛṣṇa. Among
logicians there are different stages of argument. The presentation of
evidence is called japa. The attempt to defeat one another is called vitaṇḍa,
and the final conclusion is called vāda. The conclusive truth, the end of all
reasoning processes, is Kṛṣṇa.
TEXT 33
अ राणामकारोऽि म
ः सामा सक य च ।
अह वा यः कालो धाताऽह व तोमखः ॥३३॥
akṣarāṇām akāro 'smi
dvandvaḥ sāmāsikasya ca
aham evākṣayaḥ kālo
dhātāhaṁ viśvato-mukhaḥ
akṣarāṇām—of letters; akāraḥ—the first; asmi—I am; dvandvaḥ—dual;
sāmāsikāsya—compounds; ca—and; aham—I am; eva—certainly; akṣayaḥ
— eternal; kālaḥ—time; dhātā—creator; aham—I am; viśvato-mukhaḥ—
Brahmā.
TRANSLATION
Of letters I am the letter A, and among compounds I am the dual
word. I am also inexhaustable time, and of creators I am Brahmā,
whose manifold faces turn everywhere.
PURPORT
Akāra, the first letter of the Sanskrit alphabet, is the beginning of the
Vedic literature. Without akāra, nothing can be sounded; therefore it is the
beginning of sound. In Sanskrit there are also many compound words, of
which the dual word, like Rāma-kṛṣṇa, is called dvandvaḥ. For instance,
Rāma and Kṛṣṇa have the same rhythm and therefore are called dual.
Among all kinds of killers, time is the ultimate because time kills
everything. Time is the representative of Kṛṣṇa because in due course of
time there will be a great fire and everything will be annihilated.
Among the creators and living entities, Brahmā is the chief. The various
Brahmās exhibit four, eight, sixteen, etc., heads accordingly, and they are
the chief creators in their respective universes. The Brahmās are
representatives of Kṛṣṇa.
TEXT 34
म यः सवहर ाहम व भ व यताम् ।
की तः ीव च नारीण म तमधा ध तः मा ॥३४ऽ
mṛtyuḥ sarva-haraś cāham
udbhavaś ca bhaviṣyatām
kīrtiḥ śrīr vāk ca nārīṇāṁ
smṛtir medhā dhṛtiḥ kṣamā
mṛtyuḥ—death; sarva-haraḥ—all-devouring; ca—also; aham—I am;
udbhavaḥ—generation; ca—also; bhaviṣyatām—of the future; kīrtiḥ—fame;
śrīḥ vāk—beautiful speech; ca—also; nārīṇāṁ—of women; smṛtiḥ
—memory; medhā—intelligence; dhṛtiḥ—faithfulness; kṣamā—patience.
TRANSLATION
I am all-devouring death, and I am the generator of all things yet to
be. Among women I am fame, fortune, speech, memory, intelligence,
faithfulness and patience.
PURPORT
As soon as a man is born, he dies at every moment. Thus death is
devouring every living entity at every moment, but the last stroke is called
death itself. That death is Kṛṣṇa. All species of life undergo six basic
changes. They are born, they grow, they remain for some time, they
reproduce, they dwindle and finally vanish. Of these changes, the first is
deliverance from the womb, and that is Kṛṣṇa. The first generation is the
beginning of all future activities.
The six opulences listed are considered to be feminine. If a woman
possesses all of them or some of them she becomes glorious. Sanskrit is a
perfect language and is therefore very glorious. After studying, if one can
remember the subject matter, he is gifted with good memory, or smṛti One
need not read many books on different subject matters; the ability to
remember a few and quote them when necessary is also another opulence.
TEXT 35
बह साम तथा सा न गाय ी छ दसामहम् ।
मासान मागशीष ऽहमतन कसमाकरः ॥३५॥
bṛhat-sāma tathā sāmnāṁ
gāyatrī chandasām aham
māsānāṁ mārga-śīrṣo 'ham
ṛtūnāṁ kusumākaraḥ
bṛhat-sāma—the Bṛhat-sāma; tathā—also; sāmnām—of the Sāma-veda
song; gāyatrī—the Gāyatrī hymns; chandasām—of all poetry; aham—I am;
māsānām—of months; mārga-śīrṣo 'ham—the month of NovemberDecember; aham—I am; ṛtūnām—of all seasons; kusumākaraḥ—spring.
TRANSLATION
Of hymns I am the Bṛhat-sāma sung to the Lord Indra, and of
poetry I am the Gāyatrī verse, sung daily by brāhmaṇas. Of months I
am November and December, and of seasons I am flower-bearing
spring.
PURPORT
It has already been explained by the Lord that amongst all the Vedas, the
Sāma-veda is rich with beautiful songs played by the various demigods. One
of these songs is the Bṛhat-sāma, which has an exquisite melody and is sung
at midnight.
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter
are not written whimsically, as in much modern poetry. Amongst the
regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified
brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the
Śrīmad-Bhāgavatam. Because the Gāyatrī mantra isespecially meant for
God realization, it represents the Supreme Lord. This mantra is meant for
spiritually advanced people, and when one attains success in chanting it, he
can enter into the transcendental position of the Lord. One must first acquire
the qualities of the perfectly situated person, the qualities of goodness
according to the laws of material nature, in order to chant the Gāyatrī
mantra. The Gāyatrī mantra is very important in Vedic civilization and is
considered to be the sound incarnation of Brahman. Brahmā is its initiator,
and it is passed down from him in disciplic succession.
The months of November and December are considered the best of all
months because in India grains are collected from the fields at this time, and
the people become very happy. Of course spring is a season universally
liked because it is neither too hot nor too cold, and the flowers and trees
blossom and flourish. In spring there are also many ceremonies
commemorating Kṛṣṇa's pastimes; therefore this is considered to be the
most joyful of all seasons, and it is the representative of the Supreme Lord
Kṛṣṇa.
TEXT 36
त छलयतामि म ज जि वनामहम् ।
जयोऽि म यवसायोऽि म स व स ववतामहम् ॥३६॥
dyūtaṁ chalayatām asmi
tejas tejasvinām aham
jayo 'smi vyavasāyo 'smi
sattvaṁ sattvavatām aham
dyūtam—gambling; chalayatām—of all cheats; asmi—I am; tejaḥ—
splendid; tejasvinām—of everything splendid; aham—I am; jayaḥ—victory;
asmi—I am; vyavasāyaḥ—adventure; asmi—I am; sattvam—strength;
sattvavatām—of all the strong; aham—I am.
TRANSLATION
I am also the gambling of cheats, and of the splendid I am the
splendor. I am victory, I am adventure, and I am the strength of the
strong.
PURPORT
There are many kinds of cheaters all over the universe. Of all cheating
processes, gambling stands supreme and therefore represents Kṛṣṇa. As the
Supreme, Kṛṣṇa can be more deceitful than any mere man. If Kṛṣṇa chooses
to deceive a person, no one can surpass Him in His deceit. His greatness is
not simply one-sided-it is all-sided.
Among the victorious, He is victory. He is the splendor of the splendid.
Among enterprising industrialists, He is the most enterprising. Among
adventurers, He is the most adventurous, and among the strong, He is the
strongest. When Kṛṣṇa was present on earth, no one could surpass Him in
strength. Even in His childhood He lifted Govardhana Hill. No one can
surpass Him in cheating, no one can surpass Him in splendor, no one can
surpass Him in victory, no one can surpass Him in enterprise, and no one
can surpass Him in strength.
TEXT 37
व णीन वास वोऽि म पा डवान धन जयः ।
मनीनाम यह यासः कवीनामशना क वः ॥३७॥
vṛṣṇīnāṁ vāsudevo 'smi
pāṇḍavānāṁ dhanañjayaḥ
munīnām apy ahaṁ vyāsaḥ
kavīnām uśanā kaviḥ
vṛṣṇīnām—of the descendants of Vṛṣṇi; vāsudevaḥ—Kṛṣṇa in Dvāraka;
asmi—I am; pāṇḍavānām—of the Pāṇḍavas; dhanañjayaḥ—Arjuna;
munīnām—of the sages; api—also; aham—I am; vyāsaḥ—Vyāsa, the
compiler of allVedic literature; kavīnām—of all great thinkers; uśanā—
Uśanā; kaviḥ—the thinker.
TRANSLATION
Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I
am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am
Uśanā.
PURPORT
Kṛṣṇa is the original Supreme Personality of Godhead, and Vāsudeva is
the immediate expansion of Kṛṣṇa. Both Lord Kṛṣṇa and Baladeva appear as
the sons of Vasudeva. Amongst the sons of Pāṇḍu, Arjuna is famous and
valiant. Indeed, he is the best of men and therefore represents Kṛṣṇa. Among
the munis, or learned men conversant in Vedic knowledge, Vyāsa is the
greatest because he explained Vedic knowledge in many different ways for
the understanding of the common mass of people in this age of Kali. And
Vyāsa is also known as an incarnation of Kṛṣṇa; therefore Vyāsa also
represents Kṛṣṇa. Kavis are those who are capable of thinking thoroughly on
any subject matter. Among the kavis, Uśanā was the spiritual master of the
demons; he was extremely intelligent, far-seeing, political and spiritual in
every way. Thus Uśanā is another representative of the opulence of Kṛṣṇa.
TEXT 38
द डो दमयतामि म नी तरि म िजगीषताम् ।
मौन चवाि म ग ान ान ानवतामहम् ॥३८॥
daṇḍo damayatām asmi
nītir asmi jigīṣatām
maunaṁ caivāsmi guhyānāṁ
jñānaṁ jñānavatām aham
daṇḍaḥ—punishment; damayatām—of all separation; asmi—I am; nītiḥ
—morality; asmi—I am; jigīṣatām—of the victorious; maunam—silence; ca
—and; eva—also; asmi—I am; guhyānām—of secrets; jñānam—knowledge;
jñānavatām—of the wise; aham—I am.
TRANSLATION
Among punishments I am the rod of chastisement, and of those who
seek victory, I am morality. Of secret things I am silence, and of the
wise I am wisdom.
PURPORT
There are many suppressing agents, of which the most important are
those that cut down the miscreants. When miscreants are punished, the rod
of chastisement represents Kṛṣṇa. Among those who are trying to be
victorious in some field of activity, the most victorious element is morality.
Among the confidential activities of hearing, thinking and meditating,
silence is most important because by silence one can make progress very
quickly. The wise man is he who can discriminate between matter and spirit,
between God's superior and inferior natures. Such knowledge is Kṛṣṇa
Himself.
TEXT 39
य चा प सवभतान बीज तदहमजन ।
न तदि त वना य या मया भत चराचरम् ॥३९॥
yac cāpi sarva-bhūtānāṁ
bījaṁ tad aham arjuna
na tad asti vinā yat syān
mayā bhūtaṁ carācaram
yat—whatever; ca—also; api—may be; sarva-bhūtānām—of all
creations; bījam—the seed; tat—that; aham—I am; arjuna—O Arjuna; na
—not; tat—that; asti—there is; vinā—without; yat—that; syāt—exists; mayā
—by Me; bhūtam—created; carācaram—moving and unmoving.
TRANSLATION
Furthermore, O Arjuna, I am the generating seed of all existences.
There is no being-moving or unmoving-that can exist without Me.
PURPORT
Everything has a cause, and that cause or seed of manifestation is Kṛṣṇa.
Without Kṛṣṇa's energy, nothing can exist; therefore He is called
omnipotent. Without His potency, neither the movable nor the unmovable
can exist. Whatever existence is not founded on the energy of Kṛṣṇa is
called māyā, that which is not.
TEXT 40
ना तोऽि त मम द यान वभतीन पर तप ।
एष त शतः ो तो वभ व तरो मया ॥४०॥
nānto 'sti mama divyānāṁ
vibhūtīnāṁ parantapa
eṣa tūddeśataḥ prokto
vibhūter vistaro mayā
na—nor; antaḥ—a limit; asti—isthere; mama—of My; divyānām—divine;
vibhūtīnam—opulences; parantapa—O conquerer of the enemies; eṣaḥ—all
this; tu—that; uddeśataḥ—examples;
proktaḥ—spoken;
vibhūteḥ
—opulences; vistaraḥ—expanded; mayā—by Me.
TRANSLATION
O mighty conqueror of enemies, there is no end to My divine
manifestations. What I have spoken to you is but a mere indication of
My infinite opulences.
PURPORT
As stated in the Vedic literature, although the opulences and energies of
the Supreme are understood in various ways, there is no limit to such
opulences; therefore not all the opulences and energies can be explained.
Simply a few examples are being described to Arjuna to pacify his
inquisitiveness.
TEXT 41
य
त
भ तम स व ीम जत व वा ।
वावग छ व मम ज शस भवम् ॥४१॥
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo'ṁśa-sambhavam
yat yat—whatever; vibhūti—opulences; mat—having; sattvam—
existence; śrīmat—beautiful; ūrjitam—glorious; eva—certainly; vā—or; tat
tat—all those; eva—certainly; avagaccha—you must know; tvam—you;
mama—My; tejaḥ—splendor; aṁśa—partly; sambhavam—born of.
TRANSLATION
Know that all beautiful, glorious, and mighty creations spring from
but a spark of My splendor.
PURPORT
Any glorious or beautiful existence should be understood to be but a
fragmental manifestation of Kṛṣṇa's opulence, whether it be in the spiritual
or material world. Anything extraordinarily opulent should be considered to
represent Kṛṣṇa's opulence.
TEXT 42
अथवा ब न न क ा न तवाजन ।
व याहिमद क
क न ि थतो जगत् ॥४२॥
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
athavā—or; bahunā—many; etena—by this kind; kim—what; jñātena
—knowing; tava—you; arjuna—O Arjuna; viṣṭabhya—entire; aham—I;
idam—this; kṛtsnam—all manifestations; eka—one; aṁśena—part; sthithaḥ
—situated; jagat—in the universe.
TRANSLATION
But what need is there, Arjuna, for all this detailed knowledge? With
a single fragment of Myself I pervade and support this entire universe.
PURPORT
The Supreme Lord is represented throughout the entire material
universes by His entering into all things as the Supersoul. The Lord here
tells Arjuna that there is no point in understanding how things exist in their
separate opulence and grandeur. He should know that all things are existing
due to Kṛṣṇa's entering them as Supersoul. From Brahmā, the most gigantic
entity, on down to the smallest ant, all are existing because the Lord has
entered each and all and is sustaining them.
Worship of demigods is discouraged herein because even the greatest
demigods like Brahmā and Śiva only represent part of the opulence of the
Supreme Lord. He is the origin of everyone born, and no one is greater than
Him. He is samatā, which means that no one is superior to Him and that no
one is equal to Him. In the Viṣṇu-mantra it is said that one who considers
the Supreme Lord Kṛṣṇa in the same category with demigods— be they
even Brahmā or Śiva—becomes at once an atheist. If, however, one
thoroughly studies the different descriptions of the opulences and
expansions of Kṛṣṇa's energy, then one can understand without any doubt
the position of Lord Śrī Kṛṣṇa and can fix his mind in the worship of Kṛṣṇa
without deviation. The Lord is all-pervading by the expansion of His partial
representation, the Supersoul, who enters into everything that is. Pure
devotees, therefore, concentrate their minds in Kṛṣṇa consciousness in full
devotional service; therefore they are always situated in the transcendental
position. Devotional service and worship of Kṛṣṇa are very clearly indicated
in this chapter in verses eight to eleven. That is the way of pure devotional
service. How one can attain the highest devotional perfection of association
with the Supreme Personality of Godhead has been thoroughly explained in
this chapter.
Thus end the Bhaktivedanta Purports to the Tenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of the Opulence of the Absolute.
CHAPTER ELEVEN
The Universal Form
TEXT 1
अजन उवाच ।
मदन हाय परम ग म या मसि तम् ।
य वयो त वच न मोहोऽय वगतो मम ॥१॥
arjuna uvāca
mad-anugrahāya paramaṁ
guhyam adhyātma-saṁjñitam
yat tvayoktaṁ vacas tena
moho 'yaṁ vigato mama
arjunaḥ uvāca—Arjuna said; mat-anugrahāya—just to show me favor;
paramam—supreme;
guhyam—confidential;
adhyātma—spiritual;
saṁjñitam —in the matter of; yat—what; tvayā—by You; uktam—said;
vacaḥ—words; tena—by that; mohaḥ—illusion; ayam—this; vigataḥ
—iseducated; mama— my.
TRANSLATION
Arjuna said: I have heard Your instruction on confidential spiritual
matters which You have so kindly delivered unto me, and my illusion is
now dispelled.
PURPORT
This chapter reveals Kṛṣṇa as the cause of all causes. He is even the
cause of the Mahā-Viṣṇu, and from Him the material universes emanate.
Kṛṣṇa is not an incarnation; He is the source of all incarnations. That has
been completely explained in the last chapter.
Now, as far as Arjuna is concerned, he says that his illusion is over. This
means that Arjuna no longer thinks of Kṛṣṇa as a mere human being, as a
friend of his, but as the source of everything. Arjuna is very enlightened and
is glad that he has a great friend like Kṛṣṇa, but now he is thinking that
although he may accept Kṛṣṇa as the source of everything, others may not.
So in order to establish Kṛṣṇa's divinity for all, he is requesting Kṛṣṇa in this
chapter to show His universal form. Actually when one sees the universal
form of Kṛṣṇa one becomes frightened, like Arjuna, but Kṛṣṇa is so kind
that after showing it He converts Himself again into His original form.
Arjuna agrees to what Kṛṣṇa says several times. Kṛṣṇa is speaking to him
just for his benefit, and Arjuna acknowledges that all this is happening to
him by Kṛṣṇa's grace. He is now convinced that Kṛṣṇa is the cause of all
causes and is present in everyone's heart as the Supersoul.
TEXT 2
भवा ययौ ह भतान तौ व तरशो मया ।
व ः कमलप ा माहा यम प चा ययम् ॥२॥
bhavāpyayau hi bhūtānāṁ
śrutau vistaraśo mayā
tvattaḥ kamala-patrākṣa
māhātmyam api cāvyayam
bhava—appearance; apyayau—disappearance; hi—certainly; bhūtānām
—of all living entities; śrutau—have heard; vistaraśaḥ—detail; mayā—by
me; tvattaḥ—from You; kamala-patrākṣa—O lotus-eyed one; māhātmyam
—glories; api—also; ca—and; avyayam—inexhaustible.
TRANSLATION
O lotus-eyed one, I have heard from You in detail about the
appearance and disappearance of every living entity, as realized
through Your inexhaustible glories.
PURPORT
Arjuna addresses Lord Kṛṣṇa as "lotus-eyed" (Kṛṣṇa's eyes appear just
like the petals of a lotus flower) out of his joy, for Kṛṣṇa has assured him, in
the last verse of the previous chapter, that He sustains the entire universe
with just a fragment of Himself. He is the source of everything in this
material manifestation, and Arjuna has heard of this from the Lord in detail.
Arjuna further knows that in spite of His being the source of all appearances
and disappearances, He is aloof from them. His personality is not lost,
although He is all-pervading. That is the inconceivable opulence of Kṛṣṇa
which Arjuna admits that he has thoroughly understood.
TEXT 3
एव त था थ वमा मान पर र ।
िम छािम
प र प षो म ॥३॥
evam etad yathāttha
tvam ātmānaṁ parameśvara
draṣṭum icchāmi te rūpam
aiśvaraṁ puruṣottama
evam—that; etat—this; yathāttha—as it is; tvam—You; ātmānam—the
soul; parameśvara—the Supreme Lord; draṣṭum—to see; icchāmi—I wish;
te—You; rūpam—form; aiśvaram—divine; puruṣottama—O best of
personalities.
TRANSLATION
O greatest of all personalities, O supreme form, though I see here
before me Your actual position, I yet wish to see how You have entered
into this cosmic manifestation. I want to see that form of Yours.
PURPORT
The Lord said that because He entered into the material universe by His
personal representation, the cosmic manifestation has been made possible
and is going on. Now as far as Arjuna is concerned, he is inspired by the
statements of Kṛṣṇa, but in order to convince others in the future who may
think that Kṛṣṇa is an ordinary person, he desires to see Him actually in His
universal form, to see how He is acting from within the universe, although
He is apart from it. Arjuna's asking the Lord's permission is also significant.
Since the Lord is the Supreme Personality of Godhead, He is present within
Arjuna himself; therefore He knows the desire of Arjuna, and He can
understand that Arjuna has no special desire to see Him in His universal
form, for he is completely satisfied to see Him in His personal form of
Kṛṣṇa. But He can understand also that Arjuna wants to see the universal
form to convince others. He did not have any personal desire for
confirmation. Kṛṣṇa also understands that Arjuna wants to see the universal
form to set a criterion, for in the future there would be so many imposters
who would pose themselves as incarnations of God. The people, therefore,
should be careful; one who claims to be Kṛṣṇa should be prepared to show
his universal form to confirm his claim to the people.
TEXT 4
म य य द त छ य मया िम त भो ।
यो र ततो
व दशया मानम ययम् ॥४॥
manyase yadi tac chakyaṁ
mayā draṣṭum iti prabho
yogeśvara tato me tvaṁ
darśayātmānam avyayam
manyase—if You think; yadi—if; tat—that; śakyam—able to see; mayā
—by me; draṣṭum—to see; iti—thus; prabho—O Lord; yogeśvara—the Lord
of all mystic power; tataḥ—then; me—unto me; tvam—You; darśaya
—show; ātmānam—Yourself; avyayam—eternal.
TRANSLATION
If You think that I am able to behold Your cosmic form, O my Lord,
O master of all mystic power, then kindly show me that universal self.
PURPORT
It is said that one can neither see, hear, understand nor perceive the
Supreme Lord, Kṛṣṇa, by the material senses. But if one is engaged in
loving transcendental service to the Lord from the beginning, then one can
see the Lord by revelation. Every living entity is only a spiritual spark;
therefore it is not possible to see or to understand the Supreme Lord. Arjuna,
as a devotee, does not depend on his speculative strength; rather, he admits
his limitations as a living entity and acknowledges Kṛṣṇa's inestimable
position. Arjuna could understand that for a living entity it is not possible to
understand the unlimited infinite. If the infinite reveals Himself, then it is
possible to understand the nature of the infinite by the grace of the infinite.
The word yogeśvara is also very significant here because the Lord has
inconceivable power. If He likes, He can reveal Himself by His grace,
although He is unlimited. Therefore Arjuna pleads for the inconceivable
grace of Kṛṣṇa. He does not give Kṛṣṇa orders. Kṛṣṇa is not obliged to
reveal Himself to anyone unless one surrenders fully in Kṛṣṇa consciousness
and engages in devotional service. Thus it is not possible for persons who
depend on the strength of their mental speculations to see Kṛṣṇa.
TEXT 5
ीभगवानवाच ।
प य पाथ पािण शतशोऽथ सह शः ।
नाना वधा न द या न नानावण कती न च ॥५॥
śrī bhagavān uvāca
paśya me pārtha rūpāṇi
śataśo 'tha sahasraśaḥ
nānā-vidhāni divyāni
nānā-varṇākṛtīni ca
śrī bhagavān uvāca—the Supreme Personality of Godhead said; paśya—
just see; me—Mine; pārtha—O son of Pṛthā; rūpāṇi—forms; śataśaḥ
—hundreds;
atha—also;
sahasraśaḥ—thousands;
nānā-vidhāni—
variegated; divyāni— divine; nānā—variegated; varṇa—colored; akṛtīni—
forms; ca—also.
TRANSLATION
The Blessed Lord said: My dear Arjuna, O son of Pṛthā, behold now
My opulences, hundreds of thousands of varied divine forms,
multicolored like the sea.
PURPORT
Arjuna wanted to see Kṛṣṇa in His universal form, which, although a
transcendental form, is just manifested for the cosmic manifestation and is
therefore subject to the temporary time of this material nature. As the
material nature is manifested and not manifested, similarly this universal
form of Kṛṣṇa is manifested and unmanifested. It is not eternally situated in
the spiritual sky like Kṛṣṇa's other forms. As far as a devotee is concerned,
he is not eager to see the universal form, but because Arjuna wanted to see
Kṛṣṇa in this way, Kṛṣṇa reveals this form. This universal form is not
possible to be seen by any ordinary man. Kṛṣṇa must give one the power to
see it.
TEXT 6
प या द या वस ानि नौ म त तथा ।
ब यद पव िण प या य िण भारत ॥६॥
paśyādityān vasūn rudrān
aśvinau marutas tathā
bahūny adṛṣṭa-pūrvāṇi
paśyāścaryāṇi bhārata
paśya—see; ādityān—the twelve sons of Aditi; vasūn—the eight Vasus;
rudrān—the eleven forms of Rudra; aśvinau—the two Asvins; marutaḥ
—the forty-nine Maruts (demigods of the wind); tathā—also; bahūni
—many; adṛṣṭa—that you have not heard or seen; pūrvāṇi—before; paśya
—there see; āścaryāṇi—all the wonderful; bhārata—O best of the Bhāratas.
TRANSLATION
O best of the Bhāratas, see here the different manifestations of
Ādityas, Rudras, and all the demigods. Behold the many things which
no one has ever seen or heard before.
PURPORT
Even though Arjuna was a personal friend of Kṛṣṇa and the most
advanced of learned men, it was still not possible for him to know
everything about Kṛṣṇa. Here it is stated that humans have neither heard nor
known of all these forms and manifestations. Now Kṛṣṇa reveals these
wonderful forms.
TEXT 7
इ क थ जग क प या सचराचरम् ।
मम
गडा श य चा य िम छ स ॥७॥
ihaikasthaṁ jagat kṛtsnaṁ
paśyādya sa-carācaram
mama dehe guḍākeśa
yac cānyad draṣṭum icchasi
iha—in this; ekastham—in one; jagat—the universe; kṛtsnam
—completely; paśya—see; adya—immediately; sa—with; cara—moving;
acaram—not moving; mama—My; dehe—in this body; guḍākeśa—O
Arjuna; yat—that; ca— also; anyat—other; draṣṭum—to see; icchasi—you
like.
TRANSLATION
Whatever you wish to see can be seen all at once in this body. This
universal form can show you all that you now desire, as well as
whatever you may desire in the future. Everything is here completely.
PURPORT
No one can see the entire universe sitting in one place. Even the most
advanced scientist cannot see what is going on in other parts of the universe.
Kṛṣṇa gives him the power to see anything he wants to see, past, present and
future. Thus by the mercy of Kṛṣṇa, Arjuna is able to see everything.
TEXT 8
म नव वच षा ।
नतम श य
द य ददािम च ः प य योग रम् ॥८॥
na tu māṁ śakyase draṣṭum
anenaiva sva-cakṣuṣā
divyaṁ dadāmi te cakṣuḥ
paśya me yogam aiśvaram
na—never; tu—but; mām—Me; śakyase—able; draṣṭum—to see; anena—
by this; eva—certainly; sva-cakṣuṣā—with your own eyes; divyam—divine;
dadāmi—I give; te—you; cakṣuḥ—eyes; paśya—see; me—My; yogam
aiśvaram—inconceivable mystic power.
TRANSLATION
But you cannot see Me with your present eyes. Therefore I give to
you divine eyes by which you can behold My mystic opulence.
PURPORT
A pure devotee does not like to see Kṛṣṇa in any form except His form
with two hands; a devotee must see His universal form by His grace, not
with the mind but with spiritual eyes. To see the universal form of Kṛṣṇa,
Arjuna is told not to change his mind but his vision. The universal form of
Kṛṣṇa is not very important; that will be clear in the verses. Yet because
Arjuna wanted to see it, the Lord gives him the particular vision required to
see that universal form.
Devotees who are correctly situated in a transcendental relationship with
Kṛṣṇa are attracted by loving features, not by a godless display of
opulences. The playmates of Kṛṣṇa, the friends of Kṛṣṇa and the parents of
Kṛṣṇa never want Kṛṣṇa to show His opulences. They are so immersed in
pure love that they do not even know that Kṛṣṇa is the Supreme Personality
of Godhead. In their loving exchange they forget that Kṛṣṇa is theSupreme
Lord. In the Śrīmad-Bhāgavatam it is stated that the boys who play with
Kṛṣṇa are all highly pious souls, and after many, many births they are able
to play with Kṛṣṇa. Such boys do not know that Kṛṣṇa is the Supreme
Personality of Godhead. They take Him as a personal friend. The Supreme
Person is considered as the impersonal Brahman by great sages, as the
Supreme Personality of Godhead by the devotees, and as a product of this
material nature by ordinary men. The fact is that the devotee is not
concerned to see the viśva-rūpa, the universal form, but Arjuna wanted to
see it to substantiate Kṛṣṇa's statement so that in the future people could
understand that Kṛṣṇa not only theoretically or philosophically presented
Himself as the Supreme but actually presented Himself as such to Arjuna.
Arjuna must confirm this because Arjuna is the beginning of the paramparā
system. Those who are actually interested to understand the Supreme
Personality of Godhead, Kṛṣṇa, and who follow in the footsteps of Arjuna
should understand that Kṛṣṇa not only theoretically presented Himself as the
Supreme, but actually revealed Himself as the Supreme.
The Lord gave Arjuna the necessary power to see His universal form
because He knew that Arjuna did not particularly want to see it, as we have
already explained.
TEXT 9
स जय उवाच ।
एवम वा ततो राज महायो
दशयामास पाथ य परम प
रो ह रः ।
रम् ॥९॥
sañjaya uvāca
evam uktvā tato rājan
mahā-yogeśvaro hariḥ
darśayāmāsa pārthāya
paramaṁ rūpam aiśvaram
sañjayaḥ uvāca—Sanjaya said; evam—thus; uktvā—saying; tataḥ—
thereafter; rājan—O King; mahā-yogeśvaraḥ—the most powerful mystic;
hariḥ—the Supreme Personality of Godhead, Kṛṣṇa; darśayāmāsa
—showed; pārthāya—unto Arjuna; paramam—divine; rūpam—universal
form; aiśvaram — opulences.
TRANSLATION
Sañjaya said: O King, speaking thus, the Supreme, the Lord of all
mystic power, the Personality of Godhead, displayed His universal form
to Arjuna.
TEXTS 10-11
अ कव नयनम का तदशनम् ।
अ क द याभरण द या को तायधम् ॥१०॥
द यमा या बरधर द यग धान पनम् ।
सव यमय वमन त व तोमखम् ॥११॥
aneka-vaktra-nayanam
anekādbhuta-darśanam
aneka-divyābharaṇaṁ
divyānekodyatāyudham
divya-mālyāmbara-dharaṁ
divya-gandhānulepanam
sarvāścarya-mayaṁ devam
anantaṁ viśvato-mukham
aneka—various; vaktra—mouths; nayanam—eyes; aneka—various;
adbhuta—wonderful; darśanam—sight; aneka—many; divya—divine;
ābharaṇam—ornaments; divya—divine; aneka—various; udyata—uplifted;
āyudham weapons; divya—divine; mālya—garlands; ambara-dharam—
covered with the dresses; divya—divine; gandha—fragrance; anulepanam—
smeared; sarva— all; aścaryamayam—wonderful; devam—shining;
anantam—unlimited; viśvataḥ-mukham—all-pervading.
TRANSLATION
Arjuna saw in that universal form unlimited mouths and unlimited
eyes. It was all wondrous. The form was decorated with divine, dazzling
ornaments and arrayed in many garbs. He was garlanded gloriously,
and there were many scents smeared over His body. All was
magnificent, all-expanding, unlimited. This was seen by Arjuna.
PURPORT
These two verses indicate that there is no limit to the hands, mouths,
legs, etc., of the Lord. These manifestations are distributed throughout the
universe and are unlimited. By the grace of the Lord, Arjuna could see them
while sitting in one place. That is due to the inconceivable potency of Kṛṣṇa.
TEXT 12
द व सयसह य भ गप ि थता ।
य द भाः सदशी सा या ास त य महा मनः ॥१२॥
divi sūrya-sahasrasya
bhaved yugapad utthitā
yadi bhāḥ sadṛśī sā syād
bhāsas tasya mahātmanaḥ
divi—in the sky; sūrya—sun; sahasrasya—of many thousands; bhavet—
there were; yugapat—simultaneously; utthitā—present; yadi—if; bhāḥ
—light; sadṛśī—like that; sā—that; syāt—may be; bhāsaḥ—effulgence;
tasya—there is; mahātmanaḥ—of the great Lord.
TRANSLATION
If hundreds of thousands of suns rose up at once into the sky, they
might resemble the effulgence of the Supreme Person in that universal
form.
PURPORT
What Arjuna saw was indescribable, yet Sañjaya is trying to give a
mental picture of that great revelation to Dhṛtarāṣṭra. Neither Sañjaya nor
Dhṛtarāṣṭra were present, but Sañjaya, by the grace of Vyāsa, could see
whatever happened. Thus he now compares the situation, as far as it can be
understood, to an imaginable phenomenon (i.e. thousands of suns).
TEXT 13
त क थ जग क
वभ तम कधा ।
अप य व व य शरी पा डव तदा ॥१३॥
tatraikasthaṁ jagat kṛtsnaṁ
pravibhaktam anekadhā
apaśyad deva-devasya
śarīre pāṇḍavas tadā
tatra—there;
ekastham—one place;
jagat—universe;
kṛtsnam
—completely; pravibhaktam—divided in; anekadhā—many kinds; apaśyat
—could see; deva-devasya—of the Supreme Personality of Godhead; śarīre
—in the universal form; pāṇḍavaḥ—Arjuna; tadā—at that time.
TRANSLATION
At that time Arjuna could see in the universal form of the Lord the
unlimited expansions of the universe situated in one place although
divided into many, many thousands.
PURPORT
The word tatra (there) is very significant. It indicates that both Arjuna
and Kṛṣṇa were sitting on the chariot when Arjuna saw the universal form.
Others on the battlefield could not see this form because Kṛṣṇa gave the
vision only to Arjuna. Arjuna could see in the body of Kṛṣṇa many
thousands of universes. As we learn from Vedic scriptures, there are many
universes and many planets. Some of them are made of earth, some are
made of gold, some are made of jewels, some are very great, some are not
so great, etc. Sitting on his chariot, Arjuna could see all these universes. But
no one could understand what was going on between Arjuna and Kṛṣṇa.
TEXT 14
ततः स व मया व ो रोमा धन जयः ।
ण य िशरसा व कता जिलरभाषत ॥१४॥
tataḥ sa vismayāviṣṭo
hṛṣṭa-romā dhanañjayaḥ
praṇamya śirasā devaṁ
kṛtāñjalir abhāṣata
tataḥ—thereafter; saḥ—he; vismayāviṣṭaḥ—being overwhelmed with
wonder; hṛṣṭa-romā—with his bodily hairs standing on end due to his great
ecstasy; dhanañjayaḥ—Arjuna ; praṇamya—offering obeisances; śirasā
—with the head; devam—to the Supreme Personality of Godhead; kṛtāñjaliḥ
— with folded hands; abhāṣata—began to say.
TRANSLATION
Then, bewildered and astonished, his hair standing on end, Arjuna
began to pray with folded hands, offering obeisances to the Supreme
Lord.
PURPORT
Once the divine vision is revealed, the relationship between Kṛṣṇa and
Arjuna changes immediately. Before, Kṛṣṇa and Arjuna had a relationship
based on friendship, but here, after the revelation, Arjuna is offering
obeisances with great respect, and with folded hands he is praying to Kṛṣṇa.
He is praising the universal form. Thus Arjuna's relationship becomes one
of wonder rather than friendship. Great devotees see Kṛṣṇa as the reservoir
of all relationships. In the scriptures there are twelve basic kinds of
relationships mentioned, and all of them are present in Kṛṣṇa. It is said that
He is the ocean of all the relationships exchanged between two living
entities, between the gods, or between the Supreme Lord and His devotees.
It is said that Arjuna was inspired by the relationship of wonder, and in
that wonder, although he was by nature very sober, calm and quiet, he
became ecstatic, his hair stood up, and he began to offer his obeisances unto
the Supreme Lord with folded hands. He was not, of course, afraid. He was
affected by the wonders of the Supreme Lord. The immediate context is
wonder; his natural loving friendship was overwhelmed by wonder, and thus
he reacted in this way.
TEXT 15
अजन उवाच ।
प यािम व तव व
सव तथा भत व षस घान् ।
ाणमीश कमलासन थमष सव नरग
द यान् ॥१५॥
arjuna uvāca
paśyāmi devāṁs tava deva dehe
sarvāṁs tathā bhūta-viśeṣa-saṅghān
brahmāṇam īśaṁ kamalāsana-stham
ṛṣīṁś ca sarvān uragāṁś ca divyān
arjunaḥ uvāca—Arjuna said; paśyāmi—I see; devān—all the demigods;
tava—Your; deva—O Lord; dehe—in the body; sarvān—all; tathā—also;
bhūta—living
entities;
viśeṣa-saṅghān—specifically
assembled;
brahmāṇam— Lord Brahmā; īśam—Lord Śiva; kamala-āsana-stham—
sitting on the lotus flower; ṛṣīn—great sages; ca—also; sarvān—all; uragān
—serpents; ca—also; divyān—divine.
TRANSLATION
Arjuna said: My dear Lord Kṛṣṇa, I see assembled together in Your
body all the demigods and various other living entities. I see Brahmā
sitting on the lotus flower as well as Lord Śiva and many sages and
divine serpents.
PURPORT
Arjuna sees everything in the universe; therefore he sees Brahmā, who is
the first creature in the universe, and the celestial serpent upon which the
Garbhodakaśāyī Viṣṇu lies in the lower regions of the universe. This snake
bed is called Vāsuki. There are also other snakes known as Vāsuki. Arjuna
can see from the Garbhodakaśāyī Viṣṇu up to the topmost part of the
universe on the lotus-flower planet where Brahmā, the first creature of the
universe, resides. That means that from the beginning to the end, everything
could be seen by Arjuna sitting in one place on his chariot. This was
possible by the grace of the Supreme Lord, Kṛṣṇa.
TEXT 16
अ कबा दरव
प यािम व सवतोऽन त पम् ।
ना त न म य न पन तवा द
प यािम व
र व
प ॥१६॥
aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvāṁ sarvato 'nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśyāmi viśveśvara viśva-rūpa
aneka—many; bāhū—arms; udara—bellies; vaktra—mouths; netram—
eyes; paśyāmi—I see; tvām—unto You; sarvataḥ—from all sides; anantarūpam—unlimited form; na antam—there is no end; na madhyam—there is
no middle; na punaḥ—nor again; tava—Your; ādim—beginning; paśyāmi—
I see; viśveśvara—O Lord of the universe; viṣva-rūpa—in the form of the
universe.
TRANSLATION
O Lord of the universe, I see in Your universal body many, many
forms—bellies, mouths, eyes—expanded without limit. There is no end,
there is no beginning, and there is no middle to all this.
PURPORT
Kṛṣṇa is the Supreme Personality of Godhead and is unlimited; thus
through Him everything could be seen.
TEXT 17
करी टन ग दन च ण
च जोरा श सवतो दीि तम तम् ।
प यािम व नरी य सम ताी तानलाक तम यम् ॥१७॥
kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejo-rāśiṁ sarvato dīptimantam
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim aprameyam
kirīṭinam—with helmets; gadinam—with maces; cakriṇam—with discs;
ca—and; tejorāśim—effulgence; sarvataḥ—all sides; dīptimantam
—glowing; pasyāmi—I see; tvām—You; durnirīkṣyam—difficult to see;
samantāt— spreading; dīpta-anala—blazing fire; arka—sun; dyutim—
sunshine; aprameyam—immeasurable.
TRANSLATION
Your form, adorned with various crowns, clubs and discs, is difficult
to see because of its glaring effulgence, which is fiery and immeasurable
like the sun.
TEXT 18
वम र परम दत य
वम य व य पर नधानम् ।
वम ययः शा तधमगो ता
सनातन व प षो मतो ॥१८॥
tvam akṣaraṁ paramaṁ veditavyaṁ
tvam asya viśvasya paraṁ nidhānam
tvam avyayaḥ śāśvata-dharma-goptā
sanātanas tvaṁ puruṣo mato me
tvam—You; akṣaram—inexhaustible; paramam—supreme; veditavyam
—to be understood; tvam—You; asya—of this; viśvasya—of the universe;
param—supreme;
nidhānam—basis;
tvam—You
are;
avyayaḥ
—inexhaustible; śāśvata-dharma-goptā—maintainer of the eternal religion;
sanātanaḥ— eternal; tvam—You; puruṣaḥ—Supreme Personality; mataḥ me
—ismy opinion.
TRANSLATION
You are the supreme primal objective; You are the best in all the
universes; You are inexhaustible, and You are the oldest; You are the
maintainer of religion, the eternal Personality of Godhead.
TEXT 19
अना दम या तमन तवीयमन तबा शिशसय म् ।
प यािम व दी त ताशव
व जसा व िमद तप तम् ॥१९॥
anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśi-sūrya-netram
paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ
sva-tejasā viśvam idaṁ tapantam
anādi—without beginning; madhya—without middle; antam—without
end; ananta—unlimited; vīryam—glorious; ananta—unlimited; bāhum
—arms; śaśi—moon; sūrya—sun; netram—eyes; paśyāmi—I see; tvām—
You; dīpta— blazing; hutāśa-vaktram—fire coming out of Your mouth; svatejasā—by Your; viśvam—this universe; idam—this; tapantam—heating.
TRANSLATION
You are the origin without beginning, middle or end. You have
numberless arms, and the sun and moon are among Your great
unlimited eyes. By Your own radiance You are heating this entire
universe.
PURPORT
There is no limit to the extent of the six opulences of the Supreme
Personality of Godhead. Here and in many other places there is repetition,
but according to the scriptures, repetition of the glories of Kṛṣṇa is not a
literary weakness. It is said that at a time of bewilderment or wonder or of
great ecstasy, statements are repeated over and over. That is not a flaw.
TEXT 20
ावाप थ यो रदम तर ह
या त वय न दश सव ः ।
द ा त पम त द
लोक य य थत महा मन् ॥२०॥
dyāv āpṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaś ca sarvāḥ
dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ
loka-trayaṁ pravyathitaṁ mahātman
dyau—in outer space; āpṛthivyoḥ—of the earth; idam—this; antaram—in
between; hi—certainly; vyāptam—pervaded; tvayā—by You; ekena—by
one; diśaḥ—directions; ca—and; sarvāḥ—all; dṛṣṭvā—by seeing; adbhutam
— wonderful; rūpam—form; ugram—terrible; tava—Your; idam—this; loka
—planetary system; trayam—three; pravyathitam—perturbed; mahātman—
O great one.
TRANSLATION
Although You are one, You are spread throughout the sky and the
planets and all space between. O great one, as I behold this terrible
form, I see that all the planetary systems are perplexed.
PURPORT
Dyāv āpṛthivyoḥ (the space between heaven and earth) and lokatrayam
(three worlds) are significant words in this verse because it appears that not
only Arjuna saw this universal form of the Lord, but others in other
planetary systems also saw it. The vision was not a dream. All who were
spiritually awake with the divine vision saw it.
TEXT 21
अमी ह व सरस घा वशि त
िच ीताः ा जलयो गणि त ।
व ती य वा मह ष स स घाः
तवि त व त तिभः प कलािभः ॥२१॥
amī hi tvāṁ sura-saṅghā viśanti
kecid bhītāḥ prāñjalayo gṛṇanti
svastīty uktvā maharṣi-siddha-saṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ
amī—all those; hi—certainly; tvām—unto You; sura-saṅghāḥ—groups of
demigods; viśanti—entering; kecit—some of them; bhītāḥ—out of fear;
prāñjalayaḥ—with folded hands; gṛṇanti—offering prayers unto; svasti—all
peace; iti—thus; uktvā—speaking like that; maharṣi—great sages; siddhasaṅghāḥ—perfect sages; stuvanti—singing hymns; tvām—unto You;
stutibhiḥ —with prayers; puṣkalābhiḥ—Vedic hymns.
TRANSLATION
All the demigods are surrendering and entering into You. They are
very much afraid, and with folded hands they are singing the Vedic
hymns.
PURPORT
The demigods in all the planetary systems feared the terrific
manifestation of the universal form and its glowing effulgence and so
prayed for protection.
TEXT 22
ा द या वसवो च
सा या व ऽि नौ म त ो मपा ।
ग धवय ासर स स घा
वी
व वि मता व सव ॥२२॥
rudrādityā vasavo ye ca sādhyā
viśve 'śvinau marutaś coṣmapāś ca
gandharva-yakṣāsura-siddha-saṅghā
vīkṣante tvāṁ vismitāś caiva sarve
rudra—manifestations of Lord Śiva; ādityāḥ—the Ādityas; vasavaḥ—the
Vasus; ye—all those; ca—and; sādhyāḥ—the Sādhyas; viśve—the
Viśvadevas; aśvinau—the Aśvinīkumāras; marutaḥ—the Maruts; ca—and;
uṣmapāḥ—the forefathers; ca—and; gandharva—the Gandharvas; yakṣa—
the Yakṣas; asura- siddha—the demons and the perfected demigods;
saṅghāḥ—assemblies; vīkṣante—are seeing; tvām—You; vismitāḥ—in
wonder; ca—also; eva—certainly; sarve—all.
TRANSLATION
The different manifestations of Lord Śiva, the Ādityas, the Vasus,
the Sādhyas, the Viśvadevas, the two Aśvins, the Māruts, the
forefathers and the Gandharvas, the Yakṣas, Asuras, and all perfected
demigods are beholding You in wonder.
TEXT 23
प मह ब व
महाबाहो ब बा पादम् ।
ब दर ब द ाकराल
द ा लोकाः य थता तथाहम् ॥२३॥
rūpaṁ mahat te bahu-vaktra-netraṁ
mahā-bāho bahu-bāhūru-pādam
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ
dṛṣṭvā lokāḥ pravyathitās tathāham
rūpam—form; mahat—very great; te—of You; bahu—many; vaktra—
faces; netram—eyes; mahā-bāho—O mighty-armed one; bahu—many; bāhu
—arms; ūru—thighs; pādam—legs; bahu-udaram—many bellies; babudaṁṣṭrā—many teeth; karālam—horrible; dṛṣṭvā—seeing; lokāḥ—all the
planets; pravyathitāḥ—perturbed; tathā—similarly; aham—I.
TRANSLATION
O mighty-armed one, all the planets with their demigods are
disturbed at seeing Your many faces, eyes, arms, bellies and legs and
Your terrible teeth, and as they are disturbed, so am I.
TEXT 24
नभः पश दी तम कवण
या ानन दी त वशाल म् ।
द ा ह व
य थता तरा मा
ध त न व दािम शम च व णो ॥२४॥
nabhaḥ spṛśaṁ dīptam aneka-varṇaṁ
vyāttānanaṁ dīpta-viśāla-netram
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo
nabhaḥ spṛśam—touching the sky; dīptam—glowing; aneka—many;
varṇam—color; vyāttā—open; ānanam—mouth; dīpta—glowing; viśāla—
very great; netram—eyes; dṛṣṭvā—by seeing; hi—certainly; tvām—You;
pravyathitā —perturbed; antaḥ—within; ātmā—soul; dhṛtim—steadiness;
na—no; vindāmi—and have; śamam—mental tranquility; ca—also; viṣṇo—
O Lord Viṣṇu.
TRANSLATION
O all-pervading Viṣṇu, I can no longer maintain my equilibrium.
Seeing Your radiant colors fill the skies and beholding Your eyes and
mouths, I am afraid.
TEXT 25
द ाकराला न च मखा न
द व कालानलसि नभा न ।
दशो न जा न ल च शम
सीद श जगि नवास ॥२५॥
daṁṣṭrā-karālāni ca te mukhāni
dṛṣṭvaiva kālānala-sannibhāni
diśo na jāne na labhe ca śarma
prasīda deveśa jagan-nivāsa
daṁṣṭrā—teeth; karālāni—like that; ca—also; te—Your; mukhāni
—faces; dṛṣṭvā—seeing; eva—thus; kālānala—the fire of death; sannibhāni
—as if blazing; diśaḥ—directions; na jāne—do not know; na labhe—nor
obtain; ca śarma—and grace; prasīda—be pleased; deveśa—O Lord of all
lords; jagat-nivāsa—refuge of the worlds.
TRANSLATION
O Lord of lords, O refuge of the worlds, please be gracious to me. I
cannot keep my balance seeing thus Your blazing deathlike faces and
awful teeth. In all directions I am bewildered.
TEXTS 26-27
अमी च व धतरा य प ाः
सव स वाव नपालस घः ।
भी मो ोणः सतप तथासौ
सहा मदीयर प योधम यः ॥२६॥
व ािण वरमाणा वशि त
द ाकराला न भयानका न ।
िच ल ा दशना त ष
स द य च णत मा गः ॥२७॥
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipāla-saṅghaiḥ
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ
vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni
kecid vilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāṅgaiḥ
amī—all those; ca—also; tvām—You; dhṛtarāṣṭasya—of Dhṛtarāṣṭra;
putrāḥ—sons; sarva—all; saha eva—along with; avanipāla—warrior kings;
saṅghaiḥ—with the groups; bhīṣmaḥ—Bhīṣmadeva; droṇaḥ—Droṇācārya;
sūta-putraḥ—Karṇa; tathā—also; asau—that; saha—with; asmadīyaiḥ—
our; api—also; yodha-mukhyaiḥ—chief among the warriors; vaktrāṇi—
mouths; te—Your; tvaramāṇāḥ—fearful; viśanti—entering; daṁṣṭrā—
teeth; karālāni—terrible; bhayānakāni—very fearful; kecit—some of them;
vilagnāḥ—being attacked; daśanāntareṣu—between the teeth; sandṛśyante
—being seen; cūrṇitaiḥ—smashed; uttama-aṅgaiḥ—by the head.
TRANSLATION
All the sons of Dhṛtarāṣṭra along with their allied kings, and Bhīṣma,
Droṇa and Karṇa, and all our soldiers are rushing into Your mouths,
their heads smashed by Your fearful teeth. I see that some are being
crushed between Your teeth as well.
PURPORT
In a previous verse the Lord promised to show Arjuna things he would
by very interested in seeing. Now Arjuna sees that the leaders of the
opposite party (Bhīṣma, Droṇa, Karṇa and all the sons of Dhṛtarāṣṭra) and
their soldiers and Arjuna's own soldiers are all being annihilated. This is an
indication that Arjuna will emerge victorious in battle, despite heavy losses
on both sides. It is also mentioned here that Bhīṣma, who is supposed to be
unconquerable, will also be smashed. So also Karṇa. Not only will the great
warriors of the other party like Bhīṣma be smashed, but some of the great
warriors of Arjuna's side also.
TEXT 28
यथा नदीन बहवोऽ ब गाः
सम वािभमखा वि त ।
तथा तवामी नरलोकवीरा
वशि त व ा यिभ व वलि त ॥२८॥
yathā nadīnāṁ bahavo 'mbu-vegāḥ
samudram evābhimukhā dravanti
tathā tavāmī nara-loka-vīrā
viśanti vaktrāṇy abhivijvalanti
yathā—as; nadīnām—of the rivers; bahavaḥ—many; ambu-vegāḥ
—waves of the waters; samudram—ocean; eva—certainly; abhimukhāḥ
—towards; dravanti—gliding; tathā—similarly; tava—Your; amī—all those;
nara-lokavīrāḥ—the kings of human society; viśanti—entering; vaktrāṇi
—into the mouths; abhivijvalanti—blazing.
TRANSLATION
As the rivers flow into the sea, so all these great warriors enter Your
blazing mouths and perish.
TEXT 29
यथा दी त वलन पत गा
वशि त नाशाय सम गाः ।
तथव नाशाय वशि त लोकातवा प व ािण सम गाः ॥२९॥
yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddha-vegāḥ
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddha-vegāḥ
yathā—as; pradīptam—blazing; jvalanam—fire; pataṅgāḥ—moths;
viśanti— enters; nāśāya—destruction; samṛddha—full; vegāḥ—speed; tathā
eva—similarly; nāśāya—for destruction; viśanti—entering; lokāḥ—all
people. tava—unto You; api—also; vaktrāṇi—in the mouths; samṛddhavegāḥ—with full speed.
TRANSLATION
I see all people rushing with full speed into Your mouths as moths
dash into a blazing fire.
TEXT 30
िल
समानः सम तालोका सम ा वदन वलि ः ।
जोिभरापय जग सम
भास तवो ाः तपि त व णो ॥३०॥
lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ
tejobhir āpūrya jagat samagraṁ
bhāsas tavogrāḥ pratapanti viṣṇo
lelihyase—licking;
grasamānaḥ—devouring;
samantāt—from
all
directions; lokān—people; samagrān—completely; vadanaiḥ—by the
mouth; jvaladbhiḥ —with blazing; tejobhiḥ—by effulgence; āpūrya—
covering; jagat—the universe; samagram—all; bhāsaḥ—illuminating; tava
—Your; ugrāḥ—terrible; pratapanti—scorching; viṣṇo—O all-pervading
Lord.
TRANSLATION
O Viṣṇu, I see You devouring all people in Your flaming mouths and
covering the universe with Your immeasurable rays. Scorching the
worlds, You are manifest.
TEXT 31
आ या ह को भवान पो
नमोऽ त
ववर सीद ।
व ातिम छािम भव तमा
न ह जानािम तव वि म् ॥३१॥
ākhyāhi me ko bhavān ugra-rūpo
namo 'stu te deva-vara prasīda
vijñātum icchāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim
ākhyāhi—please explain; me—unto me; kaḥ—who; bhavān—You; ugrarūpaḥ—fierce form; namaḥ astu—obeisances; te—unto You; deva-vara—
the great one amongst the demigods; prasīda—be gracious; vijñātum—just
to know; icchāmi—I wish; bhavantam—You; ādyam—the original; na—
never; hi—certainly; prajānāmi—do I know; tava—Your; pravṛttim—
mission.
TRANSLATION
O Lord of lords, so fierce of form, please tell me who You are. I offer
my obeisances unto You; please be gracious to me. I do not know what
Your mission is, and I desire to hear of it.
TEXT 32
ीभगवानवाच ।
कालोऽि म लोक यक व ो
लोका समाहतिमह व ः ।
ऋ ऽ प व न भ व यि त सव
ऽवि थताः यनी ष योधाः ॥३२॥
śrī bhagavān uvāca
kālo 'smi loka-kṣaya-kṛt pravṛddho
lokān samāhartum iha pravṛttaḥ
ṛte 'pi tvāṁ na bhaviṣyanti sarve
ye 'vasthitāḥ pratyanīkeṣu yodhāḥ
śrī bhagavān uvāca—the Personality of Godhead said; kālaḥ—time; asmi
—I am; loka—the worlds; kṣaya-kṛt—destroyer; pravṛddhaḥ—to engage;
lokān—all people; samāhartum—to destroy; iha—in this world; pravṛttaḥ—
to engage; ṛte api—without even; tvām—you; na—never; bhaviṣyanti—will
be; sarve—all; ye—who; avasthitāḥ—situated; pratyanīkeṣu—on the
opposite side; yodhāḥ—the soldiers.
TRANSLATION
The Blessed Lord said: Time I am, destroyer of the worlds, and I
have come to engage all people. With the exception of you [the
Pāṇḍavas], all the soldiers here on both sides will be slain.
PURPORT
Although Arjuna knew that Kṛṣṇa was his friend and the Supreme
Personality of Godhead, he was nonetheless puzzled by the various forms
exhibited by Kṛṣṇa. Therefore he asked further about the actual mission of
this devastating force. It is written in the Vedas that the Supreme Truth
destroys everything, even Brahmā. Yasya brahme ca kṣatram ca ubhe
bhavata odanaḥ/mṛtyur yasyopasecanaṁ ka itthā veda yatra saḥ.
Eventually all the brāhmaṇas, kṣatriyas and everyone else are devoured by
the Supreme. This form of the Supreme Lord is an all-devouring giant, and
here Kṛṣṇa presents Himself in that form of all-devouring time. Except for a
few Pāṇḍavas, everyone who was present in that battlefield would be
devoured by Him.
Arjuna was not in favor of the fight, and he thought it was better not to
fight; then there would be no frustration. In reply, the Lord is saying that
even if he did not fight, every one of them would be destroyed, for that is
His plan. If he stopped fighting, they would die in another way. Death
cannot be checked, even if he did not fight. In fact, they were already dead.
Time is destruction, and all manifestations are to be vanquished by the
desire of the Supreme Lord. That is the law of nature.
TEXT 33
त मा वमि
यशो लभ व
िज वा श न् भ रा य सम म् ।
मयव नहताः पव व
निम मा भव स यसािचन् ॥३३॥
tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savyasācin
tasmāt—therefore; tvām—you; uttiṣṭha—get up; yaśaḥ—fame; labhasva
—gain; jitvā—conquering; śatrūn—enemies; bhuṅkṣva—enjoy; rājyam
—kingdom; samṛddham—flourishing; mayā—by Me; eva—certainly; ete
—all these; nihatāḥ—already killed; pūrvam eva—by previous elements;
nimitta-mātram —just become the cause; bhava—become; savyasācin—O
Savyasācin.
TRANSLATION
Therefore get up and prepare to fight. After conquering your
enemies you will enjoy a flourishing kingdom. They are already put to
death by My arrangement, and you, O Savyasācin, can be but an
instrument in the fight.
PURPORT
Savyasācin refers to one who can shoot arrows very expertly in the field;
thus Arjuna is addressed as an expert warrior capable of delivering arrows
to kill his enemies. "Just become an instrument": nimitta-mātram. This word
is also very significant. The whole world is moving according to the plan of
the Supreme Personality of Godhead. Foolish persons who do not have
sufficient knowledge think that nature is moving without a plan and all
manifestations are but accidental formations. There are many so-called
scientists who suggest that perhaps it was like this, or maybe like that, but
there is no question of "perhaps" and "maybe." There is a specific plan
being carried out in this material world. What is this plan? This cosmic
manifestation is a chance for the conditioned souls to go back to Godhead,
back to home. As long they have the domineering mentality which makes
them try to lord it over material nature, they are conditioned. But anyone
who can understand the plan of the Supreme Lord and cultivate Kṛṣṇa
consciousness is most intelligent. The creation and destruction of the cosmic
manifestation are under the superior guidance of God. Thus the Battle of
Kurukṣetra was fought according to the plan of God. Arjuna was refusing to
fight, but he was told that he should fight and at the same time desire the
Supreme Lord. Then he would be happy. If one is in full Kṛṣṇa
consciousness and if his life is devoted to His transcendental service, he is
perfect.
TEXT 34
ोण च भी म च जय थ च
कण तथा यान प योधवीरान् ।
मया हत व ज ह मा य थ ा
य य व ता स रण सप नान् ॥३४॥
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān
droṇam ca—also Droṇa; bhīṣmam ca—also Bhīṣma; jayadratham ca—
also Jayadratha; karṇam—also Karṇa; tathā—also; anyān—others; api—
certainly; yodha-vīrān—great warriors; mayā—by Me; hatān—already
killed; tvam—you; jahi—become victorious; mā—never; vyathiṣṭhāḥ—be
disturbed; yudhyasva—just fight; jetāsi—just conquer; raṇe—in the fight;
sapatnān— enemies.
TRANSLATION
The Blessed Lord said: All the great warriors—Droṇa, Bhīṣma,
Jayadratha, Karṇa—are already destroyed. Simply fight, and you will
vanquish your enemies.
PURPORT
Every plan is made by the Supreme Personality of Godhead, but He is so
kind and merciful to His devotees that He wants to give the credit to His
devotees who carry out His plan according to His desire. Life should
therefore move in such a way that everyone acts in Kṛṣṇa consciousness and
understands the Supreme Personality of Godhead through the medium of a
spiritual master. The plans of the Supreme Personality of Godhead are
understood by His mercy, and the plans of the devotees are as good as His
plans. One should follow such plans and be victorious in the struggle for
existence.
TEXT 35
स जय उवाच ।
वा वचन शव य
एत
कता जिलवपमानः करीती ।
नम क वा भय एवाह क ण
सग द भीतभीतः ण य ॥३५॥
sañjaya uvāca
etac chrutvā vacanaṁ keśavasya
kṛtāñjalir vepamānaḥ kirītī
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhīta-bhītaḥ praṇamya
sañjayaḥ uvāca—Sañjaya said; etat—thus; śrutvā—hearing; vacanam—
speech; keśavasya—of Kṛṣṇa; kṛtāñjaliḥ—with folded hands; vepamānaḥ—
trembling; kirītī—Arjuna; namaskṛtvā—offering obeisances; bhūyaḥ
—again; eva—also; āha kṛṣṇam—said unto Kṛṣṇa; sa-gadgadam—faltering;
bhīta- bhītaḥ—fearful; praṇamya—offering obeisances.
TRANSLATION
Sañjaya said to Dhṛtarāṣṭra: O King, after hearing these words from
the Supreme Personality of Godhead, Arjuna trembled, fearfully
offered obeisances with folded hands and began, falteringly, to speak as
follows:
PURPORT
As we have already explained, because of the situation created by the
universal form of the Supreme Personality of Godhead, Arjuna became
bewildered in wonder; thus he began to offer his respectful obeisances to
Kṛṣṇa again and again, and with faltering voice he began to pray, not as a
friend, but as a devotee in wonder.
TEXT 36
अजन उवाच ।
था षी श तव की य
जग
य यनर य च ।
र स भीता न दशो वि त
सव नम यि त च स स घाः ॥३६॥
arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate ca
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddha-saṅghāḥ
arjunaḥ uvāca—Arjuna said; sthāne—rightly; hṛṣīkeśa—O master of all
senses; tava—Your; prakīrtya—glories; jagat—the entire world; prahṛṣyati
—rejoicing; anurajyate—becoming attached; rakṣāṁsi—the demons;
bhītāni—out of fear; diśaḥ—directions; dravanti—fleeing; sarve—all;
namasyanti—offering respect; ca—also; siddha-saṅghāḥ—the perfect
human beings.
TRANSLATION
O Hṛṣīkeśa, the world becomes joyful upon hearing Your name and
thus everyone becomes attached to You. Although the perfected beings
offer You their respectful homage, the demons are afraid, and they flee
here and there. All this is rightly done.
PURPORT
Arjuna, after hearing from Kṛṣṇa about the outcome of the Battle of
Kurukṣetra, became an enlightened devotee of the Supreme Lord. He
admitted that everything done by Kṛṣṇa is quite fit. Arjuna confirmed that
Kṛṣṇa is the maintainer and the object of worship for the devotees and the
destroyer of the undesirables. His actions are equally good for all. Arjuna
understood herein that when the Battle of Kurukṣetra was being concluded,
in outer space there were present many demigods, siddhas, and the
intelligentia of the higher planets, and they were observing the fight because
Kṛṣṇa was present there. When Arjuna saw the universal form of the Lord,
the demigods took pleasure in it, but others, who were demons and atheists,
could not stand it when the Lord was praised. Out of their natural fear of the
devastating form of the Supreme Personality of Godhead, they fled. Kṛṣṇa's
treatment of the devotees and the atheists is praised by Arjuna. In all cases a
devotee glorifies the Lord because he knows that whatever He does is good
for all.
TEXT 37
क मा च न न र महा मन्
गरीय
णोऽ या दक ।
अन त श जगि नवास
वम र सदस पर यत् ॥३७॥
kasmāc ca te na nameran mahātman
garīyase brahmaṇo 'py ādi-kartre
ananta deveśa jagan-nivāsa
tvam akṣaraṁ sad-asat tat paraṁ yat
kasmāt—why; ca—also; te—unto You; na—not; nameran—offer proper
obeisances; mahātman—O great one; garīyase—You are better than;
brahmaṇaḥ—Brahmā; api—although; ādi-kartre—the supreme creator;
ananta—unlimited; deveśa-God of the gods; jagat-nivāsa—O refuge of the
universe; tvam—You are; akṣaram—imperishable; sat-asat—cause and
effect; tat-param—transcendental; yat—because.
TRANSLATION
O great one, who stands above even Brahmā, You are the original
master. Why should they not offer their homage up to You, O limitless
one? O refuge of the universe, You are the invincible source, the cause
of all causes, transcendental to this material manifestation.
PURPORT
By this offering of obeisances, Arjuna indicates that Kṛṣṇa is
worshipable by everyone. He is all-pervading, and He is the Soul of every
soul. Arjuna is addressing Kṛṣṇa as mahātmā, which means that He is most
magnanimous and unlimited. Ananta indicates that there is nothing which is
not covered by the influence and energy of the Supreme Lord, and deveśa
means that He is the controller of all demigods and is above them all. He is
the center of the whole universe. Arjuna also thought that it was fitting that
all the perfect living entities and all powerful demigods offer their respectful
obeisances unto Him because no one is greater than Him. He especially
mentions that Kṛṣṇa is greater than Brahmā because Brahmā is created by
Him. Brahmā is born out of the lotus stem grown from the navel abdomen
of Garbhodakaśāyī Viṣṇu, who is Kṛṣṇa's plenary expansion; therefore
Brahmā and Lord Śiva, who is born of Brahmā, and all other demigods must
offer their respectful obeisances. Thus the Lord is respected by Lord Śiva
and Brahmā and similar other demigods. The word akṣaram is very
significant because this material creation is subject to destruction, but the
Lord is above this material creation. He is the cause of all causes, and being
so, He is superior to all the conditioned souls within this material nature as
well as the material cosmic manifestation itself. He is therefore the all-great
Supreme.
TEXT 38
वमा द वः प षः पराणवम य व य पर नधानम् ।
ास
च पर च धाम
वया तत व मन त प ॥३८॥
tvam ādi-devaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṁ nidhānam
vettāsi vedyaṁ ca paraṁ ca dhāma
tvayā tataṁ viśvam ananta-rūpa
tvam—You; ādi-devaḥ—the original Supreme God; puruṣaḥ—
personality; purāṇaḥ—old; tvam—You; asya—this; viśvasya—universe;
param—transcenddental; nidhānam—refuge; vettā—knower; asi—You are;
vedyam ca—and the knowable; param ca—and transcendental; dhāma
—refuge; tvayā—by You; tatam—pervaded; viśvam—universe; anantarūpa—unlimited form.
TRANSLATION
You are the original Personality, the Godhead. You are the only
sanctuary of this manifested cosmic world. You know everything, and
You are all that is knowable. You are above the material modes. O
limitless form! This whole cosmic manifestation is pervaded by You!
PURPORT
Everything is resting on the Supreme Personality of Godhead; therefore
He is the ultimate rest. Nidhānam means that everything, even the Brahman
effulgence, rests on the Supreme Personality of Godhead Kṛṣṇa. He is the
knower of everything that is happening in this world, and if knowledge has
any end, He is the end of all knowledge; therefore He is the known and the
knowable. He is the object of knowledge because He is all-pervading.
Because He is the cause in the spiritual world, He is transcendental. He is
also the chief personality in the transcendental world.
