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Preface
Originally I wrote Bhagavad-gπtα As It Is in the form in which it is presented now. When this book was first published, the original manuscript was, unfortunately, cut short to less than 400 pages, without illustrations and without explanations for most of the original verses of the ═rπmad Bhagavad-gπtα. In all of my other books-- ═rπmad-Bhαgavatam, ═rπ ├φopani∞ad, etc.-- the system is that I give the original verse, its English transliteration, word-for-word Sanskrit-English equivalents, translations and purports. This makes the book very authentic and scholarly and makes the meaning self-evident. I was not very happy, therefore, when I had to minimize my original manuscript. But later on, when the demand for Bhagavad-gπtα As It Is considerably increased, I was requested by many scholars and devotees to present the book in its original form. Thus the present attempt is to offer the original manuscript of this great book of knowledge with full paramparα explanation in order to establish the KΩ∞τa consciousness movement more soundly and progressively.
Our KΩ∞τa consciousness movement is genuine, historically authorized, natural and transcendental due to its being based on Bhagavad-gπtα As It Is. It is gradually becoming the most popular movement in the entire world, especially amongst the younger generation. It is becoming more and more interesting to the older generation also. Older gentlemen are becoming interested, so much so that the fathers and grandfathers of my disciples are encouraging us by becoming life members of our great society, the International Society for Krishna Consciousness. In Los Angeles many fathers and mothers used to come to see me to express their feelings of gratitude for my leading the KΩ∞τa consciousness movement throughout the entire world. Some of them said that it is greatly fortunate for the Americans that I have started the KΩ∞τa consciousness movement in America. But actually the original father of this movement is Lord KΩ∞τa Himself, since it was started a very long time ago but is coming down to human society by disciplic succession. If I have any credit in this connection, it does not belong to me personally, but it is due to my eternal spiritual master, His Divine Grace Oµ Vi∞τupαda Paramahaµsa Parivrαjakαcαrya 108 ═rπ ═rπmad Bhaktisiddhαnta Sarasvatπ Gosvαmπ Mahαrαja Prabhupαda.
If personally I have any credit in this matter, it is only that I have tried to present Bhagavad-gπtα as it is, without any adulteration. Before my presentation of Bhagavad-gπtα As It Is, almost all the English editions of Bhagavad-gπtα were introduced to fulfill someone's personal ambition. But our attempt, in presenting Bhagavad-gπtα As It Is, is to present the mission of the Supreme Personality of Godhead, KΩ∞τa. Our business is to present the will of KΩ∞τa, not that of any mundane speculator like the politician, philosopher or scientist, for they have very little knowledge of KΩ∞τa, despite all their other knowledge. When KΩ∞τa says, man-manα bhava mad-bhakto mad-yαjπ mαµ namaskuru, etc., we, unlike the so-called scholars, do not say that KΩ∞τa and His inner spirit are different. KΩ∞τa is absolute, and there is no difference between KΩ∞τa's name, KΩ∞τa's form, KΩ∞τa's qualities, KΩ∞τa's pastimes, etc. This absolute position of KΩ∞τa is difficult to understand for any person who is not a devotee of KΩ∞τa in the system of paramparα (disciplic succession). Generally the so-called scholars, politicians, philosophers, and svαmπs, without perfect knowledge of KΩ∞τa, try to banish or kill KΩ∞τa when writing commentary on Bhagavad-gπtα. Such unauthorized commentary upon Bhagavad-gπtα is known as Mαyαvαda-bhα∞ya, and Lord Caitanya has warned us about these unauthorized men. Lord Caitanya clearly says that anyone who tries to understand Bhagavad-gπtα from the Mαyαvαdπ point of view will commit a great blunder. The result of such a blunder will be that the misguided student of Bhagavad-gπtα will certainly be bewildered on the path of spiritual guidance and will not be able to go back to home, back to Godhead.
Our only purpose is to present this Bhagavad-gπtα As It Is in order to guide the conditioned student to the same purpose for which KΩ∞τa descends to this planet once in a day of Brahmα, or every 8,600,000,000 years. This purpose is stated in Bhagavad-gπtα, and we have to accept it as it is; otherwise there is no point in trying to understand the Bhagavad-gπtα and its speaker, Lord KΩ∞τa. Lord KΩ∞τa first spoke Bhagavad-gπtα to the sun-god some hundreds of millions of years ago. We have to accept this fact and thus understand the historical significance of Bhagavad-gπtα, without misinterpretation, on the authority of KΩ∞τa. To interpret Bhagavad-gπtα without any reference to the will of KΩ∞τa is the greatest offense. In order to save oneself from this offense, one has to understand the Lord as the Supreme Personality of Godhead, as He was directly understood by Arjuna, Lord KΩ∞τa's first disciple. Such understanding of Bhagavad-gπtα is really profitable and authorized for the welfare of human society in fulfilling the mission of life.
The KΩ∞τa consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the Bhagavad-gπtα. Unfortunately, mundane wranglers have taken advantage of Bhagavad-gπtα to push forward their demonic propensities and mislead people regarding right understanding of the simple principles of life. Everyone should know how God, or KΩ∞τa, is great, and everyone should know the factual position of the living entities. Everyone should know that a living entity is eternally a servant and that unless one serves KΩ∞τa one has to serve illusion in different varieties of the three modes of material nature and thus wander perpetually within the cycle of birth and death; even the so-called liberated Mαyαvαdπ speculator has to undergo this process. This knowledge constitutes a great science, and each and every living being has to hear it for his own interest.
People in general, especially in this Age of Kali, are enamored by the external energy of KΩ∞τa, and they wrongly think that by advancement of material comforts every man will be happy. They have no knowledge that the material or external nature is very strong, for everyone is strongly bound by the stringent laws of material nature. A living entity is happily the part and parcel of the Lord, and thus his natural function is to render immediate service to the Lord. By the spell of illusion one tries to be happy by serving his personal sense gratification in different forms which will never make him happy. Instead of satisfying his own personal material senses, he has to satisfy the senses of the Lord. That is the highest perfection of life. The Lord wants this, and He demands it. One has to understand this central point of Bhagavad-gπtα. Our KΩ∞τa consciousness movement is teaching the whole world this central point, and because we are not polluting the theme of Bhagavad-gπtα As It Is, anyone seriously interested in deriving benefit by studying the Bhagavad-gπtα must take help from the KΩ∞τa consciousness movement for practical understanding of Bhagavad-gπtα under the direct guidance of the Lord. We hope, therefore, that people will derive the greatest benefit by studying Bhagavad-gπtα As It Is as we have presented it here, and if even one man becomes a pure devotee of the Lord, we shall consider our attempt a success.
A. C. Bhaktivedanta Swami
Sydney, Australia
Introduction
oµ ajΘαna-timirαndhasya
jΘαnαΘjana-φalαkayα
cak∞ur unmπlitaµ yena
tasmai φrπ-gurave namaΓ
φrπ-caitanya-mano-'bhπ∞εaµ
sthαpitaµ yena bh∩-tale
svayaµ r∩paΓ kadα mahyaµ
dadαti sva-padαntikam
I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.
When will ═rπla R∩pa Gosvαmπ Prabhupαda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?
vande 'haµ φrπ-guroΓ φrπ-yuta-pada-kamalaµ φrπ-gur∩n vai∞τavαµφ ca
φrπ-rαdhα-kΩ∞τa-pαdαn saha-gaτa-lalitα-φrπ- viφαkhαnvitαµφ ca
I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vai∞τavas. I offer my respectful obeisances unto the lotus feet of ═rπla R∩pa Gosvαmπ along with his elder brother Sanαtana Gosvαmπ, as well as Raghunαtha Dαsa and Raghunαtha Bhaεεa, Gopαla Bhaεεa, and ═rπla Jπva Gosvαmπ. I offer my respectful obeisances to Lord KΩ∞τa Caitanya and Lord Nityαnanda along with Advaita └cαrya, Gadαdhara, ═rπvαsa, and other associates. I offer my respectful obeisances to ═rπmatπ Rαdhαrατπ and ═rπ KΩ∞τa along with Their associates ═rπ Lalitα and Viφαkhα.
he kΩ∞τa karuτα-sindho
dπna-bandho jagat-pate
gopeφa gopikα-kαnta
rαdhα-kαnta namo 'stu te
O my dear KΩ∞τa, You are the friend of the distressed and the source of creation. You are the master of the gopπs and the lover of Rαdhαrατπ. I offer my respectful obeisances unto You.
tapta-kαΘcana-gaurαΦgi
rαdhe vΩndαvaneφvari
vΩ∞abhαnu-sute devi
praτamαmi hari-priye
I offer my respects to Rαdhαrατπ, whose bodily complexion is like molten gold and who is the Queen of VΩndαvana. You are the daughter of King VΩ∞abhαnu, and You are very dear to Lord KΩ∞τa.
vαΘchα-kalpatarubhyaφ ca
kΩpα-sindhubhya eva ca
patitαnαµ pαvanebhyo
vai∞τavebhyo namo namaΓ
I offer my respectful obeisances unto all the Vai∞τava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.
φrπ-kΩ∞τa-caitanya
prabhu-nityαnanda
φrπ-advaita gadαdhara
φrπvαsαdi-gaura-bhakta-vΩnda
I offer my obeisances to ═rπ KΩ∞τa Caitanya, Prabhu Nityαnanda, ═rπ Advaita, Gadαdhara, ═rπvαsa and all others in the line of devotion.
hare kΩ∞τa hare kΩ∞τa
kΩ∞τa kΩ∞τa hare hare
hare rαma hare rαma
rαma rαma hare hare
Bhagavad-gπtα is also known as Gπtopani∞ad. It is the essence of Vedic knowledge and one of the most important Upani∞ads in Vedic literature. Of course there are many commentaries in English on the Bhagavad-gπtα, and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of Bhagavad-gπtα. Of course in America there are so many editions of Bhagavad-gπtα available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of Bhagavad-gπtα as it is.
The spirit of Bhagavad-gπtα is mentioned in Bhagavad-gπtα itself. It is just like this: If we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gπtα should be taken or accepted as it is directed by the speaker Himself. The speaker of Bhagavad-gπtα is Lord ═rπ KΩ∞τa. He is mentioned on every page of Bhagavad-gπtα as the Supreme Personality of Godhead, Bhagavαn. Of course the word bhagavαn sometimes refers to any powerful person or any powerful demigod, and certainly here bhagavαn designates Lord ═rπ KΩ∞τa as a great personality, but at the same time we should know that Lord ═rπ KΩ∞τa is the Supreme Personality of Godhead, as is confirmed by all great αcαryas (spiritual masters) like ═aΦkarαcαrya, Rαmαnujαcαrya, Madhvαcαrya, Nimbαrka Svαmi, ═rπ Caitanya Mahαprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gπtα, and He is accepted as such in the Brahma-saµhitα and all the Purατas, especially the ═rπmad-Bhαgavatam, known as the Bhαgavata Purατa ( kΩ∞τas tu bhagavαn svayam ). Therefore we should take Bhagavad-gπtα as it is directed by the Personality of Godhead Himself. In the Fourth Chapter of the Gπtα (4.1-3) the Lord says:
imaµ vivasvate yogaµ
proktavαn aham avyayam
vivasvαn manave prαha
manur ik∞vαkave 'bravπt
evaµ paramparα-prαptam
imaµ rαjar∞ayo viduΓ
sa kαleneha mahatα
yogo na∞εaΓ parantapa
sa evαyaµ mayα te 'dya
yogaΓ proktaΓ purαtanaΓ
bhakto 'si me sakhα ceti
rahasyaµ hy etad uttamam
Here the Lord informs Arjuna that this system of yoga, the Bhagavad-gπtα, was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Ik∞vαku, and in that way, by disciplic succession, one speaker after another, this yoga system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kuruk∞etra.
He tells Arjuna that He is relating this supreme secret to him because Arjuna is His devotee and His friend. The purport of this is that Bhagavad-gπtα is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jΘαnπ, the yogπ and the bhakta, or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new paramparα (disciplic succession) because the old succession was broken. It was the Lord's wish, therefore, to establish another paramparα in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the Bhagavad-gπtα. So we see that Bhagavad-gπtα is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of KΩ∞τa, and His intimate friend. Therefore Bhagavad-gπtα is best understood by a person who has qualities similar to Arjuna's. That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:
1. One may be a devotee in a passive state;
2. One may be a devotee in an active state;
3. One may be a devotee as a friend;
4. One may be a devotee as a parent;
5. One may be a devotee as a conjugal lover.
Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship, which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, not only have we forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of the many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svar∩pa. By the process of devotional service, one can revive that svar∩pa, and that stage is called svar∩pa-siddhi-- perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.
How Arjuna accepted this Bhagavad-gπtα should be noted. His manner of acceptance is given in the Tenth Chapter (10.12-14):
arjuna uvαca
paraµ brahma paraµ dhαma
pavitraµ paramaµ bhavαn
puru∞aµ φαφvataµ divyam
αdi-devam ajaµ vibhum
αhus tvαm Ω∞ayaΓ sarve
devar∞ir nαradas tathα
asito devalo vyαsaΓ
svayaµ caiva bravπ∞i me
sarvam etad Ωtaµ manye
yan mαµ vadasi keφava
na hi te bhagavαn vyaktiµ
vidur devα na dαnavαΓ
"Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nαrada, Asita, Devala, and Vyαsa confirm this truth about You, and now You Yourself are declaring it to me. O KΩ∞τa, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality."
After hearing Bhagavad-gπtα from the Supreme Personality of Godhead, Arjuna accepted KΩ∞τa as paraµ brahma, the Supreme Brahman. Every living being is Brahman, but the supreme living being, or the Supreme Personality of Godhead, is the Supreme Brahman. Paraµ dhαma means that He is the supreme rest or abode of everything; pavitram means that He is pure, untainted by material contamination; puru∞am means that He is the supreme enjoyer; φαφvatam, original; divyam, transcendental; αdi-devam, the Supreme Personality of Godhead; ajam, the unborn; and vibhum, the greatest.
Now one may think that because KΩ∞τa was the friend of Arjuna, Arjuna was telling Him all this by way of flattery, but Arjuna, just to drive out this kind of doubt from the minds of the readers of Bhagavad-gπtα, substantiates these praises in the next verse when he says that KΩ∞τa is accepted as the Supreme Personality of Godhead not only by himself but by authorities like Nαrada, Asita, Devala and Vyαsadeva. These are great personalities who distribute the Vedic knowledge as it is accepted by all αcαryas. Therefore Arjuna tells KΩ∞τa that he accepts whatever He says to be completely perfect. Sarvam etad Ωtam manye: "I accept everything You say to be true." Arjuna also says that the personality of the Lord is very difficult to understand and that He cannot be known even by the great demigods. This means that the Lord cannot even be known by personalities greater than human beings. So how can a human being understand Lord ═rπ KΩ∞τa without becoming His devotee?
Therefore Bhagavad-gπtα should be taken up in a spirit of devotion. One should not think that he is equal to KΩ∞τa, nor should he think that KΩ∞τa is an ordinary personality or even a very great personality. Lord ═rπ KΩ∞τa is the Supreme Personality of Godhead. So according to the statements of Bhagavad-gπtα or the statements of Arjuna, the person who is trying to understand the Bhagavad-gπtα, we should at least theoretically accept ═rπ KΩ∞τa as the Supreme Personality of Godhead, and with that submissive spirit we can understand the Bhagavad-gπtα. Unless one reads the Bhagavad-gπtα in a submissive spirit, it is very difficult to understand Bhagavad-gπtα, because it is a great mystery.
Just what is the Bhagavad-gπtα? The purpose of Bhagavad-gπtα is to deliver mankind from the nescience of material existence. Every man is in difficulty in so many ways, as Arjuna also was in difficulty in having to fight the Battle of Kuruk∞etra. Arjuna surrendered unto ═rπ KΩ∞τa, and consequently this Bhagavad-gπtα was spoken. Not only Arjuna, but every one of us is full of anxieties because of this material existence. Our very existence is in the atmosphere of nonexistence. Actually we are not meant to be threatened by nonexistence. Our existence is eternal. But somehow or other we are put into asat. Asat refers to that which does not exist.
Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on. Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all suffering, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in one's mind. In the Brahma-s∩tra this inquiry is called brahma jijΘαsα. Athαto brahma jijΘαsα. Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper students for understanding Bhagavad-gπtα. The sincere student should also have a firm respect for the Supreme Personality of Godhead. Such a student was Arjuna.
Lord KΩ∞τa descends specifically to reestablish the real purpose of life when man forgets that purpose. Even then, out of many, many human beings who awaken, there may be one who actually enters the spirit of understanding his position, and for him this Bhagavad-gπtα is spoken. Actually we are all swallowed by the tigress of nescience, but the Lord is very merciful upon living entities, especially human beings. To this end He spoke the Bhagavad-gπtα, making His friend Arjuna His student.
Being an associate of Lord KΩ∞τa, Arjuna was above all ignorance, but Arjuna was put into ignorance on the Battlefield of Kuruk∞etra just to question Lord KΩ∞τa about the problems of life so that the Lord could explain them for the benefit of future generations of human beings and chalk out the plan of life. Then man could act accordingly and perfect the mission of human life.
The subject of the Bhagavad-gπtα entails the comprehension of five basic truths. First of all, the science of God is explained and then the constitutional position of the living entities, jπvas. There is πφvara, which means the controller, and there are jπvas, the living entities which are controlled. If a living entity says that he is not controlled but that he is free, then he is insane. The living being is controlled in every respect, at least in his conditioned life. So in the Bhagavad-gπtα the subject matter deals with the πφvara, the supreme controller, and the jπvas, the controlled living entities. PrakΩti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity) are also discussed. The cosmic manifestation is full of different activities. All living entities are engaged in different activities. From Bhagavad-gπtα we must learn what God is, what the living entities are, what prakΩti is, what the cosmic manifestation is, how it is controlled by time, and what the activities of the living entities are.
Out of these five basic subject matters in Bhagavad-gπtα it is established that the Supreme Godhead, or KΩ∞τa, or Brahman, or the supreme controller, or Paramαtmα-- you may use whatever name you like-- is the greatest of all. The living beings are in quality like the supreme controller. For instance, the Lord has control over the universal affairs of material nature, as will be explained in the later chapters of Bhagavad-gπtα. Material nature is not independent. She is acting under the directions of the Supreme Lord. As Lord KΩ∞τa says, mayαdhyak∞eτa prakΩtiΓ s∩yate sa-carαcaram: "This material nature is working under My direction." When we see wonderful things happening in the cosmic nature, we should know that behind this cosmic manifestation there is a controller. Nothing could be manifested without being controlled. It is childish not to consider the controller. For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement. He always knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is the driver under whose direction everything is working. Now the jπvas, or the living entities, have been accepted by the Lord, as we will note in the later chapters, as His parts and parcels. A particle of gold is also gold, a drop of water from the ocean is also salty, and similarly we the living entities, being part and parcel of the supreme controller, πφvara, or Bhagavαn, Lord ═rπ KΩ∞τa, have all the qualities of the Supreme Lord in minute quantity because we are minute πφvaras, subordinate πφvaras. We are trying to control nature, as presently we are trying to control space or planets, and this tendency to control is there because it is in KΩ∞τa. But although we have a tendency to lord it over material nature, we should know that we are not the supreme controller. This is explained in Bhagavad-gπtα.
What is material nature? This is also explained in Gπtα as inferior prakΩti, inferior nature. The living entity is explained as the superior prakΩti. PrakΩti is always under control, whether inferior or superior. PrakΩti is female, and she is controlled by the Lord just as the activities of a wife are controlled by the husband. PrakΩti is always subordinate, predominated by the Lord, who is the predominator. The living entities and material nature are both predominated, controlled by the Supreme Lord. According to the Gπtα, the living entities, although parts and parcels of the Supreme Lord, are to be considered prakΩti. This is clearly mentioned in the Seventh Chapter of Bhagavad-gπtα. Apareyam itas tv anyαµ prakΩtiµ viddhi me parαm/ jπva-bh∩tαm: "This material nature is My inferior prakΩti, but beyond this is another prakΩti--jπva-bh∩tαm, the living entity."
Material nature itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities, which are called karma. These activities are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose I am a businessman and have worked very hard with intelligence and have amassed a great bank balance. Then I am an enjoyer. But then say I have lost all my money in business; then I am a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called karma.
├φvara (the Supreme Lord), jπva (the living entity), prakΩti (nature), kαla (eternal time) and karma (activity) are all explained in the Bhagavad-gπtα. Out of these five, the Lord, the living entities, material nature and time are eternal. The manifestation of prakΩti may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of Bhagavad-gπtα or according to the philosophy of the Vai∞τavas, this is not so. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season, which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of prakΩti. But this cycle is working eternally. Therefore prakΩti is eternal; it is not false. The Lord refers to this as "My prakΩti." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, although they are not separated but eternally related. So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of karma may be very old indeed. We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our karma, or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities. Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the Bhagavad-gπtα.
The position of πφvara, the Supreme Lord, is that of supreme consciousness. The jπvas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as prakΩti, the energy of the Supreme Lord, but one of the two, the jπva, is conscious. The other prakΩti is not conscious. That is the difference. Therefore the jπva-prakΩti is called superior because the jπva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the jπva, the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.
The distinction between the jπva and the πφvara will be explained in the Thirteenth Chapter of Bhagavad-gπtα. The Lord is k∞etra-jΘa, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jπvas. We should not forget this. It is also explained that the Paramαtmα, the Supreme Personality of Godhead, is living in everyone's heart as πφvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do. First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we put on and take off clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, karma is not eternal. Therefore we stated that of the five items ( πφvara, jπva, prakΩti, time and karma) four are eternal, whereas karma is not eternal.
The supreme conscious πφvara is similar to the living entity in this way: both the consciousness of the Lord and that of the living entity are transcendental. It is not that consciousness is generated by the association of matter. That is a mistaken idea. The theory that consciousness develops under certain circumstances of material combination is not accepted in the Bhagavad-gπtα. Consciousness may be pervertedly reflected by the covering of material circumstances, just as light reflected through colored glass may appear to be a certain color, but the consciousness of the Lord is not materially affected. Lord KΩ∞τa says, mayαdhyak∞eτa prakΩtiΓ. When He descends into the material universe, His consciousness is not materially affected. If He were so affected, He would be unfit to speak on transcendental matters as He does in the Bhagavad-gπtα. One cannot say anything about the transcendental world without being free from materially contaminated consciousness. So the Lord is not materially contaminated. Our consciousness, at the present moment, however, is materially contaminated. The Bhagavad-gπtα teaches that we have to purify this materially contaminated consciousness. In pure consciousness, our actions will be dovetailed to the will of πφvara, and that will make us happy. It is not that we have to cease all activities. Rather, our activities are to be purified, and purified activities are called bhakti. Activities in bhakti appear to be like ordinary activities, but they are not contaminated. An ignorant person may see that a devotee is acting or working like an ordinary man, but such a person with a poor fund of knowledge does not know that the activities of the devotee or of the Lord are not contaminated by impure consciousness or matter. They are transcendental to the three modes of nature. We should know, however, that at this point our consciousness is contaminated.
When we are materially contaminated, we are called conditioned. False consciousness is exhibited under the impression that I am a product of material nature. This is called false ego. One who is absorbed in the thought of bodily conceptions cannot understand his situation. Bhagavad-gπtα was spoken to liberate one from the bodily conception of life, and Arjuna put himself in this position in order to receive this information from the Lord. One must become free from the bodily conception of life; that is the preliminary activity for the transcendentalist. One who wants to become free, who wants to become liberated, must first of all learn that he is not this material body. Mukti, or liberation, means freedom from material consciousness. In the ═rπmad-Bhαgavatam also the definition of liberation is given. Muktir hitvαnyathα-r∩paµ svar∩peτa vyavasthitiΓ: mukti means liberation from the contaminated consciousness of this material world and situation in pure consciousness. All the instructions of Bhagavad-gπtα are intended to awaken this pure consciousness, and therefore we find at the last stage of the Gπtα's instructions that KΩ∞τa is asking Arjuna whether he is now in purified consciousness. Purified consciousness means acting in accordance with the instructions of the Lord. This is the whole sum and substance of purified consciousness. Consciousness is already there because we are part and parcel of the Lord, but for us there is the affinity of being affected by the inferior modes. But the Lord, being the Supreme, is never affected. That is the difference between the Supreme Lord and the small individual souls.
What is this consciousness? This consciousness is "I am." Then what am I? In contaminated consciousness "I am" means "I am the lord of all I survey. I am the enjoyer." The world revolves because every living being thinks that he is the lord and creator of the material world. Material consciousness has two psychic divisions. One is that I am the creator, and the other is that I am the enjoyer. But actually the Supreme Lord is both the creator and the enjoyer, and the living entity, being part and parcel of the Supreme Lord, is neither the creator nor the enjoyer, but a cooperator. He is the created and the enjoyed. For instance, a part of a machine cooperates with the whole machine; a part of the body cooperates with the whole body. The hands, legs, eyes, and so on are all parts of the body, but they are not actually the enjoyers. The stomach is the enjoyer. The legs move, the hands supply food, the teeth chew, and all parts of the body are engaged in satisfying the stomach because the stomach is the principal factor that nourishes the body's organization. Therefore everything is given to the stomach. One nourishes the tree by watering its root, and one nourishes the body by feeding the stomach, for if the body is to be kept in a healthy state, then the parts of the body must cooperate to feed the stomach. Similarly, the Supreme Lord is the enjoyer and the creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. This cooperation will actually help us, just as food taken by the stomach will help all other parts of the body. If the fingers of the hand think that they should take the food themselves instead of giving it to the stomach, then they will be frustrated. The central figure of creation and of enjoyment is the Supreme Lord, and the living entities are cooperators. By cooperation they enjoy. The relation is also like that of the master and the servant. If the master is fully satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be satisfied, although the tendency to become the creator and the tendency to enjoy the material world are there also in the living entities because these tendencies are there in the Supreme Lord who has created the manifested cosmic world.
We shall find, therefore, in this Bhagavad-gπtα that the complete whole is comprised of the supreme controller, the controlled living entities, the cosmic manifestation, eternal time and karma, or activities, and all of these are explained in this text. All of these taken completely form the complete whole, and the complete whole is called the Supreme Absolute Truth. The complete whole and the complete Absolute Truth are the complete Personality of Godhead, ═rπ KΩ∞τa. All manifestations are due to His different energies. He is the complete whole.
It is also explained in the Gπtα that impersonal Brahman is also subordinate to the complete Supreme Person ( brahmaτo hi prati∞εhαham ). Brahman is more explicitly explained in the Brahma-s∩tra to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the Supreme Personality of Godhead. Impersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramαtmα. In the Fifteenth Chapter it shall be seen that the Supreme Personality of Godhead, Puru∞ottama, is above both impersonal Brahman and the partial realization of Paramαtmα. The Supreme Personality of Godhead is called sac-cid-αnanda-vigraha. The Brahma-saµhitα begins in this way: πφvaraΓ paramaΓ kΩ∞τaΓ sac-cid-αnanda-vigrahaΓ/ anαdir αdir govindaΓ sarva-kαraτa-kαraτam. "Govinda, KΩ∞τa, is the cause of all causes. He is the primal cause, and He is the very form of eternity, knowledge and bliss." Impersonal Brahman realization is the realization of His sat (eternity) feature. Paramαtmα realization is the realization of sat-cit (eternal knowledge). But realization of the Personality of Godhead, KΩ∞τa, is realization of all the transcendental features: sat, cit and αnanda (eternity, knowledge, and bliss) in complete vigraha (form).
People with less intelligence consider the Supreme Truth to be impersonal, but He is a transcendental person, and this is confirmed in all Vedic literatures. Nityo nityαnαµ cetanaφ cetanαnαm. ( Kaεha Upani∞ad 2.2.13) As we are all individual living beings and have our individuality, the Supreme Absolute Truth is also, in the ultimate issue, a person, and realization of the Personality of Godhead is realization of all of the transcendental features in His complete form. The complete whole is not formless. If He is formless, or if He is less than any other thing, then He cannot be the complete whole. The complete whole must have everything within our experience and beyond our experience, otherwise it cannot be complete.
The complete whole, Personality of Godhead, has immense potencies ( parαsya φaktir vividhaiva φr∩yate ). How KΩ∞τa is acting in different potencies is also explained in Bhagavad-gπtα. This phenomenal world or material world in which we are placed is also complete in itself because the twenty-four elements of which this material universe is a temporary manifestation, according to SαΦkhya philosophy, are completely adjusted to produce complete resources which are necessary for the maintenance and subsistence of this universe. There is nothing extraneous, nor is there anything needed. This manifestation has its own time fixed by the energy of the supreme whole, and when its time is complete, these temporary manifestations will be annihilated by the complete arrangement of the complete. There is complete facility for the small complete units, namely the living entities, to realize the complete, and all sorts of incompleteness are experienced due to incomplete knowledge of the complete. So Bhagavad-gπtα contains the complete knowledge of Vedic wisdom.
All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be complete and infallible. For example, cow dung is the stool of an animal, and according to smΩti, or Vedic injunction, if one touches the stool of an animal he has to take a bath to purify himself. But in the Vedic scriptures cow dung is considered to be a purifying agent. One might consider this to be contradictory, but it is accepted because it is Vedic injunction, and indeed by accepting this, one will not commit a mistake; subsequently it has been proved by modern science that cow dung contains all antiseptic properties. So Vedic knowledge is complete because it is above all doubts and mistakes, and Bhagavad-gπtα is the essence of all Vedic knowledge.
Vedic knowledge is not a question of research. Our research work is imperfect because we are researching things with imperfect senses. We have to accept perfect knowledge which comes down, as is stated in Bhagavad-gπtα, by the paramparα (disciplic succession). We have to receive knowledge from the proper source in disciplic succession beginning with the supreme spiritual master, the Lord Himself, and handed down to a succession of spiritual masters. Arjuna, the student who took lessons from Lord ═rπ KΩ∞τa, accepts everything that He says without contradicting Him. One is not allowed to accept one portion of Bhagavad-gπtα and not another. No. We must accept Bhagavad-gπtα without interpretation, without deletion and without our own whimsical participation in the matter. The Gπtα should be taken as the most perfect presentation of Vedic knowledge. Vedic knowledge is received from transcendental sources, and the first words were spoken by the Lord Himself. The words spoken by the Lord are called apauru∞eya, meaning that they are different from words spoken by a person of the mundane world who is infected with four defects. A mundaner (1) is sure to commit mistakes, (2) is invariably illusioned, (3) has the tendency to cheat others and (4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.
Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of Brahmα, the first created living being, and Brahmα in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is p∩rτam, all-perfect, and there is no possibility of His becoming subjected to the laws of material nature. One should therefore be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahmα. In the Eleventh Chapter the Lord is addressed as prapitαmaha because Brahmα is addressed as pitαmaha, the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.
There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in Bhagavad-gπtα. In the beginning, Arjuna decided that he should not fight in the Battle of Kuruk∞etra. This was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen. This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions were his brothers, nephews, brothers-in-law, grandfathers and so on. Therefore he wanted to satisfy his bodily demands. Bhagavad-gπtα was spoken by the Lord just to change this view, and at the end Arjuna decides to fight under the directions of the Lord when he says, kari∞ye vacanaµ tava: "I shall act according to Your word."
In this world men are not meant for quarreling like cats and dogs. Men must be intelligent to realize the importance of human life and refuse to act like ordinary animals. A human being should realize the aim of his life, and this direction is given in all Vedic literatures, and the essence is given in Bhagavad-gπtα. Vedic literature is meant for human beings, not for animals. Animals can kill other living animals, and there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature. In the Bhagavad-gπtα it is clearly explained that there are three kinds of activities according to the different modes of nature: the activities of goodness, of passion and of ignorance. Similarly, there are three kinds of eatables also: eatables in goodness, passion and ignorance. All of this is clearly described, and if we properly utilize the instructions of Bhagavad-gπtα, then our whole life will become purified, and ultimately we will be able to reach the destination which is beyond this material sky ( yad gatvα na nivartante tad dhαma paramaµ mama ).
That destination is called the sanαtana sky, the eternal, spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. That world consists of another nature, which is sanαtana, eternal. Jπva is also described as sanαtana, eternal, and the Lord is also described as sanαtana in the Eleventh Chapter. We have an intimate relationship with the Lord, and because we are all qualitatively one-- the sanαtana-dhαma, or sky, the sanαtana Supreme Personality and the sanαtana living entities-- the whole purpose of Bhagavad-gπtα is to revive our sanαtana occupation, or sanαtana-dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.
The Supreme Lord and His transcendental abode are both sanαtana, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanαtana abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord KΩ∞τa declares in Bhagavad-gπtα, sarva-yoni∞u... ahaµ bπja-pradaΓ pitα: "I am the father of all." Of course there are all types of living entities according to their various karmas, but here the Lord claims that He is the father of all of them. Therefore the Lord descends to reclaim all of these fallen, conditioned souls, to call them back to the sanαtana eternal sky so that the sanαtana living entities may regain their eternal sanαtana positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons or His associates or αcαryas to reclaim the conditioned souls.
Therefore, sanαtana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanαtana-dharma refers, as stated previously, to the eternal occupation of the living entity. ═rπpαda Rαmαnujαcαrya has explained the word sanαtana as "that which has neither beginning nor end," so when we speak of sanαtana-dharma, we must take it for granted on the authority of ═rπpαda Rαmαnujαcαrya that it has neither beginning nor end.
The English word religion is a little different from sanαtana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanαtana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanαtana-dharma is eternally integral with the living entity. When we speak of sanαtana-dharma, therefore, we must take it for granted on the authority of ═rπpada Rαmαnujαcαrya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Those belonging to some sectarian faith will wrongly consider that sanαtana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanαtana-dharma is the business of all the people of the world-- nay, of all the living entities of the universe.
Non- sanαtana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanαtana-dharma, because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative φαstras state that the living entity has neither birth nor death. In the Gπtα it is stated that the living entity is never born and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanαtana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.
When Sanαtana Gosvαmπ asked ═rπ Caitanya Mahαprabhu about the svar∩pa of every living being, the Lord replied that the svar∩pa, or constitutional position, of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya's, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in various capacities. By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B master, B serves C master, and C serves D master and so on. Under these circumstances, we can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.
Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. Such designations are non- sanαtana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of faith is not to profess one's sanαtana-dharma. The rendering of service is sanαtana-dharma.
Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.
In the Bhagavad-gπtα, worship of different demigods or rendering service to them is not approved. It is stated in the Seventh Chapter, twentieth verse:
kαmais tais tair hΩta jΘαnαΓ
prapadyante 'nya-devatαΓ
taµ taµ niyamam αsthαya
prakΩtyα niyatαΓ svayα
"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Here it is plainly said that those who are directed by lust worship the demigods and not the Supreme Lord KΩ∞τa. When we mention the name KΩ∞τa, we do not refer to any sectarian name. KΩ∞τa means the highest pleasure, and it is confirmed that the Supreme Lord is the reservoir or storehouse of all pleasure. We are all hankering after pleasure. └nanda-mayo 'bhyαsαt ( Vedαnta-s∩tra 1.1.12). The living entities, like the Lord, are full of consciousness, and they are after happiness. The Lord is perpetually happy, and if the living entities associate with the Lord, cooperate with Him and take part in His association, then they also become happy.
The Lord descends to this mortal world to show His pastimes in VΩndαvana, which are full of happiness. When Lord ═rπ KΩ∞τa was in VΩndαvana, His activities with His cowherd boyfriends, with His damsel friends, with the other inhabitants of VΩndαvana and with the cows were all full of happiness. The total population of VΩndαvana knew nothing but KΩ∞τa. But Lord KΩ∞τa even discouraged His father Nanda Mahαrαja from worshiping the demigod Indra, because He wanted to establish the fact that people need not worship any demigod. They need only worship the Supreme Lord, because their ultimate goal is to return to His abode.
The abode of Lord ═rπ KΩ∞τa is described in the Bhagavad-gπtα, Fifteenth Chapter, sixth verse:
na tad bhαsayate s∩ryo
na φaφαΦko na pαvakaΓ
yad gatvα na nivartante
tad dhαma paramaµ mama
"That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."
This verse gives a description of that eternal sky. Of course we have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse the Lord states that in the eternal sky there is no need for the sun nor for the moon nor electricity or fire of any kind because the spiritual sky is already illuminated by the brahmajyoti, the rays emanating from the Supreme Lord. We are trying with difficulty to reach other planets, but it is not difficult to understand the abode of the Supreme Lord. This abode is referred to as Goloka. In the Brahma-saµhitα (5.37) it is beautifully described: goloka eva nivasaty akhilαtma-bh∩taΓ. The Lord resides eternally in His abode Goloka, yet He can be approached from this world, and to this end the Lord comes to manifest His real form, sac-cid-αnanda-vigraha. When He manifests this form, there is no need for our imagining what He looks like. To discourage such imaginative speculation, He descends and exhibits Himself as He is, as ═yαmasundara. Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as a human being. But because of this we should not consider the Lord one of us. It is by His omnipotency that He presents Himself in His real form before us and displays His pastimes, which are replicas of those pastimes found in His abode.
In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahmajyoti emanates from the supreme abode, KΩ∞τaloka, and the αnanda-maya, cin-maya planets, which are not material, float in those rays. The Lord says, na tad bhαsayate s∩ryo na φaφαΦko na pαvakaΓ/ yad gatvα na nivartante tad dhαma paramaµ mama. One who can approach that spiritual sky is not required to descend again to the material sky. In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of the moon, we will find the same conditions of life, namely birth, death, disease and old age. No planet in the material universe is free from these four principles of material existence.
The living entities are traveling from one planet to another, but it is not that we can go to any planet we like merely by a mechanical arrangement. If we desire to go to other planets, there is a process for going there. This is also mentioned: yαnti deva-vratα devαn pitδn yαnti pitΩ-vratαΓ . No mechanical arrangement is necessary if we want interplanetary travel. The Gπtα instructs: yαnti deva-vratα devαn. The moon, the sun and higher planets are called Svargaloka. There are three different statuses of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system. Bhagavad-gπtα informs us how to travel to the higher planetary systems (Devaloka) with a very simple formula: yαnti deva-vratα devαn. One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.
Yet Bhagavad-gπtα does not advise us to go to any of the planets in this material world, because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age. But one who wants to approach the supreme planet, KΩ∞τaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka VΩndαvana, which is the original planet in the abode of the original Personality of Godhead ═rπ KΩ∞τa. All of this information is given in Bhagavad-gπtα, and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.
In the Fifteenth Chapter of the Bhagavad-gπtα, the real picture of the material world is given. It is said there:
∩rdhva-m∩lam adhaΓ-φαkham
aφvatthaµ prαhur avyayam
chandαµsi yasya parταni
yas taµ veda sa veda-vit
Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there are substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.
The Lord suggests that we attain the spiritual world in the following manner (Bg. 15.5):
nirmαna-mohα jita-saΦga-do∞α
adhyαtma-nityα vinivΩtta-kαmαΓ
dvandvair vimuktαΓ sukha-duΓkha-saµjΘair
gacchanty am∩ßhαΓ padam avyayaµ tat
That padam avyayam, or eternal kingdom, can be reached by one who is nirmαna-moha. What does this mean? We are after designations. Someone wants to become "sir," someone wants to become "lord," someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body, because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the sanαtana-dhαma. That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode.
Elsewhere in the Gπtα (8.21) it is stated:
avyakto 'k∞ara ity uktas
tam αhuΓ paramαµ gatim
yaµ prαpya na nivartante
tad dhαma paramaµ mama
Avyakta means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially ═rπmad-Bhαgavatam, and the spiritual world, which is beyond this material sky, is described as avyakta, unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world.
Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter. It is said there:
anta-kαle ca mαm eva
smaran muktvα kalevaram
yaΓ prayαti sa mad-bhαvaµ
yαti nαsty atra saµφayaΓ
"Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this." (Bg. 8.5) One who thinks of KΩ∞τa at the time of his death goes to KΩ∞τa. One must remember the form of KΩ∞τa; if he quits his body thinking of this form, he surely approaches the spiritual kingdom. Mad-bhαvam refers to the supreme nature of the Supreme Being. The Supreme Being is sac-cid-αnanda-vigraha-- that is, His form is eternal, full of knowledge and bliss. Our present body is not sac-cid-αnanda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world, where there are so many things unknown to us. The body is also nirαnanda; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of Lord KΩ∞τa, the Supreme Personality of Godhead, at once attains a sac-cid-αnanda body.
The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision. According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord's.
As explained before, there are different kinds of transcendentalists-- the brahma-vαdπ, paramαtmα-vαdπ and the devotee-- and, as mentioned, in the brahmajyoti (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation ( ekαµφena sthito jagat ). In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahmajyoti of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuτεha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Nαrαyaτa with four hands and with different names like Pradyumna, Aniruddha and Govinda associates with him there. Therefore at the end of life the transcendentalists think either of the brahmajyoti, the Paramαtmα or Supreme Personality of Godhead ═rπ KΩ∞τa. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuτεha planets or the Goloka VΩndαvana planet. The Lord further adds that of this "there is no doubt." This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: "I believe everything that You have said." Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramαtmα or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it.
The Bhagavad-gπtα (8.6) also explains the general principle that makes it possible to enter the spiritual kingdom simply by thinking of the Supreme at the time of death:
yaµ yaµ vαpi smaran bhαvaµ
tyajaty ante kalevaram
taµ tam evaiti kaunteya
sadα tad-bhαva-bhαvitaΓ
"Whatever state of being one remembers when he quits his present body, in his next life he will attain to that state without fail." Now, first we must understand that material nature is a display of one of the energies of the Supreme Lord. In the Vi∞τu Purατa (6.7.61) the total energies of the Supreme Lord are delineated:
vi∞τu-φaktiΓ parα proktα
k∞etra jΘαkhyα tathα parα
avidyα-karma-saµjΘαnyα
tΩtπyα φaktir i∞yate
The Supreme Lord has diverse and innumerable energies which are beyond our conception; however, great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of vi∞τu-φakti, that is to say they are different potencies of Lord Vi∞τu. The first energy is parα, transcendental. Living entities also belong to the superior energy, as has already been explained. The other energies, or material energies, are in the mode of ignorance. At the time of death either we can remain in the inferior energy of this material world, or we can transfer to the energy of the spiritual world. So the Bhagavad-gπtα (8.6) says:
yaµ yaµ vαpi smaran bhαvaµ
tyajaty ante kalevaram
taµ tam evaiti kaunteya
sadα tad-bhαva-bhαvitaΓ
"Whatever state of being one remembers when he quits his present body, in his next life he will attain to that state without fail."
In life we are accustomed to thinking either of the material or of the spiritual energy. Now, how can we transfer our thoughts from the material energy to the spiritual energy? There are so many literatures which fill our thoughts with the material energy-- newspapers, magazines, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures, such as the Purατas. The Purατas are not imaginative; they are historical records. In the Caitanya-caritαmΩta ( Madhya 20.122) there is the following verse:
mαyα-mugdha jπvera nαhi svataΓ kΩ∞τa-jΘαna
jπvere kΩpαya kailα kΩ∞τa veda-purατa
The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, KΩ∞τa-dvaipαyana Vyαsa has given a great number of Vedic literatures. First he divided the Vedas into four, then he explained them in the Purατas, and for less capable people he wrote the Mahαbhαrata. In the Mahαbhαrata there is given the Bhagavad-gπtα. Then all Vedic literature is summarized in the Vedαnta-s∩tra, and for future guidance he gave a natural commentation on the Vedαnta-s∩tra, called ═rπmad-Bhαgavatam. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyαsadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: "There is no doubt."
tasmαt sarve∞u kαle∞u
mαm anusmara yudhya ca
mayy arpita-mano-buddhir
mαm evai∞yasy asaµφayaΓ
"Therefore, Arjuna, you should always think of Me in the form of KΩ∞τa and at the same time continue 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." (Bg. 8.7)
He does not advise Arjuna simply to remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order-- brαhmaτa, k∞atriya, vaiφya and φ∩dra. The brαhmaτa class or intelligent class is working in one way, the k∞atriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, administrator or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember KΩ∞τa ( mαm anusmara ). If he doesn't practice remembering KΩ∞τa while he is struggling for existence, then it will not be possible for him to remember KΩ∞τa at the time of death. Lord Caitanya also advises this. He says, kπrtanπyaΓ sadα hariΓ: one should practice chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord KΩ∞τa's instructions to Arjuna to "remember Me" and Lord Caitanya's injunction to "always chant the names of Lord KΩ∞τa" are the same instruction. There is no difference, because KΩ∞τa and KΩ∞τa's name are nondifferent. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always.
How is this possible? The αcαryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, ═rπ KΩ∞τa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of KΩ∞τa; he was the constant companion of KΩ∞τa, and at the same time he was a warrior. KΩ∞τa did not advise him to give up fighting and go to the forest to meditate. When Lord KΩ∞τa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.
arjuna uvαca
yo 'yaµ yogas tvayα proktaΓ
sαmyena madhus∩dana
etasyαhaµ na paφyαmi
caΘcalatvαt sthitiµ sthirαm
"Arjuna said: O Madhus∩dana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." (Bg. 6.33)
But the Lord says:
yoginαm api sarve∞αµ
mad-gatenαntarαtmanα
φraddhαvαn bhajate yo mαµ
sa me yuktatamo mataΓ
"Of all yogπs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me is the most intimately united with Me in yoga and is the highest of all. That is My opinion." (Bg. 6.47) So one who thinks of the Supreme Lord always is the greatest yogπ, the supermost jΘαnπ, and the greatest devotee at the same time. The Lord further tells Arjuna that as a k∞atriya he cannot give up his fighting, but if Arjuna fights remembering KΩ∞τa, then he will be able to remember KΩ∞τa at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.
We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gπtα teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in KΩ∞τa's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gπtα: total absorption in the thought of ═rπ KΩ∞τa.
Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process:
φravaτaµ kπrtanaµ vi∞τoΓ
smaraτaµ pαda-sevanam
arcanaµ vandanaµ dαsyaµ
sakhyam αtma-nivedanam
( ═rπmad-Bhαgavatam 7.5.23)
These nine processes, of which the easiest is φravaτam, hearing the Bhagavad-gπtα from the realized person, will turn one to the thought of the Supreme Being. This will lead to remembering the Supreme Lord and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord.
The Lord further says:
abhyαsa-yoga-yuktena
cetasα nαnya-gαminα
paramaµ puru∞aµ divyaµ
yαti pαrthαnucintayan
"He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Arjuna, is sure to reach Me." (Bg. 8.8)
This is not a very difficult process. However, one must learn it from an experienced person. Tad vijΘαnαrthaµ sa gurum evαbhigacchet: one must approach a person who is already in the practice. The mind is always flying to this and that, but one must practice concentrating the mind always on the form of the Supreme Lord, ═rπ KΩ∞τa, or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of KΩ∞τa. One must thus meditate on paramaµ puru∞am, the Supreme Personality of Godhead in the spiritual kingdom, the spiritual sky, and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gπtα, and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach Lord KΩ∞τa by thinking of Him, for hearing and thinking of Him is possible for everyone.