TEXT 39
वाययमोऽि व णः शशा कः
जाप त व पतामह ।
नमो नम ऽ त सह क वः
पन भयोऽ प नमो नम ॥३९॥
vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś ca
namo namas te 'stu sahasra-kṛtvaḥ
punaś ca bhūyo 'pi namo namas te
vāyuḥ—air; yamaḥ—controller; agniḥ—fire; varuṇaḥ—water; śaśāṅkaḥ
— moon; prajāpatiḥ—Brahmā; tvam—You; prapitāmahaḥ—grandfather;
ca— also; namaḥ—offering respects; namaḥ te—again I offer my respects
unto You; astu—are being; sahasra-kṛtvaḥ—a thousand times; punaḥ ca—
and again; bhūyaḥ—again; api—also; namaḥ—offer my respects; namaḥ te
—offering my respects unto You.
TRANSLATION
You are air, fire, water, and You are the moon! You are the supreme
controller and the grandfather. Thus I offer my respectful obeisances
unto You a thousand times, and again and yet again!
PURPORT
The Lord is addressed here as air because the air is the most important
representation of all the demigods, being all-pervasive. Arjuna also
addresses Kṛṣṇa as the grandfather because He is the father of Brahmā, the
first living creature in the universe.
TEXT 40
नमः पर तादथ प त
नमोऽ त सवत एव सव ।
अन तवीय िमत व म व
सव समा नो ष ततोऽ स सवः ॥४०॥
namaḥ purastād atha pṛṣṭhatas te
namo 'stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ
sarvaṁ samāpnoṣi tato 'si sarvaḥ
namaḥ—offering obeisances; purastāt—from the front; atha—also;
pṛṣṭhataḥ—from behind; te—You; namaḥ astu—offer my respects; te—
unto You; sarvataḥ—from all sides; eva sarva—because You are
everything; ananta-vīrya—unlimited potency; amita-vikramaḥ—unlimited
force; tvam—You; sarvam—everything; samāpnoṣi—cover; tataḥ asi
—therefore You are; sarvaḥ—everything.
TRANSLATION
Obeisances from the front, from behind and from all sides! O
unbounded power, You are the master of limitless might! You are allpervading, and thus You are everything!
PURPORT
Out of loving ecstasy for Kṛṣṇa, his friend, Arjuna is offering his respects
from all sides. He is accepting that He is the master of all potencies and all
prowess and far superior to all the great warriors assembled on the
battlefield. It is said in the Viṣṇu Purāṇa: yo 'yaṁ tavāgato deva-samīpaṁ
devatā-gaṇaḥ sa tvam eva jagat-sraṣṭā yataḥ sarva-gato bhavān. "Whoever
comes before You, be he a demigod, is created by You, O Supreme
Personality of Godhead."
TEXTS 41-42
स
त म वा सभ य त
क ण यादव स त ।
अजानता म हमान त द
मया मादा ण न वाऽ प ॥४१॥
य चावहासाथमस कतोऽ स
वहारश यासनभोज ष ।
एकोऽथवा य यत त सम
त ाम वामहम यम् ॥४२॥
sakheti matvā prasabhaṁ yad uktaṁ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi
yac cāvahāsārtham asatkṛto 'si
vihāra-śayyāsana-bhojaneṣu
eko 'tha vāpy acyuta tat-samakṣaṁ
tat kṣāmaye tvām aham aprameyam
sakhā—friend; iti—thus; matvā—thinking; prasabham—temporary; yat—
whatever; uktam—said; he krṣṇa—O Kṛṣṇa; he yādava—O Yādava; he
sakhā iti—O my dear friend, ajānatā—without knowing; mahimānam
—glories; tava—Your; idam—this; mayā—by me; pramādāt—out of
foolishness; pranayena—out of love; vā api—either; yat—whatever; ca
—also; avahāsārtham—for joking; asatkṛtaḥ—dishonor; asi—have been
done; vihāra —in relaxation; śayyā—in joking; āsana—in a resting place;
bhojaneṣu—or while eating together; ekaḥ—alone; athavā—or; api—others;
acyuta—O infallible one; tat-samakṣam—as Your competitor; tat—all
those; kṣāmaye— excuse; tvām—You; aham—I; aprameyam—
immeasurable.
TRANSLATION
I have in the past addressed You as "O Kṛṣṇa," "O Yādava," "O my
friend," without knowing Your glories. Please forgive whatever I may
have done in madness or in love. I have dishonored You many times
while relaxing or while lying on the same bed or eating together,
sometimes alone and sometimes in front of many friends. Please excuse
me for all my offenses.
PURPORT
Although Kṛṣṇa is manifested before Arjuna in His universal form,
Arjuna remembers his friendly relationship with Kṛṣṇa and is therefore
asking pardon and requesting Him to excuse him for the many informal
gestures which arise out of friendship. He is admitting that formerly he did
not know that Kṛṣṇa could assume such a universal form, although He
explained it as his intimate friend. Arjuna did not know how many times he
may have dishonored Him by addressing Him as "O my friend, O Kṛṣṇa, O
Yādava," etc., without acknowledging His opulence. But Kṛṣṇa is so kind
and merciful that in spite of such opulence He played with Arjuna as a
friend. Such is the transcendental loving reciprocation between the devotee
and the Lord. The relationship between the living entity and Kṛṣṇa is fixed
eternally; it cannot be forgotten, as we can see from the behavior of Arjuna.
Although Arjuna has seen the opulence in the universal form, he could not
forget his friendly relationship with Kṛṣṇa.
TEXT 43
पता स लोक य चराचर य
वम य प य ग गरीयान् ।
न व समोऽ य य धकः कतोऽ यो
लोक ऽ य तम भाव ॥४३॥
pitāsi lokasya carācarasya
tvam asya pūjyaś ca gurur garīyān
na tvat-samo 'sty abhyadhikaḥ kuto 'nyo
loka-traye 'py apratima-prabhāva
pitā—father; asi—You are; lokasya—of all the world; cara—moving;
acarasya—nonmoving; tvam—You are; asya—of this; pūjyaḥ
—worshipable; ca—also; guruḥ—master; garīyān—glorious; na—never;
tvat-samaḥ—equal to You; asti—there is; abhyadhikaḥ—greater; kutaḥ
—how is it possible; anyaḥ—other; loka-traye—in three planetary systems;
api—also; apratima—immeasurable; prabhāva—power.
TRANSLATION
You are the father of this complete cosmic manifestation, the
worshipable chief, the spiritual master. No one is equal to You, nor can
anyone be one with You. Within the three worlds, You are
immeasurable.
PURPORT
The Lord Kṛṣṇa is worshipable as a father is worshipable for his son. He
is the spiritual master because He originally gave the Vedic instructions to
Brahmā, and presently He is also instructing Bhagavad-gītā to Arjuna;
therefore He is the original spiritual master, and any bona fide spiritual
master at the present moment must be a descendant in the line of disciplic
succession stemming from Kṛṣṇa. Without being a representative of Kṛṣṇa,
one cannot become a teacher or spiritual master of transcendental subject
matter.
The Lord is being paid obeisances in all respects. He is of immeasurable
greatness. No one can be greater than the Supreme Personality of Godhead,
Kṛṣṇa, because no one is equal to or higher than Kṛṣṇa within any
manifestation, spiritual or material. Everyone is below Him. No one can
excel Him.
The Supreme Lord Kṛṣṇa has senses and a body like the ordinary man,
but for Him there is no difference between His senses, body, mind and
Himself. Foolish persons who do not know Him perfectly say that Kṛṣṇa is
different from His soul, mind, heart and everything else. Kṛṣṇa is absolute;
therefore His activities and potencies are supreme. It is also stated that He
does not have senses like ours. He can perform all sensual activities;
therefore His senses are neither imperfect nor limited. No one can be greater
than Him, no one can be equal to Him, and everyone is lower than Him.
Whoever knows His transcendental body, activities and perfection, after
quitting his body, returns to Him and doesn't come back again to this
miserable world. Therefore one should know that Kṛṣṇa's activities are
different from others. The best policy is to follow the principles of Kṛṣṇa;
that will make one perfect. It is also stated that there is no one who is master
of Kṛṣṇa; everyone is His servant. Only Kṛṣṇa is God, and everyone is
servant. Everyone is complying with His order. There is no one who can
deny His order. Everyone is acting according to His direction, being under
His superintendence. As stated in the Brahmā-saṁhitā, He is the cause of all
causes.
TEXT 44
त मा ण य िणधाय काय
साद वामहमीशमीड म् ।
प व प य स व स यः
यः यायाह स व सोढम् ॥४४॥
tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśam īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum
tasmāt—therefore; praṇamya—after offering obeisances; praṇidhāya—
laying down; kāyam—body; prasādaye—to beg mercy; tvām—unto you;
aham—I; īśam—unto the Supreme Lord; īḍyam—who is worshipable; pitā
iva—like a father; putrasya—of a son; sakhā iva—like a friend; sakhyuḥ
—of a friend; priyaḥ—lover; priyāyāḥ—of the dearmost; arhasi—You
should; deva—my Lord; soḍhum—tolerate.
TRANSLATION
You are the Supreme Lord, to be worshiped by every living being.
Thus I fall down to offer You my respects and ask Your mercy. Please
tolerate the wrongs that I may have done to You and bear with me as a
father with his son, or a friend with his friend, or a lover with his
beloved.
PURPORT
Kṛṣṇa's devotees relate to Kṛṣṇa in various relationships; one might treat
Kṛṣṇa as a son, one might treat Kṛṣṇa as a husband, as a friend, as a master,
etc. Kṛṣṇa and Arjuna are related in friendship. As the father tolerates, or the
husband or master tolerates, so Kṛṣṇa tolerates.
TEXT 45
अद पव षतोऽि म द ा
भ न च य थत मनो ।
त व दशय व प
सीद श जगि नवास ॥४५॥
adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me
tad eva me darśaya deva rūpaṁ
prasīda deveśa jagan-nivāsa
adṛṣṭa-pūrvam—never seen before; hṛṣitaḥ—gladdened; asmi—I am;
dṛṣṭvā—by seeing; bhayena—out of fear; ca—also; pravyathitam
—perturbed; manaḥ —mind; me—mine; tat—therefore; eva—certainly; me
—unto me; darśaya— show; deva—O Lord; rūpam—the form; prasīda
—just be gracious; deveśa— O Lord of lords; jagat-nivāsa—the refuge of
the universe.
TRANSLATION
After seeing this universal form, which I have never seen before, I
am gladdened, but at the same time my mind is disturbed with fear.
Therefore please bestow Your grace upon me and reveal again Your
form as the Personality of Godhead, O Lord of lords, O abode of the
universe.
PURPORT
Arjuna is always in confidence with Kṛṣṇa because he is a very dear
friend, and as a dear friend is gladdened by his friend's opulence, Arjuna is
very joyful to see that his friend, Kṛṣṇa, is the Supreme Personality of
Godhead and can show such a wonderful universal form. But at the same
time, after seeing that universal form, he is afraid that he has committed so
many offenses to Kṛṣṇa out of his unalloyed friendship. Thus his mind is
disturbed out of fear, although he had no reason to fear. Arjuna therefore is
asking Kṛṣṇa to show His Nārāyaṇa form because He can assume any form.
This universal form is material and temporary, as the material world is
temporary. But in the Vaikuṇṭha planets He has His transcendental form
with four hands as Nārāyaṇa. There are innumerable planets in the spiritual
sky, and in each of them Kṛṣṇa is present by His plenary manifesttations of
different names. Thus Arjuna desired to see one of the forms manifest in the
Vaikuṇṭha planets. Of course in each Vaikuṇṭha planet the form of
Nārāyaṇa is four-handed, and the four hands hold different symbols, the
conchshell, mace, lotus and disc. According to the different hands these four
things are held in, the Nārāyaṇas are named. All of these forms are one and
the same to Kṛṣṇa; therefore Arjuna requests to see His four- handed
feature.
TEXT 46
करी टन ग दन च ह तमह तथव ।
इ छािम व
नव
ण चतभ न
सह बाहो भव व मत ॥४६॥
kirīṭinaṁ gadinaṁ cakra-hastam
icchāmi tvāṁ draṣṭum ahaṁ tathaiva
tenaiva rūpeṇa catur-bhujena
sahasra-bāho bhava viśva-mūrte
kirīṭinam—with helmet; gadinam—with club; cakra-hastam—disc in
hand; icchāmi—I wish; tvām—You; draṣṭum—to see; aham—I; tathā eva
—in that position; tena eva—by that; rūpeṇa—with form; catur-bhujena
—four-handed; sahasra-bāho—O thousand-handed
become; viśva-mūrte— O universal form.
one;
bhava—just
TRANSLATION
O universal Lord, I wish to see You in Your four-armed form, with
helmeted head and with club, wheel, conch and lotus flower in Your
hands. I long to see You in that form.
PURPORT
In the Brahmā-saṁhitā it isstated that the Lord is eternally situated in
hundreds and thousands of forms, and the main forms are those like Rāma,
Nṛsiṁha, Nārāyaṇa, etc. There are innumerable forms. But Arjuna knew
that Kṛṣṇa is the original Personality of Godhead assuming His temporary
universal form. He is now asking to see the form of Nārāyaṇa, a spiritual
form. This verse establishes without any doubt the statement of the ŚrīmadBhāgavatam that Kṛṣṇa is the original Personality of Godhead and all other
features originate from Him. He is not different from His plenary
expansions, and He is God in any of His innumerable forms. In all of these
forms He is fresh like a young man. That is the constant feature of the
Supreme Personality of Godhead. One who knows Kṛṣṇa at once becomes
free from all contamination of the material world.
TEXT 47
ीभगवानवाच ।
मया स न तवाज द
प पर द शतमा मयोगात् ।
जोमय व मन तमा
य
वद न न द पवम् ॥४७॥
śrī bhagavān uvāca
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitam ātma-yogāt
tejomayaṁ viśvam anantam ādyaṁ
yan me tvad-anyena na dṛṣṭa-pūrvam
śrī bhagavān uvāca—the Supreme Personality of Godhead said; mayā—
by Me; prasannena—happily; tava—unto you; arjuna—O Arjuna; idam—
this; rūpam—form; param—transcendental; darśitam—shown; ātma-yogāt
—by My internal potency; tejomayam—full of effulgence; viśvam—the
entire universe; anantam—unlimited; ādyam—original; yat me—that which
is Mine; tvat-anyena—besides you; na dṛṣṭa-pūrvam—no one has
previously seen.
TRANSLATION
The Blessed Lord said: My dear Arjuna, happily do I show you this
universal form within the material world by My internal potency. No
one before you has ever seen this unlimited and glaringly effulgent
form.
PURPORT
Arjuna wanted to see the universal form of the Supreme Lord, so out of
His mercy upon His devotee Arjuna, Lord Kṛṣṇa showed His universal form
full of effulgence and opulence. This form was glaring like the sun, and its
many faces were rapidly changing. Kṛṣṇa showed this form just to satisfy
the desire of His friend Arjuna. This form was manifested by Kṛṣṇa through
His internal potency, which is inconceivable by human speculation. No one
had seen this universal form of the Lord before Arjuna, but because the
form was shown to Arjuna, other devotees in the heavenly planets and in
other planets in outer space could also see it. They did not see it before, but
because of Arjuna they were also able to see it. In other words, all the
disciplic devotees of the Lord could see the universal form which was
shown to Arjuna by the mercy of Kṛṣṇa. Someone commented that this form
was shown to Duryodhana also when Kṛṣṇa went to Duryodhana to
negotiate for peace. Unfortunately, Duryodhana did not accept the peace
offer, but at that time Kṛṣṇa manifested some of His universal forms. But
those forms are different from this one shown to Arjuna. It is clearly said
that no one has ever seen this form before.
TEXT 48
न द य ा ययनन दानन च यािभन तपोिभ
एव पः श य अह नलो
ः।
वद न क
वीर ॥४८॥
na veda-yajñādhyayanair na dānair
na ca kriyābhir na tapobhir ugraiḥ
evaṁ rūpaḥ śakya ahaṁ nṛloke
draṣṭuṁ tvad-anyena kuru-pravīra
na—never; veda—Vedic study; yajña—sacrifice; adhyayanaiḥ
—studying; na dānaiḥ—by charity; na—never; ca—also; kriyābhiḥ—by
pious activities; na tapobhiḥ—by serious penances; ugraiḥ—severe; evam—
thus; rūpaḥ—form; śakyaḥ—can be seen; aham—I; nṛloke—in this material
world; draṣṭum—to see; tvat—you; anyena—by another; kuru-pravīra—O
best among the Kuru warriors.
TRANSLATION
O best of the Kuru warriors, no one before you has ever seen this
universal form of Mine, for neither by studying the Vedas, nor by
performing sacrifices, nor by charities or similar activities can this form
be seen. Only you have seen this.
PURPORT
The divine vision in this connection should be clearly understood. Who
can have divine vision? Divine means godly. Unless one attains the status of
divinity as a demigod, he cannot have divine vision. And what is a
demigod? It is stated in the Vedic scriptures that those who are devotees of
Lord Viṣṇu are demigods. Those who are atheistic, i.e., who do not believe
in Viṣṇu, or who only recognize the impersonal part of Kṛṣṇa as the
Supreme, cannot have the divine vision. It is not possible to decry Kṛṣṇa and
at the same time have the divine vision. One cannot have the divine vision
without becoming divine. In other words, those who have divine vision can
also see like Arjuna.
The Bhagavad-gītā gives the description of the universal form, and this
description was unknown to everyone before Arjuna. Now one can have
some idea of the viśva-rūpa after this incidence; those who are actually
divine can see the universal form of the Lord. But one cannot be divine
without being a pure devotee of Kṛṣṇa. The devotees, however, who are
actually in the divine nature and who have divine vision, are not very much
interested to see the universal form of the Lord. As described in the previous
verse, Arjuna desired to see the four-handed form of Lord Kṛṣṇa as Viṣṇu,
and he was actually afraid of the universal form.
In this verse there are some significant words, just like veda-yajñādhyayanaiḥ, which refers to studying Vedic literature and the subject matter of
sacrificial regulations. Veda refers to all kinds of Vedic literature, namely
the four Vedas (Ṛk, Yajus, Sāma and Atharva) and the eighteen Purāṇas and
Upaniṣads, and Vedānta-sūtra. One can study these at home or anywhere
else. Similarly, there are sūtras, Kalpa-sūtras and Mīmāṁsā-sūtras, for
studying the method of sacrifice. Dānaiḥ refers to charity which is offered
to a suitable party. such as those who are engaged in the transcenddental
loving service of the Lord, the brāhmaṇas and the Vaiṣṇavas. Similarly,
pious activities refer to the agni-hotra, etc., the prescribed duties of the
different castes. Pious activities and the voluntary acceptance of some
bodily pains are called tapasya. So one can perform all these, can accept
bodily penances, give charity, study the Vedas, etc., but unless he is a
devotee like Arjuna, it is not possible to see that universal form. Those who
are impersonalists are also imagining that they are seeing the universal form
of the Lord, but from Bhagavad-gītā we understand that the impersonalists
are not devotees. Therefore they are unable to see the universal form of the
Lord.
There are many persons who create incarnations. They falsely claim an
ordinary human to be an incarnation, but this is all foolishness. We should
follow the principles of Bhagavad-gītā, otherwise there is no possibility of
attaining perfect spiritual knowledge. Although Bhagavad-gītā isconsidered
the preliminary study of the science of God, still it is so perfect that one can
distinguish what is what. The followers of a pseudo incarnation may say that
they have also seen the transcendental incarnation of God, the universal
form, but that is not acceptable because it is clearly stated here that unless
one becomes a devotee of Kṛṣṇa, one cannot see the universal form of God.
So one first of all has to become a pure devotee of Kṛṣṇa; then he can claim
that he can show the universal form of what he has seen. A devotee of Kṛṣṇa
cannot accept false incarnations or followers of false incarnations.
TEXT 49
मा
यथा मा च वमढभावो
द ा प घोरमीद म दम् ।
य तभीः ीतमनाः पन व
त व
पिमद प य ॥४९॥
mā te vyathā mā ca vimūḍha-bhāvo
dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam
vyapetabhīḥ prīta-manāḥ punas tvaṁ
tad eva me rūpam idaṁ prapaśya
mā—let it not be; te—unto you; vyathā—trouble; mā—let it not be; ca—
also; vimūḍha-bhāvaḥ—bewilderment; dṛṣṭvā—by seeing; rūpam—form;
ghoram—horrible; īdṛk—like this; mama—My; idam—as it is; vyapetabhīḥ
—just become free from all fear; prīta-manāḥ—be pleased in mind; punaḥ
— again; tvam—you; tat—that; eva—thus; me—My; rūpam—form; idam
—this; prapaśya—just see.
TRANSLATION
Your mind has been perturbed upon seeing this horrible feature of
Mine. Now let it be finished. My devotee, be free from all disturbance.
With a peaceful mind you can now see the form you desire.
PURPORT
In the beginning of Bhagavad-gītā Arjuna was worried about killing
Bhīṣma and Droṇa, his worshipful grandfathers and masters. But Kṛṣṇa said
that he need not be afraid of killing his grandfather. When they tried to
disrobe Draupadī in the assembly, Bhīṣma and Droṇa were silent, and for
such negligence of duty they should be killed. Kṛṣṇa showed His universal
form to Arjuna just to show him that these people were already killed for
their unlawful action. That scene was shown to Arjuna because devotees are
always peaceful, and they cannot perform such horrible actions. The
purpose of the revelation of the universal form was shown; now Arjuna
wanted to see the four-armed form, and Kṛṣṇa showed him. A devotee is not
much interested in the universal form, for it does not enable one to
reciprocate loving feelings. A devotee wants to offer his respectful
worshiping feelings; thus he wants to see the two-handed or four-handed
Kṛṣṇa form so he can reciprocate in loving service with the Supreme
Personality of Godhead.
TEXT 50
स जय उवाच ।
इ यजन वास व तथो वा
वक प दशयामास भयः ।
आ ासयामास च भीत न
भ वा पनः सौ यवपमहा मा ॥५०॥
sañjaya uvāca
ity arjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ
āśvāsayāmāsa ca bhītam enaṁ
bhūtvā punaḥ saumya-vapur mahātmā
sañjayaḥ uvāca—Sañjaya said; iti—thus; arjunam—unto Arjuna;
vāsudevaḥ—Kṛṣṇa; tathā—that way; uktvā—saying; svakam—His own;
rūpam—form; darśayāmāsa—showed; bhūyaḥ—again; āśvāsayāmāsa—
also convinced him; ca—also; bhītam—fearful; enam—him; bhūtvā punaḥ
—becoming again; saumya-vapuḥ—beautiful form; mahātmā—the great
one.
TRANSLATION
Sañjaya said to Dhṛtarāṣṭra: The Supreme Personality of Godhead,
Kṛṣṇa, while speaking thus to Arjuna, displayed His real four-armed
form, and at last He showed him His two-armed form, thus encouraging
the fearful Arjuna.
PURPORT
When Kṛṣṇa appeared as the son of Vasudeva and Devakī, He first of all
appeared as four-armed Nārāyaṇa, but when He was requested by His
parents, He transformed Himself into an ordinary child in appearance.
Similarly, Kṛṣṇa knew that Arjuna was not interested in seeing a fourhanded form of Kṛṣṇa, but since he asked to see this four-handed form, He
also showed him this form again and then showed Himself in His twohanded form. The word saumya- vapuḥ is very significant. Saumya-vapu is
a very beautiful form; it is known as the most beautiful form. When He was
present, everyone was attracted simply by Kṛṣṇa's form, and because Kṛṣṇa
is director of the universe, He just banished the fear of Arjuna, His devotee,
and showed him again His beautiful form of Kṛṣṇa. In the Brahma- saṁhitā
it is stated that only a person whose eyes are smeared with the ointment of
love can see the beautiful form of Śrī Kṛṣṇa.
TEXT 51
अजन उवाच ।
द ् द मानष प तव सौ य जनादन ।
इदानीमि म सव ः स ताः क त गतः ॥५१॥
arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ
tava saumyaṁ janārdana
idānīm asmi saṁvṛttaḥ
sa-cetāḥ prakṛtiṁ gataḥ
arjunaḥ uvāca—Arjuna said; dṛṣṭvā—seeing; idam—this; mānuṣam—
human being; rūpam—form; tava—Your; saumyam—very beautiful;
janārdana—O chastiser of the enemies; idānīm—just now; asmi—I am;
saṁvṛttaḥ—settled; sa-cetāḥ—in my consciousness; prakṛtim—my own;
gataḥ—I am.
TRANSLATION
When Arjuna thus saw Kṛṣṇa in His original form, he said: Seeing
this humanlike form, so very beautiful, my mind is now pacified, and I
am restored to my original nature.
PURPORT
Here the words mānuṣaṁ rūpam clearly indicate the Supreme
Personality of Godhead to be originally two-handed. Those who deride
Kṛṣṇa to be an ordinary person are shown here to be ignorant of His divine
nature. If Kṛṣṇa is like an ordinary human being, then how is it possible for
Him to show the universal form and again to show the four-handed
Nārāyaṇa form? So it is very clearly stated in Bhagavad-gītā that one who
thinks that Kṛṣṇa is an ordinary person and misguides the reader by
claiming that it is the impersonal Brahman within Kṛṣṇa speaking, is doing
the greatest injustice. Kṛṣṇa has actually shown His universal form and His
fourhanded Viṣṇu form. So how can He be an ordinary human being? A
pure devotee is not confused by misguiding commentaries on Bhagavad-
gītā because he knows what is what. The original verses of Bhagavad-gītā
are as clear as the sun; they do not require lamplight from foolish
commentators.
TEXT 52
ीभगवानवाच ।
स दशिमद प द वान स य मम ।
वा अ य य प य न य दशनकाि णः ॥५२॥
śrī bhagavān uvāca
sudurdarśam idaṁ rūpaṁ
dṛṣṭavān asi yan mama
devā apy asya rūpasya
nityaṁ darśana-kāṅkṣiṇaḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; sudurdarśana— very difficult to be seen; idam—this; rūpam—form; dṛṣṭavān asi
— as you have seen; yat—which; mama—of Mine; devāḥ—the demigods;
api asya—also this; rūpasya—of the form; nityam—eternally; darśanakāṅkṣiṇaḥ—always aspire to see.
TRANSLATION
The Blessed Lord said: My dear Arjuna, the form which you are
now seeing is very difficult to behold. Even the demigods are ever
seeking the opportunity to see this form which is so dear.
PURPORT
In the forty-eighth verse of this chapter Lord Kṛṣṇa concluded revealing
His universal form and informed Arjuna that this form is not possible to be
seen by so many activities, sacrifices, etc. Now here the word sudurdarśam
isused, indicating that Kṛṣṇa's two-handed form is still more confidential.
One may be able to see the universal form of Kṛṣṇa by adding a little tinge
of devotional service to various activities like penance, Vedic study and
philosophical speculation, etc. It may be possible, but without a tinge of
bhakti, one cannot see; that has already been explained. Still, beyond that
universal form, the form of Kṛṣṇa as a two-handed man is still more difficult
to see, even for demigods like Brahmā and Lord Śiva. They desire to see
Him, and we have evidences in the Śrīmad- Bhāgavatam that when He was
supposed to be in the womb of His mother, Devakī, all the demigods from
heaven came to see the marvel of Kṛṣṇa. They even waited to see Him. A
foolish person may deride Him, but that is an ordinary person. Kṛṣṇa is
actually desired to be seen by demigods like Brahmā and Śiva in His twoarmed form.
In Bhagavad-gītā it is also confirmed that He is not visible to the foolish
persons who deride Him. Kṛṣṇa's body, as confirmed by Brahmā-saṁhitā
and confirmed by Himself in Bhagavad-gītā, iscompletely spiritual and full
of bliss and eternality. His body is never like a material body. But for some
who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic
scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is
considered to be a great historical personality and very learned philosopher.
But He isn't an ordinary man. But some think that even though He was so
powerful, He had to accept a material body. Ultimately they think that the
Absolute Truth is impersonal; therefore they think that from His impersonal
feature He assumed a personal feature attached to material nature. This is a
materialistic calculation of the Supreme Lord. Another calculation is
speculative. Those who are in search of knowledge also speculate on Kṛṣṇa
and consider Him to be less important than the universal form of the
Supreme. Thus some think that the universal form of Kṛṣṇa which was
manifested to Arjuna is more important than His personal form. According
to them, the personal form of the Supreme is something imaginary. They
believe that in the ultimate issue, the Absolute Truth is not a person. But the
transcendental process is described in Bhagavad-gītā, Chapter Two: to hear
about Kṛṣṇa from authorities. That is the actual Vedic process, and those
who are actually in the Vedic line hear about Kṛṣṇa from authority, and by
repeated hearing about Him, Kṛṣṇa becomes dear. As we have several times
discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen
or revealed to anyone and everyone. Only by one to whom He reveals
Himself can He be seen. This is confirmed in Vedic literature; for one who
is a surrendered soul, the Absolute Truth can actually be understood. The
transcendentalist, by continuous Kṛṣṇa consciousness and by devotional
service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by
revelation. Such a revelation is not possible even for the demigods;
therefore it is difficult even for the demigods to understand Kṛṣṇa, and the
advanced demigods are always in hope of seeing Kṛṣṇa in His two-handed
form. The conclusion is that although to see the universal form of Kṛṣṇa is
very, very difficult and not possible for anyone and everyone, it is still more
difficult to understand His personal form as Śyāmasundara.
TEXT 53
नाह दन तपसा न दा न न यया ।
श य एव वधो
द वान स म यथा ॥५३॥
nāhaṁ vedair na tapasā
na dānena na cejyayā
śakya evaṁ-vidho draṣṭuṁ
dṛṣṭavān asi māṁ yathā
na—never; aham—I; vedaiḥ—by study of the Vedas; na—never; tapasā
— by serious penances; na—never; dānena—by charity; na—never; ca—
also; ijyayā—by worship; śakyaḥ—isit possible; evam-vidhaḥ—like this;
draṣṭum —to see; dṛṣṭavān—seeing; asi—you are; mām—Me; yathā—as.
TRANSLATION
The form which you are seeing with your transcendental eyes cannot
be understood simply by studying the Vedas, nor by undergoing serious
penances, nor by charity, nor by worship. It is not by these means that
one can see Me as I am.
PURPORT
Kṛṣṇa first appeared before His parents Devakī and Vasudeva in a fourhanded form, and then He transformed Himself into the two-handed form.
This mystery is very difficult to understand for those who are atheists or
who are devoid of devotional service. For scholars who have simply studied
Vedic literature by way of speculation or out of mere academic interest,
Kṛṣṇa is not easy to understand. Nor is He to he understood by persons who
officially go to the temple to offer worship. They make their visit, but they
cannot understand Kṛṣṇa as He is. Kṛṣṇa can be understood only through the
path of devotional service, as explained by Kṛṣṇa Himself in the next verse.
TEXT 54
भ या वन यया श य अह व वधोऽजन ।
ात
चत न
च पर तप ॥५४॥
bhaktyā tv ananyayā śakya
aham evaṁ-vidho 'rjuna
jñātuṁ draṣṭuṁ ca tattvena
praveṣṭuṁ ca parantapa
bhaktyā—by devotional service; tu—but; ananyayā—without being
mixed with fruitive activities or speculative knowledge; śakyaḥ—possible;
aham—I; evam-vidhaḥ—like this; arjuna—O Arjuna; jñātum—to know;
draṣṭum—to see; tattvena—in fact; praveṣṭum—and to enter into; ca—also;
parantapa—O mighty-armed one.
TRANSLATION
My dear Arjuna, only by undivided devotional service can I be
understood as I am, standing before you, and can thus be seen directly.
Only in this way can you enter into the mysteries of My understanding.
PURPORT
Kṛṣṇa can be understood only by the process of undivided devotional
service. He explicitly explains this in this verse so unauthorized
commentators, who try to understand Bhagavad-gītā by the speculative
process, will know that they are simply wasting their time. No one can
understand Kṛṣṇa or how He came from parents in a four-handed form and
at once changed Himself into a two-handed form. It is clearly stated here
that no one can see Him. Those who, however, are very experienced
students of Vedic literature can learn about Him from the Vedic literature in
so many ways. There are so many rules and regulations, and if one at all
wants to understand Kṛṣṇa, he must follow the regulative principles
described in the authoritative literature. One can perform penance in
accordance with those principles. As far as charity is concerned, it is plain
that charity should be given to the devotees of Kṛṣṇa who are engaged in
His devotional service to spread the Kṛṣṇa philosophy or Kṛṣṇa
consciousness throughout the world. Kṛṣṇa consciousness is a benediction
to humanity. Lord Caitanya was appreciated by Rūpa Gosvāmī as the most
munificent man of charity because love of Kṛṣṇa, which is very difficult to
achieve, was distributed freely by Him. And if one worships as prescribed in
the temple (in the temples in India there is always some statue, usually of
Viṣṇu or Kṛṣṇa), that is a chance to progress. For the beginners in
devotional service to the Lord, temple worship is very essential, and this is
confirmed in the Vedic literature.
One who has unflinching devotion for the Supreme Lord and is directed
by the spiritual master can see the Supreme Personality of Godhead by
revelation. For one who does not take personal training under the guidance
of a bona fide spiritual master, it is impossible to even begin to understand
Kṛṣṇa. The word tu is specifically used here to indicate that no other process
can be used, can be recommended, or can be successful in understanding
Kṛṣṇa.
The personal forms of Kṛṣṇa, the two-handed form and the four- handed,
are completely different from the temporary universal form shown to
Arjuna. The four-handed form is Nārāyaṇa, and the two-handed form is
Kṛṣṇa; they are eternal and transcendental, whereas the universal form
exhibited to Arjuna is temporary. The very word sudurdarśam, meaning
difficult to see, suggests that no one saw that universal form. It also suggests
that amongst the devotees there was no necessity of showing it. That form
was exhibited by Kṛṣṇa at the request of Arjuna because in the future, when
one represents himself as an incarnation of God, people can ask to see his
universal form.
Kṛṣṇa changes from the universal form to the four-handed form of
Nārāyaṇa and then to His own natural form of two hands. This indicates that
the four-handed forms and other forms mentioned in Vedic literature are all
emanations of the original two-handed Kṛṣṇa. He is the origin of all
emanations. Kṛṣṇa is distinct even from these forms, not to speak of the
impersonal conception. As far as the four-handed forms of Kṛṣṇa are
concerned, it is stated clearly that even the most identical four-handed form
of Kṛṣṇa (which is known as Mahā-Viṣṇu, who is lying on the cosmic ocean
and from whose breathing so many innumerable universes are passing out
and entering) is also an expansion of the Supreme Lord. Therefore one
should conclusively worship the personal form of Kṛṣṇa as the Supreme
Personality of Godhead who is eternity, bliss and knowledge. He is the
source of all forms of Viṣṇu, He is the source of all forms of incarnation,
and He is the original Supreme Personality, as confirmed in Bhagavad-gītā.
In the Vedic literature it is stated that the Supreme Absolute Truth is a
person. His name is Kṛṣṇa, and He sometimes descends on this earth.
Similarly, inŚrīmad-Bhāgavatam there is a description of all kinds of
incarnations of the Supreme Personality of Godhead, and there it is said that
Kṛṣṇa is not an incarnation of God but is the original Supreme Personality
of Godhead Himself. Kṛṣṇas tu bhagavān svayam. Similarly, in Bhagavadgītā the Lord says, mattaḥ parataram nānyāt: "There is nothing superior to
My form as the Personality of Godhead Kṛṣṇa." He also says elsewhere in
Bhagavad-gītā, aham ādir hi devānām: "I am the origin of all the
demigods." And after understanding Bhagavad-gītā from Kṛṣṇa, Arjuna also
confirms this in the following words: paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān: "I now fully understand that You are the
Supreme Personality of Godhead, the Absolute Truth, and that You are the
refuge of everything." Therefore the universal form which Kṛṣṇa showed to
Arjuna is not the original form of God. The original is the Kṛṣṇa form. The
universal form, with its thousands and thousands of heads and hands, is
manifest just to draw the attention of those who have no love for God. It is
not God's original form.
The universal form is not attractive for pure devotees, who are in love
with the Lord in different transcendental relationships. The Supreme
Godhead exchanges transcendental love in His original form of Kṛṣṇa.
Therefore to Arjuna, who was so intimately related with Kṛṣṇa in friendship,
this form of the universal manifestation was not pleasing; rather, it was
fearful. Arjuna, who is a constant companion of Kṛṣṇa's, must have had
transcendental eyes; he was not an ordinary man. Therefore he was not
captivated by the universal form. This form may seem wonderful to persons
who are involved in elevating themselves by fruitive activities, but to
persons who are engaged in devotional service, the two-handed form of
Kṛṣṇa is the mostdear.
TEXT 55
म कमक म परमो म तः स गव जतः ।
नवरः सवभ ष यः स मा त पा डव ॥५५॥
mat-karma-kṛn mat-paramo
mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣu
yaḥ sa mām eti pāṇḍava
mat-karma-kṛt—engaged in doing My work; mat-paramaḥ—concerning
Me, the Supreme; mat-bhaktaḥ—engaged in My devotional service; saṅgavarjitaḥ—freed from the contamination of previous activities and mental
speculation; nirvairaḥ—without an enemy; sarva-bhūteṣu—to every living
entity; yaḥ—one who; saḥ—he; mām—unto Me; eti—comes; pāṇḍava—O
son of Pāṇḍu.
TRANSLATION
My dear Arjuna, one who is engaged in My pure devotional service,
free from the contaminations of previous activities and from mental
speculation, who is friendly to every living entity, certainly comes to
Me.
PURPORT
Anyone who wants to approach the Supreme of all the Personalities of
Godhead, on the Kṛṣṇaloka planet in the spiritual sky, and be intimately
connected with the Supreme Personality, Kṛṣṇa, must take this formula, as
is stated by the Supreme Himself. Therefore, this verse is considered to be
the essence of Bhagavad-gītā. The Bhagavad-gītā isa book directed to the
conditioned souls, who are engaged in the material world with the purpose
of lording it over nature and who do not know of the real, spiritual life. The
Bhagavad-gītā ismeant to show how one can understand his spiritual
existence and his eternal relationship with the Supreme Spiritual Personality
and to teach one how to go back home, back to Godhead. Now here is the
verse which clearly explains the process by which one can attain success in
his spiritual activity: devotional service. As far as work is concerned, one
should transfer his energy entirely to Kṛṣṇa conscious activities. No work
should be done by any man except in relationship to Kṛṣṇa. This called
Kṛṣṇa-karma. One may be engaged in various activities, but one should not
be attached to the result of his work, but the result should be done for Him.
For example, one may be engaged in business, but to transform that activity
into Kṛṣṇa consciousness, one has to do business for Kṛṣṇa. If Kṛṣṇa is the
proprietor of the business, then Kṛṣṇa should enjoy the profit of the
business. If a businessman is in possession of thousands and thousands of
dollars, and if he has to offer all this to Kṛṣṇa, he can do it. This is work for
Kṛṣṇa. Instead of constructing a big building for his sense gratification, he
can construct a nice temple for Kṛṣṇa, and he can install the Deity of Kṛṣṇa
and arrange for the Deity's service, as is outlined in the authorized books of
devotional service. This is all Kṛṣṇa-karma. One should not be attached to
the result of his work, but the result should be offered to Kṛṣṇa. One should
also accept as prasādam, food, the remnants of offerings to Kṛṣṇa. If,
however, one is not able to construct a temple for Kṛṣṇa, one can engage
himself in cleansing the temple of Kṛṣṇa; that is also Kṛṣṇa-karma. One can
cultivate a garden. Anyone who has land—in India, at least, any poor man
has a certain amount of land—can utilize that for Kṛṣṇa by growing flowers
to offer Him. He can sow tulasī plants because tulasī leaves are very
important, and Kṛṣṇa has recommended this in Bhagavad-gītā. Kṛṣṇa
desires that one offer Him either a leaf, or a flower, or a little water-and He
is satisfied. This leaf especially refers to the tulasī So one can sow tulasī
leaves and pour water on the plant. Thus, even the poorest man can engage
in the service of Kṛṣṇa. These are some of the examples of how one can
engage in working for Kṛṣṇa.
The word mat-paramaḥ refers to one who considers the association of
Kṛṣṇa in His supreme abode to be the highest perfection of life. Such a
person does not wish to be elevated to the higher planets such as the moon
or sun or heavenly planets, or even the highest planet of this universe,
Brahmaloka. He has no attraction for that. He is only attracted to being
transferred to the spiritual sky. And even in the spiritual sky he is not
satisfied with merging into the glowing brahmajyoti effulgence, for he
wants to enter the highest spiritual planet, namely Kṛṣṇaloka, Goloka
Vṛndāvana. He has full knowledge of that planet, and therefore he is not
interested in any other. As indicated by the word mad-bhaktaḥ, he fully
engages in devotional service, specifically in the nine processes of
devotional engagement: hearing, chanting, remembering, worshiping,
serving the lotus feet of the Lord, offering prayers, carrying out the orders of
the Lord, making friends with Him, and surrendering everything to Him.
One can engage in all nine devotional processes, or eight, or seven, or at
least in one, and that will surely make one perfect.
The term saṅga-varjitaḥ is very significant. One should disassociate
himself from persons who are against Kṛṣṇa. Not only are the atheistic
persons against Kṛṣṇa, but also those who are attracted to fruitive activities
and mental speculation. Therefore the pure form of devotional service is
described in Bhakti-rasāmṛta-sindhu as follows: anyābhilāṣitā- śūnyaṁ
jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. In
this verse Śrīla Rūpa Gosvāmī clearly states that if anyone wants to execute
unalloyed devotional service, he must be freed from all kinds of material
contamination. He must be freed from the association of persons who are
addicted to fruitive activities and mental speculation. When, freed from such
unwanted association and from the contamination of material desires, one
favorably cultivates knowledge of Kṛṣṇa, that is called pure devotional
service. Ānukūlyasya saṅkaplaḥ prātikūlyasya varjanam. One should think
of Kṛṣṇa and act for Kṛṣṇa favorably, not unfavorably. Kaṁsa was an
enemy of Kṛṣṇa's. From the very beginning of Kṛṣṇa's birth, he planned in
so many ways to kill Him, and because he was always unsuccessful, he was
always thinking of Kṛṣṇa. Thus while working, while eating and while
sleeping, he was always Kṛṣṇa conscious in every respect, but that Kṛṣṇa
consciousness was not favorable, and therefore in spite of his always
thinking of Kṛṣṇa twenty-four hours a day, he was considered a demon, and
Kṛṣṇa at last killed him. Of course anyone who is killed by Kṛṣṇa attains
salvation immediately, but that is not the aim of the pure devotee. The pure
devotee does not even want salvation. He does not want to be transferred
even to the highest planet, Goloka Vṛndāvana. His only objective is to serve
Kṛṣṇa wherever he may be.
A devotee of Kṛṣṇa is friendly to everyone. Therefore it is said here that
he has no enemy. How is this? A devotee situated in Kṛṣṇa consciousness
knows that only devotional service to Kṛṣṇa can relieve a person from all
the problems of life. He has personal experience of this, and therefore he
wants to introduce this system, Kṛṣṇa consciousness, into human society.
There are many examples in history of devotees of the Lord risking their
lives for the spreading of God consciousness. The favorite example is Lord
Jesus Christ. He was crucified by the nondevotees, but He sacrificed His life
for spreading God consciousness. Of course, it would be superficial to
understand that He was killed. Similarly, in India also there are many
examples, such as Ṭhākur Haridāsa. Why such risk? Because they wanted to
spread Kṛṣṇa consciousness, and it is difficult. A Kṛṣṇa conscious person
knows that if a man is suffering, it is due to his forgetfulness of his eternal
relationship with Kṛṣṇa. Therefore, the highest benefit one can render to
human society is relieving one's neighbor from all material problems. In
such a way, a pure devotee is engaged in the service of the Lord. Now, we
can imagine how merciful Kṛṣṇa is to those engaged in His service, risking
everything for Him. Therefore it is certain that such persons must reach the
supreme planet after leaving the body.
In summary, the universal form of Kṛṣṇa, which is a temporary
manifestation, and the form of time which devours everything, and even the
form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa
is the origin of all these manifestations. It is not that Kṛṣṇa is a
manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all
forms. There are hundreds and thousands of Viṣṇus, but for a devotee, no
form of Kṛṣṇa is important but the original form, two-handed
Śyāmasundara. In the Brahmā-saṁhitā it is stated that those who are
attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see
Him always within the heart and cannot see anything else. One should
understand, therefore, that the purport of this Eleventh Chapter is that the
form of Kṛṣṇa is essential and supreme.
Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the
Śrīmad-Bhagavad-gītā in the matter of the Universal Form.
CHAPTER TWELVE
Devotional Service
TEXT 1
अजन उवाच ।
एव सततय ता भ ता व पयपास ।
चा य रम य त ष
योग व माः ॥१॥
arjuna uvāca
evaṁ satata-yuktā ye
bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ
teṣāṁ ke yoga-vittamāḥ
arjunaḥ uvāca—Arjuna said; evam—thus; satata—always; yuktāḥ
—engaged; ye—those; bhaktāḥ—devotees; tvām—unto You; paryupāsate
—properly worship; ye—those; ca—also; api—again; akṣaram—beyond the
senses; avyaktam—unmanifested; teśām—of them; ke—who; yoga-vittamāḥ
—the most perfect.
TRANSLATION
Arjuna inquired: Which is considered to be more perfect: those who
are properly engaged in Your devotional service, or those who worship
the impersonal Brahman, the unmanifested?
PURPORT
Kṛṣṇa has now explained about the personal, the impersonal and the
universal and has described all kinds of devotees and yogīs. Generally, the
transcendentalists can be divided into two classes. One is the impersonalist,
and the other is the personalist. The personalist devotee engages himself
with all energy in the service of the Supreme Lord. The impersonalist
engages himself not directly in the service of Kṛṣṇa but in meditation on the
impersonal Brahman, the unmanifested.
We find in this chapter that of the different processes for realization of
the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at
all desires to have the association of the Supreme Personality of Godhead,
then he must take to devotional service.
Those who worship the Supreme Lord directly by devotional service are
called personalists. Those who engage themselves in meditation on the
impersonal Brahman are called impersonalists. Arjuna is here questioning
which position is better. There are different ways to realize the Absolute
Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional
service to Him, is highest of all. It is the most direct, and it is the easiest
means for association with the Godhead.
In the Second Chapter the Lord explains that a living entity is not the
material body but is a spiritual spark, a part of the Absolute Truth. In the
Seventh Chapter He speaks of the living entity as part and parcel of the
supreme whole and recommends that he transfer his attention fully to the
whole. In the Eighth Chapter it is stated that whoever thinks of Kṛṣṇa at the
moment of death is at once transferred to the spiritual sky, Kṛṣṇa's abode.
And at the end of the Sixth Chapter the Lord says that out of all the yogīs,
he who thinks of Kṛṣṇa within himself is considered to be the most perfect.
So throughout the Gītā personal devotion to Kṛṣṇa is recommended as the
highest form of spiritual realization. Yet there are those who are still
attracted to Kṛṣṇa's impersonal brahmajyoti effulgence, which is the all-
pervasive aspect of the Absolute Truth and which is unmanifest and beyond
the reach of the senses. Arjuna would like to know which of these two types
of transcendentalists is more perfect in knowledge. In other words, he is
clarifying his own position because he is attached to the personal form of
Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know
whether his position is secure. The impersonal manifestation, either in this
material world or in the spiritual world of the Supreme Lord, is a problem
for meditation. Actually, one cannot perfectly conceive of the impersonal
feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the
use of such a waste of time?" Arjuna experienced in the Eleventh Chapter
that to be attached to the personal form of Kṛṣṇa is best because he could
thus understand all other forms at the same time and there was no
disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by
Arjuna will clarify the distinction between the impersonal and personal
conceptions of the Absolute Truth.
TEXT 2
ीभगवानवाच ।
म या य मनो म न यय ता उपास ।
या परयो ता
य ततमा मताः ॥२॥
śrī bhagavān uvāca
mayy āveśya mano ye māṁ
nitya-yuktā upāsate
śraddhayā parayopetās
te me yuktatamā matāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; mayi—
unto Me; āveśya—fixing; manaḥ—mind; ye—one who; mām—unto Me;
nitya—always; yuktāḥ—engaged; upāsate—worships; śraddhayā—with
faith; parayā—transcendental; upetāḥ—engages; te—they; me—Mine;
yuktatamāḥ —most perfect; matāḥ—I consider.
TRANSLATION
The Blessed Lord said: He whose mind is fixed on My personal form,
always engaged in worshiping Me with great and transcendental faith,
is considered by Me to be most perfect.
PURPORT
In answer to Arjuna's question, Kṛṣṇa clearly says that he who
concentrates upon His personal form and who worships Him with faith and
devotion is to be considered most perfect in yoga. For one in such Kṛṣṇa
consciousness there are no material activities because everything is done by
Kṛṣṇa. A pure devotee is constantly engaged–sometimes he chants,
sometimes he hears or reads books about Kṛṣṇa, or sometimes he cooks
prasādam or goes to the marketplace to purchase something for Kṛṣṇa, or
sometimes he washes the temple or the dishes-whatever he does, he does not
let a single moment pass without devoting his activities to Kṛṣṇa. Such
action is in full samādhi.
TEXTS 3-4
व रम नद यम य त पयपास ।
सव गमिच य कट थमचल वम् ॥३॥
सि नय ि य ाम सव समब यः ।
ा नवि त मा व सवभत ह रताः ॥४॥
ye tv akṣaram anirdeśyam
avyaktaṁ paryupāsate
sarvatra-gam acintyaṁ ca
kūṭastham acalaṁ dhruvam
sanniyamyendriya-grāmaṁ
sarvatra sama-buddhayaḥ
te prāpnuvanti mām eva
sarva-bhūta-hite ratāḥ
ye—those; tu—but; akṣaram—which is beyond the perception of the
senses; anirdeśyam—indefinite; avyaktam—unmanifested; paryupāsate
—completely
engages;
sarvatra-gam—all-pervading;
acintyam—
inconceivable; ca—also; kūṭastham—in the center; acalam—immovable;
dhruvam—fixed; sanniyamya —controlling; indriya-grāmam—all the
senses; sarvatra—everywhere; sama- buddayaḥ—equally disposed; te—
they; prāpnuvanti—achieve; mām—unto Me; eva—certainly; sarva-bhūtahite—all living entities' welfare; ratāḥ—engaged.
TRANSLATION
But those who fully worship the unmanifested, that which lies
beyond the perception of the senses, the all-pervading, inconceivable,
fixed, and immovable—the impersonal conception of the Absolute
Truth—by controlling the various senses and being equally disposed to
everyone, such persons, engaged in the welfare of all, at last achieve Me.
PURPORT
Those who do not directly worship the Supreme Godhead, Kṛṣṇa, but
who attempt to achieve the same goal by an indirect process, also ultimately
achieve the supreme goal, Śrī Kṛṣṇa, as is stated, "After many births the
man of wisdom seeks refuge in Me, knowing Vāsudeva is all." When a
person comes to full knowledge after many births, he surrenders unto Lord
Kṛṣṇa. If one approaches the Godhead by the method mentioned in this
verse, he has to control the senses, render service to everyone and engage in
the welfare of all beings. It is inferred that one has to approach Lord Kṛṣṇa,
otherwise there is no perfect realization. Often there is much penance
involved before one fully surrenders unto Him.
In order to perceive the Supersoul within the individual soul, one has to
cease the sensual activities of seeing, hearing, tasting, working, etc. Then
one comes to understand that the Supreme Soul is present everywhere.
Realizing this, one envies no living entity—he sees no difference between
man and animal because he sees soul only, not the outer covering. But for
the common man, this method of impersonal realization is very difficult.
TEXT 5
शोऽ धकतर षाम य तास त तसाम्
अ य ता ह ग त ःख हवि रवा य ॥५॥
kleśo 'dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate
kleśaḥ—trouble; adhikataraḥ—more troublesome; teṣām—of them;
avyakta—unmanifested; āsakta—being attached; cetasām—of those whose
minds; avyaktā—unmanifested; hi—certainly; gatiḥ duḥkham—progress is
troublesome; dehavadbhiḥ—of the embodiments; avāpyate—achieve.
TRANSLATION
For those whose minds are attached to the unmanifested, impersonal
feature of the Supreme, advancement is very troublesome. To make
progress in that discipline is always difficult for those who are
embodied.
PURPORT
The group of transcendentalists who follow the path of the
inconceivable, unmanifested, impersonal feature of the Supreme Lord are
called jñāna-yogīs, and persons who are in full Kṛṣṇa consciousness,
engaged in devotional service to the Lord, are called bhakti-yogīs. Now,
here the difference between jñāna-yoga and bhakti-yoga is definitely
expressed. The process of jñāna-yoga, although ultimately bringing one to
the same goal, is very troublesome, whereas the path of bhakti-yoga, the
process of being in direct service to the Supreme Personality of Godhead, is
easier and is natural for the embodied soul. The individual soul is embodied
since time immemorial. It is very difficult for him to simply theoretically
understand that he is not the body. Therefore, the bhakti-yogī accepts the
Deity of Kṛṣṇa as worshipable because there is some bodily conception
fixed in the mind, which can thus be applied. Of course, worship of the
Supreme Personality of Godhead in His form within the temple is not idol
worship. There is evidence in the Vedic literature that worship may be
saguṇa and nirguṇa—of the Supreme possessing or not possessing
attributes. Worship of the Deity in the temple is saguṇa worship, for the
Lord is represented by material qualities. But the form of the Lord, though
represented by material qualities such as stone, wood, or oil paint, is not
actually material. That is the absolute nature of the Supreme Lord.
A crude example may be given here. We may find some mailboxes on
the street, and if we post our letters in those boxes, they will naturally go to
their destination without difficulty. But any old box, or an imitation, which
we may find somewhere, which is not authorized by the post office, will not
do the work. Similarly, God has an authorized representation in the Deity
form, which is called arca-vigraha. This arca-vigraha is an incarnation of
the Supreme Lord. God will accept service through that form. The Lord is
omnipotent and all-powerful; therefore, by His incarnation as arca-vigraha,
He can accept the services of the devotee, just to make it convenient for the
man in conditioned life.
So, for a devotee, there is no difficulty in approaching the Supreme
immediately and directly, but for those who are following the impersonal
way to spiritual realization, the path is difficult. They have to understand the
unmanifested representation of the Supreme through such Vedic literatures
as the Upaniṣads, and they have to learn the language, understand the
nonperceptual feelings, and they have to realize all these processes. This is
not very easy for a common man. A person in Kṛṣṇa consciousness,
engaged in devotional service, simply by the guidance of the bona fide
spiritual master, simply by offering regulative obeisances unto the Deity,
simply by hearing the glories of the Lord, and simply by eating the remnants
of foodstuffs offered to the Lord, realizes the Supreme Personality of
Godhead very easily. There is no doubt that the impersonalists are
unnecessarily taking a troublesome path with the risk of not realizing the
Absolute Truth at the ultimate end. But the personalist, without any risk,
trouble, or difficulty, approaches the Supreme Personality directly. A
similar passage appears in Śrīmad-Bhāgavatam. It is stated there that if one
has to ultimately surrender unto the Supreme Personality of Godhead (This
surrendering process is called bhakti.), but instead takes the trouble to
understand what is Brahman and what is not Brahman and spends his whole
life in that way, the result is simply troublesome. Therefore it is advised
here that one should not take up this troublesome path of self-realization
because there is uncertainty in the ultimate result.
A living entity is eternally an individual soul, and if he wants to merge
into the spiritual whole, he may accomplish the realization of the eternal and
knowledgeable aspects of his original nature, but the blissful portion is not
realized. By the grace of some devotee, such a transcendentalist, highly
learned in the process of jñāna-yoga, may come to the point of bhakti-yoga,
or devotional service. At that time, long practice in impersonalism also
becomes a source of trouble, because he cannot give up the idea. Therefore
an embodied soul is always in difficulty with the unmanifest, both at the
time of practice and at the time of realization. Every living soul is partially
independent, and one should know for certain that this unmanifested
realization is against the nature of his spiritual blissful self. One should not
take up this process. For every individual living entity the process of Kṛṣṇa
consciousness, which entails full engagement in devotional service, is the
best way. If one wants to ignore this devotional service, there is the danger
of turning to atheism. Thus this process of centering attention on the
unmanifested, the inconceivable, which is beyond the approach of the
senses, as already expressed in this verse, should never be encouraged at
any time, especially in this age. It is not advised by Lord Kṛṣṇa.
TEXTS 6-7
त सव िण कम िण म य स य य म परः ।
अन नव यो न म याय त उपास ॥६॥
षामह सम त म यससारसागरात् ।
भवािम न िचरा पाथ म या िशत तसाम् ॥७॥
ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām
ye—one who; tu—but; sarvāṇi—everything; karmāṇi—activities; mayi—
unto Me; sannyasya—giving up; mat-parāḥ—being attached to Me;
ananyena —without division; eva—certainly; yogena—by practice of such
bhakti-yoga; mām—unto Me; dhyāyantaḥ—meditating; upāsate—worship;
teṣām—of them; aham—I; samuddhartā—deliverer; mṛtyu—that; saṁsāra
—material existence; sāgarāt—from the ocean; bhavāmi—become; na cirāt
—not a long time; pārtha—O son of Pṛthā; mayi—unto Me; āveśita—fixed;
cetasām—of those whose minds are like that.
TRANSLATION
For one who worships Me, giving up all his activities unto Me and
being devoted to Me without deviation, engaged in devotional service
and always meditating upon Me, who has fixed his mind upon Me, O
son of Pṛthā, for him I am the swift deliverer from the ocean of birth
and death.
PURPORT
It is explicitly stated here that the devotees are very fortunate to be
delivered very soon from material existence by the Lord. In pure devotional
service one comes to the realization that God is great and that the individual
soul is subordinate to Him. His duty is to render service to the Lord—if not,
then he will render service to māyā.
As stated before, the Supreme Lord can only be appreciated by
devotional service. Therefore, one should be fully devoted. One should fix
his mind fully on Kṛṣṇa in order to achieve Him. One should work only for
Kṛṣṇa. It does not matter in what kind of work one engages, but that work
should be done only for Kṛṣṇa. That is the standard of devotional service.
The devotee does not desire any achievement other than pleasing the
Supreme Personality of Godhead. His life's mission is to please Kṛṣṇa, and
he can sacrifice everything for Kṛṣṇa's satisfaction, just as Arjuna did in the
Battle of Kurukṣetra. The process is very simple: one can devote himself in
his occupation and engage at the same time in chanting Hare Kṛṣṇa, Hare
Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare
Hare. Such transcendental chanting attracts the devotee to the Personality of
Godhead.
The Supreme Lord herein promises that He will without delay deliver a
pure devotee thus engaged from the ocean of material existence. Those who
are advanced in yoga practice can willfully transfer the soul to whatever
planet they like by the yoga process, and others take the opportunity in
various ways, but as far as the devotee is concerned, it is clearly stated here
that the Lord Himself takes him. He does not need to wait to become very
experienced in order to transfer himself to the spiritual sky.
In the Varāha Purāṇa this verse appears:
nayāmi paramaṁ sthānam arcirādi-gatiṁ vinā
garuḍa-skandham āropya yatheccham anivāritaḥ
The purport of this verse is that a devotee does not need to practice aṣṭāṅgayoga in order to transfer his soul to the spiritual planets. The responsibility
is taken by the Supreme Lord Himself. He clearly states here that He
Himself becomes the deliverer. A child is completely cared for by his
parents, and thus his position is secure. Similarly, a devotee does not need to
endeavor to transfer himself by yoga practice to other planets. Rather, the
Supreme Lord, by His great mercy, comes at once, riding on His bird carrier
Garuḍa, and at once delivers the devotee from this material existence.
Although a man who has fallen in the ocean may struggle very hard and
may be very expert in swimming, he cannot save himself. But if someone
comes and picks him up from the water, then he is easily rescued. Similarly,
the Lord picks up the devotee from this material existence. One simply has
to practice the easy process of Kṛṣṇa consciousness and fully engage
himself in devotional service. Any intelligent man should always prefer the
process of devotional service to all other paths. In the Nārāyaṇīya this is
confirmed as follows:
yā vai sādhana-sampatti-puruṣārtha-catuṣṭaye
tayā vinā tad-āpnoti naro nārāyaṇāśrayaḥ
The purport of this verse is that one should not engage in the different
processes of fruitive activity or cultivate knowledge by the mental
speculative process. One who is devoted to the Supreme Personality can
attain all the benefits derived from other yogic processes, speculation,
rituals, sacrifices, charities, etc. That is the specific benediction of
devotional service.
Simply by chanting the holy name of Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa,
Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
—a devotee of the Lord can approach the supreme destination easily and
happily, but this destination cannot be approached by any other process of
religion.
The conclusion of Bhagavad-gītā is stated in the Eighteenth Chapter:
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ.
One should give up all other processes of self-realization and simply
execute devotional service in Kṛṣṇa consciousness. That will enable one to
reach the highest perfection of life. There is no need for one to consider the
sinful actions of his past life because the Supreme Lord fully takes charge of
him. Therefore one should not futilely try to deliver himself in spiritual
realization. Let everyone take shelter of the supreme omnipotent Godhead
Kṛṣṇa. That is the highest perfection of life.
TEXT 8
म व मन आध व म य ब
न शय ।
नव स य स म व अत ऊ व न सशयः ॥८॥
mayy eva mana ādhatsva
mayi buddhiṁ niveśaya
nivasiṣyasi mayy eva
ata ūrdhvaṁ na saṁśayaḥ
mayi—unto Me; eva—certainly; manaḥ—mind; ādhatsva—fix; mayi—
upon Me; buddhim—intelligence; niveśaya—apply; nivasiṣyasi—you lead;
mayi—unto Me; eva—certainly; ataḥ—therefore; ūrdhvam—up; na—never;
saṁśayaḥ—doubt.
TRANSLATION
Just fix your mind upon Me, the Supreme Personality of Godhead,
and engage all your intelligence in Me. Thus you will live in Me always,
without a doubt.
PURPORT
One who is engaged in Lord Kṛṣṇa's devotional service lives in a direct
relationship with the Supreme Lord, so there is no doubt that his position is
transcendental from the very beginning. A devotee does not live on the
material plane—he lives in Kṛṣṇa. The holy name of the Lord and the Lord
are nondifferent; therefore when a devotee chants Hare Kṛṣṇa, Kṛṣṇa and
His internal potency are dancing on the tongue of the devotee. When he
offers Kṛṣṇa food, Kṛṣṇa directly accepts these eatables, and the devotee
becomes Kṛṣṇa-ized by eating the remnants. One who does not engage in
such service cannot understand how this is so, although this is a process
recommended in the Gītā and in other Vedic literatures.
TEXT 9
अथ िच समाधात न श नो ष म य ि थरम् ।
अ यासयो न ततो मािम छा त धन जय ॥९॥
atha cittaṁ samādhātuṁ
na śaknoṣi mayi sthiram
abhyāsa-yogena tato
mām icchāptuṁ dhanañjaya
atha—if, therefore; cittam—mind; samādhātam—fixing; na—not;
śaknoṣi —able; mayi—upon Me; sthiram—fixed; abhyāsa—practice; yogena
—by devotional service; tataḥ—therefore; mām—Me; icchā—desire; āptum
—to get; dhanañjaya—O Arjuna.
TRANSLATION
My dear Arjuna, O winner of wealth, if you cannot fix your mind
upon Me without deviation, then follow the regulated principles of
bhakti-yoga. In this way you will develop a desire to attain to Me.
PURPORT
In this verse, two different processes of bhakti-yoga are indicated. The
first applies to one who has actually developed an attachment for Kṛṣṇa, the
Supreme Personality of Godhead, by transcendental love. And the other is
for one who has not developed an attachment for the Supreme Person by
transcendental love. For this second class there are different prescribed rules
and regulations, which one can follow to be ultimately elevated to the stage
of attachment to Kṛṣṇa.
Bhakti-yoga isthe purification of the senses. At the present moment in
material existence the senses are always impure, being engaged in sense
gratification. But, by the practice of bhakti-yoga these senses can become
purified, and in the purified state they come directly in contact with the
Supreme Lord. In this material existence, I may be engaged in some service
to some master, but I don't really lovingly serve my master. I simply serve
to get some money. And the master also is not in love; he takes service from
me and pays me. So there is no question of love. But for spiritual life, one
must be elevated to the pure stage of love. That stage of love can be
achieved by practice of devotional service, performed with the present
senses.
This love of God is now in a dormant state in everyone's heart. And,
there, love of God is manifested in different ways, but it is contaminated by
the material association. Now the material association has to be purified,
and that dormant, natural love for Kṛṣṇa has to be revived. That is the whole
process.
To practice the regulative principles of bhakti-yoga one should, under the
guidance of an expert spiritual master, follow certain principles: one should
rise early in the morning, take bath, enter the temple and offer prayers and
chant Hare Kṛṣṇa, then collect flowers to offer to the Deity, cook foodstuffs
to offer to the Deity, take prasādam, and so on. There are various rules and
regulations which one should follow. And one should constantly hear
Bhagavad-gītā and Śrīmad- Bhāgavatam from pure devotees. This practice
can help anyone to rise to the level of love of God, and then he is sure of his
progress into the spiritual kingdom of God. This practice of bhakti-yoga,
under the rules and regulations, with the direction of a spiritual master, will
surely bring one to the stage of love of God.
TEXT 10
अ या ऽ यसमथ ऽ स म कमपरमो भव ।
मदथम प कम िण कवि सि मवा य स ॥१०॥
abhyāse 'py asamartho 'si
mat-karma-paramo bhava
mad-artham api karmāṇi
kurvan siddhim avāpsyasi
abhyāse—in the practice of; api—even; asamarthaḥ—unable; asi—you
are; mat-karma—My work; paramaḥ—supreme; bhava—you become; matartham—for My sake; api—even though; karmāṇi—what; kurvan
—performing; siddhim—perfection; avāpsyasi—achieve.
TRANSLATION
If you cannot practice the regulations of bhakti-yoga, then just try to
work for Me, because by working for Me you will come to the perfect
stage.
PURPORT
One who is not able even to practice the regulative principles of bhaktiyoga, under the guidance of a spiritual master, can still be drawn to this
perfectional stage by working for the Supreme Lord. How to do this work
has already been explained in the fifty-fifth verse of the Eleventh Chapter.
One should be sympathetic to the propagation of Kṛṣṇa consciousness.
There are many devotees who are engaged in the propagation of Kṛṣṇa
consciousness, and they require help. So, even if one cannot directly
practice the regulated principles of bhakti-yoga, he can try to help such
work. Every endeavor requires land, capital, organization, and labor. Just as,
in business, one requires a place to stay, some capital to use, some labor,
and some organization to expand, so the same is required in the service of
Kṛṣṇa. The only difference is that in materialism one works for sense
gratification. The same work, however, can be performed for the satisfaction
of Kṛṣṇa, and that is spiritual activity. If one has sufficient money, he can
help in building an office or temple for propagating Kṛṣṇa consciousness.
Or he can help with publications. There are various fields of activity, and
one should be interested in such activities. If one cannot sacrifice the result
of such activities, the same person can still sacrifice some percentage to
propagate Kṛṣṇa consciousness. This voluntary service to the cause of Kṛṣṇa
consciousness will help one to rise to a higher state of love for God,
whereupon one becomes perfect.
TEXT 11
अथतद यश तोऽ स कत म ोगमाि तः ।
सवकमफल याग ततः क यता मवान् ॥११॥
athaitad apy aśakto 'si
kartuṁ mad-yogam āśritaḥ
sarva-karma-phala-tyāgaṁ
tataḥ kuru yatātmavān
atha—even though; etat—this; api—also; aśaktaḥ—unable; asi—you are;
kartum—to perform; mat—unto Me; yogam—devotional service; āśritaḥ—
refuge;
sarva-karma—all
activities;
phala—result;
tyāgam—for
renunciation; tataḥ—therefore; kuru—do; yata-ātmavan—self-situated.
TRANSLATION
If, however, you are unable to work in this consciousness, then try to
act giving up all results of your work and try to be self-situated.
PURPORT
It may be that one is unable to even sympathize with the activities of
Kṛṣṇa consciousness because of social, familial or religious considerations
or because of some other impediments. If one attaches himself directly to
the activities of Kṛṣṇa consciousness, there may be objection from family
members, or so many other difficulties. For one who has such a problem, it
is advised that he sacrifice the accumulated result of his activities to some
good cause. Such procedures are described in the Vedic rules. There are
many descriptions of sacrifices and special functions of the pumundi, or
special work in which the result of one's previous action may be applied.
Thus one may gradually become elevated to the state of knowledge. It is
also found that when one who is not even interested in the activities of
Kṛṣṇa consciousness gives charity to some hospital or some other social
institution, he gives up the hard-earned results of his activities. That is also
recommended here because by the practice of giving up the fruits of one's
activities one is sure to purify his mind gradually, and in that purified stage
of mind one becomes able to understand Kṛṣṇa consciousness. Of course
Kṛṣṇa consciousness is not dependent on any other experience because
Kṛṣṇa consciousness itself can purify one's mind, but if there are
impediments to Kṛṣṇa consciousness, one may try to give up the result of
his action. In that respect, social service, community service, national
service, sacrifice for one's country, etc., may be accepted so that some day
one may come to the stage of pure devotional service to the Supreme Lord.
In Bhagavad-gītā we find it is stated: yataḥ pravṛttir bhūtānām: If one
decides to sacrifice for the supreme cause, even if he does not know that the
supreme cause is Kṛṣṇa, he will come gradually to understand that Kṛṣṇa is
the supreme cause by the sacrificial method.
TEXT 12
यो ह ानम यासा ाना ान विश य ।
याना कमफल याग यागा छाि तरन तरम् ॥१२॥
śreyo hi jñānam abhyāsāj
jñānād dhyānaṁ viśiṣyate
dhyānāt karma-phala-tyāgas
tyāgāc chāntir anantaram
śreyaḥ—better; hi—certainly; jñānam—knowledge; abhyāsāt—by
practice; jnānāt—better than knowledge; dhyānam—meditation; viśiṣyate
—especially considered; dhyānāt—from meditation; karma-phala-tyāgaḥ
—renunciation of the results of fruitive action; tyāgāt—by such
renunciation; śāntiḥ—peace; anantaram—thereafter.
TRANSLATION
If you cannot take to this practice, then engage yourself in the
cultivation of knowledge. Better than knowledge, however, is
meditation, and better than meditation is renunciation of the fruits of
action, for by such renunciation one can attain peace of mind.
PURPORT
As mentioned in the previous verses, there are two kinds of devotional
service: the way of regulated principles, and the way of full attachment in
love to the Supreme Personality of Godhead. For those who are actually not
able to follow the principles of Kṛṣṇa consciousness, it is better to cultivate
knowledge because by knowledge one can be able to understand his real
position. Gradually knowledge will develop to the point of meditation. By
meditation one can be able to understand the Supreme Personality of
Godhead by a gradual process. There are processes which make one
understand that one himself is the Supreme, and that sort of meditation is
preferred if one is unable to engage in devotional service. If one is not able
to meditate in such a way, then there are prescribed duties, as enjoined in
the Vedic literature, for the brāhmaṇas, vaiśyas, and śūdras, which we shall
find in a later chapter of Bhagavad-gītā. But in all cases, one should give up
the result or fruits of labor; this means to employ the result of karma for
some good cause. In summary, to reach the Supreme Personality of
Godhead, the highest goal, there are two processes: one process is by
gradual development, and the other process is direct. Devotional service in
Kṛṣṇa consciousness is the direct method, and the other method involves
renouncing the fruits of one's activities. Then one can come to the stage of
knowledge, then to the stage of meditation, then to the stage of
understanding the Supersoul, and then to the stage of the Supreme
Personality of Godhead. One may either take the step by step process or the
direct path. The direct process is not possible for everyone; therefore the
indirect process is also good. It is, however, to be understood that the
indirect process is not recommended for Arjuna because he is already at the
stage of loving devotional service to the Supreme Lord. It is for others who
are not at this state; for them the gradual process of renunciation,
knowledge, meditation and realization of the Supersoul and Brahman should
be followed. But as far as Bhagavad-gītā is concerned, it is the direct
method that is stressed. Everyone is advised to take to the direct method and
surrender unto the Supreme Personality of Godhead, Kṛṣṇa.
TEXTS 13-14
अ ा सवभतान
ः क ण एव च ।
नममो नरह कारः सम ःखसखः मी ॥१३॥
स त ः सतत योगी यता मा दढ न यः ।
म य पतमनोबि य म तः स
यः ॥१४॥
adveṣṭā sarva-bhūtānāṁ
maitraḥ karuṇa eva ca
nirmamo nirahaṅkāraḥ
sama-duḥkha-sukhaḥ kṣamī
santuṣṭaḥ satataṁ yogī
yatātmā dṛḍha-niścayaḥ
mayy-arpita-mano-buddhir
yo mad-bhaktaḥ sa me priyaḥ
adveṣṭā—not envious; sarva-bhūtānām—for all living entities; maitraḥ—
friendly; karuṇaḥ—kindly; eva—certainly; ca—also; nirmamaḥ—with no
sense of proprietorship; nirahaṅkāraḥ—without false ego; sama—equally;
duḥkhaḥ—distress; sukhaḥ—happiness; kṣamī—forgiving; santuṣṭaḥ—
satisfied; satatam—satisfied; yogī—engaged in devotion; yatā-atmā
—endeavoring; dṛdḥaniścayaḥ—with determination; mayi—upon Me; arpita
—engaged; manaḥ—mind; buddhiḥ—intelligent; yaḥ—one who; matbhaktaḥ—My devotee; saḥ me priyaḥ—he is dear to Me.
TRANSLATION
One who is not envious but who is a kind friend to all living entities,
who does not think himself a proprietor, who is free from false ego and
equal both in happiness and distress, who is always satisfied and
engaged in devotional service with determination and whose mind and
intelligence are in agreement with Me—he is very dear to Me.
PURPORT
Coming again to the point of pure devotional service, the Lord is
describing the transcendental qualifications of a pure devotee in these two
verses. A pure devotee is never disturbed in any circumstances. Nor is he
envious of anyone. Nor does a devotee become his enemy's enemy; he
thinks that one is acting as his enemy due to his own past misdeeds. Thus it
is better to suffer than to protest. In the Śrīmad-Bhāgavatam it is stated: tat
te 'nukampāṁ su-samīkṣyamaṇo. Whenever a devotee is in distress or has
fallen into difficulty, he thinks that it is the Lord's mercy upon him. He
thinks: "Thanks to my past misdeeds I should suffer far, far greater than I
am suffering now. So it is by the mercy of the Supreme Lord that I am not
getting all the punishment I am due. I am just getting a little, by the mercy
of the Supreme Personality of Godhead." Therefore he is always calm, quiet
and patient, despite many distressful conditions. A devotee is also always
kind to everyone, even to his enemy. Nirmama means that a devotee does
not attach much importance to the peace and trouble pertaining to the body
because he knows perfectly well that he is not the material body. He does
not identify with the body; therefore he is freed from the conception of false
ego and is equiposed both in happiness and distress. He is tolerant, and he is
satisfied with whatever comes by the grace of the Supreme Lord. He does
not endeavor much to achieve something with great difficulty; therefore he
is always joyful. He is a completely perfect mystic because he is fixed in the
instructions received from the spiritual master, and because his senses are
controlled, he is determined. He is not swayed by false argument because no
one can lead him from the fixed determination of devotional service. He is
fully conscious that Kṛṣṇa is the eternal Lord, so no one can disturb him. All
his qualifications enable him to depend entirely on the Supreme Lord. Such
a standard of devotional service is undoubtably very rare, but a devotee
becomes situated in that stage by following the regulative principles of
devotional service. Furthermore, the Lord says that such a devotee is very
dear to Him, for the Lord is always pleased with all his activities in full
Kṛṣṇa consciousness.
TEXT 15
य मा नो ज लोको लोका नो ज च यः ।
हष मषभयो गम तो यः स च
यः ॥१५॥
yasmān nodvijate loko
lokān nodvijate ca yaḥ
harṣāmarṣa-bhayodvegair
mukto yaḥ sa ca me priyaḥ
yasmāt—from whom; na—never; udvijate—agītātes; lokaḥ—persons;
lokāt —persons; na—never; advijate—disturbed; ca—also; yaḥ—anyone;
harṣa— happiness; amarṣa—distress; bhaya—fearfulness; udvegaiḥ—with
anxiety; muktaḥ—freed; yaḥ—who; saḥ—anyone; ca—also; me—My;
priyaḥ—very dear.
TRANSLATION
He for whom no one is put into difficulty and who is not dirturbed
by anxiety, who is steady in happiness and distress, is very dear to Me.
PURPORT
A few of a devotee's qualifications are further being described. No one is
put into difficulty, anxiety, fearfulness, or dissatisfaction by such a devotee.
Since a devotee is kind to everyone, he does not act in such a way to put
others into anxiety. At the same time, if others try to put a devotee into
anxiety, he is not disturbed. It is by the grace of the Lord that he is so
practiced that he is not disturbed by any outward disturbance. Actually
because a devotee is always engrossed in Kṛṣṇa consciousness and engaged
in devotional service, all such material circumstances cannot woo him.
Generally a materialistic person becomes very happy when there is
something for his sense gratification and his body, but when he sees that
others have something for their sense gratification and he hasn't, he is sorry
and envious. When he is expecting some retaliation from an enemy, he is in
a state of fear, and when he cannot successfully execute something he
becomes dejected. But a devotee is always transcendental to all these
disturbances; therefore he is very dear to Kṛṣṇa.
TEXT 16
अन ः शिचद उदासीनो गत यथः ।
सव र भप र यागी यो म तः स
यः ॥१६॥
anapekṣaḥ śucir dakṣa
udāsīno gata-vyathaḥ
sarvārambha-parityāgī
yo mad-bhaktaḥ sa me priyaḥ
anapekṣaḥ—neutral; śuciḥ—pure; dakṣaḥ—expert; udāsīnaḥ—free from
care; gata-vyathaḥ—freed from all distress; sarva-ārambha—all endeavors;
parityāgī—renouncer; yaḥ—anyone; mat-bhaktaḥ—My devotee; saḥ—he;
me—Me; priyaḥ—very dear
TRANSLATION
A devotee who is not dependent on the ordinary course of activities,
who is pure, expert, without cares, free from all pains, and who does not
strive for some result, is very dear to Me.
PURPORT
Money may be offered to a devotee, but he should not struggle to acquire
it. If automatically, by the grace of the Supreme, money comes to him, he is
not agitated. Naturally a devotee takes bath at least twice in a day and rises
early in the morning for devotional service. Thus he is naturally clean both
inwardly and outwardly. A devotee is always expert because he fully knows
the sense of all activities of life, and he is convinced of the authoritative
scriptures. A devotee never takes the part of a particular party; therefore he
is carefree. He is never pained because he is free from all designations; he
knows that his body is a designation, so if there are some bodily pains, he is
free. The pure devotee does not endeavor for anything which is against the
principles of devotional service. For example, constructing a big building
requires great energy, and a devotee does not take to such business if it does
not benefit him by advancing his devotional service. He may construct a
temple for the Lord, and for that he may take all kinds of anxiety, but he
does not construct a big house for his personal relations.
TEXT 17
यो न य त न ि न शोच त न का
शभाशभप र यागी भि तमा यः स
त।
यः ॥१७॥
yo na hṛṣyati na dveṣṭi
na śocati na kāṅkṣati
śubhāśubha-parityāgī
bhaktimān yaḥ sa me priyaḥ
yaḥ—one who: na—never; hṛṣyati—takes pleasure; na—never; dveṣṭi—
grieves; na—never; śocati—laments; na—never; kāṅkṣati—desires; śubha—
auspicious; aśubha—inauspicious; parityāgī—renouncer; bhaktimān
—devotee; yaḥ—one who; saḥ—he is; me—My; priyaḥ—dear.
TRANSLATION
One who neither grasps pleasure or grief, who neither laments nor
desires, and who renounces both auspicious and inauspicious things, is
very dear to Me.
PURPORT
A pure devotee is neither happy nor distressed over material gain and
loss, nor is he very much anxious to get a son or disciple, nor is he
distressed by not getting them. If he loses anything which is very dear to
him, he does not lament. Similarly, if he does not get what he desires, he is
not distressed. He is transcendental in the face of all kinds of auspicious,
inauspicious and sinful activities. He is prepared to accept all kinds of risks
for the satisfaction of the Supreme Lord. Nothing is an impediment in the
discharge of his devotional service. Such a devotee is very dear to Kṛṣṇa.
TEXTS 18-19
समः श ौ च िम च तथा मानापमानयोः ।
शीतो णसख ः ष समः स ग वव जतः ॥१८॥
त य न दा त तम नी स त ो न न िचत् ।
अ न तः ि थरम तभि तमा
यो नरः ॥१९॥
samaḥ śatrau ca mitre ca
tathā mānāpamānayoḥ
śītoṣṇa-sukha-duḥkheṣu
samaḥ saṅga-vivarjitaḥ
tulya-nindā-stutir maunī
santuṣṭo yena kenacit
aniketaḥ sthira-matir
bhaktimān me priyo naraḥ
samaḥ—equal; śatrau—to the enemy; ca—also; mitre—to friends; ca—
also; tatha—so; māna—honor; apamānayoḥ—dishonor; śīta—cold; uṣṇa—
heat; sukha—happiness; duḥkheṣu—distress; samaḥ—equiposed; saṅgavivarjitaḥ— free from all association; tulya—equal; nindā—defamation;
stutiḥ—repute; maunī—silent; santuṣṭaḥ—satisfied; yena—somehow; kena
—or other; cit—if; aniketaḥ—having no residence; sthira—fixed; matiḥ—
determination; bhaktimān—engaged in devotion; me—My; priyaḥ—dear;
naraḥ—a man.
TRANSLATION
One who is equal to friends and enemies, who is equiposed in honor
and dishonor, heat and cold, happiness and distress, fame and infamy,
who is always free from contamination, always silent and satisfied with
anything, who doesn't care for any residence, who is fixed in knowledge
and engaged in devotional service, is very dear to Me.
PURPORT
A devotee is always free from all bad association. Sometimes one is
praised and sometimes one is defamed; that is the nature of human society.
But a devotee is always transcendental to artificial fame and infamy, distress
or happiness. He is very patient. He does not speak of anything but the
topics about Kṛṣṇa; therefore he is called silent. Silent does not mean that
one should not speak; silent means that one should not speak nonsense. One
should speak only of essentials, and the most essential speech for the
devotee is to speak of the Supreme Lord. He is happy in all conditions;
sometimes he may get very palatable foodstuffs, sometimes not, but he is
satisfied. Nor does he care for any residential facility. He may sometimes
live underneath a tree, and he may sometimes live in a very palatial
building; he is attracted to neither. He is called fixed because he is fixed in
his determination and knowledge. We may find some repetition in the
descriptions of the qualifications of a devotee, but this is just to give an
illustration of the fact that a devotee must acquire all these qualifications.
Without good qualifications, one cannot be a pure devotee. One who is not a
devotee has no good qualification. One who wants to be recognized as a
devotee should develop the good qualifications. Of course he does not
extraneously endeavor to acquire these qualifications, but engagement in
Kṛṣṇa consciousness and devotional service automatically helps him
develop them.
TEXT 20
त ध य मतिमद यथो त पयपास ।
धाना म परमा भ ता ऽतीव
याः ॥२०॥
ye tu dharmāmṛtam idaṁ
yathoktaṁ paryupāsate
śraddadhānā mat-paramā
bhaktās te 'tīva me priyāḥ
ye—one who; tu—but; dharmya—generosity; amṛtam—understanding;
idam—this; yathā—as; uktam—said; paryupāsate—completely engages;
sraddadhānāḥ—with faith; mat-paramāḥ—taking the Supreme Lord as
everything; bhaktāḥ—devotees; te—such persons; atīva—very, very; me—
Me; priyāḥ—dear.
TRANSLATION
He who follows this imperishable path of devotional service and who
completely engages himself with faith, making Me the supreme goal, is
very, very dear to Me.
PURPORT
In this chapter the religion of eternal engagement, the explanation of the
process of transcendental service for approaching the Supreme Lord, is
given. This process is very dear to the Lord, and He accepts a person who is
engaged in such a process. The question who is better—one who is engaged
in the path of impersonal Brahman or one who is engaged in the personal
service of the Supreme Personality of Godhead—was raised by Arjuna, and
the Lord replied to him so explicitly that there is no doubt that devotional
service to the Personality of Godhead is the best of all processes of spiritual
realization. In other words, in this chapter it is decided that through good
association, one develops attachment for pure devotional service and
thereby accepts a bona fide spiritual master and from him begins to hear and
chant and observe the regulative principles of devotional service with faith,
attachment and devotion and thus becomes engaged in the transcendental
service of the Lord. This path is recommended in this chapter; therefore
there is no doubt that devotional service is the only absolute path for selfrealization, for the attainment of the Supreme Personality of Godhead. The
impersonal conception of the Supreme Absolute Truth, as described in this
chapter, is recommended only up to the time one surrenders himself for selfrealization. In other words, as long as one does not have the chance to
associate with a pure devotee, the impersonal conception may be beneficial.
In the impersonal conception of the Absolute Truth one works without
fruitive result, meditates and cultivates knowledge to understand spirit and
matter. This is necessary as long as one is not in the association of a pure
devotee. Fortunately, if one develops directly a desire to engage in Kṛṣṇa
consciousness in pure devotional service, he does not need to undergo step
by step improvements in spiritual realization. Devotional service, as
described in the middle six chapters of Bhagavad-gītā, is more congenial.
One need not bother about materials to keep body and soul together because
by the grace of the Lord everything is carried out automatically.
Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Devotional Service.
CHAPTER THIRTEEN
Nature, the Enjoyer, and Consciousness
TEXTS 1-2
अजन उवाच ।
क त प ष चव
वच।
एत दतिम छािम ान य च शव ॥१॥
ीभगवानवाच ।
इद शरीर कौ य
िम यिभधीय ।
एत ो ि त ा ः
इ त त दः ॥२॥
arjuna uvāca
prakṛtiṁ puruṣaṁ caiva
kṣetraṁ kṣetrajñam eva ca
etad veditum icchāmi
jñānaṁ jñeyaṁ ca keśava
śrī bhagavān uvāca
idaṁ śarīraṁ kaunteya
kṣetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ
kṣetrajñaḥ iti tad-vidaḥ
arjunaḥ uvāca—Arjuna said; prakṛtim—nature; puruṣam—the enjoyer;
ca—also; eva—certainly; kṣetram—body; kṣetrajñam—knower of the body;
eva—certainly; ca—also; etat—all this; veditum—to understand; icchāmi—I
wish; jñānam—knowledge; jñeyam—the object of knowledge; ca—also;
keśava—O Kṛṣṇa; śrī bhagavān uvāca—the Personality of Godhead said;
idam—this; śarīram—body; kaunteya—O son of Kuntī; kṣetram—the field;
iti—thus; abhidhīyate—iscalled; etat—this; yaḥ—anyone; vetti—knows; tam
—him; prāhuḥ—is called; kṣetrajñaḥ—knower of the body; iti—thus; tatvidaḥ—one who knows.
TRANSLATION
Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti
[nature], Puruṣa [the enjoyer], and the field and the knower of the field,
and of knowledge and the end of knowledge. The Blessed Lord then
said: This body, O son of Kuntī, is called the field, and one who knows
this body is called the knower of the field.
PURPORT
Arjuna was inquisitive about prakṛti or nature, puruṣa, the enjoyer,
kṣetra, the field, kṣetrajña, its knower, and of knowledge and the object of
knowledge. When he inquired about all these, Kṛṣṇa said that this body is
called the field and that one who knows this body is called the knower of the
field. This body is the field of activity for the conditioned soul. The
conditioned soul is entrapped in material existence, and he attempts to lord
over material nature. And so, according to his capacity to dominate material
nature, he gets a field of activity. That field of activity is the body. And
what is the body? The body is made of senses. The conditioned soul wants
to enjoy sense gratification, and, according to his capacity to enjoy sense
gratification, he is offered a body, or field of activity. Therefore the body is
called kṣetra, or the field of activity for the conditioned soul. Now, the
person who does not identify himself with the body is called kṣetrajña, the
knower of the field. It is not very difficult to understand the difference
between the field and its knower, the body and the knower of the body. Any
person can consider that from childhood to old age he undergoes so many
changes of body and yet is still one person, remaining. Thus there is a
difference between the knower of the field of activities and the actual field
of activities. A living conditioned soul can thus understand that he is
different from the body. It is described in the beginning—dehe 'smin—that
the living entity is within the body and that the body is changing from
childhood to boyhood and from boyhood to youth and from youth to old
age, and the person who owns the body knows that the body is changing.
The owner is distinctly kṣetrajña. Sometimes we understand that I am
happy, I am mad, I am a woman, I am a dog, I am a cat: these are the
knowers. The knower is different from the field. Although we use many
articles—our clothes, etc.—we know that we are different from the things
used. Similarly, we also understand by a little contemplation that we are
different from the body.
In the first six chapters of Bhagavad-gītā, the knower of the body, the
living entity, and the position by which he can understand the Supreme Lord
are described. In the middle six chapters of the Gītā, the Supreme
Personality of Godhead and the relationship between the individual soul and
the Supersoul in regard to devotional service are described. The superior
position of the Supreme Personality of Godhead and the subordinate
position of the individual soul are definitely defined in these chapters. The
living entities are subordinate under all circumstances, but in their
forgetfulness they are suffering. When enlightened by pious activities, they
approach the Supreme Lord in different capacities–as the distressed, those in
want of money, the inquisitive, and those in search of knowledge. That is
also described. Now, starting with the Thirteenth Chapter, how the living
entity comes into contact with material nature, how he is delivered by the
Supreme Lord through the different methods of fruitive activities,
cultivation of knowledge, and the discharge of devotional service are
explained. Although the living entity is completely different from the
material body, he somehow becomes related. This also is explained.
TEXT 3
चा प म वि सव ष भारत ।
यो न य
ान मत मम ॥३॥
kṣetrajñaṁ cāpi māṁ viddhi
sarva-kṣetreṣu bhārata
kṣetra-kṣetrajñayor jñānaṁ
yat taj jñānaṁ mataṁ mama
kṣetrajñam—the knower; ca—also; api—certainly; mām—Me; viddhi—
know; sarva—all; kṣetreṣu—in bodily fields; bhārata—O son of Bharata;
kṣetra—field of activities (the body); kṣetrajñayoḥ—the knower of the field;
jñānam—knowledge; yat—that which is taught; tat—that; jñānam—
knowledge; matam—opinion; mama—that.
TRANSLATION
O scion of Bharata, you should understand that I am also the
knower in all bodies, and to understand this body and its owner is
called knowledge. That is My opinion.
PURPORT
While discussing the subject of this body and the owner of the body, the
soul and the Supersoul, we shall find three different topics of study: the
Lord, the living entity, and matter. In every field of activities, in every body,
there are two souls: the individual soul and the Supersoul. Because the
Supersoul is the plenary expansion of the Supreme Personality of Godhead,
Kṛṣṇa, Kṛṣṇa says, "I am also the knower, but I am not the individual owner
of the body. I am the superknower. I am present in every body as the
Paramātmā, or Supersoul."
One who studies the subject matter of the field of activity and the knower
of the field very minutely, in terms of this Bhagavad-gītā, can attain to
knowledge.
The Lord says: "I am the knower of the field of activities in every
individual body." The individual may be the knower of his own body, but he
is not in knowledge of other bodies. The Supreme Personality of Godhead,
who is present as the Supersoul in all bodies, knows everything about all
bodies. He knows all the different bodies of all the various species of life. A
citizen may know everything about his patch of land, but the king knows not
only his palace but all the properties possessed by the individual citizens.
Similarly, one may be the proprietor of the body individually, but the
Supreme Lord is the proprietor of all bodies. The king is the original
proprietor of the kingdom, and the citizen is the secondary proprietor.
Similarly, the Supreme Lord is the supreme proprietor of all bodies.
The body consists of the senses. The Supreme Lord is Hṛṣīkeśa, which
means controller of the senses. He is the original controller of the senses,
just as the king is the original controller of all the activities of the state, and
the citizens are secondary controllers. The Lord also says: "I am also the
knower." This means that He is the superknower; the individual soul knows
only his particular body. In the Vedic literature, it is stated as follows:
kṣetrāṇi hi śarīrāṇi bījaṁ cāpi śubhāśubhe
tāni vetti sa yogātmā tataḥ kṣetrajña ucyate.
This body is called the kṣetra, and within it dwells the owner of the body
and the Supreme Lord who knows both the body and the owner of the body.
Therefore He is called the knower of all fields. The distinction between the
field of activities, the owner of activities and the supreme owner of activities
is described as follows. Perfect knowledge of the constitution of the body,
the constitution of the individual soul, and the constitution of the Supersoul
is known in terms of Vedic literature as jñānam. That is the opinion of
Kṛṣṇa. To understand both the soul and the Supersoul as one yet distinct is
knowledge. One who does not understand the field of activity and the
knower of activity is not in perfect knowledge. One has to understand the
position of prakṛti, nature, and puruṣa, the enjoyer of the nature, and īśvara,
the knower who dominates or controls nature and the individual soul. One
should not confuse the three in their different capacities. One should not
confuse the painter, the painting and the easel. This material world, which is
the field of activities, is nature, and the enjoyer of nature is the living entity,
and above them both is the supreme controller, the Personality of Godhead.
It is stated in the Vedic language: "bhoktā bhogyaṁ preritāraṁ ca matvā
sarvaṁ proktaṁ tri- vidhaṁ brahmam etat." There are three Brahman
conceptions: prakṛti is Brahman as the field of activities, and the jīva
(individual soul) is also Brahman and is trying to control material nature,
and the controller of both of them is also Brahman, but He is the factual
controller.
In this chapter it will be also explained that out of the two knowers, one
is fallible and the other is infallible. One is superior and the other is
subordinate. One who understands the two knowers of the field to be one
and the same contradicts the Supreme Personality of Godhead who states
here very clearly that "I am also the knower of the field of activity." One
who misunderstands a rope to be a serpent is not in knowledge. There are
different kinds of bodies, and there are different owners of the bodies.
Because each individual soul has his individual capacity of lording it over
material nature, there are different bodies. But the Supreme also is present
in them as the controller. The word ca is significant, for it indicates the total
number of bodies. That is the opinion of Śrīla Baladeva Vidyābhūṣaṇa:
Kṛṣṇa is the Supersoul present in each and every body apart from the
individual soul. And Kṛṣṇa explicitly says here that the Supersoul is the
controller of both the field of activities and the finite enjoyer.
TEXT 4
त
य च याद च य का र यत यत् ।
स च यो य भाव त समा न शण ॥४॥
tat kṣetraṁ yac ca yādṛk ca
yad vikāri yataś ca yat
sa ca yo yat prabhāvaś ca
tat samāsena me śṛṇu
tat—that; kṣetram—field of activities; yat—as; ca—also; yādṛk—as it is;
ca—also; yat—what is; vikāri—changes; yataḥ—from which; ca—also; yat
— one; saḥ—he; ca—also; yaḥ—one; yat—which; prabhāvaḥ ca—
influence also; tat—that; samāsena—in detail; me—from Me; śṛṇu—
understand.
TRANSLATION
Now please hear My brief description of this field of activity and how
it is constituted, what its changes are, whence it is produced, who that
knower of the field of activities is, and what his influences are.
PURPORT
The Lord is describing the field of activities and the knower of the field
of activities in their constitutional positions. One has to know how this body
is constituted, the materials of which this body is made, under whose control
this body is working, how the changes are taking place, wherefrom the
changes are coming, what the causes are, what the reasons are, what the
ultimate goal of the individual is, and what the actual form of the individual
soul is. One should also know the distinction between the individual living
soul and the Supersoul, the different influences, their potentials, etc. One
just has to understand this Bhagavad-gītā directly from the description
given by the Supreme Personality of Godhead, and all this will be clarified.
But one should be careful not to consider the Supreme Personality of
Godhead in every body and individual soul to be the jīva. This is something
like equalizing the potent and the impotent.
TEXT 5
ऋ षिभब धा गीत छ दोिभ व वधः पथक् ।
स पद व तमि व नि तः ॥५॥
ṛṣibhir bahudhā gītaṁ
chandobhir vividhaih pṛthak
brahma-sūtra-padaiś caiva
hetumadbhir viniścitaiḥ
ṛṣibhiḥ—by the wise sages; bahudhā—in many ways; gītām—described; chandobhiḥ
—Vedic hymns; vividhaiḥ—in various; pṛthak—variously; brahma- sūtra—the Vedānta;
padaiḥ—aphorism; ca—also; eva—certainly; hetumadbhiḥ —with cause and effect; viniścitaiḥ
—ascertain.
TRANSLATION
That knowledge of the field of activities and of the knower of
activities is described by various sages in various Vedic writings—
especially in the Vedānta-sūtra—and is presented with all reasoning as
to cause and effect.
PURPORT
The Supreme Personality of Godhead, Kṛṣṇa, is the highest authority in
explaining this knowledge. Still, as a matter of course, learned scholars and
standard authorities always give evidence from previous authorities. Kṛṣṇa
is explaining this most controversial point regarding the duality and nonduality of the soul and the Supersoul by referring to Scriptures, the Vedānta,
which are accepted as authority. First, He says, this is according to different
sages. As far as the sages are concerned, besides Himself, Vyāsadeva, the
author of the Vedānta-sūtra, is a great sage, and in the Vedānta-sūtra duality
is perfectly explained. And Vyāsadeva's father, Parāśara, was also a great
sage, and he writes in his books of religiosity: "aham tvaṁ ca athānye..."
"We—you, I and various other living entities—are all transcendental,
although in material bodies. Now we are fallen into the ways of the three
modes of material nature according to our different karma. As such, some
are on higher levels, and some are in the lower nature. The higher and lower
natures exist due to ignorance and are being manifested in an infinite
number of living entities. But the Supersoul, which is infallible, is
uncontaminated by the three qualities of nature and is transcendental."
Similarly, in the original Vedas, a distinction between the soul, the
Supersoul and the body is made, especially in the Kaṭha Upaniṣad.
There is a manifestation of the Supreme Lord's energy known as
annamaya by which one depends simply upon food for existence. This is a
materialistic realization of the Supreme. Then there is prāṇamaya; this
means that after realizing the Supreme Absolute Truth in foodstuff, one can
realize the Absolute Truth in the living symptoms, or life forms. In
jñānamaya the living symptom develops to the point of thinking, feeling,
and willing. Then there is Brahman realization and the realization called
vijñānamaya by which the living entity's mind and life symptoms are
distinguished from the living entity himself. The next and supreme stage is
ānandamaya, realization of the all-blissful nature. Thus there are five stages
of Brahman realization, which is called brahma puccham. Out of these the
first three—annamaya, prāṇamaya, and jñānamaya—involve the fields of
activities of the living entities. Transcendental to all these fields of activities
is the Supreme Lord, who is called ānandamaya. In the Vedānta- sūtra also
the Supreme is called ānandamayo 'bhyāsāt. The Supreme Personality of
Godhead is by nature full of joy, and to enjoy His transcendental bliss, He
expands into vijñānamaya, prāṇamaya, jñānamaya, and annamaya. In this
field of activities the living entity is considered to be the enjoyer, and
different from him is the ānandamaya. That means that if the living entity
decides to enjoy, in dovetailing himself with the ānandamaya, then he
becomes perfect. This is the real picture of the Supreme Lord, as supreme
knower of the field, the living entity, as subordinate knower, and the nature
of the field of activities.
TEXTS 6-7
महाभता यहकारो बि र य त व च ।
इि यािण दशक च प
ि यगोचराः ॥६॥
इ छा षः सख ःख सघात तना ध तः ।
एत
समा न स वकारमदा तम् ॥७॥
mahā-bhūtāny ahaṅkāro
buddhir avyaktam eva ca
indriyāṇi daśaikaṁ ca
pañca cendriya-gocarāḥ
icchā dveṣaḥ sukhaṁ duḥkhaṁ
saṅghātaś cetanā dhṛtiḥ
etat kṣetraṁ samāsena
sa-vikāram udāhṛtam
mahā-bhūtāni—great elements; ahaṅkāraḥ—false ego; buddhiḥ
—intelligence; avyaktam—the unmanifested; eva—certainly; ca—also;
indriyāṇi— senses ; daśa ekam—eleven; ca—also; pañca—five; ca—also;
indriya-gocarāḥ— objects of the senses; icchā—desire; dveṣaḥ—hatred;
sukham—happiness; duḥkham—distress; saṅghātaḥ—the aggregate; cetanā
—living symptoms; dhṛtiḥ—conviction; etat—all this; kṣetram—field of
activities; samāsena—in summary; sa-vikāram—interaction; udāhṛtam
—exemplified.
TRANSLATION
The five great elements, false ego, intelligence, the unmanifested, the
ten senses, the mind, the five sense objects, desire, hatred, happiness,
distress, the aggregate, the life symptoms, and convictions—all these
are considered, in summary, to be the field of activities and its
interactions.
PURPORT
From all the authoritative statements of the great sages, the Vedic hymns
and the aphorisms of the Vedānta-sūtra, the components of this world are
earth, water, fire, air and ether. These are the five great elements
(mahābhūta). Then there are false ego, intelligence and the unmanifested
stage of the three modes of nature. Then there are five senses for acquiring
knowledge: the eyes, ears, nose, tongue and touch. Then five working
senses: voice, legs, hands, the anus and the genitals. Then, above the senses,
there is the mind, which is within and which can be called the sense within.
Therefore, including the mind, there are eleven senses altogether. Then there
are the five objects of the senses: smell, taste, warmth, touch and sound.
Now the aggregate of these twenty-four elements is called the field of
activity. If one makes an analytical study of these twenty-four subjects, then
he can very well understand the field of activity. Then there is desire,
hatred, pleasure and pain, which are interactions, representations of the five
great elements in the gross body. The living symptoms, represented by
consciousness and conviction, are the manifestation of the subtle body—
mind, ego and intelligence. These subtle elements are included within the
field of activities.
The five great elements are a gross representation of the subtle false ego.
They are a representation in the material conception. Consciousness is
represented by intelligence, of which the unmanifested stage is the three
modes of material nature. The unmanifested three modes of material nature
is called pradhāna.
One who desires to know the twenty-four elements in detail along with
their interactions should study the philosophy in more detail. In Bhagavadgītā, a summary only is given.
The body is the representation of all these factors, and there are changes
of the body, which are six in number: the body is born, it grows, it stays, it
produces by-products, then begins to decay, and at the last stage it vanishes.
Therefore the field is a nonpermanent material thing. However, the
kṣetrajña, the knower of the field, its proprietor, is different.
TEXTS 8-12
अमा न वमदि भ वम हसा ाि तराजवम् ।
आचाय पासन शौच थयमा म व न हः ॥८॥
इि याथष वरा यमनहकार एव च ।
ज मम यजरा या ध ःखदोषानदशनम् ॥९॥
असि तरनिभ व गः प दारगहा दष ।
न य च समिच विम ा न ोपपि ष ॥१०॥
म य चान ययो न भि तर यिभचा रणी ।
व व त श व वमर तजनसस द ॥११॥
अ या म ान न य व त व ानाथदशनम् ।
एत ानिम त ो तम ान यदतोऽ यथा ॥१२॥
amānitvam adambhitvam
ahiṁsā kṣāntir ārjavam
ācāryopāsanaṁ śaucaṁ
sthairyam ātma-vinigrahaḥ
indriyārtheṣu vairāgyam
anahaṅkāra eva ca
janma-mṛtyu-jarā-vyādhiduḥkha-doṣānudarśanam
asaktir anabhiṣvaṅgaḥ
putra-dāra-gṛhādiṣu
nityaṁ ca sama-cittatvam
iṣṭāniṣṭopapattiṣu
mayi cānanya-yogena
bhaktir avyabhicāriṇī
vivikta-deśa-sevitvam
aratir jana-saṁsadi
adhyātma-jñāna-nityatvaṁ
tattva-jñānārtha-darśanam
etaj jñānam iti proktam
ajñānaṁ yad ato 'nyathā
amānitvam—humility;
adambhitvam—pridelessness;
ahiṁsā—
nonviolence; kṣāntiḥ—tolerance; ārjavam—simplicity; ācārya-upāsanam—
approaching a bona fide spiritual master; śaucam—cleanliness; sthairyam
—steadfastness; ātma-vinigrahaḥ—control; iṇdriya-artheṣu—in the matter
of the senses; vairāgyam—renunciation; anahaṅkāraḥ—being without false
egoism; eva— certainly; ca—also; janma—birth; mṛtyu—death; jarā—old
age; vyādhi—disease; duḥkha—distress; doṣa—fault; anudarśanam—
observing;
asaktiḥ—without
attachment;
anabhiṣvaṅgaḥ—without
association; putra—son; dāra—wife; gṛha-ādiṣu—home, etc.; nityam
—eternal; ca—also; sama-cittatvam—equilibrium; iṣṭa—desirable; aniṣṭaḥ
—undesirable; upapattiṣu—having obtained; mayi—unto Me; ca—also;
ananya-yogena—by devotional service; bhaktiḥ— devotion; avyabhicāriṇī
—constant, unalloyed; vivikta—solitary; deśa—place; sevitvam—aspiring;
aratiḥ—without attachment; jana—people in general; saṁsadi—mass;
adhyātma—pertaining to the self; jñāna—knowledge; nityatvam—eternity;
tattva-jñāna—knowledge of the truth; artha—the object; darśanam
—philosophy; etat—all this; jñānam—knowledge; iti—thus; proktam —
declared; ajñānam—ignoraṇce; yat—that which; ataḥ—from this; anyathā
— others.
TRANSLATION
Humility, pridelessness, nonviolence, tolerance, simplicity,
approaching a bona fide spiritual master, cleanliness, steadiness and
self-control; renunciation of the objects of sense gratification, absence
of false ego, the perception of the evil of birth, death, old age and
disease; nonattachment to children, wife, home and the rest, and
evenmindedness amid pleasant and unpleasant events; constant and
unalloyed devotion to Me, resorting to solitary places, detachment from
the general mass of people; accepting the importance of self-realization,
and philosophical search for the Absolute Truth—all these I thus
declare to be knowledge, and what is contrary to these is ignorance.
PURPORT
This process of knowledge is sometimes misunderstood by less
intelligent men as being the interaction of the field of activity. But actually
this is the real process of knowledge. If one accepts this process, then the
possibility of approaching the Absolute Truth exists. This is not the
interaction of the tenfold elements, as described before, This is actually the
means to get out of it. Of all the descriptions of the process of knowledge,
the most important point is described in the first line of the tenth verse: The
process of knowledge terminates in unalloyed devotional service to the
Lord. So, if one does not approach, or is not able to approach, the
transcendental service of the Lord, then the other nineteen items are of no
particular value. But, if one takes to devotional service in full Kṛṣṇa
consciousness, the other nineteen items automatically develop within him.
The principle of accepting a spiritual master, as mentioned in the seventh
verse, is essential. Even for one who takes to devotional service, it is most
important. Transcendental life begins when one accepts a bona fide spiritual
master. The Supreme Personality of Godhead, Śrī Kṛṣṇa, clearly states here
that this process of knowledge is the actual path. Anything speculated
beyond this is nonsense.
As for the knowledge outlined here, the items may be analyzed as
follows: Humility means that one should not be anxious to have the
satisfaction of being honored by others. The material conception of life
makes us very eager to receive honor from others, but from the point of
view of a man in perfect knowledge—who knows that he is not this body
—anything, honor or dishonor, pertaining to this body is useless. One should
not be hankering after this material deception. People are very anxious to be
famous for their religion, and consequently sometimes it is found that
without understanding the principles of religion, one enters into some group,
which is not actually following religious principles, and then wants to
advertise himself as a religious mentor. As for actual advancement in
spiritual science, one should have a test to see how far he is progressing. He
can judge by these items.
Nonviolence is generally taken to mean not killing or destroying the
body, but actually nonviolence means not to put others into distress. People
in general are trapped by ignorance in the material concept of life, and they
perpetually suffer material pains. So, unless one elevates people to spiritual
knowledge, one is practicing violence. One should try his best to distribute
real knowledge to the people, so that they may become enlightened and
leave this material entanglement. That is nonviolence.
Tolerance means that one should be practiced to bear insult and dishonor
from others. If one is engaged in the advancement of spiritual knowledge,
there will be so many insults and much dishonor from others. This is
expected because material nature is so constituted. Even a boy like Prahlāda,
who, only five years old, was engaged in the cultivation of spiritual
knowledge, was endangered when his father became antagonistic to his
devotion. The father tried to kill him in so many ways, but Prahlāda
tolerated him. So, for making advancement in spiritual knowledge, there
may be many impediments, but we should be tolerant and continue our
progress with determination.
Simplicity means that without diplomacy one should be so
straightforward that he can disclose the real truth even to an enemy. As for
acceptance of the spiritual master, that is essential, because without the
instruction of a bona fide spiritual master, one cannot progress in the
spiritual science. One should approach the spiritual master with all humility
and offer him all services so that he will be pleased to bestow his blessings
upon the disciple. Because a bona fide spiritual master is a representative of
Kṛṣṇa, if he bestows any blessings upon his disciple, that will make the
disciple immediately advanced without the disciple's following the regulated
principles. Or, the regulated principles will be easier for one who has served
the spiritual master without reservation.
Cleanliness is essential for making advancement in spiritual life. There
are two kinds of cleanliness: external and internal. External cleanliness
means taking a bath, but for internal cleanliness, one has to think of Kṛṣṇa
always and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This process cleans the
accumulated dust of past karma from the mind.
Steadiness means that one should be very determined to make progress
in spiritual life. Without such determination, one cannot make tangible
progress. And self-control means that one should not accept anything which
is detrimental to the path of spiritual progress. One should become
accustomed to this and reject anything which is against the path of spiritual
progress. This is real renunciation. The senses are so strong that they are
always anxious to have sense gratification. One should not cater to these
demands, which are not necessary. The senses should only be gratified to
keep the body fit so that one can discharge his duty in advancing in spiritual
life. The most important and uncontrollable sense is the tongue. If one can
control the tongue, then there is every possibility of controlling the other
senses. The function of the tongue is to taste and to vibrate. Therefore, by
systematic regulation, the tongue should always be engaged in tasting the
remnants of foodstuffs offered to Kṛṣṇa and chanting Hare Kṛṣṇa. As far as
the eyes are concerned, they should not be allowed to see anything but the
beautiful form of Kṛṣṇa. That will control the eyes. Similarly, the ears
should be engaged in hearing about Kṛṣṇa and the nose in smelling the
flowers offered to Kṛṣṇa. This is the process of devotional service, and it is
understood here that Bhagavad-gītā is simply expounding the science of
devotional service. Devotional service is the main and sole objective.
Unintelligent commentators on the Gītā try to divert the mind of the reader
to other subjects, but there is no other subject in Bhagavad- gītā but
devotional service.
False ego means accepting this body as oneself. When one understands
that he is not his body and is spirit soul, that is real ego. Ego is there. False
ego is condemned, but not real ego. In the Vedic literature, it is said: ahaṁ
brahmāsmi. I am Brahman, I am spirit. This "I am," the sense of self, also
exists in the liberated stage of self-realization. This sense of "I am" is ego,
but when the sense of "I am" is applied to this false body, it is false ego.
When the sense of self is applied to reality, that is real ego. There are some
philosophers who say we should give up our ego, but we cannot give up our
ego because ego means identity. We ought, of course, to give up the false
identification with the body.
One should try to understand the distress of accepting birth, death, old
age and disease. There are descriptions in various Vedic literatures of birth.
In the Śrīmad-Bhāgavatam the world of the unborn, the child's stay in the
womb of the mother, its suffering, etc., are all very graphically described. It
should be thoroughly understood that birth is distressful. Because we forget
how much distress we have suffered within the womb of the mother, we do
not make any solution to the repetition of birth and death. Similarly at the
time of death, there are all kinds of sufferings, and they are also mentioned
in the authoritative scriptures. These should be discussed. And as far as
disease and old age are concerned, everyone gets practical experience. No
one wants to be diseased, and no one wants to become old, but there is no
avoiding these. Unless we have a pessimistic view of this material life,
considering the distresses of birth, death, old age and disease, there is no
impetus for our making advancement in spiritual life.
As for detachment from children, wife and home, it is not meant that one
should have no feeling for these. They are natural objects of affection, but
when they are not favorable to spiritual progress, then one should not be
attached to them. The best process for making the home pleasant is Kṛṣṇa
consciousness. If one is in full Kṛṣṇa consciousness, he can make his home
very happy because this process of Kṛṣṇa consciousness is very easy. One
need only chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare
Rāma, Hare Rāma, Rāma Rāma, Hare Hare, accept the remnants of
foodstuffs offered to Kṛṣṇa, have some discussion on books like Bhagavadgītā and Śrīmad-Bhāgavatam, and engage oneself in Deity worship. These
four will make one happy. One should train the members of his family in
this way. The family members can sit down morning and evening and chant
together Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare
Rāma, Rāma Rāma, Hare Hare. If one can mold his family life in this way
to develop Kṛṣṇa consciousness, following these four principles, then there
is no need to change from family life to renounced life. But if it is not
congenial, not favorable for spiritual advancement, then family life should
be abandoned. One must sacrifice everything to realize or serve Kṛṣṇa, just
as Arjuna did. Arjuna did not want to kill his family members, but when he
understood that these family members were impediments to his Kṛṣṇa
realization, he accepted the instruction of Kṛṣṇa and fought and killed them.
In all cases, one should be detached from the happiness and distress of
family life because in this world one can never be fully happy or fully
miserable. Happiness and distress are concommitant factors of material life.
One should learn to tolerate, as advised in Bhagavad-gītā. One can never
restrict the coming and going of happiness and distress, so one should be
detached from the materialistic way of life and be automatically equiposed
in both cases. Generally, when we get something desirable, we are very
happy, and when we get something undesirable, we are distressed. But if we
are actually in the spiritual position, these things will not agitate us. To
reach that stage, we have to practice unbreakable devotional service;
devotional service to Kṛṣṇa without deviation means engaging oneself in the
nine processes of devotional service, chanting, hearing, worshiping, offering
respect, etc., as described in the last verse of the Ninth Chapter. That
process should be followed. Naturally, when one is adapted to the spiritual
way of life, he will not want to mix with materialistic men. That would go
against his grain. One may test himself by seeing how far he is inclined to
live in a solitary place without unwanted association. Naturally a devotee
has no taste for unnecessary sporting or cinema-going or enjoying some
social function, because he understands that these are simply a waste of
time. There are many research scholars and philosophers who study sex life
or some other subject, but according to Bhagavad-gītā, such research work
and philosophical speculation have no value. That is more or less
nonsensical. According to Bhagavad-gītā, one should make research by
philosophical discretion into the nature of the soul. One should make
research to understand with what the self is concerned. That is
recommended here.
As far as self-realization is concerned, it is clearly stated here that bhaktiyoga is especially practical. As soon as there is a question of devotion, one
must consider the relationship between the Supersoul and the individual
soul. The individual soul and the Supersoul cannot be one, at least not in the
bhakti conception, the devotional conception of life. This service of the
individual soul to the Supreme Soul is eternal, nityam, as is clearly stated.
So bhakti or devotional service is eternal. One should be established in that
philosophical conviction, otherwise it is only a waste of time, ignorance.
In the Śrīmad-Bhāgavatam, this is explained; vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam. "Those who are actually knowers of the
Absolute Truth know that the Self is realized in three different phases as
Brahman, Paramātmā and Bhagavān." (Bhāg. 1.2.11) Bhagavān is the last
word in the realization of the Absolute Truth; therefore one should reach up
to that platform of understanding the Supreme Personality of Godhead and
thus engage in the devotional service of the Lord. That is perfection of
knowledge.
Beginning from practicing humility up to the point of realization of the
Supreme Truth, the Absolute Personality of Godhead, this process is just
like a staircase beginning from the ground floor up to the top floor. Now on
this staircase there are so many people who have reached the first floor, the
second or third floor, etc., but unless one reaches the top floor, which is the
understanding of Kṛṣṇa, he is at a lower stage of knowledge. If anyone
wants to compete with God and at the same time make advancement in
spiritual knowledge, he will be frustrated. It is clearly stated that without
humility understanding is harmful. To think oneself God is most puffed up.
Although the living entity is always being kicked by the stringent laws of
material nature, still he thinks, "I am God" because of ignorance. One
should be humble and know that he is subordinate to the Supreme Lord.
Due to rebellion against the Supreme Lord, one becomes subordinate to
material nature. One must know and be convinced of this truth.
TEXT 13
यय
व यािम य ा वाऽमतम न ।
अना दम पर
न स नास य ॥१३॥
jñeyaṁ yat tat pravakṣyāmi
yaj jñātvā'mṛtam aśnute
anādi mat-paraṁ brahma
na sat tan nāsad ucyate
jñeyam—knowable; yat—that; tat—which; pravakṣyāmi—I shall now
explain; yat—which; jñātvā—knowing; amṛtam—nectar; aśnute—taste;
anādi—beginningless; mat-param—subordinate to Me; brahma—spirit; na
— neither; sat—cause; tat—that; na—nor; asat—effect; ucyate—is called.
TRANSLATION
I shall now explain the knowable, knowing which you will taste the
eternal. This is beginningless, and it is subordinate to Me. It is called
Brahman, the spirit, and it lies beyond the cause and effect of this
material world.
PURPORT
The Lord has explained the field of activities and the knower of the field.
He has also explained the process of knowing the knower of the field of
activities. Now He is explaining the knowable, both the soul and the
Supersoul respectively. By knowledge of the knower, both the soul and the
Supersoul, one can relish the nectar of life. As explained in the Second
Chapter, the living entity is eternal. This is also confirmed here. There is no
specific date at which the jīva was born. Nor can anyone trace out the
history of jīvātmā's manifestation from the Supreme Lord. Therefore it is
beginningless. The Vedic literature confirms this: na jāyate mṛjayate vā
vipaścit. The knower of the body is never born and never dies, and he is full
of knowledge. The Supreme Lord is also stated in the Vedic literature as
pradhāna- kṣetrajña-patir guṇeśaḥ. The Supreme Lord as the Supersoul is
the chief knower of the body, and He is the master of the three modes of
material nature. In the smṛti it is said: dāsa-bhūto harer eva nānyasvaiva
kadācana. The living entities are eternally in the service of the Supreme
Lord. This is also confirmed by Lord Caitanya in His teaching; therefore the
description of Brahman mentioned in this verse is in relation to the
individual soul, and when the word Brahman is applied to the living entity,
it is to be understood that he is vijñānaṁ brahma as opposed to anantabrahma. Ananta-brahma is the Supreme Brahman Personality of Godhead.
TEXT 14
सवतः पािणपाद त सवतोऽि िशरोमखम् ।
सवतः तम लो सवमाव य त त ॥१४॥
sarvataḥ pāṇi-pādaṁ tat
sarvato 'kṣi-śiro-mukham
sarvataḥ śrutimal loke
sarvam āvṛtya tiṣṭhati
sarvataḥ—everywhere; pāṇi—hands; pādam—legs; tat—that; sarvataḥ—
everywhere;
akṣi—eyes;
śiraḥ—head;
mukham—face;
sarvataḥ
—everywhere; śrutimat—hearing; loke—in the world; sarvam—everywhere,
āvṛtya—covering; tiṣṭhati—exists.
TRANSLATION
Everywhere are His hands and legs, His eyes and faces, and He hears
everything. In this way the Supersoul exists.
PURPORT
As the sun exists diffusing its unlimited rays, so does the Supersoul, or
Supreme Personality of Godhead. He exists in His all-pervading form, and
in Him exist all the individual living entities, beginning from the first great
teacher, Brahmā, down to the small ants. There are unlimited heads, legs,
hands and eyes, and unlimited living entities. All are existing in and on the
Supersoul. Therefore the Supersoul is all-pervading. The individual soul,
however, cannot say that he has his hands, legs and eyes everywhere. That
is not possible. If he thinks that although under ignorance he is not
conscious that his hands and legs are diffused all over, but when he attains
to proper knowledge he will come to that stage, his thinking is
contradictory. This means that the individual soul, having become
conditioned by material nature, is not supreme. The Supreme is different
from the individual soul. The Supreme Lord can extend His hand without
limit; the individual soul cannot. In Bhagavad-gītā the Lord says that if
anyone offers Him a flower, or a fruit, or a little water, He accepts. If the
Lord is a far distance away, how can He accept things? This is the
omnipotence of the Lord: even though He is situated in His own abode, far,
far away from earth, He can extend His hand to accept what anyone offers.
That is His potency. In the Brahmā-saṁhitā it is stated, goloka eva nivasati:
although He is always engaged in pastimes in His transcendental planet, He
is all-pervading. The individual soul cannot claim that he is all-pervading.
Therefore this verse describes the Supreme Soul, the Personality of
Godhead, not the individual soul.
TEXT 15
सवि यगणाभास सवि य वव जतम् ।
अस त सवभ चव नगण गणभो त च ॥१५॥
sarvendriya-guṇābhāsaṁ
sarvendriya-vivarjitam
asaktaṁ sarva-bhṛc caiva
nirguṇaṁ guṇa-bhoktṛ ca
sarve—all; indriya—senses; guṇa—qualities; ābhāsam—original source;
sarva—all; indriya—senses; vivarjitam—being without; asaktam—without
attachment; sarva-bhṛt—maintainer of everyone; ca—also; eva—certainly;
nirguṇam—without material qualities; guṇa-bhoktṛ—simultaneously master
of the guṇas; ca—also.
TRANSLATION
The Supersoul is the original source of all senses, yet He is without
senses. He is unattached, although He is the maintainer of all living
beings. He transcends the modes of nature, and at the same time He is
the master of all modes of material nature.
PURPORT
The Supreme Lord, although the source of all the senses of the living
entities, doesn't have material senses like they have. Actually, the individual
souls have spiritual senses, but in conditioned life they are covered with the
material elements, and therefore the sense activities are exhibited through
matter. The Supreme Lord's senses are not so covered. His senses are
transcendental and are therefore called nirguṇa. Guṇa means the material
modes, but His senses are without material covering. It should be
understood that His senses are not exactly like ours. Although He is the
source of all our sensual activities, He has His transcendental senses which
are uncontaminated. This is very nicely explained in the Śvetāśvatara
Upaniṣad in the verse: sarvataḥ pāṇi-pādam. The Supreme Personality of
Godhead has no hands which are materially contaminated, but He has His
hands and accepts whatever sacrifice is offered to Him. That is the
distinction between the conditioned soul and the Supersoul. He has no
material eyes, but He has eyes–otherwise how could He see? He sees
everything, past, present and future. He lives within the heart of the living
being, and He knows what we have done in the past, what we are doing
now, and what is awaiting us in the future. This is also confirmed in
Bhagavad-gītā: He knows everything, but no one knows Him. It is said that
the Supreme Lord has no legs like us, but He can travel throughout space
because He has spiritual legs. In other words, the Lord is not impersonal; He
has His eyes, legs, hands and everything else, and because we are part and
parcel of the Supreme Lord we also have these things. But His hands, legs,
eyes and senses are not contaminated by material nature.
Bhagavad-gītā also confirms that when the Lord appears He appears as
He is by His internal potency. He is not contaminated by the material energy
because He is the Lord of material energy. In the Vedic literature we find
that His whole embodiment is spiritual. He has His eternal form called saccid-ānanda-vigraha. He is full of all opulence. He is the proprietor of all
wealth and the owner of all energy. He is the most intelligent and is full of
knowledge. These are some of the symptoms of the Supreme Personality of
Godhead. He is maintainer of all living entities and the witness of all
activities. As far as we can understand from Vedic literature, the Supreme
Lord is always transcendental. Although we do not see His head, face,
hands, or legs, He has them, and when we are elevated to the transcendental
situation then we can see the Lord's form. Due to materially contaminated
senses, we cannot see His form. Therefore the impersonalists who are still
materially affected cannot understand the Personality of Godhead.
TEXT 16
ब हर त
भतानामचर चर व च ।
स म वा द व य र थ चाि त च तत् ॥१६॥
bahir antaś ca bhūtānām
acaraṁ caram eva ca
sūkṣmatvāt tad avijñeyaṁ
dūrasthaṁ cāntike ca tat
bahiḥ—outside; antaḥ—inside; ca—also; bhūtānām—of all living
entities; acaram—not moving; caram—moving; eva—also; ca—and;
sūkṣmatvāt—on account of being subtle; tat—that; avijñeyam—unknowable;
dūrasthaṁ— far away; ca antike—near also; ca—and; tat—that.
TRANSLATION
The Supreme Truth exists both internally and externally, in the
moving and nonmoving. He is beyond the power of the material senses
to see or to know. Although far, far away, He is also near to all.
PURPORT
In Vedic literature we understand that Nārāyaṇa, the Supreme Person, is
residing both outside and inside of every living entity. He is present both in
the spiritual and material world. Although He is far, far away, still He is
near to us. These are the statements of Vedic literature. Āsīno dūraṁ vrajati
śayāno yāti sarvataḥ. And, because He is always engaged in transcendental
bliss, we cannot understand how He is enjoying His full opulence. We
cannot see or understand with these material senses. Therefore in the Vedic
language it is said that to understand Him our material mind and senses
cannot act. But one who has purified his mind and senses by practicing
Kṛṣṇa consciousness in devotional service can see Him constantly. It is
confirmed in Brahma-saṁhitā that the devotee who has developed love for
the Supreme God can see Him always, without cessation. And it is
confirmed in Bhagavad-gītā (11.54) that He can be seen and understood
only by devotional service. Bhaktyā tvananyayā śakyaḥ.
TEXT 17
अ वभ त च भ ष वभ तिमव च ि थतम् ।
भतभत च त य स ण भ व ण च ॥१७॥
avibhaktaṁ ca bhūteṣu
vibhaktam iva ca sthitam
bhūta-bhartṛ ca taj jñeyaṁ
grasiṣṇu prabhaviṣṇu ca
avibhaktam—without division; ca—also; bhūteṣu—in every living being;
vibhaktam—divided; iva—as if; ca—also; sthitam—situated; bhūta-bhartṛ—
maintainer of all living entities; ca—also; tat—that; jñeyam—to be
understood; grasiṣṇu—devours; prabhaviṣṇu—develops; ca—also.
TRANSLATION
Although the Supersoul appears to be divided, He is never divided.
He is situated as one. Although He is the maintainer of every living
entity, it is to be understood that He devours and develops all.
PURPORT
The Lord is situated in everyone's heart as the Supersoul. Does that mean
that He has become divided? No. Actually, He is one. The example is given
of the sun: the sun, at the meridian, is situated in his place. But if one goes
for five thousand miles in all directions and asks, "Where is the sun?"
everyone will say that it is shining on his head. In the Vedic literature this
example is given to show that although He is undivided, He is situated as if
divided. Also it is said in Vedic literature that one Viṣṇu is present
everywhere by His omnipotence, just as the sun appears in many places to
many persons. And the Supreme Lord, although the maintainer of every
living entity, devours everything at the time of annihilation. This was
confirmed in the Eleventh Chapter when the Lord said that He has come to
devour all the warriors assembled at Kurukṣetra. He also mentions that in
the form of time He devours also. He is the annihilator, the killer of all.
When there is creation, He develops all from their original state, and at the
time of annihilation He devours them. The Vedic hymns confirm the fact
that He is the origin of all living entities and the rest of al1. After creation,
everything rests in His omnipotence, and after annihilation, everything again
returns to rest in Him. These are the confirmations of Vedic hymns. Yato vā
imāni bhūtāni jāyante yena jātāni jīvanti yat prayanty abhisaṁviśanti tad
brahma tad vijijñāsasva. (Taittirīya Upaniṣad, 3.1)
TEXT 18
यो तषाम प त यो त तमसः परम य ।
ान य ानग य द सव य वि तम् ॥१८॥
jyotiṣām api taj jyotis
tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ
hṛdi sarvasya viṣṭhitam
jyotiṣām—in all luminous objects; api—also; tat—that; jyotiḥ—source
of light; tamasaḥ—of the darkness; param—beyond; ucyate—is said;
jñānam— knowledge; jñeyam—to be known; jñāna-gamyam—to be
approached by knowledge; hṛdi—in the heart; sarvasya—of everyone;
viṣṭhitam—situated.
TRANSLATION
He is the source of light in all luminous objects. He is beyond the
darkness of matter and is unmanifested. He is knowledge, He is the
object of knowledge, and He is the goal of knowledge. He is situated in
everyone's heart.
PURPORT
The Supersoul, the Supreme Personality of Godhead, is the source of
light in all luminous objects like the sun, moon, stars, etc. In the Vedic
literature we find that in the spiritual kingdom there is no need of sun or
moon because the effulgence of the Supreme Lord is there. In the material
world that brahmajyoti, the Lord's spiritual effulgence, is covered by the
mahat-tattva, the material elements; therefore in this material world we
require the assistance of sun, moon, electricity, etc., for light. But in the
spiritual world there is no need of such things. It is clearly stated in the
Vedic literature that because of His luminous effulgence, everything is
illuminated. It is clear, therefore, that His situation is not in the material
world. He is situated in the spiritual world which is far, far away in the
spiritual sky. That is also confirmed in the Vedic literature. Āditya-varṇam
tamasaḥ parastāt. He is just like the sun, eternally luminous, but He is far,
far beyond the darkness of this material world. His knowledge is
transcendental. The Vedic literature confirms that Brahman is concentrated
transcendental knowledge. To one who is anxious to be transferred to that
spiritual world, knowledge is given by the Supreme Lord who is situated in
everyone's heart.
One Vedic mantra says: taṁ ha devam ātma-buddhi-prakāśaṁ
mumukṣur vai śaraṇam aham prapadye. One must surrender unto the
Supreme Personality of Godhead if he at all wants liberation. As far as the
goal of ultimate knowledge is concerned, it is also confirmed in Vedic
literature: tam eva viditvātimṛtyum eti. "Only by knowing You can one
surpass the boundary of birth and death." He is situated in everyone's heart
as the supreme controller. The Supreme has legs and hands distributed
everywhere, and this cannot be said of the individual soul. Therefore that
there are two knowers of the field of activity, the individual soul and the
Supersoul, must be admitted. One's hands and legs are distributed locally,
but Kṛṣṇa's hands and legs are distributed everywhere. This is confirmed in
the Śvetāśvatara Upaniṣad: sarvasya prabhum īśānaṁ sarvasya śaraṇaṁ
bṛhat. That Supreme Personality of Godhead, Supersoul, is the prabhu or
master of all living entities; therefore He is the ultimate center of all living
entities. So there is no denying the fact that the Supreme Supersoul and the
individual soul are always different.
TEXT 19
इत
तथा ान य चो त समासतः ।
म त एत ाय म ावायोपप
॥१९॥
iti kṣetraṁ tathā jñānaṁ
jñeyaṁ coktuṁ samāsataḥ
mad-bhakta etad vijñāya
mad-bhāvāyopapadyate
iti—thus; kṣetram—field of activities (the body); tathā—also; jñānam—
knowledge; jñeyam—knowable; ca—also; uktam—describe; samāsataḥ—in
summary; mat-bhaktaḥ—My devotee; etat—all this; vijñāya—after
understanding; mat-bhāvāya—My nature; upapadyate—attains.
TRANSLATION
Thus the field of activities [the body], knowledge, and the knowable
have been summarily described by Me. Only My devotees can
understand this thoroughly and thus attain to My nature.
PURPORT
The Lord has described in summary the body, knowledge and the
knowable. This knowledge is of three things: the knower, the knowable and
the process of knowing. Combined, these are called vijñānam, or the science
of knowledge. Perfect knowledge can be understood by the unalloyed
devotees of the Lord directly. Others are unable to understand. The monists
say that at the ultimate stage these three items become one, but the devotees
do not accept this. Knowledge and development of knowledge mean
understanding oneself in Kṛṣṇa consciousness. We are being led by material
consciousness, but as soon as we transfer all consciousness to Kṛṣṇa's
activities and realize that Kṛṣṇa is everything, then we attain real
knowledge. In other words, knowledge is nothing but the preliminary stage
of understanding devotional service perfectly.
TEXT 20
क त प ष चव व नादी उभाव प ।
वकार गण व वि
क तस भवान् ॥२०॥
prakṛtiṁ puruṣaṁ caiva
viddhyanādī ubhāv api
vikārāṁś ca guṇāṁś caiva
viddhi prakṛti-sambhavān
prakṛtim—material nature; puruṣam—livingentities; ca—also; eva—
certainly; viddhi—must know; anādī—without beginning; ubhau—both; api
—also; vikārān—transformation; ca—also; guṇān—three modes of nature;
ca—also; eva—certainly; viddhi—know; prakṛti—material nature;
sambhavān—produced of.
TRANSLATION
Material nature and the living entities should be understood to be
beginningless. Their transformations and the modes of matter are
products of material nature.