The Lord further says (Bg. 9.32-33):
mαµ hi pαrtha vyapαφritya
ye 'pi syuΓ pαpa-yonayaΓ
striyo vaiφyαs tathα φ∩drαs
te 'pi yαnti parαµ gatim
kiµ punar brαhmaταΓ puτyα
bhaktα rαjar∞ayas tathα
anityam asukhaµ lokam
imaµ prαpya bhajasva mαm
Thus the Lord says that even a merchant, a fallen woman or a laborer or even human beings in the lowest status of life can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in Bhagavad-gπtα, he can make his life perfect and make a permanent solution to all the problems of life. This is the sum and substance of the entire Bhagavad-gπtα.
In conclusion, Bhagavad-gπtα is a transcendental literature which one should read very carefully. Gπtα-φαstram idaµ puτyaµ yaΓ paεhet prayataΓ pumαn: if one properly follows the instructions of Bhagavad-gπtα, one can be freed from all the miseries and anxieties of life. Bhaya- φokαdi-varjitaΓ. One will be freed from all fears in this life, and one's next life will be spiritual. ( Gπtα-mαhαtmya 1)
There is also a further advantage:
gπtαdhyαyana-φπlasya
prαταyama-parasya ca
naiva santi hi pαpαni
p∩rva-janma-kΩtαni ca
"If one reads Bhagavad-gπtα very sincerely and with all seriousness, then by the grace of the Lord the reactions of his past misdeeds will not act upon him." ( Gπtα-mαhαtmya 2) The Lord says very loudly in the last portion of Bhagavad-gπtα (18.66):
sarva-dharmαn parityajya
mαm ekaµ φaraτaµ vraja
ahaµ tvαµ sarva-pαpebhyo
mok∞ayi∞yαmi mα φucaΓ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies such a person against all reactions of sins.
maline mocanaµ puµsαµ
jala-snαnaµ dine dine
sakΩd gπtαmΩta-snαnaµ
saµsαra-mala-nαφanam
"One may cleanse himself daily by taking a bath in water, but if one takes a bath even once in the sacred Ganges water of Bhagavad-gπtα, for him the dirt of material life is altogether vanquished." ( Gπtα-mαhαtmya 3)
gπtα su-gπtα kartavyα
kim anyaiΓ φαstra-vistaraiΓ
yα svayaµ padmanαbhasya
mukha-padmαd viniΓsΩtα
Because Bhagavad-gπtα is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gπtα. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. But this is not necessary. This one book, Bhagavad-gπtα, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead. ( Gπtα-mαhαtmya 4)
As it is said:
bhαratαmΩta-sarvasvaµ
vi∞τu-vaktrαd viniΓsΩtam
gπtα-gaΦgodakaµ pπtvα
punar janma na vidyate
"One who drinks the water of the Ganges attains salvation, so what to speak of one who drinks the nectar of Bhagavad-gπtα? Bhagavad-gπtα is the essential nectar of the Mahαbhαrata, and it is spoken by Lord KΩ∞τa Himself, the original Vi∞τu." ( Gπtα-mαhαtmya 5) Bhagavad-gπtα comes from the mouth of the Supreme Personality of Godhead, and the Ganges is said to emanate from the lotus feet of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord, but from an impartial study we can appreciate that Bhagavad-gπtα is even more important than the water of the Ganges.
sarvopani∞ado gαvo
dogdhα gopαla-nandanaΓ
pαrtho vatsaΓ su-dhπr bhoktα
dugdhaµ gπtαmΩtaµ mahat
"This Gπtopani∞ad, Bhagavad-gπtα, the essence of all the Upani∞ads, is just like a cow, and Lord KΩ∞τa, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gπtα." ( Gπtα-mαhαtmya 6)
ekaµ φαstraµ devakπ-putra-gπtam
eko devo devakπ-putra eva
eko mantras tasya nαmαni yαni
karmαpy ekaµ tasya devasya sevα
( Gπtα-mαhαtmya 7)
In this present day, people are very much eager to have one scripture, one God, one religion, and one occupation. Therefore, ekaµ φαstraµ devakπ-putra-gπtam: let there be one scripture only, one common scripture for the whole world-- Bhagavad-gπtα. Eko devo devakπ-putra eva: let there be one God for the whole world-- ═rπ KΩ∞τa. Eko mantras tasya nαmαni: and one hymn, one mantra, one prayer-- the chanting of His name: Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare. Karmαpy ekaµ tasya devasya sevα: and let there be one work only-- the service of the Supreme Personality of Godhead.
The Disciplic Succession
Evaµ paramparα-prαptam imaµ rαjar∞ayo viduΓ ( Bhagavad-gπtα 4.2). This Bhagavad-gπtα As It Is is received through this disciplic succession:
1. KΩ∞τa
2. Brahmα
3. Nαrada
4. Vyαsa
5. Madhva
6. Padmanαbha
7. NΩhari
8. Mαdhava
9. Ak∞obhya
10. Jaya Tπrtha
11. JΘαnasindhu
12. Dayαnidhi
13. Vidyαnidhi
14. Rαjendra
15. Jayadharma
16. Puru∞ottama
17. Brahmaτya Tπrtha
18. Vyαsa Tπrtha
19. Lak∞mπpati
20. Mαdhavendra Purπ
21. ├φvara Purπ, (Nityαnanda, Advaita)
22. Lord Caitanya
23. R∩pa, (Svar∩pa, Sanαtana)
24. Raghunαtha, Jπva
25. KΩ∞τadαsa
26. Narottama
27. Viφvanαtha
28. (Baladeva), Jagannαtha
29. Bhaktivinoda
30. Gaurakiφora
31. Bhaktisiddhαnta Sarasvatπ
32. A.C. Bhaktivedanta Swami Prabhupαda
Chapter One
Observing the Armies on the Battlefield of Kuruk∞etra
TEXT 1
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As╜ΓºGº j╚úTΓºGº xswºnƒ tútú«xw7 {
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dhΩtarα∞εra uvαca
dharma-k∞etre kuru-k∞etre
samavetα yuyutsavaΓ
mαmakαΓ pατßavαφ caiva
kim akurvata saΘjaya
dhΩtarα∞εraΓ uvαca-- King DhΩtarα∞εra said; dharma-k∞etre-- in the place of pilgrimage; kuru-k∞etre-- in the place named Kuruk∞etra; samavetαΓ-- assembled; yuyutsavaΓ-- desiring to fight; mαmakαΓ-- my party (sons); pατßavαΓ-- the sons of Pατßu; ca-- and; eva-- certainly; kim-- what; akurvata-- did they do; saΘjaya-- O SaΘjaya.
TRANSLATION
DhΩtarα∞εra said: O SaΘjaya, after my sons and the sons of Pατßu assembled in the place of pilgrimage at Kuruk∞etra, desiring to fight, what did they do?
PURPORT
Bhagavad-gπtα is the widely read theistic science summarized in the Gπtα-mαhαtmya (Glorification of the Gπtα). There it says that one should read Bhagavad-gπtα very scrutinizingly with the help of a person who is a devotee of ═rπ KΩ∞τa and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gπtα itself, in the way the teaching is understood by Arjuna, who heard the Gπtα directly from the Lord. If someone is fortunate enough to understand Bhagavad-gπtα 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-gπtα 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 Gπtα. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord ═rπ KΩ∞τa.
The topics discussed by DhΩtarα∞εra and SaΘjaya, as described in the Mahαbhαrata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kuruk∞etra, 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-k∞etra (a place where religious rituals are performed) is significant because, on the Battlefield of Kuruk∞etra, the Supreme Personality of Godhead was present on the side of Arjuna. DhΩtarα∞εra, the father of the Kurus, was highly doubtful about the possibility of his sons' ultimate victory. In his doubt, he inquired from his secretary SaΘjaya, "What did they do?" He was confident that both his sons and the sons of his younger brother Pατßu were assembled in that Field of Kuruk∞etra 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 Kuruk∞etra, which is mentioned elsewhere in the Vedas as a place of worship-- even for the denizens of heaven-- DhΩtarα∞εra 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 Pατßu favorably, because by nature they were all virtuous. SaΘjaya was a student of Vyαsa, and therefore, by the mercy of Vyαsa, SaΘjaya was able to envision the Battlefield of Kuruk∞etra even while he was in the room of DhΩtarα∞εra. And so, DhΩtarα∞εra asked him about the situation on the battlefield.
Both the Pατßavas and the sons of DhΩtarα∞εra belong to the same family, but DhΩtarα∞εra's mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pατßu from the family heritage. One can thus understand the specific position of DhΩtarα∞εra in his relationship with his nephews, the sons of Pατßu. 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 Kuruk∞etra, where the father of religion, ═rπ KΩ∞τa, was present, the unwanted plants like DhΩtarα∞εra's son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhi∞εhira, would be established by the Lord. This is the significance of the words dharma-k∞etre and kuru-k∞etre, apart from their historical and Vedic importance.
TEXT 2
x▓mt gwƒl
≡╗2 wƒ nú qƒ│3wƒpój╚8 ║tñτ8 oút⌐╜Apx noƒ {
Plƒt╜s gqxY╚ k╕t uƒmƒ wlpsJwón {{\{{
saΘjaya uvαca
dΩ∞εvα tu pατßavαnπkaµ
vy∩ßhaµ duryodhanas tadα
αcαryam upasaΦgamya
rαjα vacanam abravπt
saΘjayaΓ uvαca-- SaΘjaya said; dΩ∞εvα-- after seeing; tu-- but; pατßava-anπkam-- the soldiers of the Pατßavas; vy∩ßham-- arranged in a military phalanx; duryodhanaΓ-- King Duryodhana; tadα-- at that time; αcαryam-- the teacher; upasaΦgamya-- approaching; rαjα-- the king; vacanam-- words; abravπt-- spoke.
TRANSLATION
SaΘjaya said: O King, after looking over the army arranged in military formation by the sons of Pατßu, King Duryodhana went to his teacher and spoke the following words.
PURPORT
DhΩtarα∞εra 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 Pατßavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and SaΘjaya could understand his motive in asking about the situation on the battlefield. SaΘjaya wanted, therefore, to encourage the despondent king and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. SaΘjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pατßavas, at once went to the commander in chief, Droταcαrya, 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 Pατßavas.
TEXT 3
q╛t¿nƒ8 qƒ│3úqúGƒ4ƒ8Plƒt╜ synó8 lsñs {
║tñτƒ8 NúqoqúGº4 nw í5╗tº4 Aósnƒ {{]{{
paφyaitαµ pατßu-putrαταµ
αcαrya mahatπµ cam∩m
vy∩ßhαµ drupada-putreτa
tava φi∞yeτa dhπmatα
paφya-- behold; etαm-- this; Pατßu-putrαταm-- of the sons of Pατßu; αcαrya-- O teacher; mahatπm-- great; cam∩m-- military force; vy∩ßhαm-- arranged; drupada-putreτa-- by the son of Drupada; tava-- your; φi∞yeτa-- disciple; dhπ-matα-- very intelligent.
TRANSLATION
O my teacher, behold the great army of the sons of Pατßu, so expertly arranged by your intelligent disciple the son of Drupada.
PURPORT
Duryodhana, a great diplomat, wanted to point out the defects of Droταcαrya, the great brαhmaτa commander in chief. Droταcαrya had some political quarrel with King Drupada, the father of Draupadπ, 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 Droταcαrya. Droταcαrya knew this perfectly well, and yet as a liberal brαhmaτa he did not hesitate to impart all his military secrets when the son of Drupada, DhΩ∞εadyumna, was entrusted to him for military education. Now, on the Battlefield of Kuruk∞etra, DhΩ∞εadyumna took the side of the Pατßavas, and it was he who arranged for their military phalanx, after having learned the art from Droταcαrya. Duryodhana pointed out this mistake of Droταcαrya'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 Pατßavas, who were also Droταcαrya'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
eG 5ñuƒ syº╗wƒxƒ Cósƒmú╜pxsƒ túíA {
tútúAƒp⌐ íwuƒ25 l NúqoΩ syƒéu@7 {{^{{
atra φ∩rα mahe∞v-αsα
bhπmαrjuna-samα yudhi
yuyudhαno virαεaφ ca
drupadaφ ca mahα-rathaΓ
atra-- here; φ∩rαΓ-- heroes; mahα-i∞u-αsαΓ-- mighty bowmen; bhπma-arjuna-- to Bhπma and Arjuna; samαΓ-- equal; yudhi-- in the fight; yuyudhαnaΓ-- Yuyudhαna; virαεaΓ-- Virαεa; ca-- also; drupadaΓ-- Drupada; ca-- also; mahα-rathaΓ-- great fighter.
TRANSLATION
Here in this army are many heroic bowmen equal in fighting to Bhπma and Arjuna: great fighters like Yuyudhαna, Virαεa and Drupada.
PURPORT
Even though DhΩ∞εadyumna was not a very important obstacle in the face of Droταcαrya's very great power in the military art, there were many others who were causes 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 Bhπma and Arjuna. He knew the strength of Bhπma and Arjuna, and thus he compared the others with them.
TEXT 5
AÑ╗2j╚ºnúΩºíj╚nƒp7 j╚ƒí5uƒmΩ wót╜wƒp {
qúTímn j╚úí┤nC⌐mΩ 5¿╢tΩ puqúY╚ kw7 {{_{{
dhΩ∞εaketuφ cekitαnaΓ
kαφirαjaφ ca vπryavαn
purujit kuntibhojaφ ca
φaibyaφ ca nara-puΦgavaΓ
dhΩ∞εaketuΓ-- DhΩ∞εaketu; cekitαnaΓ-- Cekitαna; kαφirαjaΓ-- Kαφirαja; ca-- also; vπrya-vαn-- very powerful; purujit-- Purujit; kuntibhojaΓ-- Kuntibhoja; ca--and; φaibyaΓ-- ═aibya; ca-- and; nara-puΦgavaΓ-- hero in human society.
TRANSLATION
There are also great, heroic, powerful fighters like DhΩ∞εaketu, Cekitαna, Kαφirαja, Purujit, Kuntibhoja and ═aibya.
TEXT 6
túAƒs┤túΩ íwO╚ƒ┤n gEs¬mƒΩ wót╜wƒp {
x¬CN⌐ N¬qoºtƒΩ xw╜ hw syƒéu@ƒ7 {{`{{
yudhαmanyuφ ca vikrαnta
uttamaujαφ ca vπryavαn
saubhadro draupadeyαφ ca
sarva eva mahα-rathαΓ
yudhαmanyuΓ-- Yudhαmanyu; ca-- and; vikrαntaΓ-- mighty; uttamaujαΓ-- Uttamaujα; ca-- and; vπrya-vαn-- very powerful; saubhadraΓ-- the son of Subhadrα; draupadeyαΓ-- the sons of Draupadπ; ca-- and; sarve-- all; eva-- certainly; mahα-rathαΓ-- great chariot fighters.
TRANSLATION
There are the mighty Yudhαmanyu, the very powerful Uttamaujα, the son of Subhadrα and the sons of Draupadπ. All these warriors are great chariot fighters.
TEXT 7
e╝sƒj╚8 nú íwí5╗2ƒ tº nƒíFr⌐A íIm⌐Es {
pƒtj╚ƒ ss x¿┤t╝t x8߃@╜8 nƒp Jwóís nº {{a{{
asmαkaµ tu viφi∞εα ye
tαn nibodha dvijottama
nαyakα mama sainyasya
saµjΘαrthaµ tαn bravπmi te
asmαkam-- our; tu-- but; viφi∞εαΓ-- especially powerful; ye-- who; tαn-- them; nibodha-- just take note of, be informed; dvija-uttama-- O best of the brαhmaτas; nαyakαΓ-- captains; mama-- my; sainyasya-- of the soldiers; saµjΘα-artham-- for information; tαn-- them; bravπmi-- I am speaking; te-- to you.
TRANSLATION
But for your information, O best of the brαhmaτas, let me tell you about the captains who are especially qualified to lead my military force.
TEXT 8
Cwƒp Có╗sΩ j╚4╜Ω j╚ÑqΩ xísín8mt7 {
e⌠«@ƒsƒ íwj╚4╜Ω x¬soíE╝n@¿w l {{b{{
bhavαn bhπ∞maφ ca karτaφ ca
kΩpaφ ca samitiµ-jayaΓ
aφvatthαmα vikarτaφ ca
saumadattis tathaiva ca
bhavαn-- your good self; bhπ∞maΓ-- Grandfather Bhπ∞ma; ca-- also; karτaΓ-- Karτa; ca-- and; kΩpaΓ-- KΩpa; ca-- and; samitim-jayaΓ-- always victorious in battle; aφvatthαmα-- Aφvatthαmα; vikarτaΓ-- Vikarτa; ca-- as well as; saumadattiΓ-- the son of Somadatta; tathα-- as well as; eva-- certainly; ca--also.
TRANSLATION
There are personalities like you, Bhπ∞ma, Karτa, KΩpa, Aφvatthαmα, Vikarτa and the son of Somadatta called Bh∩riφravα, who are always victorious in battle.
PURPORT
Duryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarτa is the brother of Duryodhana, Aφvatthαmα is the son of Droταcαrya, and Saumadatti, or Bh∩riφravα, is the son of the King of the Bαhlπkas. Karτa is the half brother of Arjuna, as he was born of Kuntπ before her marriage with King Pατßu. KΩpαcαrya's twin sister married Droταcαrya.
TEXT 9
e┤tº l ryw7 5ñuƒ so@º╜ «tM╚≥íwnƒ7 {
pƒpƒ5╝GHyu4ƒ7 xwº╜ túΣíw5ƒuoƒ7 {{c{{
anye ca bahavaΓ φ∩rα
mad-arthe tyakta-jπvitαΓ
nαnα-φastra-praharaταΓ
sarve yuddha-viφαradαΓ
anye-- others; ca-- also; bahavaΓ-- in great numbers; φ∩rαΓ-- heroes; mat-arthe-- for my sake; tyakta-jπvitαΓ-- prepared to risk life; nαnα-- many; φastra-- weapons; praharaταΓ-- equipped with; sarve-- all of them; yuddha-viφαradαΓ-- 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, KΩtavarmα and ═alya-- 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 Kuruk∞etra 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
eqtƒ╜╡n8 no e╝sƒj╚8 rv8 Có╗sƒíCuíΓns {
qtƒ╜╡n8 «w fos hnº6ƒ8 rv8 CósƒíCuíΓns {{[d{{
aparyαptaµ tad asmαkaµ
balaµ bhπ∞mαbhirak∞itam
paryαptaµ tv idam ete∞αµ
balaµ bhπmαbhirak∞itam
aparyαptam-- immeasurable; tat-- that; asmαkam-- of ours; balam-- strength; bhπ∞ma-- by Grandfather Bhπ∞ma; abhirak∞itam-- perfectly protected; paryαptam-- limited; tu-- but; idam-- all this; ete∞αm-- of the Pατßavas; balam-- strength; bhπma-- by Bhπma; abhirak∞itam-- carefully protected.
TRANSLATION
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhπ∞ma, whereas the strength of the Pατßavas, carefully protected by Bhπma, 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 Bhπ∞ma. On the other hand, the forces of the Pατßavas are limited, being protected by a less experienced general, Bhπma, who is like a fig in the presence of Bhπ∞ma. Duryodhana was always envious of Bhπma because he knew perfectly well that if he should die at all, he would only be killed by Bhπma. But at the same time, he was confident of his victory on account of the presence of Bhπ∞ma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.
TEXT 11
etpº6ú l xwº╜6ú t@ƒCƒkswí╝@nƒ7 {
Có╗ssºwƒíCuΓ┤nú Cw┤n7 xw╜ hw íy {{[[{{
ayane∞u ca sarve∞u
yathα-bhαgam avasthitαΓ
bhπ∞mam evαbhirak∞antu
bhavantaΓ sarva eva hi
ayane∞u-- in the strategic points; ca-- also; sarve∞u-- everywhere; yathα-bhαgam-- as differently arranged; avasthitαΓ-- situated; bhπ∞mam-- unto Grandfather Bhπ∞ma; eva-- certainly; abhirak∞antu-- should give support; bhavantaΓ-- you; sarve-- all respectively; eva hi-- certainly.
TRANSLATION
All of you must now give full support to Grandfather Bhπ∞ma, as you stand at your respective strategic points of entrance into the phalanx of the army.
PURPORT
Duryodhana, after praising the prowess of Bhπ∞ma, 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 Bhπ∞madeva 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 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 Bhπ∞madeva. He was confident of the full support of Bhπ∞madeva and Droταcαrya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadπ, in her helpless condition, had appealed to them for justice while she was being forced to appear 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 Pατßavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.
TEXT 12
n╝t x▓mptp y6╜8 j╚úTwÑΣ7 íqnƒsy7 {
íx8ypƒo8 íwpD⌐░l¿7 5Y╚ <8 o┐s¬ Hnƒqwƒp {{[\{{
tasya saΘjanayan har∞aµ
kuru-vΩddhaΓ pitαmahaΓ
siµha-nαdaµ vinadyoccaiΓ
φaΦkhaµ dadhmau pratαpavαn
tasya-- his; saΘjanayan-- increasing; har∞am-- cheerfulness; kuru-vΩddhaΓ-- the grandsire of the Kuru dynasty (Bhπ∞ma); pitαmahaΓ-- the grandfather; siµha-nαdam-- roaring sound, like that of a lion; vinadya-- vibrating; uccaiΓ-- very loudly; φaΦkham-- conchshell; dadhmau-- blew; pratαpa-vαn-- the valiant.
TRANSLATION
Then Bhπ∞ma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar 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 KΩ∞τa 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
nn7 5Y╚ <ƒΩ Cºt╜Ω q4wƒpj╚k⌐sú<ƒ7 {
xyx¿wƒ╖ty┤t┤n x 5╢o╝núsúv⌐zCwn {{[]{{
tataΓ φaΦkhαφ ca bheryaφ ca
paτavαnaka-gomukhαΓ
sahasaivαbhyahanyanta
sa φabdas tumulo 'bhavat
tataΓ-- thereafter; φaΦkhαΓ-- conchshells; ca-- also; bheryaΓ-- large drums; ca-- and; paτava-αnaka-- small drums and kettledrums; gomukhαΓ-- horns; sahasα-- all of a sudden; eva-- certainly; abhyahanyanta-- were simultaneously sounded; saΓ-- that; φabdaΓ-- combined sound; tumulaΓ-- tumultuous; abhavat-- became.
TRANSLATION
After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.
TEXT 14
nn7 ⌠ºn¿y╜t¿tú╜M╚º syín ╝t┤opº í╝@n¬ {
sƒAw7 qƒ│3wΩ¿w ío║t¬ 5Y╚ <¬ Ho┐snú7 {{[^{{
tataΓ φvetair hayair yukte
mahati syandane sthitau
mαdhavaΓ pατßavaφ caiva
divyau φaΦkhau pradadhmatuΓ
tataΓ-- thereafter; φvetaiΓ-- with white; hayaiΓ-- horses; yukte-- being yoked; mahati-- in a great; syandane-- chariot; sthitau-- situated; mαdhavaΓ-- KΩ∞τa (the husband of the goddess of fortune); pατßavaΓ-- Arjuna (the son of Pατßu); ca-- also; eva-- certainly; divyau-- transcendental; φaΦkhau-- conchshells; pradadhmatuΓ-- sounded.
TRANSLATION
On the other side, both Lord KΩ∞τa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
PURPORT
In contrast with the conchshell blown by Bhπ∞madeva, the conchshells in the hands of KΩ∞τa 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 KΩ∞τa was on the side of the Pατßavas. Jayas tu pατßu-putrαταµ ye∞αµ pak∞e janαrdanaΓ. Victory is always with persons like the sons of Pατßu because Lord KΩ∞τa 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 Vi∞τu, or Lord KΩ∞τa. Besides that, the chariot on which both the friends were seated had been 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
qƒ▓lm┤t8 ∩6ój╚º5⌐ oºwoE8 Ap▓mt7 {
q¬│⌡8 o┐s¬ syƒ5Y╚ <8 Cósj╚sƒ╜ wÑj╚⌐ou7 {{[_{{
pαΘcajanyaµ hΩ∞πkeφo
devadattaµ dhanaΘjayaΓ
pauτßraµ dadhmau mahα-φaΦkhaµ
bhπma-karmα vΩkodaraΓ
pαΘcajanyam-- the conchshell named PαΘcajanya; hΩ∞πka-πφaΓ-- HΩ∞πkeφa (KΩ∞τa, the Lord who directs the senses of the devotees); devadattam-- the conchshell named Devadatta; dhanam-jayaΓ-- DhanaΘjaya (Arjuna, the winner of wealth); pauτßram-- the conch named Pauτßra; dadhmau-- blew; mahα-φaΦkham-- the terrific conchshell; bhπma-karmα-- one who performs herculean tasks; vΩka-udaraΓ-- the voracious eater (Bhπma).
TRANSLATION
Lord KΩ∞τa blew His conchshell, called PαΘcajanya; Arjuna blew his, the Devadatta; and Bhπma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauτßra.
PURPORT
Lord KΩ∞τa is referred to as HΩ∞πkeφa 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 Kuruk∞etra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of HΩ∞πkeφa. The Lord has different names according to His different activities. For example, His name is Madhus∩dana 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 Vαsudeva because He appeared as the son of Vasudeva; His name is Devakπ-nandana because He accepted Devakπ as His mother; His name is Yaφodα-nandana because He awarded His childhood pastimes to Yaφodα at VΩndαvana; His name is Pαrtha-sαrathi because He worked as charioteer of His friend Arjuna. Similarly, His name is HΩ∞πkeφa because He gave direction to Arjuna on the Battlefield of Kuruk∞etra.
Arjuna is referred to as DhanaΘjaya 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, Bhπma is known as VΩkodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hißimba. So the particular types of conchshell blown by the different personalities on the side of the Pατßavas, 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 KΩ∞τa, 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
ep┤níwmt8 uƒmƒ j╚ú┤nóqúG⌐ túíAí╗µu7 {
pj╚úv7 xyoºwΩ xú=⌐6sí4qú╗qj╚¬ {{[`{{
anantavijayaµ rαjα
kuntπ-putro yudhi∞εhiraΓ
nakulaΓ sahadevaφ ca
sugho∞a-maτipu∞pakau
j╚ƒ╛tΩ qusº╗wƒx7 í5<│3ó l syƒéu@7 {
AÑ╗2Dú╕p⌐ íwuƒ2Ω xƒ«tíj╚Ωƒquƒímn7 {{[a{{
kαφyaφ ca parame∞v-αsaΓ
φikhaτßπ ca mahα-rathaΓ
dhΩ∞εadyumno virαεaφ ca
sαtyakiφ cαparαjitaΓ
Núqo⌐ N¬qoºtƒΩ xw╜57 qÑí@wóqnº {
x¬CNΩ syƒrƒyú7 5Y╚ <ƒp o┐sú7 qÑ@j╚ qÑ@j╚ {{[b{{
drupado draupadeyαφ ca
sarvaφaΓ pΩthivπ-pate
saubhadraφ ca mahα-bαhuΓ
φaΦkhαn dadhmuΓ pΩthak pΩthak
ananta-vijayam-- the conch named Ananta-vijaya; rαjα-- the king; kuntπ-putraΓ-- the son of Kuntπ; yudhi∞εhiraΓ-- Yudhi∞εhira; nakulaΓ-- Nakula; sahadevaΓ-- Sahadeva; ca-- and; sugho∞a-maτi-pu∞pakau-- the conches named Sugho∞a and Maτipu∞paka; kαφyaΓ-- the King of Kαφπ (Vαrατasπ); ca-- and; parama-i∞u-αsaΓ-- the great archer; φikhaτßπ-- ═ikhaτßπ; ca-- also; mahα-rathaΓ-- one who can fight alone against thousands; dhΩ∞εadyumnaΓ-- DhΩ∞εadyumna (the son of King Drupada); virαεaΓ-- Virαεa (the prince who gave shelter to the Pατßavas while they were in disguise); ca-- also; sαtyakiΓ-- Sαtyaki (the same as Yuyudhαna, the charioteer of Lord KΩ∞τa); ca-- and; aparαjitaΓ-- who had never been vanquished; drupadaΓ-- Drupada, the King of PαΘcαla; draupadeyαΓ-- the sons of Draupadπ; ca-- also; sarvaφaΓ-- all; pΩthivπ-pate-- O King; saubhadraΓ-- Abhimanyu, the son of Subhadrα; ca-- also; mahα-bαhuΓ-- mighty-armed; φaΦkhαn-- conchshells; dadhmuΓ-- blew; pΩthak pΩthak-- each separately.
TRANSLATION
King Yudhi∞εhira, the son of Kuntπ, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sugho∞a and Maτipu∞paka. That great archer the King of Kαφπ, the great fighter ═ikhandπ, DhΩ∞εadyumna, Virαεa, the unconquerable Sαtyaki, Drupada, the sons of Draupadπ, and the others, O King, such as the mighty-armed son of Subhadrα, all blew their respective conchshells.
PURPORT
SaΘjaya informed King DhΩtarα∞εra very tactfully that his unwise policy of deceiving the sons of Pατßu 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, Bhπ∞ma, 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 DhΩtarα∞εra, because he encouraged the policy followed by his sons.
TEXT 19
x =⌐6⌐ Aƒn╜uƒ╗Θƒ4ƒ8 ∩otƒíp ║toƒutn {
pC5 l qÑí@wó8 l¿w núsúv⌐z╖tpúpƒotp {{[c{{
sa gho∞o dhαrtarα∞εrαταµ
hΩdayαni vyadαrayat
nabhaφ ca pΩthivπµ caiva
tumulo 'bhyanunαdayan
saΓ-- that; gho∞aΓ-- vibration; dhαrtarα∞εrαταm-- of the sons of DhΩtarα∞εra; hΩdayαni-- hearts; vyadαrayat-- shattered; nabhaΓ-- the sky; ca-- also; pΩthivπm-- the surface of the earth; ca-- also; eva-- certainly; tumulaΓ-- uproarious; abhyanunαdayan-- resounding.
TRANSLATION
The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of DhΩtarα∞εra.
PURPORT
When Bhπ∞ma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pατßavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of DhΩtarα∞εra were shattered by the sounds vibrated by the Pατßavas' party. This is due to the Pατßavas and their confidence in Lord KΩ∞τa. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.
TEXT 20
e@ ║twí╝@nƒp ≡╗2 wƒ Aƒn╜uƒ╗Θƒp j╚íq┐wm7 {
HwÑEº 5╝Gx╕qƒnº ApúTD╕t qƒ│3w7 {
∩6ój╚º58 noƒ wƒj╚ tísosƒy syóqnº {{\d{{
atha vyavasthitαn dΩ∞εvα
dhαrtarα∞εrαn kapi-dhvajaΓ
pravΩtte φastra-sampαte
dhanur udyamya pατßavaΓ
hΩ∞πkeφaµ tadα vαkyam
idam αha mahπ-pate
atha-- thereupon; vyavasthitαn-- situated; dΩ∞εvα-- looking upon; dhαrtarα∞εrαn-- the sons of DhΩtarα∞εra; kapi-dhvajaΓ-- he whose flag was marked with Hanumαn; pravΩtte-- while about to engage; φastra-sampαte-- in releasing his arrows; dhanuΓ-- bow; udyamya-- taking up; pατßavaΓ-- the son of Pατßu (Arjuna); hΩ∞πkeφam-- unto Lord KΩ∞τa; tadα-- at that time; vαkyam-- words; idam-- these; αha-- said; mahπ-pate-- O King.
TRANSLATION
At that time Arjuna, the son of Pατßu, seated in the chariot bearing the flag marked with Hanumαn, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of DhΩtarα∞εra drawn in military array, Arjuna then spoke to Lord KΩ∞τa these words.
PURPORT
The battle was just about to begin. It is understood from the above statement that the sons of DhΩtarα∞εra were more or less disheartened by the unexpected arrangement of military force by the Pατßavas, who were guided by the direct instructions of Lord KΩ∞τa on the battlefield. The emblem of Hanumαn on the flag of Arjuna is another sign of victory because Hanumαn cooperated with Lord Rαma in the battle between Rαma and Rαvaτa, and Lord Rαma emerged victorious. Now both Rαma and Hanumαn were present on the chariot of Arjuna to help him. Lord KΩ∞τa is Rαma Himself, and wherever Lord Rαma is, His eternal servitor Hanumαn and His eternal consort Sπtα, 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 KΩ∞τa, 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
emú╜p gwƒl
xºpt⌐TCt⌐s╜┐tº u@8 ╝@ƒqt sºz░tún {
tƒwoºnƒíFuóΓºzy8 t⌐Σúj╚ƒsƒpwí╝@nƒp {{\[{{
arjuna uvαca
senayor ubhayor madhye
rathaµ sthαpaya me 'cyuta
yαvad etαn nirπk∞e 'haµ
yoddhu-kαmαn avasthitαn
j╚¿s╜tƒ xy t⌐Σ║tsí╝sp u4xsúDsº {{\\{{
kair mayα saha yoddhavyam
asmin raτa-samudyame
arjunaΓ uvαca-- Arjuna said; senayoΓ-- of the armies; ubhayoΓ-- both; madhye-- between; ratham-- the chariot; sthαpaya-- please keep; me-- my; acyuta-- O infallible one; yαvat-- as long as; etαn-- all these; nirπk∞e-- may look upon; aham-- I; yoddhu-kαmαn-- desiring to fight; avasthitαn-- arrayed on the battlefield; kaiΓ-- with whom; mayα-- by me; saha-- together; yoddhavyam-- have to fight; asmin-- in this; raτa-- strife; samudyame-- in the attempt.
TRANSLATION
Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.
PURPORT
Although Lord KΩ∞τa 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, HΩ∞πkeφa, 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 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 position of ordering Him than He does in being the giver of orders. Since He is 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
t⌐«╝tsƒpƒpwºΓºzy8 t hnºzG xsƒknƒ7 {
Aƒn╜uƒ╗Θ╝t oúrú╜Σºtú╜Σº íHtílj╚ó6╜w7 {{\]{{
yotsyamαnαn avek∞e 'haµ
ya ete 'tra samαgatαΓ
dhαrtarα∞εrasya durbuddher
yuddhe priya-cikπr∞avaΓ
yotsyamαnαn-- those who will be fighting; avek∞e-- let me see; aham-- I; ye-- who; ete-- those; atra-- here; samαgatαΓ-- assembled; dhαrtarα∞εrasya-- for the son of DhΩtarα∞εra; durbuddheΓ-- evil-minded; yuddhe-- in the fight; priya-- well; cikπr∞avaΓ-- wishing.
TRANSLATION
Let me see those who have come here to fight, wishing to please the evil-minded son of DhΩtarα∞εra.
PURPORT
It was an open secret that Duryodhana wanted to usurp the kingdom of the Pατßavas by evil plans, in collaboration with his father, DhΩtarα∞εra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on 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 KΩ∞τa was sitting by his side.
TEXT 24
x▓mt gwƒl
hwsúM╚⌐ ∩6ój╚º5⌐ kú3ƒj╚º5ºp Cƒun {
xºpt⌐TCt⌐s╜┐tº ╝@ƒqít«wƒ u@⌐Ess {{\^{{
saΘjaya uvαca
evam ukto hΩ∞πkeφo
gußαkeφena bhαrata
senayor ubhayor madhye
sthαpayitvα rathottamam
saΘjayaΓ uvαca-- SaΘjaya said; evam-- thus; uktaΓ-- addressed; hΩ∞πkeφaΓ-- Lord KΩ∞τa; gußαkeφena-- by Arjuna; bhαrata-- O descendant of Bharata; senayoΓ-- of the armies; ubhayoΓ-- both; madhye-- in the midst; sthαpayitvα-- placing; ratha-uttamam-- the finest chariot.
TRANSLATION
SaΘjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord KΩ∞τa drew up the fine chariot in the midst of the armies of both parties.
PURPORT
In this verse Arjuna is referred to as Gußαkeφa. Gußαkα means sleep, and one who conquers sleep is called gußαkeφa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with KΩ∞τa. As a great devotee of KΩ∞τa, he could not forget KΩ∞τa 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 KΩ∞τa's name, form, qualities and pastimes. Thus a devotee of KΩ∞τa can conquer both sleep and ignorance simply by thinking of KΩ∞τa constantly. This is called KΩ∞τa consciousness, or samαdhi. As HΩ∞πkeφa, or the director of the senses and mind of every living entity, KΩ∞τa 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
Có╗sN⌐4Hsú<n7 xwº╜6ƒ8 l syóíΓnƒs {
gwƒl qƒ@╜ q╛t¿nƒp xswºnƒp j╚úδípín {{\_{{
bhπ∞ma-droτa-pramukhataΓ
sarve∞αµ ca mahπ-k∞itαm
uvαca pαrtha paφyaitαn
samavetαn kur∩n iti
bhπ∞ma-- Grandfather Bhπ∞ma; droτa-- the teacher Droτa; pramukhataΓ-- in front of; sarve∞αm-- all; ca-- also; mahπ-k∞itαm-- chiefs of the world; uvαca-- said; pαrtha-- O son of PΩthα; paφya-- just behold; etαn-- all of them; samavetαn-- assembled; kur∩n-- the members of the Kuru dynasty; iti-- thus.
TRANSLATION
In the presence of Bhπ∞ma, Droτa and all the other chieftains of the world, the Lord said, Just behold, Pαrtha, all the Kurus assembled here.
PURPORT
As the Supersoul of all living entities, Lord KΩ∞τa could understand what was going on in the mind of Arjuna. The use of the word HΩ∞πkeφa in this connection indicates that He knew everything. And the word Pαrtha, or the son of Kuntπ, or PΩthα, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of PΩthα, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did KΩ∞τa mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? KΩ∞τa never expected such things from the son of His aunt PΩthα. The mind of Arjuna was thus predicted by the Lord in friendly joking.
TEXT 26
nGƒq╛tn í╝@nƒp qƒ@╜7 íqnªp@ íqnƒsyƒp {
Plƒtƒ╜┤sƒnúvƒp πƒnªp qúGƒp q¬Gƒp x<ó8╝n@ƒ {
⌠5úuƒp xú∩oΩ¿w xºpt⌐TCt⌐uíq {{\`{{
tatrαpaφyat sthitαn pαrthaΓ
pitδn atha pitαmahαn
αcαryαn mαtulαn bhrαtδn
putrαn pautrαn sakhπµs tathα
φvaφurαn suhΩdaφ caiva
senayor ubhayor api
tatra-- there; apaφyat-- he could see; sthitαn-- standing; pαrthaΓ-- Arjuna; pitδn-- fathers; atha-- also; pitαmahαn-- grandfathers; αcαryαn-- teachers; mαtulαn-- maternal uncles; bhrαtδn-- brothers; putrαn-- sons; pautrαn-- grandsons; sakhπn-- friends; tathα-- too; φvaφurαn-- fathers-in-law; suhΩdaΓ-- well-wishers; ca-- also; eva-- certainly; senayoΓ-- of the armies; ubhayoΓ-- 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 fathers-in-law and well-wishers.
PURPORT
On the battlefield Arjuna could see all kinds of relatives. He could see persons like Bh∩riφravα, who were his father's contemporaries, grandfathers Bhπ∞ma and Somadatta, teachers like Droταcαrya and KΩpαcαrya, maternal uncles like ═alya and ═akuni, brothers like Duryodhana, sons like Lak∞maτa, friends like Aφvatthαmα, well-wishers like KΩtavarmα, etc. He could see also the armies which contained many of his friends.
TEXT 27
nƒp xsó┴t x j╚¬┤nºt7 xwƒ╜p r┤Añpwí╝@nƒp {
j╚Ñqtƒ qutƒíw╗2⌐ íw6óoíFosJwón {{\a{{
tαn samπk∞ya sa kaunteyaΓ
sarvαn bandh∩n avasthitαn
kΩpayα parayαvi∞εo
vi∞πdann idam abravπt
tαn-- all of them; samπk∞ya-- after seeing; saΓ-- he; kaunteyaΓ-- the son of Kuntπ; sarvαn-- all kinds of; bandh∩n-- relatives; avasthitαn-- situated; kΩpayα-- by compassion; parayα-- of a high grade; αvi∞εaΓ-- overwhelmed; vi∞πdan-- while lamenting; idam-- thus; abravπt-- spoke.
TRANSLATION
When the son of Kuntπ, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.
TEXT 28
emú╜p gwƒl
≡╗2 wºs8 ╝wmp8 j╚Ñ╗4 tútú«xú8 xsúqí╝@ns {
xóoí┤n ss kƒGƒí4 sú<8 l qíu5ú╗tín {{\b{{
arjuna uvαca
dΩ∞εvemaµ sva-janaµ kΩ∞τa
yuyutsuµ samupasthitam
sπdanti mama gαtrατi
mukhaµ ca pariφu∞yati
arjunaΓ uvαca-- Arjuna said; dΩ∞εvα-- after seeing; imam-- all these; sva janam-- kinsmen; kΩ∞τa-- O KΩ∞τa; yuyutsum-- all in a fighting spirit; samupasthitam-- present; sπdanti-- are quivering; mama-- my; gαtrατi-- limbs of the body; mukham-- mouth; ca-- also; pariφu∞yati-- is drying up.
TRANSLATION
Arjuna said: My dear KΩ∞τa, 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 while he was 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 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:
yasyαsti bhaktir bhagavaty akiΘcanα
sarvair guτais tatra samαsate surαΓ
harαv abhaktasya kuto mahad-guτα
mano-rathenαsati dhαvato bahiΓ
"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." ( Bhαg. 5.18.12)
TEXT 29
wºq@úΩ 5uóuº sº u⌐sy6╜Ω mƒtnº {
kƒ│3ów8 L8xnº y╝nƒn «wj╚ l¿w qíuo+nº {{\c{{
vepathuφ ca φarπre me
roma-har∞aφ ca jαyate
gατßπvaµ sraµsate hastαt
tvak caiva paridahyate
vepathuΓ-- trembling of the body; ca-- also; φarπre-- on the body; me-- my; roma-har∞aΓ-- standing of hair on end; ca-- also; jαyate-- is taking place; gατßπvam-- the bow of Arjuna; sraµsate-- is slipping; hastαt-- from the hand; tvak-- skin; ca-- also; eva-- certainly; paridahyate--is burning.
TRANSLATION
My whole body is trembling, my hair is standing on end, my bow Gατßπva 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 Gατßπva 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
p l 5j╚ p⌐╕tw╝@ƒnú8 πsnów l sº sp7 {
ípísEƒíp l q╛tƒís íwquónƒíp j╚º5w {{]d{{
na ca φaknomy avasthαtuµ
bhramatπva ca me manaΓ
nimittαni ca paφyαmi
viparπtαni keφava
na-- nor; ca-- also; φaknomi-- am I able; avasthαtum-- to stay; bhramati-- forgetting; iva-- as; ca-- and; me-- my; manaΓ-- mind; nimittαni-- causes; ca-- also; paφyαmi-- I see; viparπtαni-- just the opposite; keφava-- O killer of the demon Keφπ (KΩ∞τa).
TRANSLATION
I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O KΩ∞τa, killer of the Keφπ demon.
PURPORT
Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayaµ dvitπyαbhiniveφataΓ syαt ( Bhαg. 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield-- he would not be happy even by gaining victory over the foe. The words nimittαni viparπtαni are 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 showing ignorance of his real self-interest by KΩ∞τa's will. One's real self-interest lies in Vi∞τu, or KΩ∞τa. 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
p l Φºt⌐zpúq╛tƒís y«wƒ ╝wmpsƒywº {
p j╚ƒY╚ Γº íwmt8 j╚Ñ╗4 p l uƒ▒t8 xú<ƒíp l {{][{{
na ca φreyo 'nupaφyαmi
hatvα sva-janam αhave
na kαΦk∞e vijayaµ kΩ∞τa
na ca rαjyaµ sukhαni ca
na-- nor; ca-- also; φreyaΓ-- good; anupaφyαmi-- do I foresee; hatvα-- by killing; sva-janam-- own kinsmen; αhave-- in the fight; na-- nor; kαΦk∞e-- do I desire; vijayam-- victory; kΩ∞τa-- O KΩ∞τa; na-- nor; ca-- also; rαjyaµ-- kingdom; sukhαni-- 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 KΩ∞τa, desire any subsequent victory, kingdom, or happiness.
PURPORT
Without knowing that one's self-interest is in Vi∞τu (or KΩ∞τa), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a k∞atriya. It is said that two kinds of men, namely the k∞atriya who dies directly in front of the battlefield under KΩ∞τa'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 thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is 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 k∞atriya, he requires a kingdom for his subsistence, because the k∞atriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna's sole opportunity for gaining a kingdom lies 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
íj╚8 p⌐ uƒ▒tºp k⌐íw┤o íj╚8 C⌐k¿≥╜íwnºp wƒ {
tº6ƒs@º╜ j╚ƒíY╚ Γn8 p⌐ uƒ▒t8 C⌐kƒ7 xú<ƒíp l {{]\{{
kiµ no rαjyena govinda
kiµ bhogair jπvitena vα
ye∞αm arthe kαΦk∞itaµ no
rαjyaµ bhogαΓ sukhαni ca
n fsºzwí╝@nƒ túΣº Hƒ4ƒ8╝«tM╚ wƒ Apƒíp l {
Plƒtƒ╜7 íqnu7 qúGƒ╝n@¿w l íqnƒsyƒ7 {{]]{{
ta ime 'vasthitα yuddhe
prαταµs tyaktvα dhanαni ca
αcαryαΓ pitaraΓ putrαs
tathaiva ca pitαmahαΓ
sƒnúvƒ7 ⌠5úuƒ7 q¬Gƒ7 ╛tƒvƒ7 x╕rí┤Ap╝n@ƒ {
hnƒp p y┤núís░>ƒís ╦pn⌐zíq sAúxñop {{]^{{
mαtulαΓ φvaφurαΓ pautrαΓ
φyαlαΓ sambandhinas tathα
etαn na hantum icchαmi
ghnato 'pi madhus∩dana
eíq G¿v⌐j╚ tuƒ▒t╝t yºn⌐7 íj╚8 pú syój╚Ñnº {
ípy«t Aƒn╜uƒ╗ΘƒF7 j╚ƒ Hóín7 ╝tƒ▒mpƒo╜p {{]_{{
api trailokya-rαjyasya
hetoΓ kiµ nu mahπ-kΩte
nihatya dhαrtarα∞εrαn naΓ
kα prπtiΓ syαj janαrdana
kim-- what use; naΓ-- to us; rαjyena-- is the kingdom; govinda-- O KΩ∞τa; kim-- what; bhogaiΓ-- enjoyment; jπvitena-- living; vα-- either; ye∞αm-- of whom; arthe-- for the sake; kαΦk∞itam-- is desired; naΓ-- by us; rαjyam-- kingdom; bhogαΓ-- material enjoyment; sukhαni-- all happiness; ca-- also; te-- all of them; ime-- these; avasthitαΓ-- situated; yuddhe-- on this battlefield; prαταn-- lives; tyaktvα-- giving up; dhanαni-- riches; ca-- also; αcαryαΓ-- teachers; pitaraΓ-- fathers; putraΓ-- sons; tathα-- as well as; eva-- certainly; ca-- also; pitαmahαΓ-- grandfathers; mαtulαΓ-- maternal uncles; φvaφurαΓ-- fathers-in-law; pautrαΓ-- grandsons; φyαlαΓ-- brothers-in-law; sambandhinaΓ-- relatives; tathα-- as well as; etαn-- all these; na-- never; hantum-- to kill; icchαmi-- do I wish; ghnataΓ-- being killed; api-- even; madhus∩dana-- O killer of the demon Madhu (KΩ∞τa); api-- even if; trai-lokya-- of the three worlds; rαjyasya-- for the kingdom; hetoΓ-- in exchange; kim nu-- what to speak of; mahπ-kΩte-- for the sake of the earth; nihatya-- by killing; dhαrtarα∞εrαn-- the sons of DhΩtarα∞εra; naΓ-- our; kα-- what; prπtiΓ-- pleasure; syαt-- will there be; janαrdana-- O maintainer of all living entities.