PURPORT
By this knowledge, the body, the field of activities and the knowers of
the body (both the individual soul and the Supersoul) can be known. The
body is the field of activity and is composed of material nature. It is the
individual soul which is embodied. Enjoying the activities of the body is the
puruṣa, or the living entity. He is one knower, and the other is the
Supersoul. Of course, it is to be understood that both the Supersoul and the
individual entity are different manifestations of the Supreme Personality of
Godhead. The living entity is in the category of His energy, and the
Supersoul is in the category of His personal expansion.
Both material nature and the living entity are eternal. That is to say that
they existed before the creation. The material manifestation is from the
energy of the Supreme Lord and so also are the living entities, but they are
of the superior energy. Both of them existed before this cosmos was
manifested. Material nature was absorbed in the Supreme Personality of
Godhead, Mahā-Viṣṇu, and when it was required, it was manifested by the
agency of mahat-tattva. Similarly, the living entities are also in Him, and
because they are conditioned, they are adverse to serving the Supreme Lord.
Thus they are not allowed to enter into the spiritual sky. After the winding
up of material nature, these living entities are again given a chance to act in
the material world and prepare themselves to enter into the spiritual world.
That is the mystery of this material creation. Actually the living entity is
originally the spiritual part and parcel of the Supreme Lord, but due to his
rebellious nature, he is conditioned within material nature. It really does not
matter how these living entities or superior entities of the Supreme Lord
have come in contact with material nature. The Supreme Personality of
Godhead knows, however, how and why this actually took place. In the
scriptures the Lord says that those attracted by this material nature are
undergoing a hard struggle for existence. But we should know it with
certainty from the descriptions of these few verses that all the
transformations and influences of material nature by the three modes are
also productions of material nature. All transformations and variety in
respect to living entities are due to the body. As far as spirit is concerned,
living entities are all the same.
TEXT 21
कायकारणकत
तः क त य ।
प षः सख ःखान भो त
त य ॥२१॥
kārya-kāraṇa-kartṛtve
hetuḥ prakṛtir ucyate
puruṣaḥ sukha-duḥkhānāṁ
bhoktṛtve hetur ucyate
kārya—effect; kāraṇa—cause; kartṛtve—in the matter of creation; hetuḥ
— instrument; prakṛtiḥ—material nature; ucyate—is said to be; puruṣaḥ—
the living entities; sukha—happiness; duḥkhānām—of distresses; bhoktṛtve
—in enjoyment; hetuḥ—instrument; ucyate—issaid to be.
TRANSLATION
Nature is said to be the cause of all material activities and effects,
whereas the living entity is the cause of the various sufferings and
enjoyments in this world.
PURPORT
The different manifestations of body and senses among the living entities
are due to material nature. There are 8,400,000 different species of life, and
these varieties are the creation of the material nature. They arise from the
different sensual pleasures of the living entity, who thus desires to live in
this body or that. When he is put into different bodies, he enjoys different
kinds of happiness and distress. His material happiness and distress are due
to his body, and not to himself as he is. In his original state there is no doubt
of enjoyment; therefore that is his real state. Because of the desire to lord it
over material nature, he is in the material world. In the spiritual world there
is no such thing. The spiritual world is pure, but in the material world
everyone is struggling hard to acquire victims who present different
pleasures to the body. It might be more clear to state that this body is the
effect of the senses. The senses are instruments for gratifying desire. Now,
the sum total—body and instrument senses—are offered by material nature,
and, as will be clear in the next verse, the living entity is blessed or damned
with circumstances according to his past desire and activity. According to
one's desires and activities, material nature places one in various residential
quarters. The being himself is the cause of his attaining such residential
quarters and his attendant enjoyment or suffering. Once placed in some
particular kind of body, he comes under the control of nature because the
body, being matter, acts according to the laws of nature. At that time, the
living entity has no power to change that law. Suppose an entity is put into
the body of a dog. As soon as he is put into the body of a dog, he must act
like a dog. He cannot act otherwise. And if the living entity is put into the
body of a hog, then he is forced to eat stool and act like a hog. Similarly, if
the living entity is put into the body of a demigod, he must act according to
his body. This is the law of nature. But in all circumstances, the Supersoul is
with the individual soul. That is explained in the Vedas as follows: dvā
suparṇā sayujā sakhāyā. The Supreme Lord is so kind upon the living entity
that He always accompanies the individual soul and in all circumstances is
present as the Supersoul or Paramātmā.
TEXT 22
प षः क त थो ह भ
क तजा गणान् ।
कारण गणस गोऽ य सदस ो नज मस ॥२२॥
puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo'sya
sad-asad-yoni-janmasu
puruṣaḥ—the living entity; prakṛti-sthaḥ—being situated in the material
energy; hi—certainly; bhuṅkte—enjoys; prakṛti-jān—produced by the
material nature; guṇān—modes of nature; kāraṇam—cause; guṇa-saṅgaḥ—
association with the modes of nature; asya—of the living entity; sat-asat—
good and bad; yoni—species of life; janmasu—birth.
TRANSLATION
The living entity in material nature thus follows the ways of life,
enjoying the three modes of nature. This is due to his association with
that material nature. Thus he meets with good and evil amongst various
species.
PURPORT
This verse is very important for an understanding of how the living
entities transmigrate from one body to another. It is explained in the Second
Chapter that the living entity is transmigrating from one body to another just
as one changes dress. This change of dress is due to his attachment to
material existence. As long as he is captivated by this false manifestation, he
has to continue transmigrating from one body to another. Due to his desire
to lord it over material nature, he is put into such undesirable circumstances.
Under the influence of material desire, the entity is born sometimes as a
demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm,
as an aquatic, as a saintly man, as a bug. This is going on. And in all cases
the living entity thinks himself to be the master of his circumstances, yet he
is under the influence of material nature.
How he is put into such different bodies is explained here. It is due to
association with the different modes of nature. One has to rise, therefore,
above the three material modes and become situated in the transcendental
position. That is called Kṛṣṇa consciousness. Unless one is situated in Kṛṣṇa
consciousness, his material consciousness will oblige him to transfer from
one body to another because he has material desires since time immemorial.
But he has to change that conception. That change can be effected only by
hearing from authoritative sources. The best example is here: Arjuna is
hearing the science of God from Kṛṣṇa. The living entity, if he submits to
this hearing process, will lose his long-cherished desire to dominate material
nature, and gradually and proportionately, as he reduces his long desire to
dominate, he comes to enjoy spiritual happiness. In a Vedic mantra it is said
that as he becomes learned in association with the Supreme Personality of
Godhead, he proportionately relishes his eternal blissful life.
TEXT 23
उप ानम ता च भत भो ता म रः ।
परमा त चा य तो ऽि म प षः परः ॥२३॥
upadraṣṭānumantā ca
bhartā bhoktā maheśvaraḥ—
paramātmeti cāpy ukto
dehe'smin puruṣaḥ paraḥ
upadraṣṭā—overseer; anumantā—permitter; ca—also; bhartā—master;
bhoktā—supreme enjoyer; maheśvaraḥ—the Supreme Lord; paramātmā—
Supersoul; iti—also; ca—and; api uktaḥ—is said; dehe—in this body; asmin
— this; puruṣaḥ—enjoyer; paraḥ—transcendental.
TRANSLATION
Yet in this body there is another, a transcendental enjoyer who is the
Lord, the supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul.
PURPORT
It is stated here that the Supersoul, who is always with the individual
soul, is the representation of the Supreme Lord. He is not an ordinary living
entity. Because the monist philosophers take the knower of the body to be
one, they think that there is no difference between the Supersoul and the
individual soul. To clarify this, the Lord says that He is the representation of
Paramātmā in every body. He is different from the individual soul; He is
paraḥ, transcendental. The individual soul enjoys the activities of a
particular field, but the Supersoul is present not as finite enjoyer nor as one
taking part in bodily activities, but as the witness, overseer, permitter and
supreme enjoyer. His name is Paramātmā, not ātmā, and He is
transcendental. It is distinctly clear that the ātmā and Paramātmā are
different. The Supersoul, the Paramātmā, has legs and hands everywhere,
but the individual soul does not. And because He is the Supreme Lord, He is
present within to sanction the individual soul's desiring material enjoyment.
Without the sanction of the Supreme Soul, the individual soul cannot do
anything. The individual is bhakta or the sustained, and He is bhukta or the
maintainer. There are innumerable living entities, and He is staying in them
as a friend.
The fact is that individual living entities are eternally part and parcel of
the Supreme Lord, and both of them are very intimately related as friends.
But the living entity has the tendency to reject the sanction of the Supreme
Lord and act independently in an attempt to dominate the supreme nature,
and because he has this tendency, he is called the marginal energy of the
Supreme Lord. The living entity can be situated either in the material energy
or the spiritual energy. As long as he is conditioned by the material energy,
the Supreme Lord, as his friend, the Supersoul, stays with him just to get
him to return to the spiritual energy. The Lord is always eager to take him
back to the spiritual energy, but due to his minute independence, the
individual entity is continually rejecting the association of spiritual light.
This misuse of independence is the cause of his material strife in the
conditioned nature. The Lord, therefore, is always giving instruction from
within and from without. From without He gives instructions as stated in
Bhagavad-gītā, and from within He tries to convince him that his activities
in the material field are not conducive to real happiness. "Just give it up and
turn your faith toward Me. Then you will be happy," He says. Thus the
intelligent person who places his faith in the Paramātmā or the Supreme
Personality of Godhead begins to advance toward a blissful eternal life of
knowledge
TEXT 24
य एव ि प ष क त च गणः सह ।
सवथा वतमानोऽ प न स भयोऽिभजाय ॥२४॥
ya evaṁ vetti puruṣaṁ
prakṛtiṁ ca guṇaiḥ saha
sarvathā vartamāno'pi
na sa bhūyo 'bhijāyate
yaḥ—anyone; evam—thus; vetti—understands; puruṣam—the living
entities; prakṛtim—material nature; ca—and; guṇaiḥ—modes of material
nature; saha—with; sarvathā—by all means; vartamānaḥ—situated; api—
in spite of; na—never; saḥ—he; bhūyaḥ—again; abhijāyate—takes his birth.
TRANSLATION
One who understands this philosophy concerning material nature,
the living entity and the interaction of the modes of nature is sure to
attain liberation. He will not take birth here again, regardless of his
present position.
PURPORT
Clear understanding of material nature, the Supersoul, the individual soul
and their interrelation makes one eligible to become liberated and turn to the
spiritual atmosphere without being forced to return to this material nature.
This is the result of knowledge. The purpose of knowledge is to understand
distinctly that the living entity has by chance fallen into this material
existence. By his personal endeavor in association with authorities, saintly
persons and a spiritual master, he has to understand his position and then
revert to spiritual consciousness or Kṛṣṇa consciousness by understanding
Bhagavad-gītā as it is explained by the Personality of Godhead. Then it is
certain that he will never come again into this material existence; he will be
transferred into the spiritual world for a blissful eternal life of knowledge.
TEXT 25
या ना म न प यि त िचदा मानमा मना ।
अ सा
न यो न कमयो न चाप ॥२५॥
dhyānenātmani paśyanti
kecid ātmānam ātmanā
anye sāṅkhyena yogena
karma-yogena cāpare
dhyānena—by meditation; ātmani—self; paśyanti—see; kecit—one;
ātmānam—Supersoul; ātmanā—by the mind; anye—others; sāṅkhyena—by
philosophical discussion; yogena—by the yoga system; karma-yogena—by
activities without fruitive desire; ca—also; apare—others.
TRANSLATION
That Supersoul is perceived by some through meditation, by some
through the cultivation of knowledge, and by others through working
without fruitive desire.
PURPORT
The Lord informs Arjuna that the conditioned soul can be divided into
two classes as far as man's search for self-realization is concerned. Those
who are atheists, agnostics and skeptics are beyond the sense of spiritual
understanding. But there are others who are faithful in their understanding
of spiritual life, and they are called workers who have renounced fruitive
results. Those who always try to establish the doctrine of monism are also
counted among the atheists and agnostics. In other words, only the devotees
of the Supreme Personality of Godhead are really capable of spiritual
understanding because they understand that beyond this material nature
there is the spiritual world and the Supreme Personality of Godhead who is
expanded as the Paramātmā, the Supersoul in everyone, the all-pervading
Godhead. Of course there are those who try to understand the Supreme
Absolute Truth by cultivation of knowledge, and they can be counted in the
second class. The atheistic philosophers analyze this material world into
twenty-four elements, and they place the individual soul as the twenty- fifth
item. When they are able to understand the nature of the individual soul to
be transcendental to the material elements, they are able to understand also
that above the individual soul there is the Supreme Personality of Godhead.
He is the twenty-sixth element. Thus gradually they also come to the
standard of devotional service in Kṛṣṇa consciousness. Those who work
without fruitive results are also perfect in their attitude. They are given a
chance to advance to the platform of devotional service in Kṛṣṇa
consciousness. Here it is stated that there are some people who are pure in
consciousness and who try to find out the Supersoul by meditation, and
when they discover the Supersoul within themselves, they become
transcendentally situated. Similarly, there are others who also try to
understand the Supreme Soul by cultivation of knowledge, and there are
others who cultivate the haṭha-yoga system and who try to satisfy the
Supreme Personality of Godhead by childish activities.
TEXT 26
अ
वमजान तः वा
ऽ प चा ततर व म य
य उपास ।
तपरायणाः ॥२६॥
anye tv evam ajānantaḥ
śrutvānyebhya upāsate
te'pi cātitaranty eva
mṛtyuṁ śruti-parāyaṇāḥ
anye—others; tu—but; evam—this; ajānantaḥ—without spiritual
knowledge; śrutvā—by hearing; anyebhyaḥ—from others; upāsate—begin
to worship; te—they; api—also; ca—and; atitaranti—transcend; eva
—certainly; mṛtyum—the path of death; śruti-parāyaṇāḥ—inclined to the
process of hearing.
TRANSLATION
Again there are those who, although not conversant in spiritual
knowledge, begin to worship the Supreme Person upon hearing about
Him from others. Because of their tendency to hear from authorities,
they also transcend the path of birth and death.
PURPORT
This verse is particularly applicable to modern society because in modern
society there is practically no education in spiritual matters. Some of the
people may appear to be atheistic or agnostic or philosophical, but actually
there is no knowledge of philosophy. As for the common man, if he is a
good soul, then there is a chance for advancement by hearing. This hearing
process is very important. Lord Caitanya, who preached Kṛṣṇa
consciousness in the modern world, gave great stress to hearing because if
the common man simply hears from authoritative sources, he can progress,
especially, according to Lord Caitanya, if he hears the transcendental
vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma,
Hare Rāma, Rāma Rāma, Hare Hare. It is stated, therefore, that all men
should take advantage of hearing from realized souls and gradually become
able to understand everything. The worship of the Supreme Lord will then
undoubtedly take place. Lord Caitanya has said that in this age no one needs
to change his position, but one should give up the endeavor to understand
the Absolute Truth by speculative reasoning. One should learn to become
the servant of those who are in knowledge of the Supreme Lord. If one is
fortunate enough to take shelter of a pure devotee, hear from him about selfrealization and follow in his footsteps, he will be gradually elevated to the
position of a pure devotee. In this verse particularly the process of hearing is
strongly recommended, and this is very appropriate. Although the common
man is often not as capable as so-called philosophers, faithful hearing from
an authoritative person will help one transcend this material existence and
go back to Godhead, back to home.
TEXT 27
याव स जाय कि स व थावरज गमम् ।
सयोगा
ि भरतषभ ॥२७॥
yāvat saṁjāyate kiñcit
sattvaṁ sthāvara-jaṅgamam
kṣetra-kṣetrajña-saṁyogāt
tad viddhi bharatarṣabha
yāvat—whatever; saṁjāyate—takes place; kiñcit—anything; sattvam—
existence; sthāvara—not moving; jaṅgamam—moving; kṣetra—the body;
kṣetrajña—knower of the body; saṁyogāt—union between; tat viddhi— you
must know it; bharatarṣabha—O chief of the Bhāratas.
TRANSLATION
O chief of the Bhāratas, whatever you see in existence, both moving
and unmoving, is only the combination of the field of activities and the
knower of the field.
PURPORT
Both material nature and the living entity, which were existing before the
creation of the cosmos, are explained in this verse. Whatever is created is
but a combination of the living entity and material nature. There are many
manifestations like trees, mountains and hills, which are not moving, and
there are many existences which are moving, and all of them are but
combinations of material nature and superior nature, the living entity.
Without the touch of the superior nature, the living entity, nothing can grow.
Therefore the relationship between matter and nature is eternally going on,
and this combination is effected by the Supreme Lord; therefore He is the
controller of both the superior and inferior natures. The material nature is
created by Him, and the superior nature is placed in this material nature, and
thus all these activities and manifestations take place.
TEXT 28
सम सवष भ ष त त पर रम् ।
वन य व वन य त यः प य त स प य त ॥२८॥
samaṁ sarveṣu bhūteṣu
tiṣṭhantaṁ parameśvaram
vinaśyatsv avinaśyantaṁ
yaḥ paśyati sa paśyati
samam—equally; sarveṣu—in all; bhūteṣu—living entities; tiṣṭhantam—
residing; parameśvaram—the Supersoul; vinaśyatsu—in the destructible;
avinaśyantam—not destroyed; yaḥ—anyone; paśyati—see; saḥ—he; paśyati
—actually sees.
TRANSLATION
One who sees the Supersoul accompanying the individual soul in all
bodies and who understands that neither the soul nor the Supersoul is
ever destroyed, actually sees.
PURPORT
Anyone who can see three things–the body, the proprietor of the body, or
individual soul, and the friend of the individual soul, combined together by
good association–is actually in knowledge. Those who are not associated
with the soul's friend are ignorant; they simply see the body, and when the
body is destroyed they think that everything is finished, but actually it is not
so. After the destruction of the body, both the soul and the Supersoul exist,
and they go on eternally in many various moving and unmoving forms. The
Sanskrit word parameśvaram is sometimes translated as the individual soul
because the soul is the master of the body, and after the destruction of the
body he transfers to another form. In that way he is master. But there are
others who interpret this parameśvaram to be the Supersoul. In either case,
both the Supersoul and the individual soul continue. They are not destroyed.
One who can see in this way can actually see what is happening.
TEXT 29
सम प यि ह सव समवि थतमी रम् ।
न हन या मना मान ततो या त पर ग तम् ॥२९॥
samaṁ paśyan hi sarvatra
samavasthitam īśvaram
na hinasty ātmanātmānaṁ
tato yāti parāṁ gatim
samam—equally; paśyan—seeing; hi—certainly; sarvatra—everywhere;
samavasthitam—equally situated; īśvaram—Supersoul; na—does not;
hinasti —degrade; ātmanā—by the mind; ātmānam—the soul; tataḥ yāti—
then reaches; parām—the transcendental; gatim—destination.
TRANSLATION
One who sees the Supersoul in every living being and equal
everywhere does not degrade himself by his mind. Thus he approaches
the transcendental destination.
PURPORT
The living entity, by accepting his material existence as just so much
suffering, can become situated in his spiritual existence. If one understands
that the Supreme is situated in His Paramātmā manifestation everywhere,
that is, if one can see the presence of the Supreme Personality of Godhead in
every living thing, he does not degrade himself, and he therefore gradually
advances in the spiritual world. The mind is generally addicted to selfcentered processes; but when the mind turns to the Supersoul, one becomes
advanced in spiritual understanding.
TEXT 30
क यव च कम िण यमाणा न सवशः ।
यः प य त तथा मानमकत र स प य त ॥३०॥
prakṛtyaiva ca karmāṇi
kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam
akartāraṁ sa paśyati
prakṛtyā—material nature; eva—certainly; ca—also; karmāṇi—activities;
kriyamāṇāni—engaged in performing; sarvaśaḥ—in all respects; yaḥ—
anyone who; paśyati—sees; tathā—also; ātmānam—himself; akartāram—
non-doer; saḥ—he; paśyati—sees perfectly.
TRANSLATION
One who can see that all activities are performed by the body, which
is created of material nature, and sees that the self does nothing,
actually sees.
PURPORT
This body is made by material nature under the direction of the
Supersoul, and whatever activities are going on in respect to one's body are
not his doing. Whatever one is supposed to do, either for happiness or for
distress, one is forced to do because of the bodily constitution. The self,
however, is outside all these bodily activities. This body is given according
to one's past desires. To fulfill desires, one is given the body, with which he
acts accordingly. Practically speaking, the body is a machine, designed by
the Supreme Lord, to fulfill desires. Because of desires, one is put into
difficult circumstances to suffer or to enjoy. This transcendental vision of
the living entity, when developed, makes one separate from bodily
activities. One who has such a vision is an actual seer.
TEXT 31
यदा भतपथ भाव क थमनप य त ।
तत एव च व तार
स प
तदा ॥३१॥
yadā bhūta-pṛthag-bhāvam
eka-stham anupaśyati
tata eva ca vistāraṁ
brahma sampadyate tadā
yadā—when; bhūta—living entities; pṛthak-bhāvam—separated entities;
eka-stham—situated in one; anupaśyati—tries to see through authority;
tataḥ eva—thereafter; ca—also; vistāram—expanded; brahma—the
Absolute; sampadyate—attains; tadā—at that time.
TRANSLATION
When a sensible man ceases to see different identities, which are due
to different material bodies, he attains to the Brahman conception.
Thus he sees that beings are expanded everywhere.
PURPORT
When one can see that the various bodies of living entities arise due to
the different desires of the individual soul and do not actually belong to the
soul itself, one actually sees. In the material conception of life, we find
someone a demigod, someone a human being, a dog, a cat, etc. This is
material vision, not actual vision. This material differentiation is due to a
material conception of life. After the destruction of the material body, this
spirit soul is one. The spirit soul, due to contact with material nature, gets
different types of bodies. When one can see this, he attains spiritual vision;
thus being freed from differentiations like man, animal, big, low, etc., one
becomes beautified in his consciousness and able to develop Kṛṣṇa
consciousness in his spiritual identity. How he then sees things will be
explained in the next verse.
TEXT 32
अना द वाि नगण वा परमा मायम ययः ।
शरीर थोऽ प कौ य न करो त न िल य ॥३२॥
anāditvān nirguṇatvāt
paramātmāyam avyayaḥ
śarīra-stho 'pi kaunteya
na karoti na lipyate
anāditvāt—due to eternity; nirguṇatvāt—due to transcendental; param—
beyond material nature; ātmā—spirit; ayam—this; avyayaḥ—inexhaustable;
śarīra-sthaḥ api—though dwelling in the body; kaunteya—O son of Kuntī;
na karoti—never does anything; na lipyate—nor is he entangled.
TRANSLATION
Those with the vision of eternity can see that the soul is
transcendental, eternal, and beyond the modes of nature. Despite
contact with the material body, O Arjuna, the soul neither does
anything nor is entangled.
PURPORT
A living entity appears to be born because of the birth of the material
body, but actually the living entity is eternal; he is not born, and in spite of
his being situated in a material body, he is transcendental and eternal. Thus
he cannot be destroyed. By nature he is full of bliss. He does not engage
himself in any material activities; therefore the activities performed due to
his contact with material bodies do not entangle him.
TEXT 33
यथा सवगत सौ यादाकाश नोपिल य ।
सव ावि थतो
तथा मा नोपिल य ॥३३॥
yathā sarva-gataṁ saukṣmyād
ākāśaṁ nopalipyate
sarvatrāvasthito dehe
tathātmā nopalipyate
yathā—as; sarva-gatam—all-pervading; saukṣmyāt—due to being subtle;
ākāśam—the sky; na—never; upalipyate—mixes; sarvatra—everywhere;
avasthitaḥ—situated; dehe—in the body; tathā—such; ātmā—the self; na—
never; upalipyate—mixes.
TRANSLATION
The sky, due to its subtle nature, does not mix with anything,
although it is all-pervading. Similarly, the soul, situated in Brahman
vision, does not mix with the body, though situated in that body.
PURPORT
The air enters into water, mud, stool and whatever else is there; still it
does not mix with anything. Similarly, the living entity, even though
situated in varieties of bodies, is aloof from them due to his subtle nature.
Therefore it is impossible to see with the material eyes how the living entity
is in contact with this body and how he is out of it after the destruction of
the body. No one in science can ascertain this.
TEXT 34
यथा काशय कः क लोकिमम र वः ।
ी तथा क
काशय त भारत ॥३४॥
yathā prakāśayaty ekaḥ
kṛtsnaṁ lokam imaṁ raviḥ
kṣetraṁ kṣetrī tathā kṛtsnaṁ
prakāśayati bhārata
yathā—as; prakāśayati—illuminates; ekaḥ—one; kṛtsnam—the whole;
lokam—universe; imam—this; raviḥ—the sun, kṣetram—this body; kṣetrī
—the soul; tathā—similarly; kṛtsnam—all; prakāśayati—illuminates;
bhārata—O son of Bharata.
TRANSLATION
O son of Bharata, as the sun alone illuminates all this universe, so
does the living entity, one within the body, illuminate the entire body by
consciousness.
PURPORT
There are various theories regarding consciousness. Here in Bhagavadgītā the example of the sun and the sunshine is given. As the sun is situated
in one place, but is illuminating the whole universe, so a small particle of
spirit soul, although situated in the heart of this body, is illuminating the
whole body by consciousness. Thus consciousness is the proof of the
presence of the soul, as sunshine or light is the proof of the presence of the
sun. When the soul is present in the body, there is consciousness all over the
body, and as soon as the soul has passed from the body, there is no more
consciousness. This can be easily understood by any intelligent man.
Therefore consciousness is not a production of the combinations of matter.
It is the symptom of the living entity. The consciousness of the living entity,
although qualitatively one with the supreme consciousness, is not supreme
because the consciousness of one particular body does not share that of
another body. But the Supersoul, which is situated in all bodies as the friend
of the individual soul, is conscious of all bodies. That is the difference
between supreme consciousness and individual consciousness.
TEXT 35
यो वम तर ानच षा ।
भत क तमो च व य ि त परम् ॥३५॥
kṣetra-kṣetrajñayor evam
antaraṁ jñāna-cakṣuṣā
bhūta-prakṛti-mokṣaṁ ca
ye vidur yānti te param
kṣetra—body; kṣetrajñayoḥ—of the proprietor of the body; evam— that;
antaram—difference; jñāna-cakṣuṣā—by vision of knowledge; bhūta
—living entity; prakṛti—material nature; mokṣam—liberation; ca—also; ye
—one who; viduḥ—knows; yānti—approaches; te—they; param—Supreme.
TRANSLATION
One who knowingly sees this difference between the body and the
owner of the body and can understand the process of liberation from
this bondage, also attains to the supreme goal.
PURPORT
The purport of this Thirteenth Chapter is that one should know the
distinction between the body, the owner of the body, and the Supersoul. A
faithful person should at first have some good association to hear of God
and thus gradually become enlightened. If one accepts a spiritual master, he
can learn to distinguish between matter and spirit, and that becomes the
steppingstone for further spiritual realization. A spiritual master teaches his
students to get free from the material concept of life by various instructions.
For instance, in Bhagavad-gītā we find Kṛṣṇa instructing Arjuna to free him
from materialistic considerations.
One can understand that this body is matter; it can be analyzed with its
twenty-four elements. That is the gross manifestation. And the subtle
manifestation is the mind and psychological effects. And the symptoms of
life are the interaction of these features. But over and above this, there is the
soul, and there is also the Supersoul. The soul and the Supersoul are two.
This material world is working by the conjunction of the soul and the
twenty-four material elements. One who can see the constitution of the
whole material manifestation as this combination of the soul and material
elements and also can see the situation of the Supreme Soul becomes
eligible for transfer to the spiritual world. These things are meant for
contemplation and for realization, and one should have a complete
understanding of this chapter with the help of the spiritual master.
Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Nature, the Enjoyer, and
Consciousness.
CHAPTER FOURTEEN
The Three Modes of Material Nature
TEXT 1
ीभगवानवाच ।
पर भयः व यािम ानान ानम मम् ।
य ा वा मनयः सव पर सि िमतो गताः ॥१॥
śrī bhagavān uvāca
paraṁ bhūyaḥ pravakṣyāmi
jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve
parāṁ siddhim ito gatāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; param—
transcendental; bhūyaḥ—again; pravakṣyāmi—I shall speak; jñānānām—of
all knowledge; jñānam—knowledge; uttamam—the supreme; yat—which;
jñātvā—knowing; munayaḥ—the sages; sarve—all; parām—transcendental;
siddhim—perfection; itaḥ—from this world; gatāḥ—attain.
TRANSLATION
The Blessed Lord said: Again I shall declare to you this supreme
wisdom, the best of all knowledge, knowing which all the sages have
attained to supreme perfection.
PURPORT
From the Seventh Chapter to the end of the Twelfth Chapter, Śrī Kṛṣṇa in
detail reveals the Absolute Truth, the Supreme Personality of Godhead.
Now, the Lord Himself is further enlightening Arjuna. If one understands
this chapter through the process of philosophical speculation, he will come
to an understanding of devotional service. In the Thirteenth Chapter, it was
clearly explained that by humbly developing knowledge one may possibly
be freed from material entanglement. It has also been explained that it is due
to association with the modes of nature that the living entity is entangled in
this material world. Now, in this chapter, the Supreme Personality explains
what those modes of nature are, how they act, how they bind and how they
give liberation. The knowledge explained in this chapter is proclaimed by
the Supreme Lord to be superior to the knowledge given so far in other
chapters. By understanding this knowledge, various great sages attain
perfection and transfer to the spiritual world. The Lord now explains the
same knowledge in a better way. This knowledge is far, far superior to all
other processes of knowledge thus far explained, and knowing this many
attain perfection. Thus it is expected that one who understands this
Fourteenth Chapter will attain perfection.
TEXT 2
इद ानमपाि य मम साध यमागताः ।
सगऽ प नोपजाय
ल न यथि त च ॥२॥
idaṁ jñānam upāśritya
mama sādharmyam āgatāḥ
sarge'pi nopajāyante
pralaye na vyathanti ca
idam—this; jñānam—knowledge; upāśritya—taking shelter of; mama—
My; sādharmyam—nature; āgatāḥ—attain; sarge api—even in the creation;
na— never; upajāyante—comes in; pralaye—in the annihilation; na—nor;
vyathanti—disturbed; ca—also.
TRANSLATION
By becoming fixed in this knowledge, one can attain to the
transcendental nature, which is like My own nature. Thus established,
one is not born at the time of creation nor disturbed at the time of
dissolution.
PURPORT
After acquiring perfect transcendental knowledge, one acquires
qualitative equality with the Supreme Personality of Godhead, becoming
free from the repetition of birth and death. One does not, however, lose his
identity as an individual soul. It is understood from Vedic literature that the
liberated souls who have reached the transcendental planets of the spiritual
sky always look to the lotus feet of the Supreme Lord, being engaged in His
transcendental loving service. So, even after liberation, the devotees do not
lose their individual identities.
Generally, in the material world, whatever knowledge we get is
contaminated by the three modes of material nature. But knowledge which
is not contaminated by the three modes of nature is called transcendental
knowledge. As soon as one is situated in that transcendental knowledge, he
is on the same platform as that of the Supreme Person. Those who have no
knowledge of the spiritual sky hold that after being freed from the material
activities of the material form, this spiritual identity becomes formless,
without any variegatedness. However, just as there is material
variegatedness in this world, so, in the spiritual world, there is also
variegatedness. Those in ignorance of this think that spiritual existence is
opposed to material variety. But actually, in the spiritual sky, one attains
spiritual form. There are spiritual activities, and the spiritual situation is
called devotional life. That atmosphere is said to be uncontaminated, and
there one is equal in quality with the Supreme Lord. To obtain such
knowledge, one must develop all the spiritual qualities. One who thus
develops the spiritual qualities is not affected either by the creation or the
destruction of the material world.
TEXT 3
मम यो नमहद्
ति म गभ दधा यहम् ।
स भवः सवभतान ततो भव त भारत ॥३॥
mama yonir mahad-brahma
tasmin garbhaṁ dadhāmy aham
sambhavaḥ sarva-bhūtānāṁ
tato bhavati bhārata
mama—My; yoniḥ—source of birth; mahat—the total material existence;
brahma—supreme; tasmin—in that; garbham—pregnancy; dadhāmi
—create; aham—I; sambhavaḥ—possibility; sarva-bhūtānām—of all living
entities; tataḥ—thereafter; bhavati—becomes; bhārata—O son of Bharata.
TRANSLATION
The total material substance, called Brahman, is the source of birth,
and it is that Brahman that I impregnate, making possible the births of
all living beings, O son of Bharata.
PURPORT
This is an explanation of the world: everything that takes place is due to
the combination of kṣetra and kṣetrajña, the body and the spirit soul. This
combination of material nature and the living entity is made possible by the
Supreme God Himself. The mahat-tattva is the total cause of the total
cosmic manifestation, and because in the total substance of the material
cause there are three modes of nature, it is sometimes called Brahman. The
Supreme Personality impregnates that total substance, and thus innumerable
universes become possible. This total material substance, the mahat-tattva,
is described as Brahman in the Vedic literature: tasmād etad brahma nāmarūpam annaṁ ca jāyate. Into that Brahman the seeds of the living entities
are impregnated by the Supreme Person. The twenty-four elements,
beginning from earth, water, fire and air, are all material energy, called
Mahā-brahman, or the great Brahman, the material nature. As is explained
in the Seventh Chapter, beyond this there is another, superior nature–the
living entity. In material nature the superior nature is mixed by the will of
the Supreme Personality of Godhead, and thereafter all living entities are
born of this material nature.
The scorpion lays its eggs in piles of rice, and sometimes it is said that
the scorpion is born out of rice. But the rice is not the cause of the scorpion.
Actually, the eggs were laid by the mother. Similarly, material nature is not
the cause of the birth of the living entities. The seed is given by the Supreme
Personality of Godhead, and they only seem to come out as products of
material nature. Thus every living entity, according to his past activities, has
a different body, created by this material nature, and the entity can enjoy or
suffer according to his past deeds. The Lord is the cause of all the
manifestations of living entities in this material world.
TEXT 4
सवयो नष कौ य मतयः स भवि त याः ।
तास
मह ो नरह बीज दः पता ॥४॥
sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
sarva-yoniṣu—in all species of life; kaunteya—O son of Kuntī; mūrtayaḥ
—forms; sambhavanti—as they appear; yāḥ—which; tāsām—all of them;
brahma—supreme; mahat yoniḥ—the source of birth in the material
substance; aham—Myself; bīja-pradaḥ—seed-giving; pitā—father.
TRANSLATION
It should be understood that all species of life, O son of Kuntī, are
made possible by birth in this material nature, and that I am the seedgiving father.
PURPORT
In this verse it is clearly explained that the Supreme Personality of
Godhead, Kṛṣṇa, is the original father of all living entities. The living
entities are combinations of the material nature and the spiritual nature.
Such living entities are seen not only on this planet, but in every planet,
even in the highest where Brahmā is situated. Everywhere there are living
entities; within the earth there are living entities, even within water and
within fire. All these appearances are due to the mother, material nature, and
Kṛṣṇa's seed-giving process. The purport is that the living entities, being
impregnated in the material world, come out and form at the time of
creation according to their past deeds.
TEXT 5
स व रज तम इ त गणाः क तस भवाः ।
नब नि त महाबाहो
हनम ययम् ॥५॥
sattvaṁ rajas tama iti
guṇāḥ prakṛti-sambhavāḥ
nibadhnanti mahā-bāho
dehe dehinam avyayam
sattvam—mode of goodness; rajaḥ—mode of passion; tamaḥ—mode of
ignorance; iti—thus; guṇāḥ—qualities; prakṛti—material nature; sambhavāḥ
—produced of; nibadhnanti—does condition; mahā-bāho—O mighty-armed
one; dehe—in this body; dehinam—the living entity; avyayam—eternal.
TRANSLATION
Material nature consists of the three modes–goodness, passion and
ignorance. When the living entity comes in contact with nature, he
becomes conditioned by these modes.
PURPORT
The living entity, because he is transcendental, has nothing to do with
this material nature. Still, because he has become conditioned by the
material world, he is acting under the spell of the three modes of material
nature. Because living entities have different kinds of bodies, in terms of the
different aspects of nature, they are induced to act according to that nature.
This is the cause of the varieties of happiness and distress.
TEXT 6
त स व नमल वा काशकमनामयम् ।
सखस न ब ना त ानस न चानघ ॥६॥
tatra sattvaṁ nirmalatvāt
prakāśakam anāmayam
sukha-saṅgena badhnāti
jñāna-saṅgena cānagha
tatra—thereafter; sattvam—mode of goodness; nirmalatvāt—being
purest in the material world; prakāśakam—illuminating; anāmayam
—without any sinful reaction; sukha—happiness; saṅgena—association;
badhnāti—conditions; jñāna—knowledge; saṅgena—association; ca—also;
anagha—O sinless one.
TRANSLATION
O sinless one, the mode of goodness, being purer than the others, is
illuminating, and it frees one from all sinful reactions. Those situated in
that mode develop knowledge, but they become conditioned by the
concept of happiness.
PURPORT
The living entities conditioned by material nature are of various types.
One is happy, another is very active, and another is helpless. All these types
of psychological manifestations are causes of the entities' conditioned status
in nature. How they are differently conditioned is explained in this section
of Bhagavad-gītā. The mode of goodness is first considered. The effect of
developing the mode of goodness in the material world is that one becomes
wiser than those otherwise conditioned. A man in the mode of goodness is
not so much affected by material miseries, and he has a sense of
advancement in material knowledge. The representative type is the
brāhmaṇa, who is supposed to be situated in the mode of goodness. This
sense of happiness is due to understanding that, in the mode of goodness,
one is more or less free from sinful reactions. Actually, in the Vedic
literature it is said that the mode of goodness means greater knowledge and
a greater sense of happiness.
The difficulty here is that when a living entity is situated in the mode of
goodness, he becomes conditioned to feel that he is advanced in knowledge
and is better than others. In this way he becomes conditioned. The best
examples are the scientist and philosopher: each is very proud of his
knowledge, and because they generally improve their living conditions, they
feel a sort of material happiness. This sense of advanced happiness in
conditioned life makes them bound by the mode of goodness of material
nature. As such, they are attracted toward working in the mode of goodness,
and, as long as they have an attraction for working in that way, they have to
take some type of body in the modes of nature. Thus there is no likelihood
of liberation, or of being transferred to the spiritual world. Repeatedly, one
may become a philosopher, a scientist, or a poet, and, repeatedly, become
entangled in the same disadvantages of birth and death. But, due to the
illusion of the material energy, one thinks that that sort of life is pleasant.
TEXT 7
रजो रागा मक वि त णास गसम वम् ।
ति नब ना त कौ य कमस न हनम् ॥७॥
rajo rāgātmakaṁ viddhi
tṛṣṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya
karma-saṅgena dehinam
rajaḥ—mode of passion; rāga-ātmakam—born of desire or lust; viddhi—
know; tṛṣṇā—hankering; saṅga—association; samudbhavam—produced of;
tat—that; nibadhnāti—is bound; kaunteya—O son of Kuntī; karma-saṅgena
—association with fruitive activity; dehinam—of the embodied.
TRANSLATION
The mode of passion is born of unlimited desires and longings, O son
of Kuntī, and because of this one is bound to material fruitive activities.
PURPORT
The mode of passion is characterized by the attraction between man and
woman. Woman has attraction for man, and man has attraction for woman.
This is called the mode of passion. And, when the mode of passion is
increased, one develops the hankering for material enjoyment. He wants to
enjoy sense gratification. For sense gratification, a man in the mode of
passion wants some honor in society, or in the nation, and he wants to have
a happy family, with nice children, wife, and house. These are the products
of the mode of passion. As long as one is hankering after these things, he
has to work very hard. Therefore it is clearly stated here that he becomes
associated with the fruits of his activities and thus becomes bound by such
activities. In order to please his wife, children and society and to keep up his
prestige, one has to work. Therefore, the whole material world is more or
less in the mode of passion. Modern civilization is considered to be
advanced in the standards of the mode of passion. Formerly, the advanced
condition was considered to be in the mode of goodness. If there is no
liberation for those in the mode of goodness, what of those who are
entangled in the mode of passion?
TEXT 8
तम व ानज वि मोहन सव हनाम् ।
मादाल य न ािभ ति नब ना त भारत ॥८॥
tamas tv ajñāna-jaṁ viddhi
mohanaṁ sarva-dehinām
pramādālasya-nidrābhis
tan nibadhnāti bhārata
tamaḥ—mode of ignorance; tu—but; ajñāna-jam—products of ignorance;
viddhi—knowing; mohanam—delusion; sarva-dehinām—of all embodied
beings; pramāda—madness; ālasya—indolence; nidrābhiḥ—sleep; tat—that;
nibadhnāti—binds; bhārata—O son of Bharata.
TRANSLATION
O son of Bharata, the mode of ignorance causes the delusion of all
living entities. The result of this mode is madness, indolence and sleep,
which bind the conditioned soul.
PURPORT
In this verse the specific application of the word tu is very significant.
This means that the mode of ignorance is a very peculiar qualification of the
embodied soul. This mode of ignorance is just the opposite of the mode of
goodness. In the mode of goodness, by development of knowledge, one can
understand what is what, but the mode of ignorance is just the opposite.
Everyone under the spell of the mode of ignorance becomes mad, and a
madman cannot understand what is what. Instead of making advancement,
one becomes degraded. The definition of the mode of ignorance is stated in
the Vedic literature: under the spell of ignorance, one cannot understand the
thing as it is. For example, everyone can see that his grandfather has died,
and therefore he will also die; man is mortal. The children that he conceives
will also die. So death is sure. Still, people are madly accumulating money
and working very hard all day and night, not caring for the eternal spirit.
This is madness. In their madness, they are very reluctant to make
advancement in spiritual understanding. Such people are very lazy. When
they are invited to associate for spiritual understanding, they are not much
interested. They are not even active like the man who is controlled by the
mode of passion. Thus another symptom of one embedded in the mode of
ignorance is that he sleeps more than is required. Six hours of sleep is
sufficient, but a man in the mode of ignorance sleeps at least ten or twelve
hours a day. Such a man appears to be always dejected, and is addicted to
intoxicants and sleeping. These are the symptoms of a person conditioned
by the mode of ignorance.
TEXT 9
स व स स जय त रजः कमिण भारत ।
ानमाव य त तमः मा स जय यत ॥९॥
sattvaṁ sukhe sañjayati
rajaḥ karmaṇi bhārata
jñānam āvṛtya tu tamaḥ
pramāde sañjayaty uta
sattvam—mode of goodness; sukhe—in happiness; sañjayati—develops;
rajaḥ—mode of passion; karmaṇi—fruits of activities; bhārata—O son of
Bharata; jñānam—knowledge; āvṛtya—covering; tu—but; tamaḥ—the
mode of ignorance; pramāde—in madness; sañjayati—develops; uta—it is
said.
TRANSLATION
The mode of goodness conditions one to happiness, passion
conditions him to the fruits of action, and ignorance to madness.
PURPORT
A person in the mode of goodness is satisfied by his work or intellectual
pursuit, just as a philosopher, scientist, or educator may be engaged in a
particular field of knowledge and may be satisfied in that way. A man in the
modes of passion and goodness may be engaged in fruitive activity; he owns
as much as he can and spends for good causes. Sometimes he tries to open
hospitals, give to charity institutions, etc. These are the signs of one in the
mode of passion. And the mode of ignorance covers knowledge. In the
mode of ignorance, whatever one does is neither good for him nor for
anyone.
TEXT 10
रज तम ािभभय स व भव त भारत ।
रजः स व तम व तमः स व रज तथा ॥१०॥
rajas tamaś cābhibhūya
sattvaṁ bhavati bhārata
rajaḥ sattvaṁ tamaś caiva
tamaḥ sattvaṁ rajas tathā
rajaḥ—mode of passion; tamaḥ—mode of ignorance; ca—also;
abhibhūya—also surpassing; sattvam—mode of goodness; bhavati—
becomes prominent; bhārata—O son of Bharata; rajaḥ—mode of passion;
sattvam—mode of goodness; tamaḥ—mode of ignorance; ca—also; eva—
like that; tamaḥ—mode of ignorance; sattvam—mode of goodness; rajaḥ—
mode of passion; tathā—as in this.
TRANSLATION
Sometimes the mode of passion becomes prominent, defeating the
mode of goodness, O son of Bharata. And sometimes the mode of
goodness defeats passion, and at other times the mode of ignorance
defeats goodness and passion. In this way there is always competition
for supremacy.
PURPORT
When the mode of passion is prominent, the modes of goodness and
ignorance are defeated. When the mode of goodness is prominent, passion
and ignorance are defeated. And, when the mode of ignorance is prominent,
passion and goodness are defeated. This competition is always going on.
Therefore, one who is actually intent on advancing in Kṛṣṇa consciousness
has to transcend these three modes. The prominence of some certain mode
of nature is manifested in one's dealings, in his activities, in eating, etc. All
this will be explained in later chapters. But if one wants, he can develop, by
practice, the mode of goodness and thus defeat the modes of ignorance and
passion. One can similarly develop the mode of passion and defeat goodness
and ignorance. Or, one can develop the mode of ignorance and defeat
goodness and passion. Although there are these three modes of material
nature, if one is determined, he can be blessed by the mode of goodness,
and, by transcending the mode of goodness, he can be situated in pure
goodness, which is called the vāsudeva state, a state in which one can
understand the science of God. By the manifestation of particular activities,
it can be understood in what mode of nature one is situated.
TEXT 11
सव ा ष ऽि म काश उपजाय ।
ान यदा तदा व ा व स विम यत ॥११॥
sarva-dvāreṣu dehe'smin
prakāśa upajāyate
jñānaṁ yadā tadā vidyād
vivṛddhaṁ sattvam ity uta
sarva-dvāreṣu—all the gates; dehe asmin—in this body; prakāśaḥ
—quality of illumination; upajāyate—develops; jñānam—knowledge; yadā
—when; tadā—at that time; vidyāt—must know; vivṛddham—increased;
sattvam—mode of goodness; iti—thus; uta—said.
TRANSLATION
The manifestations of the mode of goodness can be experienced when
all the gates of the body are illuminated by knowledge.
PURPORT
There are nine gates in the body: two eyes, two ears, two nostrils, the
mouth, the genital and the anus. In every gate, when the symptom of
goodness is illuminated, it should be understood that one has developed the
mode of goodness. In the mode of goodness, one can see things in the right
position, one can hear things in the right position, and one can taste things in
the right position. One becomes cleansed inside and outside. In every gate
there is development of the symptoms of happiness, and that is the position
of goodness.
TEXT 12
लोभः वि रार भः कमणामशमः पहा ।
रज ता न जाय
वव भरतषभ ॥१२॥
lobhaḥ pravṛttir ārambhaḥ
karmaṇām aśamaḥ spṛhā
rajasy etāni jāyante
vivṛddhe bharatarṣabha
lobhaḥ—greed; pravṛttiḥ—hankering; ārambhaḥ—endeavor; karmaṇām
— of activities; aśamaḥ—uncontrollable; spṛhā—desire; rajasi—in the mode
of passion; etāni—all this; jāyante—develop; vivṛddhe—when there is
excess; bharatarṣabha—O chief of the descendants of Bharata.
TRANSLATION
O chief of the Bhāratas, when there is an increase in the mode of
passion, the symptoms of great attachment, uncontrollable desire,
hankering, and intense endeavor develop.
PURPORT
One in the mode of passion is never satisfied with the position he has
already acquired; he hankers to increase his position. If he wants to
construct a residential house, he tries his best to have a palatial house, as if
he would be able to reside in that house eternally. And he develops a great
hankering for sense gratification. There is no end to sense gratification. He
always wants to remain with his family and in his house and to continue the
process of sense gratification. There is no cessation of this. All these
symptoms should be understood as characteristic of the mode of passion.
TEXT 13
अ काशोऽ वि
तम ता न जाय
मादो मोह एव च ।
वव क न दन ॥१३॥
aprakāśo 'pravṛttiś ca
pramādo moha eva ca
tamasy etāni jāyante
vivṛddhe kuru-nandana
aprakāśaḥ—darkness; apravṛttiḥ—inactivity; ca—and; pramādaḥ
—madness; mohaḥ—illusion; eva—certainly; ca—also; tamasi—of the mode
of ignorance; etāni—these; jāyante—are manifested; vivṛddhe—is
developed; kuru-nandana—O son of Kuru.
TRANSLATION
O son of Kuru, when there is an increase in the mode of ignorance,
madness, illusion, inertia and darkness are manifested.
PURPORT
When there is no illumination, knowledge is absent. One in the mode of
ignorance does not work by a regulative principle; he wants to act
whimsically for no purpose. Even though he has the capacity to work, he
makes no endeavor. This is called illusion. Although consciousness is going
on, life is inactive. These are the symptoms of one in the mode of ignorance.
TEXT 14
यदा स
व त लय या त हभत् ।
तदो म वद लोकानमला तप
॥१४॥
yadā sattve pravṛddhe tu
pralayaṁ yāti deha-bhṛt
tadottama-vidāṁ lokān
amalān pratipadyate
yadā—when; sattve—mode of goodness; pravṛddhe—in development; tu
—but; pralayam—dissolution; yāti—goes; deha-bhṛt—embodied; tadā—at
that time; uttama-vidām—of the great sages; lokān—the planets; amalān
—pure; pratipadyate—attains.
TRANSLATION
When one dies in the mode of goodness, he attains to the pure higher
planets.
PURPORT
One in goodness attains higher planetary systems, like Brahmaloka or
Janaloka, and there enjoys godly happiness. The word amalān is significant;
it means free from the modes of passion and ignorance. There are impurities
in the material world, but the mode of goodness is the purest form of
existence in the material world. There are different kinds of planets for
different kinds of living entities. Those who die in the mode of goodness are
elevated to the planets where great sages and great devotees live.
TEXT 15
रज स लय ग वा कमस गष जाय ।
तथा लीन तम स मढयो नष जाय ॥१५॥
rajasi pralayaṁ gatvā
karma-saṅgiṣu jāyate
tathā pralīnas tamasi
mūḍha-yoniṣu jāyate
rajasi—in passion; pralayam—dissolution; gatvā—attaining; karmasaṅgiṣu —in the association of fruitive activities; jāyate—takes birth; tathā
—thereafter; pralīnaḥ—being dissolved; tamasi—in ignorance; mūḍha
—animal; yoniṣu—species; jāyate—take birth.
TRANSLATION
When one dies in the mode of passion, he takes birth among those
engaged in fruitive activities; and when he dies in the mode of
ignorance, he takes birth in the animal kingdom.
PURPORT
Some people have the impression that when the soul reaches the platform
of human life, it never goes down again. This is incorrect. According to this
verse, if one develops the mode of ignorance, after his death he is degraded
to the animal form of life. From there one has to again elevate himself, by
evolutionary process, to come again to the human form of life. Therefore,
those who are actually serious about human life should take to the mode of
goodness and in good association transcend the modes and become situated
in Kṛṣṇa consciousness. This is the aim of human life. Otherwise, there is no
guarantee that the human being will again attain to the human status.
TEXT 16
कमणः सकत या ः साि वक नमल फलम् ।
रजस त फल ःखम ान तमसः फलम् ॥१६॥
karmaṇaḥ sukṛtasyāhuḥ
sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham
ajñānaṁ tamasaḥ phalam
karmaṇaḥ—of work; sukṛtasya—in the mode of goodness; āhuḥ—said;
sāttvikam—mode of goodness; nirmalam—purified; phalam—result; rajasaḥ
—of the mode of passion; tu—but; phalam—result; duḥkham—misery;
ajñānam—nonsense; tamasaḥ—of the mode of ignorance; phalam—result.
TRANSLATION
By acting in the mode of goodness, one becomes purified. Works
done in the mode of passion result in distress, and actions performed in
the mode of ignorance result in foolishness.
PURPORT
By pious activities in the mode of goodness one is purified; therefore the
sages, who are free from all illusion, are situated in happiness. Similarly,
activities in the mode of passion are simply miserable. Any activity for
material happiness is bound to be defeated. If, for example, one wants to
have a skyscraper, so much human misery has to be undergone before a big
skyscraper can be built. The financier has to take much trouble to earn a
mass of wealth, and those who are slaving to construct the building have to
render physical toil. The miseries are there. Thus Bhagavad-gītā says that in
any activity performed under the spell of the mode of passion, there is
definitely great misery. There may be a little so-called mental happiness–"I
have this house or this money"–but this is not actual happiness. As far as the
mode of ignorance is concerned, the performer is without knowledge, and
therefore all his activities result in present misery, and afterwards he will go
on toward animal life. Animal life is always miserable, although, under the
spell of the illusory energy, māyā, the animals do not understand this.
Slaughtering poor animals is also due to the mode of ignorance. The animal
killers do not know that in the future the animal will have a body suitable to
kill them. That is the law of nature. In human society, if one kills a man he
has to be hanged. That is the law of the state. Because of ignorance, people
do not perceive that there is a complete state controlled by the Supreme
Lord. Every living creature is the son of the Supreme Lord, and He does not
tolerate even an ant's being killed. One has to pay for it. So, indulgence in
animal killing for the taste of the tongue is the grossest kind of ignorance. A
human being has no need to kill animals because God has supplied so many
nice things. If one indulges in meat-eating anyway, it is to be understood
that he is acting in ignorance and is making his future very dark. Of all
kinds of animal killing, the killing of cows is most vicious because the cow
gives us all kinds of pleasure by supplying milk. Cow slaughter is an act of
the grossest type of ignorance. In the Vedic literature the words gobhiḥ
prīṇita-matsaram indicate that one who, being fully satisfied by milk, is
desirous of killing the cow, is in the grossest ignorance. There is also a
prayer in the Vedic literature that states:
namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca
jagaddhitāya kṛṣṇāya govindāya namo namaḥ.
"My Lord, You are the well-wisher of the cows and the brāhmaṇas, and
You are the well-wisher of the entire human society and world." The purport
is that special mention is given in that prayer for the protection of the cows
and the brāhmaṇas. Brāhmaṇas are the symbol of spiritual education, and
cows are the symbol of the most valuable food; these two living creatures,
the brāhmaṇas and the cows, must be given all protection—that is real
advancement of civilization. In modern human society, spiritual knowledge
is neglected, and cow killing is encouraged. It is to be understood, then, that
human society is advancing in the wrong direction and is clearing the path
to its own condemnation. A civilization which guides the citizens to become
animals in their next lives is certainly not a human civilization. The present
human civilization is, of course, grossly misled by the modes of passion and
ignorance. It is a very dangerous age, and all nations should take care to
provide the easiest process, Kṛṣṇa consciousness, to save humanity from the
greatest danger.
TEXT 17
स वा स जाय ान रजसो लोभ एव च ।
मादमोहौ तमसो भवतोऽ ान व च ॥१७॥
sattvāt sañjāyate jñānaṁ
rajaso lobha eva ca
pramāda-mohau tamaso
bhavato 'jñānam eva ca
sattvāt—from the mode of goodness; sañjāyate—develops; jñānam—
knowledge; rajasaḥ—from the mode of passion; lobhaḥ—greed; eva—
certainly; ca—also; pramāda—madness; mohau—illusion; tamasaḥ—from
the mode of ignorance; bhavataḥ—develops; ajñānam—nonsense; eva
—certainly; ca—also.
TRANSLATION
From the mode of goodness, real knowledge develops; from the
mode of passion, grief develops; and from the mode of ignorance,
foolishness, madness and illusion develop.
PURPORT
Since the present civilization is not very congenial to the living entities,
Kṛṣṇa consciousness is recommended. Through Kṛṣṇa consciousness,
society will develop the mode of goodness. When the mode of goodness is
developed, people will see things as they are. In the mode of ignorance,
people are just like animals and cannot see things clearly. In the mode of
ignorance, for example, they do not see that by killing one animal they are
taking a chance of being killed by the same animal in the next life. Because
people have no education in actual knowledge, they become irresponsible.
To stop this irresponsibility, education for developing the mode of goodness
of the people in general must be there. When they are actually educated in
the mode of goodness, they will become sober, in full knowledge of things
as they are. Then people will be happy and prosperous. Even if the majority
of the people aren't happy and prosperous, if a certain percentage of the
population develops Kṛṣṇa consciousness and becomes situated in the mode
of goodness, then there is the possibility for peace and prosperity all over
the world. Otherwise, if the world is devoted to the modes of passion and
ignorance, there can be no peace or prosperity. In the mode of passion,
people become greedy, and their hankering for sense enjoyment has no
limit. One can see that even if one has enough money and adequate
arrangement for sense gratification, there is neither happiness nor peace of
mind. That is not possible because one is situated in the mode of passion. If
one wants happiness at all, his money will not help him; he has to elevate
himself to the mode of goodness by practicing Kṛṣṇa consciousness. One
engaged in the mode of passion is not only mentally unhappy, but his
profession and occupation are also very troublesome. He has to devise so
many plans and schemes to acquire enough money to maintain his status
quo. This is all miserable. In the mode of ignorance, people become mad.
Being distressed by their circumstances, they take shelter of intoxication,
and thus they sink further into ignorance. Their future in life is very dark.
TEXT 18
ऊ व ग छि त स व था म
त ि त राजसाः ।
जघ यगणवि था अधो ग छि त तामसाः ॥१८॥
ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ
ūrdhvam—upwards; gacchanti—goes; sattva-sthāḥ—one who is situated
in the mode of goodness; madhye—in the middle; tiṣṭhanti—dwell; rājasāḥ
— those who are situated in the mode of passion; jaghanya—abominable;
guṇa—quality; vṛtti-sthāḥ—occupation; adhaḥ—down; gacchanti—go;
tāmasāḥ—persons in the mode of ignorance.
TRANSLATION
Those situated in the mode of goodness gradually go upward to the
higher planets; those in the mode of passion live on the earthly planets;
and those in the mode of ignorance go down to the hellish worlds.
PURPORT
In this verse the results of actions in the three modes of nature are more
explicitly set forth. There is an upper planetary system, consisting of the
heavenly planets, where everyone is highly elevated. According to the
degree of development of the mode of goodness, the living entity can be
transferred to various planets in this system. The highest planet is Satyaloka,
or Brahmaloka, where the prime person of this universe, Lord Brahmā,
resides. We have seen already that we can hardly calculate the wondrous
condition of life in Brahmaloka, but the highest condition of life, the mode
of goodness, can bring us to this.
The mode of passion is mixed. It is in the middle, between the modes of
goodness and ignorance. A person is not always pure, but even if he should
be purely in the mode of passion, he will simply remain on this earth as a
king or a rich man. But because there are mixtures, one can also go down.
People on this earth, in the modes of passion or ignorance, cannot forcibly
approach the higher planets by machine. In the mode of passion, there is
also the chance of becoming mad in the next life.
The lowest quality, the mode of ignorance, is described here as
abominable. The result of developing ignorance is very, very risky. It is the
lowest quality in material nature. Beneath the human level there are eight
million species of life: birds, beasts, reptiles, trees, etc., and, according to
the development of the mode of ignorance, people are brought down to
these abominable conditions. The word tāmasāḥ is very significant here.
Tāmasāḥ indicates those who stay continually in the mode of ignorance
without rising to a higher mode. Their future is very dark.
There is opportunity for men in the modes of ignorance and passion to be
elevated to the mode of goodness, and that system is called Kṛṣṇa
consciousness. But one who does not take advantage of this opportunity
certainly will continue in the lower modes.
TEXT 19
ना य गण यः कत र यदा ानप य त ।
गण य पर ि म ाव सोऽ धग छ त ॥१९॥
nānyaṁ guṇebhyaḥ kartāraṁ
yadā draṣṭānupaśyati
guṇebhyaś ca paraṁ vetti
mad-bhāvaṁ so 'dhigacchati
na—never; anyam—other than; guṇebhyaḥ—from the qualities; kartāram
—the performer; yadā—when; draṣṭā anupaśyati—he who sees properly;
guṇebhyaḥ ca—from the modes of nature; param—transcendental; vetti—
know; mat-bhāvam—My spiritual nature; saḥ—he; adhigacchati—is
promoted.
TRANSLATION
When you see that there is nothing beyond these modes of nature in
all activities and that the Supreme Lord is transcendental to all these
modes, then you can know My spiritual nature.
PURPORT
One can transcend all the activities of the modes of material nature
simply by understanding them properly by learning from the proper souls.
The real spiritual master is Kṛṣṇa, and He is imparting this spiritual
knowledge to Arjuna. Similarly, it is from those who are fully in Kṛṣṇa
consciousness that one has to learn this science of activities in terms of the
modes of nature. Otherwise, one's life will be misdirected. By the
instruction of a bona fide spiritual master, a living entity can know of his
spiritual position, his material body, his senses, how he is entrapped, and
how he is under the spell of the material modes of nature. He is helpless,
being in the grip of these modes, but when he can see his real position, then
he can attain to the transcendental platform, having the scope for spiritual
life. Actually, the living entity is not the performer of different activities. He
is forced to act because he is situated in a particular type of body, conducted
by some particular mode of material nature. Unless one has the help of
spiritual authority, he cannot understand in what position he is actually
situated. With the association of a bona fide spiritual master, he can see his
real position, and, by such an understanding, he can become fixed in full
Kṛṣṇa consciousness. A man in Kṛṣṇa consciousness is not controlled by the
spell of the material modes of nature. It has already been stated in the
Seventh Chapter that one who has surrendered to Kṛṣṇa is relieved from the
activities of material nature. Therefore for one who is able to see things as
they are, the influence of material nature gradually ceases.
TEXT 20
गणा तानती य ी ही हसम वान् ।
ज मम यजरा ःख वम तोऽमतम न ॥२०॥
guṇān etān atītya trīn
dehī deha-samudbhavān
janma-mṛtyu-jarā-duḥkhair
vimukto 'mṛtam aśnute
guṇān—qualities; etān—all these; atītya—transcending; trīn—three; dehī
— body; deha—body; samudbhavān—produced of; janma—birth; mṛtyu—
death; jarā—old age; duḥkhaiḥ—distresses; vimuktaḥ—being freed from;
amṛtam—nectar; aśnute—enjoys.
TRANSLATION
When the embodied being is able to transcend these three modes, he
can become free from birth, death, old age and their distresses and can
enjoy nectar even in this life.
PURPORT
How one can stay in the transcendental position, even in this body, in full
Kṛṣṇa consciousness, is explained in this verse. The Sanskrit word dehī
means embodied. Although one is within this material body, by his
advancement in spiritual knowledge he can be free from the influence of the
modes of nature. He can enjoy the happiness of spiritual life even in this
body because, after leaving this body, he is certainly going to the spiritual
sky. But even in this body he can enjoy spiritual happiness. In other words,
devotional service in Kṛṣṇa consciousness is the sign of liberation from this
material entanglement, and this will be explained in the Eighteenth Chapter.
When one is freed from the influence of the modes of material nature, he
enters into devotional service.
TEXT 21
अजन उवाच ।
क ल ग ी गणा तानतीतो भव त भो ।
कमाचारः कथ चत ी गणान तवत ॥२१॥
arjuna uvāca
kair liṅgais trīn guṇān etān
atīto bhavati prabho
kim ācāraḥ kathaṁ caitāṁs
trīn guṇān ativartate
arjunaḥ uvāca—Arjuna said; kaiḥ—by which; liṅgaiḥ—symptoms; trīn—
three; guṇān—qualities; etān—all this; atītaḥ—transcend; bhavati—become;
prabho—my Lord; kim—what; ācāraḥ—behavior; katham—what; ca—also;
etān—these; trīn—three; guṇān—qualities; ativartate—transcend.
TRANSLATION
Arjuna inquired: O my dear Lord, by what symptoms is one known
who is transcendental to those modes? What is his behavior? And how
does he transcend the modes of nature?
PURPORT
In this verse, Arjuna's questions are very appropriate. He wants to know
the symptoms of a person who has already transcended the material modes.
He first inquires of the symptoms of such a transcendental person. How can
one understand that he has already transcended the influence of the modes
of material nature? The second question asks how he lives and what his
activities are. Are they regulated or nonregulated? Then Arjuna inquires of
the means by which he can attain the transcendental nature. That is very
important. Unless one knows the direct means by which one can be situated
always transcendentally, there is no possibility of showing the symptoms.
So all these questions put by Arjuna are very important, and the Lord
answers them.
TEXTS 22-25
ीभगवानवाच ।
काश च व च मोह व च पा डव ।
न ि स व ा न न नव ा न का त ॥२२॥
उदासीनवदासीनो गणय न वचा य ।
गणा वत त इ व योऽव त त ग ॥२३॥
सम ःखसखः व थः समलो ा मका नः ।
त य या यो धीर त य न दा मस त तः ॥२४॥
मानापमानयो त य त यो िम ा रप योः ।
सव र भप र यागी गणातीतः स उ य ॥२५॥
śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca
moham eva ca pāṇḍava
na dveṣṭi sampravṛttāni
na nivṛttāni kāṅkṣati
udāsīnavad āsīno
guṇair yo na vicālyate
guṇā vartanta ity evaṁ
yo 'vatiṣṭhati neṅgate
sama-duḥkha-sukhaḥ svasthaḥ
sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras
tulya-nindātma-saṁstutiḥ
mānāpamānayos tulyas
tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī
guṇātītaḥ sa ucyate
śrī bhagavān uvāca—the Supreme Personality of Godhead said;
prakāśam ca—and illumination; pravṛttim ca—and attachment; moham
—illusion; eva ca—also; pāṇḍava—O son of Pāṇḍu; na dveṣṭi—does not
hate; sampravṛttāni— although developed; na nivṛttāni—nor stop
development; kāṅkṣati—desires; udāsīnavat—as if neutral; āsīnaḥ—
situated; guṇaiḥ—by the qualities; yaḥ— one who; na—never; vicālyate—is
agitated; guṇāḥ—the qualities; vartante—is situated; iti evam—knowing
thus; yaḥ—one who; avatiṣṭhati—remains; na —never; iṅgate—flickering;
sama—equally; duḥkha—in distress; sukhaḥ—in happiness; svasthaḥ—
being situated himself; sama—equally; loṣṭa—a lump of earth; aśma—
stone; kāñcanaḥ—gold; tulya—equally disposed; priya—dear; apriyaḥ
—undesirable; dhīraḥ—steadily; tulya—equally; nindā—in defamation;
ātma-saṁstutiḥ—in praise of himself; māna—honor; apamānayoḥ—
dishonor; tulyaḥ—equally; tulyaḥ—equally; mitra—friend; ari—enemy;
pakṣayoḥ—in party; sarva—all; ārambhaḥ—endeavor; parityāgī—
renouncer; guṇa-atītaḥ—transcendental to the material modes of nature; saḥ
—he; ucyate —is said to be.