TRANSLATION
O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhus∩dana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of DhΩtarα∞εra?
PURPORT
Arjuna has addressed Lord KΩ∞τa as Govinda because KΩ∞τa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that KΩ∞τa should understand what will satisfy Arjuna's senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, 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 on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is 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 KΩ∞τa kill them personally. At this point he did not know that KΩ∞τa had already killed them before their coming into the battlefield and that he was only to become an instrument for KΩ∞τa. 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
qƒqsºwƒΦtºo╝sƒp y«w¿nƒpƒnnƒítp7 {
n╝sƒFƒyƒ╜ wt8 y┤nú8 Aƒn╜uƒ╗Θƒp xrƒ┤Awƒp {
╝wémp8 íy j╚@8 y«wƒ xúí<p7 ╝tƒs sƒAw {{]`{{
pαpam evαφrayed asmαn
hatvaitαn αtatαyinaΓ
tasmαn nαrhα vayaµ hantuµ
dhαrtarα∞εrαn sa-bαndhavαn
sva-janaµ hi kathaµ hatvα
sukhinaΓ syαma mαdhava
pαpam-- vices; eva-- certainly; αφrayet-- must come upon; asmαn-- us; hatvα-- by killing; etαn-- all these; αtatαyinaΓ-- aggressors; tasmαt-- therefore; na-- never; arhαΓ-- deserving; vayam-- we; hantum-- to kill; dhartarα∞εrαn-- the sons of DhΩtarα∞εra; sa-bαndhavαn-- along with friends; sva-janam-- kinsmen; hi-- certainly; katham-- how; hatvα-- by killing; sukhinaΓ-- happy; syαma-- will we become; mαdhava-- O KΩ∞τa, 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 DhΩtarα∞εra and our friends. What should we gain, O KΩ∞τa, 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 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 k∞atriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rαma was so saintly that people even now are anxious to live in the kingdom of Lord Rαma ( rαma-rαjya ), but Lord Rαma never showed any cowardice. Rαvaτa was an aggressor against Rαma because Rαvaτa kidnapped Rαma's wife, Sπtα, but Lord Rαma 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 KΩ∞τa as "Mαdhava," or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to KΩ∞τa that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. KΩ∞τa, however, never brings misfortune to anyone, to say nothing of His devotees.
TEXTS 37-38
tD╡tºnº p q╛tí┤n v⌐C⌐qynlºnx7 {
j╚úvΓtj╚Ñn8 o⌐68 ísGN⌐yº l qƒnj╚s {{]a{{
yady apy ete na paφyanti
lobhopahata-cetasaΓ
kula-k∞aya-kΩtaµ do∞aµ
mitra-drohe ca pαtakam
j╚@8 p ߺts╝sƒíC7 qƒqƒo╝sƒíFwín╜nús {
j╚úvj╚ Üxtj╚Ñn8 o⌐x8 Hq╛tío Cm╜pƒo╜p {{]b{{
kathaµ na jΘeyam asmαbhiΓ
pαpαd asmαn nivartitum
kula-k.saya-kΩtaµ dosaµ
prapaφyadbhir janαrdana
yadi-- if; api-- even; ete-- they; na-- do not; paφyanti-- see; lobha-- by greed; upahata-- overpowered; cetasaΓ-- their hearts; kula-k∞aya-- in killing the family; kΩtam-- done; do∞am-- fault; mitra-drohe-- in quarreling with friends; ca-- also; pαtakam-- sinful reactions; katham-- why; na-- should not; jΘeyam-- be known; asmαbhiΓ-- by us; pαpαt-- from sins; asmαt-- these; nivartitum-- to cease; kula-k∞aya-- in the destruction of a dynasty; kΩtam-- done; do∞am-- crime; prapaφyadbhiΓ-- by those who can see; janαrdana--O KΩ∞τa.
TRANSLATION
O Janαrdana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?
PURPORT
A k∞atriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been 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
j╚úvΓtº H4╛tí┤n j╚úvAsƒ╜7 xpƒnpƒ7 {
Asº╜ p╗2º j╚úv8 j╚Ñ«╝psAs⌐╜zíCCw«tún {{]c{{
kula-k∞aye praτaφyanti
kula-dharmαΓ sanαtanαΓ
dharme na∞εe kulaµ kΩtsnam
adharmo 'bhibhavaty uta
kula-k∞aye-- in destroying the family; praτaφyanti-- become vanquished; kula-dharmαΓ-- the family traditions; sanαtanαΓ-- eternal; dharme-- religion; na∞εe-- being destroyed; kulam-- family; kΩtsnam-- whole; adharmaΓ-- irreligion; 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 irreligion.
PURPORT
In the system of the varταφrama 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
eAsƒ╜íCCwƒn j╚Ñ╗4 Hoú╗tí┤n j╚úvéí╝Gt7 {
╝Gó6ú oú╗2ƒxú wƒ╗4º╜t mƒtnº w4╜xY╚ j╚u7 {{^d{{
adharmαbhibhavαt kΩ∞τa
pradu∞yanti kula-striyaΓ
strπ∞u du∞εαsu vαr∞τeya
jαyate varτa-saΦkaraΓ
adharma-- irreligion; abhibhavαt-- having become predominant; kΩ∞τa-- O KΩ∞τa; pradu∞yanti-- become polluted; kula-striyaΓ-- family ladies; strπ∞u-- by the womanhood; du∞εαsu-- being so polluted; var∞τeya-- O descendant of VΩ∞τi; jαyate-- comes into being; varτa-saΦkaraΓ-- unwanted progeny.
TRANSLATION
When irreligion is prominent in the family, O KΩ∞τa, the women of the family become polluted, and from the degradation of womanhood, O descendant of VΩ∞τi, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varταφrama 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 Cατakya Paτßita, 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 varταφrama system. On the failure of such varταφrama-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
xY╚ j╚u⌐ puj╚ƒt¿w j╚úv╦pƒpƒ8 j╚úv╝t l {
qní┤n íqnu⌐ +º6ƒ8 vú╡níq│3⌐oj╚íO╚tƒ7 {{^[{{
saΦkaro narakαyaiva
kula-ghnαnαµ kulasya ca
patanti pitaro hy e∞αµ
lupta-piτßodaka-kriyαΓ
saΦkaraΓ-- such unwanted children; narakαya-- make for hellish life; eva-- certainly; kula-ghnαnαm-- for those who are killers of the family; kulasya-- for the family; ca-- also; patanti-- fall down; pitaraΓ-- forefathers; hi-- certainly; e∞αm-- of them; lupta-- stopped; piτßa-- of offerings of food; udaka-- and water; kriyαΓ-- performances.
TRANSLATION
An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.
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 Vi∞τu, because eating the remnants of food offered to Vi∞τu 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 prasαdam 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 Bhαgavatam (11.5.41):
devar∞i-bhutαpta-nΩταm pitδταµ
na kiΦkaro nαyam Ωτπ ca rαjan
sarvαtmanα yaΓ φaraτaµ φaraτyaµ
gato mukundaµ parihΩtya 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." Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.
TEXT 42
o⌐6¿u hn¿7 j╚úv╦pƒpƒ8 w4╜xY╚ j╚uj╚ƒuj╚¿7 {
g«xƒD┤nº mƒínAsƒ╜7 j╚úvAsƒ╜Ω 5ƒ⌠nƒ7 {{^\{{
do∞air etaiΓ kula-ghnαnαµ
varτa-saΦkara-kαrakaiΓ
utsαdyante jαti-dharmαΓ
kula-dharmαφ ca φαφvatαΓ
do∞aiΓ-- by such faults; etaiΓ-- all these; kula-ghnαnαm-- of the destroyers of the family; varτa-saΦkara-- of unwanted children; kαrakaiΓ-- which are causes; utsαdyante-- are devastated; jαti dharmαΓ-- community projects; kula-dharmαΓ-- family traditions; ca-- also; φαφvatαΓ-- eternal.
TRANSLATION
By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.
PURPORT
Community projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanαtana-dharma, or varταφrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanαtana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life-- Vi∞τu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.
TEXT 43
g«xFj╚úvAsƒ╜4ƒ8 spú╗tƒ4ƒ8 mpƒo╜p {
puj╚º íptn8 wƒx⌐ Cwnó«tpú5úΦús {{^]{{
utsanna-kula-dharmαταµ
manu∞yαταµ janαrdana
narake niyataµ vαso
bhavatπty anuφuφruma
utsanna-- spoiled; kula-dharmαταm-- of those who have the family traditions; manu∞yαταm-- of such men; janαrdana-- O KΩ∞τa; narake-- in hell; niyatam-- always; vαsaΓ-- residence; bhavati-- it so becomes; iti-- thus; anuφuφruma-- I have heard by disciplic succession.
TRANSLATION
O KΩ∞τa, 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 varταφrama institution by which before death one has to undergo the process of atonement for his sinful activities. One who is always engaged in sinful activities must utilize the process of atonement called the prαyaφcitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.
TEXT 44
ey⌐ rn syn qƒq8 j╚nú╜8 ║twíxnƒ wts {
to uƒ▒txú<v⌐Cºp y┤nú8 ╝wmpsúDnƒ7 {{^^{{
aho bata mahat pαpaµ
kartuµ vyavasitα vayam
yad rαjya-sukha-lobhena
hantuµ sva-janam udyatαΓ
aho-- alas; bata-- how strange it is; mahat-- great; pαpam-- sins; kartum-- to perform; vyavasitαΓ-- have decided; vayam-- we; yat-- because; rαjya-sukha-lobhena-- driven by greed for royal happiness; hantum-- to kill; sva-janam-- kinsmen; udyatαΓ-- trying.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.
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
tío sƒsHnój╚ƒus5╝G8 5╝Gqƒ4t7 {
Aƒn╜uƒ╗Θƒ u4º y┤tú╝n┤sº Γºsnu8 Cwºn {{^_{{
yadi mαm apratπkαram
aφastraµ φastra-pατayaΓ
dhαrtarα∞εrα raτe hanyus
tan me k∞emataraµ bhavet
yadi-- even if; mαm-- me; apratπkαram-- without being resistant; aφastram-- without being fully equipped; φastra-pατayaΓ-- those with weapons in hand; dhαrtarα∞εrαΓ-- the sons of DhΩtarα∞εra; raτe-- on the battlefield; hanyuΓ-- may kill; tat-- that; me-- for me; k∞ema-taram-- better; bhavet-- would be.
TRANSLATION
Better for me if the sons of DhΩtarα∞εra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.
PURPORT
It is the custom-- according to k∞atriya fighting principles-- that an unarmed and unwilling foe should not be attacked. Arjuna, however, decided that even if attacked by the enemy in such an awkward position, he would not fight. He did not consider how much the other party was bent upon fighting. All these symptoms are due to soft-heartedness resulting from his being a great devotee of the Lord.
TEXT 46
x▓mt gwƒl
hwsúM╚ wƒmú╜p7 xY╚ ├tº u@⌐q╝@ gqƒíw5n {
íwxÑ▒t x5u8 lƒq8 5⌐j╚x8íw»psƒpx7 {{^`{{
saΘjaya uvαca
evam uktvαrjunaΓ saΦkhye
rathopastha upαviφat
visΩjya sa-φaraµ cαpaµ
φoka-saµvigna-mαnasaΓ
saΘjayaΓ uvαca-- SaΘjaya said; evam-- thus; uktvα-- saying; arjunaΓ-- Arjuna; saΦkhye-- in the battlefield; ratha-- of the chariot; upasthe-- on the seat; upαviφat-- sat down again; visΩjya-- putting aside; sa-φaram-- along with arrows; cαpam-- the bow; φoka-- by lamentation; saµvigna-- distressed; mαnasaΓ-- within the mind.
TRANSLATION
SaΘjaya 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 soft-hearted 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 ═rπmad Bhagavad-gπtα in the matter of Observing the Armies on the Battlefield of Kuruk∞etra.
Chapter Two
Contents of the Gπtα Summarized
TEXT 1
x▓mt gwƒl
n8 n@ƒ j╚Ñqtƒíw╗2sΦúqñ4ƒ╜j╚úvºΓ4s {
íw6óo┤níso8 wƒj╚ tsúwƒl sAúxñop7 {{[{{
saΘjaya uvαca
taµ tathα kΩpayαvi∞εam
aφru-p∩rταkulek∞aτam
vi∞πdantam idaµ vαkyam
uvαca madhus∩danaΓ
saΘjayaΓ uvαca-- SaΘjaya said; tam-- unto Arjuna; tathα-- thus; kΩpayα-- by compassion; αvi∞εam-- overwhelmed; aφru-p∩rτa-αkula-- full of tears; πk∞aτam-- eyes; vi∞πdantam-- lamenting; idam-- these; vαkyam-- words; uvαca-- said; madhu-s∩danaΓ-- the killer of Madhu.
TRANSLATION
SaΘjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhus∩dana, KΩ∞τa, 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 "Madhus∩dana" is significant in this verse. Lord KΩ∞τa killed the demon Madhu, and now Arjuna wanted KΩ∞τa 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 φ∩dra, or one who laments unnecessarily. Arjuna was a k∞atriya, and this conduct was not expected from him. Lord KΩ∞τa, however, can dissipate the lamentation of the ignorant man, and for this purpose the Bhagavad-gπtα was sung by Him. This chapter instructs us in self-realization by an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord ═rπ KΩ∞τa. This realization is possible when one works without attachment to fruitive results and is situated in the fixed conception of the real self.
TEXT 2
ΦóCkwƒpúwƒl
j╚ún╝«wƒ j╚╛svíso8 íw6sº xsúqí╝@ns {
epƒt╜mú╗2s╝w»t╜sj╚óín╜j╚usmú╜p {{\{{
φrπ-bhagavαn uvαca
kutas tvα kaφmalam idaµ
vi∞ame samupasthitam
anαrya-ju∞εam asvargyam
akπrti-karam arjuna
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; kutaΓ-- wherefrom; tva-- unto you; kaφmalam-- dirtiness; idam-- this lamentation; vi∞ame-- in this hour of crisis; samupasthitam-- arrived; anαrya-- persons who do not know the value of life; ju∞εam--practiced by; asvargyam-- which does not lead to higher planets; akπrti-- infamy; karam-- the cause of; arjuna-- O Arjuna.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.
PURPORT
KΩ∞τa and the Supreme Personality of Godhead are identical. Therefore Lord KΩ∞τa is referred to as Bhagavαn throughout the Gπtα. Bhagavαn is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramαtmα, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavαn, or the Supreme Personality of Godhead, Lord KΩ∞τa. In the ═rπmad-Bhαgavatam (1.2.11) this conception of the Absolute Truth is explained thus:
vadanti tat tattva-vidas
tattvaµ yaj jΘαnam advayam
brahmeti paramαtmeti
bhagavαn iti φabdyate
"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, Paramαtmα, and Bhagavαn."
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 sunshine-- its 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 Paramαtmα 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 Bhagavαn 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 bhagavαn is explained by the great authority Parαφara Muni, the father of Vyαsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavαn. 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 KΩ∞τa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmα, Lord ═iva, or Nαrαyaτa, can possess opulences as fully as KΩ∞τa. Therefore it is concluded in the Brahma-saµhitα by Lord Brahmα himself that Lord KΩ∞τa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavαn, known as Govinda, and He is the supreme cause of all causes:
πφvarah paramaΓ kΩ∞τaΓ
sac-cid-αnanda-vigrahaΓ
anαdir αdir govindaΓ
sarva-kαraτa-kαraτam
"There are many personalities possessing the qualities of Bhagavαn, but KΩ∞τa 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." ( Brahma-saµhitα 5.1)
In the Bhαgavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but KΩ∞τa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cαµφa-kalαΓ puµsaΓ
kΩ∞τas tu bhagavαn svayam
indrαri-vyαkulaµ lokaµ
mΩßayanti 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 KΩ∞τa is the Supreme Personality of Godhead Himself." ( Bhag. 1.3.28)
Therefore, KΩ∞τa 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. KΩ∞τa expressed His surprise with the word kutaΓ, "wherefrom." Such impurities were never expected from a person belonging to the civilized class of men known as └ryans. The word └ryan 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, Vi∞τu, or Bhagavαn, 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-└ryans. Although Arjuna was a k∞atriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-└ryans. 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 KΩ∞τa did not approve of the so-called compassion of Arjuna for his kinsmen.
TEXT 3
j╚ v¿╢t8 sƒ ╝s ks7 qƒ@╜ p¿n─wt túqqDnº {
ΓúN8 ∩oto¬r╜╣t8 «tM╚ w⌐íE╗µ qu┤nq {{]{{
klaibyaµ mα sma gamaΓ pαrtha
naitat tvayy upapadyate
k∞udraµ hΩdaya-daurbalyaµ
tyaktvotti∞εha parantapa
klaibyam-- impotence; mα sma-- do not; gamaΓ-- take to; pαrtha-- O son of PΩthα; na-- never; etat-- this; tvayi-- unto you; upapadyate-- is befitting; k∞udram-- petty; hΩdaya-- of the heart; daurbalyam-- weakness; tyaktvα-- giving up; utti∞εha-- get up; param-tapa-- O chastiser of the enemies.
TRANSLATION
O son of PΩthα, 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 PΩthα, who happened to be the sister of KΩ∞τa's father Vasudeva. Therefore Arjuna had a blood relationship with KΩ∞τa. If the son of a k∞atriya declines to fight, he is a k∞atriya in name only, and if the son of a brαhmaτa acts impiously, he is a brαhmaτa in name only. Such k∞atriyas and brαhmaτas are unworthy sons of their fathers; therefore, KΩ∞τa did not want Arjuna to become an unworthy son of a k∞atriya. Arjuna was the most intimate friend of KΩ∞τa, and KΩ∞τa 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 KΩ∞τa 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 Bhπ∞ma and his relatives, but KΩ∞τa considered that sort of magnanimity mere weakness of heart. Such false magnanimity was not approved by any authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of KΩ∞τa.
TEXT 4
emú╜p gwƒl
j╚@8 Có╗ssy8 xY╚ ├tº N⌐48 l sAúxñop {
f6úíC7 Hínt⌐«╝tƒís qñmƒyƒ╜wíuxñop {{^{{
arjuna uvαca
kathaµ bhπ∞mam ahaµ saΦkhye
droτaµ ca madhus∩dana
i∞ubhiΓ pratiyotsyαmi
p∩jαrhαv ari-s∩dana
arjunaΓ uvαca-- Arjuna said; katham-- how; bhπ∞mam-- Bhπ∞ma; aham-- I; saΦkhye-- in the fight; droτam-- Droτa; ca-- also; madhu-s∩dana-- O killer of Madhu; i∞ubhiΓ-- with arrows; pratiyotsyαmi-- shall counterattack; p∩jα-arhau-- those who are worshipable; ari-s∩dana-- O killer of the enemies.
TRANSLATION
Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhπ∞ma and Droτa, who are worthy of my worship?
PURPORT
Respectable superiors like Bhπ∞ma the grandfather and Droταcαrya 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 KΩ∞τa ever attack His own grandfather, Ugrasena, or His teacher, Sαndπpani Muni? These were some of the arguments offered by Arjuna to KΩ∞τa.
TEXT 5
kúδpy«wƒ íy syƒpúCƒwƒp
Φºt⌐ C⌐M╚ú8 C¿┴tsqóy v⌐j╚º {
y«wƒ@╜j╚ƒsƒ8╝nú kúδípy¿w
Cú▓≥t C⌐kƒp TíAuHío»Aƒp {{_{{
gur∩n ahatvα hi mahαnubhαvαn
φreyo bhoktuµ bhaik∞yam apπha loke
hatvαrtha-kαmαµs tu gur∩n ihaiva
bhuΘjπya bhogαn rudhira-pradigdhαn
gur∩n-- the superiors; ahatvα-- not killing; hi-- certainly; mahα-anubhαvαn-- great souls; φreyaΓ-- it is better; bhoktum-- to enjoy life; bhaik∞yam-- by begging; api-- even; iha-- in this life; loke-- in this world; hatvα-- killing; artha-- gain; kαmαn-- desiring; tu-- but; gur∩n-- superiors; iha-- in this world; eva-- certainly; bhuΘjπya-- one has to enjoy; bhogαn-- enjoyable things; rudhira-- blood; pradigdhαn-- tainted with.
TRANSLATION
It would be 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 desiring worldly gain, they are superiors. If they are killed, everything we enjoy 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. Bhπ∞ma and Droτa 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
p l¿no íwo s7 j╚nuF⌐ kuót⌐
to wƒ mtºs tío wƒ p⌐ mtºtú7 {
tƒpºw y«wƒ p ím≥íw6ƒsx
nºzwí╝@nƒ7 Hsú<º Aƒn╜uƒ╗Θƒ7 {{`{{
na caitad vidmaΓ kataran no garπyo
yad vα jayema yadi vα no jayeyuΓ
yαn eva hatvα na jijπvi∞αmas
te 'vasthitαΓ pramukhe dhαrtarα∞εrαΓ
na-- nor; ca-- also; etat-- this; vidmaΓ-- do we know; katarat-- which; naΓ-- for us; garπyaΓ-- better; yat vα-- whether; jayema-- we may conquer; yadi-- if; vα-- or; naΓ-- us; jayeyuΓ-- they conquer; yαn-- those who; eva-- certainly; hatvα-- by killing; na-- never; jijπvi∞αmaΓ-- we would want to live; te-- all of them; avasthitαΓ-- are situated; pramukhe-- in the front; dhαrtarα∞εrαΓ-- the sons of DhΩtarα∞εra.
TRANSLATION
Nor do we know which is better-- conquering them or being conquered by them. If we killed the sons of DhΩtarα∞εra, we should not care to live. Yet they are now standing before us on the battlefield.
PURPORT
Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the k∞atriyas, 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 DhΩtarα∞εra 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 proved that not only was he a great devotee of the Lord but 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 ═rπ KΩ∞τa (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
j╚ƒq╜│to⌐6⌐qyn╝wCƒw7
qÑ░>ƒís «wƒ8 As╜x╕sñτlºnƒ7 {
t░±ºt7 ╝tƒíFíΩn8 Jñíy n┤sº
í5╗t╝nºzy8 5ƒíA sƒ8 «wƒ8 HqFs {{a{{
kαrpaτya-do∞opahata-svabhαvaΓ
pΩcchαmi tvαµ dharma-samm∩ßha-cetαΓ
yac chreyaΓ syαn niφcitaµ br∩hi tan me
φi∞yas te 'haµ φαdhi mαµ tvαµ prapannam
kαrpaτya-- of miserliness; do∞a-- by the weakness; upahata-- being afflicted; sva-bhαvaΓ-- characteristics; pΩcchαmi-- I am asking; tvαm-- unto You; dharma-- religion; samm∩ßha-- bewildered; cetαΓ-- in heart; yat-- what; φreyaΓ-- all-good; syαt-- may be; niφcitam-- confidently; br∩hi-- tell; tat-- that; me-- unto me; φi∞yaΓ-- disciple; te-- Your; aham-- I am; φαdhi-- just instruct; mαm-- me; tvαm-- unto You; prapannam-- surrendered.
TRANSLATION
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain 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 BΩhad-αraτyaka Upani∞ad (3.8.10) the perplexed man is described as follows: yo vα etad ak∞araµ gαrgy aviditvαsmασ lokαt praiti sa kΩpaτaΓ. "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 utilize 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 brαhmaτa, or he who is intelligent enough to utilize this body to solve all the problems of life. Ya etad ak∞araµ gαrgi viditvαsmασ lokαt praiti sa brαhmaτaΓ.
The kΩpaτas, 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 kΩpaτa thinks that he is able to protect his family members from death; or the kΩpaτa 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 KΩ∞τa, the supreme spiritual master, to make a definite solution. He offers himself to KΩ∞τa 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. KΩ∞τa is therefore the original spiritual master of the science of Bhagavad-gπtα, and Arjuna is the first disciple for understanding the Gπtα. How Arjuna understands the Bhagavad-gπtα is stated in the Gπtα itself. And yet foolish mundane scholars explain that one need not submit to KΩ∞τa as a person, but to "the unborn within KΩ∞τa." There is no difference between KΩ∞τa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gπtα.
TEXT 8
p íy Hq╛tƒís ssƒqpúDƒo
t░>⌐j╚sú░>⌐64ísí┤Ntƒ4ƒs {
ewƒ╡t Cñsƒwxq«psÑΣ8
uƒ▒t8 xúuƒ4ƒsíq lƒíAq«ts {{b{{
na hi prapaφyαmi mamαpanudyαd
yac chokam uccho∞aτam indriyαταm
avαpya bh∩mαv asapatnam Ωddhaµ
rαjyaµ surαταm api cαdhipatyam
na-- do not; hi-- certainly; prapaφyαmi-- I see; mama-- my; apanudyαt-- can drive away; yat-- that which; φokam-- lamentation; uccho∞aτam-- drying up; indriyαταm-- of the senses; avαpya-- achieving; bh∩mau-- on the earth; asapatnam-- without rival; Ωddham-- prosperous; rαjyam-- kingdom; surαταm-- of the demigods; api-- even; ca-- also; αdhipatyam-- supremacy.
TRANSLATION
I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on 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 ═rπ KΩ∞τa. 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 KΩ∞τa. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can be given only by a spiritual master like KΩ∞τa. Therefore, the conclusion is that a spiritual master who is one hundred percent KΩ∞τa 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 KΩ∞τa consciousness, regardless of his social position, is the real spiritual master.
kibα vipra, kibα nyαsπ, φ∩dra kene naya
yei kΩ∞τa-tattva-vettα, sei 'guru' haya
"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 KΩ∞τa, he is the perfect and bona fide spiritual master." ( Caitanya-caritαmΩta, Madhya 8.128) So without being a master in the science of KΩ∞τa consciousness, no one is a bona fide spiritual master. It is also said in Vedic literature:
∞aε-karma-nipuτo vipro
mantra-tantra-vi∞αradaΓ
avai∞τavo gurur na syαd
vai∞τavaΓ φva-paco guruΓ
"A scholarly brαhmaτa, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vai∞τava, or expert in the science of KΩ∞τa consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vai∞τava, or KΩ∞τa conscious." ( Padma Purατa )
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 KΩ∞τa, or the Bhagavad-gπtα and ═rπmad-Bhαgavatam-- which constitute the science of KΩ∞τa-- through the bona fide representative of KΩ∞τa, the man in KΩ∞τa 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 unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets would be unable to drive away his lamentations. He sought, therefore, refuge in KΩ∞τa 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 on the moon planet, can also be finished at one stroke. The Bhagavad-gπtα confirms this: k∞πτe puτye martya-lokaµ viφanti. "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 KΩ∞τa, as Arjuna is seeking to do. So Arjuna asked KΩ∞τa to solve his problem definitely, and that is the way of KΩ∞τa consciousness.
TEXT 9
x▓mt gwƒl
hwsúM╚ wƒ ∩6ój╚º58 kú3ƒj╚º57 qu┤nq7 {
p t⌐«╝t fín k⌐íw┤osúM╚ wƒ nñ╗4ó8 rCñw y {{c{{
saΘjaya uvαca
evam uktvα hΩ∞πkeφaµ
gußαkeφaΓ parantapaΓ
na yotsya iti govindam
uktvα t∩∞τπµ babh∩va ha
saΘjayaΓ uvαca-- SaΘjaya said; evam-- thus; uktvα-- speaking; hΩ∞πkeφam-- unto KΩ∞τa, the master of the senses; gußαkeφaΓ-- Arjuna, the master of curbing ignorance; parantapaΓ-- the chastiser of the enemies; na yotsye-- I shall not fight; iti-- thus; govindam-- unto KΩ∞τa, the giver of pleasure to the senses; uktvα-- saying; t∩∞τπm-- silent; babh∩va-- became; ha-- certainly.
TRANSLATION
SaΘjaya said: Having spoken thus, Arjuna, chastiser of enemies, told KΩ∞τa, "Govinda, I shall not fight," and fell silent.
PURPORT
DhΩtarα∞εra 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 SaΘjaya disappointed him again in relating that Arjuna was competent to kill his enemies ( parantapaΓ ). Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto KΩ∞τa, 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 KΩ∞τa consciousness, and would then surely fight. Thus DhΩtarα∞εra's joy would be frustrated, since Arjuna would be enlightened by KΩ∞τa and would fight to the end.
TEXT 10
nsúwƒl ∩6ój╚º57 HyxíFw Cƒun {
xºpt⌐TCt⌐s╜┐tº íw6óo┤níso8 wl7 {{[d{{
tam uvαca hΩ∞πkeφaΓ
prahasann iva bhαrata
senayor ubhayor madhye
vi∞πdantam idaµ vacaΓ
tam-- unto him; uvαca-- said; hΩ∞πkeφaΓ-- the master of the senses, KΩ∞τa; prahasan-- smiling; iva-- like that; bhαrata-- O DhΩtarα∞εra, descendant of Bharata; senayoΓ-- of the armies; ubhayoΓ-- of both parties; madhye-- between; vi∞πdantam-- unto the lamenting one; idam-- the following; vacaΓ-- words.
TRANSLATION
O descendant of Bharata, at that time KΩ∞τa, 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 HΩ∞πkeφa and the Gußαkeφa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. KΩ∞τa 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 agrees to be a friend, a son, or a lover for a devotee 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-gπtα 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
ΦóCkwƒpúwƒl
e5⌐░tƒp┤w5⌐l╝«w8 H߃wƒoƒ8Ω Cƒ6xº {
knƒxñpknƒxñ8Ω pƒpú5⌐lí┤n qí│3nƒ7 {{[[{{
φrπ-bhagavαn uvαca
aφocyαn anvaφocas tvaµ
prajΘα-vαdαµφ ca bhα∞ase
gatαs∩n agatαs∩µφ ca
nαnuφocanti paτßitαΓ
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; aφocyαn-- not worthy of lamentation; anvaφocaΓ-- you are lamenting; tvam-- you; prajΘα-vαdαn-- learned talks; ca-- also; bhα∞ase-- speaking; gata-- lost; as∩n-- life; agata-- not past; as∩n-- life; ca-- also; na-- never; anuφocanti-- lament; paτßitαΓ-- the learned.
TRANSLATION
The Supreme Personality of Godhead 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 for 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 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
p «wºwƒy8 mƒnú pƒx8 p «w8 pºsº mpƒíAqƒ7 {
p l¿w p Cíw╗tƒs7 xwº╜ wtsn7 qus {{[\{{
na tv evαhaµ jαtu nαsaµ
na tvaµ neme janαdhipαΓ
na caiva na bhavi∞yαmaΓ
sarve vayam ataΓ param
na-- never; tu-- but; eva-- certainly; aham-- I; jαtu-- at any time; na-- did not; αsam-- exist; na-- not; tvam-- you; na-- not; ime-- all these; jana-adhipαΓ-- kings; na-- never; ca-- also; eva-- certainly; na-- not; bhavi∞yαmaΓ-- shall exist; sarve vayam-- all of us; ataΓ 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 Kaεha Upani∞ad as well as in the ═vetαφvatara Upani∞ad, 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 nityαnαµ cetanaφ cetanαnαm
eko bah∩nαµ yo vidadhαti kαmαn
tam αtma-sthaµ ye 'nupaφyanti dhπrαs
te∞αm φαntiΓ φαφvatπ netare∞αm
( Kaεha Upani∞ad 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 and 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 Mαyαvαdπ theory that after liberation the individual soul, separated by the covering of mαyα, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord KΩ∞τa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. KΩ∞τa clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upani∞ads, will continue eternally. This statement of KΩ∞τa's is authoritative because KΩ∞τa cannot be subject to illusion. If individuality were not a fact, then KΩ∞τa would not have stressed it so much-- even for the future. The Mαyαvαdπ may argue that the individuality spoken of by KΩ∞τa is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish KΩ∞τa's individuality? KΩ∞τa 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. KΩ∞τa has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gπtα 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 Gπtα is above such literature. No mundane book compares with the Bhagavad-gπtα. When one accepts KΩ∞τa as an ordinary man, the Gπtα loses all importance. The Mαyαvαdπ 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 KΩ∞τa to place a conventional proposition on the body again? Therefore, individuality is maintained on spiritual grounds and is thus confirmed by great αcαryas like ═rπ Rαmαnuja and others. It is clearly mentioned in many places in the Gπtα that this spiritual individuality is understood by those who are devotees of the Lord. Those who are envious of KΩ∞τa as the Supreme Personality of Godhead have no bona fide access to the great literature. The nondevotee's approach to the teachings of the Gπtα is something like that of a bee licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly, the mysticism of the Bhagavad-gπtα 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 Gπtα be touched by persons who envy the very existence of the Lord. Therefore, the Mαyαvαdπ explanation of the Gπtα is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the Mαyαvαdπs and warns that one who takes to such an understanding of the Mαyαvαdπ philosophy loses all power to understand the real mystery of the Gπtα. 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
oºíyp⌐zí╝sp t@ƒ oºyº j╚¬sƒu8 t¬wp8 muƒ {
n@ƒ oºyƒ┤nuHƒí╡nAó╜u╝nG p sú+ín {{[]{{
dehino 'smin yathα dehe
kaumαraµ yauvanaµ jarα
tathα dehαntara-prαptir
dhπras tatra na muhyati
dehinaΓ-- of the embodied; asmin-- in this; yathα-- as; dehe-- in the body; kaumαram-- boyhood; yauvanam-- youth; jarα-- old age; tathα-- similarly; deha-antara-- of transference of the body; prαptiΓ-- achievement; dhπraΓ-- the sober; tatra-- thereupon; na-- never; muhyati-- is deluded.
TRANSLATION
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person 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 Bhπ∞ma nor for Droτa, 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 Bhπ∞ma and Droτa, being noble souls, were surely going to have 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 dhπra, or a most sober man. Such a man is never deluded by the change of bodies.
The Mαyαvαdπ theory of oneness of the spirit soul cannot be entertained, on the ground that the 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's being unchangeable. As confirmed in the Gπtα, the fragmental portions of the Supreme exist eternally ( sanαtana ) and are called k∞ara; 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 Paramαtmα. He 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 ═rπ KΩ∞τa. 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 KΩ∞τa, and KΩ∞τa is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy ( mαyα ), 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 mαyα, no one can be an authoritative instructor. Under the circumstances, it is admitted that Lord KΩ∞τa is the Supreme Lord, superior in position to the living entity, Arjuna, who is a forgotten soul deluded by mαyα.
TEXT 14
sƒGƒ╝q5ƒ╜╝nú j╚¬┤nºt 5ón⌐╗4xú<oú7<oƒ7 {
Pksƒqƒítp⌐zíp«tƒ╝nƒ8í╝nínΓ╝w Cƒun {{[^{{
mαtrα-sparφαs tu kaunteya
φπto∞τa-sukha-duΓkha-dαΓ
αgamαpαyino 'nityαs
tαµs titik∞asva bhαrata
mαtrα-sparφαΓ-- sensory perception; tu-- only; kaunteya-- O son of Kuntπ; φπta-- winter; u∞τa-- summer; sukha-- happiness; duΓkha-- and pain; dαΓ-- giving; αgama-- appearing; apαyinaΓ-- disappearing; anityαΓ-- nonpermanent; tαn-- all of them; titik∞asva-- just try to tolerate; bhαrata-- O descendant of the Bharata dynasty.
TRANSLATION
O son of Kuntπ, 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 Mαgha (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 k∞atriyas, 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 mαyα (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 Bhαrata 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
t8 íy p ║t@t┤«tºnº qúT68 qúT66╜C {
xsoú7<xú<8 Aóu8 x⌐zsÑn«wƒt j╚╣qnº {{[_{{
yaµ hi na vyathayanty ete
puru∞aµ puru∞ar∞abha
sama-duΓkha-sukhaµ dhπraµ
so 'mΩtatvαya kalpate
yam-- one to whom; hi-- certainly; na-- never; vyathayanti-- are distressing; ete-- all these; puru∞am-- to a person; puru∞a-Ω∞abha-- O best among men; sama-- unaltered; duΓkha-- in distress; sukham-- and happiness; dhπram-- patient; saΓ-- he; amΩtatvαya-- 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 varταφrama institution, the fourth stage of life, namely the renounced order ( sannyαsa ), is a painstaking situation. But one who is serious about making his life perfect surely adopts the sannyαsa 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 k∞atriya, he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took sannyαsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyαsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage.
TEXT 16
pƒxn⌐ íwDnº Cƒw⌐ pƒCƒw⌐ íwDnº xn7 {
gCt⌐uíq ≡╗2⌐z┤n╝«wpt⌐╝n─woí5╜íC7 {{[`{{
nαsato vidyate bhαvo
nαbhαvo vidyate sataΓ
ubhayor api dΩ∞εo 'ntas
tv anayos tattva-darφibhiΓ
na-- never; asataΓ-- of the nonexistent; vidyate-- there is; bhαvaΓ-- endurance; na-- never; abhαvaΓ-- changing quality; vidyate-- there is; sataΓ-- of the eternal; ubhayoΓ-- of the two; api-- verily; dΩ∞εaΓ-- observed; antaΓ-- conclusion; tu-- indeed; anayoΓ-- of them; tattva-- of the truth; darφibhiΓ-- by the seers.
TRANSLATION
Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they 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 Vi∞τu Purατa (2.12.38) it is stated that Vi∞τu and His abodes all have self-illuminated spiritual existence ( jyotπµ∞i vi∞τur bhuvanαni vi∞τuΓ). 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 Vedαnta-s∩tras, as well as in the ═rπmad-Bhαgavatam, 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-gπtα for the enlightenment of all living entities for all time.
TEXT 17
eíwpƒí5 nú no íwíΣ tºp xw╜íso8 nns {
íwpƒ5s║tt╝tƒ╝t p j╚íΩn j╚nú╜sy╜ín {{[a{{
avinαφi tu tad viddhi
yena sarvam idaµ tatam
vinαφam avyayasyαsya
na kaφcit kartum arhati
avinαφi-- imperishable; tu-- but; tat-- that; viddhi-- know it; yena-- by whom; sarvam-- all of the body; idam-- this; tatam-- pervaded; vinαφam-- destruction; avyayasya-- of the imperishable; asya-- of it; na kaφcit-- no one; kartum-- to do; arhati-- is able.
TRANSLATION
That which pervades the entire body you should know to be indestructible. No one is able to destroy that 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 ═vetαφvatara Upani∞ad (5.9) confirms this:
bαlαgra-φata-bhαgasya
φatadhα kalpitasya ca
bhαgo jπvaΓ sa vijΘeyaΓ
sa cαnantyαya 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." Similarly the same version is stated:
keφαgra-φata-bhαgasya
φatαµφaΓ sαdΩφαtmakaΓ
jπvaΓ s∩k∞ma-svar∩po 'yaµ
saΦkhyαtπto hi cit-kaτaΓ
"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 Muτßaka Upani∞ad (3.1.9) the measurement of the atomic spirit soul is further explained:
e∞o 'τur αtmα cetasα veditavyo
yasmin prατaΓ paΘcadhα saµviveφa
prατaiφ cittaµ sarvam otaµ prajαnαµ
yasmin viφuddhe vibhavaty e∞a αtmα
"The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air ( prατa, apαna, vyαna, samαna and udαna ), 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."
The haεha-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 vi∞τu-tattva.
The influence of the atomic soul can be spread all over a particular body. According to the Muτßaka Upani∞ad, 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, the 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 prabhα, or superior energy. So whether one follows Vedic knowledge or modern science, one cannot deny the existence of the spirit soul in the body, and the science of the soul is explicitly described in the Bhagavad-gπtα by the Personality of Godhead Himself.
TEXT 18
e┤nw┤n fsº oºyƒ íp«t╝t⌐M╚ƒ7 5uóíu47 {
epƒí5p⌐zHsºt╝t n╝sƒo tú┐t╝w Cƒun {{[b{{
antavanta ime dehα
nityasyoktαΓ φarπriτaΓ
anαφino 'prameyasya
tasmαd yudhyasva bhαrata
anta-vantaΓ-- perishable; ime-- all these; dehαΓ-- material bodies; nityasya-- eternal in existence; uktαΓ-- are said; φarπriτaΓ-- of the embodied soul; anαφinaΓ-- never to be destroyed; aprameyasya-- immeasurable; tasmαt-- therefore; yudhyasva-- fight; bhαrata-- O descendant of Bharata.
TRANSLATION
The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; 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 as he is cannot be killed nor can the material body be saved for any length of time or 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 Vedαnta-s∩tras 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 not sacrifice the cause of religion for material, bodily considerations.
Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for 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 will be evident from subsequent 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 mα hiµsyαt sarvα bh∩tαni: 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
p mƒtnº íStnº wƒ j╚oƒílp
pƒt8 Cñ«wƒ Cíwnƒ wƒ p Cñt7 {
em⌐ íp«t7 5ƒ⌠n⌐zt8 qúuƒ4⌐
p y┤tnº y┤tsƒpº 5uóuº {{\d{{
na jαyate mriyate vα kadαcin
nαyaµ bh∩tvα bhavitα vα na bh∩yaΓ
ajo nityaΓ φαφvato 'yaµ purατo
na hanyate hanyamαne φarπre
na-- never; jαyate-- takes birth; mriyate-- dies; vα-- either; kadαcit-- at any time (past, present or future); na-- never; ayam-- this; bh∩tvα-- having come into being; bhavitα-- will come to be; vα-- or; na-- not; bh∩yaΓ-- or is again coming to be; ajaΓ-- unborn; nityaΓ-- eternal; φαφvataΓ-- permanent; ayam-- this; purατaΓ-- the oldest; na-- never; hanyate-- is killed; hanyamαne-- being killed; φarπre-- the body.
TRANSLATION
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing 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 k∩εa-stha. The body is subject to six kinds of transformations. It takes its birth from 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 by-product 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 Kaεha Upani∞ad (1.2.18) we also find a similar passage, which reads:
na jαyate mrπyate vα vipaφcin
nαyaµ kutaφcin na babh∩va kaφcit
ajo nityaΓ φαφvato 'yaµ purατo
na hanyate hanyamαne φarπre
The meaning and purport of this verse is the same as in the Bhagavad-gπtα, but here in this verse there is one special word, vipaφcit, 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 KΩ∞τa. But KΩ∞τa is not like the forgetful soul. If so, KΩ∞τa's teachings of Bhagavad-gπtα would be useless.
There are two kinds of souls-- namely the minute particle soul ( aτu-αtmα ) and the Supersoul ( vibhu-αtmα ). This is also confirmed in the Kaεha Upani∞ad (1.2.20) in this way:
aτor aτπyαn mahato mahπyαn
αtmαsya jantor nihito guhαyαm
tam akratuΓ paφyati vπta-φoko
dhαtuΓ prasαdαn mahimαnam αtmanaΓ
"Both the Supersoul [Paramαtmα] and the atomic soul [ jπvαtmα ] 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." KΩ∞τa 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 KΩ∞τa, or by His bona fide representative (the spiritual master).
TEXT 21
wºoƒíwpƒí5p8 íp«t8 thpsms║tts {
j╚@8 x qúT67 qƒ@╜ j╚8 =ƒntín yí┤n j╚s {{\[{{
vedαvinαφinaµ nityaµ
ya enam ajam avyayam
kathaµ sa puru∞aΓ pαrtha
kaµ ghαtayati hanti kam
veda-- knows; avinαφinam-- indestructible; nityam-- always existing; yaΓ-- one who; enam-- this (soul); ajam-- unborn; avyayam-- immutable; katham-- how; saΓ-- that; puru∞aΓ-- person; pαrtha-- O Pαrtha (Arjuna); kam-- whom; ghαtayati-- causes to hurt; hanti-- kills; kam-- whom.
TRANSLATION
O Pαrtha, how can a person who knows that the soul is indestructible, eternal, unborn 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-saµhitα, 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 KΩ∞τa orders fighting, it must be concluded that violence is for supreme justice, and thus Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for KΩ∞τa, 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 KΩ∞τa is with full knowledge, so there is no possibility of sinful reaction.
TEXT 22
wƒxƒ8íx ≥4ƒ╜íp t@ƒ íwyƒt
pwƒíp kÑy 4ƒín pu⌐zquƒí4 {
n@ƒ 5uóuƒí4 íwyƒt ≥4ƒ╜┤t é
e┤tƒíp x8tƒín pwƒíp oºyó {{\\{{
vαsαµsi jπrταni yathα vihαya
navαni gΩhταti naro 'parατi
tathα φarπrατi vihαya jπrταny
anyαni saµyαti navαni dehπ
vαsαµsi-- garments; jπrταni-- old and worn out; yathα-- just as; vihαya-- giving up; navαni-- new garments; gΩhταti-- does accept; naraΓ-- a man; aparατi-- others; tathα-- in the same way; φarπrατi-- bodies; vihαya-- giving up; jπrταni-- old and useless; anyαni-- different; saµyαti-- verily accepts; navαni-- new sets; dehπ-- the embodied.
TRANSLATION
As a person puts on new garments, giving up old ones, the soul similarly 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 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 a previous verse (2.13).
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 Muτßaka Upani∞ad, as well as the ═vetαφvatara Upani∞ad, 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 (KΩ∞τa) 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. KΩ∞τa 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 jπva 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 KΩ∞τa for instruction-- the subordinate bird immediately becomes free from all lamentations. Both the Muτßaka Upani∞ad (3.1.2) and ═vetαφvatara Upani∞ad (4.7) confirm this:
samαne vΩk∞e puru∞o nimagno
'nπφayα φocati muhyamαnaΓ
ju∞εaµ yadα paφyaty anyam πφam
asya mahimαnam iti vπta-φokaΓ
"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, KΩ∞τa, and is understanding the Bhagavad-gπtα from Him. And thus, hearing from KΩ∞τa, 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
p¿p8 í>┤oí┤n 5╝Gƒí4 p¿p8 oyín qƒwj╚7 {
p l¿p8 j╚ vºot┤«tƒq⌐ p 5⌐6tín sƒTn7 {{\]{{
nainaµ chindanti φastrατi
nainaµ dahati pαvakaΓ
na cainaµ kledayanty αpo
na φo∞ayati mαrutaΓ
na-- never; enam-- this soul; chindanti-- can cut to pieces; φastrατi-- weapons; na-- never; enam-- this soul; dahati-- burns; pαvakaΓ-- fire; na-- never; ca-- also; enam-- this soul; kledayanti-- moistens; αpaΓ-- water; na-- never; φo∞ayati-- dries; mαrutaΓ-- wind.
TRANSLATION
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
PURPORT
All kinds of weapons-- swords, flame weapons, rain weapons, tornado weapons, 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.
The Mαyαvαdπ cannot explain how the individual soul came into existence simply by ignorance and consequently became covered by illusory energy. Nor was it ever possible to cut the individual souls from the original Supreme Soul; rather, the individual souls are eternally separated parts of the Supreme Soul. Because they are atomic individual souls eternally ( sanαtana ), 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 a fire, although one in quality with the fire, are prone to be extinguished when out of the fire. In the Varαha Purατa, the living entities are described as separated parts and parcels of the Supreme. They are eternally so, according to the Bhagavad-gπtα 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 KΩ∞τa, but he never became one with KΩ∞τa.