TRANSLATION
The Blessed Lord said: He who does not hate illumination,
attachment and delusion when they are present, nor longs for them
when they disappear; who is seated like one unconcerned, being
situated beyond these material reactions of the modes of nature, who
remains firm, knowing that the modes alone are active; who regards
alike pleasure and pain, and looks on a clod, a stone and a piece of gold
with an equal eye; who is wise and holds praise and blame to be the
same; who is unchanged in honor and dishonor, who treats friend and
foe alike, who has abandoned all fruitive undertakings–such a man is
said to have transcended the modes of nature.
PURPORT
Arjuna submitted the three different questions, and the Lord answers
them one after another. In these verses, Kṛṣṇa first indicates that a person
transcendentally situated neither envies anyone nor hankers for anything.
When a living entity stays in this material world embodied by the material
body, it is to be understood that he is under the control of one of the three
modes of material nature. When he is actually out of the body, then he is out
of the clutches of the material modes of nature. But as long as he is not out
of the material body, he should be neutral. He should engage himself in the
devotional service of the Lord so that his identity with the material body
will automatically be forgotten. When one is conscious of the material body,
he acts only for sense gratification, but when one transfers the
consciousness to Kṛṣṇa, sense gratification automatically stops. One does
not need this material body, and he does not need to accept the dictations of
the material body. The qualities of the material modes in the body will act,
but as spirit soul the self is aloof from such activities. How does he become
aloof? He does not desire to enjoy the body, nor does he desire to get out of
it. Thus transcendentally situated, the devotee becomes automatically free.
He need not try to become free from the influence of the modes of material
nature.
The next question concerns the dealings of a transcendentally situated
person. The materially situated person is affected by so-called honor and
dishonor offered to the body, but the transcendentally situated person is not
affected by such false honor and dishonor. He performs his duty in Kṛṣṇa
consciousness and does not mind whether a man honors or dishonors him.
He accepts things that are favorable for his duty in Kṛṣṇa consciousness,
otherwise he has no necessity of anything material, either a stone or gold.
He takes everyone as his dear friend who helps him in his execution of
Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is
equally disposed and sees everything on an equal level because he knows
perfectly well that he has nothing to do with material existence. Social and
political issues do not affect him because he knows the situation of
temporary upheavals and disturbances. He does not attempt anything for his
own sake. He can attempt anything for Kṛṣṇa, but for his personal self he
does not attain anything. By such behavior one becomes actually
transcendentally situated.
TEXT 26
म च योऽ यिभचा ण भि तयो न व ।
स गणा समती यता
भयाय क प ॥२६॥
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
mām—unto Me; ca—also; yaḥ—person; avyabhicāreṇa—without fail;
bhakti-yogena—by devotional service; sevate—renders service; saḥ—he;
guṇān—all the modes of material nature; samatītya—transcending; etān—all
this; brahma-bhūyāya—to be elevated on the Brahman platform; kalpate—
is considered.
TRANSLATION
One who engages in full devotional service, who does not fall down in
any circumstance, at once transcends the modes of material nature and
thus comes to the level of Brahman.
PURPORT
This verse is a reply to Arjuna's third question: What is the means of
attaining to the transcendental position? As explained before, the material
world is acting under the spell of the modes of material nature. One should
not be disturbed by the activities of the modes of nature; instead of putting
his consciousness into such activities, he may transfer his consciousness to
Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti- yoga—always acting
for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary
expansions such as Rāma and Nārāyaṇa. He has innumerable expansions.
One who is engaged in the service of any of the forms of Kṛṣṇa, or of His
plenary expansions, is considered to be transcendentally situated. One
should also note that all the forms of Kṛṣṇa are fully transcendental, blissful,
full of knowledge and eternal. Such personalities of Godhead are
omnipotent and omniscient, and they possess all transcendental qualities.
So, if one engages himself in the service of Kṛṣṇa or His plenary expansions
with unfailing determination, although these modes of material nature are
very difficult to overcome, he can overcome them easily. This is already
explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once
surmounts the influence of the modes of material nature. To be in Kṛṣṇa
consciousness or in devotional service means to acquire the equality of
Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of
knowledge, and the living entities are part and parcel of the Supreme, as
gold particles are part of a gold mine. Thus the living entity's spiritual
position is as good as gold, as good as Kṛṣṇa in quality. The difference of
individuality continues, otherwise there is no question of bhakti-yoga.
Bhakti-yoga means that the Lord is there, the devotee is there and the
activity of exchange of love between the Lord and the devotee is there.
Therefore the individuality of two persons is present in the Supreme
Personality of Godhead and the individual person, otherwise there is no
meaning to bhakti-yoga. If one is not situated in the same transcendental
position with the Lord, one cannot serve the Supreme Lord. To be a
personal assistant to a king, one must acquire the qualifications. Thus the
qualification is to become Brahman, or freed from all material
contamination. It is said in the Vedic literature: brahmaiva san brahmāpyeti.
One can attain the Supreme Brahman by becoming Brahman. This means
that one must qualitatively become one with Brahman. By attainment of
Brahman, one does not lose his eternal Brahman identity as individual soul.
TEXT 27
णो ह त ाहममत या यय य च ।
शा त य च धम य सख यकाि तक य च ॥२७॥
brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca
brahmaṇaḥ—of the impersonal brahmajyoti; hi—certainly; pratiṣṭhā—
the rest; aham—I am; amṛtasya—of the imperishable; avyayasya
—immortal; ca—also; śāśvatasya—of eternal; ca—and; dharmasya—of the
constitutional position; sukhasya—happiness; aikāntikasya—ultimate; ca
—also.
TRANSLATION
And I am the basis of the impersonal Brahman, which is the
constitutional position of ultimate happiness, and which is immortal,
imperishable and eternal.
PURPORT
The constitution of Brahman is immortality, imperishability, eternity,
and happiness. Brahman is the beginning of transcendental realization.
Paramātmā, the Supersoul, is the middle, the second stage in transcendental
realization, and the Supreme Personality of Godhead is the ultimate
realization of the Absolute Truth. Therefore, both Paramātmā and the
impersonal Brahman are within the Supreme Person. It is explained in the
Seventh Chapter that material nature is the manifestation of the inferior
energy of the Supreme Lord. The Lord impregnates the inferior material
nature with the fragments of the superior nature, and that is the spiritual
touch in the material nature. When a living entity conditioned by this
material nature begins the cultivation of spiritual knowledge, he elevates
himself from the position of material existence and gradually rises up to the
Brahman conception of the Supreme. This attainment of the Brahman
conception of life is the first stage in self-realization. At this stage the
Brahman realized person is transcendental to the material position, but he is
not actually perfect in Brahman realization. If he wants, he can continue to
stay in the Brahman position and then gradually rise up to Paramātmā
realization and then to the realization of the Supreme Personality of
Godhead. There are many examples of this in Vedic literature. The four
Kumāras were situated first in the impersonal Brahman conception of truth,
but then they gradually rose to the platform of devotional service. One who
cannot elevate himself beyond the impersonal conception of Brahman runs
the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a
person may rise to the stage of impersonal Brahman, without going farther,
with no information of the Supreme Person, his intelligence is not perfectly
clear. Therefore, in spite of being raised to the Brahman platform, there is
the chance of falling down if one is not engaged in the devotional service of
the Lord. In the Vedic language it is also said: raso vai saḥ; rasaṁ hy
evāyaṁ labdhvānandī bhavati. "When one understands the Personality of
God, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally
blissful." The Supreme Lord is full in six opulences, and when a devotee
approaches Him, there is an exchange of these six opulences. The servant of
the king enjoys on an almost equal level with the king. And so, eternal
happiness, imperishable happiness, eternal life accompany devotional
service. Therefore, realization of Brahman, or eternity, or imperishability is
included in devotional service. This is already possessed by a person who is
engaged in devotional service.
The living entity, although Brahman by nature, has the desire to lord it
over the material world, and due to this he falls down. In his constitutional
position, a living entity is above the three modes of material nature, but
association with material nature entangles him in the different modes of
material nature, goodness, passion and ignorance. Due to the association of
these three modes, his desire to dominate the material world is there. By
engagement in devotional service in full Kṛṣṇa consciousness, he is
immediately situated in the transcendental position, and his unlawful desire
to control material nature is removed. Therefore the process of devotional
service beginning with hearing, chanting, remembering—the prescribed nine
methods for realizing devotional service—should be practiced in the
association of devotees. Gradually, by such association, by the influence of
the spiritual master, one's material desire to dominate is removed, and one
becomes firmly situated in the Lord's transcendental loving service. This
method is prescribed from the twenty-second to the last verse of this
chapter. Devotional service to the Lord is very simple: one should always
engage in the service of the Lord, should eat the remnants of foodstuffs
offered to the Deity, smell the flowers offered to the lotus feet of the Lord,
see the places where the Lord had His transcendental pastimes, read of the
different activities of the Lord, His reciprocation of love with His devotees,
chant always the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa
Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and
observe the fasting days commemorating the appearances and
disappearances of the Lord and His devotees. By following such a process
one becomes completely detached from all material activities. One who can
thus situate himself in the brahmajyoti is equal to the Supreme Personality
of Godhead in quality.
Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of the Three Modes of Material Nature.
CHAPTER FIFTEEN
The Yoga of the Supreme Person
TEXT 1
ीभगवानवाच ।
ऊ वमलमधःशाखम थ ा र ययम् ।
छ द स य य पण न य त द स द वत् ॥१॥
śrī bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit
śrī bhagavān uvāca—the Supreme Personality of Godhead said; ūrdhva-
mūlam—with roots above; adhaḥ—downwards; śākham—branches;
aśvattham —banyan tree; prāhuḥ—said; avyayam—eternal; chandāṁsi—
Vedic hymns; yasya—of which; parṇāni—the leaves; yaḥ—anyone; tam—
that; veda—knows; saḥ—he; veda-vit—the knower of the Vedas.
TRANSLATION
The Blessed Lord said: There is a banyan tree which has its roots
upward and its branches down and whose leaves are the Vedic hymns.
One who knows this tree is the knower of the Vedas.
PURPORT
After the discussion of the importance of bhakti-yoga, one may question,
"What about the Vedas?" It is explained in this chapter that the purpose of
Vedic study is to understand Kṛṣṇa. Therefore one who is in Kṛṣṇa
consciousness, who is engaged in devotional service, already knows the
Vedas.
The entanglement of this material world is compared here to a banyan
tree. For one who is engaged in fruitive activities, there is no end to the
banyan tree. He wanders from one branch to another, to another, to another.
The tree of this material world has no end, and for one who is attached to
this tree, there is no possibility of liberation. The Vedic hymns, meant for
elevating oneself, are called the leaves of this tree. This tree's roots grow
upward because they begin from where Brahmā is located, the topmost
planet of this universe. If one can understand this indestructible tree of
illusion, then one can get out of it.
This process of extrication should be understood. In the previous
chapters it has been explained that there are many processes by which to get
out of the material entanglement. And, up to the Thirteenth Chapter, we
have seen that devotional service to the Supreme Lord is the best way. Now,
the basic principle of devotional service is detachment from material
activities and attachment to the transcendental service of the Lord. The
process of breaking attachment to the material world is discussed in the
beginning of this chapter. The root of this material existence grows upward.
This means that it begins from the total material substance, from the
topmost planet of the universe. From there, the whole universe is expanded,
with so many branches, representing the various planetary systems. The
fruits represent the results of the living entities' activities, namely, religion,
economic development, sense gratification and liberation.
Now, there is no ready experience in this world of a tree situated with its
branches down and its roots upward, but there is such a thing. That tree can
be found beside a reservoir of water. We can see that the trees on the bank
reflect upon the water with their branches down and roots up. In other
words, the tree of this material world is only a reflection of the real tree of
the spiritual world. This reflection of the spiritual world is situated on
desire, just as the tree's reflection is situated on water. Desire is the cause of
things' being situated in this reflected material light. One who wants to get
out of this material existence must know this tree thoroughly through
analytical study. Then he can cut off his relationship with it.
This tree, being the reflection of the real tree, is an exact replica.
Everything is there in the spiritual world. The impersonalists take Brahmā to
be the root of this material tree, and from the root, according to sāṅkhya
philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross
elements (pañca-mahābhūta), then the ten senses (daśendriya), mind, etc. In
this way they divide up the whole material world. If Brahmā is the center of
all manifestations, then this material world is a manifestation of the center
by 180 degrees, and the other 180 degrees constitute the spiritual world. The
material world is the perverted reflection, so the spiritual world must have
the same variegatedness, but in reality. The prakṛti is the external energy of
the Supreme Lord, and the puruṣa is the Supreme Lord Himself, and that is
explained in Bhagavad-gītā. Since this manifestation is material, it is
temporary. A reflection is temporary, for it is sometimes seen and
sometimes not seen. But the origin from whence the reflection is reflected is
eternal. The material reflection of the real tree has to be cut off. When it is
said that a person knows the Vedas, it is assumed that he knows how to cut
off attachment to this material world. If one knows that process, he actually
knows the Vedas. One who is attracted by the ritualistic formulas of the
Vedas is attracted by the beautiful green leaves of the tree. He does not
exactly know the purpose of the Vedas. The purpose of the Vedas, as
disclosed by the Personality of Godhead Himself, is to cut down this
reflected tree and attain the real tree of the spiritual world.
TEXT 2
अध ो व सता त य शाखा
गण व ा वषय वालाः ।
अध मला यनस तता न
कम नब धी न मन यलो ॥२॥
adhaś cordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś ca mūlāny anusantatāni
karmānubandhīni manuṣya-loke
adhaḥ—downward; ca—and; ūrdhvam—upward; prasṛtāḥ—extended;
tasya —its; śākhāḥ—branches; guṇa—modes of material nature;
pravṛddhāḥ—developed; viṣaya—sense objects; pravālāḥ—twigs; adhaḥ
—downward; ca—and; mūlāni—roots; anusantatāni—extended; karma
—according to work; anubandhīni—bound; manuṣya-loke—in the world of
human society.
TRANSLATION
The branches of this tree extend downward and upward, nourished
by the three modes of material nature. The twigs are the objects of the
senses. This tree also has roots going down, and these are bound to the
fruitive actions of human society.
PURPORT
The description of the banyan tree is further explained here. Its branches
are spread in all directions. In the lower parts, there are variegated
manifestations of living entities, such as human beings, animals, horses,
cows, dogs, cats, etc. These are situated on the lower parts of the branches,
whereas on the upper parts are higher forms of living entities: the demigods,
Gandharvas (fairies), and many other higher species of life. As a tree is
nourished by water, so this tree is nourished by the three modes of material
nature. Sometimes we find that a tract of land is barren for want of sufficient
water, and sometimes a tract is very green; similarly, where the modes of
material nature are proportionately greater in quantity, the different species
of life are manifested in that proportion.
The twigs of the tree are considered to be the sense objects. By
development of the different modes of nature, we develop different senses,
and, by the senses, we enjoy different varieties of sense objects. The source
of the senses—the ears, the nose, eyes, etc.—is considered to be the upper
twigs, tuned to the enjoyment of different sense objects. The leaves are
sound, form, touch–the sense objects. The roots, which are subsidiary, are
the by-products of different varieties of suffering and sense enjoyment. Thus
we develop attachment and aversion. The tendencies toward piety and
impiety are considered to be the secondary roots, spreading in all directions.
The real root is from Brahmaloka, and the other roots are in the human
planetary systems. After one enjoys the results of virtuous activities in the
upper planetary systems, he comes down to this earth and renews his karma
or fruitive activities for promotion. This planet of human beings is
considered the field of activities.
TEXTS 3-4
न पम ह तथोपल य
ना तो न चा दन च स त ा ।
अ थ न स व ढमलअस गश ण दढन िछ वा ॥३॥
ततः पद त प रमा गत य
यि म गता न नवति त भयः ।
त व चा प ष प
यतः वि ः सता पराणी ॥४॥
na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ suvirūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī
na—not; rūpam—form; asya—of this tree; iha—in this; tathā—also;
upalabhyate—can be perceived; na—never; antaḥ—end; na—never; ca—
also; ādiḥ—beginning; na—never; ca—also; sampratiṣṭhā—the foundation;
aśvattham—banyan tree; enam—this; suvirūḍha—strongly; mūlam—
rooted; asaṅga-śastreṇa—by the weapon of detachment; dṛḍhena—strong;
chittvā— by cutting; tataḥ—thereafter; padam—situation; tat—that;
parimārgitavyam —has to be searched out; yasmin—where; gatāḥ—going;
na—never; nivartanti —comes back; bhūyaḥ—again; tam—to him; eva—
certainly; ca—also; ādyam— original; puruṣam—the Personality of
Godhead; prapadye—surrender; yataḥ —from whom; pravṛttiḥ—
beginning; prasṛtā—extension; purāṇī—very old.
TRANSLATION
The real form of this tree cannot be perceived in this world. No one
can understand where it ends, where it begins, or where its foundation
is. But with determination one must cut down this tree with the weapon
of detachment. So doing, one must seek that place from which, having
once gone, one never returns, and there surrender to that Supreme
Personality of Godhead from whom everything has begun and in whom
everything is abiding since time immemorial.
PURPORT
It is now clearly stated that the real form of this banyan tree cannot be
understood in this material world. Since the root is upwards, the extension
of the real tree is at the other end. No one can see how far the tree extends,
nor can one see the beginning of this tree. Yet one has to find out the cause.
"I am the son of my father, my father is the son of such and such a person,
etc." By searching in this way, one comes to Brahmā, who is generated by
the Garbhodakaśāyī Viṣṇu. Finally, in this way, when one reaches to the
Supreme Personality of Godhead, that is the end of research work. One has
to search out that origin of this tree, the Supreme Personality of Godhead,
through the association of persons who are in the knowledge of that
Supreme Personality of Godhead. Then by understanding one becomes
gradually detached from this false reflection of reality, and by knowledge
one can cut off the connection and actually become situated in the real tree.
The word asaṅga is very important in this connection because the
attachment for sense enjoyment and lording it over the material nature is
very strong. Therefore one must learn detachment by discussion of spiritual
science based on authoritative scriptures, and one must hear from persons
who are actually in knowledge. As a result of such discussion in the
association of devotees, one comes to the Supreme Personality of Godhead.
Then the first thing one must do is surrender to Him. The description of that
place whence going no one returns to this false reflected tree is given here.
The Supreme Personality of Godhead, Kṛṣṇa, is the original root from
whom everything has emanated. To gain favor of that Personality of
Godhead, one has only to surrender, and this is a result of performing
devotional service by hearing, chanting, etc. He is the cause of this
extension of this material world. This is already explained by the Lord
Himself: ahaṁ sarvasya prabhavaḥ. "I am the origin of everything."
Therefore to get out of the entanglement of this strong banyan tree of
material life, one must surrender to Kṛṣṇa. As soon as one surrenders unto
Kṛṣṇa, he becomes detached automatically from this material extension.
TEXT 5
नम नमोहा िजतस गदोषा
अ या म न या व नव कामाः ।
वम ताः सख ःखस र्ग छ यमढाः पदम यय तत् ॥५॥
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat
nir—without; māna—respect; mohāḥ—illusion; jita—having conquered;
saṅga—association; doṣāḥ—faulty; adhyātma—spiritual; nityāḥ—eternity;
vinivṛtta—associated; kāmāḥ—lusts; dvandvaiḥ—with duality; vimuktāḥ—
liberated; sukha-duḥkha—happiness and distress; saṁjñaiḥ—named;
gacchanti—attains; amūḍhāḥ—unbewildered; padam—situation; avyayam—
eternal; tat—that.
TRANSLATION
One who is free from illusion, false prestige, and false association,
who understands the eternal, who is done with material lust and is freed
from the duality of happiness and distress, and who knows how to
surrender unto the Supreme Person, attains to that eternal kingdom.
PURPORT
The surrendering process is described here very nicely. The first
qualification is that one should not be deluded by pride. Because the
conditioned soul is puffed up, thinking himself the lord of material nature, it
is very difficult for him to surrender unto the Supreme Personality of
Godhead. One should know by the cultivation of real knowledge that he is
not lord of material nature; the Supreme Personality of Godhead is the Lord.
When one is free from delusion caused by pride, he can begin the process of
surrender. For one who is always expecting some honor in this material
world, it is not possible to surrender to the Supreme Person. Pride is due to
illusion, for although one comes here, stays for a brief time and then goes
away, he has the foolish notion that he is the lord of the world. He thus
makes all things complicated, and he is always in trouble. The whole world
moves under this impression. People are considering that the land, this
earth, belongs to human society, and they have divided the land under the
false impression that they are the proprietors. One has to get out of this false
notion that human society is the proprietor of this world. When one is freed
from such a false notion, he becomes free from all the false associations
caused by familial, social, and national affections. These fake associations
bind one to this material world. After this stage, one has to develop spiritual
knowledge. One has to cultivate knowledge of what is actually his own and
what is actually not his own. And, when one has an understanding of things
as they are, he becomes free from all dual conceptions such as happiness
and distress, pleasure and pain. He becomes full in knowledge; then it is
possible for him to surrender to the Supreme Personality of Godhead.
TEXT 6
न त ासय सय न शशा को न पावकः ।
य वा न नवत त ाम परम मम ॥६॥
na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
na—not; tat—that; bhāsayate—illuminates; sūryaḥ—sun; na—nor;
śaśāṅkaḥ—the moon; na—nor; pāvakaḥ—fire, electricity; yat—where;
gatvā—going; na—never; nivartante—comes back; tat dhāma—that abode;
paramam—supreme; mama—My.
TRANSLATION
That abode of Mine is not illumined by the sun or moon, nor by
electricity. One who reaches it never returns to this material world.
PURPORT
The spiritual world, the abode of the Supreme Personality of Godhead,
Kṛṣṇa—which is known as Kṛṣṇaloka, Goloka Vṛndāvana—is described
here. In the spiritual sky there is no need of sunshine, moonshine, fire or
electricity, because all the planets are self-luminous. We have only one
planet in this universe, the sun, which is self-luminous, but all the planets in
the spiritual sky are self-luminous. The shining effulgence of all those
planets (called Vaikuṇṭhas) constitutes the shining sky known as the
brahmajyoti. Actually, the effulgence is emanating from the planet of Kṛṣṇa,
Goloka Vṛndāvana. Part of that shining effulgence is covered by the mahattattva, the material world. Other than this, the major portion of that shining
sky is full of spiritual planets, which are called Vaikuṇṭhas, chief of which is
Goloka Vṛndāvana.
As long as a living entity is in this dark material world, he is in
conditional life, but as soon as he reaches the spiritual sky, by cutting
through the false, perverted tree of this material world, he becomes
liberated. Then there is no chance of his coming back here. In his
conditional life, the living entity considers himself to be the lord of this
material world, but in his liberated state he enters into the spiritual kingdom
and becomes the associate of the Supreme Lord. There he enjoys eternal
bliss, eternal life, and full knowledge.
One should be captivated by this information. He should desire to
transfer himself to that eternal world and extricate himself from this false
reflection of reality. For one who is too much attached to this material
world, it is very difficult to cut that attachment, but if he takes to Kṛṣṇa
consciousness, there is a chance of gradually becoming detached. One has to
associate himself with devotees, those who are in Kṛṣṇa consciousness. One
should search out a society dedicated to Kṛṣṇa consciousness and learn how
to discharge devotional service. In this way he can cut off his attachment to
the material world. One cannot become detached from the attraction of the
material world simply by dressing himself in saffron cloth. He must become
attached to the devotional service of the Lord. Therefore one should take it
very seriously that devotional service as described in the Twelfth Chapter is
the only way to get out of this false representation of the real tree. In
Chapter Fourteen the contamination of all kinds of processes by material
nature is described. Only devotional service is described as purely
transcendental.
The words paramaṁ mama are very important here. Actually every nook
and corner is the property of the Supreme Lord, but the spiritual world is
paramam, full of six opulences. In the Upaniṣads it is also confirmed that in
the spiritual world there is no need of sunshine or moonshine, for the whole
spiritual sky is illuminated by the internal potency of the Supreme Lord.
That supreme abode can be achieved only by surrender and by no other
means.
TEXT 7
म व शो जीवलो जीवभतः सनातनः ।
मनःष ानीि यािण क त था न कष त ॥७॥
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
mama—My; eva—certainly; aṁśaḥ—fragmental particles; jīva-loke—
world of conditional life; jīva-bhūtaḥ—the conditioned living entities;
sanātanaḥ—eternal; manaḥ—mind; ṣaṣṭhāni—six; indriyāṇi—senses;
prakṛti— material nature; sthāni—situated; karṣati—struggling hard.
TRANSLATION
The living entities in this conditioned world are My eternal,
fragmental parts. Due to conditioned life, they are struggling very hard
with the six senses, which include the mind.
PURPORT
In this verse the identity of the living being is clearly given. The living
entity is the fragmental part and parcel of the Supreme Lord—eternally. It is
not that he assumes individuality in his conditional life and in his liberated
state becomes one with the Supreme Lord. He is eternally fragmented. It is
clearly said, sanātanaḥ. According to the Vedic version, the Supreme Lord
manifests and expands Himself in innumerable expansions, of which the
primary expansions are called Viṣṇu-tattva, and the secondary expansions
are called the living entities. In other words, the Viṣṇu-tattva is the personal
expansion, and the living entities are separated expansions. By His personal
expansion, He is manifested in various forms like Lord Rāma, Nṛsiṁhadeva,
Viṣṇumūrti and all the predominating Deities in the Vaikuṇṭha planets. The
separated expansions, the living entities, are eternally servitors. The
personal expansions of the Supreme Personality of Godhead, the individual
identities of the Godhead, are always present. Similarly, the separated
expansions of living entities have their identities. As fragmental parts and
parcels of the Supreme Lord, the living entities have also fragmental
qualities, of which independence is one. Every living entity has an
individual soul, his personal individuality and a minute form of
independence. By misuse of that independence, one becomes a conditioned
soul, and by proper use of independence he is always liberated. In either
case, he is qualititatively eternal, as the Supreme Lord is. In his liberated
state he is freed from this material condition, and he is under the
engagement of transcendental service unto the Lord; in his conditioned life
he is dominated by the material modes of nature, and he forgets the
transcendental loving service of the Lord. As a result, he has to struggle
very hard to maintain his existence in the material world.
The living entities, not only the human beings and the cats and dogs, but
even the greater controllers of the material world–Brahmā, Lord Śiva, and
even Viṣṇu–are all parts and parcels of the Supreme Lord. They are all
eternal, not temporary manifestations. The word karṣati (struggling or
grappling hard) is very significant. The conditioned soul is bound up, as
though shackled by iron chains. He is bound up by the false ego, and the
mind is the chief agent which is driving him in this material existence.
When the mind is in the mode of goodness, his activities are good; when the
mind is in the mode of passion, his activities are troublesome; and when the
mind is in the mode of ignorance, he travels in the lower species of life. It is
clear, however, in this verse, that the conditioned soul is covered by the
material body, with the mind and the senses, and when he is liberated this
material covering perishes, but his spiritual body manifests in its individual
capacity. The following information is there in the Mādhyandi-nāyanaśruti: sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ marttyam atisṛjya
brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ
sarvam anubhavati. It is stated here that when a living entity gives up this
material embodiment and enters into the spiritual world, he revives his
spiritual body, and in his spiritual body he can see the Supreme Personality
of Godhead face to face. He can hear and speak to Him face to face, and he
can understand the Supreme Personality as He is. In smṛti also it is
understood that in the spiritual planets everyone lives in bodies featured like
the Supreme Personality of Godhead's. As far as bodily construction is
concerned, there is no difference between the part and parcel living entities
and the expansions of Viṣṇumūrti. In other words, at liberation the living
entity gets a spiritual body by the grace of the Supreme Personality of
Godhead.
The word mamaivāṁśaḥ (fragmental parts and parcels of the Supreme
Lord) is also very significant. The fragmental portion of the Supreme Lord
is not like some material broken part. We have already understood in the
Second Chapter that the spirit cannot be cut into pieces. This fragment is not
materially conceived. It is not like matter which can be cut into pieces and
joined together again. That conception is not applicable here because the
Sanskrit word sanātana (eternal) is used. The fragmental portion is eternal.
It is also stated in the beginning of the Second Chapter that (dehino'smin
yathā) in each and every individual body, the fragmental portion of the
Supreme Lord is present. That fragmental portion, when liberated from the
bodily entanglement, revives its original spiritual body in the spiritual sky in
a spiritual planet and enjoys association with the Supreme Lord. It is,
however, understood here that the living entity, being the fragmental part
and parcel of the Supreme Lord, is qualitatively one, just as the parts and
parcels of gold are also gold.
TEXT 8
शरीर यदवा नो त य चा य ामती रः ।
गही वता न सया त वायग धा नवाशयात् ॥८॥
śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt
śarīram—body; yat—as much as; avāpnoti—gets; yat—that which; ca—
also; api—virtually; utkrāmati—gives up; īśvaraḥ—the lord of the body;
gṛhītvā—taking; etāni—all these; saṁyāti—goes away; vāyuḥ—air;
gandhān— smell; iva—like; āśayāt—from the flower.
TRANSLATION
The living entity in the material world carries his different
conceptions of life from one body to another as the air carries aromas.
PURPORT
Here the living entity is described as īśvara, the controller of his own
body. If he likes, he can change his body to a higher grade, and if he likes he
can move to a lower class. Minute independence is there. The change his
body undergoes depends upon him. At the time of death, the consciousness
he has created will carry him on to the next type of body. If he has made his
consciousness like that of a cat or dog, he is sure to change to a cat's or dog's
body. And, if he has fixed his consciousness on godly qualities, he will
change into the form of a demigod. And, if he is in Kṛṣṇa consciousness, he
will be transferred to Kṛṣṇaloka in the spiritual world and will associate
with Kṛṣṇa. It is a false claim that after the annihilation of this body
everything is finished. The individual soul is transmigrating from one body
to another, and his present body and present activities are the background of
his next body. One gets a different body according to karma, and he has to
quit this body in due course. It is stated here that the subtle body, which
carries the conception of the next body, develops another body in the next
life. This process of transmigrating from one body to another and struggling
while in the body is called karṣati or struggle for existence.
TEXT 9
ो च ः पशन च रसन ाण व च ।
अ ध ाय मन ाय वषयानप व ॥९॥
śrotraṁ cakṣuḥ sparśanaṁ ca
rasanaṁ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṁ
viṣayān upasevate
śrotram—ears; cakṣuḥ—eyes; sparśanam—touch; ca—also; rasanam—
tongue; ghrāṇam—smelling power; eva—also; ca—and; adhiṣṭhāya—being
situated; manaḥ—mind; ca—also; ayam—this; viṣayān—sense objects;
upasevate—enjoys.
TRANSLATION
The living entity, thus taking another gross body, obtains a certain
type of ear, tongue, and nose and sense of touch, which are grouped
about the mind. He thus enjoys a particular set of sense objects.
PURPORT
In other words, if the living entity adulterates his consciousness with the
qualities of cats and dogs, in his next life he gets a cat or dog body and
enjoys. Consciousness is originally pure, like water. But if we mix water
with a certain color, it changes. Similarly, consciousness is pure, for the
spirit soul is pure. But consciousness is changed according to the association
of the material qualities. Real consciousness is Kṛṣṇa consciousness. When,
therefore, one is situated in Kṛṣṇa consciousness, he is in his pure life. But if
his consciousness is adulterated by some type of material mentality, in the
next life he gets a corresponding body. He does not necessarily get a human
body again; he can get the body of a cat, dog, hog, demigod or one of many
other forms, for there are 8,400,000 species.
TEXT 10
उ ाम त ि थत वा प भ जान वा गणाि वतम् ।
वमढा नानप यि त प यि त ानच षः ॥१०॥
utkrāmantaṁ sthitaṁ vāpi
bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti
paśyanti jñāna-cakṣuṣaḥ
utkrāmantam—quitting the body; sthitam—situated in the body; vāpi—
either; bhuñjānam—enjoying; vā—or; guṇa-anvitam—under the spell of the
modes of material nature; vimūḍhāḥ—foolish persons; na—never;
anupaśyanti—can see; paśyanti—one can see; jñāna-cakṣuṣaḥ—one who
has the eyes of knowledge.
TRANSLATION
The foolish cannot understand how a living entity can quit his body,
nor can they understand what sort of body he enjoys under the spell of
the modes of nature. But one whose eyes are trained in knowledge can
see all this.
PURPORT
The word jñāna-cakṣuṣaḥ is very significant. Without knowledge, one
cannot understand how a living entity leaves his present body, nor what
form of body he is going to take in the next life, nor even why he is living in
a particular type of body. This requires a great amount of knowledge
understood from Bhagavad-gītā and similar literatures heard from a bona
fide spiritual master. One who is trained to perceive all these things is
fortunate. Every living entity is quitting his body under certain
circumstances;he is living under certain circumstances and enjoying under
certain circumstances under the spell of material nature. As a result, he is
suffering different kinds of happiness and distress, under the illusion of
sense enjoyment. Persons who are everlastingly fooled by lust and desire
lose all power of understanding their change of body and their stay in a
particular body. They cannot comprehend it. Those who have developed
spiritual knowledge, however, can see that the spirit is different from the
body and is changing its body and enjoying in different ways. A person in
such knowledge can understand how the conditioned living entity is
suffering in this material existence. Therefore those who are highly
developed in Kṛṣṇa consciousness try their best to give this knowledge to
the people in general, for their conditional life is very much troublesome.
They should come out of it and be Kṛṣṇa conscious and liberate themselves
to transfer to the spiritual world.
TEXT 11
यत तो यो गन न प य या म यवि थतम् ।
यत तोऽ यकता मानो नन प य य तसः ॥११॥
yatanto yoginaś cainaṁ
paśyanty ātmany avasthitam
yatanto 'py akṛtātmāno
nainaṁ paśyanty acetasaḥ
yatantaḥ—endeavoring; yoginaḥ—transcendentalists; ca—also; enam—
this; paśyanti—can see; ātmani—in the self; avasthitam—situated; yatantaḥ
—although endeavoring; api—although; akṛta-ātmānaḥ—without selfrealization; na—does not; enam—this; paśyanti—can see; acetasaḥ—
undeveloped mind.
TRANSLATION
The endeavoring transcendentalist, who is situated in selfrealization, can see all this clearly. But those who are not situated in
self-realization cannot see what is taking place, though they may try to.
PURPORT
There are many transcendentalists in the path of spiritual self-realization,
but one who is not situated in self-realization cannot see how things are
changing in the body of the living entity. The word yoginaḥ is significant in
this connection. In the present day there are many so-called yogīs, and there
are many so-called associations of yogīs, but they are actually blind in the
matter of self-realization. They are simply addicted to some sort of
gymnastic exercise and are satisfied if the body is well-built and healthy.
They have no other information. They are called yatanto'py akṛtātmānaḥ.
Even though they are endeavoring in a so-called yoga system, they are not
self-realized. Such people cannot understand the process of the
transmigration of the soul. Only those who are actually in the yoga system
and have realized the self, the world, and the Supreme Lord, in other words,
the bhakti-yogīs, those engaged in pure devotional service in Krsṇa
consciousness, can understand how things are taking place.
TEXT 12
यदा द यगत जो जग ासय ऽिखलम् ।
य च म स य चा ौ त जो वि मामकम् ॥१२॥
yad āditya-gataṁ tejo
jagad bhāsayate 'khilam
yac candramasi yac cāgnau
tat tejo viddhi māmakam
yat—that which; āditya-gatam—in the sunshine; tejaḥ—splendor; jagat—
the whole world; bhāsayate—illuminates; akhilam—entirely; yat—that
which; candramasi—in the moon; yat—that which; ca—also; agnau—in the
fire; tat—that; tejaḥ—splendor; viddhi—understand; māmakam—from Me.
TRANSLATION
The splendor of the sun, which dissipates the darkness of this whole
world, comes from Me. And the splendor of the moon and the splendor
of fire are also from Me.
PURPORT
The unintelligent cannot understand how things are taking place. The
beginning of knowledge can be established by understanding what the Lord
explains here. Everyone sees the sun, moon, fire and electricity. One should
simply try to understand that the splendor of the sun, the splendor of the
moon, and the splendor of electricity or fire are coming from the Supreme
Personality of Godhead. In such a conception of life, the beginning of Kṛṣṇa
consciousness, lies a great deal of advancement for the conditioned soul in
this material world. The living entities are essentially the parts and parcels
of the Supreme Lord, and He is giving herewith the hint how they can come
back to Godhead, back to home. From this verse we can understand that the
sun is illuminating the whole solar system. There are different universes and
solar systems, and there are different suns, moons and planets also. Sunlight
is due to the spiritual effulgence in the spiritual sky of the Supreme Lord.
With the rise of the sun, the activities of human beings are set up. They set
fire to prepare their foodstuff; they set fire to start the factories, etc. So
many things are done with the help of fire. Therefore sunrise, fire and
moonlight are so pleasing to the living entities. Without their help no living
entity can live. So if one can understand that the light and splendor of the
sun, moon and fire are emanating from the Supreme Personality of
Godhead, Kṛṣṇa, then one's Kṛṣṇa consciousness will begin. By the
moonshine, all the vegetables are nourished. The moonshine is so pleasing
that people can easily understand that they are living by the mercy of the
Supreme Personality of Godhead Kṛṣṇa. Without His mercy there cannot be
sun, without His mercy there cannot be moon, and without His mercy there
cannot be fire, and without the help of sun, moon and fire, no one can live.
These are some thoughts to provoke Kṛṣṇa consciousness in the conditioned
soul.
TEXT 13
गामा व य च भता न धारया यहमोजसा ।
प णािम चौषधीः सव ः सोमो भ वा रसा मकः ॥१३॥
gām āviśya ca bhūtāni
dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ
somo bhūtvā rasātmakaḥ
gām—the planets; āviśya—entering; ca—also; bhūtāni—living entities;
dhārayāmi—sustaining; aham—I; ojasā—by My energy; puṣṇāmi—
nourishing; ca—and; auṣadhīḥ—all vegetables; sarvāḥ—all; somaḥ—the
moon; bhūtvā— becoming; rasa-ātmakaḥ—supplying the juice.
TRANSLATION
I enter into each planet, and by My energy they stay in orbit. I
become the moon and thereby supply the juice of life to all vegetables.
PURPORT
It is understood that all the planets are floating in the air only by the
energy of the Lord. The Lord enters into every atom, every planet, and
every living being. That is discussed in the Brahma-saṁhitā. It is said there
that one plenary portion of the Supreme Personality of Godhead,
Paramātmā, enters into the planets, the universe, the living entity, and even
into the atom. So due to His entrance, everything is appropriately
manifested. When the spirit soul is there, a living man can float on the
water, but when the living spark is out of the body and the body is dead, it
sinks. Of course when it is decomposed it floats just like straw and other
things, but as soon as the man is dead, he at once sinks in the water.
Similarly, all these planets are floating in space, and this is due to the
entrance of the supreme energy of the Supreme Personality of Godhead. His
energy is sustaining each planet, just like a handful of dust. If someone
holds a handful of dust, there is no possibility of the dust falling, but if one
throws it in the air, it will fall down. Similarly, these planets, which are
floating in air, are actually held in the fist of the universal form of the
Supreme Lord. By His strength and energy, all moving and unmoving things
stay in their place. It is said that because of the Supreme Personality of
Godhead, the sun is shining and the planets are steadily moving. Were it not
for Him, all the planets would scatter, like dust in air, and perish. Similarly,
it is due to the Supreme Personality of Godhead that the moon nourishes all
vegetables. Due to the moon's influence, the vegetables become delicious.
Without the moonshine, the vegetables can neither grow nor taste succulent.
Human society is working, living comfortably and enjoying food due to the
supply from the Supreme Lord. Otherwise, mankind could not survive. The
word rasātmakaḥ is very significant. Everything becomes palatable by the
agency of the Supreme Lord through the influence of the moon.
TEXT 14
अह व ानरो भ वा ािणन हमाि तः ।
ाणापानसमाय तः पचा य न चत वधम् ॥१४॥
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
aham—I; vaiśvānaraḥ—by My plenary portion as the digesting fire;
bhūtvā—becoming; prāṇinām—of all living entities; deham—body; āśritaḥ
— situated; prāṇa—outgoing air; apāna—downgoing air; samāyuktaḥ—
keep balance; pacāmi—digest; annam—foodstuff; catur-vidham—four
kinds of.
TRANSLATION
I am the fire of digestion in every living body, and I am the air of life,
outgoing and incoming, by which I digest the four kinds of foodstuff.
PURPORT
According to Āyur-vedic śāstra, we understand that there is a fire in the
stomach which digests all food sent there. When the fire is not blazing, there
is no hunger, and when the fire is in order, we become hungry. Sometimes
when the fire is not going nicely, treatment is required. In any case, this fire
is representative of the Supreme Personality of Godhead. Vedic mantras
also confirm that the Supreme Lord or Brahman is situated in the form of
fire within the stomach and is digesting all kinds of foodstuff. Therefore
since He is helping the digestion of all kinds of foodstuff, the living entity is
not independent in the eating process. Unless the Supreme Lord helps him
in digesting, there is no possibility of eating. He thus produces and digests
foodstuff, and, by His grace, we are enjoying life. In the Vedānta-sūtra this
is also confirmed: śabdādibhyo'ntaḥ pratiṣṭhānāc ca. The Lord is situated
within sound and within the body, within the air and even within the
stomach as the digestive force. There are four kinds of foodstuff: some are
swallowed, some are chewed, some are licked up, and some are sucked, and
He is the digestive force for all of them.
TEXT 15
सव य चाह द सि न व ो
म ः म त नमपोहन ।
द सवरह व
ो
दा तक द व व चाहम् ॥१५॥
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
sarvasya—of all living beings; ca—and; aham—I; hṛdi—in the heart;
sanniviṣṭaḥ—being situated; mattaḥ—from Me; smṛtiḥ—remembrance;
jñānam—knowledge; apohanam ca—and forgetfulness; vedaiḥ—by the
Vedas; ca—also; sarvaiḥ—all; aham—I am; eva—certainly; vedyaḥ—
knowable; vedānta-kṛt—the compiler of the Vedānta; veda-vit—the knower
of the Vedas; eva—certainly; ca—and; aham—I.
TRANSLATION
I am seated in everyone's heart, and from Me come remembrance,
knowledge and forgetfulness. By all the Vedas am I to be known; indeed
I am the compiler of Vedānta, and I am the knower of the Vedas.
PURPORT
The Supreme Lord is situated as Paramātmā in everyone's heart, and it is
from Him that all activities are initiated. The living entity forgets everything
of his past life, but he has to act according to the direction of the Supreme
Lord, who is witness to all his work. Therefore he begins his work
according to his past deeds. Required knowledge is supplied to him, and
remembrance is given to him, and he forgets, also, about his past life. Thus,
the Lord is not only all-pervading; He is also localized in every individual
heart. He awards the different fruitive results. He is not only worshipable as
the impersonal Brahman, the Supreme Personality of Godhead, and the
localized Paramātmā, but as the form of the incarnation of the Vedas as
well. The Vedas give the right direction to the people so that they can
properly mold their lives and come back to Godhead, back to home. The
Vedas offer knowledge of the Supreme Personality of Godhead, Kṛṣṇa, and
Kṛṣṇa in His incarnation as Vyāsadeva is the compiler of the Vedānta-sūtra.
The commentation on the Vedānta-sūtra by Vyāsadeva in the ŚrīmadBhāgavatam gives the real understanding of Vedānta-sūtra. The Supreme
Lord is so full that for the deliverance of the conditioned soul He is the
supplier and digester of foodstuff, the witness of his activity, the giver of
knowledge in the form of Vedas and as the Supreme Personality of
Godhead, Śrī Kṛṣṇa, the teacher of the Bhagavad-gītā. He is worshipable by
the conditioned soul. Thus God is all-good; God is all-merciful.
Antaḥpraviṣṭaḥ śāstā janānām. The living entity forgets as soon as he
quits his present body, but he begins his work again, initiated by the
Supreme Lord. Although he forgets, the Lord gives him the intelligence to
renew his work where he ended his last life. So not only does a living entity
enjoy or suffer in this world according to the dictation from the Supreme
Lord situated locally in the heart, but he receives the opportunity to
understand Vedas from Him. If one is serious to understand the Vedic
knowledge, then Kṛṣṇa gives the required intelligence. Why does He present
the Vedic knowledge for understanding? Because a living entity
individually needs to understand Kṛṣṇa. Vedic literature confirms this: yo
'sau sarvair vedair gīyate. In all Vedic literature, beginning from the four
Vedas, Vedānta-sūtra and the Upaniṣads and Purāṇas, the glories of the
Supreme Lord are celebrated. By performing Vedic rituals, discussing the
Vedic philosophy and worshiping the Lord in devotional service, He is
attained. Therefore the purpose of the Vedas is to understand Kṛṣṇa. The
Vedas give us direction to understand Kṛṣṇa and the process of
understanding. The ultimate goal is the Supreme Personality of Godhead.
Vedānta-sūtra confirms this in the following words: tat tu samanvayāt. One
can attain perfection by understanding Vedic literature, and one can
understand his relationship with the Supreme Personality of Godhead by
performing the different processes. Thus one can approach Him and at the
end attain the supreme goal, who is no other than the Supreme Personality
of Godhead. In this verse, however, the purpose of the Vedas, the
understanding of the Vedas and the goal of Vedas are clearly defined.
TEXT 16
ा वमौ प षौ लो
र ा र एव च ।
रः सव िण भता न कट थोऽ र उ य ॥१६॥
dvāv imau puruṣau loke
kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni
kūṭastho 'kṣara ucyate
dvau—two; imau—in this (world); puruṣau—living entities; loke—in the
world; kṣaraḥ—fallible; ca—and; akṣaraḥ—infallible; eva—certainly; ca
—and; kṣaraḥ—the fallible; sarvāṇi—all; bhūtāni—living entities; kūṭasthaḥ
—in oneness; akṣaraḥ—infallible; ucyate—is said.
TRANSLATION
There are two classes of beings, the fallible and the infallible. In the
material world every entity is fallible, and in the spiritual world every
entity is called infallible.
PURPORT
As already explained, the Lord in His incarnation as Vyāsadeva
compiled the Vedānta-sūtra. Here the Lord is giving, in summary, the
contents of the Vedānta-sūtra: He says that the living entities, who are
innumerable, can be divided into two classes–the fallible and the infallible.
The living entities are eternally separated parts and parcels of the Supreme
Personality of Godhead. When they are in contact with the material world,
they are called jīva-bhūtāḥ, and the Sanskrit words given here, sarvāṇi
bhūtāni, mean that they are fallible. Those who are in oneness with the
Supreme Personality of Godhead, however, are called infallible. Oneness
does not mean that they have no individuality, but that there is no disunity.
They are all agreeable to the purpose of the creation. Of course, in the
spiritual world, there is no such thing as creation, but since the Supreme
Personality of Godhead has stated in the Vedānta-sūtra that He is the source
of all emanations, that conception is explained.
According to the statement of the Supreme Personality of Godhead, Lord
Kṛṣṇa, there are two classes of men. The Vedas give evidence of this, so
there is no doubt about it. The living entities, who are struggling in this
world with the mind and five senses, have their material bodies which are
changing as long as the living entities are conditioned. One's body changes
due to contact with matter; matter is changing, so the living entity appears to
be changing. But in the spiritual world the body is not made of matter;
therefore there is no change. In the material world the living entity
undergoes six changes–birth, growth, duration, reproduction, then dwindling
and vanishing. These are the changes of the material body. But in the
spiritual world the body does not change; there is no old age, there is no
birth, there is no death. There all exists in oneness. It is more clearly
explained as sarvāṇi bhūtāni: any living entity who has come in contact
with matter, beginning from the first created being, Brahmā, down to a
small ant, is changing its body; therefore they are all fallible. In the spiritual
world, however, they are always liberated in oneness.
TEXT 17
उ मः प ष व यः परमा यदा तः ।
यो लोक यमा व य बभ य यय ई रः ॥१७॥
uttamaḥ puruṣas tv anyaḥ
paramātmety udāhṛtaḥ
yo loka-trayam āviśya
bibharty avyaya īśvaraḥ
uttamaḥ—the best; puruṣaḥ—personality; tu—but; anyaḥ—another;
param —the Supreme; ātmā—Self; iti—thus; udāhṛtaḥ—said; yaḥ—one
who; loka— of the universe; trayam—the three divisions; āviśya—entering;
bibharti— maintaining; avyayaḥ—inexhaustible; īśvaraḥ—the Lord.
TRANSLATION
Besides these two, there is the greatest living personality, the Lord
Himself, who has entered into these worlds and is maintaining them.
PURPORT
This verse is very nicely expressed in the Kaṭha Upaniṣad and
Śvetāśvatara Upaniṣad. It is clearly stated there that above the innumerable
living entities, some of whom are conditioned and some of whom are
liberated, there is the Supreme Personality who is Paramātmā. The
Upanisadic verse runs as follows: nityo nityānāṁ cetanaś cetanānām. The
purport is that amongst all the living entities, both conditioned and liberated,
there is one supreme living personality, the Supreme Personality of
Godhead, who maintains them and gives them all the facility of enjoyment
according to different work. That Supreme Personality of Godhead is
situated in everyone's heart as Paramātmā. A wise man who can understand
Him is eligible to attain the perfect peace, not others.
It is incorrect to think of the Supreme Lord and the living entities as
being on the same level or equal in all respects. There is always the question
of superiority and inferiority in their personalities. This particular word
uttama is very significant. No one can surpass the Supreme Personality of
Godhead. Loke is also significant because in the Pauruṣa, a Vedic literature,
it is stated: lokyate vedārtho'nena. This Supreme Lord in His localized
aspect as Paramātmā explains the purpose of the Vedas. The following verse
also appears in the Vedas:
tāvad eṣa samprasādo 'smāc
charīrāt samutthāya paraṁ
jyoti-rūpaṁ sampadya svena
rūpeṇābhiniṣpadyate sa uttamaḥ puruṣaḥ
"The Supersoul coming out of the body enters the impersonal brahmajyoti;
then in His form He remains in His spiritual identity. That Supreme is called
the Supreme Personality." This means that the Supreme Personality is
exhibiting and diffusing His spiritual effulgence, which is the ultimate
illumination. That Supreme Personality also has a localized aspect as
Paramātmā. By incarnating Himself as the son of Satyavatī and Parāśara, He
explains the Vedic knowledge as Vyāsadeva.
TEXT 18
य मा रमतीतोऽहम राद प चो मः ।
अतोऽि म लो
च थतः प षो मः ॥१८॥
Pictures Part 3
yasmāt kṣaram atīto 'ham
akṣarād api cottamaḥ
ato 'smi loke vede ca
prathitaḥ puruṣottamaḥ
yasmāt—because; kṣaram—the fallible; atītaḥ—transcendental; aham—I;
akṣarāt—from the infallible; api—better than that; ca—and; uttamaḥ—the
best; ataḥ—therefore; asmi—I am; loke—in the world; vede—in the Vedic
literature; ca—and; prathitaḥ—celebrated; puruṣottamaḥ—as the Supreme
Personality.
TRANSLATION
Because I am transcendental, beyond both the fallible and the
infallible, and because I am the greatest, I am celebrated both in the
world and in the Vedas as that Supreme Person.
PURPORT
No one can surpass the Supreme Personality of Godhead, Kṛṣṇa–neither
the conditioned soul nor the liberated soul. He is, therefore, the greatest of
personalities. Now it is clear here that the living entities and the Supreme
Personality of Godhead are individuals. The difference is that the living
entities, either in the conditioned state or in the liberated state, cannot
surpass in quantity the inconceivable potencies of the Supreme Personality
of Godhead.
TEXT 19
यो मा वमस मढो जाना त प षो मम् ।
स सव व ज त म सवभा न भारत ॥१९॥
yo mām evam asammūḍho
jānāti puruṣottamam
sa sarva-vid bhajati māṁ
sarva-bhāvena bhārata
yaḥ—anyone; mām—unto Me; evam—certainly; asammūḍhaḥ—without
a doubt; jānāti—knows; puruṣottamam—the Supreme Personality of
Godhead; saḥ—he; sarva-vit—knower of everything; bhajati—renders
devotional service; mām—unto Me; sarva-bhāvena—in all respects; bhārata
—O son of Bharata.
TRANSLATION
Whoever knows Me as the Supreme Personality of Godhead, without
doubting, is to be understood as the knower of everything, and he
therefore engages himself in full devotional service, O son of Bharata.
PURPORT
There are many philosophical speculations about the constitutional
position of the living entities and the Supreme Absolute Truth. Now in this
verse the Supreme Personality of Godhead clearly explains that anyone who
knows Lord Kṛṣṇa as the Supreme Person is actually the knower of
everything. The imperfect knower goes on simply speculating about the
Absolute Truth, but the perfect knower, without wasting his valuable time,
engages directly in Kṛṣṇa consciousness, the devotional service of the
Supreme Lord. Throughout the whole of Bhagavad-gītā, this fact is being
stressed at every step. And still there are so many stubborn commentators on
Bhagavad-gītā who consider the Supreme Absolute Truth and the living
entities to be one and the same.
Vedic knowledge is called śruti, learning by aural reception. One should
actually receive the Vedic message from authorities like Kṛṣṇa and His
representatives. Here Kṛṣṇa distinguishes everything very nicely, and one
should hear from this source. Simply to hear like the hogs is not sufficient;
one must be able to understand from the authorities. It is not that one should
simply speculate academically. One should submissively hear from
Bhagavad-gītā that these living entities are always subordinate to the
Supreme Personality of Godhead. Anyone who is able to understand this,
according to the Supreme Personality of Godhead, Śrī Kṛṣṇa, knows the
purpose of the Vedas; no one else knows the purpose of the Vedas.
The word bhajate is very significant. In many places the word bhajate is
expressed in relationship with the service of the Supreme Lord. If a person
is engaged in full Kṛṣṇa consciousness in devotional service of the Lord, it
is to be understood that he has understood all the Vedic knowledge. In the
Vaiṣṇava paramparā it is said that if one is engaged in the devotional
service of Kṛṣṇa, then there is no need for a spiritual process to understand
the Supreme Absolute Truth. He has already come to the post because he is
engaged in the devotional service of the Lord. He has ended all preliminary
processes of understanding; similarly, if anyone, after speculating for
hundreds of thousands of lives, does not come to the point that Kṛṣṇa is the
Supreme Personality of Godhead and that one has to surrender there, all his
speculation for so many years and lives is a useless waste of time.
TEXT 20
इ त ग तम शा िमदम त मयाऽनघ ।
एतद्ब ्वा बि मा या कतक य भारत ॥२०॥
iti guhyatamaṁ śāstram
idam uktaṁ mayānagha
etad buddhvā buddhimān syāt
kṛta-kṛtyaś ca bhārata
iti—thus; guhyatamam—the most confidential; śāstram—revealed
scriptures; idam—this; uktam—disclosed; mayā—by Me; anagha—O sinless
one; etat—this; buddhvā—understanding; buddhimān—intelligent; syāt
—one becomes; kṛta-kṛtyaḥ—the most perfect; ca—and; bhārata—O son of
Bharata.
TRANSLATION
This is the most confidential part of the Vedic scriptures, O sinless
one, and it is disclosed now by Me. Whoever understands this will
become wise, and his endeavors will know perfection.
PURPORT
The Lord clearly explains here that this is the substance of all revealed
scriptures. And one should understand this as it is given by the Supreme
Personality of Godhead. Thus one will become intelligent and perfect in
transcendental knowledge. In other words, by understanding this philosophy
of the Supreme Personality of Godhead and engaging in His transcendental
service, everyone can become freed from all contaminations of the modes of
material nature. Devotional service is a process of spiritual understanding.
Wherever devotional service exists, the material contamination cannot
coexist. Devotional service to the Lord and the Lord Himself are one and
the same because they are spiritual—the internal energy of the Supreme
Lord. The Lord is said to be the sun, and ignorance is called darkness.
Where the sun is present, there is no question of darkness. Therefore,
whenever devotional service is present under the proper guidance of a bona
fide spiritual master, there is no question of ignorance.
Everyone must take to this consciousness of Kṛṣṇa and engage in
devotional service to become intelligent and purified. Unless one comes to
this position of understanding Kṛṣṇa and engages in devotional service,
however intelligent he may be in the estimation of some common man, he is
not perfectly intelligent.
The word anagha, by which Arjuna is addressed, is significant. Anagha,
O sinless one, means that unless one is free from all sinful reactions, it is
very difficult to understand Kṛṣṇa. One has to become free from all
contamination, all sinful activities; then he can understand. But devotional
service is so pure and potent that once one is engaged in devotional service
he automatically comes to the stage of sinlessness.
While performing devotional service in the association of pure devotees
in full Kṛṣṇa consciousness, there are certain things which require to be
vanquished altogether. The most important thing one has to surmount is
weakness of the heart. The first falldown is caused by the desire to lord it
over material nature. Thus one gives up the transcendental loving service of
the Supreme Lord. The second weakness of the heart is that as one increases
the propensity of lording it over material nature, he becomes attached to
matter and the possession of matter. The problems of material existence are
due to these weaknesses of the heart.
Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of Puruṣottama-yoga, the Yoga of the
Supreme Person.
BG-16
CHAPTER SIXTEEN
The Divine and Demoniac Natures
TEXTS 1-3
ीभगवानवाच ।
अभय स वसशि
नयोग यवि थ तः ।
दान दम य
वा याय तप आजवम् ॥१॥
अ हसा स यम ोध यागः शाि तरपशनम् ।
दया भ वलोल वमादव ीरचापलम् ॥२॥
जः मा ध तः शौचम ोहो ना तमा नता ।
भवि त स पद दवीमिभजात य भारत ॥३॥
śrī bhagavān uvāca
abhayaṁ sattva-saṁśuddhir
jñāna-yoga-vyavasthitiḥ
dānaṁ damaś ca yajñaś ca
svādhyāyas tapa ārjavam
ahiṁsā satyam akrodhas
tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṁ
mārdavaṁ hrīr acāpalam
tejaḥ kṣamā dhṛtiḥ śaucam
adroho nātimānitā
bhavanti sampadaṁ daivīm
abhijātasya bhārata
śrī bhagavān uvāca—the Supreme Personality of Godhead said;
abhayam —fearlessness; sattva-saṁśuddhiḥ—purification of one's
existence; jñāna— knowledge; yoga—of linking up; vyavasthitiḥ—the
situation; dānam— charity; damaḥ ca—and controlling the mind; yajñaḥ ca
—and performance of sacrifice; svādhyāyaḥ—study of Vedic literature;
tapaḥ—austerity; ārjavam—simplicity; ahiṁsā—nonviolence; satyam
—truthfulness; akrodhaḥ —freedom from anger; tyāgaḥ—renunciation;
śāntiḥ—tranquility; apaiśunam —aversion to faultfinding; dayā—mercy;
bhūteṣu—towards all living entities; aloluptvam—freedom from greed;
mārdavam—gentleness; hrīḥ—modesty; acāpalam—determination; tejaḥ
—vigor; kṣamā—forgiveness; dhṛtiḥ—fortitude; śaucam—cleanliness;
adrohaḥ—freedom from envy; na—not; atimānitā—expectation of honor;
bhavanti—become; sampadam—qualities; daivīm—
transcendental;
abhijātasya—one who is born of; bhārata—O son of Bharata.
TRANSLATION
The Blessed Lord said: Fearlessness, purification of one's existence,
cultivation of spiritual knowledge, charity, self-control, performance of
sacrifice, study of the Vedas, austerity and simplicity; nonviolence,
truthfulness, freedom from anger; renunciation, tranquility, aversion to
faultfinding, compassion and freedom from covetousness; gentleness,
modesty and steady determination; vigor, forgiveness, fortitude,
cleanliness, freedom from envy and the passion for honor—these
transcendental qualities, O son of Bharata, belong to godly men
endowed with divine nature.
PURPORT
In the beginning of the Fifteenth Chapter, the banyan tree of this material
world was explained. The extra roots coming out of it were compared to the
activities of the living entities, some auspicious, some inauspicious. In the
Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or
demons, were explained. Now, according to Vedic rites, activities in the
mode of goodness are considered auspicious for progress on the path of
liberation, and such activities are known as devaprakṛti, transcendental by
nature. Those who are situated in the transcendental nature make progress
on the path of liberation. For those who are acting in the modes of passion
and ignorance, on the other hand, there is no possibility of liberation. Either
they will have to remain in this material world as human beings, or they will
descend among the species of animals or even lower life forms. In this
Sixteenth Chapter the Lord explains both the transcendental nature and its
attendant qualities, as well as the demoniac nature and its qualities. He also
explains the advantages and disadvantages of these qualities.
The word abhijātasya in reference to one born of transcendental qualities
or godly tendencies is very significant. To beget a child in a godly
atmosphere is known in the Vedic scriptures as Garbhādhāna- saṁskāra. If
the parents want a child in the godly qualities they should follow the ten
principles of the human being. In Bhagavad-gītā we have studied also
before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is
not condemned provided the process is used in Kṛṣṇa consciousness. Those
who are in Kṛṣṇa consciousness at least should not beget children like cats
and dogs but should beget them so they may become Kṛṣṇa conscious after
birth. That should be the advantage of children born of a father or mother
absorbed in Kṛṣṇa consciousness.
The social institution known as varṇāśrama-dharma—the institution
dividing society into four divisions or castes—is not meant to divide human
society according to birth. Such divisions are in terms of educational
qualifications. They are to keep the society in a state of peace and
prosperity. The qualities mentioned herein are explained as transcendental
qualities meant for making a person progress in spiritual understanding so
he can get liberated from the material world. In the varṇāśrama institution
the sannyāsī, or the person in the renounced order of life, is considered to be
the head or the spiritual master of all the social statuses and orders. A
brāhmaṇa is considered to be the spiritual master of the three other sections
of a society, namely, the kṣatriyas, the vaiśyas and the śūdras, but a
sannyāsī, who is on the top of the institution, is considered to be the
spiritual master of the brāhmaṇas also. For a sannyāsī, the first qualification
should be fearlessness. Because a sannyāsī has to be alone without any
support or guarantee of support, he has simply to depend on the mercy of
the Supreme Personality of Godhead. If he thinks, "After leaving my
connections, who will protect me?" he should not accept the renounced
order of life. One must be fully convinced that Kṛṣṇa or the Supreme
Personality of Godhead in His localized aspect as Paramātmā is always
within, that He is seeing everything and He always knows what one intends
to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will
take care of a soul surrendered to Him. "I shall never be alone," one should
think. "Even if I live in the darkest regions of a forest I shall be
accompanied by Kṛṣṇa, and He will give me all protection." That conviction
is called abhayam, without fear. This state of mind is necessary for a person
in the renounced order of life. Then he has to purify his existence. There are
so many rules and regulations to be followed in the renounced order of life.
Most important of all, a sannyāsī is strictly forbidden to have any intimate
relationship with a woman. He is even forbidden to talk with a woman in a
secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at
Purī His feminine devotees could not even come near to offer their respects.
They were advised to bow down from a distant place. This is not a sign of
hatred for women as a class, but it is a stricture imposed on the sannyāsī not
to have close connections with women. One has to follow the rules and
regulations of a particular status of life in order to purify his existence. For a
sannyāsī, intimate relations with women and possessions of wealth for sense
gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya
Himself, and we can learn from His life that He was very strict in regards to
women. Although He is considered to be the most liberal incarnation of
Godhead, accepting the most fallen conditioned souls, He strictly followed
the rules and regulations of the sannyāsa order of the life in connection with
association with woman. One of His personal associates, namely Choṭa
Haridāsa, was personally associated with Lord Caitanya, along with His
other confidential personal associates, but somehow or other this Choṭa
Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict
that He at once rejected him from the society of His personal associates.
Lord Caitanya said, "For a sannyāsī or anyone who is aspiring to get out of
the clutches of material nature and trying to elevate himself to the spiritual
nature and go back to home, back to Godhead, for him, looking toward
material possessions and women for sense gratification—not even enjoying
them, but just looking toward them with such a propensity—is so
condemned that he had better commit suicide before experiencing such
illicit desires." So these are the processes for purification.
The next item is jñāna-yoga-vyavasthitiḥ: being engaged in the
cultivation of knowledge. Sannyāsī life is meant for distributing knowledge
to the householders and others who have forgotten their real life of spiritual
advancement. A sannyāsī is supposed to beg from door to door for his
livelihood, but this does not mean that he is a beggar. Humility is also one
of the qualifications of a transcendentally situated person, and out of sheer
humility the sannyāsī goes from door to door, not exactly for the purpose of
begging, but to see the householders and awaken them to Kṛṣṇa
consciousness. This is the duty of a sannyāsī. If he is actually advanced and
so ordered by his spiritual master, he should preach Kṛṣṇa consciousness
with logic and understanding, and if he is not so advanced he should not
accept the renounced order of life. But even if he has accepted the
renounced order of life without sufficient knowledge, he should engage
himself fully in hearing from a bona fide spiritual master to cultivate
knowledge. A sannyāsī or one in the renounced order of life must be
situated in fearlessness, sattva-saṁśuddhiḥ (purity) and jñāna-yoga
(knowledge).
The next item is charity. Charity is meant for the householders. The
householders should earn a livelihood by an honorable means and spend
fifty percent of their income to propagate Kṛṣṇa consciousness all over the
world. Thus a householder should give in charity to such institutional
societies that are engaged in that way. Charity should be given to the right
receiver. There are different kinds of charities, as will be explained later on,
charity in the modes of goodness, passion and ignorance. Charity in the
mode of goodness is recommended by the scriptures, but charity in the
modes of passion and ignorance is not recommended because it is simply a
waste of money. Charity should be given only to propagate Kṛṣṇa
consciousness all over the world. That is charity in the mode of goodness.
Then as far as damaḥ (self-control) is concerned, it is not only meant for
other orders of religious society, but it is especially meant for the
householder. Although he has a wife, a householder should not use his
senses for sex life unnecessarily. There are restrictions for the householders
even in sex life, which should only be engaged in for the propagation of
children. If he does not require children, he should not enjoy sex life with
his wife. Modern society enjoys sex life with contraceptive methods or more
abominable methods to avoid the responsibility of children. This is not in
the transcendental quality but is demoniac. If anyone, even if he is a
householder, wants to make progress in spiritual life, he must control his sex
life and should not beget a child without the purpose of serving Kṛṣṇa. If he
is able to beget children who will be in Kṛṣṇa consciousness, one can
produce hundreds of children, but without this capacity one should not
indulge only for sense pleasure.
Sacrifice is another item to be performed by the householders because
sacrifices require a large amount of money. Other orders of life, namely the
brahmacarya, the vānaprastha and sannyāsa, have no money; they live by
begging. So performance of different types of sacrifice is meant for the
householder. They should perform agni-hotra sacrifices as enjoined in the
Vedic literature, but such sacrifices at the present moment are very
expensive, and it is not possible for any householder to perform them. The
best sacrifice recommended in this age is called saṅkīrtana-yajña, the
chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma,
Hare Rāma, Rāma Rāma, Hare Hare. This is the best and most inexpensive
sacrifice; everyone can adopt it and derive benefit. So these three items,
namely charity, sense control and performance of sacrifice, are meant for
the householder.