TEXT 24
e░>ºD⌐ztsoƒ+⌐ztsj╚ vºD⌐z5⌐╗t hw l {
íp«t7 xw╜kny ╝@ƒ4úulv⌐zt8 xpƒnp7 {{\^{{
acchedyo 'yam adαhyo 'yam
akledyo 'φo∞ya eva ca
nityaΓ sarva-gatah sthατur
acalo 'yaµ sanαtanaΓ
acchedyaΓ-- unbreakable; ayam-- this soul; adαhyaΓ-- unable to be burned; ayam-- this soul; akledyaΓ-- insoluble; aφo∞yaΓ-- not able to be dried; eva-- certainly; ca-- and; nityaΓ-- everlasting; sarva-gataΓ-- all-pervading; sthαnuΓ-- unchangeable; acalaΓ-- immovable; ayam-- this soul; sanαtanaΓ-- eternally the same.
TRANSLATION
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, 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-gata ("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-gata-- "living everywhere"-- becomes meaningless.
TEXT 25
e║tM╚⌐ztsíl┤«t⌐ztsíwj╚ƒt⌐╜ztsú░tnº {
n╝sƒoºw8 íwío«w¿p8 pƒpú5⌐ílnúsy╜íx {{\_{{
avyakto 'yam acintyo 'yam
avikαryo 'yam ucyate
tasmαd evaµ viditvainaµ
nαnuφocitum arhasi
avyaktaΓ-- invisible; ayam-- this soul; acintyaΓ-- inconceivable; ayam-- this soul; avikαryaΓ-- unchangeable; ayam-- this soul; ucyate-- is said; tasmαt-- therefore; evam-- like this; viditvα-- knowing it well; enam-- this soul; na-- do not; anuφocitum-- to lament; arhasi-- you deserve.
TRANSLATION
It is said that the soul is invisible, inconceivable and immutable. 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 φruti, 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 source of understanding the identity of the father except by the authority of the mother. Similarly, there is no 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
e@ l¿p8 íp«tmƒn8 íp«t8 wƒ s┤txº sÑns {
n@ƒíq «w8 syƒrƒy⌐ p¿p8 5⌐ílnúsy╜íx {{\`{{
atha cainaµ nitya-jαtaµ
nityaµ vα manyase mΩtam
tathαpi tvaµ mahα-bαho
nainaµ φocitum arhasi
atha-- if, however; ca-- also; enam-- this soul; nitya-jαtam-- always born; nityam-- forever; vα-- either; manyase-- you so think; mΩtam-- dead; tathα api-- still; tvam-- you; mahα-bαho-- O mighty-armed one; na-- never; enam-- about the soul; φocitum-- to lament; arhasi-- deserve.
TRANSLATION
If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still 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 KΩ∞τa spoke the Bhagavad-gπtα, it appears that such philosophers existed, and they were known as the lokαyatikas and vaibhα∞ikas. Such philosophers maintain that life symptoms take 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 vaibhα∞ika 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 vaibhα∞ika philosophy, the so-called soul or αtmα 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 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 incidents. If there were no rebirth for the soul, Arjuna had no reason to be afraid of being affected by sinful reactions due to his killing his grandfather and teacher. But at the same time, KΩ∞τa sarcastically addressed Arjuna as mahα-bαhu, mighty-armed, because He, at least, did not accept the theory of the vaibhα∞ikas, which leaves aside the Vedic wisdom. As a k∞atriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles.
TEXT 27
mƒn╝t íy ≤úw⌐ sÑ«tú≤ú╜w8 m┤s sÑn╝t l {
n╝sƒoqíuyƒtº╜z@º╜ p «w8 5⌐ílnúsy╜íx {{\a{{
jαtasya hi dhruvo mΩtyur
dhruvaµ janma mΩtasya ca
tasmαd aparihαrye 'rthe
na tvaµ φocitum arhasi
jαtasya-- of one who has taken his birth; hi-- certainly; dhruvaΓ-- a fact; mΩtyuΓ-- death; dhruvam-- it is also a fact; janma-- birth; mΩtasya-- of the dead; ca-- also; tasmαt-- therefore; aparihαrye-- of that which is unavoidable; arthe-- in the matter; na-- do not; tvam-- you; φocitum-- to lament; arhasi-- deserve.
TRANSLATION
One who has taken his birth is sure to die, and after death one is sure to take birth again. 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 one is going through one cycle of birth and death after another 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 Kuruk∞etra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a k∞atriya. 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
e║tM╚ƒoóíp Cñnƒíp ║tM╚s┐tƒíp Cƒun {
e║tM╚ípApƒ┤tºw nG j╚ƒ qíuoºwpƒ {{\b{{
avyaktαdπni bh∩tαni
vyakta-madhyαni bhαrata
avyakta-nidhanαny eva
tatra kα paridevanα
avyakta-αdπni-- in the beginning unmanifested; bh∩tαni-- all that are created; vyakta-- manifested; madhyαni-- in the middle; bhαrata-- O descendant of Bharata; avyakta-- nonmanifested; nidhanαni-- when vanquished; eva-- it is all like that; tatra-- therefore; kα-- what; paridevanα-- lamentation.
TRANSLATION
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
PURPORT
Accepting that there are two classes of philosophers, one believing in the existence of the 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 this 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 nonmanifestation 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 in 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-gπtα that these material bodies are perishable in due course of time ( antavanta ime dehαΓ ) but that the soul is eternal ( nityasyoktαΓ φarπriτaΓ ), 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
PΩt╜wn q╛tín j╚íΩo hps
PΩt╜wo woín n@¿w lƒ┤t7 {
PΩt╜w░l¿ps┤t7 5Ñ4⌐ín
Φú«wƒ╡tºp8 wºo p l¿w j╚íΩn {{\c{{
αφcarya-vat paφyati kaφcid enam
αφcarya-vad vadati tathaiva cαnyaΓ
αφcarya-vac cainam anyaΓ φΩτoti
φrutvαpy enaµ veda na caiva kaφcit
αφcarya-vat-- as amazing; paφyati-- sees; kaφcit-- someone; enam-- this soul; αφcarya-vat-- as amazing; vadati-- speaks of; tathα-- thus; eva-- certainly; ca-- also; anyaΓ-- another; αφcarya-vat-- similarly amazing; ca-- also; enam-- this soul; anyaΓ-- another; φΩτoti-- hears of; φrutvα-- having heard; api-- even; enam-- this soul; veda-- knows; na-- never; ca-- and; eva-- certainly; kaφcit-- someone.
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 Gπtopani∞ad is largely based on the principles of the Upani∞ads, it is not surprising to also find this passage in the Kaεha Upani∞ad (1.2.7):
φravaτayαpi bahubhir yo na labhyaΓ
φΩτvanto 'pi bahavo yaµ na vidyuΓ
αφcaryo vaktα kuφalo 'sya labdhα
αφcaryo 'sya jΘαtα kuφalαnuφi∞εaΓ
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 Brahmα, 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 matters 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 self-understanding all activities result in ultimate defeat in the struggle for existence. Perhaps they have no idea that one must think of the soul, and thus make a solution to 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 Supersoul, the atomic soul, their respective functions and 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-gπtα spoken by the greatest authority, Lord KΩ∞τa, 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 KΩ∞τa as the Supreme Personality of Godhead. KΩ∞τa can, however, be known as such by the causeless mercy of the pure devotee and by no other way.
TEXT 30
oºyó íp«tsw┐t⌐zt8 oºyº xw╜╝t Cƒun {
n╝sƒn xwƒ╜í4 Cñnƒíp p «w8 5⌐ílnúsy╜íx {{]d{{
dehπ nityam avadhyo 'yaµ
dehe sarvasya bhαrata
tasmαt sarvατi bh∩tαni
na tvaµ φocitum arhasi
dehπ-- the owner of the material body; nityam-- eternally; avadhyaΓ-- cannot be killed; ayam-- this soul; dehe-- in the body; sarvasya-- of everyone; bhαrata-- O descendant of Bharata; tasmαt-- therefore; sarvατi-- all; bhutαni-- living entities (that are born); na-- never; tvam-- you; φocitum-- to lament; arhasi-- deserve.
TRANSLATION
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
PURPORT
The Lord now concludes the chapter of instruction on the immutable spirit soul. In describing the immortal soul in various ways, Lord KΩ∞τa establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a k∞atriya should not abandon his duty out of fear that his grandfather and teacher-- Bhπ∞ma and Droτa-- will die in the battle. On the authority of ═rπ KΩ∞τa, 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
╝wAs╜síq lƒwº┴t p íwj╚í╕qnúsy╜íx {
A╕tƒ╜íΣ túΣƒ░±ºt⌐z┤tn ΓíGt╝t p íwDnº {{][{{
sva-dharmam api cαvek∞ya
na vikampitum arhasi
dharmyαd dhi yuddhαc chreyo 'nyat
k∞atriyasya na vidyate
sva-dharmam-- one's own religious principles; api-- also; ca-- indeed; avek∞ya-- considering; na-- never; vikampitum-- to hesitate; arhasi-- you deserve; dharmyαt-- for religious principles; hi-- indeed; yuddhαt-- than fighting; φreyaΓ-- better engagement; anyat-- any other; k∞atriyasya-- of the k∞atriya; na-- does not; vidyate-- exist.
TRANSLATION
Considering your specific duty as a k∞atriya, 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 k∞atriya. K∞at means hurt. One who gives protection from harm is called k∞atriya ( trαyate-- to give protection). The k∞atriyas are trained for killing in the forest. A k∞atriya 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 has been followed even up to the present day by the k∞atriya kings of Jaipur state. The k∞atriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, k∞atriyas are never meant for accepting directly the order of sannyαsa, 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:
αhave∞u mitho 'nyonyaµ
jighαµsanto mahπ-k∞itaΓ
yuddhamαnαΓ paraµ φaktyα
svargaµ yαnty aparαΦ-mukhαΓ
yajΘe∞u paφavo brahman
hanyante satataµ dvijaiΓ
saµskΩtαΓ kila mantraiφ ca
te 'pi svargam avαpnuvan
"In the battlefield, a king or k∞atriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brαhmaτas also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battlefield on religious principles and killing animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefited 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 k∞atriyas killed on the battlefield also attain the heavenly planets as do the brαhmaτas who attain them by offering sacrifice.
There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma-- specific duty-- becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brαhmaτas and k∞atriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varταφrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varταφrama-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 the orders of higher authorities serves to elevate one to a higher status of life.
TEXT 32
tN ░>tƒ l⌐qqF8 ╝wk╜IƒusqƒwÑns {
xúí<p7 ΓíGtƒ7 qƒ@╜ vC┤nº túΣsó≡5s {{]\{{
yadrcchayα copapannaµ
svarga-dvαram apαvΩtam
sukhinaΓ k∞atriyαΓ pαrtha
labhante yuddham πdΩφam
yadrcchayα-- by its own accord; ca-- also; upapannam-- arrived at; svarga-- of the heavenly planets; dvαram-- door; apαvΩtam-- wide open; sukhinaΓ-- very happy; k∞atriyαΓ-- the members of the royal order; pαrtha-- O son of PΩthα; labhante-- do achieve; yuddham-- war; πdΩφam--like this.
TRANSLATION
O Pαrtha, happy are the k∞atriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
PURPORT
As supreme teacher of the world, Lord KΩ∞τa 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 k∞atriya to be on the battlefield and to become nonviolent is the philosophy of fools. In the Parαφara-smΩti, or religious codes made by Parαφara, the great sage and father of Vyαsadeva, it is stated:
k∞atriyo hi prajα rak∞an
φastra-pατiΓ pradaτßayan
nirjitya para-sainyαdi
k∞itiµ dharmeτa pαlayet
"The k∞atriya'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
e@ lº─wíss8 A╕t╜8 xY╚ Kƒs8 p j╚íu╗tíx {
nn7 ╝wAs╜8 j╚óín╜8 l íy«wƒ qƒqswƒ╡╝tíx {{]]{{
atha cet tvam imaµ dharmyaµ
saΦgrαmaµ na kari∞yasi
tataΓ sva-dharmaµ kπrtiµ ca
hitvα pαpam avαpsyasi
atha-- therefore; cet-- if; tvam-- you; imam-- this; dharmyam-- as a religious duty; saΦgrαmam-- fighting; na-- do not; kari∞yasi-- perform; tataΓ-- then; sva-dharmam-- your religious duty; kπrtim-- reputation; ca-- also; hitvα-- losing; pαpam-- sinful reaction; avαpsyasi-- will gain.
TRANSLATION
If, however, you do not perform your religious duty of fighting, 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 ═iva. After fighting and defeating Lord ═iva in the dress of a hunter, Arjuna pleased the lord and received as a reward a weapon called pαφupata-astra. Everyone knew that he was a great warrior. Even Droταcαrya gave him benedictions 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, not only would he neglect his specific duty as a k∞atriya, 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
ej╚óín╜8 lƒíq Cñnƒíp j╚@ít╗tí┤n nºz║ttƒs {
x╕Cƒíwn╝t lƒj╚óín╜s╜u4ƒoíníu░tnº {{]^{{
akπrtiµ cαpi bh∩tαni
kathayi∞yanti te 'vyayαm
sambhαvitasya cαkπrtir
maraταd atiricyate
akπrtim-- infamy; ca-- also; api-- over and above; bh∩tαni-- all people; kathayi∞yanti-- will speak; te-- of you; avyayαm-- forever; sambhαvitasya-- for a respectable man; ca-- also; akπrtiΓ-- ill fame; maraταt-- than death; atiricyate-- becomes more.
TRANSLATION
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
PURPORT
Both as friend and philosopher to Arjuna, Lord KΩ∞τa now gives His final judgment regarding Arjuna's refusal to fight. The Lord says, "Arjuna, if you leave the battlefield before the battle even begins, people will call you a coward. 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 judgment of the Lord was for Arjuna to die in the battle and not withdraw.
TEXT 35
Ctƒo u4ƒoúqun8 s8╝t┤nº «wƒ8 syƒu@ƒ7 {
tº6ƒ8 l «w8 ryúsn⌐ Cñ«wƒ tƒ╝tíx vƒ=ws {{]_{{
bhayαd raταd uparataµ
maµsyante tvαµ mahα-rathαΓ
ye∞αµ ca tvaµ bahu-mato
bh∩tvα yαsyasi lαghavam
bhayαt-- out of fear; raταt-- from the battlefield; uparatam-- ceased; maµsyante-- they will consider; tvam-- you; mahα-rathαΓ-- the great generals; ye∞αm-- for whom; ca-- also; tvam-- you; bahu-mataΓ-- in great estimation; bh∩tvα-- having been; yαsyasi-- you will go; lαghavam-- 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 insignificant.
PURPORT
Lord KΩ∞τa continued to give His verdict to Arjuna: "Do not think that the great generals like Duryodhana, Karτa, 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
ewƒ░twƒoƒ8Ω ryñ┤wío╗tí┤n nwƒíynƒ7 {
íp┤o┤n╝nw xƒs└t╜8 nn⌐ oú7<nu8 pú íj╚s {{]`{{
avαcya-vαdαµφ ca bah∩n
vadi∞yanti tavαhitαΓ
nindantas tava sαmarthyaµ
tato duΓkhataraµ nu kim
avαcya-- unkind; vαdαn-- fabricated words; ca-- also; bah∩n-- many; vadi∞yanti-- will say; tava-- your; ahitαΓ-- enemies; nindantaΓ-- while vilifying; tava-- your; sαmarthyam-- ability; tataΓ-- than that; duΓkha-taram-- 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 KΩ∞τa was astonished in the beginning at Arjuna's uncalled-for plea for compassion, and He described his compassion as befitting the non-└ryans. Now in so many words, He has proved His statements against Arjuna's so-called compassion.
TEXT 37
yn⌐ wƒ Hƒ╡╝tíx ╝wk╜8 ím«wƒ wƒ C⌐┴txº syós {
n╝sƒoúíE╗µ j╚¬┤nºt túΣƒt j╚ÑnípΩt7 {{]a{{
hato vα prαpsyasi svargaµ
jitvα vα bhok∞yase mahπm
tasmαd utti∞εha kaunteya
yuddhαya kΩta-niφcayaΓ
hataΓ-- being killed; vα-- either; prαpsyasi-- you gain; svargam-- the heavenly kingdom; jitvα-- by conquering; vα-- or; bhok∞yase-- you enjoy; mahπm-- the world; tasmαt-- therefore; utti∞εha-- get up; kaunteya-- O son of Kuntπ; yuddhαya-- to fight; kΩta-- determined; niφcayaΓ-- in certainty.
TRANSLATION
O son of Kuntπ, 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 with determination and fight.
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
xú<oú7<º xsº j╚Ñ«wƒ vƒCƒvƒC¬ mtƒmt¬ {
nn⌐ túΣƒt tú▒t╝w p¿w8 qƒqswƒ╡╝tíx {{]b{{
sukha-duΓkhe same kΩtvα
lαbhαlαbhau jayαjayau
tato yuddhαya yujyasva
naivaµ pαpam avαpsyasi
sukha-- happiness; duΓkhe-- and distress; same-- in equanimity; kΩtvα-- doing so; lαbha-alαbhau-- both profit and loss; jaya-ajayau-- both victory and defeat; tataΓ-- thereafter; yuddhαya-- for the sake of fighting; yujyasva-- engage (fight); na-- never; evam-- in this way; pαpam-- sinful reaction; avαpsyasi-- 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 KΩ∞τa 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 KΩ∞τa consciousness. That everything should be performed for the sake of KΩ∞τa 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 KΩ∞τa 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:
devar∞i-bh∩tαpta-nΩταµ pitδταµ
na kiΦkaro nαyam Ωτπ ca rαjan
sarvαtmanα yaΓ φaraτaµ φaraτyaµ
gato mukundaµ parihΩtya kartam
"Anyone who has completely surrendered unto KΩ∞τa, 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." ( Bhαg. 11.5.41) That is the indirect hint given by KΩ∞τa to Arjuna in this verse, and the matter will be more clearly explained in the following verses.
TEXT 39
h6ƒ nºzíCíynƒ xƒY╚ ├tº rúíΣt⌐╜kº í«wsƒ8 5Ñ4ú {
rúΣ tƒ túM╚⌐ ttƒ qƒ@╜ j╚s╜r┤A8 Hyƒ╝tíx {{]c{{
e∞α te 'bhihitα sαΦkhye
buddhir yoge tv imαµ φΩτu
buddhyα yukto yayα pαrtha
karma-bandhaµ prahαsyasi
e∞α-- all this; te-- unto you; abhihitα-- described; saΦkhye-- by analytical study; buddhiΓ-- intelligence; yoge-- in work without fruitive result; tu-- but; imαm-- this; φΩτu-- just hear; buddhyα-- by intelligence; yuktaΓ-- dovetailed; yayα-- by which; pαrtha-- O son of PΩthα; karma-bandham-- bondage of reaction; prahαsyasi-- you can be released from.
TRANSLATION
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of PΩthα, when you act in such knowledge you can free yourself from the bondage of works.
PURPORT
According to the Nirukti, or the Vedic dictionary, saΦkhyα means that which describes things in detail, and sαΦkhya 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 after conquering his cousins and brothers, the sons of DhΩtarα∞εra. 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, even at a sacrifice of wisdom and duty. KΩ∞τa, 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. 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 KΩ∞τa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as SαΦkhya, in terms of the Nirukti dictionary. This SαΦkhya has nothing to do with SαΦkhya philosophy of the atheist Kapila. Long before the imposter Kapila's SαΦkhya, the SαΦkhya philosophy was expounded in the ═rπmad-Bhαgavatam by the true Lord Kapila, the incarnation of Lord KΩ∞τa, who explained it to His mother, Devah∩ti. It is clearly explained by Him that the puru∞a, or the Supreme Lord, is active and that He creates by looking over the prakΩti. This is accepted in the Vedas and in the Gπtα. The description in the Vedas indicates that the Lord glanced over the prakΩti, or nature, and impregnated it with atomic individual 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 mαyα, or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vαsudeva, Lord KΩ∞τa, thereby fulfilling the search after the ultimate truth.
Arjuna has already accepted KΩ∞τa as his spiritual master by surrendering himself unto Him: φi∞yas te 'haµ φαdhi mαµ tvαµ prapannam . Consequently, KΩ∞τa will now tell him about the working process in buddhi-yoga, 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 Paramαtmα 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 KΩ∞τa 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 SαΦkhya mentioned herein has nothing to do with the atheistic sαΦkhya-yoga enunciated by the imposter Kapila. One should not, therefore, misunderstand that the sαΦkhya-yoga mentioned herein has any connection with the atheistic SαΦkhya. Nor did that philosophy have any influence during that time; nor would Lord KΩ∞τa care to mention such godless philosophical speculations. Real SαΦkhya philosophy is described by Lord Kapila in the ═rπmad-Bhαgavatam, but even that SαΦkhya has nothing to do with the current topics. Here, SαΦkhya means analytical description of the body and the soul. Lord KΩ∞τa made an analytical description of the soul just to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. Therefore, Lord KΩ∞τa's SαΦkhya and Lord Kapila's SαΦkhya, as described in the Bhαgavatam, are one and the same. They are all bhakti-yoga. Lord KΩ∞τa said, therefore, that only the less intelligent class of men make a distinction between sαΦkhya-yoga and bhakti-yoga ( sαΦkhya-yogau pΩthag bαlαΓ pravadanti na paτßitαΓ ).
Of course, atheistic sαΦkhya-yoga has nothing to do with bhakti-yoga, yet the unintelligent claim that the atheistic sαΦkhya-yoga is referred to in the Bhagavad-gπtα.
One should therefore understand that buddhi-yoga means to work in KΩ∞τa 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 understanding 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 KΩ∞τa 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
pºyƒíCO╚spƒ5⌐zí╝n H«twƒt⌐ p íwDnº {
╝w╣qs╡t╝t As╜╝t Gƒtnº syn⌐ Ctƒn {{^d{{
nehαbhikrama-nαφo 'sti
pratyavαyo na vidyate
sv-alpam apy asya dharmasya
trαyate mahato bhayαt
na-- there is not; iha-- in this yoga; abhikrama-- in endeavoring; nαφaΓ-- loss; asti-- there is; pratyavαyaΓ-- diminution; na-- never; vidyate-- there is; su-alpam-- a little; api-- although; asya-- of this; dharmasya-- occupation; trαyate-- releases; mahataΓ-- from very great; bhayαt-- 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 KΩ∞τa consciousness, or acting for the benefit of KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa consciousness is incomplete. One percent done in KΩ∞τa 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. Ajαmila performed his duty in some percentage of KΩ∞τa 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 ═rπmad-Bhαgavatam (1.5.17):
tyaktvα sva-dharmaµ caraταmbujaµ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vαbhadram abh∩d amu∞ya kiµ
ko vαrtha αpto 'bhajatαµ sva-dharmataΓ
"If someone gives up his occupational duties and works in KΩ∞τa 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?" 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 KΩ∞τa consciousness carries a person again to KΩ∞τa 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 brαhmaτa or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in KΩ∞τa consciousness.
TEXT 41
║twxƒtƒí«sj╚ƒ rúíΣuºj╚ºy j╚úTp┤op {
ryú5ƒ<ƒ +p┤nƒΩ rúΣt⌐z║twxƒítpƒs {{^[{{
vyavasαyαtmikα buddhir
ekeha kuru-nandana
bahu-φαkhα hy anantαφ ca
buddhayo 'vyavasαyinαm
vyavasαya-αtmikα-- resolute in KΩ∞τa consciousness; buddhiΓ-- intelligence; ekα-- only one; iha-- in this world; kuru-nandana-- O beloved child of the Kurus; bahu-φαkhαΓ-- having various branches; hi-- indeed; anantαΓ-- unlimited; ca-- also; buddhayaΓ-- intelligence; avyavasαyinαm--of those who are not in KΩ∞τa 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 that by KΩ∞τa consciousness one will be elevated to the highest perfection of life is called vyavasαyαtmikα intelligence. The Caitanya-caritαmΩta ( Madhya 22.62) states:
`φraddhα'-φabde-- viφvαsa kahe sudΩßha niφcaya
kΩ∞τe bhakti kaile sarva-karma kΩta haya
Faith means unflinching trust in something sublime. When one is engaged in the duties of KΩ∞τa 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 KΩ∞τa consciousness, he need no longer endeavor for good results in his activities. When one is situated in KΩ∞τa consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of KΩ∞τa consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive KΩ∞τa consciousness.
The resolute purpose of a person in KΩ∞τa consciousness is based on knowledge. VαsudevaΓ sarvam iti sa mahαtmα su-durlabhaΓ: a person in KΩ∞τa consciousness is the rare good soul who knows perfectly that Vαsudeva, or KΩ∞τa, is the root of all manifested causes. As by watering the root of a tree one automatically distributes water to the leaves and branches, so by acting in KΩ∞τa consciousness one can render the highest service to everyone-- namely self, family, society, country, humanity, etc. If KΩ∞τa is satisfied by one's actions, then everyone will be satisfied.
Service in KΩ∞τa consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of KΩ∞τa, who knows the nature of the student and who can guide him to act in KΩ∞τa consciousness. As such, to be well versed in KΩ∞τa consciousness one has to act firmly and obey the representative of KΩ∞τa, and one should accept the instruction of the bona fide spiritual master as one's mission in life. ═rπla Viφvanαtha Cakravartπ ╬hαkura instructs us, in his famous prayers for the spiritual master, as follows:
yasya prasαdαd bhagavat-prasαdo
yasyαprasαdαn na gatiΓ kuto 'pi
dhyαyan stuvaµs tasya yaφas tri-sandhyaµ
vande guroΓ φrπ-caraταravindam
"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 KΩ∞τa 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 a 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
tƒíssƒ8 qúí╗qnƒ8 wƒl8 Hwo┤«tíwqíΩn7 {
wºowƒounƒ7 qƒ@╜ pƒ┤to╝nóín wƒíop7 {{^\{{
yαm imαµ pu∞pitαµ vαcaµ
pravadanty avipaφcitaΓ
veda-vαda-ratαΓ pαrtha
nαnyad astπti vαdinaΓ
j╚ƒsƒ«sƒp7 ╝wk╜quƒ m┤sj╚s╜B╚vHoƒs {
íO╚tƒíw5º6ryúvƒ8 C⌐k¿⌠t╜kín8 Hín {{^]{{
kαmαtmαnaΓ svarga-parα
janma-karma-phala-pradαm
kriyα-viφe∞a-bahulαµ
bhogaiφvarya-gatiµ prati
yαm imαm-- all these; pu∞pitαm-- flowery; vαcam-- words; pravadanti-- say; avipaφcitaΓ-- men with a poor fund of knowledge; veda-vαda-ratαΓ-- supposed followers of the Vedas; pαrtha-- O son of PΩthα; na-- never; anyat-- anything else; asti-- there is; iti-- thus; vαdinaΓ-- the advocates; kαma-αtmαnaΓ-- desirous of sense gratification; svarga-parαΓ-- aiming to achieve heavenly planets; janma-karma-phala-pradαm-- resulting in good birth and other fruitive reactions; kriyα-viφe∞a-- pompous ceremonies; bahulαm-- various; bhoga-- in sense enjoyment; aiφvarya-- and 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-kατßa 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 jyoti∞εoma 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 KΩ∞τa consciousness. As fools are attached to the flowers of poisonous trees without knowing the results of such attractions, unenlightened men are similarly attracted by such heavenly opulence and the sense enjoyment thereof.
In the karma-kατßa section of the Vedas it is said, apαma somam amΩtα abh∩ma and ak∞ayyaµ ha vai cαturmasya-yαjinaΓ sukΩtaµ bhavati . In other words, those who perform the four-month penances become eligible to drink the soma-rasa beverages to become immortal and happy forever. Even on this earth some are very eager to have soma-rasa 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-kαnana in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of soma-rasa wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to such material, temporary happiness, as lords of the material world.
TEXT 44
C⌐k¿⌠t╜HxM╚ƒpƒ8 ntƒq∩nlºnxƒs {
║twxƒtƒí«sj╚ƒ rúíΣ7 xsƒA¬ p íwAótnº {{^^{{
bhogaiφvarya-prasaktαnαµ
tayαpahΩta-cetasαm
vyavasαyαtmikα buddhiΓ
samαdhau na vidhπyate
bhoga-- to material enjoyment; aiφvarya-- and opulence; prasaktαnαm-- for those who are attached; tayα-- by such things; apahΩta-cetasαm-- bewildered in mind; vyavasαya-αtmikα-- fixed in determination; buddhiΓ-- devotional service to the Lord; samαdhau-- in the controlled mind; na-- never; vidhπyate-- 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 for devotional service to the Supreme Lord does not take place.
PURPORT
Samαdhi means "fixed mind." The Vedic dictionary, the Nirukti, says, samyag αdhπyate 'sminn αtma-tattva-yαthαtmyam: "When the mind is fixed for understanding the self, it is said to be in samαdhi." Samαdhi 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
G¿kú│tíw6tƒ wºoƒ íp╝G¿kú│t⌐ Cwƒmú╜p {
ípI╜┤I⌐ íp«tx─w╝@⌐ ípt⌐╜kΓºs P«swƒp {{^_{{
trai-guτya-vi∞ayα vedα
nistrai-guτyo bhavαrjuna
nirdvandvo nitya-sattva-stho
niryoga-k∞ema αtmavαn
trai-guτya-- pertaining to the three modes of material nature; vi∞ayαΓ-- on the subject matter; vedαΓ-- Vedic literatures; nistrai-guτyaΓ-- transcendental to the three modes of material nature; bhava-- be; arjuna-- O Arjuna; nirdvandvaΓ-- without duality; nitya-sattva-sthaΓ-- in a pure state of spiritual existence; niryoga-k∞emaΓ-- free from ideas of gain and protection; αtma-vαn-- established in the self.
TRANSLATION
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. 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 KΩ∞τa, is advised to raise himself to the transcendental position of Vedαnta philosophy where, in the beginning, there is brahma-jijΘαsα, 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-kατßa chapter, are finished, then the chance for spiritual realization is offered in the form of the Upani∞ads, which are part of different Vedas, as the Bhagavad-gπtα is a part of the fifth Veda, namely the Mahαbhαrata. The Upani∞ads 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 KΩ∞τa consciousness when one is fully dependent on the good will of KΩ∞τa.
TEXT 46
tƒwƒp@╜ goqƒpº xw╜n7 x╕╡vún⌐oj╚º {
nƒwƒp xwº╜6ú wºoº6ú Jƒ,4╝t íwmƒpn7 {{^`{{
yαvαn artha udapαne
sarvataΓ samplutodake
tαvαn sarve∞u vede∞u
brαhmaτasya vijαnataΓ
yαvαn-- all that; arthaΓ-- is meant; uda-pαne-- in a well of water; sarvataΓ-- in all respects; sampluta-udake-- in a great reservoir of water; tαvαn-- similarly; sarve∞u-- in all; vede∞u-- Vedic literatures; brαhmaτasya-- of the man who knows the Supreme Brahman; vijαnataΓ-- who is in complete knowledge.
TRANSLATION
All purposes served by a small well can at once be served by a great reservoir 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-kατßa division of the Vedic literature are meant to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the Bhagavad-gπtα (15.15): the purpose of studying the Vedas is to know Lord KΩ∞τa, the primeval cause of everything. So, self-realization means understanding KΩ∞τa and one's eternal relationship with Him. The relationship of the living entities with KΩ∞τa is also mentioned in the Fifteenth Chapter of Bhagavad-gπtα (15.7). The living entities are parts and parcels of KΩ∞τa; therefore, revival of KΩ∞τa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the ═rπmad-Bhαgavatam (3.33.7) as follows:
aho bata φva-paco 'to garπyαn
yaj-jihvαgre vartate nαma tubhyam
tepus tapas te juhuvuΓ sasnur αryα
brahmαn∩cur nαma gΩτanti ye te
"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a caτßαla [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 └ryan 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, nor is it possible to study all of the Vedαnta and the Upani∞ads thoroughly. 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, Prakαφαnanda Sarasvatπ, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedαnta philosophy, the Lord replied that His spiritual master had found Him to be a great fool and thus asked Him to chant the holy name of Lord KΩ∞τa. 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 Vedαnta philosophy; the best purpose of Vedαnta philosophy is served by inoffensively chanting the holy name of the Lord. Vedαnta is the last word in Vedic wisdom, and the author and knower of the Vedαnta philosophy is Lord KΩ∞τa; 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
j╚s╜│tºwƒíAj╚ƒu╝nº sƒ B╚vº6ú j╚oƒlp {
sƒ j╚s╜B╚vyºnúCñ╜u sƒ nº xY╚ k⌐z╝«wj╚s╜í4 {{^a{{
karmaτy evαdhikαras te
mα phale∞u kadαcana
mα karma-phala-hetur bh∩r
mα te saΦgo 'stv akarmaτi
karmaτi-- in prescribed duties; eva-- certainly; adhikαraΓ-- right; te-- of you; mα-- never; phale∞u-- in the fruits; kadαcana-- at any time; mα-- never; karma-phala-- in the result of the work; hetuΓ-- cause; bh∩Γ-- become; mα-- never; te-- of you; saΦgaΓ-- attachment; astu-- there should be; akarmaτi-- in not doing prescribed duties.
TRANSLATION
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself 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 are activities enjoined in terms of one's acquired 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 performed as an obligation in terms of the scriptural injunctions, without desire for results, 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
t⌐k╝@7 j╚úT j╚sƒ╜í4 xY╚ k8 «tM╚ wƒ Ap▓mt {
íxΣ tíxΣ t⌐7 xs⌐ Cñ«wƒ xs«w8 t⌐k g░tnº {{^b{{
yoga-sthaΓ kuru karmατi
saΦgaµ tyaktvα dhanaΘjaya
siddhy-asiddhyoΓ samo bh∩tvα
samatvaµ yoga ucyate
yoga-sthaΓ-- equipoised; kuru-- perform; karmατi-- your duties; saΦgam-- attachment; tyaktvα-- giving up; dhanaΘjaya-- O Arjuna; siddhi-asiddhyoΓ-- in success and failure; samaΓ-- equipoised; bh∩tvα-- becoming; samatvam-- equanimity; yogaΓ-- yoga; ucyate-- is called.
TRANSLATION
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
PURPORT
KΩ∞τa 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 KΩ∞τa's concern; Arjuna is simply advised to act according to the dictation of KΩ∞τa. The following of KΩ∞τa's dictation is real yoga, and this is practiced in the process called KΩ∞τa consciousness. By KΩ∞τa consciousness only can one give up the sense of proprietorship. One has to become the servant of KΩ∞τa, or the servant of the servant of KΩ∞τa. That is the right way to discharge duty in KΩ∞τa consciousness, which alone can help one to act in yoga.
Arjuna is a k∞atriya, and as such he is participating in the varταφrama-dharma institution. It is said in the Vi∞τu Purατa that in the varταφrama-dharma, the whole aim is to satisfy Vi∞τu. No one should satisfy himself, as is the rule in the material world, but one should satisfy KΩ∞τa. So unless one satisfies KΩ∞τa, one cannot correctly observe the principles of varταφrama-dharma. Indirectly, Arjuna was advised to act as KΩ∞τa told him.
TEXT 49
oñuº4 +wu8 j╚s╜ rúíΣt⌐kƒΣp▓mt {
rúΣ¬ 5u4sí┤w░> j╚Ñq4ƒ7 B╚vyºnw7 {{^c{{
d∩reτa hy avaraµ karma
buddhi-yogαd dhanaΘjaya
buddhau φaraτam anviccha
kΩpaταΓ phala-hetavaΓ
d∩reτa-- discard it at a long distance; hi-- certainly; avaram-- abominable; karma-- activity; buddhi-yogαt-- on the strength of KΩ∞τa consciousness; dhanaΘjaya-- O conqueror of wealth; buddhau-- in such consciousness; φaraτam-- full surrender; anviccha-- try for; kΩpaταΓ-- misers; phala-hetavaΓ-- those desiring fruitive results.
TRANSLATION
O DhanaΘjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. 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 an eternal servitor of the Lord gives up all engagements save working in KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa consciousness, for the satisfaction of KΩ∞τa. 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 KΩ∞τa consciousness, and that will make one's life successful. Like misers, unfortunate persons do not employ their human energy in the service of the Lord.
TEXT 50
rúíΣtúM╚⌐ myƒnóy gCº xúj╚Ñnoú╗j╚Ñnº {
n╝sƒo t⌐kƒt tú▒t╝w t⌐k7 j╚s╜xú j╚¬5vs {{_d{{
buddhi-yukto jahαtπha
ubhe sukΩta-du∞kΩte
tasmαd yogαya yujyasva
yogaΓ karmasu kauφalam
buddhi-yuktaΓ-- one who is engaged in devotional service; jahαti-- can get rid of; iha-- in this life; ubhe-- both; sukΩta-du∞kΩte-- good and bad results; tasmαt-- therefore; yogαya-- for the sake of devotional service; yujyasva-- be so engaged; yogaΓ-- KΩ∞τa consciousness; karmasu-- in all activities; kauφalam-- art.
TRANSLATION
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, 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-gπtα, which teaches one to surrender unto Lord ═rπ KΩ∞τa in all respects and become liberated from the chained victimization of action and reaction, birth after birth. Arjuna is therefore advised to act in KΩ∞τa consciousness, the purifying process of resultant action.
TEXT 51
j╚s╜m8 rúíΣtúM╚ƒ íy B╚v8 «tM╚ wƒ spóí647 {
m┤sr┤Aíwípsú╜M╚ƒ7 qo8 k░>┤«tpƒsts {{_[{{
karma-jaµ buddhi-yuktα hi
phalaµ tyaktvα manπ∞iτaΓ
janma-bandha-vinirmuktαΓ
padaµ gacchanty anαmayam
karma-jam-- due to fruitive activities; buddhi-yuktαΓ-- being engaged in devotional service; hi-- certainly; phalam-- results; tyaktvα-- giving up; manπ∞iτaΓ-- great sages or devotees; janma-bandha-- from the bondage of birth and death; vinirmuktαΓ-- liberated; padam-- position; gacchanti-- they reach; anαmayam-- without miseries.
TRANSLATION
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
PURPORT
The liberated living entities belong to that place where there are no material miseries. The Bhαgavatam (10.14.58) says:
samα∞ritα ye pada-pallava-plavaµ
mahat-padaµ puΦya-yaφo murαreΓ
bhavαmbudhir vatsa-padaµ paraµ padaµ
padaµ padaµ yad vipadαµ na te∞αm
"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 footprint. Paraµ padam, or the place where there are no material miseries, or Vaikuτεha, 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 the 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 Vaikuτεha 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 Vaikuτεhaloka. 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
toƒ nº s⌐yj╚ívv8 rúíΣ║t╜ínníu╗tín {
noƒ k┤nƒíx ípwº╜o8 Φ⌐n║t╝t Φún╝t l {{_\{{
yadα te moha-kalilaµ
buddhir vyatitari∞yati
tadα gantαsi nirvedaµ
φrotavyasya φrutasya ca
yadα-- when; te-- your; moha-- of illusion; kalilam-- dense forest; buddhiΓ-- transcendental service with intelligence; vyatitari∞yati-- surpasses; tadα-- at that time; gantα asi-- you shall go; nirvedam-- callousness; φrotavyasya--toward all that is to be heard; φrutasya-- 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 KΩ∞τa and his relationship with KΩ∞τa, he naturally becomes completely indifferent to the rituals of fruitive activities, even though an experienced brαhmaτa. ═rπ Madhavendra Purπ, a great devotee and αcαrya in the line of the devotees, says:
sandhyα-vandana bhadram astu bhavato bhoΓ snαna tubhyaµ namo
bho devαΓ pitaraφ ca tarpaτa-vidhau nαhaµ k∞amaΓ k∞amyatαm
smαraµ smαram aghaµ harαmi tad alaµ manye kim anyena me
"O my prayers three times a day, all glory to you. O 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 [KΩ∞τa], the enemy of Kaµsa, 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 KΩ∞τa 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 KΩ∞τa, 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 KΩ∞τa and simply engages in the rituals, etc., then he is uselessly wasting time in such engagements. Persons in KΩ∞τa consciousness transcend the limit of φabda-brahma, or the range of the Vedas and Upani∞ads.
TEXT 53
ΦúíníwHínqFƒ nº toƒ ╝@ƒ╝tín ípΩvƒ {
xsƒAƒwlvƒ rúíΣ╝noƒ t⌐kswƒ╡╝tíx {{_]{{
φruti-vipratipannα te
yadα sthαsyati niφcalα
samαdhαv acalα buddhis
tadα yogam avαpsyasi
φruti-- of Vedic revelation; vipratipannα-- without being influenced by the fruitive results; te-- your; yadα-- when; sthαsyati-- remains; niφcalα-- unmoved; samαdhau-- in transcendental consciousness, or KΩ∞τa consciousness; acalα-- unflinching; buddhiΓ-- intelligence; tadα-- at that time; yogam-- self-realization; avαpsyasi-- 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 samαdhi is to say that one has fully realized KΩ∞τa consciousness; that is, one in full samαdhi has realized Brahman, Paramαtmα and Bhagavαn. The highest perfection of self-realization is to understand that one is eternally the servitor of KΩ∞τa and that one's only business is to discharge one's duties in KΩ∞τa consciousness. A KΩ∞τa 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 KΩ∞τa consciousness, one comes directly into communion with KΩ∞τa, and thus all directions from KΩ∞τa 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 KΩ∞τa or His representative, the spiritual master.
TEXT 54
emú╜p gwƒl
í╝@nHß╝t j╚ƒ Cƒ6ƒ xsƒíA╝@╝t j╚º5w {
í╝@nAó7 íj╚8 HCƒ6ºn íj╚sƒxón 1mºn íj╚s {{_^{{
arjuna uvαca
sthita-prajΘasya kα bhα∞α
samαdhi-sthasya keφava
sthita-dhπΓ kiµ prabhα∞eta
kim αsπta vrajeta kim
arjunaΓ uvαca-- Arjuna said; sthita-prajΘasya-- of one who is situated in fixed KΩ∞τa consciousness; kα-- what; bhα∞α-- language; samαdhi-sthasya-- of one situated in trance; keφava-- O KΩ∞τa; sthita-dhπΓ-- one fixed in KΩ∞τa consciousness; kim-- what; prabhα∞eta-- speaks; kim-- how; αsπta-- does remain still; vrajeta-- walks; kim-- how.
TRANSLATION
Arjuna said: O KΩ∞τa, 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 KΩ∞τa 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 KΩ∞τa has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gπtα. Most important is how the man in KΩ∞τa 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 KΩ∞τa conscious man is that he speaks only of KΩ∞τa and of matters relating to Him. Other symptoms then automatically follow, as stated below.
TEXT 55
ΦóCkwƒpúwƒl
Hmyƒín toƒ j╚ƒsƒp xwƒ╜p qƒ@╜ sp⌐knƒp {
P«s┤tºwƒ«spƒ nú╗27 í╝@nHß╝no⌐░tnº {{__{{
φrπ-bhagavαn uvαca
prajahαti yadα kαmαn
sarvαn pαrtha mano-gatαn
αtmany evαtmanα tu∞εaΓ
sthita-prajΘas tadocyate
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; prajahαti-- gives up; yadα-- when; kαmαn-- desires for sense gratification; sarvαn-- of all varieties; pαrtha-- O son of PΩthα; manaΓ-gatαn-- of mental concoction; αtmani-- in the pure state of the soul; eva-- certainly; αtmanα-- by the purified mind; tu∞εaΓ-- satisfied; sthita-prajΘaΓ-- transcendentally situated; tadα-- at that time; ucyate-- is said.
TRANSLATION
The Supreme Personality of Godhead said: O Pαrtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
PURPORT
The Bhαgavatam affirms that any person who is fully in KΩ∞τa 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 KΩ∞τa consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in KΩ∞τa consciousness without hesitation, for this devotional service will instantly help one onto 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
oú7<º╗wpúíI»pspƒ7 xú<º6ú íwkn╝qÑy7 {
wónuƒkCtO╚⌐A7 í╝@nAósú╜ípT░tnº {{_`{{
duΓkhe∞v anudvigna-manαΓ
sukhe∞u vigata-spΩhaΓ
vπta-rαga-bhaya-krodhaΓ
sthita-dhπr munir ucyate
duΓkhe∞u-- in the threefold miseries; anudvigna-manαΓ-- without being agitated in mind; sukhe∞u-- in happiness; vigata-spΩhaΓ-- without being interested; vπta-- free from; rαga-- attachment; bhaya-- fear; krodhaΓ-- and anger; sthita-dhπΓ-- whose mind is steady; muniΓ-- a sage; ucyate-- is called.
TRANSLATION
One who is not disturbed in mind even amidst the threefold miseries or 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. Na cαsαv Ω∞ir yasya mataµ na bhinnam ( Mahαbhαrata, Vana-parva 313.117). But a sthita-dhπr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhπr muni is always in KΩ∞τa consciousness, for he has exhausted all his business of creative speculation. He is called praφαnta-niΓφe∞a-mano-rathαntara ( Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord ═rπ KΩ∞τa, or Vαsudeva, is everything ( vαsudevaΓ sarvam iti sa mahαtma su-durlabhaΓ ). He is called a muni fixed in mind. Such a fully KΩ∞τa 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 KΩ∞τa 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. Success or no success, a KΩ∞τa conscious person is always steady in his determination.
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, 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 KΩ∞τa 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 KΩ∞τa consciousness is not affected by good and evil, because he is simply concerned with KΩ∞τa, who is all-good absolute. Such consciousness in KΩ∞τa situates one in a perfect transcendental position called, technically, samαdhi.
TEXT 58
toƒ x8yunº lƒt8 j╚ñs⌐╜zY╚ kƒpów xw╜57 {
fí┤Ntƒ4óí┤Ntƒ@º╜╖t╝n╝t H߃ Híní╗µnƒ {{_b{{
yadα saµharate cαyaµ
k∩rmo 'Φgαnπva sarvaφaΓ
indriyατπndriyαrthebhyas
tasya prajΘα prati∞εhitα
yadα-- when; saµharate-- winds up; ca-- also; ayam-- he; k∩rmaΓ-- tortoise; aΦgαni-- limbs; iva-- like; sarvaφaΓ-- altogether; indriyαni-- senses; indriya-arthebhyaΓ-- from the sense objects; tasya-- his; prajΘα-- consciousness; prati∞εhita-- fixed.
TRANSLATION
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
PURPORT
The test of a yogπ, 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 yogπ is situated. The senses are compared to venomous serpents. They want to act very loosely and without restriction. The yogπ, 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 do-not'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 KΩ∞τa 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 KΩ∞τa conscious persons are used only for some particular purpose in the service of the Lord and are withdrawn otherwise. Arjuna is being taught here to use his senses for the service of the Lord, instead of for his own satisfaction. 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
íw6tƒ íwípwn╜┤nº ípuƒyƒu╝t oºíyp7 {
uxwm╜8 ux⌐z╡t╝t qu8 ≡╗2 wƒ ípwn╜nº {{_c{{
vi∞ayα vinivartante
nirαhαrasya dehinaΓ
rasa-varjaµ raso 'py asya
paraµ dΩ∞εvα nivartate
vi∞ayαΓ-- objects for sense enjoyment; vinivartante-- are practiced to be refrained from; nirαhαrasya-- by negative restrictions; dehinaΓ-- for the embodied; rasa-varjam-- giving up the taste; rasaΓ-- sense of enjoyment; api-- although there is; asya-- his; param-- far superior things; dΩ∞εva-- by experiencing; nivartate-- he 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 a∞εαΦga-yoga, in the matter of yama, niyama, αsana, prαταyαma, pratyαhαra, dhαraτα, dhyαna, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord KΩ∞τa, in the course of his advancement in KΩ∞τa 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 until one actually has a taste for KΩ∞τa consciousness. When one is actually KΩ∞τa conscious, he automatically loses his taste for pale things.
TEXT 60
tnn⌐ +íq j╚¬┤nºt qúT6╝t íwqíΩn7 {
fí┤Ntƒí4 Hsƒ@óíp yuí┤n HxC8 sp7 {{`d{{
yatato hy api kaunteya
puru∞asya vipaφcitaΓ
indriyατi pramαthπni
haranti prasabhaµ manaΓ
yatataΓ-- while endeavoring; hi-- certainly; api-- in spite of; kaunteya-- O son of Kuntπ; puru∞asya-- of a man; vipaφcitaΓ-- full of discriminating knowledge; indriyατi-- the senses; pramαthπni-- agitating; haranti-- throw; prasabham-- by force; manaΓ-- 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 Viφvαmitra, a great sage and perfect yogπ, was misled by Menakα into sex enjoyment, although the yogπ 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 senses without being fully KΩ∞τa conscious. Without engaging the mind in KΩ∞τa, one cannot cease such material engagements. A practical example is given by ═rπ Yαmunαcαrya, a great saint and devotee, who says:
yad-avadhi mama cetaΓ kΩ∞τa-padαravinde
nava-nava-rasa-dhαmany udyataµ rantum αsπt
tad-avadhi bata nαrπ-saΦgame smaryamαne
bhavati mukha-vikαraΓ su∞εhu ni∞εhπvanaµ ca
"Since my mind has been engaged in the service of the lotus feet of Lord KΩ∞τa, 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."
KΩ∞τa 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. Mahαrαja Ambarπ∞a also conquered a great yogπ, Durvαsα Muni, simply because his mind was engaged in KΩ∞τa consciousness ( sa vai manaΓ kΩ∞τa-padαravindayor vacαµsi vaikuτεha-guταnuvarτane ).
TEXT 61
nƒíp xwƒ╜í4 x8t╕t túM╚ Pxón s«qu7 {
w5º íy t╝tºí┤Ntƒí4 n╝t H߃ Híní╗µnƒ {{`[{{
tαni sarvατi saµyamya
yukta αsπta mat-paraΓ
vaφe hi yasyendriyατi
tasya prajΘα prati∞εhitα
tαni-- those senses; sarvατi-- all; saµyamya-- keeping under control; yuktaΓ-- engaged; αsπta-- should be situated; mat-paraΓ-- in relationship with Me; vaφe-- in full subjugation; hi-- certainly; yasya-- one whose; indriyατi-- senses; tasya-- his; prajΘα-- consciousness; prati∞εhitα-- fixed.
TRANSLATION
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
PURPORT
That the highest conception of yoga perfection is KΩ∞τa consciousness is clearly explained in this verse. And unless one is KΩ∞τa conscious it is not at all possible to control the senses. As cited above, the great sage Durvαsα Muni picked a quarrel with Mahαrαja Ambarπ∞a, and Durvαsα 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 yogπ 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 ═rπmad-Bhαgavatam (9.4.18-20):
sa vai manaΓ kΩ∞τa-padαravindayor
vacαµsi vaikuτεha-guταnuvarτane
karau harer mandira-mαrjanαdi∞u
φrutiµ cakαrαcyuta-sat-kathoda ye
mukunda-liΦgαlaya-darφane dΩφau
tad-bhΩtya-gαtra-sparφe 'Φga-saΦgamam
ghrατaµ ca tat-pαda-saroja-saurabhe
φrπmat-tulasyα rasanαµ tad-arpite
pαdau hareΓ k∞etra-padαnusarpaτe
φiro hΩ∞πkeφa-padαbhivandane
kαmaµ ca dαsye na tu kαma-kαmyayα
yathottamaφloka-janαφrayα ratiΓ
"King Ambarπ∞a fixed his mind on the lotus feet of Lord KΩ∞τa, 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 tulasπ 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-para devotee of the Lord."
The word mat-para is most significant in this connection. How one can become mat-para is described in the life of Mahαrαja Ambarπ∞a. ═rπla Baladeva Vidyαbh∩∞aτa, a great scholar and αcαrya in the line of the mat-para, remarks, mad-bhakti-prabhαvena sarvendriya-vijaya-p∩rvikα svαtma-dΩ∞εiΓ sulabheti bhαvaΓ . "The senses can be completely controlled only by the strength of devotional service to KΩ∞τa." Also, the example of fire is sometimes given: "As a blazing fire burns everything within a room, Lord Vi∞τu, situated in the heart of the yogπ, burns up all kinds of impurities." The Yoga-s∩tra also prescribes meditation on Vi∞τu, and not meditation on the void. The so-called yogπs who meditate on something which is not on the Vi∞τu platform simply waste their time in a vain search after some phantasmagoria. We have to be KΩ∞τa conscious-- devoted to the Personality of Godhead. This is the aim of the real yoga.
TEXT 62
┐tƒtn⌐ íw6tƒp qú8x7 xY╚ k╝nº6ñqmƒtnº {
xY╚ kƒ«x▓mƒtnº j╚ƒs7 j╚ƒsƒ«O╚⌐A⌐zíCmƒtnº {{`\{{
dhyαyato vi∞ayαn puµsaΓ
saΦgas te∞∩pajαyate
saΦgαt saΘjαyate kαmaΓ
kαmαt krodho 'bhijαyate
dhyαyataΓ-- while contemplating; vi∞ayαn-- sense objects; puµsaΓ-- of a person; saΦgaΓ-- attachment; te∞u-- in the sense objects; upajαyate-- develops; saΦgαt-- from attachment; saΘjαyate-- develops; kαmaΓ-- desire; kαmαt-- from desire; krodhaΓ-- anger; abhijαyate-- 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 KΩ∞τa conscious is subjected to material desires while contemplating the objects of the 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 ═iva and Lord Brahmα-- 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 KΩ∞τa conscious. Lord ═iva was deep in meditation, but when Pαrvatπ agitated him for sense pleasure, he agreed to the proposal, and as a result Kαrtikeya was born. When Haridαsa ╬hαkura was a young devotee of the Lord, he was similarly allured by the incarnation of Mαyα-devπ, but Haridαsa easily passed the test because of his unalloyed devotion to Lord KΩ∞τa. As illustrated in the above-mentioned verse of ═rπ Yαmunαcαrya, 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 KΩ∞τa 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
O╚⌐Aƒo Cwín x╕s⌐y7 x╕s⌐yƒ«╝sÑíníwπs7 {
╝sÑínπ85ƒo rúíΣpƒ5⌐ rúíΣpƒ5ƒ«H4╛tín {{`]{{
krodhαd bhavati sammohaΓ
sammohαt smΩti-vibhramaΓ
smΩti-bhraµφαd buddhi-nαφo
buddhi-nαφαt praτaφyati
krodhαt-- from anger; bhavati-- takes place; sammohaΓ-- perfect illusion; sammohαt-- from illusion; smΩti-- of memory; vibhramaΓ-- bewilderment; smΩti-bhraµφαt-- after bewilderment of memory; buddhi-nαφαΓ-- loss of intelligence; buddhi-nαφαt-- and from loss of intelligence; praτaφyati-- one falls down.
TRANSLATION
From anger, complete 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
═rπla R∩pa Gosvαmπ has given us this direction:
prαpaΘcikatayα buddhyα
hari-sambandhi-vastunaΓ
mumuk∞ubhiΓ parityαgo
vairαgyaµ phalgu kathyate
( Bhakti-rasαmΩta-sindhu 1.2.258)
By development of KΩ∞τa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of KΩ∞τa 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. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in KΩ∞τa 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 KΩ∞τa 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 prasαdam. Thus everything becomes spiritualized, and there is no danger of a downfall. The devotee takes prasαdam in KΩ∞τa 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
uƒkIº6íwsúM╚¿╝nú íw6tƒípí┤Nt¿Ωup {
P«sw╛t¿íw╜Aºtƒ«sƒ HxƒosíAk░>ín {{`^{{
rαga-dve∞a-vimuktais tu
vi∞ayαn indriyaiφ caran
αtma-vaφyair vidheyαtmα
prasαdam adhigacchati
rαga-- attachment; dve∞a-- and detachment; vimuktaiΓ-- by one who has become free from; tu-- but; vi∞ayαn-- sense objects; indriyaiΓ-- by the senses; caran-- acting upon; αtma-vaφyaiΓ-- under one's control; vidheya-αtmα-- one who follows regulated freedom; prasαdam-- the mercy of the Lord; adhigacchati-- attains.
TRANSLATION
But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
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 KΩ∞τa consciousness may apparently be on the sensual plane, because of his being KΩ∞τa conscious he has no attachment to sensual activities. The KΩ∞τa conscious person is concerned only with the satisfaction of KΩ∞τa, and nothing else. Therefore he is transcendental to all attachment and detachment. If KΩ∞τa wants, the devotee can do anything which is ordinarily undesirable; and if KΩ∞τa 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 KΩ∞τa. 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
Hxƒoº xw╜oú7<ƒpƒ8 yƒípu╝t⌐qmƒtnº {
HxFlºnx⌐ +ƒ5ú rúíΣ7 qt╜wín╗µnº {{`_{{
prasαde sarva-duΓkhαnαµ
hαnir asyopajαyate
prasanna-cetaso hy αφu
buddhiΓ paryavati∞εhate
prasαde-- on achievement of the causeless mercy of the Lord; sarva-- of all; duΓkhαnαm-- material miseries; hαniΓ-- destruction; asya-- his; upajαyate-- takes place; prasanna-cetasaΓ-- of the happy-minded; hi-- certainly; αφu-- very soon; buddhiΓ-- intelligence; pari-- sufficiently; avati∞εhate-- becomes established.
TRANSLATION
For one thus satisfied [in KΩ∞τa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
TEXT 66
pƒí╝n rúíΣutúM╚╝t p lƒtúM╚╝t Cƒwpƒ {
p lƒCƒwtn7 5ƒí┤nu5ƒ┤n╝t j╚ún7 xú<s {{``{{
nαsti buddhir ayuktasya
na cαyuktasya bhαvanα
na cαbhαvayataΓ φαntir
aφαntasya kutaΓ sukham
na asti-- there cannot be; buddhiΓ-- transcendental intelligence; ayuktasya-- of one who is not connected (with KΩ∞τa consciousness); na-- not; ca-- and; ayuktasya-- of one devoid of KΩ∞τa consciousness; bhαvanα-- fixed mind (in happiness); na-- not; ca-- and; abhαvayataΓ-- of one who is not fixed; φαntiΓ-- peace; aφαntasya-- of the unpeaceful; kutaΓ-- where is; sukham-- happiness.
TRANSLATION
One who is not connected with the Supreme [in KΩ∞τa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
PURPORT
Unless one is in KΩ∞τa consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that KΩ∞τa is the only enjoyer of all the good results of sacrifice and penance, that He is the proprietor of all universal manifestations, and that He is the real friend of all living entities, then only can one have real peace. Therefore, if one is not in KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa is certainly always in distress and is without peace, however much he may make a show of peace and spiritual advancement in life. KΩ∞τa consciousness is a self-manifested peaceful condition which can be achieved only in relationship with KΩ∞τa.
TEXT 67
fí┤Ntƒ4ƒ8 íy lunƒ8 t┤sp⌐zpúíwAótnº {
no╝t yuín H߃8 wƒtúpƒ╜wíswƒ╕Cíx {{`a{{
indriyαταµ hi caratαµ
yan mano 'nuvidhπyate
tad asya harati prajΘαµ
vαyur nαvam ivαmbhasi
indriyαταm-- of the senses; hi-- certainly; caratαm-- while roaming; yat-- with which; manaΓ-- the mind; anuvidhπyate-- becomes constantly engaged; tat-- that; asya-- his; harati-- takes away; prajΘαm-- intelligence; vαyuΓ-- wind; nαvam-- 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 roaming 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 Mahαrαja Ambarπ∞a, all of the senses must be engaged in KΩ∞τa consciousness, for that is the correct technique for controlling the mind.
TEXT 68
n╝sƒo t╝t syƒrƒy⌐ ípkÑyónƒíp xw╜57 {
fí┤Ntƒ4óí┤Ntƒ@º╜╖t╝n╝t H߃ Híní╗µnƒ {{`b{{
tasmαd yasya mahα-bαho
nigΩhπtαni sarvaφaΓ
indriyατπndriyαrthebhyas
tasya prajΘα prati∞εhitα
tasmαt-- therefore; yasya-- whose; mahα-bαho-- O mighty-armed one; nigΩhπtαni-- so curbed down; sarvaφaΓ-- all around; indriyατi-- the senses; indriya-arthebhyaΓ-- from sense objects; tasya-- his; prajΘα-- intelligence; prati∞εhitα-- fixed.
TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
PURPORT
One can curb the forces of sense gratification only by means of KΩ∞τa consciousness, or engaging all the senses in the transcendental loving service of the Lord. As enemies are curbed by superior force, the senses can similarly 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 KΩ∞τa 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 sαdhaka, or a suitable candidate for liberation.
TEXT 69
tƒ íp5ƒ xw╜Cñnƒpƒ8 n╝tƒ8 mƒkín╜ x8tsó {
t╝tƒ8 mƒKín Cñnƒíp xƒ íp5ƒ q╛tn⌐ súpº7 {{`c{{
yα niφα sarva-bh∩tαnαµ
tasyαµ jαgarti saµyamπ
yasyαµ jαgrati bh∩tαni
sα niφα paφyato muneΓ
ya-- what; niφα-- is night; sarva-- all; bh∩tαnαm-- of living entities; tasyαm-- in that; jαgarti-- is wakeful; saµyamπ-- the self-controlled; yasyαm-- in which; jαgrati-- are awake; bh∩tαni-- all beings; sα-- that is; niφα-- night; paφyataΓ-- for the introspective; muneΓ-- sage.
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
PURPORT
There are two classes of intelligent men. 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 self-realization. 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 reactions.
TEXT 70
Pqñt╜sƒ4slvHín╗µ8
xsúNsƒq7 Híw5í┤n tIn {
nIn j╚ƒsƒ t8 Híw5í┤n xwº╜
x 5ƒí┤nsƒ╡p⌐ín p j╚ƒsj╚ƒsó {{ad{{
αp∩ryamατam acala-prati∞εhaµ
samudram αpaΓ praviφanti yadvat
tadvat kαmα yaµ praviφanti sarve
sa φαntim αpnoti na kαma-kαmπ
αp∩ryamατam-- always being filled; acala-prati∞εham-- steadily situated; samudram-- the ocean; αpaΓ-- waters; praviφanti-- enter; yadvat-- as; tadvat-- so; kαmαΓ-- desires; yam-- unto whom; praviφanti-- enter; sarve-- all; saΓ-- that person; φαntim-- peace; αpnoti-- achieves; na-- not; kαma-kαmπ-- 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 KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa 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 want to 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 yogπs who are after mystic powers are all unhappy because of unfulfilled desires. But the person in KΩ∞τa 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 KΩ∞τa have no material desires, and therefore they are in perfect peace.
TEXT 71
íwyƒt j╚ƒsƒp t7 xwƒ╜p qúsƒ8Ωuín íp7╝qÑy7 {
íps╜s⌐ ípuyY╚ j╚ƒu7 x 5ƒí┤nsíAk░>ín {{a[{{
vihαya kαmαn yaΓ sarvαn
pumαµφ carati niΓspΩhaΓ
nirmamo nirahaΦkαraΓ
sa φαntim adhigacchati
vihαya-- giving up; kαmαn-- material desires for sense gratification; yaΓ-- who; sarvαn-- all; pumαn-- a person; carati-- lives; niΓspΩhaΓ-- desireless; nirmamaΓ-- without a sense of proprietorship; nirahaΦkαraΓ-- without false ego; saΓ-- he; φαntim-- 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 KΩ∞τa conscious is actually desirelessness. To understand one's actual position as the eternal servitor of KΩ∞τa, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of KΩ∞τa consciousness. One who is situated in this perfect stage knows that because KΩ∞τa is the proprietor of everything, everything must be used for the satisfaction of KΩ∞τa. Arjuna did not want to fight for his own sense satisfaction, but when he became fully KΩ∞τa conscious he fought because KΩ∞τa wanted him to fight. For himself there was no desire to fight, but for KΩ∞τa the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of KΩ∞τa, 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 KΩ∞τa ( πφαvαsyam idaµ 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 an eternal part and parcel of KΩ∞τa in spiritual identity, and that the eternal position of the living entity is therefore never on the level of KΩ∞τa or greater than Him. This understanding of KΩ∞τa consciousness is the basic principle of real peace.
TEXT 72
h6ƒ Jƒ,ó í╝@ín7 qƒ@╜ p¿pƒ8 Hƒ╡t íwsú+ín {
í╝@«wƒ╝tƒs┤nj╚ƒvºzíq J,ípwƒ╜4sÑ░>ín {{a\{{
e∞α brαhmπ sthitiΓ pαrtha
nainαµ prαpya vimuhyati
sthitvαsyαm anta-kαle 'pi
brahma-nirvατam Ωcchati
e∞α-- this; brαhmπ-- spiritual; sthitiΓ-- situation; pαrtha-- O son of PΩthα; na-- never; enαm-- this; prαpya-- achieving; vimuhyati-- one is bewildered; sthitvα-- being situated; asyαm-- in this; anta-kαle-- at the end of life; api-- also; brahma-nirvατam-- the spiritual kingdom of God; Ωcchati-- one attains.
TRANSLATION
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
PURPORT
One can attain KΩ∞τa 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. KhaεvαΦga Mahαrαja attained this state of life just a few minutes before his death, by surrendering unto KΩ∞τa. Nirvατa means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gπtα 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 KΩ∞τa conscious, he at once attains the stage of brahma-nirvατa. 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 KΩ∞τa consciousness. Attainment of KΩ∞τa consciousness even during this life is immediate attainment of Brahman, and one who is situated in KΩ∞τa consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brαhmπ sthiti means "not on the platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gπtα as the liberated stage ( sa guταn samatπtyaitαn brahma-bh∩yαya kalpate ). Therefore, brαhmπ sthiti is liberation from material bondage.
═rπla Bhaktivinoda ╬hαkura has summarized this Second Chapter of the Bhagavad-gπtα as being the contents for the whole text. In the Bhagavad-gπtα, the subject matters are karma-yoga, jΘαna-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jΘαna-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 ═rπmad Bhagavad-gπtα in the matter of its Contents.
Chapter Three
Karma-yoga
TEXT 1
emú╜p gwƒl
▒tƒtxó lºn j╚s╜4╝nº snƒ rúíΣm╜pƒo╜p {
nn íj╚8 j╚s╜í4 =⌐uº sƒ8 ípt⌐mtíx j╚º5w {{[{{
arjuna uvαca
jyαyasπ cet karmaτas te
matα buddhir janαrdana
tat kiµ karmaτi ghore mαµ
niyojayasi keφava
arjunaΓ uvαca-- Arjuna said; jyαyasπ-- better; cet-- if; karmaτaΓ-- than fruitive action; te-- by You; matα-- is considered; buddhiΓ-- intelligence; janαrdana-- O KΩ∞τa; tat-- therefore; kim-- why; karmaτi-- in action; ghore-- ghastly; mαm-- me; niyojayasi-- You are engaging; keφava-- O KΩ∞τa.
TRANSLATION
Arjuna said: O Janαrdana, O Keφava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
PURPORT
The Supreme Personality of Godhead ═rπ KΩ∞τa has very elaborately described the constitution of the soul in the previous chapter, with a view to delivering His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or KΩ∞τa consciousness. Sometimes KΩ∞τa consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully KΩ∞τa conscious by chanting the holy name of Lord KΩ∞τa. But without being trained in the philosophy of KΩ∞τa consciousness, it is not advisable to chant the holy name of KΩ∞τa in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of KΩ∞τa 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 KΩ∞τa consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned KΩ∞τa as to his best course of action. In answer, Lord KΩ∞τa elaborately explained karma-yoga, or work in KΩ∞τa consciousness, in this Third Chapter.
TEXT 2
║tƒísΦº4ºw wƒj╚ tºp rúíΣ8 s⌐ytxów sº {
noºj╚8 wo ípíΩ«t tºp Φºt⌐zysƒ╡pútƒs {{\{{
vyαmiφreτeva vαkyena
buddhiµ mohayasπva me
tad ekaµ vada niφcitya
yena φreyo 'ham αpnuyαm
vyαmiφreτa-- by equivocal; iva-- certainly; vαkyena-- words; buddhim-- intelligence; mohayasi-- You are bewildering; iva-- certainly; me-- my; tat-- therefore; ekam-- only one; vada-- please tell; niφcitya-- ascertaining; yena-- by which; φreyaΓ-- real benefit; aham-- I; αpnuyαm-- may have.
TRANSLATION
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.
PURPORT
In the previous chapter, as a prelude to the Bhagavad-gπtα, many different paths were explained, such as sαΦkhya-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 KΩ∞τa had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of KΩ∞τa consciousness-- either by inertia or by active service. In other words, by his questions he is clearing the path of KΩ∞τa consciousness for all students who seriously want to understand the mystery of the Bhagavad-gπtα.
TEXT 3
ΦóCkwƒpúwƒl
v⌐j╚ºzí╝sp íIíwAƒ íp╗µƒ qúuƒ H⌐M╚ƒ stƒp= {
߃pt⌐kºp xƒY╚ ├tƒpƒ8 j╚s╜t⌐kºp t⌐íkpƒs {{]{{
φrπ-bhagavαn uvαca
loke 'smin dvi-vidhα ni∞εhα
purα proktα mayαnagha
jΘαna-yogena sαΦkhyαnαµ
karma-yogena yoginαm
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; loke-- in the world; asmin-- this; dvi-vidhα-- two kinds of; ni∞εhα-- faith; purα-- formerly; proktα-- were said; mayα-- by Me; anagha-- O sinless one; jΘαna-yogena-- by the linking process of knowledge; sαΦkhyαnαm-- of the empiric philosophers; karma-yogena-- by the linking process of devotion; yoginαm-- of the devotees.
TRANSLATION
The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.
PURPORT
In the Second Chapter, verse 39, the Lord explained two kinds of procedures-- namely sαΦkhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. SαΦkhya-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 KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is KΩ∞τa, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to KΩ∞τa consciousness. This is also stated in the Bhagavad-gπtα. 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 KΩ∞τa consciousness; and the other process is directly connecting with everything in KΩ∞τa consciousness. Of these two, the path of KΩ∞τa consciousness is better because it does not depend on purifying the senses by a philosophical process. KΩ∞τa consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.
TEXT 4
p j╚s╜4ƒspƒu╕Cƒp p¿╗j╚╕t╜8 qúT6⌐z╛púnº {
p l x8┤tƒxpƒoºw íxíΣ8 xsíAk░>ín {{^{{
na karmaταm anαrambhαn
nai∞karmyaµ puru∞o 'φnute
na ca sannyαsanαd eva
siddhiµ samadhigacchati
na-- not; karmaταm-- of prescribed duties; anαrambhαt-- by nonperformance; nai∞karmyam-- freedom from reaction; puru∞aΓ-- a man; aφnute-- achieves; na-- nor; ca-- also; sannyasanαt-- by renunciation; eva-- simply; siddhim-- success; samadhigacchati-- attains.
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 when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life ( sannyαsa ). According to the empirical philosophers, simply by adopting sannyαsa, or retiring from fruitive activities, one at once becomes as good as Nαrαyaτa. But Lord KΩ∞τa does not approve this principle. Without purification of heart, sannyαsa 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 ). Sv-alpam apy asya dharmasya trαyate mahato bhayαt . Even a slight performance of such a principle enables one to overcome great difficulties.
TEXT 5
p íy j╚íΩn Γ4síq mƒnú ín╗µ«tj╚s╜j╚Ñn {
j╚ƒt╜nº +w57 j╚s╜ xw╜7 Hj╚Ñínm¿kú╜4¿7 {{_{{
na hi kaφcit k∞aτam api
jαtu ti∞εhaty akarma-kΩt
kαryate hy avaφaΓ karma
sarvaΓ prakΩti-jair guτaiΓ
na-- nor; hi-- certainly; kaφcit-- anyone; k∞aτam-- a moment; api-- also; jαtu-- at any time; ti∞εhati-- remains; akarma-kΩt-- without doing something; kαryate-- is forced to do; hi-- certainly; avaφaΓ-- helplessly; karma-- work; sarvaΓ-- all; prakΩti-jaiΓ-- born of the modes of material nature; guτaiΓ-- by the qualities.
TRANSLATION
Everyone is forced to act helplessly according to the qualities he has acquired from 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 KΩ∞τa 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 φαstras. But if the soul is engaged in his natural function of KΩ∞τa consciousness, whatever he is able to do is good for him. The ═rπmad-Bhαgavatam (1.5.17) affirms this:
tyaktvα sva-dharmaµ caraταmbujaµ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vαbhadram abh∩d amu∞ya kiµ
ko vαrtha αpto 'bhajatαµ sva-dharmataΓ
"If someone takes to KΩ∞τa consciousness, even though he may not follow the prescribed duties in the φαstras or 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 φαstras, what does it avail him if he is not KΩ∞τa conscious?" So the purificatory process is necessary for reaching this point of KΩ∞τa consciousness. Therefore, sannyαsa, or any purificatory process, is to help reach the ultimate goal of becoming KΩ∞τa conscious, without which everything is considered a failure.
TEXT 6
j╚sº╜í┤Ntƒí4 x8t╕t t P╝nº spxƒ ╝sup {
fí┤Ntƒ@ƒ╜p íwsñτƒ«sƒ ís└tƒlƒu7 x g░tnº {{`{{
karmendriyατi saµyamya
ya αste manasα smaran
indriyαrthαn vim∩ßhαtmα
mithyαcαraΓ sa ucyate
karma-indriyατi-- the five working sense organs; saµyamya-- controlling; yaΓ-- anyone who; αste-- remains; manasα-- by the mind; smaran-- thinking of; indriya-arthαn-- sense objects; vim∩ßha-- foolish; αtmα-- soul; mithyα-αcαraΓ-- pretender; saΓ-- he; ucyate-- is called.
TRANSLATION
One who restrains the senses 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 KΩ∞τa 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 yogπ 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
tí╝«wí┤Ntƒí4 spxƒ ípt╕tƒuCnºzmú╜p {
j╚sº╜í┤Nt¿7 j╚s╜t⌐ksxM╚7 x íwí5╗tnº {{a{{
yas tv indriyατi manasα
niyamyαrabhate 'rjuna
karmendriyaiΓ karma-yogam
asaktaΓ sa viφi∞yate
yaΓ-- one who; tu-- but; indriyατi-- the senses; manasα-- by the mind; niyamya-- regulating; αrabhate-- begins; arjuna-- O Arjuna; karma-indriyaiΓ-- by the active sense organs; karma-yogam-- devotion; asaktaΓ-- without attachment; saΓ-- he; viφi∞yate--is by far the better.
TRANSLATION
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in KΩ∞τa consciousness] without attachment, he 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 svαrtha-gati, or goal of self-interest, is to reach Vi∞τu. The whole institution of varτa and αφrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in KΩ∞τa consciousness. For self-realization, one can live a controlled life, as prescribed in the φαstras, and continue carrying out his business without attachment, and in that way make progress. 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
íptn8 j╚úT j╚s╜ «w8 j╚s╜ ▒tƒt⌐ +j╚s╜47 {
5uóutƒGƒíq l nº p HíxΣ tºoj╚s╜47 {{b{{
niyataµ kuru karma tvaµ
karma jyαyo hy akarmaτaΓ
φarπra-yαtrαpi ca te
na prasiddhyed akarmaτaΓ
niyatam-- prescribed; kuru-- do; karma-- duties; tvam-- you; karma-- work; jyαyaΓ-- better; hi-- certainly; akarmaτaΓ-- than no work; φarπra--bodily; yαtrα-- maintenance; api-- even; ca-- also; te-- your; na-- never; prasiddhyet-- is effected; akarmaτaΓ-- without work.
TRANSLATION
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's 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 KΩ∞τa did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for k∞atriyas. 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 k∞atriya. 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
t߃@ƒ╜n j╚s╜4⌐z┤tG v⌐j╚⌐zt8 j╚s╜r┤Ap7 {
no@╜8 j╚s╜ j╚¬┤nºt súM╚xY╚ k7 xsƒlu {{c{{
yajΘαrthαt karmaτo 'nyatra
loko 'yaµ karma-bandhanaΓ
tad-arthaµ karma kaunteya
mukta-saΦgaΓ samαcara
yajΘa-arthαt-- done only for the sake of YajΘa, or Vi∞τu; karmaτaΓ-- than work; anyatra-- otherwise; lokaΓ-- world; ayam-- this; karma-bandhanaΓ-- bondage by work; tat-- of Him; artham-- for the sake; karma-- work; kaunteya-- O son of Kuntπ; mukta-saΦgaΓ-- liberated from association; samαcara-- do perfectly.
TRANSLATION
Work done as a sacrifice for Vi∞τu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kuntπ, perform your prescribed duties for His satisfaction, and in that way you will always remain 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. YajΘa means Lord Vi∞τu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Vi∞τu. The Vedas enjoin: yajΘo vai vi∞τuh. In other words, the same purpose is served whether one performs prescribed yajΘas or directly serves Lord Vi∞τu. KΩ∞τa consciousness is therefore performance of yajΘa as it is prescribed in this verse. The varταφrama institution also aims at satisfying Lord Vi∞τu. Varταφramαcαravatα puru∞eτa paraΓ pumαn/ vi∞τur αrαdhyate ( Vi∞τu Purατa 3.8.8).
Therefore one has to work for the satisfaction of Vi∞τu. Any other work done in this material world will 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 KΩ∞τa consciousness to satisfy KΩ∞τa (or Vi∞τu); 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 KΩ∞τa, or under the direct instruction of Lord KΩ∞τa 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 KΩ∞τa. This practice will not only save one from the reaction of work, but also gradually elevate one to transcendental loving service of the Lord, which alone can raise one to the kingdom of God.
TEXT 10
xyt߃7 Hmƒ7 xÑ╗2 wƒ qúu⌐wƒl Hmƒqín7 {
epºp Hxíw╗t┐wsº6 w⌐zí╝«w╗2j╚ƒsAúj╚ {{[d{{
saha-yajΘαΓ prajαΓ sΩ∞εvα
purovαca prajαpatiΓ
anena prasavi∞yadhvam
e∞a vo 'stv i∞εa-kαma-dhuk
saha-- along with; yajΘαΓ-- sacrifices; prajαΓ-- generations; sΩ∞εva-- creating; purα-- anciently; uvαca-- said; prajα-patiΓ-- the Lord of creatures; anena-- by this; prasavi∞yadhvam-- be more and more prosperous; e∞aΓ-- this; vaΓ-- your; astu-- let it be; i∞εa-- of all desirable things; kαma-dhuk-- bestower.
TRANSLATION
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vi∞τu, and blessed them by saying, "Be thou happy by this yajΘa [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."
PURPORT
The material creation by the Lord of creatures (Vi∞τu) 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 Vi∞τu, or KΩ∞τa, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation, as it is stated in the Bhagavad-gπtα: vedaiφ ca sarvair aham eva vedyaΓ . The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patiµ viφvasyαtmeφvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Vi∞τu. In the ═rπmad-Bhαgavatam also (2.4.20) ═rπla ═ukadeva Gosvαmπ describes the Lord as pati in so many ways:
φriyaΓ patir yajΘa-patiΓ prajα-patir
dhiyαµ patir loka-patir dharα-patiΓ
patir gatiφ cαndhaka-vΩ∞τi-sαtvatαµ
prasπdatαµ me bhagavαn satαµ patiΓ
The prajα-pati is Lord Vi∞τu, 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 to enable the conditioned souls to learn how to perform yajΘas (sacrifices) for the satisfaction of Vi∞τu, so that while in the material world they can live very comfortably without anxiety and 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 yajΘa, the conditioned souls gradually become KΩ∞τa conscious and become godly in all respects. In the Age of Kali, the saΦkπrtana-yajΘa (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. SaΦkπrtana-yajΘa and KΩ∞τa consciousness go well together. Lord KΩ∞τa in His devotional form (as Lord Caitanya) is mentioned in the ═rπmad-Bhαgavatam (11.5.32) as follows, with special reference to the saΦkπrtana-yajΘa:
kΩ∞τa-varτaµ tvi∞αkΩ∞τaµ
sαΦgopαΦgαstra-pαr∞adam
yajΘaiΓ saΦkπrtana-prαyair
yajanti hi su-medhasaΓ
"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 saΦkπrtana-yajΘa." Other yajΘas prescribed in the Vedic literatures are not easy to perform in this Age of Kali, but the saΦkπrtana-yajΘa is easy and sublime for all purposes, as recommended in Bhagavad-gπtα also (9.14).
TEXT 11
oºwƒp Cƒwtnƒpºp nº oºwƒ Cƒwt┤nú w7 {
qu╝qu8 Cƒwt┤n7 Φºt7 quswƒ╡╝t@ {{[[{{
devαn bhαvayatαnena
te devα bhαvayantu vaΓ
parasparaµ bhαvayantaΓ
φreyaΓ param avαpsyatha
devαn-- demigods; bhαvayatα-- having pleased; anena-- by this sacrifice; te-- those; devαΓ-- demigods; bhαvayantu-- will please; vaΓ-- you; parasparam-- mutually; bhαvayantaΓ-- pleasing one another; φreyaΓ-- benediction; param-- the supreme; avαpsyatha-- you will achieve.
TRANSLATION
The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign 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 is 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 dependent on the performance of yajΘas by the human being. Some of the yajΘas are meant to satisfy particular demigods; but even in so doing, Lord Vi∞τu is worshiped in all yajΘas as the chief beneficiary. It is stated also in the Bhagavad-gπtα that KΩ∞τa Himself is the beneficiary of all kinds of yajΘas: bhoktαraµ yajΘa-tapasαm. Therefore, ultimate satisfaction of the yajΘa-pati is the chief purpose of all yajΘas. When these yajΘas 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 yajΘas has many side benefits, ultimately leading to liberation from material bondage. By performance of yajΘas, all activities become purified, as it is stated in the Vedas: αhαra-φuddhau sattva-φuddhiΓ sattva-φuddhau dhruvα smΩtiΓ smΩti-lambhe sarvagranthπnαµ vipramok∞aΓ . By performance of yajΘa 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 KΩ∞τa consciousness, the great necessity of present-day society.
TEXT 12
f╗2ƒp C⌐kƒp íy w⌐ oºwƒ oƒ╝t┤nº tßCƒíwnƒ7 {
n¿o╜EƒpHoƒt¿╖t⌐ t⌐ CúY╚ M╚º ╝nºp hw x7 {{[\{{
i∞εαn bhogαn hi vo devα
dαsyante yajΘa-bhαvitαΓ
tair dattαn apradαyaibhyo
yo bhuΦkte stena eva saΓ
i∞εαn-- desired; bhogαn-- necessities of life; hi-- certainly; vaΓ-- unto you; devαΓ-- the demigods; dαsyante-- will award; yajΘa-bhαvitαΓ-- being satisfied by the performance of sacrifices; taiΓ-- by them; dattαn-- things given; apradαya-- without offering; ebhyaΓ-- to these demigods; yaΓ-- he who; bhuΦkte-- enjoys; stenaΓ-- thief; eva-- certainly; saΓ-- he.
TRANSLATION
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajΘa [sacrifice], will supply all necessities to you. But he who enjoys such 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, Vi∞τu. Therefore, they must be satisfied by the performance of prescribed yajΘas. In the Vedas, there are different kinds of yajΘas 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 yajΘas 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 Kαlπ, 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 Vi∞τu is recommended. But ultimately all yajΘas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajΘas, known as paΘca-mahα-yajΘa, 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, 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 dependent 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 yajΘas. 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 yajΘas. Lord Caitanya, however, inaugurated the easiest performance of yajΘa, namely the saΦkπrtana-yajΘa, which can be performed by anyone in the world who accepts the principles of KΩ∞τa consciousness.
TEXT 13
tßí5╗2í5p7 x┤n⌐ sú░t┤nº xw╜íj╚í╣r6¿7 {
Cú▓mnº nº «w=8 qƒqƒ tº ql┤«tƒ«sj╚ƒu4ƒn {{[]{{
yajΘa-φi∞εaφinaΓ santo
mucyante sarva-kilbi∞aiΓ
bhuΘjate te tv aghaµ pαpα
ye pacanty αtma-kαraταt
yajΘa-φi∞εa-- of food taken after performance of yajΘa; aφinaΓ-- eaters; santaΓ-- the devotees; mucyante-- get relief; sarva-- all kinds of; kilbi∞aiΓ-- from sins; bhuΘjate-- enjoy; te-- they; tu-- but; agham-- grievous sins; pαpαΓ-- sinners; ye-- who; pacanti-- prepare food; αtma-kαraταt-- 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 KΩ∞τa consciousness, are called santas, and they are always in love with the Lord as it is described in the Brahma-saµhitα (5.38): premαΘjana-cchurita-bhakti-vilocanena santaΓ sadaiva hΩdaye∞u 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 KΩ∞τa (the all-attractive person), cannot accept anything without first offering it to the Supreme Person. Therefore, such devotees always perform yajΘas in different modes of devotional service, such as φravaτam, kπrtanam, smaraτam, arcanam, etc., and these performances of yajΘas 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 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 saΦkπrtana-yajΘa, in full KΩ∞τa consciousness. Otherwise, there can be no peace or happiness in the world.
TEXT 14
eFƒo Cwí┤n Cñnƒíp qm╜┤tƒoFx╕Cw7 {
t߃o Cwín qm╜┤t⌐ tß7 j╚s╜xsúo Cw7 {{[^{{
annαd bhavanti bh∩tαni
parjanyαd anna-sambhavaΓ
yajΘαd bhavati parjanyo
yajΘaΓ karma-samudbhavaΓ
annαt-- from grains; bhavanti-- grow; bh∩tαni-- the material bodies; parjanyαt-- from rains; anna-- of food grains; sambhavaΓ-- production; yajΘαt-- from the performance of sacrifice; bhavati-- becomes possible; parjanyaΓ-- rain; yajΘaΓ-- performance of yajΘa; karma-- prescribed duties; samudbhavaΓ-- born of.
TRANSLATION
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajΘa [sacrifice], and yajΘa is born of prescribed duties.
PURPORT
═rπla Baladeva Vidyαbh∩∞aτa, a great commentator on the Bhagavad-gπtα, writes as follows: ye indrαdy-aΦgatayαvasthitaµ yajΘaµ sarveφvaraµ vi∞τum abhyarcya tac-che∞am aφnanti tena tad deha-yαtrαµ sampαdayanti, te santaΓ sarveφvarasya yajΘa-puru∞asya bhaktαΓ sarva-kilbi∞air anαdi-kαla-vivΩddhair αtmαnubhava-prati bandhakair nikhilaiΓ pαpair vimucyante. The Supreme Lord, who is known as the yajΘa-puru∞a, or the personal beneficiary of all sacrifices, is the master of all the demigods, who serve Him as the different limbs of the body serve the whole. Demigods like Indra, Candra and Varuτa 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 KΩ∞τa 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 KΩ∞τa consciousness, offer food to KΩ∞τa 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 Vi∞τu 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 KΩ∞τa consciousness, who eats only food offered to KΩ∞τa, 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 prasαdam of the Lord (food offered to Vi∞τu) 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. YajΘa, specifically the saΦkπrtana-yajΘa prescribed for this age, must therefore be performed to save us at least from scarcity of food supply.
TEXT 15
j╚s╜ J,⌐o Cw8 íwíΣ J,ƒΓuxsúo Cws {
n╝sƒn xw╜kn8 J, íp«t8 tߺ Híní╗µns {{[_{{
karma brahmodbhavaµ viddhi
brahmαk∞ara-samudbhavam
tasmαt sarva-gataµ brahma
nityaµ yajΘe prati∞εhitam
karma-- work; brahma-- from the Vedas; udbhavam-- produced; viddhi-- you should know; brahma-- the Vedas; ak∞ara-- from the Supreme Brahman (Personality of Godhead); samudbhavam-- directly manifested; tasmαt-- therefore; sarva-gatam-- all-pervading; brahma-- transcendence; nityam-- eternally; yajΘe-- in sacrifice; prati∞εhitam-- 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
YajΘαrtha-karma, or the necessity of work for the satisfaction of KΩ∞τa only, is more expressly stated in this verse. If we have to work for the satisfaction of the yajΘa-puru∞a, Vi∞τu, 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, one similarly 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 bh∩tasya niφvasitam etad yad Ωg-vedo yajur-vedaΓ sαmavedo 'tharvαΦgirasaΓ . "The four Vedas-- namely the ╩g Veda, Yajur Veda, Sαma Veda, and Atharva Veda-- are all emanations from the breathing of the great Personality of Godhead." ( BΩhad-αraτyaka Upani∞ad 4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it is confirmed in the Brahma-saµhitα, 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 yajΘa by becoming KΩ∞τa conscious. Even those who have not followed the Vedic injunctions may adopt the principles of KΩ∞τa consciousness, and that will take the place of performance of Vedic yajΘas, or karma∞
TEXT 16
hw8 Hwín╜n8 lO╚8 pƒpúwn╜tnóy t7 {
e=ƒtúíuí┤Ntƒuƒs⌐ s⌐=8 qƒ@╜ x ≥wín {{[`{{
evaµ pravartitaµ cakraµ
nαnuvartayatπha yaΓ
aghαyur indriyαrαmo
moghaµ pαrtha sa jπvati
evam-- thus; pravartitam-- established by the Vedas; cakram-- cycle; na-- does not; anuvartayati-- adopt; iha-- in this life; yaΓ-- one who; agha-αyuΓ-- whose life is full of sins; indriya-αrαmaΓ-- satisfied in sense gratification; mogham-- uselessly; pαrtha-- O son of PΩthα (Arjuna); saΓ-- he; jπvati-- lives.
TRANSLATION
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person 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 yajΘas 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, jΘαna-yoga, or bhakti-yoga. There is no necessity of rigidly following the performances of the prescribed yajΘas for the transcendentalists who are above vice and virtue; but those who are engaged in sense gratification require purification by the abovementioned cycle of yajΘa performances. There are different kinds of activities. Those who are not KΩ∞τa conscious are certainly engaged in sensory consciousness; therefore they need to execute pious work. The yajΘa 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 yajΘas are directly aimed at the particular demigods mentioned in the Vedas. Indirectly, it is the practice of KΩ∞τa consciousness, because when one masters the performance of yajΘas one is sure to become KΩ∞τa conscious. But if by performing yajΘas one does not become KΩ∞τa 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 KΩ∞τa consciousness.
TEXT 17
t╝«wƒ«suínuºw ╝tƒoƒ«snÑ╡nΩ sƒpw7 {
P«s┤tºw l x┤nú╗2╝n╝t j╚ƒt╜8 p íwDnº {{[a{{
yas tv αtma-ratir eva syαd
αtma-tΩptaφ ca mαnavaΓ
αtmany eva ca santu∞εas
tasya kαryaµ na vidyate
yaΓ-- one who; tu-- but; αtma-ratiΓ-- taking pleasure in the self; eva-- certainly; syαt-- remains; αtma-tΩptaΓ-- self-illuminated; ca-- and; mαnavaΓ-- a man; αtmani-- in himself; eva-- only; ca-- and; santu∞εaΓ-- perfectly satiated; tasya-- his; kαryam-- duty; na-- does not; vidyate-- exist.
TRANSLATION
But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated-- for him there is no duty.
PURPORT
A person who is fully KΩ∞τa conscious, and is fully satisfied by his acts in KΩ∞τa consciousness, no longer has any duty to perform. Due to his being KΩ∞τa conscious, all impiety within is instantly cleansed, an effect of many, many thousands of yajΘa 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 KΩ∞τa 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
p¿w n╝t j╚Ñnºpƒ@⌐╜ pƒj╚Ñnºpºy j╚Ωp {
p lƒ╝t xw╜Cñnº6ú j╚íΩo@╜║tqƒΦt7 {{[b{{
naiva tasya kΩtenαrtho
nαkΩteneha kaφcana
na cαsya sarva-bh∩te∞u
kaφcid artha-vyapαφrayaΓ
na-- never; eva-- certainly; tasya-- his; kΩtena-- by discharge of duty; arthaΓ-- purpose; na-- nor; akΩtena-- without discharge of duty; iha-- in this world; kaφcana-- whatever; na-- never; ca-- and; asya-- of him; sarva-bh∩te∞u-- among all living beings; kaφcit-- any; artha-- purpose; vyapαφrayaΓ-- 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 KΩ∞τa consciousness. KΩ∞τa consciousness is not inactivity either, as will be explained in the following verses. A KΩ∞τa conscious man does not take shelter of any person-- man or demigod. Whatever he does in KΩ∞τa consciousness is sufficient in the discharge of his obligation.
TEXT 19
n╝sƒoxM╚7 xnn8 j╚ƒt╜8 j╚s╜ xsƒlu {
exM╚⌐ +ƒlup j╚s╜ qusƒ╡p⌐ín qñT67 {{[c{{
tasmαd asaktaΓ satataµ
kαryaµ karma samαcara
asakto hy αcaran karma
param αpnoti p∩ru∞aΓ
tasmαt-- therefore; asaktaΓ-- without attachment; satatam-- constantly; kαryam-- as duty; karma-- work; samαcara-- perform; asaktaΓ-- unattached; hi-- certainly; αcaran-- performing; karma-- work; param-- the Supreme; αpnoti-- achieves; p∩ru∞aΓ-- 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 KΩ∞τa, or in KΩ∞τa 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 Kuruk∞etra for the interest of KΩ∞τa because KΩ∞τa 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, ═rπ KΩ∞τa.
Vedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But action in KΩ∞τa consciousness is transcendental to the reactions of good or evil work. A KΩ∞τa conscious person has no attachment for the result but acts on behalf of KΩ∞τa alone. He engages in all kinds of activities, but is completely nonattached.
TEXT 20
j╚s╜4¿w íy x8íxíΣsƒí╝@nƒ mpj╚ƒot7 {
v⌐j╚xY╚ Kysºwƒíq x╕q╛tp j╚nú╜sy╜íx {{\d{{
karmaτaiva hi saµsiddhim
αsthitα janakαdayaΓ
loka-saΦgraham evαpi
sampaφyan kartum arhasi
karmaτα-- by work; eva-- even; hi-- certainly; saµsiddhim-- in perfection; αsthitαΓ-- situated; janaka-αdayaΓ-- Janaka and other kings; loka-saΦgraham-- the people in general; eva api-- also; sampaφyan-- considering; kartum-- to act; arhasi-- you deserve.