Then svādhyāyaḥ, Vedic study, and tapas, austerity, and ārjavam,
gentleness or simplicity, are meant for the brahmacarya or student life.
Brahmacārīs should have no connection with women; they should live a life
of celibacy and engage the mind in the study of Vedic literature for
cultivation of spiritual knowledge. This is called svādhyāyaḥ. Tapas or
austerity is especially meant for the retired life. One should not remain a
householder throughout his whole life; he must always remember that there
are four divisions of life, brahmacarya, gṛhastha, vānaprastha and
sannyāsa. So after gṛhastha, householder life, one should retire. If one lives
for a hundred years, he should spend twenty-five years in student life,
twenty-five in householder life, twenty-five in retired life and twenty-five in
the renounced order of life. These are the regulations of the Vedic religious
discipline. A man retired from household life must practice austerities of the
body, mind and tongue. That is tapasyā. The entire varṇāśrama-dharma
society is meant for tapasyā. Without tapasyā or austerity no human being
can get liberation. The theory that there is no need of austerity in life, that
one can go on speculating and everything will be nice, is neither
recommended in the Vedic literature nor in Bhagavad-gītā. Such theories
are manufactured by showbottle spiritualists who are trying to gather more
followers. If there are restrictions, rules and regulations, people will not
become attracted. Therefore those who want followers in the name of
religion, just to have a show only, don't restrict the lives of their students nor
their own lives. But that method is not approved by the Vedas.
As far as simplicity is concerned, not only should a particular order of
life follow this principle, but every member, be he in the brahmacaryaāśrama, or gṛhastha-āśrama or vānaprastha-āśrama. One must live very
simply.
Ahiṁsā means not arresting the progressive life of any living entity. One
should not think that since the spirit spark is never killed even after the
killing of the body there is no harm in killing animals for sense gratification.
People are now addicted to eating animals, in spite of having an ample
supply of grains, fruits and milk. There is no necessity for animal killing.
This injunction is for everyone. When there is no other alternative, one may
kill an animal, but it should be offered in sacrifice. At any rate, when there
is an ample food supply for humanity, persons who are desiring to make
advancement in spiritual realization should not commit violence to animals.
Real ahiṁsā means not checking anyone's progressive life. The animals are
also making progress in their evolutionary life by transmigrating from one
category of animal life to another. If a particular animal is killed, then his
progress is checked. If an animal is staying in a particular body for so many
days or so many years and is untimely killed, then he has to come back
again in that form of life to complete the remaining days in order to be
promoted to another species of life. So their progress should not be checked
simply to satisfy one's palate. This is called ahiṁsā.
Satyam. This word means that one should not distort the truth for some
personal interest. In Vedic literature there are some difficult passages, but
the meaning or the purpose should be learned from a bona fide spiritual
master. That is the process for understanding Vedas. Śruti means that one
should hear from the authority. One should not construe some interpretation
for his personal interest. There are so many commentaries on Bhagavad-gītā
that misinterpret the original text. The real import of the word should be
presented, and that should be learned from a bona fide spiritual master.
Akrodhaḥ means to check anger. Even if there is provocation one should
be tolerant, for once one becomes angry his whole body becomes polluted.
Anger is the product of the modes of passion and lust, so one who is
transcendentally situated should check himself from anger. Apaiśunam
means that one should not find fault with others or correct them
unnecessarily. Of course to call a thief a thief is not faultfinding, but to call
an honest person a thief is very much offensive for one who is making
advancement in spiritual life. Hrīḥ means that one should be very modest
and must not perform some act which is abominable. Acāpalam,
determination, means that one should not be agitated or frustrated in some
attempt. There may be failure in some attempt, but one should not be sorry
for that; he should make progress with patience and determination. The
word tejaḥ used here is meant for the kṣatriyas. The kṣatriyas should always
be very strong to be able to give protection to the weak. They should not
pose themselves as nonviolent. If violence is required, they must exhibit it.
Śaucam means cleanliness, not only in mind and body but in one's
dealings also. It is especially meant for the mercantile people, who should
not deal in the black market. Nātimānitā, not expecting honor, applies to the
śūdras, the worker class, which are considered, according to Vedic
injunctions, to be the lowest of the four classes. They should not be puffed
up with unnecessary prestige or honor and should remain in their own
status. It is the duty of the śūdras to offer respect to the higher class for the
upkeep of the social order.
All these sixteen qualifications mentioned are transcendental qualities.
They should be cultivated according to the different statuses of the social
order. The purport is that even though material conditions are miserable, if
these qualities are developed by practice, by all classes of men, then
gradually it is possible to rise to the highest platform of transcendental
realization.
TEXT 4
द भो दप ऽिभमान
ोधः पा य व च ।
अ ान चािभजात य पाथ स पदमासरीम् ॥४॥
dambho darpo 'bhimānaś ca
krodhaḥ pāruṣyam eva ca
ajñānaṁ cābhijātasya
pārtha sampadam āsurīm
dambhaḥ—pride; darpaḥ—arrogance; abhimānaḥ—conceit; ca—and;
krodaḥ—anger; pāruṣyam—harshness; eva—certainly; ca—and; ajñānam—
ignorance; ca—and; abhijātasya—one who is born; pārtha—O son of Pṛthā;
sampadam—nature; āsurīm—demoniac.
TRANSLATION
Arrogance, pride, anger, conceit, harshness and ignorance—these
qualities belong to those of demonic nature, O son of Pṛthā.
PURPORT
In this verse, the royal road to hell is described. The demoniac want to
make a show of religion and advancement in spiritual science, although they
do not follow the principles. They are always arrogant or proud in
possessing some type of education or so much wealth. They desire to be
worshiped by others, and demand respectability, although they do not
command respect. Over trifles they become very angry and speak harshly,
not gently. They do not know what should be done and what should not be
done. They do everything whimsically, according to their own desire, and
they do not recognize any authority. These demoniac qualities are taken on
by them from the beginning of their bodies in the wombs of their mothers,
and as they grow they manifest all these inauspicious qualities.
TEXT 5
दवी स प मो ाय नब धायासरी मता ।
मा शचः स पद दवीमिभजातोऽ स पा डव ॥५॥
daivī sampad vimokṣāya
nibandhāyāsurī matā
mā śucaḥ sampadaṁ daivīm
abhijāto 'si pāṇḍava
daivī—transcendental;
sampat—nature;
vimokṣāya—meant
for
liberation; nibandhāya—for bondage; āsurī—demoniac qualities; matā—it
is considered; mā—do not; śucaḥ—worry; sampadam—nature; daivīm—
transcendental; abhijātaḥ—born; asi—you are; pāṇḍava—O son of Pandu.
TRANSLATION
The transcendental qualities are conducive to liberation, whereas the
demonic qualities make for bondage. Do not worry, O son of Pāṇḍu, for
you are born with the divine qualities.
PURPORT
Lord Kṛṣṇa encouraged Arjuna by telling him that he was not born with
demoniac qualities. His involvement in the fight was not demoniac because
he was considering the pro's and con's. He was considering whether
respectable persons such as Bhīṣma and Droṇa should be killed or not, so he
was not acting under the influence of anger, false prestige, or harshness.
Therefore he was not of the quality of the demons. For a kṣatriya, a military
man, shooting arrows at the enemy is considered transcendental, and
refraining from such a duty is demoniac. Therefore, there was no cause for
Arjuna to lament. Anyone who performs the regulated principles of the
different orders of life is transcendentally situated.
TEXT 6
ौ भतसग लो ऽि म दव आसर एव च ।
दवो व तरशः ो त आसर पाथ शण ॥६॥
dvau bhūta-sargau loke 'smin
daiva āsura eva ca
daivo vistaraśaḥ prokta
āsuraṁ pārtha me śṛṇu
dvau—two; bhūta-sargau—created living beings; loke—in this world;
asmin—this; daivaḥ—godly; āsuraḥ—demoniac; eva—certainly; ca—and;
daivaḥ—divine; vistaraśaḥ—at great length; proktaḥ—said; āsuram—
demoniac; pārtha—O son of Pṛthā; me—from Me; śṛṇu—just hear.
TRANSLATION
O son of Pṛthā, in this world there are two kinds of created beings.
One is called the divine and the other demonic. I have already explained
to you at length the divine qualities. Now hear from Me of the
demoniac.
PURPORT
Lord Kṛṣṇa, having assured Arjuna that he was born with the divine
qualities, is now describing the demoniac way. The conditioned living
entities are divided into two classes in this world. Those who are born with
divine qualities follow a regulated life; that is to say they abide by the
injunctions in scriptures and by the authorities. One should perform duties
in the light of authoritative scripture. This mentality is called divine. One
who does not follow the regulative principles as they are laid down in the
scriptures and who acts according to his whims is called demoniac or asuric.
There is no other criterion but obedience to the regulative principles of
scriptures. It is mentioned in Vedic literature that both the demigods and the
demons are born of the Prajāpati; the only difference is that one class obeys
the Vedic injunctions and the other does not.
TEXT 7
व च नव च जना न व रासराः ।
न शौच ना प चाचारो न स य ष व
॥७॥
pravṛttiṁ ca nivṛttiṁ ca
janā na vidur āsurāḥ
na śaucaṁ nāpi cācāro
na satyaṁ teṣu vidyate
pravṛttim—proper action; ca—also; nivṛttim—improper action; ca—and;
janāḥ—persons; na—never; viduḥ—know; āsurāḥ—in demoniac quality; na
— never; śaucam—cleanliness; na—nor; api—also; ca—and; ācāraḥ
—behavior; na—never; satyam—truth; teṣu—in them; vidyate—there is.
TRANSLATION
Those who are demoniac do not know what is to be done and what is
not to be done. Neither cleanliness nor proper behavior nor truth is
found in them.
PURPORT
In every civilized human society there is some set of scriptural rules and
regulations which are followed from the beginning, especially among the
Āryans, those who adopt the Vedic civilization and who are known as the
most advanced civilized peoples. Those who do not follow the scriptural
injunctions are supposed to be demons. Therefore it is stated here that the
demons do not know the scriptural rules, nor do they have any inclination to
follow them. Most of them do not know them, and even if some of them
know, they have not the tendency to follow them. They have no faith, nor
are they willing to act in terms of the Vedic injunctions. The demons are not
clean, either externally or internally.
One should always be careful to keep his body clean by bathing,
brushing teeth, changing clothes, etc. As far as internal cleanliness is
concerned, one should always remember the holy names of God and chant
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma,
Rāma Rāma, Hare Hare. The demons neither like nor follow all these rules
for external and internal cleanliness.
As for behavior, there are many rules and regulations guiding human
behavior, such as the Manu-saṁhitā, which is the law of the human race.
Even up to today, those who are Hindu follow the Manu-saṁhitā. Laws of
inheritance and other legalities are derived from this book. Now, in the
Manu-saṁhitā, it is clearly stated that a woman should not be given
freedom. That does not mean that women are to be kept as slaves, but they
are like children. Children are not given freedom, but that does not mean
that they are kept as slaves. The demons have now neglected such
injunctions, and they think that women should be given as much freedom as
men. However, this has not improved the social condition of the world.
Actually, a woman should be given protection at every stage of life. She
should be given protection by the father in her younger days, by the husband
in her youth, and by the grownup sons in her old age. This is proper social
behavior according to the Manu-saṁhitā. But modern education has
artificially devised a puffed up concept of womanly life, and therefore
marriage is practically now an imagination in human society. Nor is the
moral condition of woman very good now. The demons, therefore, do not
accept any instruction which is good for society, and because they do not
follow the experience of great sages and the rules and regulations laid down
by the sages, the social condition of the demoniac people is very miserable.
TEXT 8
अस यम त
जगदा रनी रम् ।
अपर परस भत कम य काम तकम् ॥८॥
asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam
asatyam—unreal; apratiṣṭham—without foundation; te—they; jagat—the
cosmic manifestation; āhuḥ—is said; anīśvaram—with no controller;
aparaspara—by mutual lust; sambhūtam—caused; kim anyat—there is no
other cause; kāma-haitukam—it is due to lust only.
TRANSLATION
They say that this world is unreal, that there is no foundation and
that there is no God in control. It is produced of sex desire, and has no
cause other than lust.
PURPORT
The demoniac conclude that the world is phantasmagoria. There is no
cause, no effect, no controller, no purpose: everything is unreal. They say
that this cosmic manifestation arises due to chance material actions and
reactions. They do not think that the world was created by God for a certain
purpose. They have their own theory: that the world has come about in its
own way and that there is no reason to believe that there is a God behind it.
For them there is no difference between spirit and matter, and they do not
accept the Supreme Spirit. Everything is matter only, and the whole cosmos
is supposed to be a mass of ignorance. According to them, everything is
void, and whatever manifestation exists is due to our ignorance in
perception. They take it for granted that all manifestation of diversity is a
display of ignorance. Just as in a dream we may create so many things,
which actually have no existence, so when we are awake we shall see that
everything is simply a dream. But factually, although the demons say that
life is a dream, they are very expert in enjoying this dream. And so, instead
of acquiring knowledge, they become more and more implicated in their
dreamland. They conclude that as a child is simply the result of sexual
intercourse between man and woman, this world is born without any soul.
For them it is only a combination of matter that has produced the living
entities, and there is no question of the existence of the soul. As many living
creatures come out from perspiration and from a dead body without any
cause, similarly, the whole living world has come out of the material
combinations of the cosmic manifestation. Therefore material nature is the
cause of this manifestation, and there is no other cause. They do not believe
in the words of Kṛṣṇa in Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. "Under My direction the whole material world is moving." In
other words, amongst the demons there is no perfect knowledge of the
creation of this world; every one of them has some particular theory of his
own. According to them, one interpretation of the scriptures is as good as
another, for they do not believe in a standard understanding of the scriptural
injunctions.
TEXT 9
एत दि मव य न ा मानोऽ पब यः ।
भव य कम णः याय जगतोऽ हताः ॥९॥
etāṁ dṛṣṭim avaṣṭabhya
naṣṭātmāno 'lpa-buddhayaḥ
prabhavanty ugra-karmāṇaḥ
kṣayāya jagato 'hitāḥ
etām—thus; dṛṣṭim—vision; avaṣṭabhya—accepting; naṣṭa—lost;
ātmānaḥ—self; alpa-buddhayaḥ—less intelligent; prabhavanti—flourish;
ugra-karmāṇaḥ—in painful activities; kṣayāya—for destruction; jagataḥ—of
the world; ahitāḥ—unbeneficial.
TRANSLATION
Following such conclusions, the demoniac, who are lost to themselves
and who have no intelligence, engage in unbeneficial, horrible works
meant to destroy the world.
PURPORT
The demoniac are engaged in activities that will lead the world to
destruction. The Lord states here that they are less intelligent. The
materialists, who have no concept of God, think that they are advancing.
But, according to Bhagavad-gītā, they are unintelligent and devoid of all
sense. They try to enjoy this material world to the utmost limit and therefore
always engage in inventing something for sense gratification. Such
materialistic inventions are considered to be advancement of human
civilization, but the result is that people grow more and more violent and
more and more cruel, cruel to animals and cruel to other human beings.
They have no idea how to behave toward one another. Animal killing is
very prominent amongst demoniac people. Such people are considered the
enemies of the world because ultimately they will invent or create
something which will bring destruction to all. Indirectly, this verse
anticipates the invention of nuclear weapons, of which the whole world is
today very proud. At any moment war may take place, and these atomic
weapons may create havoc. Such things are created solely for the
destruction of the world, and this is indicated here. Due to godlessness, such
weapons are invented in human society; they are not meant for the peace
and prosperity of the world.
TEXT 10
काममाि य पर द भमानमदाि वताः ।
मोहा ही वास ाहा वत ऽशिच ताः ॥१०॥
kāmam āśritya duṣpūraṁ
dambha-māna-madānvitāḥ
mohād gṛhītvāsad-grāhān
pravartante 'śuci-vratāḥ
kāmam—lust; āśritya—taking shelter of; duṣpūram—insatiable; dambha
— pride; māna—false prestige; mada-anvitāḥ—absorbed in conceit; mohāt
—by illusion; gṛhītvā—taking; asat—nonpermanent; grāhān—things;
pravartante—flourish; aśuci—unclean; vratāḥ—avowed.
TRANSLATION
The demoniac, taking shelter of insatiable lust, pride and false
prestige, and being thus illusioned, are always sworn to unclean work,
attracted by the impermanent.
PURPORT
The demoniac mentality is described here. The demons' lust is never
satiated. They will go on increasing and increasing their insatiable desires
for material enjoyment. Although they are always full of anxieties on
account of accepting nonpermanent things, they still continue to engage in
such activities out of illusion. They have no knowledge and cannot tell that
they are heading the wrong way. Accepting nonpermanent things, such
demoniac people create their own God, create their own hymns and chant
accordingly. The result is that they become more and more attracted to two
things–sex enjoyment and accumulation of material wealth. The word aśucivratāḥ, unclean vow, is very significant in this connection. Such demoniac
people are only attracted by wine, women, gambling and meat eating; those
are their aśuci, unclean habits. Induced by pride and false prestige, they
create some principles of religion which are not approved by the Vedic
injunctions. Although such demoniac people are most abominable in the
world, still, by artificial means, the world creates a false honor for them.
Although they are gliding toward hell, they consider themselves very much
advanced.
TEXTS 11-12
िच तामप र य च लया तामपाि ताः ।
कामोपभोगपरमा एताव द त नि ताः ॥११॥
आशापाशशतब ाः काम ोधपरायणाः ।
ईह कामभोगाथम या नाथस यान् ॥१२॥
cintām aparimeyāṁ ca
pralayāntām upāśritāḥ
kāmopabhoga-paramā
etāvad iti niścitāḥ
āśā-pāśa-śatair baddhāḥ
kāma-krodha-parāyaṇāḥ
īhante kāma-bhogārtham
anyāyenārtha-sañcayān
cintām—fears and anxieties; aparimeyām—unmeasurable; ca—and;
pralaya-antām—unto the point of death; upāśritāḥ—having taken shelter of
them; kāma-upabhoga—sense gratification; paramāḥ—the highest goal of
life; etāvat—thus; iti—in this way; niścitāḥ—ascertain; āśā-pāśa
—entanglement in the network of hope; śataiḥ—by hundreds; baddhāḥ
—being bound; kāma—lust; krodha—anger; parāyaṇāḥ—always situated in
that mentality; īhante—desire; kāma—lust; bhoga—sense enjoyment;
artham—for that purpose; anyāyena—illegally; artha—wealth; sañcayān
—accumulate.
TRANSLATION
They believe that to gratify the senses unto the end of life is the
prime necessity of human civilization. Thus there is no end to their
anxiety. Being bound by hundreds and thousands of desires, by lust and
anger, they secure money by illegal means for sense gratification.
PURPORT
The demoniac accept that the enjoyment of the senses is the ultimate goal
of life, and this concept they maintain until death. They do not believe in
life after death, and they do not believe that one takes on different types of
bodies according to one's karma, or activities in this world. Their plans for
life are never finished, and they go on preparing plan after plan, all of which
are never finished. We have personal experience of a person of such
demoniac mentality, who, even at the point of death, was requesting the
physician to prolong his life for four years more because his plans were not
yet complete. Such foolish people do not know that a physician cannot
prolong life even for a moment. When the notice is there, there is no
consideration of the man's desire. The laws of nature do not allow a second
beyond what one is destined to enjoy.
The demoniac person, who has no faith in God or the Supersoul within
himself, performs all kinds of sinful activities simply for sense gratification.
He does not know that there is a witness sitting within his heart. The
Supersoul is observing the activities of the individual soul. As it is stated in
the Vedic literature, the Upaniṣads, there are two birds sitting in one tree;
the one is acting and enjoying or suffering the fruits of the branches, and the
other is witnessing. But one who is demoniac has no knowledge of Vedic
scripture, nor has he any faith; therefore he feels free to do anything for
sense enjoyment, regardless of the consequences.
TEXTS 13-15
इदम मया ल धिमम ा
मनोरथम् ।
इदम तीदम प भ व य त पनधनम् ॥१३॥
असौ मया हतः श ह न चापरान प ।
ई रोऽहमह भोगी स ोऽह बलवा सखी ॥१४॥
आढ ोऽिभजनवानि म कोऽ योि त सदशो मया ।
य दा यािम मो द य इ य ान वमो हताः ॥१५॥
idam adya mayā labdham
imaṁ prāpsye manoratham
idam astīdam api me
bhaviṣyati punar dhanam
asau mayā hataḥ śatrur
haniṣye cāparān api
īśvaro 'ham ahaṁ bhogī
siddho 'haṁ balavān sukhī
āḍhyo 'bhijanavān asmi
ko'nyo'sti sadṛśo mayā
yakṣye dāsyāmi modiṣya
ity ajñāna-vimohitāḥ
idam—this; adya—today; mayā—by me; labdham—gained; imam—this;
prāpsye—I shall gain; manoratham—according to my desires; idam—this;
asti—there is; idam—this; api—also; me—mine; bhaviṣyati—will increase in
the future; punaḥ—again; dhanam—wealth; asau—that; mayā—by me;
hataḥ—has been killed; śatruḥ—enemy; haniṣye—I shall kill; ca—also;
aparān —others; api—certainly; īśvaraḥ—the lord; aham—I am; aham—I
am; bhogī —the enjoyer; siddhah—perfect; aham—I am; balavān
—powerful; sukhī— happy; āḍhyaḥ—wealthy; abhijanavān—surrounded by
aristocratic relatives; asmi—I am; kaḥ—who else; anyaḥ—other; asti—there
is; sadṛśaḥ—like; mayā—me; yakṣye—I shall sacrifice; dāsyāmi—I shall
give in charity; modiṣye—I shall rejoice; iti—thus; ajñāna—ignorance;
vimohitāḥ—deluded by.
TRANSLATION
The demoniac person thinks: "So much wealth do I have today, and
I will gain more according to my schemes. So much is mine now, and it
will increase in the future, more and more. He is my enemy, and I have
killed him; and my other enemy will also be killed. I am the lord of
everything, I am the enjoyer, I am perfect, powerful and happy. I am
the richest man, surrounded by aristocratic relatives. There is none so
powerful and happy as I am. I shall perform sacrifices, I shall give some
charity, and thus I shall rejoice." In this way, such persons are deluded
by ignorance.
TEXT 16
अ किच व ा ता मोहजालसमावताः ।
स ताः कामभो ष पति त नर ऽशचौ ॥१६॥
aneka-citta-vibhrāntā
moha-jāla-samāvṛtāḥ
prasaktāḥ kāma-bhogeṣu
patanti narake 'śucau
aneka—numerous; citta-vibhrāntāḥ—perplexed by anxieties; moha—of
illusions; jāla—by a network; samāvṛtāḥ—surrounded; prasaktāḥ—
attached; kāma—lust; bhogeṣu—sense gratification; patanti—glides down;
narake— into hell; aśucau—unclean.
TRANSLATION
Thus perplexed by various anxieties and bound by a network of
illusions, one becomes too strongly attached to sense enjoyment and
falls down into hell.
PURPORT
The demoniac man knows no limit to his desire to acquire money. That is
unlimited. He only thinks how much assessment he has just now and
schemes to engage that stock of wealth farther and farther. For that reason,
he does not hesitate to act in any sinful way and so deals in the black market
for illegal gratification. He is enamoured by the possessions he has already,
such as land, family, house and bank balance, and he is always planning to
improve them. He believes in his own strength, and he does not know that
whatever he is gaining is due to his past good deeds. He is given an
opportunity to accumulate such things, but he has no conception of past
causes. He simply thinks that all his mass of wealth is due to his own
endeavor. A demoniac person believes in the strength of his personal work,
not in the law of karma. According to the law of karma, a man takes his
birth in a high family, or becomes rich, or very well educated, or very
beautiful because of good work in the past. The demoniac thinks that all
these things are accidental and due to the strength of his personal ability. He
does not sense any arrangement behind all the varieties of people, beauty,
and education. Anyone who comes into competition with such a demoniac
man is his enemy. There are many demoniac people, and each is enemy to
the others. This enmity becomes more and more deep–between persons,
then between families, then between societies, and at last between nations.
Therefore there is constant strife, war and enmity all over the world.
Each demoniac person thinks that he can live at the sacrifice of all others.
Generally, a demoniac person thinks of himself as the Supreme God, and a
demoniac preacher tells his followers: "Why are you seeking God
elsewhere? You are all yourselves God! Whatever you like, you can do.
Don't believe in God. Throw away God. God is dead." These are the
demoniac's preachings.
Although the demoniac person sees others equally rich and influential, or
even more so, he thinks that no one is richer than him and that no one is
more influential than him. As far as promotion to the higher planetary
system is concerned, he does not believe in performing yajñas or sacrifices.
Demons think that they will manufacture their own process of yajña and
prepare some machine, by which they will be able to reach any higher
planet. The best example of such a demoniac man was Rāvaṇa. He offered a
program to the people by which he would prepare a staircase so that anyone
could reach the heavenly planets without performing sacrifices, such as are
prescribed in the Vedas. Similarly, in the present age such demoniac men
are striving to reach the higher planetary systems by mechanical
arrangement. These are examples of bewilderment. The result is that,
without their knowledge, they are gliding toward hell. Here the Sanskrit
word moha-jāla is very significant. Jāla means net; like fishes caught in a
net, they have no way to come out.
TEXT 17
आ मस भा वताः त धा धनमानमदाि वताः ।
यज नामय
द ना व धपवकम् ॥१७॥
ātma-sambhāvitāḥ stabdhā
dhana-māna-madānvitāḥ
yajante nāma-yajñais te
dambhenāvidhi-pūrvakam
ātma-sambhāvitāḥ—self-complacent; stabdhāḥ—impudent; dhana-māna
—wealth and false prestige; mada-anvitāḥ—absorbed in pride; yajante
—perform sacrifices; nāma—in name only; yajñaiḥ—with such a sacrifice;
te—they; dambhena—out of pride; avidhi-pūrvakam—without following
any rules and regulations.
TRANSLATION
Self-complacent and always impudent, deluded by wealth and false
prestige, they sometimes perform sacrifices in name only without
following any rules or regulations.
PURPORT
Thinking themselves all in all, not caring for any authority or scripture,
the demoniac sometimes perform so-called religious or sacrificial rites. And
since they do not believe in authority, they are very impudent. This is due to
illusion caused by accumulating some wealth and false prestige. Sometimes
such demons take up the role of preacher, mislead the people, and become
known as religious reformers or as incarnations of God. They make a show
of performing sacrifices, or they worship the demigods, or manufacture their
own God. Common men advertise them as God and worship them, and by
the foolish they are considered advanced in the principles of religion, or in
the principles of spiritual knowledge. They take the dress of the renounced
order of life and engage in all nonsense in that dress. Actually there are so
many restrictions for one who has renounced this world. The demons,
however, do not care for such restrictions. They think that whatever path
one can create is one's own path; there is no such thing as a standard path
one has to follow. The word avidhi-pūrvakam, meaning disregard for the
rules and regulations, is especially stressed here. These things are always
due to ignorance and illusion.
TEXT 18
अहकार बल दप काम ोध च सि ताः ।
मामा मपर ष
ष तोऽ यसयकाः ॥१८॥
ahaṅkāraṁ balaṁ darpaṁ
kāmaṁ krodhaṁ ca saṁśritāḥ
mām ātma-para-deheṣu
pradviṣanto 'bhyasūyakāḥ
ahaṅkāram—false ego; balam—strength; darpam—pride; kāmam—lust;
krodham—anger; ca—also; saṁśritāḥ—having taken shelter of; mām—Me;
ātma—one's own; para-deheṣu—in other bodies; pradviṣantaḥ
—blasphemes; abhyasūyakāḥ—envious.
TRANSLATION
Bewildered by false ego, strength, pride, lust and anger, the demon
becomes envious of the Supreme Personality of Godhead, who is
situated in his own body and in the bodies of others, and blasphemes
against the real religion.
PURPORT
A demoniac person, being always against God's supremacy, does not like
to believe in the scriptures. He is envious of both the scriptures and of the
existence of the Supreme Personality of Godhead. This is caused by his socalled prestige and his accumulation of wealth and strength. He does not
know that the present life is a preparation for the next life. Not knowing
this, he is actually envious of his own self, as well as of others. He commits
violence on other bodies and on his own. He does not care for the supreme
control of the Personality of Godhead because he has no knowledge. Being
envious of the scriptures and the Supreme Personality of Godhead, he puts
forward false arguments against the existence of God and refutes the
scriptural authority. He thinks himself independent and powerful in every
action. He thinks that since no one can equal him in strength, power, or in
wealth, he can act in any way and no one can stop him. If he has an enemy
who might check the advancement of his sensual activities, he makes plans
to cut him down by his own power.
TEXT 19
तानह षतः रा ससा ष नराधमान् ।
ि पा यज मशभानासरी व यो नष ॥१९॥
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
tān—those; aham—I; dviṣataḥ—envious;
krūrān—mischievous;
saṁsāreṣu —into the ocean of material existence; narādhamān—the lowest
of mankind; kṣipāmi—put; ajasram—innumerable; aśubhān—inauspicious;
āsurīṣu—demoniac; eva—certainly; yoniṣu—in the wombs.
TRANSLATION
Those who are envious and mischievous, who are the lowest among
men, are cast by Me into the ocean of material existence, into various
demoniac species of life.
PURPORT
In this verse it is clearly indicated that the placing of a particular
individual soul in a particular body is the prerogative of the supreme will.
The demoniac person may not agree to accept the supremacy of the Lord,
and it is a fact that he may act according to his own whims, but his next
birth will depend upon the decision of the Supreme Personality of Godhead
and not on himself. In the Śrīmad-Bhāgavatam, Third Canto, it is stated that
an individual soul, after his death, is put into the womb of a mother where
he gets a particular type of body under the supervision of superior power.
Therefore in the material existence we find so many species of life–animals,
insects, men, and so on. All are arranged by the superior power. They are
not accidental. As for the demoniac, it is clearly said here that they are
perpetually put into the wombs of demons, and thus they continue to be
envious, the lowest of mankind. Such demoniac species of life are held to be
always full of lust, always violent and hateful and always unclean. They are
just like so many beasts in a jungle.
TEXT 20
आसर यो नमाप ना मढा ज म नज म न ।
माम ा यव कौ य ततो या यधम ग तम् ॥२०॥
āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim
āsurīm—demoniac; yonim—species; āpannāḥ—gaining; mūḍhāḥ—the
foolish; janmani janmani—in birth after birth; mām—unto Me; aprāpya—
without achieving; eva—certainly; kaunteya—O son of Kuntī; tataḥ—
thereafter; yānti—goes; adhamām—condemned; gatim—destination.
TRANSLATION
Attaining repeated birth amongst the species of demoniac life, such
persons can never approach Me. Gradually they sink down to the most
abominable type of existence.
PURPORT
It is known that God is all-merciful, but here we find that God is never
merciful to the demoniac. It is clearly stated that the demoniac people, life
after life, are put into the wombs of similar demons, and, not achieving the
mercy of the Supreme Lord, they go down and down, so that at last they
achieve bodies like those of cats, dogs and hogs. It is clearly stated that such
demons have practically no chance of receiving the mercy of God at any
stage of later life. In the Vedas also it is stated that such persons gradually
sink to become dogs and hogs. It may be then argued in this connection that
God should not be advertised as all-merciful if He is not merciful to such
demons. In answer to this question, in the Vedānta-sūtra we find that the
Supreme Lord has no hatred for anyone. The placing of the asuras, the
demons, in the lowest status of life is simply another feature of His mercy.
Sometimes the asuras are killed by the Supreme Lord, but this killing is also
good for them, for in Vedic literature we find that anyone who is killed by
the Supreme Lord becomes liberated. There are instances in history of many
asuras—Rāvaṇa, Kaṁsa, Hiraṇyakaśipu—to whom the Lord appeared in
various incarnations just to kill. Therefore God's mercy is shown to the
asuras if they are fortunate enough to be killed by Him.
TEXT 21
वध नरक द ार नाशनमा मनः ।
कामः ोध तथा लोभ त मा त रय य त् ॥२१॥
tri-vidhaṁ narakasyedaṁ
dvāraṁ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas
tasmād etat trayaṁ tyajet
tri-vidham—three kinds of; narakasya—hellish; idam—this; dvāram
—gate; nāśanam—destructive; ātmanaḥ—of the self; kāmaḥ—lust; krodhaḥ
—anger; tathā—as well as; lobhaḥ—greed; tasmāt—therefore; etat—these;
trayam— three; tyajet—must give up.
TRANSLATION
There are three gates leading to this hell–lust, anger, and greed.
Every sane man should give these up, for they lead to the degradation
of the soul.
PURPORT
The beginning of demoniac life is described herein. One tries to satisfy
his lust, and when he cannot, anger and greed arise. A sane man who does
not want to glide down to the species of demoniac life must try to give up
these three enemies which can kill the self to such an extent that there will
be no possibility of liberation from this material entanglement.
TEXT 22
एत वम तः कौ य तमो ारि िभनरः ।
आचर या मनः य ततो या त पर ग तम् ॥२२॥
etair vimuktaḥ kaunteya
tamo-dvārais tribhir naraḥ
ācaraty ātmanaḥ śreyas
tato yāti parāṁ gatim
etaiḥ—by these; vimuktaḥ—being liberated; kaunteya—O son of Kuntī;
tamaḥ-dvāraiḥ—the gates of ignorance; tribhiḥ—three kinds of; naraḥ—a
person; ācarati—performs ; ātmanaḥ—self; śreyaḥ—benediction; tataḥ
—thereafter; yāti—goes; parām—supreme; gatim—destination.
TRANSLATION
The man who has escaped these three gates of hell, O son of Kuntī,
performs acts conducive to self-realization and thus gradually attains
the supreme destination.
PURPORT
One should be very careful of these three enemies to human life: lust,
anger, and greed. The more a person is freed from lust, anger and greed, the
more his existence becomes pure. Then he can follow the rules and
regulations enjoined in the Vedic literature. By following the regulative
principles of human life, one gradually raises himself to the platform of
spiritual realization. If one is so fortunate, by such practice, to rise to the
platform of Kṛṣṇa consciousness, then success is guaranteed for him. In the
Vedic literature, the ways of action and reaction are prescribed to enable one
to come to the stage of purification. The whole method is based on giving
up lust, greed and anger. By cultivating knowledge of this process, one can
be elevated to the highest position of self-realization; this self-realization is
perfected in devotional service. In that devotional service, the liberation of
the conditioned soul is guaranteed. Therefore, according to the Vedic
system, there are instituted the four orders of life and the four statuses of
life, called the caste system and the spiritual order system. There are
different rules and regulations for different castes or divisions of society,
and if a person is able to follow them, he will be automatically raised to the
highest platform of spiritual realization. Then he can have liberation without
a doubt.
TEXT 23
यः शा व धम स य वत कामकारतः ।
न स सि मवा नो त न सख न पर ग तम् ॥२३॥
yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim
yaḥ—anyone; śāstra-vidhim—the regulations of the scriptures; utsṛjya
—giving up; vartate—remains; kāma-kārataḥ—acting whimsically in lust;
na— never; saḥ—he; siddhim—perfection; avāpnoti—achieves; na—never;
sukham —happiness; na—never; parām—the supreme; gatim—perfectional
stage.
TRANSLATION
But he who discards scriptural injunctions and acts according to his
own whims attains neither perfection, nor happiness, nor the supreme
destination.
PURPORT
As described before, the śāstra-vidhim, or the direction of the śāstra, is
given to the different castes and orders of human society. Everyone is
expected to follow these rules and regulations. If one does not follow them
and acts whimsically according to his lust, greed and desire, then he never
will be perfect in his life. In other words, a man may theoretically know all
these things, but if he does not apply them in his own life, then he is to be
known as the lowest of mankind. In the human form of life, a living entity is
expected to be sane and to follow the regulations given for elevating his life
to the highest platform, but if he does not follow them, then he degrades
himself. But even if he follows the rules and regulations and moral
principles and ultimately does not come to the stage of understanding the
Supreme Lord, then all his knowledge becomes spoiled. Therefore one
should gradually raise himself to the platform of Kṛṣṇa consciousness and
devotional service; it is then and there that he can attain the highest
perfectional stage, not otherwise.
The word kāma-cārataḥ is very significant. A person who knowingly
violates the rules acts in lust. He knows that this is forbidden, still he acts.
This is called acting whimsically. He knows that this should be done, but
still he does not do it; therefore he is called whimsical. Such persons are
destined to be condemned by the Supreme Lord. Such persons cannot have
the perfection which is meant for the human life. The human life is
especially meant for purifying one's existence, and one who does not follow
the rules and regulations cannot purify himself, nor can he attain the real
stage of happiness.
TEXT 24
त मा छा
ा वा शा
माण काय काय यवि थतौ ।
वधानो त कम कतिमहाह स ॥२४॥
tasmāc chāstraṁ pramāṇaṁ te
kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ
karma kartum ihārhasi
tasmāt—therefore; śāstram—scriptures; pramāṇam—evidence; te—your;
kārya—duty; akārya—forbidden activities; vyavasthitau—in determining;
jñātvā—knowing; śāstra—of scripture; vidhāna—regulations; uktam—as
declared; karma—work; kartum—to do; iha arhasi—you should do it.
TRANSLATION
One should understand what is duty and what is not duty by the
regulations of the scriptures. Knowing such rules and regulations, one
should act so that he may gradually be elevated.
PURPORT
As stated in the Fifteenth Chapter, all the rules and regulations of the
Vedas are meant for knowing Kṛṣṇa. If one understands Kṛṣṇa from the
Bhagavad-gītā and becomes situated in Kṛṣṇa consciousness, engaging
himself in devotional service, he has reached the highest perfection of
knowledge offered by the Vedic literature. Lord Caitanya Mahāprabhu
made this process very easy: He asked people simply to chant Hare Kṛṣṇa,
Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma,
Hare Hare and to engage in the devotional service of the Lord and eat the
remnants of foodstuff offered to the Deity. One who is directly engaged in
all these devotional activities is to be understood as having studied all Vedic
literature. He has come to the conclusion perfectly. Of course, for the
ordinary persons who are not in Kṛṣṇa consciousness or who are not
engaged in devotional service, what is to be done and what is not to be done
must be decided by the injunctions of the Vedas. One should act
accordingly, without argument. That is called following the principles of
śāstra, or scripture. Śāstra is without the four principal defects that are
visible in the conditioned soul: imperfect senses, the propensity for
cheating, certainty of committing mistakes, and certainty of being
illusioned. These four principal defects in conditioned life disqualify one
from putting forth rules and regulations. Therefore, the rules and regulations
as described in the śāstra—being above these defects—are accepted without
alteration by all great saints, ācāryas, and great souls.
In India there are many parties of spiritual understanding, generally
classified as two: the impersonalist and the personalist. Both of them,
however, lead their lives according to the principles of the Vedas. Without
following the principles of the scriptures, one cannot elevate himself to the
perfectional stage. One who actually, therefore, understands the purport of
the śāstras is considered fortunate.
In human society, aversion to the principles of understanding the
Supreme Personality of Godhead is the cause of all falldowns. That is the
greatest offense of human life. Therefore, māyā, the material energy of the
Supreme Personality of Godhead, is always giving us trouble in the shape of
the threefold miseries. This material energy is constituted of the three modes
of material nature. One has to raise himself at least to the mode of goodness
before the path to understanding the Supreme Lord can be opened. Without
raising oneself to the standard of the mode of goodness, one remains in
ignorance and passion, which are the cause of demoniac life. Those in the
modes of passion and ignorance deride the scriptures, deride the holy man,
and deride the proper understanding of the spiritual master, and they do not
care for the regulations of the scriptures. In spite of hearing the glories of
devotional service, they are not attracted. Thus they manufacture their own
way of elevation. These are some of the defects of human society, which
lead to the demoniac status of life. If, however, one is able to be guided by a
proper and bona fide spiritual master, who can lead one to the path of
elevation, to the higher stage, then one's life becomes successful.
Thus end the Bhaktivedanta Purports to the Sixteenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of the Divine and Demoniac Natures.
BG-17
CHAPTER SEVENTEEN
The Divisions of Faith
TEXT 1
अजन उवाच ।
शा व धम स य यज
याि वताः ।
ष न ा त का क ण स वमाहो रज तमः ॥१॥
arjuna uvāca
ye śāstra-vidhim utsṛjya
yajante śraddhayānvitāḥ
teṣāṁ niṣṭhā tu kā kṛṣṇa
sattvam āho rajas tamaḥ
arjunaḥ uvāca—Arjuna said; ye—those; śāstra-vidhim—the regulations
of scripture; utsṛjya—giving up; yajante—worships; śraddhayā—full faith;
anvitāḥ—possessed of; teṣām—of them; niṣṭhā—faith; tu—but; kā—what is
that; kṛṣṇa—O Kṛṣṇa; sattvam—in goodness; āho—said; rajaḥ—in passion;
tamaḥ—in ignorance.
TRANSLATION
Arjuna said, O Kṛṣṇa, what is the situation of one who does not
follow the principles of scripture but worships according to his own
imagination? Is he in goodness, in passion or in ignorance?
PURPORT
In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful
to a particular type of worship gradually becomes elevated to the stage of
knowledge and attains the highest perfectional stage of peace and
prosperity. In the Sixteenth Chapter, it is concluded that one who does not
follow the principles laid down in the scriptures is called an asura, demon,
and one who follows the scriptural injunctions faithfully is called a deva, or
demigod. Now, if one, with faith, follows some rules which are not
mentioned in the scriptural injunctions, what is his position? This doubt of
Arjuna is to be cleared by Kṛṣṇa. Are those who create some sort of God by
selecting a human being and placing their faith in him worshiping in
goodness, passion or ignorance? Do such persons attain the perfectional
stage of life? Is it possible for them to be situated in real knowledge and
elevate themselves to the highest perfectional stage? Do those who do not
follow the rules and regulations of the scriptures but who have faith in
something and worship gods and demigods and men attain success in their
effort? Arjuna is putting these questions to Kṛṣṇa.
TEXT 2
ीभगवानवाच ।
वधा भव त
ा हन सा वभावजा ।
साि वकी राजसी चव तामसी त त शण ॥२॥
śrī bhagavān uvāca
tri-vidhā bhavati śraddhā
dehināṁ sā svabhāva-jā
sāttvikī rājasī caiva
tāmasī ceti tāṁ śṛṇu
śrī bhagavān uvāca—the Supreme Personality of Godhead said; tri-vidhā
— three kinds; bhavati—become; śraddhā—faith; dehinām—of the
embodied; sā—that; sva-bhāva-jā—according to his mode of material
nature; sāttvikī— mode of goodness; rājasī—mode of passion; ca—also; eva
—certainly; tāmasī—mode of ignorance; ca—and; iti—thus; tām—that; sṛṇu
—hear from Me.
TRANSLATION
The Supreme Lord said, according to the modes of nature acquired
by the embodied soul, one's faith can be of three kinds–goodness,
passion or ignorance. Now hear about these.
PURPORT
Those who know the rules and regulations of the scriptures, but, out of
laziness or indolence, give up following these rules and regulations, are
governed by the modes of material nature. According to their previous
activities in the modes of goodness, passion or ignorance, they acquire a
nature which is of a specific quality. The association of the living entity
with the different modes of nature has been going on perpetually since the
living entity is in contact with material nature. Thus he acquires different
types of mentality according to his association with the material modes. But
this nature can be changed if one associates with a bona fide spiritual master
and abides by his rules and the scriptures. Gradually, one can change his
position from ignorance to goodness, or from passion to goodness. The
conclusion is that blind faith in a particular mode of nature cannot help a
person become elevated to the perfectional stage. One has to consider things
carefully, with intelligence, in the association of a bona fide spiritual master.
Thus one can change his position to a higher mode of nature.
TEXT 3
स वान पा सव य
ा भव त भारत ।
ामयोऽय प षो यो य छ ः स एव सः ॥३॥
sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo 'yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ
sattva-anurūpā—according to the existence; sarvasya—of everyone;
śraddhā—faith; bhavati—becomes; bhārata—O son of Bhārata; śraddhā—
faith; mayaḥ—full; ayam—this; puruṣaḥ—living entity; yaḥ—anyone; yat—
that; śraddhaḥ—faith; saḥ—that; eva—certainly; saḥ—he.
TRANSLATION
According to one's existence under the various modes of nature, one
evolves a particular kind of faith. The living being is said to be of a
particular faith according to the modes he has acquired.
PURPORT
Everyone has a particular type of faith, regardless of what he is. But his
faith is considered good, passionate or ignorant according to the nature he
has acquired. Thus, according to his particular type of faith, one associates
with certain persons. Now the real fact is that every living being, as is stated
in the Fifteenth Chapter, is originally the fragmental part and parcel of the
Supreme Lord. Therefore one is originally transcendental to all the modes of
material nature. But when one forgets his relationship with the Supreme
Personality of Godhead and comes into contact with the material nature in
conditional life, he generates his own position by association with the
different varieties of material nature. The resultant artificial faith and
existence are only material. Although one may be conducted by some
impression, or some conception of life, still, originally, he is nirguṇa, or
transcendental. Therefore one has to become cleansed of the material
contamination that he has acquired in order to regain his relationship with
the Supreme Lord. That is the only path back without fear: Kṛṣṇa
consciousness. If one is situated in Kṛṣṇa consciousness, then that path is
guaranteed for his elevation to the perfectional stage. If one does not take to
this path of self-realization, then he is surely to be conducted by the
influence of the modes of nature.
The word sattva, or faith, is very significant in this verse. Sattva or faith
always comes out of the works of goodness. One's faith may be in a
demigod or some created God or some mental concoction. It is supposed to
be one's strong faith in something that is productive of the works of material
goodness. But in material conditional life, no works of material nature are
completely purified. They are mixed. They are not in pure goodness. Pure
goodness is transcendental; in purified goodness one can understand the real
nature of the Supreme Personality of Godhead. As long as one's faith is not
completely in purified goodness, the faith is subject to contamination by any
of the modes of material nature. The contaminated modes of material nature
expand to the heart. Therefore according to the position of the heart in
contact with a particular mode of material nature, one's faith is established.
It should be understood, that if one's heart is in the mode of goodness, his
faith is also in the mode of goodness. If his heart is in the mode of passion,
his faith is also in the mode of passion. And if his heart is in the mode of
darkness, illusion, his faith is also thus contaminated. Thus we find different
types of faith in this world, and there are different types of religions due to
different types of faith. The real principle of religious faith is situated in the
mode of pure goodness, but because the heart is tainted, we find different
types of religious principles. Thus according to different types of faith, there
are different kinds of worship.
TEXT 4
यज साि वका वा य र स राजसाः ।
ता भतगण ा यज तामसा जनाः ॥४॥
yajante sāttvikā devān
yakṣa-rakṣāṁsi rājasāḥ
pretān bhūta-gaṇāṁś cānye
yajante tāmasā janāḥ
yajante—worship; sāttvikāḥ—those who are in the mode of goodness;
devān—demigods; yakṣa-rakṣāṁsi rājasāḥ—those who are in the mode of
passion worship demons; pretān—dead spirits; bhūta-gaṇān—ghosts; ca
anye —and others; yajante—worship; tāmasāḥ—in the mode of ignorance;
janāḥ —people.
TRANSLATION
Men in the mode of goodness worship the demigods; those in the
mode of passion worship the demons; and those in the mode of
ignorance worship ghosts and spirits.
PURPORT
In this verse the Supreme Personality of Godhead describes different
kinds of worshipers according to their external activities. According to
scriptural injunction, only the Supreme Personality of Godhead is
worshipable, but those who are not very conversant with, or faithful to, the
scriptural injunctions worship different objects, according to their specific
situations in the modes of material nature. Those who are situated in
goodness generally worship the demigods. The demigods include Brahmā,
Śiva and others such as Indra, Candra and the sun-god. There are various
demigods. Those in goodness worship a particular demigod for a particular
purpose. Similarly, those who are in the mode of passion worship the
demons. We recall that during the Second World War, a man in Calcutta
worshiped Hitler because thanks to that war he had amassed a large amount
of wealth by dealing in the black market. Similarly, those in the modes of
passion and ignorance generally select a powerful man to be God. They
think that anyone can be worshiped as God and that the same results will be
obtained.
Now, it is clearly described here that those who are in the mode of
passion worship and create such gods, and those who are in the mode of
ignorance, in darkness, worship dead spirits. Sometimes people worship at
the tomb of some dead man. Sexual service is also considered to be in the
mode of darkness. Similarly, in remote villages in India there are worshipers
of ghosts. We have seen that in India the lower class people sometimes go to
the forest, and if they have knowledge that a ghost lives in a tree, they
worship that tree and offer sacrifices. These different kinds of worship are
not actually God worship. God worship is for persons who are
transcendentally situated in pure goodness. In the Śrīmad-Bhāgavatam it is
said, sattvaṁ viśuddham vāsudeva-śabditam. "When a man is situated in
pure goodness, he worships Vāsudeva." The purport is that those who are
completely purified of the material modes of nature and who are
transcendentally situated can worship the Supreme Personality of Godhead.
The impersonalists are supposed to be situated in the mode of goodness,
and they worship five kinds of demigods. They worship the impersonal
Viṣṇu, or Viṣṇu form in the material world, which is known as
philosophized Viṣṇu. Viṣṇu is the expansion of the Supreme Personality of
Godhead, but the impersonalists, because they do not ultimately believe in
the Supreme Personality of Godhead, imagine that the Viṣṇu form is just
another aspect of the impersonal Brahman; similarly, they imagine that Lord
Brahmā is the impersonal form in the material mode of passion. Thus they
sometimes describe five kinds of gods that are worshipable, but because
they think that the actual truth is impersonal Brahman, they dispose of all
worshipable objects at the ultimate end. In conclusion, the different qualities
of the material modes of nature can be purified through association with
persons who are of transcendental nature.
TEXTS 5-6
अशा व हत घोर त य
तपो जनाः ।
द भाहकारसय ताः कामरागबलाि वताः ॥५॥
कषय तः शरीर थ भत ामम तसः ।
म चवा तःशरीर थ ताि व ासर न यान् ॥६॥
aśāstra-vihitaṁ ghoraṁ
tapyante ye tapo janāḥ
dambhāhaṅkāra-saṁyuktāḥ
kāma-rāga-balānvitāḥ
karṣayantaḥ śarīra-sthaṁ
bhūta-grāmam acetasaḥ
māṁ caivāntaḥ śarīra-sthaṁ
tān viddhy āsura-niścayān
aśāstra—not mentioned in the scriptures; vihitam—directed; ghoram—
harmful to others; tapyante—undergo penances; ye—those; tapaḥ—
austerities;
janāḥ—persons;
dambha—pride;
ahaṅkāra—egotism;
saṁyuktāḥ—engaged; kāma—lust; rāga—attachment; bala—force; anvitāḥ
—impelled by; karṣayantaḥ—tormenting; śarīra-stham—situated within the
body; bhūtagrāmam—combination of material elements; acetasaḥ—by such
a misled mentality; mām—to Me; ca—also; eva—certainly; antaḥ—within;
śarīra-stham —situated in the body; tān—them; viddhi—understand; āsura
—demons; niścayān—certainly.
TRANSLATION
Those who undergo severe austerities and penances not
recommended in the scriptures, performing them out of pride, egotism,
lust and attachment, who are impelled by passion and who torture their
bodily organs as well as the Supersoul dwelling within are to be known
as demons.
PURPORT
There are persons who manufacture modes of austerity and penances
which are not mentioned in the scriptural injunctions. For instance, fasting
for some ulterior purpose, such as to promote a purely political end, is not
mentioned in the scriptural directions. The scriptures recommend fasting for
spiritual advancement, not for some political end or social purpose. Persons
who take to such austerities are, according to Bhagavad-gītā, certainly
demoniac. Their acts are against the scriptural injunction and are not
beneficial for the people in general. Actually, they act out of pride, false
ego, lust and attachment for material enjoyment. By such activities, not only
are the combination of material elements of which the body is constructed
disturbed, but also the Supreme Personality of Godhead Himself living
within the body. Such unauthorized fasting or austerities for some political
end are certainly very disturbing to others. They are not mentioned in the
Vedic literature. A demoniac person may think that he can force his enemy
or other parties to comply with his desire by this method, but sometimes one
dies by such fasting. These acts are not approved by the Supreme
Personality of Godhead, and He says that those who engage in them are
demons. Such demonstrations are insults to the Supreme Personality of
Godhead because they are enacted in disobedience to the Vedic scriptural
injunctions. The word acetasaḥ is significant in this connection–persons of
normal mental condition must obey the scriptural injunctions. Those who
are not in such a position neglect and disobey the scriptures and
manufacture their own way of austerities and penances. One should always
remember the ultimate end of the demoniac people, as described in the
previous chapter. The Lord forces them to take birth in the womb of
demoniac persons. Consequently they will live by demoniac principles life
after life without knowing their relationship with the Supreme Personality of
Godhead. If, however, such persons are fortunate enough to be guided by a
spiritual master who can direct them to the path of Vedic wisdom, they can
get out of this entanglement and ultimately achieve the supreme goal.
TEXT 7
आहार व प सव य
वधो भव त यः ।
य तप तथा दान ष दिमम शण ॥७॥
āhāras tv api sarvasya
tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ
teṣāṁ bhedam imaṁ śṛṇu
āhāraḥ—eating; tu—certainly; api—also; sarvasya—of everyone;
trividhaḥ—three kinds; bhavati—there are; priyaḥ—dear; yajñaḥ—sacrifice;
tapaḥ—austerity; tathā—also; dānam—charity; teṣām—of them; bhedam
—differences; imam—thus; śṛṇu—hear.
TRANSLATION
Even food of which all partake is of three kinds, according to the
three modes of material nature. The same is true of sacrifices,
austerities and charity. Listen, and I shall tell you of the distinctions of
these.
PURPORT
In terms of different situations and the modes of material nature, there
are differences in the manner of eating, performing sacrifices, austerities and
charities. They are not all conducted on the same level. Those who can
understand analytically what kind of performances are in what modes of
material nature are actually wise; those who consider all kinds of sacrifice or
foods or charity to be the same cannot discriminate, and they are foolish.
There are missionary workers who advocate that one can do whatever he
likes and attain perfection. But these foolish guides are not acting according
to the direction of the scripture. They are manufacturing ways and
misleading the people in general.
TEXT 8-10
आयःस वबलारो यसख ी त ववधनाः ।
र याः ि धाः ि थरा
ा आहाराः साि वक याः ॥८॥
कट्व ललवणा य णती ण
वदा हनः ।
आहारा राजस
ा ःखशोकामय दाः ॥९॥
यातयाम गतरस प त पय षत च यत् ।
उि छ म प चा य भोजन तामस यम् ॥१०॥
āyuḥ sattva-balārogyasukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā
āhārāḥ sāttvika-priyāḥ
kaṭv-amla-lavaṇāty-uṣṇatīkṣṇa-rūkṣa-vidāhinaḥ
āhārā rājasasyeṣṭā
duḥkha-śokāmaya-pradāḥ
yāta-yāmaṁ gata-rasaṁ
pūti paryuṣitaṁ ca yat
ucchiṣṭam api cāmedhyaṁ
bhojanaṁ tāmasa-priyam
āyuḥ—duration of life; sattva—existence; bala—strength; ārogya—
health; sukha—happiness; prīti—satisfaction; vivardhanāḥ—increasing;
rasyāḥ—juicy; snigdhāḥ—fatty; sthirāḥ—enduring; hṛdyāḥ—pleasing to
the heart; āhārāḥ—food; sāttvika—goodness; priyāḥ—palatable; kaṭu—
bitter; amla— sour; lavaṇa—salty; ati-uṣṇa—very hot; tīkṣṇa—pungent;
rūkṣa—dry; vidāhinaḥ—burning; āhārāḥ—food; rājasasya—in the mode of
passion; iṣṭāḥ—palatable; duḥkha—distress; śoka—misery; āmaya-pradāḥ
—causing disease;; yāta-yāmam—food cooked three hours before being
eaten; gata- rasam—tasteless; pūti—bad smelling; paryuṣitam—
decomposed; ca—also; yat—that which; ucchiṣṭam—remnants of food
eaten by others; api—also; ca—and; amedhyam—untouchable; bhojanam—
eating; tāmasa—to one in the mode of darkness; priyam—dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify
one's existence and give strength, health, happiness and satisfaction.
Such nourishing foods are sweet, juicy, fattening and palatable. Foods
that are too bitter, too sour, salty, pungent, dry and hot, are liked by
people in the modes of passion. Such foods cause pain, distress, and
disease. Food cooked more than three hours before being eaten, which
is tasteless, stale, putrid, decomposed and unclean, is food liked by
people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind
and aid bodily strength. This is its only purpose. In the past, great authorities
selected those foods that best aid health and increase life's duration, such as
milk products, sugar, rice, wheat, fruits and vegetables. These foods are
very dear to those in the mode of goodness. Some other foods, such as
baked corn and molasses, while not very palatable in themselves, can be
made pleasant when mixed with milk or other foods. They are then in the
mode of goodness. All these foods are pure by nature. They are quite
distinct from untouchable things like meat and liquor. Fatty foods, as
mentioned in the eighth verse, have no connection with animal fat obtained
by slaughter. Animal fat is available in the form of milk, which is the most
wonderful of all foods. Milk, butter, cheese and similar products give
animal fat in a form which rules out any need for the killing of innocent
creatures. It is only through brute mentality that this killing goes on. The
civilized method of obtaining needed fat is by milk. Slaughter is the way of
subhumans. Protein is amply available through split peas, dhall, whole
wheat, etc.
Foods in the mode of passion, which are bitter, too salty, or too hot or
overly mixed with red pepper, cause misery by producing mucous in the
stomach, leading to disease. Foods in the mode of ignorance or darkness are
essentially those that are not fresh. Any food cooked more than three hours
before it is eaten (except prasādam, food offered to the Lord) is considered
to be in the mode of darkness. Because they are decomposing, such foods
give a bad odor, which often attracts people in this mode but repulses those
in the mode of goodness.
Remnants of food may be eaten only when they are part of a meal that
was first offered to the Supreme Lord or first eaten by saintly persons,
especially the spiritual master. Otherwise the remnants of food are
considered to be in the mode of darkness, and they increase infection or
disease. Such foodstuffs, although very palatable to persons in the mode of
darkness, are neither liked nor even touched by those in the mode of
goodness. The best food is the remnant of what is offered to the Supreme
Personality of Godhead. In Bhagavad-gītā the Supreme Lord says that He
accepts preparations of vegetables, flour and milk when offered with
devotion. Patraṁ puṣpaṁ phalaṁ toyam. Of course, devotion and love are
the chief things which the Supreme Personality of Godhead accepts. But it is
also mentioned that the prasādam should be prepared in a particular way.
Any food prepared by the injunction of the scripture offered to the Supreme
Personality of Godhead can be taken even if prepared long, long ago,
because such food is transcendental. Therefore to make food antiseptic,
eatable and palatable for all persons, one should offer food to the Supreme
Personality of Godhead.
TEXT 11
अफलाकाि िभय ो व धद ो य इ य ।
य य
त मनः समाधाय स साि वकः ॥११॥
aphalākāṇkṣibhir yajño
vidhi-dṛṣṭo ya ijyate
yaṣṭavyam eveti manaḥ
samādhāya sa sāttvikaḥ
aphala-kāñkṣibhiḥ—devoid of desire for result; yajñaḥ—sacrifice; vidhi
— accordingly; dṛṣtaḥ—direction; yaḥ—anyone; ijyate—performs;
yaṣṭavyam —must be performed; eva—certainly; iti—thus; manaḥ—mind;
samādhāya— fixed in; saḥ—he; sāttvikaḥ—is in the mode of goodness.
TRANSLATION
Of sacrifices, that sacrifice performed according to duty and to
scriptural rules, and with no expectation of reward, is of the nature of
goodness.
PURPORT
The general tendency is to offer sacrifice with some purpose in mind, but
here it is stated that sacrifice should be performed without any such desire.
It should be done as a matter of duty. Take, for example, the performance of
rituals in temples or in churches. Generally they are performed with the
purpose of material benefit, but that is not in the mode of goodness. One
should go to a temple or church as a matter of duty, offer respect to the
Supreme Personality of Godhead and offer flowers and eatables. Everyone
thinks that there is no use in going to the temple just to worship God. But
worship for economic benefit is not recommended in the scriptural
injunction. One should go simply to offer respect to the Deity. That will
place one in the mode of goodness. It is the duty of every civilized man to
obey the injunctions of the scriptures and offer respect to the Supreme
Personality of Godhead.
TEXT 12
अिभस धाय त फल द भाथम प चव यत् ।
इ य भरत
त य वि राजसम् ॥१२॥
abhisandhāya tu phalaṁ
dambhārtham api caiva yat
ijyate bharata-śreṣṭha
taṁ yajñaṁ viddhi rājasam
abhisandhāya—desiring; tu—but; phalam—the result; dambha—pride;
artham—material benefits; api—also; ca—and; eva—certainly; yat—that
which; ijyate—worship; bharata-śreṣṭha—O chief of the Bhāratas; tam—
that; yajñam—sacrifice; viddhi—know; rājasam—in the mode of passion.
TRANSLATION
But that sacrifice performed for some material end or benefit or
performed ostentatiously, out of pride, is of the nature of passion, O
chief of the Bhāratas.
PURPORT
Sometimes sacrifices and rituals are performed for elevation to the
heavenly kingdom or for some material benefits in this world. Such
sacrifices or ritualistic performances are considered to be in the mode of
passion.
TEXT 13
व धहीनमस ा न म हीनमदि णम् ।
ा वर हत य तामस प रच
॥१३॥
vidhi-hīnam asṛṣṭānnaṁ
mantra-hīnam adakṣiṇam
śraddhā-virahitaṁ yajñam
tāmasaṁ paricakṣate
vidhi-hīnam—without scriptural direction; asṛṣṭa-annam—without
distribution of prasādam; mantra-hīnam—with no chanting of the Vedic
hymns; adakṣiṇam—with no remunerations to the priests; śraddhā—faith;
virahitam—without; yajñam—sacrifice; tāmasam—in the mode of
ignorance; paricakṣate—is to be considered.
TRANSLATION
And that sacrifice performed in defiance of scriptural injunctions, in
which no spiritual food is distributed, no hymns are chanted and no
remunerations are made to the priests, and which is faithless—that
sacrifice is of the nature of ignorance.
PURPORT
Faith in the mode of darkness or ignorance is actually faithlessness.
Sometimes people worship some demigod just to make money and then
spend the money for recreation, ignoring the scriptural injunctions. Such
ceremonial shows of religiosity are not accepted as genuine. They are all in
the mode of darkness; they produce a demoniac mentality and do not benefit
human society.
TEXT 14
व जग ा पजन शौचमाजवम् ।
चयम हसा च शारीर तप उ य ॥१४॥
deva-dvija-guru-prājñapūjanaṁ śaucam ārjavam
brahma-caryam ahiṁsā ca
śārīraṁ tapa ucyate
deva—the Supreme Lord; dvija—the brāhmaṇa; guru—the spiritual
master; prājña—worshipable personalities; pūjanam—worship; śaucam—
cleanliness; ārjavam—simplicity; brahma-caryam—celibacy; ahiṁsā
—nonviolence; ca— also; śārīram—pertaining to the body; tapaḥ—
austerity; ucyate—is said to be.
TRANSLATION
The austerity of the body consists in this: worship of the Supreme
Lord, the brāhmaṇas, the spiritual master, and superiors like the father
and mother. Cleanliness, simplicity, celibacy and nonviolence are also
austerities of the body.
PURPORT
The Supreme Godhead here explains the different kinds of austerity and
penance. First He explains the austerities and penances practiced by the
body. One should offer, or learn to offer, respect to God or to the demigods,
the perfect, qualified brāhmaṇas and the spiritual master and superiors like
father, mother or any person who is conversant with Vedic knowledge.
These should be given proper respect. One should practice cleansing oneself
externally and internally, and he should learn to become simple in behavior.
He should not do anything which is not sanctioned by the scriptural
injunction. He should not indulge in sex outside of married life, for sex is
sanctioned in the scripture only in marriage, not otherwise. This is called
celibacy. These are penances and austerities as far as the body is concerned.
TEXT 15
अन गकर वा य स य य हत च यत् ।
वा याया यसन चव वा मय तप उ य ॥१५॥
anudvega-karaṁ vākyaṁ
satyaṁ priya-hitaṁ ca yat
svādhyāyābhyasanaṁ caiva
vāṅmayaṁ tapa ucyate
anudvega—not agitating; karam—producing; vākyam—words; satyam
—truthful; priya—dear; hitam—beneficial; ca—also; yat—which;
svādhyāya—Vedic study; abhyasanam—practice; ca—also; eva—certainly;
vāṅmayaṁ— of the voice; tapaḥ—austerity; ucyate—is said to be.
TRANSLATION
Austerity of speech consists in speaking truthfully and beneficially
and in avoiding speech that offends. One should also recite the Vedas
regularly.
PURPORT
One should not speak in such a way as to agitate the minds of others. Of
course, when a teacher speaks, he can speak the truth for the instruction of
his students, but such a teacher should not speak to others who are not his
students if he will agitate their minds. This is penance as far as talking is
concerned. Besides that, one should not talk nonsense. When speaking in
spiritual circles, one's statements must be upheld by the scriptures. One
should at once quote from scriptural authority to back up what he is saying.
At the same time, such talk should be very pleasurable to the ear. By such
discussions, one may derive the highest benefit and elevate human society.
There is a limitless stock of Vedic literature, and one should study this. This
is called penance of speech.
TEXT 16
मनः सादः सौ य व मौनमा म व न हः ।
भावसशि र त पो मानसम य ॥१६॥
manaḥ-prasādaḥ saumyatvaṁ
maunam ātma-vinigrahaḥ
bhāva-saṁśuddhir ity etat
tapo mānasam ucyate
manaḥ-prasādaḥ—satisfaction of the mind; saumyatvam—without
duplicity towards others; maunam—gravity; ātma—self; vinigrahaḥ
—control; bhāva—nature; saṁśuddhiḥ—purification; iti—thus; etat—that is;
tapaḥ— austerity; mānasam—of the mind; ucyate—is said to be.
TRANSLATION
And serenity, simplicity, gravity, self-control and purity of thought
are the austerities of the mind.
PURPORT
To make the mind austere is to detach it from sense gratification. It
should be so trained that it can be always thinking of doing good for others.