TRANSLATION
Kings such as Janaka attained perfection solely 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 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 Sπtα and father-in-law of Lord ═rπ Rαma. Being a great devotee of the Lord, he was transcendentally situated, but because he was the king of Mithilα (a subdivision of Bihar province in India), he had to teach his subjects how to perform prescribed duties. Lord KΩ∞τa and Arjuna, the Lord's eternal friend, had no need to fight in the Battle of Kuruk∞etra, but they fought to teach people in general that violence is also necessary in a situation where good arguments fail. Before the Battle of Kuruk∞etra, 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 KΩ∞τa 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 KΩ∞τa consciousness can act in such a way that others will follow, and this is explained in the following verse.
TEXT 21
to toƒluín Φº╗µ╝nEoºwºnu⌐ mp7 {
x t«Hsƒ48 j╚úTnº v⌐j╚╝nopúwn╜nº {{\[{{
yad yad αcarati φre∞εhas
tat tad evetaro janaΓ
sa yat pramατaµ kurute
lokas tad anuvartate
yat yat-- whatever; αcarati-- he does; φre∞εhaΓ-- a respectable leader; tat-- that; tat-- and that alone; eva-- certainly; itaraΓ-- common; janaΓ-- person; saΓ-- he; yat-- whichever; pramατam-- example; kurute-- does perform; lokaΓ-- all the world; tat-- that; anuvartate-- follows in the footsteps.
TRANSLATION
Whatever action a great man performs, common men follow. 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 before he begins teaching. One who teaches in that way is called αcαrya, or the ideal teacher. Therefore, a teacher must follow the principles of φαstra (scripture) to teach the common man. The teacher cannot manufacture rules against the principles of revealed scriptures. The revealed scriptures, like Manu-saµhitα 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 such standard φαstras. One who desires to improve himself must follow the standard rules as they are practiced by the great teachers. The ═rπmad-Bhαgavatam 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 dependents; therefore they must be conversant with standard books of moral and spiritual codes.
TEXT 22
p sº qƒ@ƒ╜í╝n j╚n╜║t8 íG6ú v⌐j╚º6ú íj╚▓lp {
pƒpwƒ╡nswƒ╡n║t8 wn╜ hw l j╚s╜í4 {{\\{{
na me pαrthαsti kartavyaµ
tri∞u loke∞u kiΘcana
nαnavαptam avαptavyaµ
varta eva ca karmaτi
na-- not; me-- Mine; pαrtha-- O son of PΩthα; asti-- there is; kartavyam-- prescribed duty; tri∞u-- in the three; loke∞u-- planetary systems; kiΘcana-- any; na-- nothing; anavαptam-- wanted; avαptavyam-- to be gained; varte-- I am engaged; eva-- certainly; ca-- also; karmaτi-- in prescribed duty.
TRANSLATION
O son of PΩthα, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything-- and yet I am engaged in prescribed duties.
PURPORT
The Supreme Personality of Godhead is described in the Vedic literatures as follows:
tam πφvarαταµ paramaµ maheφvaraµ
tam devatαnαµ paramaµ ca daivatam
patiµ patπnαµ paramaµ parastαd
vidαma devaµ bhuvaneφam πßyam
na tasya kαryaµ karaτaµ ca vidyate
na tat-samaφ cαbhyadhikaφ ca dΩφyate
parαsya φaktir vividhaiva φr∩yate
svαbhαvikπ jΘαna-bala-kriyα 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." ( ═vetαφvatara Upani∞ad 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 KΩ∞τa is engaged on the Battlefield of Kuruk∞etra as the leader of the k∞atriyas because the k∞atriyas 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
tío +y8 p wnº╜t8 mƒnú j╚s╜│tní┤Nn7 {
ss w«sƒ╜púwn╜┤nº spú╗tƒ7 qƒ@╜ xw╜57 {{\]{{
yadi hy ahaµ na varteyaµ
jαtu karmaτy atandritaΓ
mama vartmαnuvartante
manu∞yαΓ pαrtha sarvaφaΓ
yadi-- if; hi-- certainly; aham-- I; na-- do not; varteyam-- thus engage; jαtu-- ever; karmaτi-- in the performance of prescribed duties; atandritaΓ-- with great care; mama-- My; vartma-- path; anuvartante-- would follow; manu∞yαΓ-- all men; pαrtha-- O son of PΩthα; sarvaφaΓ-- in all respects.
TRANSLATION
For if I ever failed to engage in carefully performing prescribed duties, O Pαrtha, certainly all men would follow My path.
PURPORT
In order to keep the balance of social tranquillity 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 KΩ∞τa, 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 ═rπmad-Bhαgavatam it is understood that Lord KΩ∞τa was performing all the religious duties at home and out of home, as required of a householder.
TEXT 24
g«xóoºtúíusº v⌐j╚ƒ p j╚útƒ╜8 j╚s╜ lºo eys {
xY╚ j╚u╝t l j╚nƒ╜ ╝tƒsúqy┤tƒíssƒ7 Hmƒ7 {{\^{{
utsπdeyur ime lokα
na kuryαµ karma ced aham
saΦkarasya ca kartα syαm
upahanyαm imαΓ prajαΓ
utsπdeyuΓ-- would be put into ruin; ime-- all these; lokαΓ-- worlds; na-- not; kuryαm-- I perform; karma-- prescribed duties; cet-- if; aham-- I; saΦkarasya-- of unwanted population; ca-- and; kartα-- creator; syαm-- would be; upahanyαm-- would destroy; imαΓ-- all these; prajαΓ-- living entities.
TRANSLATION
If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.
PURPORT
Varτa-saΦkara 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 KΩ∞τa 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 ═rπmad-Bhαgavatam (10.33.30-31) affirms:
naitat samαcarej jαtu
manasαpi hy anπφvaraΓ
vinaφyaty αcaran maußhyαd
yathα 'rudro 'bdhi-jaµ vi∞am
πφvarαταµ vacaΓ satyaµ
tathaivαcaritaµ kvacit
te∞αµ yat sva-vaco-yuktaµ
buddhimαµs tat samαcaret
"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 ═iva."
We should always consider the position of the πφvaras, or those who can actually control the movements of the sun and moon, as superior. Without such power, one cannot imitate the πφvaras, who are superpowerful. Lord ═iva 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 pseudo devotees of Lord ═iva who want to indulge in smoking gaΘjα (marijuana) and similar intoxicating drugs, forgetting that by so imitating the acts of Lord ═iva they are calling death very near. Similarly, there are some pseudo devotees of Lord KΩ∞τa who prefer to imitate the Lord in His rαsa-lπlα, 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
xM╚ƒ7 j╚s╜│tíwIƒ8x⌐ t@ƒ j╚úw╜í┤n Cƒun {
j╚útƒ╜o íwIƒ8╝n@ƒxM╚5 ílj╚ó6ú╜v⌐╜j╚xY╚ Kys {{\_{{
saktαΓ karmaτy avidvαµso
yathα kurvanti bhαrata
kuryαd vidvαµs tathαsaktaφ
cikπr∞ur loka-saΦgraham
saktαΓ-- being attached; karmaτi-- in prescribed duties; avidvaµsaΓ-- the ignorant; yathα-- as much as; kurvanti-- they do; bhαrata-- O descendant of Bharata; kuryαt-- must do; vidvαn-- the learned; tathα-- thus; asaktaΓ-- without attachment; cikπr∞uΓ-- desiring to lead; loka-saΦgraham-- the people in general.
TRANSLATION
As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.
PURPORT
A person in KΩ∞τa consciousness and a person not in KΩ∞τa consciousness are differentiated by different desires. A KΩ∞τa conscious person does not do anything which is not conducive to development of KΩ∞τa 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 KΩ∞τa. Therefore, the KΩ∞τa conscious person is required to show the people how to act and how to engage the results of action for the purpose of KΩ∞τa consciousness.
TEXT 26
p rúíΣCºo8 mptºo߃pƒ8 j╚s╜xíY╚ kpƒs {
m⌐6tº«xw╜j╚sƒ╜í4 íwIƒp túM╚7 xsƒlup {{\`{{
na buddhi-bhedaµ janayed
ajΘαnαµ karma-saΦginαm
jo∞ayet sarva-karmατi
vidvαn yuktaΓ samαcaran
na-- not; buddhi-bhedam-- disruption of intelligence; janayet-- he should cause; ajΘαnαm-- of the foolish; karma-saΦginαm-- who are attached to fruitive work; jo∞ayet-- he should dovetail; sarva-- all; karmατi-- work; vidvαn-- a learned person; yuktaΓ-- engaged; samαcaran-- practicing.
TRANSLATION
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of KΩ∞τa consciousness].
PURPORT
Vedaiφ ca sarvair aham eva vedyaΓ . That is the end of all Vedic rituals. All rituals, all performances of sacrifices, and everything that is put into the Vedas, including all direction for material activities, are meant for understanding KΩ∞τa, 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. But through fruitive activities and sense gratification regulated by the Vedic rituals one is gradually elevated to KΩ∞τa consciousness. Therefore a realized soul in KΩ∞τa 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 KΩ∞τa. The learned KΩ∞τa 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, a slightly developed KΩ∞τa 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 by direct KΩ∞τa consciousness one can have all the results one would otherwise derive from following one's prescribed duties.
TEXT 27
Hj╚Ñnº7 íO╚tsƒ4ƒíp kú4¿7 j╚sƒ╜í4 xw╜57 {
eyY╚ j╚ƒuíwsñτƒ«sƒ j╚nƒ╜yísín s┤tnº {{\a{{
prakΩteΓ kriyamαταni
guτaiΓ karmατi sarvaφaΓ
ahaΦkαra-vim∩ßhαtmα
kartαham iti manyate
prakΩteh-- of material nature; kriyamαταni-- being done; guτaiΓ-- by the modes; karmατi-- activities; sarvaφaΓ-- all kinds of; ahaΦkαra-vim∩ßha-- bewildered by false ego; αtmα-- the spirit soul; kartα-- doer; aham-- I; iti-- thus; manyate-- he thinks.
TRANSLATION
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
PURPORT
Two persons, one in KΩ∞τa 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 KΩ∞τa. 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 KΩ∞τa, in KΩ∞τa consciousness. The ignorant man forgets that the Supreme Personality of Godhead is known as HΩ∞πkeφa, 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 KΩ∞τa.
TEXT 28
n─wíwEú syƒrƒy⌐ kú4j╚s╜íwCƒkt⌐7 {
kú4ƒ kú4º6ú wn╜┤n fín s«wƒ p x▒mnº {{\b{{
tattva-vit tu mahα-bαho
guτa-karma-vibhαgayoΓ
guτα guτe∞u vartanta
iti matvα na sajjate
tattva-vit-- the knower of the Absolute Truth; tu-- but; mahα-bαho-- O mighty-armed one; guτa-karma-- of works under material influence; vibhαgayoΓ-- differences; guταΓ-- senses; guτe∞u-- in sense gratification; vartante-- are being engaged; iti-- thus; matvα-- 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, KΩ∞τa, 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, KΩ∞τa. He therefore engages himself in the activities of KΩ∞τa 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 ═rπmad-Bhαgavatam, one who knows the Absolute Truth in three different features-- namely Brahman, Paramαtmα, and the Supreme Personality of Godhead-- is called tattva-vit, for he knows also his own factual position in relationship with the Supreme.
TEXT 29
Hj╚Ñnºkú╜4x╕sñτƒ7 x▒m┤nº kú4j╚s╜xú {
nƒpj╚Ñ«╝píwo⌐ s┤oƒp j╚Ñ«╝píwF íwlƒvtºn {{\c{{
prakΩter guτa-samm∩ßhαΓ
sajjante guτa-karmasu
tαn akΩtsna-vido mandαn
kΩtsna-vin na vicαlayet
prakΩteΓ-- of material nature; guτa-- by the modes; samm∩ßhaΓ-- befooled by material identification; sajjante-- they become engaged; guτa-karmasu-- in material activities; tαn-- those; akΩtsna-vidaΓ-- persons with a poor fund of knowledge; mandαn-- lazy to understand self-realization; kΩtsna-vit-- one who is in factual knowledge; na-- not; vicαlayet-- should 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 manda, or a lazy person without understanding of spirit soul. Ignorant men think of the body as the self; they accept bodily connections with others as kinsmanship, the land in which the body is obtained is their object of worship, and they consider the formalities of religious rituals to be 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. Those who are enlightened in spiritual life, however, should not try to agitate such materially engrossed persons. Better to prosecute one's own spiritual activities silently. Such bewildered persons may be engaged in such primary moral principles of life as nonviolence and similar materially benevolent work.
Men who are ignorant cannot appreciate activities in KΩ∞τa consciousness, and therefore Lord KΩ∞τa 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 KΩ∞τa consciousness, which are absolutely necessary for the human being.
TEXT 30
sít xwƒ╜í4 j╚sƒ╜í4 x8┤t╝tƒ┐tƒ«slºnxƒ {
ípuƒ5óíp╜s╜s⌐ Cñ«wƒ tú┐t╝w íwkn▒wu7 {{]d{{
mayi sarvατi karmατi
sannyasyαdhyαtma-cetasα
nirαφπr nirmamo bh∩tvα
yudhyasva vigata-jvaraΓ
mayi-- unto Me; sarvατi-- all sorts of; karmατi-- activities; sannyasya-- giving up completely; adhyαtma-- with full knowledge of the self; cetasα-- by consciousness; nirαφπΓ-- without desire for profit; nirmamaΓ-- without ownership; bh∩tvα-- so being; yudhyasva-- fight; vigata-jvaraΓ-- without being lethargic.
TRANSLATION
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
PURPORT
This verse clearly indicates the purpose of the Bhagavad-gπtα. The Lord instructs that one has to become fully KΩ∞τa 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 KΩ∞τa, because that is the constitutional position of the living entity. The living entity cannot be happy independent 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 ═rπ KΩ∞τa 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 KΩ∞τa conscious, is called adhyαtma-cetas. NirαφπΓ means that one has to act on the order of the master but should not 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 KΩ∞τa 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 KΩ∞τa consciousness, as described above. That will lead one to the path of liberation.
TEXT 31
tº sº sníso8 íp«tspúín╗µí┤n sƒpwƒ7 {
ΦΣƒw┤n⌐zpxñt┤n⌐ sú░t┤nº nºzíq j╚s╜íC7 {{][{{
ye me matam idaµ nityam
anuti∞εhanti mαnavαΓ
φraddhαvanto 'nas∩yanto
mucyante te 'pi karmabhiΓ
ye-- those who; me-- My; matam-- injunctions; idam-- these; nityam-- as an eternal function; anuti∞εhanti-- execute regularly; mαnavαΓ-- human beings; φraddhα-vantaΓ-- with faith and devotion; anas∩yantaΓ-- without envy; mucyante-- become free; te-- all of them; api-- even; karmabhiΓ-- from the bondage of the law of fruitive actions.
TRANSLATION
Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.
PURPORT
The injunction of the Supreme Personality of Godhead, KΩ∞τa, is the essence of all Vedic wisdom and therefore is eternally true without exception. As the Vedas are eternal, so this truth of KΩ∞τa 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-gπtα but have no faith in KΩ∞τa. 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 KΩ∞τa 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 KΩ∞τa consciousness.
TEXT 32
tº «wºno╖txñt┤n⌐ pƒpúín╗µí┤n sº sns {
xw╜߃píwsñτƒ8╝nƒp íwíΣ p╗2ƒplºnx7 {{]\{{
ye tv etad abhyas∩yanto
nαnuti∞εhanti me matam
sarva-jΘαna-vim∩ßhαµs tαn
viddhi na∞εαn acetasaΓ
ye-- those; tu-- however; etat-- this; abhyas∩yantaΓ-- out of envy; na-- do not; anuti∞εhanti-- regularly perform; me-- My; matam-- injunction; sarva-jΘαna-- in all sorts of knowledge; vim∩ßhαn-- perfectly befooled; tαn-- they are; viddhi-- know it well; na∞εαn-- all ruined; acetasaΓ-- without KΩ∞τa consciousness.
TRANSLATION
But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
PURPORT
The flaw of not being KΩ∞τa 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 disobedience to the order of the Supreme Personality of Godhead. A disobedient person, however great he may be, is ignorant of his own self, and of the Supreme Brahman, Paramαtmα and the Personality of Godhead, due to a vacant heart. Therefore there is no hope of perfection of life for him.
TEXT 33
x≡58 lº╗2nº ╝w╝tƒ7 Hj╚Ñnºßƒ╜pwƒpíq {
Hj╚Ñín8 tƒí┤n Cñnƒíp ípKy7 íj╚8 j╚íu╗tín {{]]{{
sadΩφaµ ce∞εate svasyαΓ
prakΩter jΘαnavαn api
prakΩtiµ yαnti bh∩tαni
nigrahaΓ kiµ kari∞yati
sadΩφam-- accordingly; ce∞εate-- tries; svasyαΓ-- by his own; prakΩteΓ-- modes of nature; jΘαna-vαn-- learned; api-- although; prakΩtim-- nature; yαnti-- undergo; bh∩tαni-- all living entities; nigrahaΓ-- repression; kim-- what; kari∞yati-- can do.
TRANSLATION
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
PURPORT
Unless one is situated on the transcendental platform of KΩ∞τa 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 mαyα simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose as advanced in the science but inwardly or privately are completely under 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. KΩ∞τa consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties in terms of material existence. Therefore, without being fully in KΩ∞τa consciousness, one should not give up his occupational duties. No one should suddenly give up his prescribed duties and become a so-called yogπ or transcendentalist artificially. It is better to be situated in one's position and to try to attain KΩ∞τa consciousness under superior training. Thus one may be freed from the clutches of KΩ∞τa's mαyα.
TEXT 34
fí┤Nt╝tºí┤Nt╝tƒ@º╜ uƒkIº6¬ ║twí╝@n¬ {
nt⌐p╜ w5sƒk░>ºn n¬ +╝t qíuqí┤@p¬ {{]^{{
indriyasyendriyasyαrthe
rαga-dve∞au vyavasthitau
tayor na vaφam αgacchet
tau hy asya paripanthinau
indriyasya-- of the senses; indriyasya arthe-- in the sense objects; rαga-- attachment; dve∞au-- also detachment; vyavasthitau-- put under regulations; tayoΓ-- of them; na-- never; vaφam-- control; αgacchet-- one should come; tau-- those; hi-- certainly; asya-- his; paripanthinau-- stumbling blocks.
TRANSLATION
There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.
PURPORT
Those who are in KΩ∞τa consciousness are naturally reluctant to engage in material sense gratification. 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. 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 gratification 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 attachment to KΩ∞τa consciousness, or acting always in the loving service of KΩ∞τa, detaches one from all kinds of sensory activities. Therefore, no one should try to be detached from KΩ∞τa 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 KΩ∞τa consciousness.
TEXT 35
Φºtƒp ╝wAs⌐╜ íwkú47 quAsƒ╜n ╝wpúí╗µnƒn {
╝wAsº╜ ípAp8 Φºt7 quAs⌐╜ Ctƒwy7 {{]_{{
φreyαn sva-dharmo viguτaΓ
para-dharmαt sv-anu∞εhitαt
sva-dharme nidhanaµ φreyaΓ
para-dharmo bhayαvahaΓ
φreyαn-- far better; sva-dharmaΓ-- one's prescribed duties; viguτaΓ-- even faulty; para-dharmαt-- than duties mentioned for others; su-anu∞εhitαt-- perfectly done; sva-dharme-- in one's prescribed duties; nidhanam-- destruction; φreyaΓ-- better; para-dharmaΓ-- duties prescribed for others; bhaya-αvahaΓ-- dangerous.
TRANSLATION
It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. 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 KΩ∞τa consciousness rather than those prescribed for others. Materially, prescribed duties are duties enjoined according to 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 KΩ∞τa. But whether material or spiritual, 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 his particular situation and should not imitate others. For example, a brαhmaτa, who is in the mode of goodness, is nonviolent, whereas a k∞atriya, who is in the mode of passion, is allowed to be violent. As such, for a k∞atriya it is better to be vanquished following the rules of violence than to imitate a brαhmaτa 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 KΩ∞τa consciousness, he can perform anything and everything under the direction of a bona fide spiritual master. In that complete stage of KΩ∞τa consciousness, the k∞atriya may act as a brαhmaτa, or a brαhmaτa may act as a k∞atriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Viφvαmitra was originally a k∞atriya, but later on he acted as a brαhmaτa, whereas Paraφurαma was a brαhmaτa but later on he acted as a k∞atriya. 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 KΩ∞τa consciousness.
TEXT 36
emú╜p gwƒl
e@ j╚ºp HtúM╚⌐zt8 qƒq8 luín qñT67 {
eíp░>Fíq wƒ╗4º╜t rvƒíow ípt⌐ímn7 {{]`{{
arjuna uvαca
atha kena prayukto 'yaµ
pαpaµ carati p∩ru∞aΓ
anicchann api vαr∞τeya
balαd iva niyojitaΓ
arjunaΓ uvαca-- Arjuna said; atha-- then; kena-- by what; prayuktaΓ-- impelled; ayam-- one; pαpam-- sins; carati-- does; p∩ru∞aΓ-- a man; anicchan-- without desiring; api-- although; vαr∞τeya-- O descendant of VΩ∞τi; balαt-- by force; iva-- as if; niyojitaΓ-- engaged.
TRANSLATION
Arjuna said: O descendant of VΩ∞τi, 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 subject 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 KΩ∞τa 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
ΦóCkwƒpúwƒl
j╚ƒs h6 O╚⌐A h6 um⌐kú4xsúo Cw7 {
syƒ5p⌐ syƒqƒ╡sƒ íwΣ tºpísy w¿íu4s {{]a{{
φrπ-bhagavαn uvαca
kαma e∞a krodha e∞a
rajo-guτa-samudbhavaΓ
mahαφano mahα-pαpmα
viddhy enam iha vairiτam
φrπ-bhagavαn uvαca-- the Personality of Godhead said; kαmaΓ-- lust; e∞aΓ-- this; krodhaΓ-- wrath; e∞aΓ-- this; rajaΓ-guτa-- the mode of passion; samudbhavaΓ-- born of; mahα-aφanaΓ-- all-devouring; mahα-pαpmα-- greatly sinful; viddhi-- know; enam-- this; iha-- in the material world; vairiτam-- greatest enemy.
TRANSLATION
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode 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 KΩ∞τa 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 mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living 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 facility to the conditioned souls to fulfill these lustful propensities, and when completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.
This inquiry is the beginning of the Vedαnta-s∩tras, wherein it is said, athαto brahma-jijΘαsα: one should inquire into the Supreme. And the Supreme is defined in ═rπmad- Bhαgavatam as janmαdy asya yato 'nvayαd itarataφ 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 KΩ∞τa consciousness-- or, in other words, desiring everything for KΩ∞τa-- then both lust and wrath can be spiritualized. Hanumαn, the great servitor of Lord Rαma, exhibited his wrath by burning the golden city of Rαvaτa, but by doing so he became the greatest devotee of the Lord. Here also, in Bhagavad-gπtα, the Lord induces Arjuna to engage his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in KΩ∞τa consciousness, become our friends instead of our enemies.
TEXT 38
Añsºpƒí1tnº wíy pt╜@ƒo5⌐╜ svºp l {
t@⌐╣rºpƒwÑn⌐ kC╜╝n@ƒ nºpºosƒwÑns {{]b{{
dh∩menαvriyate vahnir
yathαdarφo malena ca
yatholbenαvΩto garbhas
tathα tenedam αvΩtam
dh∩mena-- by smoke; αvriyate-- is covered; vahniΓ-- fire; yathα-- just as; αdarφaΓ-- mirror; malena-- by dust; ca-- also; yathα-- just as; ulbena-- by the womb; αvΩtaΓ-- is covered; garbhaΓ-- embryo; tathα-- so; tena-- by that lust; idam-- this; αvΩtam-- 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, the living entity is similarly 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 KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa 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, 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 KΩ∞τa consciousness under able guidance.
TEXT 39
PwÑn8 ߃psºnºp ߃ípp⌐ íp«tw¿íu4ƒ {
j╚ƒsδqº4 j╚¬┤nºt oú╗qñuº4ƒpvºp l {{]c{{
αvΩtaµ jΘαnam etena
jΘαnino nitya-vairiτα
kαma-r∩peτa kaunteya
du∞p∩reταnalena ca
αvΩtam-- covered; jΘαnam-- pure consciousness; etena-- by this; jΘαninaΓ-- of the knower; nitya-vairiτα-- by the eternal enemy; kαma-r∩peτa-- in the form of lust; kaunteya-- O son of Kuntπ; du∞p∩reτa-- never to be satisfied; analena-- by the fire; ca-- also.
TRANSLATION
Thus the wise living entity's pure consciousness becomes 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-smΩti 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 maithunya-αgαra, 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
fí┤Ntƒí4 sp⌐ rúíΣu╝tƒíA╗µƒpsú░tnº {
hn¿íw╜s⌐yt«tº6 ߃psƒwÑ«t oºíyps {{^d{{
indriyατi mano buddhir
asyαdhi∞εhαnam ucyate
etair vimohayaty e∞a
jΘαnam αvΩtya dehinam
indriyατi-- the senses; manaΓ-- the mind; buddhiΓ-- the intelligence; asya-- of this lust; adhi∞εhαnam-- sitting place; ucyate-- is called; etaiΓ-- by all these; vimohayati-- bewilders; e∞aΓ-- this lust; jΘαnam-- knowledge; αvΩtya-- covering; dehinam-- of the embodied.
TRANSLATION
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers 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 KΩ∞τa 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 when we hear about sense objects the mind generally becomes a 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 ═rπmad-Bhαgavatam (10.84.13):
yasyαtma-buddhiΓ kuτape tri-dhαtuke
sva-dhπΓ kalatrαdi∞u bhauma ijya-dhπΓ
yat-tπrtha-buddhiΓ salile na karhicij
jane∞v abhijΘe∞u sa eva go-kharaΓ
"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 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 like an ass or a cow."
TEXT 41
n╝sƒ─wísí┤Ntƒ│tƒo¬ ípt╕t Cun6╜C {
qƒ╡sƒp8 Hmíy +ºp8 ߃píw߃ppƒ5ps {{^[{{
tasmαt tvam indriyατy αdau
niyamya bharatar∞abha
pαpmαnaµ prajahi hy enaµ
jΘαna-vijΘαna-nαφanam
tasmαt-- therefore; tvam-- you; indriyατi-- senses; αdau-- in the beginning; niyamya-- by regulating; bharata-Ω∞abha-- O chief amongst the descendants of Bharata; pαpmαnam-- the great symbol of sin; prajahi-- curb; hi-- certainly; enam-- this; jΘαna-- of knowledge; vijΘαna-- and scientific knowledge of the pure soul; nαφanam-- the destroyer.
TRANSLATION
Therefore, O Arjuna, best of the Bharatas, 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 specific knowledge of the self. JΘαna refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is not the body. VijΘαna refers to specific knowledge of the spirit soul's constitutional position and his relationship to the Supreme Soul. It is explained thus in the ═rπmad-Bhαgavatam (2.9.3 1):
jΘαnaµ parama-guhyaµ me
yad vijΘαna-samanvitam
sa-rahasyaµ tad-aΦgaµ ca
gΩhατa gaditaµ mayα
"The knowledge of the self and Supreme Self is very confidential and mysterious, but such knowledge and specific realization can be understood if explained with their various aspects by the Lord Himself." Bhagavad-gπtα gives us that general and specific 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 KΩ∞τa consciousness. So, from the very beginning of life one has to learn this KΩ∞τa consciousness, and thereby one may become fully KΩ∞τa 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 KΩ∞τa 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, KΩ∞τa 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 KΩ∞τa consciousness, devotional service of the Lord, and turn the lust into love of Godhead-- the highest perfectional stage of human life.
TEXT 42
fí┤Ntƒí4 quƒ│tƒyúíuí┤Ntº╖t7 qu8 sp7 {
spx╝nú quƒ rúíΣt⌐╜ rúΣº7 qun╝nú x7 {{^\{{
indriyατi parατy αhur
indriyebhyaΓ paraµ manaΓ
manasas tu parα buddhir
yo buddheΓ paratas tu saΓ
indriyατi-- senses; parατi-- superior; αhuΓ-- are said; indriyebhyaΓ-- more than the senses; param-- superior; manaΓ-- the mind; manasaΓ-- more than the mind; tu-- also; parα-- superior; buddhiΓ-- intelligence; yaΓ-- who; buddheΓ-- more than the intelligence; parataΓ-- superior; tu-- but; saΓ-- 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 KΩ∞τa consciousness. In KΩ∞τa consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the hierarchy of bodily functions, as described here, ultimately ends 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 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 senses, will be automatically engaged. In the Kaεha Upani∞ad there is a similar 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 that the senses will become engaged in other ways. This mental attitude has already been explained. Paraµ dΩ∞εvα nivartate. 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 Kaεha Upani∞ad the soul has been described as mahαn, 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 KΩ∞τa consciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of the senses. But aside from that, one has to strengthen the mind by use of intelligence. If by intelligence one engages one's mind in KΩ∞τa 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 KΩ∞τa in KΩ∞τa consciousness, there is every chance of falling down due to the agitated mind.
TEXT 43
hw8 rúΣº7 qu8 rúΣ wƒ x8╝n╖tƒ«sƒpsƒ«spƒ {
míy 5Gú8 syƒrƒy⌐ j╚ƒsδq8 oúuƒxos {{^]{{
evaµ buddheΓ paraµ buddhvα
saµstabhyαtmαnam αtmanα
jahi φatruµ mahα-bαho
kαma-r∩paµ durαsadam
evam-- thus; buddheΓ-- to intelligence; param-- superior; buddhvα-- knowing; saµstabhya-- by steadying; αtmαnam-- the mind; αtmanα-- by deliberate intelligence; jahi-- conquer; φatrum-- the enemy; mahα-bαho-- O mighty-armed one; kαma-r∩pam-- in the form of lust; durαsadam-- formidable.
TRANSLATION
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [KΩ∞τa consciousness] and thus-- by spiritual strength-- conquer this insatiable enemy known as lust.
PURPORT
This Third Chapter of the Bhagavad-gπtα is conclusively directive to KΩ∞τa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness 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 for sense gratification is the greatest enemy of the conditioned soul; but by the strength of KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa consciousness by higher intelligence.
Thus end the Bhaktivedanta Purports to the Third Chapter of the ═rπmad Bhagavad-gπtα in the matter of Karma-yoga, or the Discharge of One's Prescribed Duty in KΩ∞τa Consciousness.
Chapter Four
Transcendental Knowledge
TEXT 1
ΦóCkwƒpúwƒl
fs8 íww╝wnº t⌐k8 H⌐M╚wƒpys║tts {
íww╝wƒ┤spwº Hƒy spúíu┴wƒj╚wºzJwón {{[{{
φrπ-bhagavαn uvαca
imaµ vivasvate yogaµ
proktavαn aham avyayam
vivasvαn manave prαha
manur ik∞vαkave 'bravπt
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; imam-- this; vivasvate-- unto the sun-god; yogam-- the science of one's relationship to the Supreme; proktavαn-- instructed; aham-- I; avyayam-- imperishable; vivasvαn-- Vivasvαn (the sun-god's name); manave-- unto the father of mankind (of the name Vaivasvata); prαha-- told; manuΓ-- the father of mankind; ik∞vαkave-- unto King Ik∞vαku; abravπt-- said.
TRANSLATION
The Personality of Godhead, Lord ═rπ KΩ∞τa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvαn, and Vivasvαn instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ik∞vαku.
PURPORT
Herein we find the history of the Bhagavad-gπtα traced from a remote time when it was delivered to the royal order of all planets, beginning from the sun planet. The kings of all planets are especially meant for the protection of the inhabitants, and therefore the royal order should understand the science of Bhagavad-gπtα in order to be able to rule the citizens and protect them from 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 KΩ∞τa 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 Vivasvαn, the king of the sun, which is the origin of all planets within the solar system. In the Brahma-saµhitα (5.52) it is stated:
yac-cak∞ur e∞a savitα sakala-grahαταµ
rαjα samasta-sura-m∩rtir aφe∞a-tejαΓ
yasyαjΘayα bhramati sambhΩta-kαla-cakro
govindam αdi-puru∞aµ tam ahaµ bhajαmi
"Let me worship," Lord Brahmα said, "the Supreme Personality of Godhead, Govinda [KΩ∞τa], 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 Vivasvαn) rules the sun planet, which is controlling all other planets by supplying heat and light. He is rotating under the order of KΩ∞τa, and Lord KΩ∞τa originally made Vivasvαn His first disciple to understand the science of Bhagavad-gπtα. The Gπtα 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 Mahαbhαrata ( ═αnti-parva 348.51-52) we can trace out the history of the Gπtα as follows:
tretα-yugαdau ca tato
vivasvαn manave dadau
manuφ ca loka-bhΩty-arthaµ
sutαyek∞vαkave dadau
ik∞vαkuτα ca kathito
vyαpya lokαn avasthitaΓ
"In the beginning of the millennium known as Tretα-yuga this science of the relationship with the Supreme was delivered by Vivasvαn to Manu. Manu, being the father of mankind, gave it to his son Mahαrαja Ik∞vαku, the king of this earth planet and forefather of the Raghu dynasty, in which Lord Rαmacandra appeared." Therefore, Bhagavad-gπtα existed in human society from the time of Mahαrαja Ik∞vαku.
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 Dvαpara-yuga (800,000 years), and before that there was Tretα-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gπtα to his disciple and son Mahαrαja Ik∞vαku, 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 Gπtα was spoken by the Lord to His disciple the sun-god Vivasvαn, a rough estimate is that the Gπtα 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 Gπtα, according to the Gπtα itself and according to the version of the speaker, Lord ═rπ KΩ∞τa. It was spoken to the sun-god Vivasvαn because he is also a k∞atriya and is the father of all k∞atriyas who are descendants of the sun-god, or the s∩rya-vaµφa k∞atriyas. Because Bhagavad-gπtα is as good as the Vedas, being spoken by the Supreme Personality of Godhead, this knowledge is apauru∞eya, superhuman. Since the Vedic instructions are accepted as they are, without human interpretation, the Gπtα must therefore be accepted without mundane interpretation. The mundane wranglers may speculate on the Gπtα in their own ways, but that is not Bhagavad-gπtα as it is. Therefore, Bhagavad-gπtα 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 Ik∞vαku.
TEXT 2
hw8 qu╕quƒHƒ╡níss8 uƒm6╜t⌐ íwoú7 {
x j╚ƒvºpºy synƒ t⌐k⌐ p╗27 qu┤nq {{\{{
evaµ paramparα-prαptam
imaµ rαjar∞ayo viduΓ
sa kαleneha mahatα
yogo na∞εaΓ parantapa
evam-- thus; paramparα-- by disciplic succession; prαptam-- received; imam-- this science; rαja-Ω∞ayaΓ-- the saintly kings; viduΓ-- understood; saΓ-- that knowledge; kαlena-- in the course of time; iha-- in this world; mahatα-- great; yogaΓ-- the science of one's relationship with the Supreme; na∞εaΓ-- 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 Gπtα was especially meant for the saintly kings because they were to execute its purpose in ruling over the citizens. Certainly Bhagavad-gπtα 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 Gπtα appeared to be lost. In the same way, at the present moment also there are so many editions of the Gπtα (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, KΩ∞τa, although they make a good business on the words of ═rπ KΩ∞τa. 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 Gπtα in English, as it is received by the paramparα (disciplic succession) system, an attempt is made herewith to fulfill this great want. Bhagavad-gπtα-- 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
x hwƒt8 stƒ nºzD t⌐k7 H⌐M╚7 qúuƒnp7 {
CM╚⌐zíx sº x<ƒ lºín uy╝t8 +ºnoúEss {{]{{
sa evαyaµ mayα te 'dya
yogaΓ proktaΓ purαtanaΓ
bhakto 'si me sakhα ceti
rahasyaµ hy etad uttamam
saΓ-- the same; eva-- certainly; ayam-- this; mayα-- by Me; te-- unto you; adya-- today; yogaΓ-- the science of yoga; proktaΓ-- spoken; purαtanaΓ-- very old; bhaktaΓ-- devotee; asi-- you are; me-- My; sakhα-- 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 and can therefore 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 being a 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. 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 ═rπ KΩ∞τa as the Supreme Personality of Godhead, and any commentary on the Gπtα following in the footsteps of Arjuna is real devotional service to the cause of this great science. The demonic, however, do not accept Lord KΩ∞τa as He is. Instead they concoct something about KΩ∞τa and mislead general readers from the path of KΩ∞τa's instructions. Here is a warning about such misleading paths. One should try to follow the disciplic succession from Arjuna, and thus be benefitted by this great science of ═rπmad Bhagavad-gπtα.
TEXT 4
emú╜p gwƒl
equ8 Cwn⌐ m┤s qu8 m┤s íww╝wn7 {
j╚@sºno íwmƒpótƒ8 «wsƒo¬ H⌐M╚wƒípín {{^{{
arjuna uvαca
aparaµ bhavato janma
paraµ janma vivasvataΓ
katham etad vijαnπyαµ
tvam αdau proktavαn iti
arjunaΓ uvαca-- Arjuna said; aparam-- junior; bhavataΓ-- Your; janma-- birth; param-- superior; janma-- birth; vivasvataΓ-- of the sun-god; katham-- how; etat-- this; vijαnπyαm-- shall I understand; tvam-- You; αdau-- in the beginning; proktavαn-- instructed; iti-- thus.
TRANSLATION
Arjuna said: The sun-god Vivasvαn 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 KΩ∞τa'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 KΩ∞τa 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 KΩ∞τa. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that KΩ∞τa is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, KΩ∞τa also appeared as the son of Devakπ on this earth. How KΩ∞τa 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 KΩ∞τa so that He Himself could speak authoritatively. That KΩ∞τa 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 KΩ∞τa is the authority accepted by all, Arjuna put this question before Him in order that KΩ∞τa 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 KΩ∞τa. Therefore, when KΩ∞τa Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by KΩ∞τa Himself may appear to be strange because the demons always study KΩ∞τa from their own standpoint, but those who are devotees heartily welcome the statements of KΩ∞τa when they are spoken by KΩ∞τa Himself. The devotees will always worship such authoritative statements of KΩ∞τa because they are always eager to know more and more about Him. The atheists, who consider KΩ∞τa an ordinary man, may in this way come to know that KΩ∞τa is superhuman, that He is sac-cid-αnanda-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 KΩ∞τa, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of KΩ∞τa. Arjuna's putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider KΩ∞τa to be an ordinary human being, subject to the modes of material nature.
TEXT 5
ΦóCkwƒpúwƒl
ryñíp sº ║tnónƒíp m┤sƒíp nw lƒmú╜p {
nƒ┤ty8 wºo xwƒ╜í4 p «w8 wº«@ qu┤nq {{_{{
φrπ-bhagavαn uvαca
bah∩ni me vyatπtαni
janmαni tava cαrjuna
tαny ahaµ veda sarvατi
na tvaµ vettha parantapa
φrπ-bhagavαn uvαca-- the Personality of Godhead said; bah∩ni-- many; me-- of Mine; vyatπtαni-- have passed; janmαni-- births; tava-- of yours; ca-- and also; arjuna-- O Arjuna; tαni-- those; aham-- I; veda-- do know; sarvατi-- all; na-- not; tvam-- you; vettha-- know; parantapa-- O subduer of the enemy.
TRANSLATION
The Personality of Godhead 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-saµhitα (5.33) we have information of many, many incarnations of the Lord. It is stated there:
advaitam acyutam anαdim ananta-r∩pam
αdyam purατa-puru∞aµ nava-yauvanaµ ca
vede∞u durlabham adurlabham αtma-bhaktau
govindam αdi-puru∞aµ tam ahaµ bhajαmi
"I worship the Supreme Personality of Godhead, Govinda [KΩ∞τa], who is the original person-- absolute, infallible, without beginning. Although expanded into unlimited forms, He is still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing 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-saµhitα (5.39):
rαmαdi m∩rti∞u kalα-niyamena ti∞εhan
nαnαvatαram akarod bhuvane∞u kintu
kΩ∞τaΓ svayaµ samabhavat paramaΓ pumαn yo
govindam αdi-puru∞aµ tam ahaµ bhajαmi
"I worship the Supreme Personality of Godhead, Govinda [KΩ∞τa], who is always situated in various incarnations such as Rαma, NΩsiµha and many subincarnations as well, but who is the original Personality of Godhead known as KΩ∞τa, and who incarnates personally also."
In the Vedas also it is said that the Lord, although one without a second, 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 ( vede∞u durlabham adurlabham αtma-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 KΩ∞τa spoke the Bhagavad-gπtα to the sun-god Vivasvαn, Arjuna, in a different capacity, was also present. But the difference between the Lord and Arjuna is that the Lord remembered the incident 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-saµhitα 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 Gπtα cannot be understood by demonic brains. KΩ∞τa remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both KΩ∞τa 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-αnanda 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 that of the ordinary living entity, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, which the Lord Himself explains in the following verse.
TEXT 6
em⌐zíq xF║ttƒ«sƒ Cñnƒpƒsó⌠u⌐zíq xp {
Hj╚Ñín8 ╝wƒsíA╗µƒt x╕Cwƒ╕tƒ«ssƒttƒ {{`{{
ajo 'pi sann avyayαtmα
bh∩tαnαm πφvaro 'pi san
prakΩtiµ svαm adhi∞εhαya
sambhavαmy αtma-mαyayα
ajaΓ-- unborn; api-- although; san-- being so; avyaya-- without deterioration; αtmα-- body; bh∩tαnαm-- of all those who are born; πφvaraΓ-- the Supreme Lord; api-- although; san-- being so; prakΩtim-- in the transcendental form; svαm-- of Myself; adhi∞εhαya-- being so situated; sambhavαmi-- I do incarnate; αtma-mαyayα-- by My internal energy.
TRANSLATION
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, 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 KΩ∞τa. One should not be misled by such meaningless claims. Then again, the Lord explains His prakΩti, or His form. PrakΩti means "nature," as well as svar∩pa, 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, KΩ∞τa 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. And although His body does not deteriorate like a material body, it still appears that Lord KΩ∞τa grows from childhood to boyhood and from boyhood to youth. But astonishingly enough He never ages beyond youth. At the time of the Battle of Kuruk∞etra, 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 KΩ∞τa 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 is 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 Lord KΩ∞τa's 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 multimanifestations. 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 Bhαgavatam, He appears before His mother as Nαrαyaτa, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, bestowed upon the living entities so that they can concentrate on the Supreme Lord as He is, and not on mental concoctions or imaginations, which the impersonalist wrongly thinks the Lord's forms to be. The word mαyα, or αtma-mαyα, refers to the Lord's causeless mercy, according to the Viφva-koφa 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
toƒ toƒ íy As╜╝t »vƒípC╜wín Cƒun {
e╖tú«@ƒpsAs╜╝t noƒ«sƒp8 xÑmƒ╕tys {{a{{
yadα yadα hi dharmasya
glαnir bhavati bhαrata
abhyutthαnam adharmasya
tadαtmαnaµ sΩjαmy aham
yadα yadα-- whenever and wherever; hi-- certainly; dharmasya-- of religion; glαniΓ-- discrepancies; bhavati-- become manifested; bhαrata-- O descendant of Bharata; abhyutthαnam-- predominance; adharmasya-- of irreligion; tadα-- at that time; αtmαnam-- self; sΩjαmi-- 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 sΩjαmi is significant herein. SΩjαmi 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, sΩjαmi means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvαpara-yuga of the twenty-eighth millennium of the seventh Manu in one day of Brahmα, 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 Bhαgavatam 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 Brahmα, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead ( dharmaµ tu sαk∞αd bhagavat-praτπtam ). These principles are clearly indicated throughout the Bhagavad-gπtα. 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 Gπtα, 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 demoniac, the Lord appears. From the Bhαgavatam we understand that Lord Buddha is the incarnation of KΩ∞τa 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 avatαra, 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 avatαra unless he is referred to by scriptures. It is not a fact that the Lord appears only on Indian soil. He can manifest 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-gπtα 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 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 KΩ∞τa consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.
TEXT 8
qíuGƒ4ƒt xƒAñpƒ8 íwpƒ5ƒt l oú╗j╚Ñnƒs {
As╜x8╝@ƒqpƒ@ƒ╜t x╕Cwƒís túkº túkº {{b{{
paritrαταya sαdh∩nαµ
vinαφαya ca du∞kΩtαm
dharma-saµsthαpanαrthαya
sambhavαmi yuge yuge
paritrαταya-- for the deliverance; sαdh∩nαm-- of the devotees; vinαφαya-- for the annihilation; ca-- and; du∞kΩtαm-- of the miscreants; dharma-- principles of religion; saµsthαpana-arthαya-- to reestablish; sambhavαmi-- I do appear; yuge-- millennium; yuge-- after millennium.
TRANSLATION
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.
PURPORT
According to Bhagavad-gπtα, a sαdhu (holy man) is a man in KΩ∞τa consciousness. A person may appear to be irreligious, but if he has the qualifications of KΩ∞τa consciousness wholly and fully, he is to be understood to be a sαdhu. And du∞kΩtαm applies to those who do not care for KΩ∞τa consciousness. Such miscreants, or du∞kΩtαm, are described as foolish and the lowest of mankind, even though they may be decorated with mundane education, whereas a person who is one hundred percent engaged in KΩ∞τa consciousness is accepted as a sαdhu, even though such a person may be neither 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 Rαvaτa and Kaµsa. 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 demoniac. The demon harasses the devotee, even though the latter may happen to be his kin. Although Prahlαda Mahαrαja was the son of Hiraτyakaφipu, he was nonetheless persecuted by his father; although Devakπ, the mother of KΩ∞τa, was the sister of Kaµsa, she and her husband Vasudeva were persecuted only because KΩ∞τa was to be born of them. So Lord KΩ∞τa appeared primarily to deliver Devakπ, rather than kill Kaµsa, 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-caritαmΩta of KΩ∞τadαsa Kavirαja, the following verses ( Madhya 20.263-264) summarize these principles of incarnation:
sΩ∞εi-hetu yei m∩rti prapaΘce avatare
sei πφvara-m∩rti `avatαra' nαma dhare
mαyαtπta paravyome sabαra avasthαna
viφve avatari 'dhare `avatαra' nαma
"The avatαra, 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 avatαra. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name avatαra."
There are various kinds of avatαras, such as puru∞αvatαras, guταvatαras, lπlαvatαras, φakty-αveφa avatαras, manvantara-avatαras and yugαvatαras-- all appearing on schedule all over the universe. But Lord KΩ∞τa is the primeval Lord, the fountainhead of all avatαras. Lord ═rπ KΩ∞τa descends for the specific purpose of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original VΩndαvana pastimes. Therefore, the prime purpose of the KΩ∞τa avatαra 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 ═rπmad-Bhαgavatam, the incarnation in the Age of Kali is Lord Caitanya Mahαprabhu, who spread the worship of KΩ∞τa by the saΦkπrtana movement (congregational chanting of the holy names) and spread KΩ∞τa consciousness throughout India. He predicted that this culture of saΦkπrtana would be broadcast all over the world, from town to town and village to village. Lord Caitanya as the incarnation of KΩ∞τa, the Personality of Godhead, is described secretly but not directly in the confidential parts of the revealed scriptures, such as the Upani∞ads, Mahαbhαrata and Bhαgavatam. The devotees of Lord KΩ∞τa are very much attracted by the saΦkπrtana movement of Lord Caitanya. This avatαra of the Lord does not kill the miscreants, but delivers them by His causeless mercy.