The best training for the mind is gravity in thought. One should not deviate
from Kṛṣṇa consciousness and must always avoid sense gratification. To
purify one's nature is to become Kṛṣṇa conscious. Satisfaction of the mind
can be obtained only by taking the mind away from thoughts of sense
enjoyment. The more we think of sense enjoyment, the more the mind
becomes dissatisfied. In the present age we unnecessarily engage the mind
in so many different ways for sense gratification, and so there is no
possibility of the mind's becoming satisfied. The best course is to divert the
mind to the Vedic literature, which is full of satisfying stories, as in the
Purāṇas and the Mahābhārata. One can take advantage of this knowledge
and thus become purified. The mind should be devoid of duplicity, and one
should think of the welfare of all. Silence means that one is always thinking
of self-realization. The person in Kṛṣṇa consciousness observes perfect
silence in this sense. Control of the mind means detaching the mind from
sense enjoyment. One should be straightforward in his dealing and thereby
purify his existence. All these qualities together constitute austerity in
mental activities.
TEXT 17
या परया त त तप ति र वध नरः ।
अफलाकाि िभय तः साि वक प रच
॥१७॥
śraddhayā parayā taptaṁ
tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣibhir yuktaiḥ
sāttvikaṁ paricakṣate
śraddhayā—with faith; parayā—transcendental; taptam—executed;
tapaḥ —austerity; tat—that; tri-vidham—three kinds; naraiḥ—by men;
aphala-ākāṅkṣibhiḥ—without desires for fruits; yuktaiḥ—engaged;
sāttvikam—in the mode of goodness; pari-cakṣate—is called.
TRANSLATION
This threefold austerity, practiced by men whose aim is not to
benefit themselves materially but to please the Supreme, is of the nature
of goodness.
TEXT 18
स कारमानपजाथ तपो द न चव यत् ।
य त दह ो त राजस चलम वम् ॥१८॥
satkāra-māna-pūjārtham
tapo dambhena caiva yat
kriyate tad iha proktaṁ
rājasaṁ calam adhruvam
satkāra—respect; māna—honor; pūjā-artham—for worship; tapaḥ—
austerity; dambhena—with pride; ca—also; eva—certainly; yat—which is;
kriyate— performed; tat—that; iha—in this world; proktam—is said;
rājasam—in the mode of passion; calam—flickering; adhruvam
—temporary.
TRANSLATION
Those ostentatious penances and austerities which are performed in
order to gain respect, honor and reverence are said to be in the mode of
passion. They are neither stable nor permanent.
PURPORT
Sometimes penance and austerity are executed to attract people and
receive honor, respect and worship from others. Persons in the mode of
passion arrange to be worshiped by subordinates and let them wash their
feet and offer riches. Such arrangements artificially made by the
performance of penances are considered to be in the mode of passion. The
results are temporary; they can be continued for some time, but they are not
permanent.
TEXT 19
मढ ा णा मनो य पीडया य तपः ।
पर यो सादनाथ वा त ामसमदा तम् ॥१९॥
mūḍha-grāheṇātmanaḥ yat
pīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā
tat tāmasam udāhṛtam
mūḍha—foolish; grāheṇa—with endeavor; ātmanaḥ—of one's own self;
yat—which; pīḍayā—by torture; kriyate—is performed; tapaḥ—penance;
parasya—to others; utsādanārtham—causing annihilation; vā—or; tat—that;
tāmasam—in the mode of darkness; udāhṛtam—is said to be.
TRANSLATION
And those penances and austerities which are performed foolishly by
means of obstinant self-torture, or to destroy or injure others, are said
to be in the mode of ignorance.
PURPORT
There are instances of foolish penance undertaken by demons like
Hiraṇyakasipu, who performed austere penances to become immortal and
kill the demigods. He prayed to Brahmā for such things, but ultimately he
was killed by the Supreme Personality of Godhead. To undergo penances
for something which is impossible is certainly in the mode of ignorance.
TEXT 20
दात यिम त य ान दीय ऽनपका रण ।
का च पा च त ान साि वक मतम् ॥२०॥
dātavyam iti yad dānaṁ
dīyate 'nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam
dātavyam—worth giving; iti—thus; yat—that which; dānam—charity;
dīyate—given; anupakāriṇe—to any person irrespective of doing good; dese
—in place; kāle—in time; ca—also; pātre—suitable person; ca—and; tat
—that; dānam—charity; sāttvikam—in the mode of goodness; smṛtam—
consider.
TRANSLATION
That gift which is given out of duty, at the proper time and place, to
a worthy person, and without expectation of return, is considered to be
charity in the mode of goodness.
PURPORT
In the Vedic literature, charity given to a person engaged in spiritual
activities is recommended. There is no recommendation for giving charity
indiscriminately. Spiritual perfection is always a consideration. Therefore
charity is recommended to be given at a place of pilgrimage and at lunar or
solar eclipses or at the end of the month or to a qualified brāhmaṇa or a
Vaiṣṇava (devotee) or in temples. Such charities should be given without
any consideration of return. Charity to the poor is sometimes given out of
compassion, but if a poor man is not worth giving charity to, then there is no
spiritual advancement. In other words, indiscriminate charity is not
recommended in the Vedic literature.
TEXT 21
य
यपकाराथ फलम य वा पनः ।
दीय च प र क त ान राजस मतम् ॥२१॥
yat tu pratyupakārārthaṁ
phalam uddiśya vā punaḥ
dīyate ca parikliṣṭaṁ
tad dānaṁ rājasaṁ smṛtam
yat—that which; tu—but; prati-upakāra-artham—for the sake of getting
some return; phalam—result; uddiśya—desiring; vā—or; punaḥ—again;
dīyate —is given in charity; ca—also; parikliṣṭam—grudgingly; tat—that;
dānam— charity; rājasam—in the mode of passion; smṛtam—is understood
to be.
TRANSLATION
But charity performed with the expectation of some return, or with a
desire for fruitive results, or in a grudging mood, is said to be charity in
the mode of passion.
PURPORT
Charity is sometimes performed for elevation to the heavenly kingdom
and sometimes with great trouble and with repentance afterwards. "Why
have I spent so much in this way?" Charity is also sometimes made under
some obligation, at the request of a superior. These kinds of charity are said
to be made in the mode of passion.
There are many charitable foundations which offer their gifts to
institutions where sense gratification goes on. Such charities are not
recommended in the Vedic scripture. Only charity in the mode of goodness
is recommended.
TEXT 22
अ शका य ानमपा य दीय ।
अस कतमव ात त ामसमदा तम् ॥२२॥
adeśa-kāle yad dānam
apātrebhyaś ca dīyate
asatkṛtam avajñātaṁ
tat tāmasam udāhṛtam
adesa—unpurified place; kāle—unpurified time; yat—that which is;
dānam —charity; apātrebhyaḥ—to unworthy persons; ca—also; dīyate—is
given; asatkṛtam—without respect; avajñātam—without proper attention;
tat— that; tāmasam—in the mode of darkness; udāhṛtam—is said to be.
TRANSLATION
And charity performed at an improper place and time and given to
unworthy persons without respect and with contempt is charity in the
mode of ignorance.
PURPORT
Contributions for indulgence in intoxication and gambling are not
encouraged here. That sort of contribution is in the mode of ignorance. Such
charity is not beneficial; rather, sinful persons are encouraged. Similarly, if
a person gives charity to a suitable person without respect and without
attention, that sort of charity is also said to be in the mode of darkness.
TEXT 23
आत स द त नदशो
णि वधः मतः ।
ा णा न दा य ा व हताः परा ॥२३॥
om-tat-sad iti nirdeśo
brahmaṇas tri-vidhaḥ smṛtaḥ
brāhmaṇās tena vedāś ca
yajñāś ca vihitāḥ purā
om—indication of the Supreme; tat—that; sat—eternal; iti—that;
nirdeśaḥ—indication; brāhmaṇāḥ—of the Supreme; tri-vidhaḥ—three kinds;
smṛtaḥ—consider; brahmaṇaḥ—the brāhmaṇas; tena—therefore; vedāḥ—
the Vedic literature; ca—also; yajñāḥ—sacrifice; ca—also; vihitāḥ
—sacrifice; purā—formerly.
TRANSLATION
From the beginning of creation, the three syllables—om tat sat—
have been used to indicate the Supreme Absolute Truth [Brahman].
They were uttered by brāhmaṇas while chanting Vedic hymns and
during sacrifices, for the satisfaction of the Supreme.
PURPORT
It has been explained that penance, sacrifice, charity and foods are
divided into three categories: the modes of goodness, passion and ignorance.
But whether first class, second class or third class, they are all conditioned,
contaminated by the material modes of nature. When they are aimed at the
Supreme–om tat sat, the Supreme Personality of Godhead, the eternal–they
become means for spiritual elevation. In the scriptural injunctions such an
objective is indicated. These three words, om tat sat, particularly indicate
the Absolute Truth, the Supreme Personality of Godhead. In the Vedic
hymns, the word om is always found.
One who acts without following the regulations of the scriptures will not
attain the Absolute Truth. He will get some temporary result, but not the
ultimate end of life. The conclusion is that the performance of charities,
sacrifice and penance must be done in the mode of goodness. Performed in
the modes of passion or ignorance, they are certainly inferior in quality. The
three words om tat sat are uttered in conjunction with the holy name of the
Supreme Lord, e.g., om tad viṣṇoḥ. Whenever a Vedic hymn or the holy
name of the Supreme Lord is uttered, om is added. This is the indication of
Vedic literature. These three words are taken from Vedic hymns. Om ity
etad brahmaṇo nediṣṭaṁ nāma indicates the first goal. Then tattvamasi
indicates the second goal. And sad eva saumya indicates the third goal.
Combined they become om tat sat. Formerly when Brahmā, the first created
living entity, performed sacrifices, he spoke these three names of the
Supreme Personality of Godhead. The same principle holds by disciplic
succession. So this hymn has great significance. Bhagavad-gītā
recommends, therefore, that any work done should be done for om tat sat, or
for the Supreme Personality of Godhead. When one performs penance,
charity, and sacrifice with these three words, he is acting in Kṛṣṇa
consciousness. Kṛṣṇa consciousness is a scientific execution of
transcendental activities which enables one to return home, back to
Godhead. There is no loss of energy in acting in such a transcendental way.
TEXT 24
त मादोिम यदा य य दानतपः याः ।
वत
वधानो ताः सतत
वा दनाम् ॥२४॥
tasmād om ity udāhṛtya
yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ
satataṁ brahma-vādinām
tasmāt—therefore; om—beginning with om; iti—thus; udāhṛtya—
indicating; yajña—sacrifice; dāna—charity; tapaḥ—penance; kriyāḥ—
performances; pravartante—begins; vidhāna-uktāḥ—according to scriptural
regulation; satatam—always; brahma-vādinām—of the transcendentalists.
TRANSLATION
Thus the transcendentalists undertake sacrifices, charities, and
penances, beginning always with om, to attain the Supreme.
PURPORT
Om tad viṣṇoḥ paramaṁ padam. The lotus feet of Viṣṇu are the supreme
devotional platform. The performance of everything on behalf of the
Supreme Personality of Godhead assures the perfection of all activity.
TEXT 25
त द यनिभस धाय फल य तपः याः ।
दान या व वधाः य मो काि िभः ॥२५॥
tad ity anabhisandhāya
phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāś ca vividhāḥ
kriyante mokṣa-kāṅkṣibhiḥ
tat—that; iti—they; anabhisandhāya—without fruitive result; phalam
—result of sacrifice; yajña—sacrifice; tapaḥ—penance; kriyāḥ—activities;
dāna—charity; kriyāḥ—activities; ca—also; vividhāḥ—varieties; kriyante
—done; mokṣa-kāṅkṣibhiḥ—those who actually desire liberation.
TRANSLATION
One should perform sacrifice, penance and charity with the word
tat. The purpose of such transcendental activities is to get free from the
material entanglement.
PURPORT
To be elevated to the spiritual position, one should not act for any
material gain. Acts should be performed for the ultimate gain of being
transferred to the spiritual kingdom, back to home, back to Godhead.
TEXTS 26-27
स ा साधभा च स द त य य ।
श कमिण तथा स छ दः पाथ य य ॥२६॥
य तप स दा च ि थ तः स द त चो य ।
कम चव तदथ य स द वािभधीय ॥२७॥
sad-bhāve sādhu-bhāve ca
sad ity etat prayujyate
praśaste karmaṇi tathā
sac-chabdaḥ pārtha yujyate
yajñe tapasi dāne ca
sthitiḥ sad iti cocyate
karma caiva tad-arthīyaṁ
sad ity evābhidhīyate
sat-bhāve—in the sense of the nature of the Supreme; sādhu-bhāve—in
the sense of the nature of devotion; ca—also; sat—the Supreme; iti—thus;
etat— this; prayujyate—is used; praśaste—bona fide; karmaṇi—activities;
tathā— also; sat-śabdaḥ—sound; pārtha—O son of Pṛthā; yujyate—is used;
yajñe— sacrifice; tapasi—in penance; dāne—charity; ca—also; sthitiḥ
—situated; sat— the Supreme; iti—thus; ca—and; ucyate—pronounced;
karma—work; ca—also; eva—certainly; tat—that; arthīyam—are meant; sat
—Supreme; iti—thus; eva—certainly; abhidhīyate—is practiced.
TRANSLATION
The Absolute Truth is the objective of devotional sacrifice, and it is
indicated by the word sat. These works of sacrifice, of penance and of
charity, true to the absolute nature, are performed to please the
Supreme Person, O son of Pṛthā.
PURPORT
The words praśaste karmaṇi, or prescribed duties, indicate that there are
many activities prescribed in the Vedic literature which are purificatory
processes beginning from parental care up to the end of one's life. Such
purificatory processes are adopted for the ultimate liberation of the living
entity. In all such activities it is recommended that one should vibrate om tat
sat. The words sad-bhāve and sādhu-bhāve indicate the transcendental
situation. One who is acting in Kṛṣṇa consciousness is called sattva, and one
who is fully conscious of activities in Kṛṣṇa consciousness is called
svarūpa. In the Śrīmad-Bhāgavatam it is said that the transcendental subject
matter becomes clear in the association of the devotees. Without good
association, one cannot achieve transcendental knowledge. When initiating
a person or offering the sacred thread, one vibrates the words om tat sat.
Similarly, in all kinds of yogic performances, the supreme object, om tat sat
is invoked. These words om tat sat are used to perfect all activities. This
supreme om tat sat makes everything complete.
TEXT 28
अ या त द तप त त कत च यत् ।
अस द य य पाथ न च त य नो इह ॥२८॥
aśraddhayā hutaṁ dattaṁ
tapas taptaṁ kṛtaṁ ca yat
asad ity ucyate pārtha
na ca tat pretya no iha
aśraddhayā—without faith; hutam—performed; dattam—given; tapaḥ—
penance; taptam—executed; kṛtam—performed; ca—also; yat—that which;
asat—falls; iti—thus; ucyate—is said to be; pārtha—O son of Pṛthā; na—
never; ca—also; tat—that; pretya—after death; no—nor; iha—in this life.
TRANSLATION
But sacrifices, austerities and charities performed without faith in
the Supreme are nonpermanent, O son of Pṛthā, regardless of whatever
rites are performed. They are called asat and are useless both in this life
and the next.
PURPORT
Anything done without the transcendental objective—whether it be
sacrifice, charity or penance-is useless. Therefore, in this verse, it is
declared that such activities are abominable. Everything should be done for
the Supreme in Kṛṣṇa consciousness. Without such faith, and without the
proper guidance, there can never be any fruit. In all the Vedic scriptures,
faith in the Supreme is advised. In the pursuit of all Vedic instructions, the
ultimate goal is the understanding of Kṛṣṇa. No one can obtain success
without following this principle. Therefore, the best course is to work from
the very beginning in Kṛṣṇa consciousness under the guidance of a bona
fide spiritual master. That is the way to make everything successful.
In the conditional state, people are attracted to worship demigods, ghosts,
or Yakṣas like Kuvera. The mode of goodness is better than the modes of
passion and ignorance, but one who takes directly to Kṛṣṇa consciousness is
transcendental to all three modes of material nature. Although there is a
process of gradual elevation, if one, by the association of pure devotees,
takes directly to Kṛṣṇa consciousness, that is the best way. And that is
recommended in this chapter. To achieve success in this way, one must first
find the proper spiritual master and receive training under his direction.
Then one can achieve faith in the Supreme. When that faith matures, in
course of time, it is called love of God. This love is the ultimate goal of the
living entities. One should, therefore, take to Krṣṇa consciousness directly.
That is the message of this Seventeenth Chapter.
Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of the Divisions of Faith.
BG-18
CHAPTER EIGHTEEN
Conclusion—
The Perfection of Renunciation
TEXT 1
अजन उवाच ।
स यास य महाबाहो त विम छािम दतम् ।
याग य च षी श पथ िश नषदन ॥१॥
arjuna uvāca
sannyāsasya mahābāho
tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa
pṛthak keśīniṣūdana
arjunaḥ uvāca—Arjuna said; sannyāsasya—renunciation; mahā-bāho—
O mighty-armed one; tattvam—truth; icchāmi—I wish; veditum—to
understand; tyāgasya—of renunciation; ca—also; hṛṣīkeśa—O master of the
senses; pṛthak—differently; keśi-nisūdana—O killer of the Keśī demon.
TRANSLATION
Arjuna said, O mighty-armed one, I wish to understand the purpose
of renunciation [tyāga] and of the renounced order of life [sannyāsa], O
killer of the Keśī demon, Hṛṣīkeśa.
PURPORT
Actually the Bhagavad-gītā is finished in seventeen chapters. The
Eighteenth Chapter is a supplementary summarization of the topics
discussed before. In every chapter of Bhagavad-gītā, Lord Kṛṣṇa stresses
that devotional service unto the Supreme Personality of Godhead is the
ultimate goal of life. This same point is summarized in the Eighteenth
Chapter as the most confidential path of knowledge. In the first six chapters,
stress was given to devotional service: yoginām api sarveṣām ... "Of all
yogīs or transcendentalists, one who always thinks of Me within himself is
best." In the next six chapters, pure devotional service and its nature and
activity were discussed. In the third six chapters, knowledge, renunciation,
the activities of material nature and transcendental nature, and devotional
service were described. It was concluded that all acts should be performed
in conjunction with the Supreme Lord, summarized by the words om tat sat,
which indicate Viṣṇu, the Supreme Person. In the third part of Bhagavadgītā, devotional service was established by the example of past ācāryas and
the Brahma- sūtra, the Vedānta-sūtra, which cites that devotional service is
the ultimate purpose of life and nothing else. Certain impersonalists
consider themselves monopolizers of the knowledge of Vedānta-sūtra, but
actually the Vedānta-sūtra is meant for understanding devotional service,
for the Lord Himself is the composer of the Vedānta-sūtra, and He is its
knower. That is described in the Fifteenth Chapter. In every scripture, every
Veda, devotional service is the objective. That is explained in Bhagavadgītā.
As in the Second Chapter a synopsis of the whole subject matter was
described, similarly, in the Eighteenth Chapter also the summary of all
instruction is given. The purpose of life is indicated to be renunciation and
attainment of the transcendental position above the three material modes of
nature. Arjuna wants to clarify the two distinct subject matters of Bhagavad-
gītā, namely renunciation (tyāga) and the renounced order of life
(sannyāsa). Thus he is asking the meaning of these two words.
Two words used in this verse to address the Supreme Lord—Hṛṣīkeśa
and Keśinisūdana—are significant. Hṛṣīkeśa is Kṛṣṇa, the master of all
senses, who can always help us attain mental serenity. Arjuna requests Him
to summarize everything in such a way that he can remain equiposed. Yet
he has some doubts, and doubts are always compared to demons. He
therefore addresses Kṛṣṇa as Keśinisūdana. Keśī was a most formidable
demon who was killed by the Lord; now Arjuna is expecting Kṛṣṇa to kill
the demon of doubt.
TEXT 2
ीभगवानवाच ।
का यान कमण यास स यास कवयो व ः ।
सवकमफल याग ा याग वच णाः ॥२॥
śrī bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ
sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ
prāhus tyāgaṁ vicakṣaṇāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said;
kāmyānām—with desire; karmaṇām—activities; nyāsam—renunciation;
sannyāsam—renounced order of life; kavayaḥ—the learned; viduḥ—know;
sarva—all; karma—activities; phala—of results; tyāgam—renunciation;
prāhuḥ—call; tyāgam—renunciation; vicakṣaṇāḥ—the experienced.
TRANSLATION
The Supreme Lord said, To give up the results of all activities is
called renunciation [tyāga] by the wise. And that state is called the
renounced order of life [sannyāsa] by great learned men.
PURPORT
The performance of activities for results has to be given up. This is the
instruction of Bhagavad-gītā. But activities leading to advanced spiritual
knowledge are not to be given up. This will be made clear in the next verse.
There are many prescriptions of methods for performing sacrifice for some
particular purpose in the Vedic literatures. There are certain sacrifices to
perform to attain a good son or to attain elevation to the higher planets, but
sacrifices prompted by desires should be stopped. However, sacrifice for the
purification of one's heart or for advancement in the spiritual science should
not be given up.
TEXT 3
या य दोषव द
कम ा मनी षणः ।
य दानतपःकम न या यिम त चाप ॥३॥
tyājyaṁ doṣavad ity eke
karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma
na tyājyam iti cāpare
tyājyam—must be given up; doṣavat—as an evil; iti—thus; eke—one
group; karma—work; prāhuḥ—said; manīṣiṇaḥ—of great thinkers; yajña—
sacrifice; dāna—charity; tapaḥ—penance; karma—work; na—never;
tyājyam —is to be given up; iti—thus; ca—certainly; apare—others.
TRANSLATION
Some learned men declare that all kinds of fruitive activities should
be given up, but there are yet other sages who maintain that acts of
sacrifice, charity and penance should never be abandoned.
PURPORT
There are many activities in the Vedic literatures which are subjects of
contention. For instance, it is said that an animal can be killed in a sacrifice,
yet some maintain animal killing is completely abominable. Although
animal killing in a sacrifice is recommended in the Vedic literature, the
animal is not considered to be killed. The sacrifice is to give a new life to
the animal. Sometimes the animal is given a new animal life after being
killed in the sacrifice, and sometimes the animal is promoted immediately to
the human form of life. But there are different opinions among the sages.
Some say that animal killing should always be avoided, and others say that
for a specific sacrifice it is good. All these different opinions on sacrificial
activity are now being clarified by the Lord Himself.
TEXT 4
न य शण त या भरतस म ।
यागो ह प ष या
वधः स की ततः ॥४॥
niścayaṁ śṛṇu me tatra
tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra
tri-vidhaḥ samprakīrtitaḥ
niścayam—certainly; śṛṇu—hear; me—from Me; tatra—there; tyāge—in
the matter of renunciation; bharata-sattama—O best of the Bhāratas; tyāgaḥ
—renunciation; hi—certainly; puruṣa-vyāghra—O tiger among human
beings; tri-vidhaḥ—three kinds; samprakīrtitaḥ—is declared.
TRANSLATION
O best of the Bhāratas, hear from Me now about renunciation. O
tiger among men, there are three kinds of renunciation declared in the
scriptures.
PURPORT
Although there are differences of opinion about renunciation, here the
Supreme Personality of Godhead, Śrī Kṛṣṇa, gives His judgment, which
should be taken as final. After all, the Vedas are different laws given by the
Lord. Here the Lord is personally present, and His word should be taken as
final. The Lord says that the process of renunciation should be considered in
terms of the modes of material nature in which they are performed.
TEXT 5
य दानतपःकम न या य काय व तत् ।
य ो दान तप व पावना न मनी षणाम् ॥५॥
yajña-dāna-tapaḥ-karma
na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva
pāvanāni manīṣiṇām
yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—activities; na
— never; tyājyam—to be given up; kāryam—must be done; eva—certainly;
tat— that; yajñaḥ—sacrifice; dānam—charity; tapaḥ—penance; ca—also;
eva— certainly; pāvanāni—purifying; manīṣiṇām—even of the great souls.
TRANSLATION
Acts of sacrifice, charity and penance are not to be given up but
should be performed. Indeed, sacrifice, charity and penance purify even
the great souls.
PURPORT
The yogīs should perform acts for the advancement of human society.
There are many purificatory processes for advancing a human being to
spiritual life. The marriage ceremony, for example, is considered to be one
of these sacrifices. It is called vivāha-yajña. Should a sannyāsī, who is in
the renounced order of life and who has given up his family relations,
encourage the marriage ceremony? The Lord says here that any sacrifice
which is meant for human welfare should never be given up. Vivāha-yajña,
the marriage ceremony, is meant to regulate the human mind to become
peaceful for spiritual advancement. For most men, this vivāha-yajña should
be encouraged even by persons in the renounced order of life. Sannyasīs
should never associate with women, but that does not mean that one who is
in the lower stages of life, a young man, should not accept a wife in the
marriage ceremony. All prescribed sacrifices are meant for achieving the
Supreme Lord. Therefore, in the lower stages, they should not be given up.
Similarly, charity is for the purification of the heart. If charity is given to
suitable persons, as described previously, it leads one to advanced spiritual
life.
TEXT 6
एता य प त कम िण स ग य वा फला न च ।
कत यानी त पाथ नि त मतम मम् ॥६॥
etāny api tu karmāṇi
saṅgaṁ tyaktvā phalāni ca
kartavyānīti me pārtha
niścitaṁ matam uttamam
etāni—all this; api—certainly; tu—must; karmāṇi—activities; saṅgam
—association; tyaktvā—renouncing; phalāni—results; ca—also; kartavyāni
—as duty; iti—thus; me—My; pārtha—O son of Pṛthā; niścitam—definite;
matam—opinion; uttamam—the best.
TRANSLATION
All these activities should be performed without any expectation of
result. They should be performed as a matter of duty, O son of Pṛthā.
That is My final opinion.
PURPORT
Although all sacrifices are purifying, one should not expect any result by
such performances. In other words, all sacrifices which are meant for
material advancement in life should be given up, but sacrifices that purify
one's existence and elevate one to the spiritual plane should not be stopped.
Everything that leads to Kṛṣṇa consciousness must be encouraged. In the
Śrīmad-Bhāgavatam also it is said that any activity which leads to
devotional service to the Lord should be accepted. That is the highest
criterion of religion. A devotee of the Lord should accept any kind of work,
sacrifice, or charity which will help him in the discharge of devotional
service to the Lord.
TEXT 7
नयत य त स यासः कमणो नोपप
।
मोहा य प र याग तामसः प रकी ततः ॥७॥
niyatasya tu sannyāsaḥ
karmaṇo nopapadyate
mohāt tasya parityāgas
tāmasaḥ parikīrtitaḥ
niyatasya—prescribed duties; tu—but; sannyāsaḥ—renunciation;
karmaṇaḥ —activities; na—never; upapadyate—is deserved; mohāt—by
illusion; tasya— of which; parityāgaḥ—renunciation; tāmasaḥ—in the
mode of ignorance; parikīrtitaḥ—declared.
TRANSLATION
Prescribed duties should never be renounced. If, by illusion, one
gives up his prescribed duties, such renunciation is said to be in the
mode of ignorance.
PURPORT
Work for material satisfaction must be given up, but activities which
promote one to spiritual activity, like cooking for the Supreme Lord and
offering the food to the Lord and then accepting the food, are recommended.
It is said that a person in the renounced order of life should not cook for
himself. Cooking for oneself is prohibited, but cooking for the Supreme
Lord is not prohibited. Similarly, a sannyāsī may perform a marriage
ceremony to help his disciple in the advancement of Kṛṣṇa consciousness. If
one renounces such activities, it is to be understood that he is acting in the
mode of darkness.
TEXT 8
ःखिम व य कम काय शभया य त् ।
स क वा राजस याग नव यागफल ल त् ॥८॥
duḥkham ity eva yat karma
kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ
naiva tyāga-phalaṁ labhet
duḥkham—unhappy; iti—thus; eva—certainly; yat—that which; karma—
work; kāya—body; kleśa—troublesome; bhayāt—out of; tyajet—fear; saḥ—
that; kṛtvā—after doing; rājasam—in the mode of passion; tyāgam—
renunciation; na eva—certainly not; tyāga—renounced; phalam—results;
labhet—gain.
TRANSLATION
Anyone who gives up prescribed duties as troublesome, or out of
fear, is said to be in the mode of passion. Such action never leads to the
elevation of renunciation.
PURPORT
One who is in Kṛṣṇa consciousness should not give up earning money
out of fear that he is performing fruitive activities. If by working one can
engage his money in Kṛṣṇa consciousness, or if by rising early in the
morning one can advance his transcendental Kṛṣṇa consciousness, one
should not desist out of fear or because such activities are considered
troublesome. Such renunciation is in the mode of passion. The result of
passionate work is always miserable. Even if a person renounces work in
that spirit, he never gets the result of renunciation.
TEXT 9
कायिम व य कम नयत य ऽजन ।
स ग य वा फल चव स यागः साि वको मतः ॥९॥
kāryam ity eva yat karma
niyataṁ kriyate 'rjuna
saṅgaṁ tyaktvā phalaṁ caiva
sa tyāgaḥ sāttviko mataḥ
kāryam—must be done; iti—thus; eva—thus; yat—that which; karma—
work; niyatam—prescribed; kriyate—performed; arjuna—O Arjuna;
saṅgam—association; tyaktvā—giving up; phalam—result; ca—also; eva—
certainly; saḥ—that; tyāgaḥ—renunciation; sāttvikaḥ—in the mode of
goodness; mataḥ—in My opinion.
TRANSLATION
But he who performs his prescribed duty only because it ought to be
done, and renounces all attachment to the fruit—his renunciation is of
the nature of goodness, O Arjuna.
PURPORT
Prescribed duties must be performed with this mentality. One should act
without attachment for the result; he should be disassociated from the modes
of work. A man working in Kṛṣṇa consciousness in a factory does not
associate himself with the work of the factory, nor with the workers of the
factory. He simply works for Kṛṣṇa. And when he gives up the result for
Kṛṣṇa, he is acting transcendentally.
TEXT 10
न
कशल कम कश नानष ज ।
यागी स वसमा व ो धावी िछ नसशयः ॥१०॥
na dveṣṭy akuśalaṁ karma
kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo
medhāvī chinna-saṁśayaḥ
na—never; dveṣṭi—hates; akuśalam—inauspicious; karma—work; kuśale
—in auspicious; na—nor; anuṣajjate—becomes attached; tyāgī—the
renouncer; sattva—goodness; samāviṣṭaḥ—absorbed in; medhāvī
—intelligent; chinna— cut up; saṁśayaḥ—all doubts.
TRANSLATION
Those who are situated in the mode of goodness, who neither hate
inauspicious work nor are attached to auspicious work, have no doubts
about work.
PURPORT
It is said in Bhagavad-gītā that one can never give up work at any time.
Therefore he who works for Kṛṣṇa and does not enjoy the fruitive results,
who offers everything to Kṛṣṇa, is actually a renouncer. There are many
members of the International Society for Krishna Consciousness who work
very hard in their office or in the factory or some other place, and whatever
they earn they give to the Society. Such highly elevated souls are actually
sannyāsīs and are situated in the renounced order of life. It is clearly
outlined here how to renounce the fruits of work and for what purpose fruits
should be renounced.
TEXT 11
न ह हभता श य य त कम य षतः ।
य त कमफल यागी स यागी यिभधीय ॥११॥
na hi deha-bhṛtā śakyaṁ
tyaktuṁ karmāṇy aśeṣataḥ
yas tu karma-phala-tyāgī
sa tyāgīty abhidhīyate
na—never; hi—certainly; deha-bhṛtā—of the embodied; śakyam—
possible; tyaktum—to renounce; karmāṇi—activities of; aśeṣataḥ—
altogether; yaḥ tu—anyone who; karma—work; phala—result; tyāgī—
renouncer; saḥ—he; tyāgī—the renouncer; iti—thus; abhidhīyate—it is said.
TRANSLATION
It is indeed impossible for an embodied being to give up all activities.
Therefore it is said that he who renounces the fruits of action is one who
has truly renounced.
PURPORT
A person in Kṛṣṇa consciousness acting in knowledge of his relationship
with Kṛṣṇa is always liberated. Therefore he does not have to enjoy or suffer
the results of his acts after death.
TEXT 12
अ न िम िम च
वध कमणः फलम् ।
भव य या गन
य न त स या सन विचत् ॥१२॥
aniṣṭam iṣṭaṁ miśraṁ ca
tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya
na tu sannyāsināṁ kvacit
aniṣṭam—leading to hell; iṣṭam—leading to heaven; miśram ca—or
mixture; tri-vidham—three kinds; karmaṇaḥ—work; phalam—result;
bhavati—becomes; atyāginām—of the renouncer; pretya—after death; na tu
— but not; sannyāsinām—of the renounced order; kvacit—at any time.
TRANSLATION
For one who is not renounced, the threefold fruits of action—
desirable, undesirable and mixed—accrue after death. But those who
are in the renounced order of life have no such results to suffer or
enjoy.
PURPORT
A person in Kṛṣṇa consciousness or in the mode of goodness does not
hate anyone or anything which troubles his body. He does work in the
proper place and at the proper time without fearing the troublesome effects
of his duty. Such a person situated in transcendence should be understood to
be most intelligent and beyond all doubts in his activities.
TEXTS 13-14
प ता न महाबाहो कारणा न नबोध ।
सा
कता
ो ता न स
सवकमणाम् ॥१३॥
अ ध ान तथा कत करण च पथि वधम् ।
व वधा पथ
ा दव चवा प मम् ॥१४॥
pañcaitāni mahā-bāho
kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni
siddhaye sarva-karmaṇām
adhiṣṭhānaṁ tathā kartā
karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaṁ caivātra pañcamam
pañca—five; etāni—all these; mahā-bāho—O mighty-armed one;
kāraṇāni —cause; nibodha—just understand; me—from Me; sāṅkhye—in
the Vedas; kṛtānte—after performance; proktāni—said; siddhaye
—perfection; sarva—all; karmaṇām—actuated; adhiṣṭhānam—place; tathā
—also; kartā—worker; karaṇam ca—and instruments; pṛthak-vidham
—different kinds; vividhāḥ ca—varieties; pṛthak—separately; ceṣṭāḥ
—endeavor; daivam—the Supreme; ca—also; eva—certainly; atra—here;
pañcamam—five.
TRANSLATION
O mighty-armed Arjuna, learn from Me of the five factors which
bring about the accomplishment of all action. These are declared in
sāṅkhya philosophy to be the place of action, the performer, the senses,
the endeavor, and ultimately the Supersoul.
PURPORT
A question may be raised that since any activity performed must have
some reaction, how is it that the person in Kṛṣṇa consciousness does not
suffer or enjoy the reactions of work? The Lord is citing Vedānta
philosophy to show how this is possible. He says that there are five causes
for all activities and for success in all activity, and one should know these
five causes. Sāṅkhya means the stalk of knowledge, and Vedānta is the final
stalk of knowledge accepted by all leading ācāryas. Even Śaṅkara accepts
Vedānta-sūtra as such. Therefore such authority should be consulted.
The ultimate will is invested in the Supersoul, as it is stated in the Gītā,
"sarvasya cāhaṁ hṛdi." He is engaging everyone in certain activities. Acts
done under His direction from within yield no reaction, either in this life or
in the life after death.
The instruments of action are the senses, and by senses the soul acts in
various ways, and for each and every action there is a different endeavor.
But all one's activities depend on the will of the Supersoul, who is seated
within the heart as a friend. The Supreme Lord is the super cause. Under
these circumstances, he who is acting in Kṛṣṇa consciousness under the
direction of the Supersoul situated within the heart is naturally not bound by
any activity. Those in complete Kṛṣṇa consciousness are not ultimately
responsible for their actions. Everything is dependent on the supreme will,
the Supersoul, the Supreme Personality of Godhead.
TEXT 15
शरीरवा मनोिभय कम ारभ नरः ।
या य वा वपरीत वा प
त य तवः ॥१५॥
śarīra-vāṅmanobhir yat
karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā
pañcaite tasya hetavaḥ
śarīra—body; vāk—speech; manobhiḥ—by the mind; yat—anything;
karma—work; prārabhate—begins; naraḥ—a person; nyāyyam—right; vā
—or; viparītam—the opposite; vā—or; pañca—five; ete—all these; tasya
—its; hetavaḥ—causes.
TRANSLATION
Whatever right or wrong action a man performs by body, mind or
speech is caused by these five factors.
PURPORT
The words "right" and "wrong" are very significant in this verse. Right
work is work done in terms of the prescribed directions in the scriptures,
and wrong work is work done against the principles of the scriptural
injunctions. But whatever is done requires these five factors for its complete
performance.
TEXT 16
त व स त कत रमा मान वल त यः ।
प य यकतबि वा न स प य त म तः ॥१६॥
tatraivaṁ sati kartāram
ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān
na sa paśyati durmatiḥ
tatra—there; evam—certainly; sati—being thus; kartāram—of the
worker; ātmānam—the soul; kevalam—only; tu—but; yaḥ—anyone; paśyati
—sees; akṛta-buddhitvāt—due to unintelligence; na—never; saḥ—he;
paśyati—sees; durmatiḥ—foolish.
TRANSLATION
Therefore one who thinks himself the only doer, not considering the
five factors, is certainly not very intelligent and cannot see things as
they are.
PURPORT
A foolish person cannot understand that the Supersoul is sitting as a
friend within and conducting his actions. Although the material causes are
the place, the worker, the endeavor and the senses, the final cause is the
Supreme, the Personality of Godhead. Therefore, one should see not only
the four material causes, but the supreme efficient cause as well. One who
does not see the Supreme thinks himself to be the instrument.
TEXT 17
य य नाहकतो भावो बि य य न िल य ।
ह वाऽ प स इमा लोका न हि त न नब य ॥१७॥
yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāl̐ lokān
na hanti na nibadhyate
yasya—of one who; na—never; ahaṅkṛtaḥ—false ego; bhāvaḥ—nature;
buddhiḥ—intelligence; yasya—one who; na—never; lipyate—is attached;
hatvā api—even killing; saḥ—he; imān—this; lokān—world; na—never;
hanti —kills; na—never; nibadhyate—becomes entangled.
TRANSLATION
One who is not motivated by false ego, whose intelligence is not
entangled, though he kills men in this world, is not the slayer. Nor is he
bound by his actions.
PURPORT
In this verse the Lord informs Arjuna that the desire not to fight arises
from false ego. Arjuna thought himself to be the doer of action, but he did
not consider the Supreme sanction within and without. If one does not know
that a super sanction is there, why should he act? But one who knows the
instrument of work, himself as the worker, and the Supreme Lord as the
supreme sanctioner, is perfect in doing everything. Such a person is never in
illusion. Personal activity and responsibility arise from false ego and
godlessness, or a lack of Kṛṣṇa consciousness. Anyone who is acting in
Kṛṣṇa consciousness under the direction of the Supersoul or the Supreme
Personality of Godhead, even though killing, does not kill. Nor is he ever
affected with the reaction of such killing. When a soldier kills under the
command of a superior officer, he is not subject to be judged. But if a
soldier kills on his own personal account, then he is certainly judged by a
court of law.
TEXT 18
ान य प र ाता
वधा कमचोदना ।
करण कम कत त
वधः कमस हः ॥१८॥
jñānaṁ jñeyaṁ parijñātā
tri-vidhā karma-codanā
karaṇaṁ karma karteti
tri-vidhaḥ karma saṅgrahaḥ
jñānam—knowledge; jñeyam—objective; parijñātā—the knower; trividhā— three kinds; karma—work; codanā—impetus; karaṇam—the
senses; karma —work; kartā—the doer; iti—thus; tri-vidhaḥ—three kinds;
karma—work; saṅgrahaḥ—accumulation.
TRANSLATION
Knowledge, the object of knowledge and the knower are the three
factors which motivate action; the senses, the work and the doer
comprise the threefold basis of action.
PURPORT
There are three kinds of impetus for daily work: knowledge, the object of
knowledge and the knower. The instruments of work, the work itself and the
worker are called the constituents of work. Any work done by any human
being has these elements. Before one acts, there is some impetus, which is
called inspiration. Any solution arrived at before work is actualized is a
subtle form of work. Then work takes the form of action. First one has to
undergo the psychological processes of thinking, feeling and willing, and
that is called impetus. Actually the faith to perform acts is called
knowledge. The inspiration to work is the same if it comes from the
scripture or from the instruction of the spiritual master. When the inspiration
is there and the worker is there, then actual activity takes place by the help
of the senses. The mind is the center of all senses, and the object is work
itself. These are the different phases of work as described in Bhagavad-gītā.
The sum total of all activities is called accumulation of work.
TEXT 19
ान कम च कत च धव गण दतः ।
ो य गणस या यथाव छण ता य प ॥१९॥
jñānaṁ karma ca kartā ca
tridhaiva guṇa-bhedataḥ
procyate guṇa-saṅkhyāne
yathāvac chṛṇu tāny api
jñānam—knowledge; karma—work; ca—also; kartā—worker; ca—also;
tridhā—three kinds; eva—certainly; guṇa-bhedataḥ—in terms of different
modes of material nature; procyate—is said; guṇa-saṅkhyāne—in terms of
different modes; yathāvat—as they act; śṛṇu—hear; tāni—all of them; api
—also.
TRANSLATION
In accordance with the three modes of material nature, there are
three kinds of knowledge, action, and performers of action. Listen as I
describe them.
PURPORT
In the Fourteenth Chapter the three divisions of the modes of material
nature were elaborately described. In that chapter it was said that the mode
of goodness is illuminating, the mode of passion materialistic, and the mode
of ignorance conducive to laziness and indolence. All the modes of material
nature are binding; they are not sources of liberation. Even in the mode of
goodness one is conditioned. In the Seventeenth Chapter, the different types
of worship by different types of men in different modes of material nature
were described. In this verse, the Lord wishes to speak about the different
types of knowledge, workers, and work itself according to the three material
modes.
TEXT 20
सवभ ष नक भावम ययमी
।
अ वभ त वभ ष त ान वि साि वकम् ॥२०॥
sarva-bhūteṣu yenaikaṁ
bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu
taj jñānaṁ viddhi sāttvikam
sarva-bhūteṣu—in all living entities; yena—by whom; ekam—one;
bhāvam—situation; avyayam—imperishable; īkṣate—does see; avibhaktam
—undivided; vibhakteṣu—in the numberless divided; tat—that; jñānam—
knowledge; viddhi—knows; sāttvikam—in the mode of goodness.
TRANSLATION
That knowledge by which one undivided spiritual nature is seen in
all existences, undivided in the divided, is knowledge in the mode of
goodness.
PURPORT
A person who sees one spirit soul in every living being, whether a
demigod, human being, animal, bird, beast, aquatic or plant, possesses
knowledge in the mode of goodness. In all living entities, one spirit soul is
there, although they have different bodies in terms of their previous work.
As described in the Seventh Chapter, the manifestation of the living force in
every body is due to the superior nature of the Supreme Lord. Thus to see
that one superior nature, that living force, in every body is to see in the
mode of goodness. That living energy is imperishable, although the bodies
are perishable. The difference is perceived in terms of the body because
there are many forms of material existence in conditional life; therefore they
appear to be divided. Such impersonal knowledge finally leads to selfrealization.
TEXT 21
पथ न त य ान नानाभावा पथि वधान् ।
ि सवष भ ष त ान वि राजसम् ॥२१॥
pṛthaktvena tu yaj jñānaṁ
nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu
taj jñānaṁ viddhi rājasam
pṛthaktvena—because of division; tu—but; yat jñānam—which
knowledge; nānā-bhāvān—multifarious situations; pṛthak-vidhān—
differently; vetti—one who knows; sarveṣu—in all; bhūteṣu—living
entities; tat jñānam—that knowledge; viddhi—must be known; rājasam—in
terms of passion.
TRANSLATION
That knowledge by which a different type of living entity is seen to
be dwelling in different bodies is knowledge in the mode of passion.
PURPORT
The concept that the material body is the living entity and that with the
destruction of the body the consciousness is also destroyed is called
knowledge in the mode of passion. According to that knowledge, bodies
differ from one another because of the development of different types of
consciousness, otherwise there is no separate soul which manifests
consciousness. The body is itself the soul, and there is no separate soul
beyond this body. According to such knowledge, consciousness is
temporary. Or else there are no individual souls, but there is an allpervading soul, which is full of knowledge, and this body is a manifestation
of temporary ignorance. Or beyond this body there is no special individual
or Supreme Soul. All such conceptions are considered products of the mode
of passion.
TEXT 22
य क व कि म काय स तम तकम् ।
अत वाथवद प च त ामसमदा तम् ॥२२॥
yat tu kṛtsnavad ekasmin
kārye saktam ahaitukam
atattvārthavad alpaṁ ca
tat tāmasam udāhṛtam
yat—that which; tu—but; kṛtsnavat—all in all; ekasmin—in one; kārye—
work; saktam—attached; ahaitukam—without cause; atattva-arthavat—
without reality; alpam ca—and very meager; tat—that; tāmasam—in the
mode of darkness; udāhṛtam—is spoken.
TRANSLATION
And that knowledge by which one is attached to one kind of work as
the all in all, without knowledge of the truth, and which is very meager,
is said to be in the mode of darkness.
PURPORT
The "knowledge" of the common man is always in the mode of darkness
or ignorance because every living entity in conditional life is born into the
mode of ignorance. One who does not develop knowledge through the
authorities or scriptural injunctions has knowledge that is limited to the
body. He is not concerned about acting in terms of the directions of
scripture. For him God is money, and knowledge means the satisfaction of
bodily demands. Such knowledge has no connection with the Absolute
Truth. It is more or less like the knowledge of the ordinary animals: the
knowledge of eating, sleeping, defending and mating. Such knowledge is
described here as the product of the mode of darkness. In other words,
knowledge concerning the spirit soul beyond this body is called knowledge
in the mode of goodness, and knowledge producing many theories and
doctrines by dint of mundane logic and mental speculation is the product of
the mode of passion, and knowledge concerned with only keeping the body
comfortable is said to be in the mode of ignorance.
TEXT 23
नयत स गर हतमराग षतः कतम् ।
अफल सना कम य साि वकम य ॥२३॥
niyataṁ saṅga-rahitam
arāga-dveṣataḥ kṛtam
aphala-prepsunā karma
yat tat sāttvikam ucyate
niyatam—regulative; saṅga-rahitam—without attachment; arāgadveṣataḥ —without love or hatred; kṛtam—done; aphala-prepsunā—without
fruitive result; karma—acts; yat—that which; tat—that; sāttvikam—in the
mode of goodness; ucyate—is called.
TRANSLATION
As for actions, that action in accordance with duty, which is
performed without attachment, without love or hate, by one who has
renounced fruitive results, is called action in the mode of goodness.
PURPORT
Regulated occupational duties, as prescribed in the scriptures in terms of
the different orders and divisions of society, performed without attachment
or proprietary rights and therefore without any love or hatred and performed
in Kṛṣṇa consciousness for the satisfaction of the Supreme, without selfsatisfaction or self-gratification, are called actions in the mode of goodness.
TEXT 24
य का सना कम साहका ण वा पनः ।
य ब लायास त ाजसमदा तम् ॥२४॥
yat tu kāmepsunā karma
sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ
tad rājasam udāhṛtam
yat—that which; tu—but; kāma-īpsunā—with fruitive result; karma—
work; sāhaṅkāreṇa—with ego; vā—or; punaḥ—again; kriyate—performed;
bahula-āyāsam—with great labor; tat—that; rājasam—in the mode of
passion; udāhṛtam—is said to be.
TRANSLATION
But action performed with great effort by one seeking to gratify his
desires, and which is enacted from a sense of false ego, is called action
in the mode of passion.
TEXT 25
अनब ध य हसामन य च पौ षम् ।
मोहादार य कम य ामसम य ॥२५॥
anubandhaṁ kṣayaṁ hiṁsām
anapekṣya ca pauruṣam
mohād ārabhyate karma
yat tat tāmasam ucyate
anubandham—future bondage; kṣayam—distracted; hiṁsām—violence;
anapekṣya—without consideration of consequences; ca—also; pauruṣam—
distressing to others; mohāt—by illusion; ārabhyate—begun; karma—work;
yat—that; tat—which; tāmasam—in the mode of ignorance; ucyate—is said
to be.
TRANSLATION
And that action performed in ignorance and delusion without
consideration of future bondage or consequences, which inflicts injury
and is impractical, is said to be action in the mode of ignorance.
PURPORT
One has to give account of one's actions to the state or to the agents of
the Supreme Lord called the Yamadūtas. Irresponsible work is distraction
because it destroys the regulative principles of scriptural injunction. It is
often based on violence and is distressing to other living entities. Such
irresponsible work is carried out in the light of one's personal experience.
This is called illusion. And all such illusory work is a product of the mode
of ignorance.
TEXT 26
म तस गोनहवादी ध य साहसमि वतः ।
स स ो न वकारः कत साि वक उ य ॥२६॥
mukta-saṅgo 'nahaṁvādī
dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ
kartā sāttvika ucyate
mukta-saṅgaḥ—liberated from all material association; anaham-vādī—
without false ego; dhṛti-utsāha—with great enthusiasm; samanvitaḥ—
qualified in that way; siddhi—perfection; asiddhyoḥ—failure; nirvikāraḥ—
without change; kartā—worker; sāttvikaḥ—in the mode of goodness; ucyate
—is said to be.
TRANSLATION
The worker who is free from all material attachments and false ego,
who is enthusiastic and resolute and who is indifferent to success or
failure, is a worker in the mode of goodness.
PURPORT
A person in Kṛṣṇa consciousness is always transcendental to the material
modes of nature. He has no expectations for the result of the work entrusted
to him because he is above false ego and pride. Still, he is always
enthusiastic till the completion of such work. He does not worry about the
distress undertaken; he is always enthusiastic. He does not care for success
or failure; he is equal both in distress or happiness. Such a worker is situated
in the mode of goodness.
TEXT 27
रागी कमफल सल धो हसा मकोऽशिचः ।
हषशोकाि वतः कत राजसः प रकी ततः ॥२७॥
rāgī karma-phala-prepsur
lubdho hiṁsātmako 'śuciḥ
harṣa-śokānvitaḥ kartā
rājasaḥ parikīrtitaḥ
rāgī—very much attached; karma-phala—to the fruit of the work;
prepsuḥ—desiring; lubdhaḥ—greedy; hiṁsā-ātmakaḥ—and always envious;
aśuciḥ—unclean; harṣa-śoka-anvitaḥ—complicated, with joy and sorrow;
kartā—such a worker; rājasaḥ—in the mode of passion; parikīrtitaḥ— is
declared.
TRANSLATION
But that worker who is attached to the fruits of his labor and who
passionately wants to enjoy them, who is greedy, envious and impure
and moved by happiness and distress, is a worker in the mode of
passion.
PURPORT
A person is too much attached to certain kind of work or to the result
because he has too much attachment for materialism or hearth and home,
wife and children. Such a person has no desire for higher elevation of life.
He is simply concerned with making this world as materially comfortable as
possible. He is generally very greedy, and he thinks that anything attained
by him is permanent and never to be lost. Such a person is envious of others
and prepared to do anything wrong for sense gratification. Therefore such a
person is unclean, and he does not care whether his earning is pure or
impure. He is very happy if his work is successful and very much distressed
when his work is not successful. Such is a man in the mode of passion.
TEXT 28
अय तः ाकतः त धः शठो न क तकोऽलसः ।
वषादी दीघस ी च कत तामस उ य ॥२८॥
ayuktaḥ prākṛtaḥ stabdhaḥ
śaṭho naiṣkṛtiko 'lasaḥ
viṣādī dīrgha-sūtrī ca
kartā tāmasa ucyate
ayuktaḥ—without reference to the scriptural injunctions; prākṛtaḥ—
materialistic; stabdhaḥ—obstinate; śaṭhaḥ—deceitful; naiṣkṛtikaḥ—expert in
insulting
others;
alasaḥ—lazy;
viṣādī—morose;
dīrgha-sūtrī
—procrastinating; ca—also; kartā—worker; tāmasaḥ—in the mode of
ignorance; ucyate—is said to be.
TRANSLATION
And that worker who is always engaged in work against the
injunction of the scripture, who is materialistic, obstinate, cheating and
expert in insulting others, who is lazy, always morose and
procrastinating, is a worker in the mode of ignorance.
PURPORT
In the scriptural injunctions we find what sort of work should be
performed and what sort of work should not be performed. Those who do
not care for those injunctions engage in work not to be done, and such
persons are generally materialistic. They work according to the modes of
nature, not according to the injunctions of the scripture. Such workers are
not very gentle, and generally they are always cunning and expert in
insulting others. They are very lazy; even though they have some duty, they
do not do it properly, and they put it aside to be done later on. Therefore
they appear to be morose. They procrastinate; anything which can be done
in an hour they drag on for years. Such workers are situated in the mode of
ignorance.
TEXT 29
ब भद ध व गणति
ो यमानम षण पथ
वध शण ।
न धन जय ॥२९॥
buddher bhedaṁ dhṛteś caiva
guṇatas tri-vidhaṁ śṛṇu
procyamānam aśeṣeṇa
pṛthaktvena dhanañjaya
buddheḥ—of intelligence; bhedam—differences; dhṛteḥ—of steadiness;
ca—also; eva—certainly; guṇataḥ—by the modes of material nature; trividham—the three kinds of; śṛṇu—just hear; procyamānam—as described
by Me; aśeṣeṇa—in detail; pṛthaktvena—differently; dhanañjaya—O
winner of wealth.
TRANSLATION
Now, O winner of wealth, please listen as I tell you in detail of the
three kinds of understanding and determination according to the three
modes of nature.
PURPORT
Now after explaining knowledge, the object of knowledge and the
knower, in three different divisions according to modes of material nature,
the Lord is explaining the intelligence and determination of the worker in
the same way.
TEXT 30
व च नव च काय काय भयाभ ।
ब ध मो च या ि बि ः सा पाथ साि वकी ॥३०॥
pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī
pravṛttim—deserving; ca—also; nivṛttim—not deserving; kārya—work;
akārye—reaction;
bhaya—fearful;
abhaye—fearlessness;
bandham
—obligation; mokṣam ca—and liberation; yā—that which; vetti—knows;
buddhiḥ— understanding; sā—that; pārtha—O son of Pṛthā; sāttvikī—in the
mode of goodness.
TRANSLATION
O son of Pṛthā, that understanding by which one knows what ought
to be done and what ought not to be done, what is to be feared and what
is not to be feared, what is binding and what is liberating, that
understanding is established in the mode of goodness.
PURPORT
Actions which are performed in terms of the directions of the scriptures
are called pravṛtti, or actions that deserve to be performed, and actions
which are not so directed are not to be performed. One who does not know
the scriptural directions becomes entangled in the actions and reactions of
work. Understanding which discriminates by intelligence is situated in the
mode of goodness.
TEXT 31
यया धममधम च काय चाकाय व च ।
अयथाव जाना त बि ः सा पाथ राजसी ॥३१॥
yayā dharmam adharmaṁ ca
kāryaṁ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī
yayā—by which; dharmam—principles of religion; adharmam ca—and
irreligion; kāryam—work; ca—also; akāryam—what ought not to be
done;eva—certainly; ca—also; ayathāvat—not perfectly; prajānati
—knows; buddhiḥ—intelligence; sā—that; pārtha—O son of Pṛthā; rājasī
—in the mode of passion.
TRANSLATION
And that understanding which cannot distinguish between the
religious way of life and the irreligious, between action that should be
done and action that should not be done, that imperfect understanding,
O son of Pṛthā, is in the mode of passion.
PURPORT
Intelligence in the mode of passion is always working perversely. It
accepts religions which are not actually religions and rejects actual religion.
All views and activities are misguided. Men of passionate intelligence
understand a great soul to be a common man and accept a common man as a
great soul. They think truth to be untruth and accept untruth as truth. In all
activities they simply take the wrong path; therefore their intelligence is in
the mode of passion.
TEXT 32
अधम धमिम त या म य तमसावता ।
सव थ ि वपरीत बि ः सा पाथ तामसी ॥३२॥
adharmaṁ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṁś ca
buddhiḥ sā pārtha tāmasī
adharmam—irreligion; dharmam—religion; iti—thus; yā—which;
manyate—thinks; tamasā—by illusion; āvṛtā—covered; sarva-arthān—all
things; viparītān—the wrong direction; ca—also; buddhiḥ—intelligence; sa
—that; pārtha—O son of Pṛthā; tāmasī—the mode of ignorance.
TRANSLATION
That understanding which considers irreligion to be religion and
religion to be irreligion, under the spell of illusion and darkness, and
strives always in the wrong direction, O Pārtha, is in the mode of
ignorance.
TEXT 33
ध या यया धारय मनः ाणि य याः ।
यो ना यिभचा र या ध तः सा पाथ साि वकी ॥३३॥
dhṛtyā yayā dhārayate
manaḥ prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī
dhṛtyā—determination; yayā—by which; dhārayate—is sustained; manaḥ
— mind; prāṇa—life; indriya—senses; kriyāḥ—activities; yogena—by yoga
practice; avyabhicāriṇyā—without any break; dhṛtiḥ—such determination;
sā—that; pārtha—O son of Pṛthā; sāttvikī—in the mode of goodness.
TRANSLATION
O son of Pṛthā, 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.
PURPORT
Yoga is a means to understand the Supreme Soul. One who is steadily
fixed in the Supreme Soul with determination, concentrating one's mind, life
and sensual activities on the Supreme, engages in Kṛṣṇa consciousness. That
sort of determination is in the mode of goodness. The word avyabhicāriṇya
is very significant, for it refers to persons who are engaged in Kṛṣṇa
consciousness and are never deviated by any other activity.
TEXT 34
यया त धमकामाथ ध या धारय ऽजन ।
स न फलाका ी ध तः सा पाथ राजसी ॥३४॥
yayā tu dharma-kāmārthān
dhṛtyā dhārayate 'rjuna
prasaṅgena phalākāṅkṣī
dhṛtiḥ sā pārtha rājasī
yayā—by which; tu—but; dharma-kāma-arthān—for religiosity and
economic development; dhṛtyā—by determination; dhārayate—in such
terms; arjuna—O Arjuna; prasaṅgena—for that; phala-ākāṅkṣī—desiring
fruitive result; dhṛtiḥ—determination; sā—that; pārtha—O son of Pṛthā;
rājasī—in the mode of passion.
TRANSLATION
And that determination by which one holds fast to fruitive result in
religion, economic development and sense gratification is of the nature
of passion, O Arjuna.
PURPORT
Any person who is always desirous of fruitive results in religious or
economic activities, whose only desire is sense gratification, and whose
mind, life and senses are thus engaged, is in the mode of passion.
TEXT 35
यया व न भय शोक वषाद मद व च ।
न वम त मधा ध तः सा पाथ तामसी ॥३५॥
yayā svapnaṁ bhayaṁ śokaṁ
viṣādaṁ madam eva ca
na vimuñcati durmedhā
dhṛtiḥ sā pārtha tāmasī
yayā—by which; svapnam—dream; bhayam—fearfulness; śokam—
lamentation; viṣādam—moroseness; madam—illusion; eva—certainly; ca—
also; na—never; vimuñcati—is liberated; durmedhāḥ—unintelligent; dhṛtiḥ
— determination; sā—that; pārtha—O son of Pṛthā; tāmasī—in the mode of
ignorance.
TRANSLATION
And that determination which cannot go beyond dreaming,
fearfulness, lamentation, moroseness, and illusion—such unintelligent
determination is in the mode of darkness.
PURPORT
It should not be concluded that a person in the mode of goodness does
not dream. Here dream means too much sleep. Dream is always present;
either in the mode of goodness, passion or ignorance, dream is a natural
occurrence. But those who cannot avoid oversleeping, who cannot avoid the
pride of enjoying material objects and who are always dreaming of lording
it over the material world, whose life, mind, and senses are thus engaged,
are considered to be in the mode of ignorance.
TEXTS 36-37
सख ि वदान
वध शण भरतषभ ।
अ यासा म य ःखा त च नग छ त ॥३६॥
य द वषिमव प रणा ऽमतोपमम् ।
त सख साि वक ो तमा मबि सादजम् ॥३७॥
sukhaṁ tv idānīṁ tri-vidhaṁ
śṛṇu me bharatarṣabha
abhyāsād ramate yatra
duḥkhāntaṁ ca nigacchati
yat tad agre viṣam iva
pariṇāme 'mṛtopamam
tat sukhaṁ sāttvikaṁ proktam
ātma-buddhi-prasāda-jam
sukham—happiness; tu—but; idānīm—now; tri-vidham—three kinds;
śṛṇu—hear; me—from Me; bharatarṣabha—O best amongst the Bhāratas;
abhyāsāt—by practice; ramate—enjoyer; yatra—where; duḥkha—distress;
antam—end; ca—also; nigacchati—gains; yat—that which; tat—that; agre—
in the beginning; viṣam iva—like poison; pariṇāme—at the end; amṛta—
nectar; upamam—compared to; tat—that; sukham—happiness; sāttvikam—
in the mode of goodness; proktam—is said; ātma—self; buddhi
—intelligence; prasāda-jam—satisfactory.
TRANSLATION
O best of the Bhāratas, now please hear from Me about the three
kinds of happiness which the conditioned soul enjoys, and by which he
sometimes comes to the end of all distress. That which in the beginning
may be just like poison but at the end is just like nectar and which
awakens one to self-realization is said to be happiness in the mode of
goodness.
PURPORT
A conditioned soul tries to enjoy material happiness again and again.
Thus he chews the chewed, but, sometimes, in the course of such
enjoyment, he becomes relieved from material entanglement by association
with a great soul. In other words, a conditioned soul is always engaged in
some type of sense gratification, but when he understands by good
association that it is only a repetition of the same thing, and he is awakened
to his real Kṛṣṇa consciousness, he is sometimes relieved from such
repetitive so-called happiness.
In the pursuit of self-realization, one has to follow many rules and
regulations to control the mind and the senses and to concentrate the mind
on the Self. All these procedures are very difficult, bitter like poison, but if
one is successful in following the regulations and comes to the
transcendental position, he begins to drink real nectar, and he enjoys life.
TEXT 38
वष ि यसयोगा द ऽमतोपमम् ।
प रणा वषिमव त सख राजस मतम् ॥३८॥
viṣayendriya-saṁyogād
yat tad agre 'mṛtopamam
pariṇāme viṣam iva
tat sukhaṁ rājasaṁ smṛtam
viṣaya—objects of sense; indriya—senses; saṁyogāt—combination; yat
— that; tat—which; agre—in the beginning; amṛta-upamam—just like
nectar; pariṇāme—at the end; viṣam iva—like poison; tat—that; sukham—
happiness; rājasam—in the mode of passion; smṛtam—is considered.
TRANSLATION
That happiness which is derived from contact of the senses with their
objects and which appears like nectar at first but poison at the end is
said to be of the nature of passion.
PURPORT
A young man and a young woman meet, and the senses drive the young
man to see her, to touch her and to have sexual intercourse. In the beginning
this may be very pleasing to the senses, but at the end, or after some time, it
becomes just like poison. They are separated or there is divorce, there is
lamentation, there is sorrow, etc. Such happiness is always in the mode of
passion. Happiness derived from a combination of the senses and the sense
objects is always a cause of distress and should be avoided by all means.
TEXT 39
यद चानब ध च सख मोहनमा मनः ।
न ाल य मादो थ त ामसमदा तम् ॥३९॥
yad agre cānubandhe ca
sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ
tat tāmasam udāhṛtam
yat—that which; agre—in the beginning; ca—also; anubandhe—by
binding; ca—also; sukham—happiness; mohanam—illusion; ātmanaḥ—of
the self; nidrā—sleeping; ālasya—laziness; pramāda—illusion; uttham—
produced of; tat—that; tāmasam—in the mode of ignorance; udāhṛtam
—issaid to be.
TRANSLATION
And that happiness which is blind to self-realization, which is
delusion from beginning to end and which arises from sleep, laziness
and illusion is said to be of the nature of ignorance.
PURPORT
One who takes pleasure in laziness and in sleep is certainly in the mode
of darkness, and one who has no idea how to act and how not to act is also
in the mode of ignorance. For the person in the mode of ignorance,
everything is illusion. There is no happiness either in the beginning or the
end. For the person in the mode of passion there might be some kind of
ephemeral happiness in the beginning and at the end distress, but for the
person in the mode of ignorance there is only distress both in the beginning
and at the end.
TEXT 40
न तदि त प थ य वा द व ष वा पनः ।
स व क तजम त य िभः याि रिभगणः ॥४०॥
na tad asti pṛthivyāṁ vā
divi deveṣu vā punaḥ
sattvaṁ prakṛti-jair muktaṁ
yad ebhiḥ syāt tribhir guṇaiḥ
na—not; tat—that; asti—there is; pṛthivyām—within the universe; vā—
or; divi—in the higher planetary system; deveṣu—amongst the demigods; vā
—or; punaḥ—again; sattvam—existence; prakṛti-jaiḥ—under the influence
of material nature; muktam—liberated; yat—that; ebhiḥ—by this; syāt—so
becomes; tribhiḥ—by three; guṇaiḥ—modes of material nature.
TRANSLATION
There is no being existing, either here or among the demigods in the
higher planetary systems, which is freed from the three modes of
material nature.
PURPORT
The Lord here summarizes the total influence of the three modes of
material nature all over the universe.
TEXT 41
ा ण
कम िण
य वश श ाण च पर तप ।
वभ ता न वभाव भवगणः ॥४१॥
brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca parantapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ
brāhmaṇa—the brāhmaṇas; kṣatriya—the kṣatriyas; viśām—the
vaiśyas; śūdrāṇām—the śūdras; ca—and; parantapa—O subduer of the
enemies; karmāṇi—activities; pravibhaktāni—are divided; svabhāva—own
nature; prabhavaiḥ—born of; guṇaiḥ—by the modes of material nature.
TRANSLATION
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by their
qualities of work, O chastiser of the enemy, in accordance with the
modes of nature.
TEXT 42
शमो दम तपः शौच ाि तराजव व च ।
ान व ानमाि त य
कम वभावजम् ॥४२॥
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
śamaḥ—peacefulness; damaḥ—self-control; tapaḥ—austerity; śaucam—
purity; kṣāntiḥ—tolerance; ārjavam—honesty; eva—certainly; ca—and;
jñānam—wisdom; vijñānam—knowledge; āstikyam—religiousness; brahma
— of a brāhmaṇa; karma—duty; svabhāva-jam—born of his own nature.
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty,
wisdom, knowledge, and religiousness–these are the qualities by which
the brāhmaṇas work.