TEXT 9
m┤s j╚s╜ l sº ío║tsºw8 t⌐ wºíE n─wn7 {
«tM╚ wƒ oºy8 qúpm╜┤s p¿ín sƒsºín x⌐zmú╜p {{c{{
janma karma ca me divyam
evaµ yo vetti tattvataΓ
tyaktvα dehaµ punar janma
naiti mαm eti so 'rjuna
janma-- birth; karma-- work; ca-- also; me-- of Mine; divyam-- transcendental; evam-- like this; yaΓ-- anyone who; vetti-- knows; tattvataΓ-- in reality; tyaktvα-- leaving aside; deham-- this body; punaΓ-- again; janma-- birth; na-- never; eti-- does attain; mαm-- unto Me; eti-- does attain; saΓ-- 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 yogπs 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 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 to this material world. In the Brahma-saµhitα (5.33) it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anαdim ananta-r∩pam . 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 ( Puru∞a-bodhinπ Upani∞ad ):
eko devo nitya-lπlαnurakto
bhakta-vyαpπ hΩdy antar-αtmα
"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 Gπtα 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 tat tvam asi is actually applied in this case. Anyone who understands Lord KΩ∞τa 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 viditvαti mΩtyum eti
nαnyaΓ panthα vidyate 'yanαya
"One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead, and there is no other way to achieve this perfection." ( ═vetαφvatara Upani∞ad 3.8) That there is no alternative means that anyone who does not understand Lord KΩ∞τa as the Supreme Personality of Godhead is surely in the mode of ignorance and 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-gπtα 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 KΩ∞τa consciousness with faith and knowledge, and in this way attain perfection.
TEXT 10
wónuƒkCtO╚⌐Aƒ s┤stƒ sƒsúqƒíΦnƒ7 {
ryw⌐ ߃pnqxƒ qñnƒ so Cƒwsƒknƒ7 {{[d{{
vπta-rαga-bhaya-krodhα
man-mayα mαm upαφritαΓ
bahavo jΘαna-tapasα
p∩tα mad-bhαvam αgatαΓ
vπta-- freed from; rαga-- attachment; bhaya-- fear; krodhαΓ-- and anger; mat-mayα-- fully in Me; mαm-- in Me; upαφritαΓ-- being fully situated; bahavaΓ-- many; jΘαna-- of knowledge; tapasα-- by the penance; p∩tαΓ-- being purified; mat-bhαvam-- transcendental love for Me; αgatαΓ-- 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 purified 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 how the Supreme can be a person. Such materialists cannot even imagine 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 embarrassed 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 arises from frustration in 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 bhαva, or transcendental love of Godhead.
According to Bhakti-rasαmΩta-sindhu (1.4.15-16), the science of devotional service:
αdau φraddhα tataΓ sαdhu-
saΦgo 'tha bhajana-kriyα
tato 'nartha-nivΩttiΓ syαt
tato ni∞εhα rucis tataΓ
athαsaktis tato bhαvas
tataΓ premαbhyudaΘcati
sαdhakαnαm ayaµ premτaΓ
prαdurbhαve bhavet kramaΓ
"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 the 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, ═rπ KΩ∞τa. This taste leads one further forward to attachment for KΩ∞τa consciousness, which is matured in bhαva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life." In the prema 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 that result in void philosophy. Then one can ultimately attain to the abode of the Supreme Lord.
TEXT 11
tº t@ƒ sƒ8 HqD┤nº nƒ8╝n@¿w Cmƒ╕tys {
ss w«sƒ╜púwn╜┤nº spú╗tƒ7 qƒ@╜ xw╜57 {{[[{{
ye yathα mαµ prapadyante
tαµs tathaiva bhajαmy aham
mama vartmαnuvartante
manu∞yαΓ pαrtha sarvaφaΓ
ye-- all who; yathα-- as; mαm-- unto Me; prapadyante-- surrender; tαn-- them; tathα-- so; eva-- certainly; bhajαmi-- reward; aham-- I; mama-- My; vartma-- path; anuvartante-- follow; manu∞yαΓ-- all men; pαrtha-- O son of PΩthα; sarvaφaΓ-- in all respects.
TRANSLATION
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of PΩthα.
PURPORT
Everyone is searching for KΩ∞τa in the different aspects of His manifestations. KΩ∞τa, 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 KΩ∞τa is fully realized only by His pure devotees. Consequently, KΩ∞τa 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, KΩ∞τa reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want KΩ∞τa as supreme master, another as his personal friend, another as his son, and still another as his lover. KΩ∞τa 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, KΩ∞τa 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 firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. They are not admitted into 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 yajΘeφvara; and those who are yogπs seeking mystic powers are awarded such powers. In other words, everyone is dependent 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 KΩ∞τa consciousness, all attempts remain imperfect, as is stated in the ═rπmad-Bhαgavatam (2.3.10):
akαmaΓ sarva-kαmo vα
mok∞a-kαma udαra-dhπΓ
tπvreτa bhakti-yogena
yajeta puru∞aµ 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 KΩ∞τa consciousness."
TEXT 12
j╚ƒY╚ Γ┤n7 j╚s╜4ƒ8 íxíΣ8 tm┤n fy oºwnƒ7 {
íΓH8 íy sƒpú6º v⌐j╚º íxíΣC╜wín j╚s╜mƒ {{[\{{
kαΦk∞antaΓ karmaταµ siddhiµ
yajanta iha devatαΓ
k∞ipraµ hi mαnu∞e loke
siddhir bhavati karma-jα
kαΦk∞antaΓ-- desiring; karmaταm-- of fruitive activities; siddhim-- perfection; yajante-- they worship by sacrifices; iha-- in the material world; devatαΓ-- the demigods; k∞ipram-- very quickly; hi-- certainly; mαnu∞e-- in human society; loke-- within this world; siddhiΓ-- success; bhavati-- comes; karma-jα-- from fruitive work.
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 nityαnαm: God is one. ├φvaraΓ paramaΓ kΩ∞τaΓ. The Supreme God is one-- KΩ∞τa-- and the demigods are delegated with powers to manage this material world. These demigods are all living entities ( nityαnαm ) with different grades of material power. They cannot be equal to the Supreme God-- Nαrαyaτa, Vi∞τu, or KΩ∞τa. Anyone who thinks that God and the demigods are on the same level is called an atheist, or pα∞aτdi. Even the great demigods like Brahmα and ═iva cannot be compared to the Supreme Lord. In fact, the Lord is worshiped by demigods such as Brahmα and ═iva ( φiva-viriΘci-nutam ). Yet curiously enough there are many human leaders who are worshiped by foolish men under the misunderstanding of anthropomorphism or zoomorphism. Iha devatαΓ denotes a powerful man or demigod of this material world. But Nαrαyaτa, Vi∞τu, or KΩ∞τa, the Supreme Personality of Godhead, does not belong to this world. He is above, or transcendental to, material creation. Even ═rπpαda ═aΦkarαcαrya, the leader of the impersonalists, maintains that Nαrαyaτa, or KΩ∞τa, is beyond this material creation. However, foolish people ( hΩta-jΘαna ) 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 KΩ∞τa 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, people 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 KΩ∞τa 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 KΩ∞τa consciousness. They are mostly interested in material enjoyment, and therefore they worship some powerful living entity.
TEXT 13
lƒnúw╜│t╜8 stƒ xÑ╗28 kú4j╚s╜íwCƒk57 {
n╝t j╚nƒ╜usíq sƒ8 íwΣ tj╚nƒ╜us║tts {{[]{{
cαtur-varτyaµ mayα sΩ∞εaµ
guτa-karma-vibhαgaφaΓ
tasya kartαram api mαµ
viddhy akartαram avyayam
cαtuΓ-varτyam-- the four divisions of human society; mayα-- by Me; sΩ∞εam-- created; guτa-- of quality; karma-- and work; vibhαgaφaΓ-- in terms of division; tasya-- of that; kartαram-- the father; api-- although; mαm-- Me; viddhi-- you may know; akartαram-- as the nondoer; avyayam-- unchangeable.
TRANSLATION
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, 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 brαhmaτas due to their being situated in the mode of goodness. Next is the administrative class, technically called the k∞atriyas due to their being situated in the mode of passion. The mercantile men, called the vaiφyas, are situated in the mixed modes of passion and ignorance, and the φ∩dras, or laborer class, are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord KΩ∞τa 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 above-mentioned divisions are created by the Lord for the systematic development of KΩ∞τa 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 the different modes of material nature, are described in the Eighteenth Chapter of this book. A person in KΩ∞τa consciousness, however, is above even the brαhmaτas. Although brαhmaτas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord KΩ∞τa. But a man who transcends the limited knowledge of a brαhmaτa and reaches the knowledge of the Supreme Personality of Godhead, Lord ═rπ KΩ∞τa, becomes a person in KΩ∞τa consciousness-- or, in other words, a Vai∞τava. KΩ∞τa consciousness includes knowledge of all different plenary expansions of KΩ∞τa, namely Rαma, NΩsiµha, Varαha, etc. And as KΩ∞τa is transcendental to this system of the four divisions of human society, a person in KΩ∞τa consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.
TEXT 14
p sƒ8 j╚sƒ╜í4 ív╕qí┤n p sº j╚s╜B╚vº ╝qÑyƒ {
fín sƒ8 t⌐zíCmƒpƒín j╚s╜íCp╜ x r┐tnº {{[^{{
na mαµ karmατi limpanti
na me karma-phale spΩhα
iti mαµ yo 'bhijαnαti
karmabhir na sa badhyate
na-- never; mαm-- Me; karmατi-- all kinds of work; limpanti-- do affect; na-- nor; me-- My; karma-phale-- in fruitive action; spΩha-- aspiration; iti-- thus; mαm-- Me; yaΓ-- one who; abhijαnαti-- does know; karmabhiΓ-- by the reaction of such work; na-- never; saΓ-- he; badhyate-- becomes 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 smΩti confirms this fact as follows:
nimitta-mαtram evαsau
sΩjyαnαµ sarga-karmaτi
pradhαna-kαraτπ-bh∩tα
yato vai sΩjya-φaktayaΓ
"In the material creations, the Lord is only the supreme cause. The immediate cause is material nature, by which the cosmic manifestation is made 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 Vedαnta-s∩tra (2.1.34) it is confirmed, vai∞amya-nairghΩτye na sαpek∞atvαt: 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 KΩ∞τa 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 reactions. But one who knows the Supreme Truth is a liberated soul fixed in KΩ∞τa consciousness.
TEXT 15
hw8 ߃«wƒ j╚Ñn8 j╚s╜ qñw¿╜uíq súsúΓúíC7 {
j╚úT j╚s¿╜w n╝sƒ─w8 qñw¿╜7 qñw╜nu8 j╚Ñns {{[_{{
evaµ jΘαtvα kΩtaµ karma
p∩rvair api mumuk∞ubhiΓ
kuru karmaiva tasmαt tvaµ
p∩rvaiΓ p∩rvataraµ kΩtam
evam-- thus; jΘαtvα-- knowing well; kΩtam-- was performed; karma-- work; p∩rvaiΓ-- by past authorities; api-- indeed; mumuk∞ubhiΓ-- who attained liberation; kuru-- just perform; karma-- prescribed duty; eva-- certainly; tasmαt-- therefore; tvam-- you; p∩rvaiΓ-- by the predecessors; p∩rva-taram-- in ancient times; kΩtam-- as performed.
TRANSLATION
All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.
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. KΩ∞τa consciousness is equally beneficial for both of these persons. Those who are full of dirty things can take to the line of KΩ∞τa 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 KΩ∞τa consciousness so that others may follow their exemplary activities and thereby be benefited. Foolish persons or neophytes in KΩ∞τa consciousness often want to retire from activities without having knowledge of KΩ∞τa 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 KΩ∞τa consciousness and to sit aloof making a show of KΩ∞τa consciousness is less important than actually engaging in the field of activities for the sake of KΩ∞τa. Arjuna is here advised to act in KΩ∞τa consciousness, following in the footsteps of the Lord's previous disciples, such as the sun-god Vivasvαn, as mentioned hereinbefore. The Supreme Lord knows all His past activities, as well as those of persons who acted in KΩ∞τa 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 KΩ∞τa are mentioned here as past liberated persons, engaged in the discharge of duties allotted by KΩ∞τa.
TEXT 16
íj╚8 j╚s╜ íj╚sj╚sº╜ín j╚wt⌐z╡tG s⌐íynƒ7 {
nEº j╚s╜ Hw┴tƒís t▒߃«wƒ s⌐┴txºz5úCƒn {{[`{{
kiµ karma kim akarmeti
kavayo 'py atra mohitαΓ
tat te karma pravak∞yαmi
yaj jΘαtvα mok∞yase 'φubhαt
kim-- what is; karma-- action; kim-- what is; akarma-- inaction; iti-- thus; kavayaΓ-- the intelligent; api-- also; atra-- in this matter; mohitαΓ-- are bewildered; tat-- that; te-- unto you; karma-- work; pravak∞yαmi-- I shall explain; yat-- which; jΘαtvα-- knowing; mok∞yase-- you will be liberated; aφubhαt-- 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 misfortune.
PURPORT
Action in KΩ∞τa 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 independent will be explained in the text to follow.
To act in KΩ∞τa 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 KΩ∞τa consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu, Manu explained it to his son Ik∞vαku, 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 KΩ∞τa consciousness. For this reason, the Lord decided to instruct Arjuna in KΩ∞τa 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. Dharmaµ tu sαk∞αd bhagavat-praτπtam ( Bhαg. 6.3.19). No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahmα, ═iva, Nαrada, Manu, the Kumαras, Kapila, Prahlαda, Bhπ∞ma, ═ukadeva Gosvαmπ, Yamarαja, Janaka, and Bali Mahαrαja. 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 KΩ∞τa consciousness can deliver a person from the entanglement of material existence.
TEXT 17
j╚s╜4⌐ +íq r⌐Σ║t8 r⌐Σ║t8 l íwj╚s╜47 {
ej╚s╜4Ω r⌐Σ║t8 kypƒ j╚s╜4⌐ kín7 {{[a{{
karmaτo hy api boddhavyaµ
boddhavyaµ ca vikarmaτaΓ
akarmaτaφ ca boddhavyaµ
gahanα karmaτo gatiΓ
karmaτaΓ-- of work; hi-- certainly; api-- also; boddhavyam-- should be understood; boddhavyam-- should be understood; ca-- also; vikarmaτaΓ-- of forbidden work; akarmaτaΓ-- of inaction; ca-- also; boddhavyam-- should be understood; gahanα-- very difficult; karmaτaΓ-- of work; gatiΓ-- entrance.
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 KΩ∞τa consciousness and action according to its modes, one has to learn one's relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in KΩ∞τa consciousness. The entire Bhagavad-gπtα is directed toward this conclusion. Any other conclusions, against this consciousness and its attendant actions, are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in KΩ∞τa consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered.
TEXT 18
j╚s╜│tj╚s╜ t7 q╛tºoj╚s╜í4 l j╚s╜ t7 {
x rúíΣsƒ┤spú╗tº6ú x túM╚7 j╚Ñ«╝pj╚s╜j╚Ñn {{[b{{
karmaτy akarma yaΓ paφyed
akarmaτi ca karma yaΓ
sa buddhimαn manu∞ye∞u
sa yuktaΓ kΩtsna-karma-kΩt
karmaτi-- in action; akarma-- inaction; yaΓ-- one who; paφyet-- observes; akarmaτi-- in inaction; ca-- also; karma-- fruitive action; yaΓ-- one who; saΓ-- he; buddhi-mαn-- is intelligent; manu∞ye∞u-- in human society; saΓ-- he; yuktaΓ-- is in the transcendental position; kΩtsna-karma-kΩt-- 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 transcendental position, although engaged in all sorts of activities.
PURPORT
A person acting in KΩ∞τa consciousness is naturally free from the bonds of karma. His activities are all performed for KΩ∞τa; 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 KΩ∞τa. 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 KΩ∞τa consciousness. Because everything is done for KΩ∞τa, 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 KΩ∞τa makes one immune to all sorts of reactionary elements of work.
TEXT 19
t╝t xwº╜ xsƒu╕Cƒ7 j╚ƒsxY╚ j╚╣qwím╜nƒ7 {
߃pƒí»po»Aj╚sƒ╜48 nsƒyú7 qí│3n8 rúAƒ7 {{[c{{
yasya sarve samαrambhαΓ
kαma-saΦkalpa- varjitαΓ
jΘαnαgni-dagdha-karmατaµ
tam αhuΓ paτßitaµ budhαΓ
yasya-- one whose; sarve-- all sorts of; samαrambhαΓ-- attempts; kαma-- based on desire for sense gratification; saΦkalpa-- determination; varjitαΓ-- are devoid of; jΘαna-- of perfect knowledge; agni-- by the fire; dagdha-- burned; karmατam-- whose work; tam-- him; αhuΓ-- declare; paτßitam-- learned; budhαΓ-- those who know.
TRANSLATION
One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.
PURPORT
Only a person in full knowledge can understand the activities of a person in KΩ∞τa consciousness. Because the person in KΩ∞τa 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 eternal servitorship to the Lord is compared to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.
TEXT 20
«tM╚ wƒ j╚s╜B╚vƒx8k8 íp«tnÑ╡n⌐ ípuƒΦt7 {
j╚s╜│tíCHwÑE⌐zíq p¿w íj╚í▓ln j╚u⌐ín x7 {{\d{{
tyaktvα karma-phalαsaΦgaµ
nitya-tΩpto nirαφrayaΓ
karmaτy abhipravΩtto 'pi
naiva kiΘcit karoti saΓ
tyaktvα-- having given up; karma-phala-αsaΦgam-- attachment for fruitive results; nitya-- always; tΩptaΓ-- being satisfied; nirαφrayaΓ-- without any shelter; karmaτi-- in activity; abhipravΩttaΓ-- being fully engaged; api-- in spite of; na-- does not; eva-- certainly; kiΘcit-- anything; karoti-- do; saΓ-- he.
TRANSLATION
Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.
PURPORT
This freedom from the bondage of actions is possible only in KΩ∞τa consciousness, when one is doing everything for KΩ∞τa. A KΩ∞τa 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 KΩ∞τa. Nor is he anxious to secure things, nor to protect things already in his possession. He does his duty to the best of his ability and leaves everything to KΩ∞τa. 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 KΩ∞τa consciousness, is binding upon the worker, and that is the real aspect of vikarma, as explained hereinbefore.
TEXT 21
ípuƒ5ót╜nílEƒ«sƒ «tM╚xw╜qíuKy7 {
5ƒuóu8 j╚ºwv8 j╚s╜ j╚úw╜Fƒ╡p⌐ín íj╚í╣r6s {{\[{{
nirαφπr yata-cittαtmα
tyakta-sarva-parigrahaΓ
φαrπraµ kevalaµ karma
kurvan nαpnoti kilbi∞am
nirαφπh-- without desire for the result; yata-- controlled; citta-αtmα-- mind and intelligence; tyakta-- giving up; sarva-- all; parigrahaΓ-- sense of proprietorship over possessions; φαrπram-- in keeping body and soul together; kevalam-- only; karma-- work; kurvan-- doing; na-- never; αpnoti-- does acquire; kilbi∞am-- 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 KΩ∞τa conscious person does not expect good or bad results in his activities. His mind and intelligence are fully controlled. He knows that because he is part and parcel of the Supreme, the part played by him, as a part and parcel of the whole, is not his own activity but is only being done through him by the Supreme. When the hand moves, it does not move out of its own accord, but by the endeavor of the whole body. A KΩ∞τa 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, so a KΩ∞τa 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 KΩ∞τa 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
t≡░>ƒvƒCx┤nú╗2⌐ I┤Iƒnón⌐ íws«xu7 {
xs7 íxΣƒwíxΣ¬ l j╚Ñ«wƒíq p ípr┐tnº {{\\{{
yadΩcchα-lαbha-santu∞εo
dvandvαtπto vimatsaraΓ
samaΓ siddhαv asiddhau ca
kΩtvαpi na nibadhyate
yadΩcchα-- out of its own accord; lαbha-- with gain; santu∞εaΓ-- satisfied; dvandva-- duality; atπtaΓ-- surpassed; vimatsaraΓ-- free from envy; samaΓ-- steady; siddhau-- in success; asiddhau-- failure; ca-- also; kΩtvα-- doing; api-- although; na-- never; nibadhyate-- becomes 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 in both success and failure, is never entangled, although performing actions.
PURPORT
A KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa conscious person is above duality because he does not hesitate to act in any way for the satisfaction of KΩ∞τa. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.
TEXT 23
knxY╚ k╝t súM╚╝t ߃pƒwí╝@nlºnx7 {
t߃tƒlun7 j╚s╜ xsK8 Híwvótnº {{\]{{
gata-saΦgasya muktasya
jΘαnαvasthita-cetasaΓ
yajΘαyαcarataΓ karma
samagraµ pravilπyate
gata-saΦgasya-- of one unattached to the modes of material nature; muktasya-- of the liberated; jΘαna-avasthita-- situated in transcendence; cetasaΓ-- whose wisdom; yajΘαya-- for the sake of YajΘa (KΩ∞τa); αcarataΓ-- acting; karma-- work; samagram-- in total; pravilπyate-- 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 KΩ∞τa 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 KΩ∞τa, and thus his mind cannot be drawn from KΩ∞τa consciousness. Consequently, whatever he does, he does for KΩ∞τa, who is the primeval Vi∞τu. Therefore, all his works are technically sacrifices because sacrifice aims at satisfying the Supreme Person, Vi∞τu, KΩ∞τa. The resultant reactions to all such work certainly merge into transcendence, and one does not suffer material effects.
TEXT 24
J,ƒq╜48 J, yíwJ╜,ƒ»p¬ J,4ƒ yúns {
J,¿w nºp k┤n║t8 J,j╚s╜xsƒíApƒ {{\^{{
brahmαrpaτaµ brahma havir
brahmαgnau brahmaτα hutam
brahmaiva tena gantavyaµ
brahma-karma-samαdhinα
brahma-- spiritual in nature; arpaτam-- contribution; brahma-- the Supreme; haviΓ-- butter; brahma-- spiritual; agnau-- in the fire of consummation; brahmaτα-- by the spirit soul; hutam-- offered; brahma-- spiritual kingdom; eva-- certainly; tena-- by him; gantavyam-- to be reached; brahma-- spiritual; karma-- in activities; samαdhinα-- by complete absorption.
TRANSLATION
A person who is fully absorbed in KΩ∞τa 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 KΩ∞τa consciousness can lead one ultimately to the spiritual goal is described here. There are various activities in KΩ∞τa consciousness, and all of them will be described in the following verses. But, for the present, just the principle of KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa consciousness as set forth here in the Gπtα. This process is generally known as yajΘa, or activities (sacrifices) simply meant for the satisfaction of Vi∞τu, or KΩ∞τa. The more the activities of the material world are performed in KΩ∞τa consciousness, or for Vi∞τu only, the more the atmosphere becomes spiritualized by complete absorption. The word brahma (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 ( mαyα ) or sense gratification, it is called material. This material veil can be removed at once by KΩ∞τa consciousness; thus the offering for the sake of KΩ∞τa 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 mαyα is called matter. Matter dovetailed for the cause of the Absolute Truth regains its spiritual quality. KΩ∞τa consciousness is the process of converting the illusory consciousness into Brahman, or the Supreme. When the mind is fully absorbed in KΩ∞τa consciousness, it is said to be in samαdhi, or trance. Anything done in such transcendental consciousness is called yajΘa, 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 KΩ∞τa consciousness.
TEXT 25
o¿wsºwƒquº tß8 t⌐íkp7 qtú╜qƒxnº {
J,ƒ»pƒwquº tß8 tߺp¿w⌐qmúy wín {{\_{{
daivam evαpare yajΘaµ
yoginaΓ paryupαsate
brahmαgnαv apare yajΘaµ
yajΘenaivopajuhvati
daivam-- in worshiping the demigods; eva-- like this; apare-- some others; yajΘam-- sacrifices; yoginaΓ-- mystics; paryupαsate-- worship perfectly; brahma-- of the Absolute Truth; agnau-- in the fire; apare-- others; yajΘam-- sacrifice; yajΘena-- by sacrifice; eva-- thus; upajuhvati-- offer.
TRANSLATION
Some yogπs perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.
PURPORT
As described above, a person engaged in discharging duties in KΩ∞τa consciousness is also called a perfect yogπ 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. Factually sacrifice means to satisfy the Supreme Lord, Vi∞τu, who is also known as YajΘa. 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 KΩ∞τa 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-πφvara-vαdπ, 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 sacrifice 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 KΩ∞τa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of KΩ∞τa, and thus all his material possessions as well as his own self-- everything-- is sacrificed for KΩ∞τa. Thus, he is the first-class yogπ; but he does not lose his individual existence.
TEXT 26
Φ⌐Gƒoópóí┤Ntƒ│t┤tº x8tsƒí»p6ú múy wín {
5╢oƒoóp íw6tƒp┤t fí┤Ntƒí»p6ú múy wín {{\`{{
φrotrαdπnπndriyατy anye
saµyamαgni∞u juhvati
φabdαdπn vi∞ayαn anya
indriyαgni∞u juhvati
φrotra-αdπni-- such as the hearing process; indriyατi-- senses; anye-- others; saµyama-- of restraint; agni∞u-- in the fires; juhvati-- offer; φabda-αdπn-- sound vibration, etc.; vi∞ayαn-- objects of sense gratification; anye-- others; indriya-- of the sense organs; agni∞u-- in the fires; juhvati-- they sacrifice.
TRANSLATION
Some [the unadulterated brahmacαrπs] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.
PURPORT
The members of the four divisions of human life, namely the brahmacαrπ, the gΩhastha, the vαnaprastha and the sannyαsπ, are all meant to become perfect yogπs 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 brahmacαrπs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. A brahmacαrπ hears only words concerning KΩ∞τa consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacαrπ engages fully in harer nαmαnukπrtanam-- 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 KΩ∞τa, Hare KΩ∞τa. 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 gratification. Marriage on the 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 yajΘa because the restricted householder sacrifices his general tendency toward sense gratification for higher, transcendental life.
TEXT 27
xwƒ╜4óí┤Ntj╚sƒ╜í4 Hƒ4j╚sƒ╜í4 lƒquº {
P«sx8tst⌐kƒ»p¬ múy wín ߃poóíqnº {{\a{{
sarvατπndriya-karmατi
prατa-karmατi cαpare
αtma-saµyama-yogαgnau
juhvati jΘαna-dπpite
sarvατi-- of all; indriya-- the senses; karmατi-- functions; prατa-karmατi-- functions of the life breath; ca-- also; apare-- others; αtma-saµyama-- of controlling the mind; yoga-- the linking process; agnau-- in the fire of; juhvati-- offer; jΘαna-dπpite-- because of the urge for self-realization.
TRANSLATION
Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.
PURPORT
The yoga system conceived by PataΘjali is referred to herein. In the Yoga-s∩tra of PataΘjali, the soul is called pratyag-αtmα and parαg-αtmα. As long as the soul is attached to sense enjoyment it is called parαg-αtmα, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-αtmα. 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 PataΘjali 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-αtmα is the ultimate goal. This pratyag-αtmα is withdrawn 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 prατa-vαyu. The apαna-vαyu goes downwards, vyαna-vαyu acts to shrink and expand, samαna-vαyu adjusts equilibrium, udαna-vαyu goes upwards-- and when one is enlightened, one engages all these in searching for self-realization.
TEXT 28
N║tt߃╝nq⌐t߃ t⌐kt߃╝n@ƒquº {
╝wƒ┐tƒt߃ptßƒΩ tnt7 x8í5n1nƒ7 {{\b{{
dravya-yajΘαs tapo-yajΘα
yoga-yajΘαs tathαpare
svαdhyαya-jΘαna-yajΘαφ ca
yatayaΓ saµφita-vratαΓ
dravya-yajΘαΓ-- sacrificing one's possessions; tapaΓ-yajΘαΓ-- sacrifice in austerities; yoga-yajΘαΓ-- sacrifice in eightfold mysticism; tathα-- thus; apare-- others; svαdhyαya-- sacrifice in the study of the Vedas; jΘαna-yajΘαΓ-- sacrifice in advancement of transcendental knowledge; ca-- also; yatayaΓ-- enlightened persons; saµφita-vratαΓ-- taken to strict vows.
TRANSLATION
Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in 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 dharma-φαlα, anna-k∞etra, atithi-φαlα, anαthαlaya and vidyα-pπεha. 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-yajΘa. 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 candrαyaτa and cαturmαsya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the cαturmαsya 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 or does not leave home. Such sacrifice of the comforts of life is called tapomaya-yajΘa. There are still others who engage themselves in different kinds of mystic yogas like the PataΘjali system (for merging into the existence of the Absolute), or haεha-yoga or a∞εαΦga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajΘa, 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 Upani∞ads and Vedαnta-s∩tras, or the SαΦkhya philosophy. All of these are called svαdhyαya-yajΘa, or engagement in the sacrifice of studies. All these yogπs are faithfully engaged in different types of sacrifice and are seeking a higher status of life. KΩ∞τa consciousness, however, is different from these because it is the direct service of the Supreme Lord. KΩ∞τa consciousness cannot be attained by any one of the above-mentioned types of sacrifice but can be attained only by the mercy of the Lord and His bona fide devotees. Therefore, KΩ∞τa consciousness is transcendental.
TEXT 29
eqƒpº múy wín Hƒ48 Hƒ4ºzqƒp8 n@ƒquº {
Hƒ4ƒqƒpknó TΣ wƒ Hƒ4ƒtƒsquƒt4ƒ7 {
equº íptnƒyƒuƒ7 Hƒ4ƒp Hƒ4º6ú múy wín {{\c{{
apαne juhvati prατaµ
prατe 'pαnaµ tathαpare
prαταpαna-gatπ ruddhvα
prαταyαma-parαyaταΓ
apare niyatαhαrαΓ
prαταn prατe∞u juhvati
apαne-- in the air which acts downward; juhvati-- offer; prατam-- the air which acts outward; prατe-- in the air going outward; apαnam-- the air going downward; tathα-- as also; apare-- others; prατa-- of the air going outward; apαna-- and the air going downward; gatπ-- the movement; ruddhvα-- checking; prατa-αyαma-- trance induced by stopping all breathing; parαyaταΓ-- so inclined; apare-- others; niyata-- having controlled; αhαrαΓ-- eating; prαταn-- the outgoing air; prατe∞u-- in the outgoing air; juhvati-- sacrifice.
TRANSLATION
Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, 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 prαταyαma, and in the beginning it is practiced in the haεha-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 airs within the body so as to reverse the directions of their passage. The apαna air goes downward, and the prατa air goes up. The prαταyαma-yogπ practices breathing the opposite way until the currents are neutralized into p∩raka, equilibrium. Offering the exhaled breath into the inhaled breath is called recaka. When both air currents are completely stopped, one is said to be in kumbhaka-yoga. By practice of kumbhaka-yoga, one can increase the duration of life for perfection in spiritual realization. The intelligent yogπ is interested in attaining perfection in one life, without waiting for the next. For by practicing kumbhaka-yoga. the yogπs increase the duration of life by many, many years. A KΩ∞τa 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 KΩ∞τa, have no chance of becoming otherwise engaged. So at the end of life, he is naturally transferred to the transcendental plane of Lord KΩ∞τa; consequently he makes no attempt to increase his longevity. He is at once raised to the platform of liberation, as stated in Bhagavad-gπtα (14.26):
mαµ ca yo 'vyabhicαreτa
bhakti-yogena sevate
sa guταn samatπtyaitαn
brahma-bh∩yαya kalpate
"One who engages in unalloyed devotional service to the Lord transcends the modes of material nature and is immediately elevated to the spiritual platform." A KΩ∞τa 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 kΩ∞τa-prasαdam, 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
xwº╜z╡tºnº tßíwo⌐ tßΓíqnj╚╣s6ƒ7 {
tßí5╗2ƒsÑnCúm⌐ tƒí┤n J, xpƒnps {{]d{{
sarve 'py ete yajΘa-vido
yajΘa-k∞apita-kalma∞αΓ
yajΘa-φi∞εαmΩta-bhujo
yαnti brahma sanαtanam
sarve-- all; api-- although apparently different; ete-- these; yajΘa-vidaΓ-- conversant with the purpose of performing sacrifices; yajΘa-k∞apita-- being cleansed as the result of such performances; kalma∞αΓ-- of sinful reactions; yajΘa-φi∞εa-- of the result of such performances of yajΘa; amΩta-bhujaΓ-- those who have tasted such nectar; yαnti-- do approach; brahma-- the supreme; sanαtanam-- eternal atmosphere.
TRANSLATION
All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.
PURPORT
From the foregoing explanation of different 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, not only does one become 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, KΩ∞τa.
TEXT 31
pƒt8 v⌐j╚⌐z╝«ttß╝t j╚ún⌐z┤t7 j╚úTxEs {{][{{
nαyaµ loko 'sty ayajΘasya
kuto 'nyaΓ kuru-sattama
na-- never; ayam-- this; lokaΓ-- planet; asti-- there is; ayajΘasya-- for one who performs no sacrifice; kutaΓ-- where is; anyaΓ-- the other; kuru-sat-tama-- 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 yajΘa 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 yajΘa (sacrifice), as described above. Now, if a person is not inclined to perform yajΘa according to the Vedas, how can he expect a happy life even in this body, and what to speak of another body on another planet? 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 yajΘa. But the highest kind of happiness that a man can achieve is to be promoted to the spiritual planets by practice of KΩ∞τa consciousness. A life of KΩ∞τa consciousness is therefore the solution to all the problems of material existence.
TEXT 32
hw8 ryúíwAƒ t߃ íwnnƒ J,4⌐ sú<º {
j╚s╜mƒp íwíΣ nƒp xwƒ╜pºw8 ߃«wƒ íws⌐┴txº {{]\{{
evaµ bahu-vidhα yajΘα
vitatα brahmaτo mukhe
karma-jαn viddhi tαn sarvαn
evaµ jΘαtvα vimok∞yase
evam-- thus; bahu-vidhαΓ-- various kinds of; yajnαΓ-- sacrifices; vitatαΓ-- are spread; brahmaτaΓ-- of the Vedas; mukhe-- through the mouth; karma-jαn-- born of work; viddhi-- you should know; tαn-- them; sarvαn-- all; evam-- thus; jΘαtvα-- knowing; vimok∞yase-- you will 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, with the mind, or with 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
Φºtƒp N║tstƒo t߃▒߃ptß7 qu┤nq {
xw╜8 j╚sƒ╜í<v8 qƒ@╜ ߃pº qíuxsƒ╡tnº {{]]{{
φreyαn dravya-mayαd yajΘαj
jΘαna-yajΘaΓ parantapa
sarvaµ karmαkhilaµ pαrtha
jΘαne parisamαpyate
φreyαn-- greater; dravya-mayαt-- of material possessions; yajΘαt-- than the sacrifice; jΘαna-yajΘaΓ-- sacrifice in knowledge; parantapa-- O chastiser of the enemy; sarvam-- all; karma-- activities; akhilam-- in totality; pαrtha-- O son of PΩthα; jΘαne-- in knowledge; parisamαpyate-- end.
TRANSLATION
O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of PΩthα, all sacrifices of work culminate 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 (KΩ∞τa 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 KΩ∞τa 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-kατßa (fruitive activities) and sometimes jΘαna-kατßa (knowledge in the pursuit of truth). It is better when the end is knowledge.
TEXT 34
no íwíΣ Hí4qƒnºp qíuH╛pºp xºwtƒ {
gqoº┴tí┤n nº ߃p8 ߃ípp╝n─woí5╜p7 {{]^{{
tad viddhi praτipαtena
paripraφnena sevayα
upadek∞yanti te jΘαnaµ
jΘαninas tattva-darφinaΓ
tat-- that knowledge of different sacrifices; viddhi-- try to understand; praτipαtena-- by approaching a spiritual master; paripraφnena-- by submissive inquiries; sevayα-- by the rendering of service; upadek∞yanti-- they will initiate; te-- you; jΘαnam-- into knowledge; jΘαninaΓ-- the self-realized; tattva-- of the truth; darφinaΓ-- 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 souls can impart knowledge unto you because they have 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 fide spiritual 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 Bhαgavatam (6.3.19) says, dharmaµ tu sαk∞αd bhagavat-praτπtam: the path of religion is directly enunciated by the Lord. Therefore, mental speculation or dry arguments cannot help lead one to the right path. Nor by independent study of books of knowledge can 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. Not only should one 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
t▒߃«wƒ p qúps⌐╜ysºw8 tƒ╝tíx qƒ│3w {
tºp Cñnƒ┤t5º6ƒí4 N┴t╝tƒ«s┤t@⌐ sít {{]_{{
yaj jΘαtvα na punar moham
evaµ yαsyasi pατßava
yena bh∩tαny aφe∞ατi
drak∞yasy αtmany atho mayi
yat-- which; jΘαtvα-- knowing; na-- never; punaΓ-- again; moham-- to illusion; evam-- like this; yαsyasi-- you shall go; pατßava-- O son of Pατßu; yena-- by which; bh∩tαni-- living entities; aφe∞ατi-- all; drak∞yasi-- you will see; αtmani-- in the Supreme Soul; atha u-- or in other words; mayi-- in Me.
TRANSLATION
Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they 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 ═rπ KΩ∞τa. The sense of an existence separate from KΩ∞τa is called mαyα ( mα-- not, yα-- this). Some think that we have nothing to do with KΩ∞τa, that KΩ∞τa is only a great historical personality and that the Absolute is the impersonal Brahman. Factually, as it is stated in the Bhagavad-gπtα, this impersonal Brahman is the personal effulgence of KΩ∞τa. KΩ∞τa, as the Supreme Personality of Godhead, is the cause of everything. In the Brahma-saµhitα it is clearly stated that KΩ∞τa 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 KΩ∞τa. The Mαyαvαdπ philosophers wrongly think that KΩ∞τa 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 Mαyαvαdπ 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 KΩ∞τa. Although we are separated parts of KΩ∞τa, we are nevertheless not different from Him. The bodily difference of the living entities is mαyα, or not actual fact. We are all meant to satisfy KΩ∞τa. By mαyα alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with KΩ∞τa. The whole teaching of the Gπtα is targetted toward this end: that a living being, as KΩ∞τa's eternal servitor, cannot be separated from KΩ∞τa, and his sense of being an identity apart from KΩ∞τa is called mαyα. 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 KΩ∞τa 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 KΩ∞τa. Perfect knowledge is that the Supreme Soul, KΩ∞τa, 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 KΩ∞τa. When, however, such deluded living entities become situated in KΩ∞τa consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhαgavatam (2.10.6): muktir hitvαnyathα-r∩paµ svar∩peτa vyavasthitiΓ . Liberation means to be situated in one's constitutional position as an eternal servitor of KΩ∞τa (KΩ∞τa consciousness).
TEXT 36
eíq lºoíx qƒqº╖t7 xwº╜╖t7 qƒqj╚ÑEs7 {
xw╜8 ߃p╡vwºp¿w wÑímp8 x┤níu╗tíx {{]`{{
api ced asi pαpebhyaΓ
sarvebhyaΓ pαpa-kΩt-tamaΓ
sarvaµ jΘαna-plavenaiva
vΩjinaµ santari∞yasi
api-- even; cet-- if; asi-- you are; pαpebhyaΓ-- of sinners; sarvebhyaΓ-- of all; pαpa-kΩt-tamaΓ-- the greatest sinner; sarvam-- all such sinful reactions; jΘαna-plavena-- by the boat of transcendental knowledge; eva-- certainly; vΩjinam-- the ocean of miseries; santari∞yasi-- 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 KΩ∞τa 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 KΩ∞τa consciousness is very simple, but at the same time the most sublime.
TEXT 37
t@¿Aƒ8íx xísΣ⌐zí»pC╜╝sxƒn j╚úTnºzmú╜p {
߃pƒí»p7 xw╜j╚sƒ╜í4 C╝sxƒn j╚úTnº n@ƒ {{]a{{
yathaidhαµsi samiddho 'gnir
bhasma-sαt kurute 'rjuna
jΘαnαgniΓ sarva-karmατi
bhasma-sαt kurute tathα
yathα-- just as; edhαµsi-- firewood; samiddhaΓ-- blazing; agniΓ-- fire; bhasma-sαt-- ashes; kurute-- turns; arjuna-- O Arjuna; jΘαna-agniΓ-- the fire of knowledge; sarva-karmατi-- all reactions to material activities; bhasma-sαt-- to ashes; kurute-- it turns; tathα-- similarly.
TRANSLATION
As a 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 reactions, both a priori and a posteriori, are consumed. In the Vedas ( BΩhad-αraτyaka Upani∞ad 4.4.22) it is stated, ubhe uhaivai∞a ete taraty amΩtaΓ sαdhv-asαdh∩nπ: "One overcomes both the pious and impious reactions of work."
TEXT 38
p íy ߃pºp x≡58 qíwGísy íwDnº {
nn ╝wt8 t⌐kx8íxΣ7 j╚ƒvºpƒ«síp íw┤oín {{]b{{
na hi jΘαnena sadΩφaµ
pavitram iha vidyate
tat svayaµ yoga-saµsiddhaΓ
kαlenαtmani vindati
na-- nothing; hi-- certainly; jΘαnena-- with knowledge; sadΩφam-- in comparison; pavitram-- sanctified; iha-- in this world; vidyate-- exists; tat-- that; svayam-- himself; yoga-- in devotion; saµsiddhaΓ-- he who is mature; kαlena-- in course of time; αtmani-- 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 become accomplished in the practice of devotional service enjoys this knowledge 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 culminate in KΩ∞τa consciousness. That is the last word in the Bhagavad-gπtα.
TEXT 39
ΦΣƒwƒv0 vCnº ߃p8 n«qu7 x8tnºí┤Nt7 {
߃p8 v╢┐wƒ quƒ8 5ƒí┤nsíluº4ƒíAk░>ín {{]c{{
φraddhαvασ labhate jΘαnaµ
tat-paraΓ saµyatendriyaΓ
jΘαnaµ labdhvα parαµ φαntim
acireταdhigacchati
φraddhα-vαn-- a faithful man; labhate-- achieves; jΘαnam-- knowledge; tat-paraΓ-- very much attached to it; saµyata-- controlled; indriyaΓ-- senses; jΘαnam-- knowledge; labdhvα-- having achieved; parαm-- transcendental; φαntim-- peace; acireτa-- very soon; adhigacchati-- attains.
TRANSLATION
A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.
PURPORT
Such knowledge in KΩ∞τa consciousness can be achieved by a faithful person who believes firmly in KΩ∞τa. One is called a faithful man who thinks that simply by acting in KΩ∞τa consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service, and by chanting Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, 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 KΩ∞τa and who controls the senses can easily attain perfection in the knowledge of KΩ∞τa consciousness without delay.
TEXT 40
eßΩƒΦ/AƒpΩ x85tƒ«sƒ íwp╛tín {
pƒt8 v⌐j╚⌐zí╝n p qu⌐ p xú<8 x85tƒ«sp7 {{^d{{
ajΘaφ cαφraddadhαnaφ ca
saµφayαtmα vinaφyati
nαyaµ loko 'sti na paro
na sukhaµ saµφayαtmanaΓ
ajΘaΓ-- a fool who has no knowledge in standard scriptures; ca-- and; aφraddadhαnaΓ-- without faith in revealed scriptures; ca-- also; saµφaya-- of doubts; αtmα-- a person; vinaφyati-- falls back; na-- never; ayam-- in this; lokaΓ-- world; asti-- there is; na-- nor; paraΓ-- in the next life; na-- not; sukham-- happiness; saµφaya-- doubtful; αtmanaΓ-- of the person.
TRANSLATION
But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. 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-gπtα 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-gπtα, they do not believe in or worship the Personality of Godhead, ═rπ KΩ∞τa. Such persons cannot have any standing in KΩ∞τa consciousness. They fall down. Out of all the above-mentioned 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 αcαryas who are in the disciplic succession and thereby attain success.
TEXT 41
t⌐kx8┤t╝nj╚sƒ╜48 ߃pxí▓>Fx85ts {
P«sw┤n8 p j╚sƒ╜í4 ípr┐pí┤n Ap▓mt {{^[{{
yoga-sannyasta-karmατaµ
jΘαna-saΘchinna-saµφayam
αtmavantaµ na karmατi
nibadhnanti dhanaΘjaya
yoga-- by devotional service in karma-yoga; sannyasta-- one who has renounced; karmατam-- the fruits of actions; jΘαna-- by knowledge; saΘchinna-- cut; saµφayam-- doubts; αtmα-vantam-- situated in the self; na-- never; karmατi-- works; nibadhnanti-- do bind; dhanaΘjaya-- O conqueror of riches.
TRANSLATION
One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.
PURPORT
One who follows the instruction of the Bhagavad-gπtα, 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 KΩ∞τa consciousness, is already established in self-knowledge. As such, he is undoubtedly above bondage to action.
TEXT 42
n╝sƒo߃px╕Cñn8 ∩«╝@8 ߃pƒíxpƒ«sp7 {
í>─w¿p8 x85t8 t⌐ksƒín╗µ⌐íE╗µ Cƒun {{^\{{
tasmαd ajΘαna-sambh∩taµ
hΩt-sthaµ jΘαnαsinαtmanaΓ
chittvainaµ saµφayaµ yogam
αti∞εhotti∞εha bhαrata
tasmαt-- therefore; ajΘαna-sambh∩tam-- born of ignorance; hΩt-stham-- situated in the heart; jΘαna-- of knowledge; asinα-- by the weapon; αtmanaΓ-- of the self; chittvα-- cutting off; enam-- this; saµφayam-- doubt; yogam-- in yoga; αti∞εha-- be situated; utti∞εha-- stand up to fight; bhαrata-- 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 Bhαrata, stand and fight.
PURPORT
The yoga system instructed in this chapter is called sanαtana-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 Bhagavad-gπtα 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 can easily understand 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 Gπtα 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 KΩ∞τa consciousness. KΩ∞τa 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 forgoing material possessions, in studying the Vedas, and in partaking of the social institution called varταφrama-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-gπtα, but one who doubts the authority of KΩ∞τa falls back. One is therefore advised to study Bhagavad-gπtα, 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-gπtα have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gπtα as it is expressed in the Gπtα itself and beware of self-interested 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 Bhagavad-gπtα.
Thus end the Bhaktivedanta Purports to the Fourth Chapter of the ═rπmad Bhagavad-gπtα in the matter of Transcendental Knowledge.
Chapter Five
Karma-yoga-- Action in KΩ∞τa Consciousness
TEXT 1
emú╜p gwƒl
x8┤tƒxs j╚s╜4ƒ8 j╚Ñ╗4 qúpt⌐╜k8 l 58xíx {
t░±ºt hnt⌐uºj╚8 n┤sº Jñíy xúípíΩns {{[{{
arjuna uvαca
sannyαsam karmaταµ kΩ∞τa
punar yogaµ ca φaµsasi
yac chreya etayor ekaµ
tan me br∩hi su-niφcitam
arjunaΓ uvαca-- Arjuna said; sannyαsam-- renunciation; karmaταm-- of all activities; kΩ∞τa-- O KΩ∞τa; punaΓ-- again; yogam-- devotional service; ca-- also; φaµsasi-- You are praising; yat-- which; φreyaΓ-- is more beneficial; etayoΓ-- of these two; ekam-- one; tat-- that; me-- unto me; br∩hi-- please tell; su-niφcitam-- definitely.