TEXT 43
शौय जो ध तद य य चा यपलायनम् ।
दानमी रभाव
ा कम वभावजम् ॥४३॥
śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam
śauryam—heroism; tejaḥ—power; dhṛtiḥ—determination; dākṣyam—
resourcefulness; yuddhe—in battle; ca—and; api—also; apalāyanam—not
fleeing; dānam—generosity; īśvara—leadership; bhāvaḥ—nature; ca—and
kṣātram-kṣatriya; karma—duty; svabhāva-jam—born of his own nature.
TRANSLATION
Heroism, power, determination, resourcefulness, courage in battle,
generosity, and leadership are the qualities of work for the kṣatriyas.
TEXT 44
क षगोर यवािण य व यकम वभावजम् ।
प रचय मक कम श या प वभावजम् ॥४४॥
kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam
kṛṣi—ploughing; go—cows; rakṣya—protection; vāṇijyam—trade; vaiśya
— vaiśya; karma—duty; svabhāva-jam—born of his own nature; paricaryā
— service; ātmakam—nature; karma—duty; śūdrasya—of the śūdra; api
—also; svabhāva-jam—born of his own nature.
TRANSLATION
Farming, cow protection and business are the qualities of work for the
vaiśyas, and for the śūdras there is labor and service to others.
TEXT 45
कम यिभरतः स स लभ नरः ।
वकम नरतः स यथा व द त त छण ॥४५॥
sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu
sve—own; sve—own; karmaṇi—in work; abhirataḥ—following;
saṁsiddhim —perfection; labhate—achieves; naraḥ—a man; svakarma—
by his own duty; nirataḥ—engaged; siddhim—perfection; yathā—as;
vindati—attains, tat—that; śṛṇu—listen.
TRANSLATION
By following his qualities of work, every man can become perfect.
Now please hear from Me how this can be done.
TEXT 46
यतः वि भतान न सविमद ततम् ।
वकमणा तम य य स
व द त मानवः ॥४६॥
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ
yataḥ—from whom; pravṛttiḥ—emanation; bhūtānām—of all living
entities; yena—by whom; sarvam—all; idam—this; tatam—is pervaded;
svakarmaṇā—in his own duties; tam—Him; abhyarcya—by worshiping;
siddhim—perfection; vindati—achieves; mānavaḥ—a man.
TRANSLATION
By worship of the Lord, who is the source of all beings and who is
all-pervading, man can, in the performance of his own duty, attain
perfection.
PURPORT
As stated in the Fifteenth Chapter, all living beings are fragmental parts
and parcels of the Supreme Lord. As such, the Supreme Lord is the
beginning of all living entities. This is confirmed in the Vedānta-sūtra—
janmādy asya yataḥ. The Supreme Lord is therefore the beginning of life of
every living entity. And the Supreme Lord, by His two energies, His
external energy and internal energy, is all-pervading. Therefore one should
worship the Supreme Lord with His energies. Generally the Vaiṣṇava
devotees worship the Supreme Lord with His internal energy. His external
energy is a perverted reflection of the internal energy. The external energy is
a background, but the Supreme Lord by the expansion of His plenary
portion as Paramātmā is situated everywhere. He is the Supersoul of all
demigods, all human beings, all animals, everywhere. One should therefore
know that as part and parcel of the Supreme Lord it is his duty to render
service unto the Supreme. Everyone should be engaged in devotional
service to the Lord in full Kṛṣṇa consciousness. That is recommended in this
verse.
Everyone should think that he is engaged in a particular type of
occupation by Hṛṣīkeśa, the master of the senses. And, by the result of the
work in which one is engaged, the Supreme Personality of Godhead, Śrī
Kṛṣṇa, should be worshiped. If one thinks always in this way, in full Kṛṣṇa
consciousness, then, by the grace of the Lord, he becomes fully aware of
everything. That is the perfection of life. The Lord says in Bhagavad-gītā,
teṣām ahaṁ samuddhartā. The Supreme Lord Himself takes charge of
delivering such a devotee. That is the highest perfection of life. In whatever
occupation one may be engaged, if he serves the Supreme Lord, he will
achieve the highest perfection.
TEXT 47
या वधम वगणः परधम वनि तात् ।
वभाव नयत कम कव ना नो त कि बषम् ॥४७॥
śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam
sreyān—better; sva-dharmaḥ—one's own occupation; viguṇaḥ
—imperfectly performed; para-dharmāt—another's occupation; svanuṣṭhitāt
— perfectly done; svabhāva-niyatam—prescribed duties according to one's
nature; karma—work; kurvan—performing; na—never; āpnoti—achieve;
kilbiṣam—sinful reactions.
TRANSLATION
It is better to engage in one's own occupation, even though one may
perform it imperfectly, than to accept another's occupation and
perform it perfectly. Prescribed duties, according to one's nature, are
never affected by sinful reactions.
PURPORT
One's occupational duty is prescribed in Bhagavad-gītā. As already
discussed in previous verses, the duties of a brāhmaṇa, kṣatriya, vaiśya and
śūdra are prescribed according to the particular modes of nature. One
should not imitate another's duty. A man who is by nature attracted to the
kind of work done by śūdras should not artificially claim himself to be a
brāhmaṇa, although he may be born into a brāhmaṇa family. In this way
one should work according to his own nature; no work is abominable, if
performed in the service of the Supreme Lord. The occupational duty of a
brāhmaṇa is certainly in the mode of goodness, but if a person is not by
nature in the mode of goodness, he should not imitate the occupational duty
of a brāhmaṇa. For a kṣatriya, or administrator, there are so many
abominable things; a kṣatriya has to be violent to kill his enemies, and
sometimes a kṣatriya has to tell lies for the sake of diplomacy. Such
violence and duplicity accompany political affairs, but a kṣatriya is not
supposed to give up his occupational duty and try to perform the duties of a
brāhmaṇa.
One should act to satisfy the Supreme Lord. For example, Arjuna was a
kṣatriya. He was hesitating to fight the other party. But if such fighting is
performed for the sake of Kṛṣṇa, the Supreme Personality of Godhead, there
need be no fear of degradation. In the business field also, sometimes a
merchant has to tell so many lies to make a profit. If he does not do so, there
can be no profit. Sometimes a merchant says, "Oh, my dear customer, for
you I am making no profit," but one should know that without profit the
merchant cannot exist. Therefore it should be taken as a simple lie if a
merchant says that he is not making a profit. But the merchant should not
think that because he is engaged in an occupation in which the telling of lies
is compulsory, he should give up his profession and pursue the profession of
a brāhmaṇa. That is not recommended. Whether one is a kṣatriya, a vaiśya,
or a śūdra doesn't matter, if he serves, by his work, the Supreme Personality
of Godhead. Even brāhmaṇas, who perform different types of sacrifice,
sometimes must kill animals because sometimes animals are sacrificed in
such ceremonies. Similarly, if a kṣatriya engaged in his own occupation
kills an enemy, there is no sin incurred. In the Third Chapter these matters
have been clearly and elaborately explained; every man should work for the
purpose of yajña, or for Viṣṇu, the Supreme Personality of Godhead.
Anything done for personal sense gratification is a cause of bondage. The
conclusion is that everyone should be engaged according to the particular
mode of nature he has acquired, and he should decide to work only to serve
the supreme cause of the Supreme Lord.
TEXT 48
सहज कम कौ य सदोषम प न य त् ।
सव र भा ह दोषण ध नाि रवावताः ॥४८॥
saha-jaṁ karma kaunteya
sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa
dhūmenāgnir ivāvṛtāḥ
saha-jam—born simultaneously; karma—work; kaunteya—O son of
Kuntī; sa-doṣam—with fault; api—although; na—never; tyajet—to be given
up; sarva-ārambhāḥ—any venture; hi—is certainly; doṣeṇa—with fault;
dhūmena—with smoke; agniḥ—fire; iva—as; āvṛtāḥ—covered.
TRANSLATION
Every endeavor is covered by some sort of fault, just as fire is
covered by smoke. Therefore one should not give up the work which is
born of his nature, O son of Kuntī, even if such work is full of fault.
PURPORT
In conditioned life, all work is contaminated by the material modes of
nature. Even if one is a brāhmaṇa, he has to perform sacrifices in which
animal killing is necessary. Similarly, a kṣatriya, however pious he may be,
has to fight enemies. He cannot avoid it. Similarly, a merchant, however
pious he may be, must sometimes hide his profit to stay in business, or he
may sometimes have to do business on the black market. These things are
necessary; one cannot avoid them. Similarly, even though a man is a śūdra
serving a bad master, he has to carry out the order of the master, even
though it should not be done. Despite these flaws, one should continue to
carry out his prescribed duties, for they are born out of his own nature.
A very nice example is given herein. Although fire is pure, still there is
smoke. Yet smoke does not make the fire impure. Even though there is
smoke in the fire, fire is still considered to be the purest of all elements. If
one prefers to give up the work of a kṣatriya and take up the occupation of a
brāhmaṇa, he is not assured that in the occupation of a brāhmaṇa there are
no unpleasant duties. One may then conclude that in the material world no
one can be completely free from the contamination of material nature. This
example of fire and smoke is very appropriate in this connection. When in
wintertime one takes a stone from the fire, sometimes smoke disturbs the
eyes and other parts of the body, but still one must make use of the fire
despite disturbing conditions. Similarly, one should not give up his natural
occupation because there are some disturbing elements. Rather, one should
be determined to serve the Supreme Lord by his occupational duty in Kṛṣṇa
consciousness. That is the perfectional point. When a particular type of
occupation is performed for the satisfaction of the Supreme Lord, all the
defects in that particular occupation are purified. When the results of work
are purified, when connected with devotional service, one becomes perfect
in seeing the self within, and that is self-realization.
TEXT 49
अस तबि ः सव िजता मा वगत पहः ।
न क य स परम स या ना धग छ त ॥४९॥
asakta-buddhiḥ sarvatra
jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiṁ paramāṁ
sannyāsenādhigacchati
asakta-buddhiḥ—unattached intelligence; sarvatra—everywhere; jitaātmā —control of the mind, vigata-spṛhaḥ—without material desires;
naiṣkarmya- siddhim—perfection of non-reaction; paramām—supreme;
sannyāsena—by the renounced order of life; adhigacchati—attains.
TRANSLATION
One can obtain the results of renunciation simply by self-control and
by becoming unattached to material things and disregarding material
enjoyments. That is the highest perfectional stage of renunciation.
PURPORT
Real renunciation means that one should always think himself part and
parcel of the Supreme Lord. Therefore he has no right to enjoy the results of
his work. Since he is part and parcel of the Supreme Lord, the results of his
work must be enjoyed by the Supreme Lord. This is actually Kṛṣṇa
consciousness. The person acting in Kṛṣṇa consciousness is really a
sannyāsī, one in the renounced order of life. By such mentality, one is
satisfied because he is actually acting for the Supreme. Thus he is not
attached to anything material; he becomes accustomed to not taking
pleasure in anything beyond the transcendental happiness derived from the
service of the Lord. A sannyāsī is supposed to be free from the reactions of
his past activities, but a person who is in Kṛṣṇa consciousness automatically
attains this perfection without even accepting the so-called order of
renunciation. This state of mind is called yogārūḍha, or the perfectional
stage of yoga, as confirmed in the Third Chapter: yas tv ātma-ratir eva syāt.
One who is satisfied in himself has no fear of any kind of reaction from his
activity.
TEXT 50
स
ा तो यथा
तथा नो त नबोध ।
समा नव कौ य न ा ान य या परा ॥५०॥
siddhiṁ prāpto yathā brahma
tathāpnoti nibodha me
samāsenaiva kaunteya
niṣṭhā jñānasya yā parā
siddhim—perfection; prāptaḥ—achieving; yathā—as; brahma—the
Supreme; tathā—so; āpnoti—achieves; nibodha—try to understand; me—
from Me; samāsena—summarily; eva—certainly; kaunteya—O son of
Kuntī; niṣṭhā—stage; jñānasya—of knowledge; yā—which; parā—
transcendental.
TRANSLATION
O son of Kuntī, learn from Me in brief how one can attain to the
supreme perfectional stage, Brahman, by acting in the way which I
shall now summarize.
PURPORT
The Lord describes for Arjuna how one can achieve the highest
perfectional stage simply by being engaged in his occupational duty,
performing that duty for the Supreme Personality of Godhead. One attains
the supreme stage of Brahman simply by renouncing the result of his work
for the satisfaction of the Supreme Lord. That is the process of selfrealization. Actual perfection of knowledge is in attaining pure Kṛṣṇa
consciousness; that is described in the following verses.
TEXTS 51-53
ब ा वश या य तो ध या मान नय य च ।
श दादीि वषय य वा राग षौ यद य च ॥५१॥
व व त वी ल वाशी यतवा कायमानसः ।
यानयोगपरो न य वरा य समपाि तः ॥५२॥
अहकार बल दप काम ोध प र हम् ।
वम य नममः शा तो
भयाय क प ॥५३॥
buddhyā viśuddhayā yukto
dhṛtyātmānaṁ niyamya ca
śabdādīn viṣayāṁs tyaktvā
rāga-dveṣau vyudasya ca
vivikta-sevī laghv-āśī
yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ
vairāgyaṁ samupāśritaḥ
ahaṅkāraṁ balaṁ darpaṁ
kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto
brahma-bhūyāya kalpate
buddhyā—by the intelligence; viśuddhayā—fully purified; yuktaḥ—such
engagement; dhṛtyā—determination; ātmānam—self; niyamya—regulated;
ca—also; śabdādīn—the sense objects, such as sound, etc.; viṣayān—sense
objects; tyaktvā—giving up; rāga—attachments; dveṣau—hatred; vyudasya
— having laid aside; ca—also; vivikta-sevī—living in a secluded place;
laghu-āśī—eating a small quantity; yata-vāk—control of speech; kāya—
body; mānasaḥ—control of the mind; dhyāna-yoga-paraḥ—always
absorbed in trance; nityam—twenty-four hours a day; vairāgyam
—detachment; samupāśritaḥ—taken shelter of; ahaṅkāram—false ego;
balam— false strength; darpam—false pride; kāmam—lust; krodham
—anger; parigraham—acceptance of material things; vimucya—being
delivered; nirmamaḥ—without proprietorship; śāntaḥ—peaceful; brahmabhūyāya—to become self-realized; kalpate—is understood.
TRANSLATION
Being purified by his intelligence and controlling the mind with
determination, giving up the objects of sense gratification, being freed
from attachment and hatred, one who lives in a secluded place, who
eats little and who controls the body and the tongue, and is always in
trance and is detached, who is without false ego, false strength, false
pride, lust, anger, and who does not accept material things, such a
person is certainly elevated to the position of self-realization.
PURPORT
When one is purified by knowledge, he keeps himself in the mode of
goodness. Thus one becomes the controller of the mind and is always in
trance. Because he is not attached to the objects of sense gratification, he
does not eat more than what he requires, and he controls the activities of his
body and mind. He has no false ego because he does not accept the body as
himself. Nor has he a desire to make the body fat and strong by accepting so
many material things. Because he has no bodily concept of life, he is not
falsely proud. He is satisfied with everything that is offered to him by the
grace of the Lord, and he is never angry in the absence of sense
gratification. Nor does he endeavor to acquire sense objects. Thus when he
is completely free from false ego, he becomes nonattached to all material
things, and that is the stage of self-realization of Brahman. That stage is
called the brahma-bhūta stage. When one is free from the material
conception of life, he becomes peaceful and cannot be agitated.
TEXT 54
भतः स ना मा न शोच त न का त ।
समः सवष भ ष म
त लभ पराम् ॥५४॥
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
brahma-bhūtaḥ—being one with the Absolute; prasanna-ātmā—fully
joyful; na—never; śocati—laments; na—never; kāṅkṣati—desires; samaḥ—
equally disposed; sarveṣu—all; bhūteṣu—living entity; mat-bhaktim—My
devotional service; labhate—gains; parām—transcendental.
TRANSLATION
One who is thus transcendentally situated at once realizes the
Supreme Brahman. He never laments nor desires to have anything; he
is equally disposed to every living entity. In that state he attains pure
devotional service unto Me.
PURPORT
To the impersonalist, achieving the brahma-bhūta stage, becoming one
with the Absolute, is the last word. But for the personalist, or pure devotee,
one has to go still further to become engaged in pure devotional service.
This means that one who is engaged in pure devotional service to the
Supreme Lord is already in a state of liberation, called brahma-bhūta,
oneness with the Absolute. Without being one with the Supreme, the
Absolute, one cannot render service unto Him. In the absolute conception,
there is no difference between the served and the servitor; yet the distinction
is there, in a higher spiritual sense.
In the material concept of life, when one works for sense gratification,
there is misery, but in the absolute world, when one is engaged in pure
devotional service, there is no misery. The devotee in Kṛṣṇa consciousness
has nothing to lament or desire. Since God is full, a living entity who is
engaged in God's service, in Kṛṣṇa consciousness, becomes also full in
himself. He is just like a river cleansed of all dirty water. Because a pure
devotee has no thought other than Kṛṣṇa, he is naturally always joyful. He
does not lament for any material loss or gain because he is full in service of
the Lord. He has no desire for material enjoyment because he knows that
every living entity is the fragmental part and parcel of the Supreme Lord
and therefore eternally a servant. He does not see, in the material world,
someone as higher and someone as lower; higher and lower positions are
ephemeral, and a devotee has nothing to do with ephemeral appearances or
disappearances. For him stone and gold are of equal value. This is the
brahma-bhūta stage, and this stage is attained very easily by the pure
devotee. In that stage of existence, the idea of becoming one with the
Supreme Brahman and annihilating one's individuality becomes hellish, and
the idea of attaining the heavenly kingdom becomes phantasmagoria, and
the senses are like broken serpents' teeth. As there is no fear of a serpent
with broken teeth, so there is no fear from the senses when they are
automatically controlled. The world is miserable for the materially infected
person, but for a devotee the entire world is as good as Vaikuṇṭha, or the
spiritual sky. The highest personality in this material universe is no more
significant than an ant for a devotee. Such a stage can be achieved by the
mercy of Lord Caitanya, who preached pure devotional service in this age.
TEXT 55
भ या मामिभजाना त यावा य ाि म त वतः ।
ततो म त वतो ा वा वश तदन तरम् ॥५५॥
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
bhaktyā—by pure devotional service; mām—Me; abhijānāti—one can
know; yāvān—as much as; yaḥ ca asmi—as I am; tattvataḥ—in truth; tataḥ
—thereafter; mām—Me; tattvataḥ—by truth; jñātvā—knowing; viśate—
enters; tat—thereafter; anantaram—after.
TRANSLATION
One can understand the Supreme Personality as He is only by
devotional service. And when one is in full consciousness of the
Supreme Lord by such devotion, he can enter into the kingdom of God.
PURPORT
The Supreme Personality of Godhead, Kṛṣṇa, and His plenary portions
cannot be understood by mental speculation nor by the nondevotees. If
anyone wants to understand the Supreme Personality of Godhead, he has to
take to pure devotional service under the guidance of a pure devotee.
Otherwise, the truth of the Supreme Personality of Godhead will always be
hidden. It is already stated (nāhaṁ prakāśaḥ) that He is not revealed to
everyone. Everyone cannot understand God simply by erudite scholarship or
mental speculation. Only one who is actually engaged in Kṛṣṇa
consciousness and devotional service can understand what Kṛṣṇa is.
University degrees are not helpful.
One who is fully conversant with the Kṛṣṇa science becomes eligible to
enter into the spiritual kingdom, the abode of Kṛṣṇa. Becoming Brahman
does not mean that one loses his identity. Devotional service is there, and as
long as devotional service exists, there must be God, the devotee, and the
process of devotional service. Such knowledge is never vanquished, even
after liberation. Liberation involves getting free from the concept of material
life; in spiritual life the same distinction is there, the same individuality is
there, but in pure Kṛṣṇa consciousness. One should not misunderstand that
the word viśate, "enters into Me," supports the monist theory that one
becomes homogeneous with the impersonal Brahman. No. Viśate means that
one can enter into the abode of the Supreme Lord in his individuality to
engage in His association and render service unto Him. For instance, a green
bird enters a green tree not to become one with the tree but to enjoy the
fruits of the tree. Impersonalists generally give the example of a river
flowing into the ocean and merging. This may be a source of happiness for
the impersonalist, but the personalist keeps his personal individuality like an
aquatic in the ocean. We find so many living entities within the ocean, if we
go deep. Surface acquaintance with the ocean is not sufficient; one must
have complete knowledge of the aquatics living in the ocean depths.
Because of his pure devotional service, a devotee can understand the
transcendental qualities and the opulences of the Supreme Lord in truth. As
it is stated in the Eleventh Chapter, only by devotional service can one
understand. The same is confirmed here; one can understand the Supreme
Personality of Godhead by devotional service and enter into His kingdom.
After attainment of the brahma-bhūta stage of freedom from material
conceptions, devotional service begins by one's hearing about the Lord.
When one hears about the Supreme Lord, automatically the brahma-bhūta
stage develops, and material contamination–greediness and lust for sense
enjoyment–disappears. As lust and desires disappear from the heart of a
devotee, he becomes more attached to the service of the Lord, and by such
attachment he becomes free from material contamination. In that state of life
he can understand the Supreme Lord. This is the statement of ŚrīmadBhāgavatam also. Also after liberation the process of bhakti or
transcendental service continues. The Vedānta-sūtra confirms this:
āprāyaṇāt tatrāpi hi dṛṣṭam. This means that after liberation the process of
devotional service continues. In the Śrīmad-Bhāgavatam, real devotional
liberation is defined as the reinstatement of the living entity in his own
identity, his own constitutional position. The constitutional position is
already explained: every living entity is the part and parcel fragmental
portion of the Supreme Lord. Therefore his constitutional position is to
serve. After liberation, this service is never stopped. Actual liberation is
getting free from misconceptions of life.
TEXT 56
सवकम य प सदा कव णो म पा यः ।
म सादादवा नो त शा त पदम ययम् ॥५६॥
sarva-karmāṇy api sadā
kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti
śāśvataṁ padam avyayam
sarva—all; karmāṇi—activities; api—although; sadā—always; kurvāṇaḥ
— performing; mat—under My; vyapāśrayah—protection; mat—My;
prasādāt —mercy; avāpnoti—achieves; sāśvatam—eternal; padam—abode;
avyayam— —imperishable.
TRANSLATION
Though engaged in all kinds of activities, My devotee, under My
protection, reaches the eternal and imperishable abode by My grace.
PURPORT
The word mad-vyapāśrayaḥ means under the protection of the Supreme
Lord. To be free from material contamination, a pure devotee acts under the
direction of the Supreme Lord or His representative, the spiritual master.
There is no time limitation for a pure devotee. He is always, twenty-four
hours, one hundred percent engaged in activities under the direction of the
Supreme Lord. To a devotee who is thus engaged in Kṛṣṇa consciousness
the Lord is very, very kind. In spite of all difficulties, he is eventually placed
in the transcendental abode, or Kṛṣṇaloka. He is guaranteed entrance there;
there is no doubt about it. In that supreme abode, there is no change;
everything is eternal, imperishable and full of knowledge.
TEXT 57
तसा सवकम िण म य स य य म परः ।
बि योगमपाि य मि च ः सतत भव ॥५७॥
cetasā sarva-karmāṇi
mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya
mac-cittaḥ satataṁ bhava
cetasā—by intelligence; sarva-karmāni—all kinds of activities; mayi
—unto Me; sannyasya—giving up; mat-paraḥ—My protection; buddhiyogam— devotional activities; upāśritya—taking shelter of; mat-cittaḥ
—consciousness; satatam—twenty-four hours a day; bhava—just become.
TRANSLATION
In all activities just depend upon Me and work always under My
protection. In such devotional service, be fully conscious of Me.
PURPORT
When one acts in Kṛṣṇa consciousness, he does not act as the master of
the world. Just like a servant, one should act fully under the direction of the
Supreme Lord. A servant has no individual independence. He acts only on
the order of the master. A servant acting on behalf of the supreme master
has no affection for profit and loss. He simply discharges his duty faithfully
in terms of the order of the Lord. Now, one may argue that Arjuna was
acting under the personal direction of Kṛṣṇa, but, when Kṛṣṇa is not present,
how should one act? If one acts according to the direction of Kṛṣṇa in this
book, as well as under the guidance of the representative of Kṛṣṇa, then the
result will be the same. The Sanskrit word mat-paraḥ is very important in
this verse. It indicates that one has no goal in life save and except acting in
Kṛṣṇa consciousness just to satisfy Kṛṣṇa. And, while working in that way,
one should think of Kṛṣṇa only: "I have been appointed to discharge this
particular duty by Kṛṣṇa." While acting in such a way, one naturally has to
think of Kṛṣṇa. This is perfect Kṛṣṇa consciousness. One should, however,
note that, after doing something whimsically, he should not offer the result
to the Supreme Lord. That sort of duty is not in the devotional service of
Kṛṣṇa consciousness. One should act according to the order of Kṛṣṇa . This
is a very important point. That order of Kṛṣṇa comes through disciplic
succession from the bona fide spiritual master. Therefore the spiritual
master's order should be taken as the prime duty of life. If one gets a bona
fide spiritual master and acts according to his direction, then his perfection
of life in Kṛṣṇa consciousness is guaranteed.
TEXT 58
मि च ः सव ग िण म सादा र य स ।
अथ वमहकारा न ो य स वन स ॥५८॥
mac-cittaḥ sarva-durgāṇi
mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi
mat—My; cittaḥ—consciousness; sarva—all; durgāṇi—impediments;
mat— My; prasādāt—My mercy; tariṣyasi—you will overcome; atha
—therefore; cet—if; tvam—you; ahaṅkārāt—by false ego; na—not; śroṣyasi
—do not hear; vinaṅkṣyasi—then lose yourself.
TRANSLATION
If you become conscious of Me, you will pass over all the obstacles of
conditional life by My grace. If, however, you do not work in such
consciousness but act through false ego, not hearing Me, you will be
lost.
PURPORT
A person in full Kṛṣṇa consciousness is not unduly anxious to execute
the duties of his existence. The foolish cannot understand this great freedom
from all anxiety. For one who acts in Kṛṣṇa consciousness, Lord Kṛṣṇa
becomes the most intimate friend. He always looks after His friend's
comfort, and He gives Himself to His friend, who is so devotedly engaged
working twenty-four hours a day to please the Lord. Therefore, no one
should be carried away by the false ego of the bodily concept of life. One
should not falsely think himself independent of the laws of material nature
or free to act. He is already under strict material laws. But, as soon as he
acts in Kṛṣṇa consciousness, he is liberated, free from the material
perplexities. One should note very carefully that one who is not active in
Kṛṣṇa consciousness is losing himself in the material whirlpool, in the ocean
of birth and death. No conditioned soul actually knows what is to be done
and what is not to be done, but a person who acts in Kṛṣṇa consciousness is
free to act because everything is prompted by Kṛṣṇa from within and
confirmed by the spiritual master.
TEXT 59
यदहकारमाि य न यो य इ त म य ।
िम यष यवसाय
क त व नयो य त ॥५९॥
yad ahaṅkāram āśritya
na yotsya iti manyase
mithyaiṣa vyavasāyas te
prakṛtis tvāṁ niyokṣyati
yat—therefore; ahaṅkāram—false ego; āśritya—taking shelter; na—not;
yotsya—shall fight; iti—thus; manyase—think; mithyā eṣaḥ—this is all false;
vyavasāyah te—your determination; prakṛtiḥ—material nature; tvām— you;
niyokṣyati—will engage you.
TRANSLATION
If you do not act according to My direction and do not fight, then
you will be falsely directed. By your nature, you will have to be engaged
in warfare.
PURPORT
Arjuna was a military man, and born of the nature of the kṣatriya.
Therefore his natural duty was to fight. But, due to false ego, he was fearing
that by killing his teacher, grandfather and friends, there would be sinful
reactions. Actually he was considering himself master of his actions, as if he
were directing the good and bad results of such work. He forgot that the
Supreme Personality of Godhead was present there, instructing him to fight.
That is the forgetfulness of the conditioned soul. The Supreme Personality
gives directions as to what is good and what is bad, and one simply has to
act in Kṛṣṇa consciousness to attain the perfection of life. No one can
ascertain his destiny as the Supreme Lord can; therefore the best course is to
take direction from the Supreme Lord and act. No one should neglect the
order of the Supreme Personality of Godhead or the order of the spiritual
master who is the representative of God. One should act unhesitatingly to
execute the order of the Supreme Personality of Godhead—that will keep
him safe under all circumstances.
TEXT 60
वभाव न कौ य नब ः न कमणा ।
कत छ स य मोहा क र य यवशो प तत् ॥६०॥
svabhāva-jena kaunteya
nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt
kariṣyasy avaśo 'pi tat
sva-bhāva-jena—by one's own nature; kaunteya—O son of Kuntī;
nibaddhaḥ—conditioned; svena—by one's own; karmaṇā—activities;
kartum—to do; na—not; icchasi—like; yat—that; mohāt—by illusion;
kariṣyasi—you will act; avaśaḥ—imperceptibly; api—even; tat—that.
TRANSLATION
Under illusion you are now declining to act according to My
direction. But, compelled by your own nature, you will act all the same,
O son of Kuntī.
PURPORT
If one refuses to act under the direction of the Supreme Lord, then he is
compelled to act by the modes in which he is situated. Everyone is under the
spell of a particular combination of the modes of nature and is acting in that
way. But anyone who voluntarily engages himself under the direction of the
Supreme Lord becomes glorious.
TEXT 61
ई रः सवभतान
ऽजन त त ।
ामय सवभता न य ा ढा न मायया ॥६१॥
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
īśvaraḥ—the Supreme Lord; sarva-bhūtānām—of all living entities; hṛddeśe—in the location of the heart; arjuna—O Arjuna; tiṣṭhati—resides;
bhrāmayan—causing to travel; sarva-bhūtāni—all living entities; yantra—
machine; ārūḍhāni—being so placed; māyayā—under the spell of material
energy.
TRANSLATION
The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy.
PURPORT
Arjuna was not the supreme knower, and his decision to fight or not to
fight was confined to his limited discretion. Lord Kṛṣṇa instructed that the
individual is not all in all. The Supreme Personality of Godhead, or He
Himself, Kṛṣṇa, the localized Supersoul, sits in the heart directing the living
being. After changing bodies, the living entity forgets his past deeds, but the
Supersoul, as the knower of the past, present and future, remains the witness
of all his activities. Therefore all the activities of living entities are directed
by this Supersoul. The living entity gets what he deserves and is carried by
the material body which is created in the material energy under the direction
of the Supersoul. As soon as a living entity is placed in a particular type of
body, he has to work under the spell of that bodily situation. A person
seated in a high-speed motor car goes faster than one seated in a slower car,
though the living entities, the drivers, may be the same. Similarly, by the
order of the Supreme Soul, material nature fashions a particular type of
body to a particular type of living entity to work according to his past
desires. The living entity is not independent. One should not think himself
independent of the Supreme Personality of Godhead. The individual is
always under His control. Therefore his duty is to surrender, and that is the
injunction of the next verse.
TEXT 62
त व शरण ग छ सवभा न भारत ।
त सादा पर शा त थान ा य स शा तम् ॥६२॥
tam eva śaraṇaṁ gaccha
sarva-bhāvena bhārata
tat-prasādāt parāṁ śāntiṁ
sthānaṁ prāpsyasi śāśvatam
tam—unto Him; eva—certainly; śaraṇam—surrender; gaccha—go;
sarva- bhāvena—in all respects; bhārata—O son of Bharata; tat-prasādāt
—by His grace; parām—transcendental; śāntim—peace; sthānam—abode;
prāpsyasi— you will get; śāśvatam—eternal.
TRANSLATION
O scion of Bharata, surrender unto Him utterly. By His grace you
will attain transcendental peace and the supreme and eternal abode.
PURPORT
A living entity should therefore surrender unto the Supreme Personality
of Godhead who is situated in everyone's heart, and that will relieve him
from all kinds of miseries of this material existence. By such surrender, one
will not only be released from all miseries in this life, but at the end he will
reach the Supreme God. The transcendental world is described in the Vedic
literature as tad viṣṇoḥ paramaṁ padam. Since all of creation is the
kingdom of God, everything material is actually spiritual, but paramaṁ
padam specifically refers to the eternal abode, which is called the spiritual
sky or Vaikuṇṭha.
In the Fifteenth Chapter of Bhagavad-gītā it is stated: "Sarvasya cāham
hṛdi sanniviṣṭaḥ." The Lord is seated in everyone's heart, so this
recommendation that one should surrender unto the Supersoul sitting within
means that one should surrender unto the Supreme Personality of Godhead,
Kṛṣṇa. Kṛṣṇa has already been accepted by Arjuna as the Supreme. He was
accepted in the Tenth Chapter as paraṁ brahma paraṁ dhāma. Arjuna has
accepted Kṛṣṇa as the Supreme Personality of Godhead and the supreme
abode of all living entities, not only because of his personal experience but
also because of the evidences of great authorities like Nārada, Asita, Devala
and Vyāsa.
TEXT 63
इत
ानमा यात ग ा तर मया ।
वम यतद षण य छ स तथा क ॥६३॥
iti te jñānam ākhyātaṁ
guhyād guhyataraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru
iti—thus; te—unto you; jñānam—knowledge; ākhyātam—described;
guhyāt—confidential; guhyataram—still more confidential; mayā—by Me;
vimṛśya—by deliberation; etat—that; aśeṣeṇa—fully; yathā—as you; icchasi
—you like; tathā—that; kuru—perform.
TRANSLATION
Thus I have explained to you the most confidential of all knowledge.
Deliberate on this fully, and then do what you wish to do.
PURPORT
The Lord has already explained to Arjuna the knowledge of brahmabhūta. One who is in the brahma-bhūta condition is joyful; he never
laments, nor does he desire anything. That is due to confidential knowledge.
Kṛṣṇa also discloses knowledge of the Supersoul. This is also Brahman
knowledge, knowledge of Brahman, but it is superior.
Here Lord Kṛṣṇa tells Arjuna that he can do as he chooses. God does not
interfere with the little independence of the living entity. In Bhagavad-gītā,
the Lord has explained in all respects how one can elevate his living
condition. The best advice imparted to Arjuna is to surrender unto the
Supersoul seated within his heart. By right discrimination, one should agree
to act according to the order of the Supersoul. That will help one become
situated constantly in Kṛṣṇa consciousness, the highest perfectional stage of
human life. Arjuna is being directly ordered by the Personality of Godhead
to fight. Surrender to the Supreme Personality of Godhead is in the best
interest of the living entities. It is not for the interest of the Supreme. Before
surrendering, one is free to deliberate on this subject as far as the
intelligence goes; that is the best way to accept the instruction of the
Supreme Personality of Godhead. Such instruction comes also through the
spiritual master, the bona fide representative of Kṛṣṇa.
TEXT 64
सवग तम भयः शण परम वचः ।
इ ोऽ स दढिम त ततो व यािम हतम् ॥६४॥
sarva-guhyatamaṁ bhūyaḥ
śṛṇu me paramaṁ vacaḥ
iṣṭo 'si me dṛḍham iti
tato vakṣyāmi te hitam
sarva-guhyatamam—the most confidential; bhūyaḥ—again; śṛṇu—just
hear; me—from Me; paramam—the supreme; vacaḥ—instruction; isṭaḥ asi
— you are very dear to Me; dṛḍham—very; iti—thus; tataḥ—therefore;
vakṣyāmi—speaking; te—for your; hitam—benefit.
TRANSLATION
Because you are My very dear friend, I am speaking to you the most
confidential part of knowledge. Hear this from Me, for it is for your
benefit.
PURPORT
The Lord has given Arjuna confidential knowledge of the Supersoul
within everyone's heart, and now He is giving the most confidential part of
this knowledge: just surrender unto the Supreme Personality of Godhead. At
the end of the Ninth Chapter He has said, "Just always think of Me." The
same instruction is repeated here to stress the essence of the teachings of
Bhagavad-gītā. This essence is not understood by a common man, but by
one who is actually very dear to Kṛṣṇa, a pure devotee of Kṛṣṇa. This is the
most important instruction in all Vedic literature. What Kṛṣṇa is saying in
this connection is the most essential part of knowledge, and it should be
carried out not only by Arjuna but by all living entities.
TEXT 65
म मना भव म तो म ाजी म नम क ।
मा व य स स य
तजा
योऽ स ॥६५॥
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me
man-manāḥ—thinking of Me; bhava—just become; mat-bhaktaḥ—My
devotee; mat-yājī—My worshiper; mām—unto Me; namaskuru—offer your
obeisances; mām—unto Me; eva—certainly; eṣyasi—come; satyam—truly;
te—to you; pratijāne—I promise; prijaḥ—dear; asi—you are; me—My.
TRANSLATION
Always think of Me and become My devotee. Worship Me and offer
your homage unto Me. Thus you will come to Me without fail. I promise
you this because you are My very dear friend.
PURPORT
The most confidential part of knowledge is that one should become a
pure devotee of Kṛṣṇa and always think of Him and act for Him. One should
not become an official meditator. Life should be so molded that one will
always have the chance to think of Kṛṣṇa. One should always act in such a
way that all his daily activities are in connection with Kṛṣṇa. He should
arrange his life in such a way that throughout the twenty-four hours he
cannot but think of Kṛṣṇa. And the Lord's promise is that anyone who is in
such pure Kṛṣṇa consciousness will certainly return to the abode of Kṛṣṇa,
where he will be engaged in the association of Kṛṣṇa face to face. This most
confidential part of knowledge is spoken to Arjuna because he is the dear
friend of Kṛṣṇa. Everyone who follows the path of Arjuna can become a
dear friend to Kṛṣṇa and obtain the same perfection as Arjuna.
These words stress that one should concentrate his mind upon Kṛṣṇa–the
very form with two hands carrying a flute, the bluish boy with a beautiful
face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found
in the Brahma-saṁhitā and other literatures. One should fix his mind on this
original form of Godhead, Kṛṣṇa. He should not even divert his attention to
other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa,
Rāma, Varāha, etc., but a devotee should concentrate his mind on the form
that was present before Arjuna. Concentration of the mind on the form of
Kṛṣṇa constitutes the most confidential part of knowledge, and this is
disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa's.
TEXT 66
सवधम प र य य मा क शरण ज ।
अह वा सवपा यो मो य यािम मा शचः ॥६६॥
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
sarva-dharmān—all varieties of religion; parityajya—abandoning; mām
— unto Me; ekam—only; śaraṇam—surrender; vraja—go; aham—I; tvām
—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣayiṣyāmi
—deliver; mā— not; śucaḥ—worry.
TRANSLATION
Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reaction. Do not fear.
PURPORT
The Lord has described various kinds of knowledge, processes of
religion, knowledge of the Supreme Brahman, knowledge of the Supersoul,
knowledge of the different types of orders and statuses of social life,
knowledge of the renounced order of life, knowledge of nonattachment,
sense and mind control, meditation, etc. He has described in so many ways
different types of religion. Now, in summarizing Bhagavad-gītā, the Lord
says that Arjuna should give up all the processes that have been explained to
him; he should simply surrender to Kṛṣṇa. That surrender will save him
from all kinds of sinful reactions, for the Lord personally promises to
protect him.
In the Eighth Chapter it was said that only one who has become free
from all sinful reactions can take to the worship of Lord Kṛṣṇa. Thus one
may think that unless he is free from all sinful reactions he cannot take to
the surrendering process. To such doubts it is here said that even if one is
not free from all sinful reactions, simply by the process of surrendering to
Śrī Kṛṣṇa he is automatically freed. There is no need of strenuous effort to
free oneself from sinful reactions. One should unhesitatingly accept Kṛṣṇa
as the supreme savior of all living entities. With faith and love, one should
surrender unto Him.
According to the devotional process, one should simply accept such
religious principles that will lead ultimately to the devotional service of the
Lord. One may perform a particular occupational duty according to his
position in the social order, but if by executing his duty one does not come
to the point of Kṛṣṇa consciousness, all his activities are in vain. Anything
that does not lead to the perfectional stage of Kṛṣṇa consciousness should be
avoided. One should be confident that in all circumstances Kṛṣṇa will
protect him from all difficulties. There is no need of thinking how one
should keep the body and soul together. Kṛṣṇa will see to that. One should
always think himself helpless and should consider Kṛṣṇa the only basis for
his progress in life. As soon as one seriously engages himself in devotional
service to the Lord in full Kṛṣṇa consciousness, at once he becomes freed
from all contamination of material nature. There are different processes of
religion and purificatory processes by cultivation of knowledge, meditation
in the mystic yoga system, etc., but one who surrenders unto Kṛṣṇa does not
have to execute so many methods. That simple surrender unto Kṛṣṇa will
save him from unnecessarily wasting time. One can thus make all progress
at once and be freed from all sinful reaction.
One should be attracted by the beautiful vision of Kṛṣṇa. His name is
Kṛṣṇa because He is all-attractive. One who becomes attracted by the
beautiful, all-powerful, omnipotent vision of Kṛṣṇa is fortunate. There are
different kinds of transcendentalists–some of them are attached to the
impersonal Brahman vision, some of them are attracted by the Supersoul
feature, etc., but one who is attracted to the personal feature of the Supreme
Personality of Godhead, and, above all, one who is attracted by the Supreme
Personality of Godhead as Kṛṣṇa Himself, is the most perfect
transcendentalist. In other words, devotional service to Kṛṣṇa, in full
consciousness, is the most confidential part of knowledge, and this is the
essence of the whole Bhagavad-gītā. Karma-yogīs, empiric philosophers,
mystics, and devotees are all called transcendentalists, but one who is a pure
devotee is the best of all. The particular words used here, mā śucaḥ, "Don't
fear, don't hesitate, don't worry," are very significant. One may be perplexed
as to how one can give up all kinds of religious forms and simply surrender
unto Kṛṣṇa, but such worry is useless.
TEXT 67
इद नातप काय नाभ ताय कदाचन ।
न चाश ष वा य न च म योऽ यसय त ॥६७॥
idaṁ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ
na ca māṁ yo 'bhyasūyati
idam—this; te—you; na—never; atapaskāya—one who is not austere; na
— never; abhaktāya—one who is not a devotee; kadācana—at any time; na
— never; ca—also; aśuśrūṣave—one who is not engaged in devotional
service; vācyam—to be spoken; na—never; ca—also; mām—unto Me; yaḥ
—anyone; abhyasūyati—envious.
TRANSLATION
This confidential knowledge may not be explained to those who are
not austere, or devoted, or engaged in devotional service, nor to one
who is envious of Me.
PURPORT
Persons who have not undergone the austerities of the religious process,
who have never attempted devotional service in Kṛṣṇa consciousness, who
have not tended a pure devotee, and especially those who are conscious of
Kṛṣṇa as a historical personality or who are envious of the greatness of
Kṛṣṇa, should not be told this most confidential part of knowledge. It is,
however, sometimes found that even demoniac persons who are envious of
Kṛṣṇa, worshiping Kṛṣṇa in a different way, take to the profession of
explaining Bhagavad-gītā in a different way to make business, but anyone
who desires actually to understand Kṛṣṇa must avoid such commentaries on
Bhagavad-gītā. Actually the purpose of Bhagavad-gītā is not
understandable to those who are sensuous–even if one is not sensuous but is
strictly following the disciplines enjoined in the Vedic scripture, if he is not
a devotee, he also cannot understand Kṛṣṇa. Even when one poses himself
as a devotee of Kṛṣṇa, but is not engaged in Kṛṣṇa conscious activities, he
also cannot understand Kṛṣṇa. There are many persons who envy Kṛṣṇa
because He has explained in Bhagavad-gītā that He is the Supreme and that
nothing is above Him or equal to Him. There are many persons who are
envious of Kṛṣṇa. Such persons should not be told of Bhagavad-gītā, for
they cannot understand. There is no possibility of faithless persons'
understanding Bhagavad-gītā and Kṛṣṇa. Without understanding Kṛṣṇa
from the authority of a pure devotee, one should not try to comment upon
Bhagavad-gitā.
TEXT 68
य इद परम ग म
विभधा य त ।
भ त म य पर क वा मा व य यसशयः ॥६८॥
ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ
yaḥ—anyone; idam—this; paramam—most; guhyam—confidential; mat
— Mine; bhakteṣu—amongst devotees of; abhidhāsyati—explains; bhaktim
— devotional service; mayi—unto Me; parām—transcendental; kṛtvā
—having done; mām—unto Me; eva—certainly; eṣyati—comes; asaṁśayaḥ
—without doubt.
TRANSLATION
For one who explains the supreme secret to the devotees, devotional
service is guaranteed, and at the end he will come back to Me.
PURPORT
Generally it is advised that Bhagavad-gītā be discussed amongst the
devotees only, for those who are not devotees will neither understand Kṛṣṇa
nor Bhagavad-gītā. Those who do not accept Kṛṣṇa as He is and Bhagavadgītā as it is should not try to explain Bhagavad-gītā whimsically and
become offenders. Bhagavad-gītā should be explained to persons who are
ready to accept Kṛṣṇa as the Supreme Personality of Godhead. It is a subject
matter for the devotees only and not for philosophical speculators. Anyone,
however, who tries sincerely to present Bhagavad-gītā as it is will advance
in devotional activities and reach the pure devotional state of life. As a
result of such pure devotion, he is sure to go back home, back to Godhead.
TEXT 69
न च त मा मन ष कि
भ वता न च त माद यः
यक मः ।
यतरो भ व ॥६९॥
na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
na—never; ca—and; tasmāt—therefore; manuṣyeṣu—among mankind;
kaścit—anyone; me—My; priya-kṛttamaḥ—more dear; bhavitā—will
become; na—no; ca—and; me—My; tasmāt—than him; anyaḥ—other;
priyataraḥ— dearer; bhuvi—in this world.
TRANSLATION
There is no servant in this world more dear to Me than he, nor will
there ever be one more dear.
TEXT 70
अ
य च य इम ध य सवादमावयोः ।
ानय न नाहिम ः यािम त
म तः ॥७०॥
adhyeṣyate ca ya imaṁ
dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham
iṣṭaḥ syām iti me matiḥ
adhyeṣyate—will study; ca—also; yaḥ—he; imam—this; dharmyaṁ—
sacred; saṁvādam—conversation; āvayoḥ—of ours; jñāna—knowledge;
yajñena—by sacrifice; tena—by him; aham—I; iṣṭaḥ—worshiped; syām
—shall be; iti—thus; me—My; matiḥ—opinion.
TRANSLATION
And I declare that he who studies this sacred conversation worships
Me by his intelligence.
TEXT 71
ावाननसय शणयाद प यो नरः ।
सोऽ प म तः शभा लोका ा नया प यकमणाम् ॥७१॥
śraddhāvān anasūyaś ca
śṛṇuyād api yo naraḥ
so 'pi muktaḥ śubhāl lokān
prāpnuyāt puṇya-karmaṇām
sraddhāvan—faithful; anasūyaḥ ca—and not envious; śṛṇuyāt—does
hear; api—certainly; yaḥ—who; naraḥ—man; saḥ api—he also; muktaḥ
—being liberated; śubhān—auspicious; lokān—planets; prāpnuyāt—attains;
puṇya- karmaṇām—of the past.
TRANSLATION
And one who listens with faith and without envy becomes free from
sinful reaction and attains to the planets where the pious dwell.
PURPORT
In the 67th verse of this chapter, the Lord explicitly forbade the Gītā's
being spoken to those who are envious of the Lord. In other words,
Bhagavad-gītā is for the devotees only, but it so happens that sometimes a
devotee of the Lord will hold open class, and in that class all the students
are not expected to be devotees. Why do such persons hold open class? It is
explained here that although everyone is not a devotee, still there are many
men who are not envious of Kṛṣṇa. They have faith in Him as the Supreme
Personality of Godhead. If such persons hear from a bona fide devotee about
the Lord, the result is that they become at once free from all sinful reactions
and after that attain to the planetary system where all righteous persons are
situated. Therefore simply by hearing Bhagavad-gītā, even a person who
does not try to be a pure devotee attains the result of righteous activities.
Thus a pure devotee of the Lord gives everyone a chance to become free
from all sinful reactions and to become a devotee of the Lord.
Generally those who are free from sinful reaction are righteous. Such
persons very easily take to Kṛṣṇa consciousness. The word puṇyakarmaṇām is very significant here. This refers to the performance of great
sacrifice. Those who are righteous in performing devotional service but who
are not pure can attain the planetary system of the polestar, or Dhruvaloka,
where Dhruva Mahārāja is presiding. He is a great devotee of the Lord, and
he has a special planet which is called the polestar.
TEXT 72
कि च त
त पाथ वयका ण तसा ।
कि चद ानस मोहः न
धन जय ॥७२॥
kaccid etac chrutaṁ pārtha
tvayaikāgreṇa cetasā
kaccid ajñāna-sammohaḥ
praṇaṣṭas te dhanañjaya
kaccit—whether; etat—this; śrutam—heard; pārtha—O son of Pṛthā;
tvayā—by you; ekāgreṇa—with full attention; cetasā—by the mind; kaccit—
whether; ajñāna—ignorant; saṁmohaḥ—illusion; praṇaṣṭaḥ—dispelled; te
— of you; dhanañjaya—O conqueror of wealth (Arjuna).
TRANSLATION
O conqueror of wealth, Arjuna, have you heard this attentively with
your mind? And are your illusions and ignorance now dispelled?
PURPORT
The Lord was acting as the spiritual master of Arjuna. Therefore it was
His duty to inquire from Arjuna whether he understood the whole
Bhagavad-gītā in its proper perspective. If not, the Lord was ready to reexplain any point, or the whole Bhagavad-gītā if so required. Actually,
anyone who hears Bhagavad-gītā from a bona fide spiritual master like
Kṛṣṇa or His representative will find that all his ignorance is dispelled.
Bhagavad-gītā is not an ordinary book written by a poet or fiction writer; it
is spoken by the Supreme Personality of Godhead. Any person, if he is
fortunate enough to hear these teachings from Kṛṣṇa or from His bona fide
spiritual representative, is sure to become a liberated person and get out of
the darkness of ignorance.
TEXT 73
अजन उवाच ।
न ो मोहः म तल धा व सादा मया यत ।
ि थतोऽि म गतस हः क र वचन तव ॥७३॥
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā
tvat-prasādān mayācyuta
sthito 'smi gata-sandehaḥ
kariṣye vacanaṁ tava
arjunaḥ uvāca—Arjuna said; naṣṭaḥ—dispelled; mohaḥ—illusion; smṛtiḥ
— memory; labdhā—regained; tvat-prasādāt—by Your mercy; mayā—by
me; acyuta—O infallible Kṛṣṇa; sthitaḥ—situated; asmi—I am; gata
—removed; sandehaḥ—all doubts; kariṣye—I shall execute; vacanam
—order; tava—Your.
TRANSLATION
Arjuna said, My dear Kṛṣṇa, O infallible one, my illusion is now
gone. I have regained my memory by Your mercy, and I am now firm
and free from doubt and am prepared to act according to Your
instructions.
PURPORT
The constitutional position of a living entity, represented by Arjuna, is
that he has to act according to the order of the Supreme Lord. He is meant
for self-discipline. Śrī Caitanya Mahāprabhu says that the actual position of
the living entity is that of eternal servant of the Supreme Lord. Forgetting
this principle, the living entity becomes conditioned by material nature, but
in serving the Supreme Lord, he becomes the liberated servant of God. The
living entity's constitutional position is to be servitor; he either has to serve
the illusory māyā or the Supreme Lord. If he serves the Supreme Lord, he is
in his normal condition, but if he prefers to serve the illusory external
energy, then certainly he will be in bondage. In illusion the living entity is
serving in this material world. He is bound by his lust and desires, yet he
thinks of himself as the master of the world. This is called illusion. When a
person is liberated, his illusion is over, and he voluntarily surrenders unto
the Supreme to act according to His desires. The last illusion, the last snare
of māyā to trap the living entity, is the proposition that he is God. The living
entity thinks that he is no longer a conditioned soul, but God. He is so
unintelligent that he does not think that if he were God, then how could he
be in doubt? That he does not consider. So that is the last snare of illusion.
Actually to become free from the illusory energy is to understand Kṛṣṇa, the
Supreme Personality of Godhead, and agree to act according to His order.
The word mohaḥ is very important in this verse. Mohaḥ refers to that which
is opposed to knowledge. Actually real knowledge is the understanding that
every living being is eternally servitor of the Lord, but instead of thinking
oneself in that position, the living entity thinks that he is not servant, that he
is the master of this material world, for he wants to lord it over the material
nature. That is his illusion. This illusion can be overcome by the mercy of
the Lord or by the mercy of a pure devotee. When that illusion is over, one
agrees to act in Kṛṣṇa consciousness.
Kṛṣṇa consciousness is acting according to Kṛṣṇa's order. A conditioned
soul illusioned by the external energy of matter does not know that the
Supreme Lord is the master who is full of knowledge and who is the
proprietor of everything. Whatever He desires He can bestow upon His
devotees; He is the friend of everyone, and He is especially inclined to His
devotee. He is the controller of this material nature and of all living entities.
He is also the controller of inexhaustible time, and He is full of all
opulences and all potencies. The Supreme Personality of Godhead can even
give Himself to the devotee. One who does not know Him is under the spell
of illusion; he does not become a devotee, but a servitor of māyā. Arjuna,
however, after hearing Bhagavad-gītā from the Supreme Personality of
Godhead, became free from all illusion. He could understand that Kṛṣṇa was
not only his friend, but the Supreme Personality of Godhead. And he
understood Kṛṣṇa factually. So to study Bhagavad-gītā is to understand
Kṛṣṇa factually. When a person is in full knowledge, he naturally surrenders
to Kṛṣṇa. When Arjuna understood that it was Kṛṣṇa's plan to reduce the
unnecessary increase of population, he agreed to fight according to Kṛṣṇa's
desire. He again took up his weapons—his arrows and bow—to fight under
the order of the Supreme Personality of Godhead.
TEXT 74
स जय उवाच ।
इ यह वास व य पाथ य च महा मनः ।
सवादिममम ौषम त रोमहषणम् ॥७४॥
sañjaya uvāca
ity ahaṁ vāsudevasya
pārthasya ca mahātmanaḥ
saṁvādam imam aśrauṣam
adbhutaṁ roma-harṣaṇam
sañjayaḥ uvāca—Sañjaya said; iti—thus; aham—I; vāsudevasya—of
Kṛṣṇa; pārthasya—of Arjuna; ca—also; mahātmanaḥ—two great souls;
saṁvādam— discussing; imam—this; aśrauṣam—heard; adbhutam
—wonder; romaharṣaṇam—hair standing on end.
TRANSLATION
Sañjaya said: Thus have I heard the conversation of two great souls,
Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is
standing on end.
PURPORT
In the beginning of Bhagavad-gītā, Dhṛtarāṣṭra inquired from his
secretary Sañjaya, "What happened in the Battlefield of Kurukṣetra?" The
entire study was related to the heart of Sañjaya by the grace of his spiritual
master, Vyāsa. He thus explained the theme of the battlefield. The
conversation was wonderful because such an important conversation
between two great souls never took place before and would not take place
again. It is wonderful because the Supreme Personality of Godhead is
speaking about Himself and His energies to the living entity, Arjuna, a great
devotee of the Lord. If we follow in the footsteps of Arjuna to understand
Kṛṣṇa, then our life will be happy and successful. Sañjaya realized this, and
as he began to understand it, he related the conversation to Dhṛtarāṣṭra. Now
it is concluded that wherever there is Kṛṣṇa and Arjuna, there is victory.
TEXT 75
यास सादा
तवा त मह परम् ।
योग यो रा क णा सा ा कथयतः वयम् ॥७५॥
vyāsa-prasādāc chrutavān
etad guhyam ahaṁ param
yogaṁ yogeśvarāt kṛṣṇāt
sākṣāt kathayataḥ svayam
vyāsa-prasādāt—by the mercy of Vyāsadeva; śrutavān—heard; etat
—this; guhyam—confidential; aham—I; param—the supreme; yogam
—mysticism; yogeśvarāt—from the master of all mysticism; kṛṣṇāt—from
Kṛṣṇa; sākṣāt— directly; kathayataḥ—speaking; svayam—personally.
TRANSLATION
By the mercy of Vyāsa, I have heard these most confidential talks
directly from the master of all mysticism, Kṛṣṇa, who was speaking
personally to Arjuna.
PURPORT
Vyāsa was the spiritual master of Sañjaya, and Sañjaya admits that it was
by his mercy that he could understand the Supreme Personality of Godhead.
This means that one has to understand Kṛṣṇa not directly but through the
medium of the spiritual master. The spiritual master is the transparent
medium, although it is true that the experience is direct. This is the mystery
of the disciplic succession. When the spiritual master is bona fide, then one
can hear Bhagavad-gītā directly, as Arjuna heard it. There are many mystics
and yogīs all over the world, but Kṛṣṇa is the master of all yoga systems.
Kṛṣṇa's instruction is explicitly stated in Bhagavad-gītā—surrender unto
Kṛṣṇa. One who does so is the topmost yogī. This is confirmed in the last
verse of the Sixth Chapter. Yoginām api sarveṣām.
Nārada is the direct disciple of Kṛṣṇa and the spiritual master of Vyāsa.
Therefore Vyāsa is as bona fide as Arjuna because he comes in the disciplic
succession, and Sañjaya is the direct disciple of Vyāsa. Therefore by the
grace of Vyāsa, his senses were purified, and he could see and hear Kṛṣṇa
directly. One who directly hears Kṛṣṇa can understand this confidential
knowledge. If one does not come to the disciplic succession, he cannot hear
Kṛṣṇa; therefore his knowledge is always imperfect, at least as far as
understanding Bhagavad-gītā is concerned.
In Bhagavad-gītā, all the yoga systems, karma-yoga, jñāna-yoga and
bhakti-yoga, are explained. Kṛṣṇa is the master of all such mysticism. It is to
be understood, however, that as Arjuna was fortunate enough to understand
Kṛṣṇa directly, similarly, by the grace of Vyāsa, Sañjaya was also able to
hear Kṛṣṇa directly. Actually there is no difference in hearing directly from
Kṛṣṇa or hearing directly from Kṛṣṇa via a bona fide spiritual master like
Vyāsa. The spiritual master is the representative of Vyāsadeva also.
According to the Vedic system, on the birthday of the spiritual master, the
disciples conduct the ceremony called Vyāsa-pūjā.
TEXT 76
राज स म य स म य सवादिममम तम् ।
शवाजनयोः प य यािम च म म ः ॥७६॥
rājan saṁsmṛtya saṁsmṛtya
saṁvādam imam adbhutam
keśavārjunayoḥ puṇyaṁ
hṛṣyāmi ca muhur muhuḥ
rājan—O King; saṁsmṛtya—remembering; saṁsmṛtya—remembering;
saṁvādam—message; imam—this; adbhutam—wonderful; keśava—Lord
Kṛṣṇa; arjunayoḥ—and Arjuna; puṇyam—pious; hṛṣyāmi—taking pleasure;
ca—also; muhuḥ muhuḥ—always, repeatedly.
TRANSLATION
O King, as I repeatedly recall this wondrous and holy dialogue
between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every
moment.
PURPORT
The understanding of Bhagavad-gītā is so transcendental that anyone
who becomes conversant with the topics of Arjuna and Kṛṣṇa becomes
righteous, and he cannot forget such talks. This is the transcendental
position of spiritual life. In other words, one who hears the Gītā from the
right source, directly from Kṛṣṇa, attains full Kṛṣṇa consciousness. The
result of Kṛṣṇa consciousness is that one becomes increasingly enlightened,
and he enjoys life with a thrill, not only for some time, but at every moment.
TEXT 77
त च स म य स म य पम य त ह ः ।
व मयो महान राज यािम च पनः पनः ॥७७॥
tac ca saṁsmṛtya saṁsmṛtya
rūpam aty-adbhutaṁ hareḥ
vismayo me mahān rājan
hṛṣyāmi ca punaḥ punaḥ
tat—that;
ca—also;
saṁsmṛtya—remembering;
saṁsmṛtya
—remembering; rūpam—form; ati—great; adbhutam—wonderful; hareḥ—
of Lord Kṛṣṇa; vismayaḥ—wonder; me—my; mahān—great; rājan—O
King, hṛṣyāmi—enjoying; ca—also; punaḥ punaḥ—repeatedly.
TRANSLATION
O King, when I remember the wonderful form of Lord Kṛṣṇa, I am
struck with even greater wonder, and I rejoice again and again.
PURPORT
It appears that Sañjaya also, by the grace of Vyāsa, could see the
universal form of Kṛṣṇa exhibited to Arjuna. It is, of course, said that Lord
Kṛṣṇa never exhibited such a form before. It was exhibited to Arjuna only,
yet some great devotees could also see the universal form of Kṛṣṇa when it
was shown to Arjuna, and Vyāsa was one of them. He is one of the great
devotees of the Lord, and he is considered to be a powerful incarnation of
Kṛṣṇa. Vyāsa disclosed this to his disciple, Sañjaya, who remembered that
wonderful form of Kṛṣṇa exhibited to Arjuna and enjoyed it repeatedly.
TEXT 78
य यो रः क णो य पाथ धनधरः ।
त
ी वजयो भ त वा नी तम तमम ॥७८॥
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
yatra—where; yogeśvaraḥ—the master of mysticism; kṛṣṇaḥ—Lord
Krṣna; yatra—where; pārthaḥ—the son of Pṛthā; dhanur-dharaḥ—the
carrier of the bow and arrow; tatra—there; śrīḥ—opulence; vijayaḥ
—victory; bhūtiḥ— exceptional power; dhruvā—certainly; nītiḥ—morality;
matiḥ mama—is my opinion.
TRANSLATION
Wherever there is Kṛṣṇa, the master of all mystics, and wherever
there is Arjuna, the supreme archer, there will also certainly be
opulence, victory, extraordinary power, and morality. That is my
opinion.
PURPORT
The Bhagavad-gītā began with an inquiry of Dhṛtarāṣṭra. He was hopeful
of the victory of his sons, assisted by great warriors like Bhīṣma, Droṇa and
Karṇa. He was hopeful that the victory would be on his side. But, after
describing the scene in the battlefield, Sañjaya told the King, "You are
thinking of victory, but my opinion is that where Kṛṣṇa and Arjuna are
present, there will be all good fortune." He directly confirmed that
Dhṛtarāṣṭra could not expect victory for his side. Victory was certain for the
side of Arjuna because Kṛṣṇa was there. Kṛṣṇa's acceptance of the post of
charioteer for Arjuna was an exhibition of another opulence. Kṛṣṇa is full of
all opulences, and renunciation is one of them. There are many instances of
such renunciation, for Kṛṣṇa is also the master of renunciation.
The fight was actually between Duryodhana and Yudhiṣṭhira. Arjuna was
fighting on behalf of his elder brother, Yudhiṣṭhira. Because Kṛṣṇa and
Arjuna were on the side of Yudhiṣṭhira, Yudhiṣṭhira's victory was certain.
The battle was to decide who would rule the world, and Sañjaya predicted
that the power would be transferred to Yudhiṣṭhira. It is also predicted here
that Yudhiṣṭhira, after gaining victory in this battle, would flourish more and
more because he was not only righteous and pious, but he was a strict
moralist. He never spoke a lie during his life.
There are many less intelligent persons who take Bhagavad-gītā to be a
discussion of topics between two friends in a battlefield. But such a book
cannot be scripture. Some may protest that Kṛṣṇa incited Arjuna to fight,
which is immoral, but the reality of the situation is clearly stated: Bhagavadgītā is the supreme instruction in morality. The supreme instruction of
morality is stated in the Ninth Chapter, in the thirty-fourth verse: manmanā
bhava mad-bhaktaḥ. One must become a devotee of Kṛṣṇa, and the essence
of all religion is to surrender unto Kṛṣṇa, as stated, Sarva-dharmān. The
instructions of Bhagavad-gītā constitute the supreme process of religion and
of morality. All other processes may be purifying and may lead to this
process, but the last instruction of the Gītā is the last word in all morality
and religion: surrender unto Kṛṣṇa. This is the verdict of the Eighteenth
Chapter.
From Bhagavad-gītā we can understand that to realize oneself by
philosophical speculation and by meditation is one process, but to fully
surrender unto Kṛṣṇa is the highest perfection. This is the essence of the
teachings of Bhagavad-gītā. The path of regulative principles according to
the orders of social life and according to the different courses of religion
may be a confidential path of knowledge in as far as the rituals of religion
are confidential, but one is still involved with meditation and cultivation of
knowledge. Surrender unto Kṛṣṇa in devotional service in full Kṛṣṇa
consciousness is the most confidential instruction and is the essence of the
Eighteenth Chapter.
Another feature of Bhagavad-gītā is that the actual truth is the Supreme
Personality of Godhead, Kṛṣṇa. Absolute Truth is realized in three features
—impersonal Brahman, localized Paramātmā, and the Supreme Personality
of Godhead, Kṛṣṇa. Perfect knowledge of the Absolute Truth means perfect
knowledge of Kṛṣṇa. If one understands Kṛṣṇa, then all the departments of
knowledge are part and parcel of that understanding. Kṛṣṇa is
transcendental, for He is always situated in His eternal internal potency. The
living entities are manifested and are divided into two classes, eternally
conditioned and eternally liberated. Such living entities are innumerable,
and they are considered fundamental parts of Kṛṣṇa. Material energy is
manifested into twenty-four divisions. The creation is effected by eternal
time, and it is created and dissolved by external energy. This manifestation
of the cosmic world repeatedly becomes visible and invisible.
In Bhagavad-gītā five principal subject matters have been discussed: the
Supreme Personality of Godhead, material nature, the living entities, eternal
time and all kinds of activities. All of these are dependent on the Supreme
Personality of Godhead, Kṛṣṇa. All conceptions of the Absolute Truth,
namely, impersonal Brahman, localized Paramātmā, or any other
transcendental conception, exist within the category of understanding the
Supreme Personality of Godhead. Although superficially the Supreme
Personality of Godhead, the living entity, material nature and time appear to
be different, nothing is different from the Supreme. But the Supreme is
always different from everything. Lord Caitanya's philosophy is that of
"inconceivably one and different." This system of philosophy constitutes
perfect knowledge of the Absolute Truth.
The living entity in his original position is pure spirit. He is just like an
atomic particle of the Supreme Spirit. The conditioned living entity,
however, is the marginal energy of the Lord; he tends to be in contact with
both the material energy and the spiritual energy. In other words, the living
entity is situated between the two energies of the Lord, and because he
belongs to the superior energy of the Lord, he has a particle of
independence. By proper use of that independence he comes under the
direct order of Kṛṣṇa. Thus he attains his normal condition in the pleasuregiving potency.
Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the
Śrīmad-Bhagavad-gītā in the matter of its Conclusions—the Perfection of
Renunciation.
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