TRANSLATION
Arjuna said: O KΩ∞τa, 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-gπtα, 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, KΩ∞τa 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 sannyαsa, 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
ΦóCkwƒpúwƒl
x8┤tƒx7 j╚s╜t⌐kΩ íp7Φºtxj╚uƒwúC¬ {
nt⌐╝nú j╚s╜x8┤tƒxƒn j╚s╜t⌐k⌐ íwí5╗tnº {{\{{
φrπ-bhagavαn uvαca
sannyαsaΓ karma-yogaφ ca
niΓφreyasa-karαv ubhau
tayos tu karma-sannyαsαt
karma-yogo viφi∞yate
φrπ-bhagavαn uvαca-- the Personality of Godhead said; sannyαsaΓ-- renunciation of work; karma-yogaΓ-- work in devotion; ca-- also; niΓφreyasa-karau-- leading to the path of liberation; ubhau-- both; tayoΓ-- of the two; tu-- but; karma-sannyαsαt-- in comparison to the renunciation of fruitive work; karma-yogaΓ-- work in devotion; viφi∞yate-- is better.
TRANSLATION
The Personality of Godhead replied: 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 work.
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. ═rπmad-Bhαgavatam (5.5.4-6) confirms this as follows:
n∩naµ pramattaΓ kurute vikarma
yad indriya-prπtaya αpΩτoti
na sαdhu manye yata αtmano 'yam
asann api kleφa-da αsa dehaΓ
parαbhavas tαvad abodha-jαto
yαvan na jijΘαsata αtma-tattvam
yαvat kriyαs tαvad idaµ mano vai
karmαtmakaµ yena φarπra-bandhaΓ
evaµ manaΓ karma-vaφaµ prayuΦkte
avidyayαtmany upadhπyamαne
prπtir na yαvan mayi vαsudeve
na mucyate deha-yogena tαvat
"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 his real identity. As long as he does not know his real identity, he has to work for fruitive results for sense gratification, and 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 Vαsudeva. Only then can one have the opportunity to get out of the bondage of material existence."
Therefore, jΘαna (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 KΩ∞τa consciousness is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one's advancement in real knowledge. Without KΩ∞τa 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 KΩ∞τa consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore action in KΩ∞τa consciousness is always superior to renunciation, which always entails a risk of falling. Renunciation without KΩ∞τa consciousness is incomplete, as is confirmed by ═rπla R∩pa Gosvαmπ in his Bhakti-rasαmΩta-sindhu (1.2.258):
prαpaΘcikatayα buddhyα
hari-sambandhi vastunaΓ
mumuk∞ubhiΓ parityαgo
vairαgyaµ phalgu kathyate
"When persons eager to achieve liberation renounce things related to the Supreme Personality of Godhead, thinking them to be material, their renunciation is called incomplete." Renunciation is complete 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 KΩ∞τa's property is always situated in renunciation. Since everything belongs to KΩ∞τa, everything should be employed in the service of KΩ∞τa. This perfect form of action in KΩ∞τa consciousness is far better than any amount of artificial renunciation by a sannyαsπ of the Mαyαvαdπ school.
TEXT 3
ߺt7 x íp«tx8┤tƒxó t⌐ p Iºí╗2 p j╚ƒY╚ Γín {
ípI╜┤I⌐ íy syƒrƒy⌐ xú<8 r┤Aƒn Hsú░tnº {{]{{
jΘeyaΓ sa nitya-sannyαsπ
yo na dve∞εi na kαΦk∞ati
nirdvandvo hi mahα-bαho
sukhaµ bandhαt pramucyate
jΘeyaΓ-- should be known; saΓ-- he; nitya-- always; sannyαsπ-- renouncer; yaΓ-- who; na-- never; dve∞εi-- abhors; na-- nor; kαΦk∞ati-- desires; nirdvandvaΓ-- free from all dualities; hi-- certainly; mahα-bαho-- O mighty-armed one; sukham-- happily; bandhαt-- from bondage; pramucyate-- is completely liberated.
TRANSLATION
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
PURPORT
One who is fully in KΩ∞τa 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 KΩ∞τa. He knows fully well that KΩ∞τa is the whole and that he is part and parcel of KΩ∞τa. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with KΩ∞τa 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 or lament over. There is no duality in his mind because whatever he does, he does for KΩ∞τa. Being thus freed from the platform of dualities, he is liberated-- even in this material world.
TEXT 4
xƒ8├tt⌐k¬ qÑ@k rƒvƒ7 Hwoí┤n p qí│3nƒ7 {
hj╚s╡tƒí╝@n7 x╕tkúCt⌐íw╜┤onº B╚vs {{^{{
sαΦkhya-yogau pΩthag bαlαΓ
pravadanti na paτßitαΓ
ekam apy αsthitaΓ samyag
ubhayor vindate phalam
sαΦkhya-- analytical study of the material world; yogau-- work in devotional service; pΩthak-- different; bαlαΓ-- the less intelligent; pravadanti-- say; na-- never; paτßitαΓ-- the learned; ekam-- in one; api-- even; αsthitaΓ-- being situated; samyak-- complete; ubhayoΓ-- of both; vindate-- enjoys; phalam-- the result.
TRANSLATION
Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [SαΦkhya]. 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 Vi∞τu, or the Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and the other is to water the root. The real student of SαΦkhya philosophy finds the root of the material world, Vi∞τu, 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 Vi∞τu. Those who do not know the ultimate end say that the purposes of SαΦkhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.
TEXT 5
tn xƒ8├t¿7 Hƒ╡tnº ╝@ƒp8 no t⌐k¿uíq k╕tnº {
hj╚8 xƒ8├t8 l t⌐k8 l t7 q╛tín x q╛tín {{_{{
yat sαΦkhyaiΓ prαpyate sthαnaµ
tad yogair api gamyate
ekaµ sαΦkhyaµ ca yogaµ ca
yaΓ paφyati sa paφyati
yat-- what; sαΦkhyaiΓ-- by means of SαΦkhya philosophy; prαpyate-- is achieved; sthαnam-- place; tat-- that; yogaiΓ-- by devotional service; api-- also; gamyate-- one can attain; ekam-- one; sαΦkhyam-- analytical study; ca-- and; yogam-- action in devotion; ca-- and; yaΓ-- one who; paφyati-- sees; saΓ-- he; paφyati-- actually sees.
TRANSLATION
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, 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 SαΦkhya 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 KΩ∞τa consciousness, he is actually in his constitutional position. In the first process, SαΦkhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of KΩ∞τa consciousness. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. Detachment from matter and attachment to KΩ∞τa are one and the same. One who can see this sees things as they are.
TEXT 6
x8┤tƒx╝nú syƒrƒy⌐ oú7<sƒ╡núst⌐kn7 {
t⌐ktúM╚⌐ súípJ╜, p íluº4ƒíAk░>ín {{`{{
sannyαsas tu mahα-bαho
duΓkham αptum ayogataΓ
yoga-yukto munir brahma
na cireταdhigacchati
sannyαsaΓ-- the renounced order of life; tu-- but; mahα-bαho-- O mighty-armed one; duΓkham-- distress; αptum-- afflicts one with; ayogataΓ-- without devotional service; yoga-yuktaΓ-- one engaged in devotional service; muniΓ-- a thinker; brahma-- the Supreme; na cireτa-- without delay; adhigacchati-- attains.
TRANSLATION
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
PURPORT
There are two classes of sannyαsπs, or persons in the renounced order of life. The Mαyαvαdπ sannyαsπs are engaged in the study of SαΦkhya philosophy, whereas the Vai∞τava sannyαsπs are engaged in the study of Bhαgavatam philosophy, which affords the proper commentary on the Vedαnta-s∩tras. The Mαyαvαdπ sannyαsπs also study the Vedαnta-s∩tras, but use their own commentary, called ═αrπraka-bhα∞ya, written by ═aΦkarαcαrya. The students of the Bhαgavata school are engaged in the devotional service of the Lord, according to pαΘcarαtrikπ regulations, and therefore the Vai∞τava sannyαsπs have multiple engagements in the transcendental service of the Lord. The Vai∞τava sannyαsπs have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Mαyαvαdπ sannyαsπs, engaged in the studies of SαΦkhya and Vedαnta and speculation, cannot relish the 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 Bhαgavatam without proper understanding. Consequently their study of the ═rπmad-Bhαgavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Mαyαvαdπ sannyαsπs. The Vai∞τava sannyαsπs, 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 Mαyαvαdπ sannyαsπs 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 KΩ∞τa conscious activities are better situated than the sannyαsπs engaged in simple speculation about what is Brahman and what is not Brahman, although they too come to KΩ∞τa consciousness, after many births.
TEXT 7
t⌐ktúM╚⌐ íw5úΣƒ«sƒ íwímnƒ«sƒ ímnºí┤Nt7 {
xw╜Cñnƒ«sCñnƒ«sƒ j╚úw╜Fíq p ív╡tnº {{a{{
yoga-yukto viφuddhαtmα
vijitαtmα jitendriyaΓ
sarva-bh∩tαtma-bh∩tαtmα
kurvann api na lipyate
yoga-yuktaΓ-- engaged in devotional service; viφuddha-αtmα-- a purified soul; vijita-αtmα-- self-controlled; jita-indriyaΓ-- having conquered the senses; sarva-bh∩ta-- to all living entities; αtma-bh∩ta-αtmα-- compassionate; 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 KΩ∞τa consciousness is very dear to every living being, and every living being is dear to him. This is due to his KΩ∞τa consciousness. Such a person cannot think of any living being as separate from KΩ∞τa, 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 KΩ∞τa 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 KΩ∞τa, there is no chance of his being deviated from KΩ∞τa. 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 KΩ∞τa; he does not like to eat anything which is not offered to KΩ∞τa; and he does not wish to go anywhere if KΩ∞τa 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 KΩ∞τa 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 Kuruk∞etra. Only their dresses were changed by the order of KΩ∞τa, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kuruk∞etra, was not really fighting at all; he was simply carrying out the orders of KΩ∞τa in full KΩ∞τa consciousness. Such a person is never entangled in the reactions of work.
TEXTS 8-9
p¿w íj╚í▓ln j╚u⌐sóín túM╚⌐ s┤tºn n─wíwn {
q╛tZ 5Ñ│wp ╝qÑ5Z ímεF╛pp k░>p ╝wqp ⌠xp {{b{{
naiva kiΘcit karomπti
yukto manyeta tattva-vit
paφyaΘ φΩτvan spΩφaΘ jighrann
aφnan gacchan svapan φvasan
Hvqp íwxÑmp kÑy 4Fúí┤s6íFís6Fíq {
fí┤Ntƒ4óí┤Ntƒ@º╜6ú wn╜┤n fín Aƒutp {{c{{
pralapan visΩjan gΩhτann
unmi∞an nimi∞ann api
indriyατπndriyαrthe∞u
vartanta iti dhαrayan
na-- never; eva-- certainly; kiΘcit-- anything; karomi-- I do; iti-- thus; yuktaΓ-- engaged in the divine consciousness; manyeta-- thinks; tattva-vit-- one who knows the truth; paφyan-- seeing; φΩτvan-- hearing; spΩφan-- touching; jighran-- smelling; aφnan-- eating; gacchan-- going; svapan-- dreaming; φvasan-- breathing; pralapan-- talking; visΩjan-- giving up; gΩhτan-- accepting; unmi∞an-- opening; nimi∞an-- closing; api-- in spite of; indriyατi-- the senses; indriya-arthe∞u-- in sense gratification; vartante-- let them be so engaged; iti-- thus; dhαrayan-- 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, or 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 KΩ∞τa 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 KΩ∞τa. 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 KΩ∞τa consciousness the senses are engaged in the satisfaction of KΩ∞τa's senses. Therefore, the KΩ∞τa conscious person is always free, even though he appears to be engaged in affairs of the senses. Activities such as seeing and hearing are actions of the senses meant for receiving knowledge, whereas moving, speaking, evacuating, etc., are actions of the senses meant for work. A KΩ∞τa conscious 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
J,│tƒAƒt j╚sƒ╜í4 xY╚ k8 «tM╚ wƒ j╚u⌐ín t7 {
ív╡tnº p x qƒqºp qo sqGíswƒ╕Cxƒ {{[d{{
brahmaτy αdhαya karmατi
saΦgaµ tyaktvα karoti yaΓ
lipyate na sa pαpena
padma-patram ivαmbhasα
brahmaτi-- unto the Supreme Personality of Godhead; αdhαya-- resigning; karmατi-- all works; saΦgam-- attachment; tyaktvα-- giving up; karoti-- performs; yaΓ-- who; lipyate-- is affected; na-- never; saΓ-- he; pαpena-- by sin; padma-patram-- a lotus leaf; iva-- like; ambhasα-- by the water.
TRANSLATION
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
PURPORT
Here brahmaτi means in KΩ∞τa consciousness. The material world is a sum total manifestation of the three modes of material nature, technically called the pradhαna. The Vedic hymns sarvaµ hy etad brahma ( Mατß∩kya Upani∞ad 2), tasmαd etad brahma nαma-r∩pam annaµ ca jαyate ( Muτßaka Upani∞ad 1.2.10), and, in the Bhagavad-gπtα (14.3), mama yonir mahad brahma indicate that everything in the material world is a manifestation of Brahman; and although the effects are differently manifested, they are nondifferent from the cause. In the ├φopani∞ad it is said that everything is related to the Supreme Brahman, or KΩ∞τa, and thus everything belongs to Him only. One who knows perfectly well that everything belongs to KΩ∞τa, 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 KΩ∞τa consciousness. It is then beyond contamination by sinful reactions, exactly as the lotus leaf, though remaining in the water, is not wet. The Lord also says in the Gπtα (3.30), mayi sarvατi karmατi sannyasya: "Resign all works unto Me [KΩ∞τa]." The conclusion is that a person without KΩ∞τa consciousness acts according to the concept of the material body and senses, but a person in KΩ∞τa consciousness acts according to the knowledge that the body is the property of KΩ∞τa and should therefore be engaged in the service of KΩ∞τa.
TEXT 11
j╚ƒtºp spxƒ rúΣ tƒ j╚ºwv¿íuí┤Nt¿uíq {
t⌐íkp7 j╚s╜ j╚úw╜í┤n xY╚ k8 «tM╚ wƒ«s5úΣtº {{[[{{
kαyena manasα buddhyα
kevalair indriyair api
yoginaΓ karma kurvanti
saΦgaµ tyaktvαtma-φuddhaye
kαyena-- with the body; manasα-- with the mind; buddhyα-- with the intelligence; kevalaiΓ-- purified; indriyaiΓ-- with the senses; api-- even; yoginaΓ-- KΩ∞τa conscious persons; karma-- actions; kurvanti-- they perform; saΦgam-- attachment; tyaktvα-- giving up; αtma-- of the self; φuddhaye-- for the purpose of purification.
TRANSLATION
The yogπs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
PURPORT
When one acts in KΩ∞τa consciousness for the satisfaction of the senses of KΩ∞τa, any action, whether of the body, mind, intelligence or even the senses, is purified of material contamination. There are no material reactions resulting from the activities of a KΩ∞τa conscious person. Therefore purified activities, which are generally called sad-αcαra, can be easily performed by acting in KΩ∞τa consciousness. ═rπ R∩pa Gosvαmπ in his Bhakti-rasαmΩta-sindhu (1.2. 187) describes this as follows:
ihα yasya harer dαsye
karmaτα manasα girα
nikhilαsv apy avasthαsu
jπvan-muktaΓ sa ucyate
"A person acting in KΩ∞τa consciousness (or, in other words, in the service of KΩ∞τa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." He has no false ego, for he does not believe that he is this material body, or 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 KΩ∞τa, and the body too belongs to KΩ∞τa. When he applies everything produced of the body, mind, intelligence, words, life, wealth, etc.-- whatever he may have within his possession-- to KΩ∞τa's service, he is at once dovetailed with KΩ∞τa. He is one with KΩ∞τa and is devoid of the false ego that leads one to believe that he is the body, etc. This is the perfect stage of KΩ∞τa consciousness.
TEXT 12
túM╚7 j╚s╜B╚v8 «tM╚ wƒ 5ƒí┤nsƒ╡p⌐ín p¿í╗µj╚ós {
etúM╚7 j╚ƒsj╚ƒuº4 B╚vº xM╚⌐ ípr┐tnº {{[\{{
yuktaΓ karma-phalaµ tyaktvα
φαntim αpnoti nai∞εhikπm
ayuktaΓ kαma-kαreτa
phale sakto nibadhyate
yuktaΓ-- one who is engaged in devotional service; karma-phalam-- the results of all activities; tyaktvα-- giving up; φαntim-- perfect peace; αpnoti-- achieves; nai∞εhikπm-- unflinching; ayuktaΓ-- one who is not in KΩ∞τa consciousness; kαma-kαreτa-- for enjoying the result of work; phale-- in the result; saktaΓ-- 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 KΩ∞τa consciousness and a person in bodily consciousness is that the former is attached to KΩ∞τa whereas the latter is attached to the results of his activities. The person who is attached to KΩ∞τa and works for Him only is certainly a liberated person, and he has no anxiety over the results of his work. In the Bhαgavatam, the cause of anxiety over the result of an activity is explained as being one's functioning in the conception of duality, that is, without knowledge of the Absolute Truth. KΩ∞τa is the Supreme Absolute Truth, the Personality of Godhead. In KΩ∞τa consciousness, there is no duality. All that exists is a product of KΩ∞τa's energy, and KΩ∞τa is all good. Therefore, activities in KΩ∞τa consciousness are on the absolute plane; they are transcendental and have no material effect. One is therefore filled with peace in KΩ∞τa consciousness. But one who is entangled in profit calculation for sense gratification cannot have that peace. This is the secret of KΩ∞τa consciousness-- realization that there is no existence besides KΩ∞τa is the platform of peace and fearlessness.
TEXT 13
xw╜j╚sƒ╜í4 spxƒ x8┤t╝tƒ╝nº xú<8 w5ó {
pwIƒuº qúuº oºyó p¿w j╚úw╜F j╚ƒutp {{[]{{
sarva-karmατi manasα
sannyasyαste sukhaµ vaφπ
nava-dvαre pure dehπ
naiva kurvan na kαrayan
sarva-- all; karmατi-- activities; manasα-- by the mind; sannyasya-- giving up; αste-- remains; sukham-- in happiness; vaφπ-- one who is controlled; nava-dvαre-- in the place where there are nine gates; pure-- in the city; dehπ-- the embodied soul; na-- never; eva-- certainly; kurvan-- doing anything; na-- not; kαrayan-- 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 its 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 KΩ∞τa consciousness, he can revive his real position and thus come out of his embodiment. Therefore, when one takes to KΩ∞τa 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 mentioned as follows:
nava-dvαre pure dehπ
haµso lelαyate bahiΓ
vaφπ sarvasya lokasya
sthαvarasya 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 genitals]. 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." ( ═vetαφvatara Upani∞ad 3.18)
Therefore, a KΩ∞τa conscious person is free from both the outer and inner activities of the material body.
TEXT 14
p j╚nÑ╜«w8 p j╚sƒ╜í4 v⌐j╚╝t xÑmín HCú7 {
p j╚s╜B╚vx8t⌐k8 ╝wCƒw╝nú Hwn╜nº {{[^{{
na kartΩtvaµ na karmατi
lokasya sΩjati prabhuΓ
na karma-phala-saµyogaµ
svabhαvas tu pravartate
na-- never; kartΩtvam-- proprietorship; na-- nor; karmατi-- activities; lokasya-- of the people; sΩjati-- creates; prabhuΓ-- the master of the city of the body; na-- nor; karma-phala-- with the results of activities; saµyogam-- connection; svabhαvaΓ-- the modes of material nature; tu-- but; pravartate-- act.
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 of the energies or natures of the Supreme Lord but is distinct 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 KΩ∞τa consciousness. That alone will save him from all turmoil.
TEXT 15
pƒoEº j╚╝tíln qƒq8 p l¿w xúj╚Ñn8 íwCú7 {
e߃pºpƒwÑn8 ߃p8 nºp sú+í┤n m┤nw7 {{[_{{
nαdatte kasyacit pαpaµ
na caiva sukΩtaµ vibhuΓ
ajΘαnenαvΩtaµ jΘαnaµ
tena muhyanti jantavaΓ
na-- never; αdatte-- accepts; kasyacit-- anyone's; pαpam-- sin; na-- nor; ca-- also; eva-- certainly; su-kΩtam-- pious activities; vibhuΓ-- the Supreme Lord; ajΘαnena-- by ignorance; αvΩtam-- covered; jΘαnam-- knowledge; tena-- by that; muhyanti-- are bewildered; jantavaΓ-- the living entities.
TRANSLATION
Nor does the Supreme Lord 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 vibhu 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 aτu, 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 Paramαtmα, 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 for 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 independent living entities. However, when one desires KΩ∞τa, 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 hymns therefore declare, e∞a u hy eva sαdhu karma kαrayati taµ yam ebhyo lokebhya unninπ∞ate. e∞a u evαsαdhu karma kαrayati yam adho ninπ∞ate: "The Lord engages the living entity in pious activities so that he may be elevated. The Lord engages him in impious activities so that he may go to hell." ( Kau∞πtakπ Upani∞ad 3.8)
ajΘo jantur anπφo 'yam
αtmanaΓ sukha-duΓkhayoΓ
πφvara-prerito gacchet
svargaµ vαφv abhram eva ca
"The living entity is completely dependent 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 KΩ∞τa 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 Vedαnta-s∩tras (2.1.34) also confirm this. Vai∞amya-nairghΩτye na sαpek∞atvαt tathα hi darφayati: "The Lord neither hates nor likes anyone, though He appears to."
TEXT 16
߃pºp nú no߃p8 tº6ƒ8 pƒí5nsƒ«sp7 {
nº6ƒsƒío«tw▒߃p8 Hj╚ƒ5tín nn qus {{[`{{
jΘαnena tu tad ajΘαnaµ
ye∞αµ nαφitam αtmanaΓ
te∞αm αditya-vaj jΘαnaµ
prakαφayati tat param
jΘαnena-- by knowledge; tu-- but; tat-- that; ajΘαnam-- nescience; ye∞αm-- whose; nαφitam-- is destroyed; αtmanaΓ-- of the living entity; te∞αm-- their; αditya-vat-- like the rising sun; jΘαnam-- knowledge; prakαφayati-- discloses; tat param-- KΩ∞τa 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 KΩ∞τa must certainly be bewildered, but those who are in KΩ∞τa consciousness are not bewildered at all. It is stated in the Bhagavad-gπtα, sarvaµ jΘαna-plavena, jΘαnαgniΓ sarva-karmατi and na hi jΘαnena sadΩφam . Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto KΩ∞τa, as is said in the Seventh Chapter, 19th verse: bah∩nαµ janmanαm ante jΘαnavαn mαµ prapadyate . After passing through many, many births, when one perfect in knowledge surrenders unto KΩ∞τa, or when one attains KΩ∞τa consciousness, then everything is revealed to him, as everything is revealed by the sun in the daytime. The living entity is bewildered in so many ways. For instance, when he unceremoniously thinks himself God, 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 KΩ∞τa consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what KΩ∞τa consciousness is, for KΩ∞τa consciousness will certainly 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 KΩ∞τa 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 ═rπ KΩ∞τa 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
no rúΣt╝noƒ«sƒp╝níF╗µƒ╝n«quƒtpƒ7 {
k░>┤«tqúpuƒwÑíE8 ߃pípAñ╜nj╚╣s6ƒ7 {{[a{{
tad-buddhayas tad-αtmαnas
tan-ni∞εhαs tat-parαyanαΓ
gacchanty apunar-αvΩttiµ
jΘαna-nirdh∩ta-kalma∞αΓ
tat-buddhayaΓ-- those whose intelligence is always in the Supreme; tat-αtmαnaΓ-- those whose minds are always in the Supreme; tat-ni∞εhaΓ-- those whose faith is only meant for the Supreme; tat-parαyaταΓ-- who have completely taken shelter of Him; gacchanti-- go; apunaΓ-αvΩttim-- to liberation; jΘαna-- by knowledge; nirdh∩ta-- cleansed; kalma∞αΓ-- 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 KΩ∞τa. The whole Bhagavad-gπtα centers around the declaration that KΩ∞τa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramαtmα and Bhagavαn. Bhagavαn, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaΓ parataraµ nαnyat kiΘcid asti dhanaΘjaya . Impersonal Brahman is also supported by KΩ∞τa: brahmaτo hi prati∞εhαham. Therefore in all ways KΩ∞τa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in KΩ∞τa, or, in other words, one who is fully in KΩ∞τa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A KΩ∞τa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in KΩ∞τa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.
TEXT 18
íwDƒíwptx╕qFº Jƒ,4º kíw yí╝níp {
5úíp l¿w ⌠qƒj╚º l qí│3nƒ7 xsoí5╜p7 {{[b{{
vidyα-vinaya-sampanne
brαhmaτe gavi hastini
φuni caiva φva-pαke ca
paτßitαΓ sama-darφinaΓ
vidyα-- with education; vinaya-- and gentleness; sampanne-- fully equipped; brαhmaτe-- in the brαhmaτa; gavi-- in the cow; hastini-- in the elephant; φuni-- in the dog; ca-- and; eva-- certainly; φva-pαke-- in the dog-eater (the outcaste); ca-- respectively; paτßitαΓ-- those who are wise; sama-darφinaΓ-- who see with equal vision.
TRANSLATION
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brαhmaτa, a cow, an elephant, a dog and a dog-eater [outcaste].
PURPORT
A KΩ∞τa conscious person does not make any distinction between species or castes. The brαhmaτa and the outcaste may be different from the social point of view, or a dog, a cow, and 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 Paramαtmα, 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 Paramαtmα regardless of the circumstances of the living entities. The Lord as Paramαtmα is present both in the outcaste and in the brαhmaτa, although the body of a brαhmaτa 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 Paramαtmα is present in each and every body. A KΩ∞τa 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
fy¿w n¿ím╜n7 xk⌐╜ tº6ƒ8 xƒ╕tº í╝@n8 sp7 {
ípo⌐╜68 íy xs8 J, n╝sƒo J,í4 nº í╝@nƒ7 {{[c{{
ihaiva tair jitaΓ sargo
ye∞αµ sαmye sthitaµ manaΓ
nirdo∞aµ hi samaµ brahma
tasmαd brahmaτi te sthitαΓ
iha-- in this life; eva-- certainly; taiΓ-- by them; jitaΓ-- conquered; sargaΓ-- birth and death; ye∞αm-- whose; sαmye-- in equanimity; sthitam-- situated; manaΓ-- mind; nirdo∞am-- flawless; hi-- certainly; samam-- in equanimity; brahma-- like the Supreme; tasmαt-- therefore; brahmaτi-- in the Supreme; te-- they; sthitαΓ-- 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
p H∩╗tºn íHt8 Hƒ╡t p⌐íImºn Hƒ╡t lƒíHts {
í╝@urúíΣux╕sñτ⌐ J,íwo J,í4 í╝@n7 {{\d{{
na prahΩ∞yet priyaµ prαpya
nodvijet prαpya cαpriyam
sthira-buddhir asamm∩ßho
brahma-vid brahmaτi sthitaΓ
na-- never; prahΩ∞yet-- rejoices; priyam-- the pleasant; prαpya-- achieving; na-- does not; udvijet-- become agitated; prαpya-- obtaining; ca-- also; apriyam-- the unpleasant; sthira-buddhiΓ-- self-intelligent; asamm∩ßhaΓ-- unbewildered; brahma-vit-- one who knows the Supreme perfectly; brahmaτi-- in the transcendence; sthitaΓ-- situated.
TRANSLATION
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is 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, Paramαtmα and Bhagavαn. 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 KΩ∞τa consciousness.
TEXT 21
rƒ+╝q5º╜╗wxM╚ƒ«sƒ íw┤o«tƒ«síp tn xú<s {
x J,t⌐ktúM╚ƒ«sƒ xú<sΓts╛púnº {{\[{{
bαhya-sparφe∞v asaktαtmα
vindaty αtmani yat sukham
sa brahma-yoga-yuktαtmα
sukham ak∞ayam aφnute
bαhya-sparφe∞u-- in external sense pleasure; asakta-αtmα-- one who is not attached; vindati-- enjoys; αtmani-- in the self; yat-- that which; sukham-- happiness; saΓ-- he; brahma-yoga-- by concentration in Brahman; yukta-αtmα-- self-connected; sukham-- happiness; ak∞ayam-- unlimited; aφnute-- enjoys.
TRANSLATION
Such a liberated person is not attracted to material sense pleasure 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
═rπ Yαmunαcαrya, a great devotee in KΩ∞τa consciousness, said:
yad-avadhi mama cetaΓ kΩ∞τa-padαravinde
nava-nava-rasa-dhαmany udyataµ rantum αsπt
tad-avadhi bata nαrπ-saΦgame smaryamαne
bhavati mukha-vikαraΓ su∞εhu ni∞εhπvanaµ ca
"Since I have been engaged in the transcendental loving service of KΩ∞τa, 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 KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa conscious person is not attracted to any kind of sense pleasure, due to his being a liberated soul.
TEXT 22
tº íy x8╝q5╜mƒ C⌐kƒ oú7<t⌐pt hw nº {
PD┤nw┤n7 j╚¬┤nºt p nº6ú usnº rúA7 {{\\{{
ye hi saµsparφa-jα bhogα
duΓkha-yonaya eva te
αdy-antavantaΓ kaunteya
na te∞u ramate budhaΓ
ye-- those; hi-- certainly; saµsparφa-jαΓ-- by contact with the material senses; bhogαΓ-- enjoyments; duΓkha-- distress; yonayaΓ-- sources of; eva-- certainly; te-- they are; αdi-- beginning; anta-- end; vantaΓ-- subject to; kaunteya-- O son of Kuntπ; na-- never; te∞u-- in those; ramate-- takes delight; budhaΓ-- the intelligent person.
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 Kuntπ, 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 Purατa it is said:
ramante yogino 'nante
satyαnande cid-αtmani
iti rαma-padenαsau
paraµ brahmαbhidhπyate
"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rαma."
In the ═rπmad-Bhαgavatam also (5.5.1) it is said:
nαyaµ deho deha-bhαjαµ nΩ-loke
ka∞εαn kαmαn arhate viß-bhujαµ ye
tapo divyaµ putrakα yena sattvaµ
φuddhyed yasmαd brahma-saukhyaµ 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."
Therefore, those who are true yogπs 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
5j╚ p⌐nóy¿w t7 x⌐τú8 Hƒj╚ 5uóuíws⌐Γ4ƒn {
j╚ƒsO╚⌐A⌐o Cw8 wºk8 x túM╚7 x xú<ó pu7 {{\]{{
φaknotπhaiva yaΓ soßhuµ
prαk φarπra-vimok∞aταt
kαma-krodhodbhavaµ vegaµ
sa yuktaΓ sa sukhπ naraΓ
φaknoti-- is able; iha eva-- in the present body; yaΓ-- one who; soßhum-- to tolerate; prαk-- before; φarπra-- the body; vimok∞aταt-- giving up; kαma-- desire; krodha-- and anger; udbhavam-- generated from; vegam-- urges; saΓ-- he; yuktaΓ-- in trance; saΓ-- he; sukhπ-- happy; naraΓ-- 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 well situated 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 gosvαmπ, or svαmπ. Such gosvαmπs live strictly controlled lives, and forgo 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 self-realization. It is the duty of the transcendentalist to try strenuously to control desire and anger.
TEXT 24
t⌐z┤n7xú<⌐z┤nuƒuƒs╝n@ƒ┤n▒t⌐╜ínuºw t7 {
x t⌐kó J,ípwƒ╜48 J,Cñn⌐zíAk░>ín {{\^{{
yo 'ntaΓ-sukho 'ntar-αrαmas
tathαntar-jyotir eva yaΓ
sa yogπ brahma-nirvατaµ
brahma-bh∩to 'dhigacchati
yaΓ-- one who; antaΓ-sukhaΓ-- happy from within; antaΓ-αrαmaΓ-- actively enjoying within; tathα-- as well as; antaΓ-jyotiΓ-- aiming within; eva-- certainly; yaΓ-- anyone; saΓ-- he; yogπ-- a mystic; brahma-nirvατam-- liberation in the Supreme; brahma-bh∩taΓ-- being self-realized; adhigacchati-- attains.
TRANSLATION
One whose happiness is within, who is active and rejoices within, and whose aim is inward 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-bh∩ta, attaining which one is assured of going back to Godhead, back to home.
TEXT 25
vC┤nº J,ípwƒ╜4s W6t7 Γó4j╚╣s6ƒ7 {
í>FI¿Aƒ tnƒ«sƒp7 xw╜Cñníynº unƒ7 {{\_{{
labhante brahma-nirvατam
Ω∞ayaΓ k∞πτa-kalma∞αΓ
chinna-dvaidhα yatαtmαnaΓ
sarva-bh∩ta-hite ratαΓ
labhante-- achieve; brahma-nirvατam-- liberation in the Supreme; Ω∞ayaΓ-- those who are active within; k∞πτa-kalma∞αΓ-- who are devoid of all sins; chinna-- having torn off; dvaidhαΓ-- duality; yata-αtmαnaΓ-- engaged in self-realization; sarva-bh∩ta-- for all living entities; hite-- in welfare work; ratαΓ-- engaged.
TRANSLATION
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.
PURPORT
Only a person who is fully in KΩ∞τa consciousness can be said to be engaged in welfare work for all living entities. When a person is actually in the knowledge that KΩ∞τa 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 KΩ∞τa 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 such first-class welfare work without being liberated in the Supreme. A KΩ∞τa conscious person has no doubt about the supremacy of KΩ∞τa. 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 KΩ∞τa, he is actually a liberated soul, although he may be in the material tabernacle.
TEXT 26
j╚ƒsO╚⌐AíwsúM╚ƒpƒ8 tnópƒ8 tnlºnxƒs {
eíCn⌐ J,ípwƒ╜48 wn╜nº íwíonƒ«spƒs {{\`{{
kαma-krodha-vimuktαnαµ
yatπnαµ yata-cetasαm
abhito brahma-nirvατaµ
vartate viditαtmanαm
kαma-- from desires; krodha-- and anger; vimuktαnαm-- of those who are liberated; yatπnαm-- of the saintly persons; yata-cetasαm-- who have full control over the mind; abhitaΓ-- assured in the near future; brahma-nirvατam-- liberation in the Supreme; vartate-- is there; vidita-αtmanαm-- of those who are self-realized.
TRANSLATION
Those who are free from anger and all material desires, who are self-realized, 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 KΩ∞τa consciousness is the best of all. The Bhαgavatam (4.22.39) confirms this fact as follows:
yat-pαda-paΦkaja-palαφa-vilαsa-bhaktyα
karmαφayaµ grathitam udgrathayanti santaΓ
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaταs tam araτaµ bhaja vαsudevam
"Just try to worship, in devotional service, Vαsudeva, 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."
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 KΩ∞τa consciousness, perfect in self-realization, very quickly attains liberation in the Supreme. Owing to his complete knowledge in self-realization, he always remains in trance. To cite an analogous example of this:
darφana-dhyαna-saµsparφair
matsya-k∩rma-vihaΦgamαΓ
svαny apatyαni pu∞τanti
tathαham api padma ja
"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, the devotee in KΩ∞τa consciousness, although far away from the Lord's abode, can elevate himself to that abode simply by thinking of Him constantly-- by engagement in KΩ∞τa consciousness. He does not feel the pangs of material miseries; this state of life is called brahma-nirvατa, or the absence of material miseries due to being constantly immersed in the Supreme.
TEXTS 27-28
╝q5ƒ╜p j╚Ñ«wƒ ríyrƒ╜+ƒ8ΩΓúΩ¿wƒ┤nuº πúw⌐7 {
Hƒ4ƒqƒp¬ xs¬ j╚Ñ«wƒ pƒxƒ╖t┤nulƒíu4¬ {{\a{{
sparφαn kΩtvα bahir bαhyαµφ
cak∞uφ caivαntare bhruvoΓ
prαταpαnau samau kΩtvα
nαsαbhyantara-cαriτau
tnºí┤Ntsp⌐rúíΣsú╜íps⌐╜Γquƒt47 {
íwknº░>ƒCtO╚⌐A⌐ t7 xoƒ súM╚ hw x7 {{\b{{
yatendriya-mano-buddhir
munir mok∞a-parαyaτaΓ
vigatecchα-bhaya-krodho
yaΓ sadα mukta eva saΓ
sparφαn-- sense objects, such as sound; kΩtvα-- keeping; bahiΓ-- external; bαhyαn-- unnecessary; cak∞uΓ-- eyes; ca-- also; eva-- certainly; antare-- between; bhruvoΓ-- the eyebrows; prατa-apαnau-- up-and down-moving air; samau-- in suspension; kΩtvα-- keeping; nαsa-abhyantara-- within the nostrils; cαriτau-- blowing; yata-- controlled; indriya-- senses; manaΓ-- mind; buddhiΓ-- intelligence; muniΓ-- the transcendentalist; mok∞a-- for liberation; parαyaτaΓ-- being so destined; vigata-- having discarded; icchα-- wishes; bhaya-- fear; krodhaΓ-- anger; yaΓ-- one who; sadα-- always; muktaΓ-- liberated; eva-- certainly; saΓ-- 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, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
PURPORT
Being engaged in KΩ∞τa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When one 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 the mysticism or yoga known as a∞εαΦga-yoga, which is divisible into an eightfold procedure called yama, niyama, αsana, prαταyαma, pratyαhαra, dhαraτα, dhyαna and samαdhi. 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 pratyαhαra 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 up-moving and 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, KΩ∞τa consciousness is the easiest process of executing yoga principles. This will be thoroughly explained in the next chapter. A KΩ∞τa 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 a∞εαΦga-yoga.
TEXT 29
C⌐M╚ƒu8 tßnqxƒ8 xw╜v⌐j╚syº⌠us {
xú∩o8 xw╜Cñnƒpƒ8 ߃«wƒ sƒ8 5ƒí┤nsÑ░>ín {{\c{{
bhoktαraµ yajΘa-tapasαµ
sarva-loka-maheφvaram
suhΩdaµ sarva-bh∩tαnαµ
jΘαtvα mαµ φαntim Ωcchati
bhoktαram-- the beneficiary; yajΘa-- of sacrifices; tapasαm-- and penances and austerities; sarva-loka-- of all planets and the demigods thereof; maha-πφvaram-- the Supreme Lord; su-hΩdam-- the benefactor; sarva-- of all; bh∩tαnαm-- the living entities; jΘαtvα-- thus knowing; mαm-- Me (Lord KΩ∞τa); φαntim-- relief from material pangs; Ωcchati-- one achieves.
TRANSLATION
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains 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-gπtα. The greatest peace formula is simply this: Lord KΩ∞τa 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 ═iva and Lord Brahmα. In the Vedas ( ═vetαφvatara Upani∞ad 6.7) the Supreme Lord is described as tam πφvarαταm paramaµ maheφvaram. 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 KΩ∞τa consciousness: Lord KΩ∞τa is the supreme predominator, and all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete KΩ∞τa consciousness.
This Fifth Chapter is a practical explanation of KΩ∞τa 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 KΩ∞τa consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct KΩ∞τa consciousness is bhakti-yoga, and jΘαna-yoga is a path leading to bhakti-yoga. KΩ∞τa 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 KΩ∞τa, 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 mαyα (illusion) due to the desire to lord it over mαyα, 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. KΩ∞τa 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 KΩ∞τa consciousness, which helps one control the senses in every respect and conquer the influence of desire and anger. And one who stands fast in KΩ∞τa consciousness, controlling the abovementioned passions, remains factually in the transcendental stage, or brahma-nirvατa. The eightfold yoga mysticism is automatically practiced in KΩ∞τa consciousness because the ultimate purpose is served. There is a gradual process of elevation in the practice of yama, niyama, αsana, prαταyαma, pratyαhαra, dhαraτα, dhyαna and samαdhi. 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 ═rπmad Bhagavad-gπtα in the matter of Karma-yoga, or Action in KΩ∞τa Consciousness.
Chapter Six
Dhyαna-yoga
TEXT 1
ΦóCkwƒpúwƒl
epƒíΦn7 j╚s╜B╚v8 j╚ƒt╜8 j╚s╜ j╚u⌐ín t7 {
x x8┤tƒxó l t⌐kó l p ípuí»pp╜ lƒíO╚t7 {{[{{
φrπ-bhagavαn uvαca
anαφritaΓ karma-phalaµ
kαryaµ karma karoti yaΓ
sa sannyαsπ ca yogπ ca
na niragnir na cαkriyaΓ
φrπ-bhagavαn uvαca-- the Lord said; anαφritaΓ-- without taking shelter; karma-phalam-- of the result of work; kαryam-- obligatory; karma-- work; karoti-- performs; yaΓ-- one who; saΓ-- he; sannyαsπ-- in the renounced order; ca-- also; yogπ-- mystic; ca-- also; na-- not; niΓ-- without; agniΓ-- fire; na-- nor; ca-- also; akriyaΓ-- without duty.
TRANSLATION
The Supreme Personality of Godhead 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 duty.
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 KΩ∞τa 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 KΩ∞τa consciousness, and not with a view to enjoying the fruits of work. To act in KΩ∞τa 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 sannyαsπ, the perfect yogπ.
The sannyαsπs sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajΘas (fire sacrifices), but actually they are self-interested because their goal is to become one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogπ 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 KΩ∞τa consciousness works for the satisfaction of the whole, without self-interest. A KΩ∞τa conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of KΩ∞τa, and thus he is the perfect sannyαsπ, or perfect yogπ. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way:
na dhanaµ na janaµ na sundarπµ
kavitαµ vα jagad-πφa kαmaye
mama janmani janmanπφvare
bhavatαd bhaktir ahaitukπ 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
t8 x8┤tƒxísín Hƒyút⌐╜k8 n8 íwíΣ qƒ│3w {
p +x8┤t╝nxY╚ j╚╣q⌐ t⌐kó Cwín j╚Ωp {{\{{
yaµ sannyαsam iti prαhur
yogaµ taµ viddhi pατßava
na hy asannyasta-saΦkalpo
yogπ bhavati kaφcana
yam-- what; sannyαsam-- renunciation; iti-- thus; prαhuh-- they say; yogam-- linking with the Supreme; tam-- that; viddhi-- you must know; pατßava-- O son of Pατßu; na-- never; hi-- certainly; asannyasta-- without giving up; saΦkalpaΓ-- desire for self-satisfaction; yogπ-- a mystic transcendentalist; bhavati-- becomes; kaφcana-- anyone.
TRANSLATION
What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pατßu, for one can never become a yogπ unless he renounces the desire for sense gratification.
PURPORT
Real sannyαsa-yoga or bhakti means that one should know his constitutional position as the living entity, and act accordingly. The living entity has no separate independent identity. He is the marginal energy of the Supreme. When he is entrapped by material energy, he is conditioned, and when he is KΩ∞τa 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 yogπs who restrain the senses from material attachment. But a person in KΩ∞τa consciousness has no opportunity to engage his senses in anything which is not for the purpose of KΩ∞τa. Therefore, a KΩ∞τa conscious person is simultaneously a sannyαsπ and a yogπ. The purpose of knowledge and of restraining the senses, as prescribed in the jΘαna and yoga processes, is automatically served in KΩ∞τa consciousness. If one is unable to give up the activities of his selfish nature, then jΘαna 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 KΩ∞τa 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 purposes are perfectly served by the practice of KΩ∞τa consciousness.
TEXT 3
PTTΓ⌐sú╜pºt⌐╜k8 j╚s╜ j╚ƒu4sú░tnº {
t⌐kƒδτ╝t n╝t¿w 5s7 j╚ƒu4sú░tnº {{]{{
αruruk∞or muner yogaµ
karma kαraτam ucyate
yogαr∩ßhasya tasyaiva
φamaΓ kαraτam ucyate
αruruk∞oΓ-- who has just begun yoga; muneΓ-- of the sage; yogam-- the eightfold yoga system; karma-- work; kαraτam-- the means; ucyate-- is said to be; yoga-- eightfold yoga; αr∩ßhasya-- of one who has attained; tasya-- his; eva-- certainly; φamaΓ-- cessation of all material activities; kαraτam-- the means; 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 is already elevated in yoga, cessation of all material activities is said to be the means.
PURPORT
The process of linking oneself with the Supreme is called yoga. It 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 jΘαna-yoga, dhyαna-yoga and bhakti-yoga. The beginning of the ladder is called the yogαruruk∞u stage, and the highest rung is called yogαr∩ßha.
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 KΩ∞τa conscious person, however, is situated from the beginning on the platform of meditation because he always thinks of KΩ∞τa. And, being constantly engaged in the service of KΩ∞τa, he is considered to have ceased all material activities.
TEXT 4
toƒ íy pºí┤Ntƒ@º╜6ú p j╚s╜╝wpú6▒mnº {
xw╜xY╚ j╚╣qx8┤tƒxó t⌐kƒδτ╝no⌐░tnº {{^{{
yadα hi nendriyαrthe∞u
na karmasv anu∞ajjate
sarva-saΦkalpa-sannyαsπ
yogαr∩ßhas tadocyate
yadα-- when; hi-- certainly; na-- not; indriya-arthe∞u-- in sense gratification; na-- never; karmasu-- in fruitive activities; anu∞aj-jate-- one necessarily engages; sarva-saΦkalpa-- of all material desires; sannyαsπ-- renouncer; yoga-αr∩ßhaΓ-- elevated in yoga; tadα-- at that time; ucyate-- is said to be.
TRANSLATION
A person is said to be elevated in 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 KΩ∞τa consciousness, one must be always seeking self-centered or extended selfish activities. But a KΩ∞τa conscious person can do everything for the satisfaction of KΩ∞τa 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
gΣuºoƒ«spƒ«sƒp8 pƒ«sƒpswxƒotºn {
P«s¿w +ƒ«sp⌐ r┤Aúuƒ«s¿w íuqúuƒ«sp7 {{_{{
uddhared αtmanαtmαnaµ
nαtmαnam avasαdayet
αtmaiva hy αtmano bandhur
αtmaiva ripur αtmanaΓ
uddharet-- one must deliver; αtmanα-- by the mind; αtmαnam-- the conditioned soul; na-- never; αtmαnam-- the conditioned soul; avasαdayet-- put into degradation; αtmα-- mind; eva-- certainly; hi-- indeed; αtmanaΓ-- of the conditioned soul; bandhuΓ-- friend; αtmα-- mind; eva-- certainly; ripuΓ-- enemy; αtmanaΓ-- of the conditioned soul.
TRANSLATION
One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.
PURPORT
The word αtmα 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, αtmα 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 the mind is involved with the false 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 KΩ∞τa consciousness. The word hi is used for emphasizing this point, i.e., that one must do this. It is also said:
mana eva manu∞yαταµ
kαraτaµ bandha-mok∞ayoΓ
bandhαya vi∞ayαsaΦgo
muktyai nirvi∞ayaµ manaΓ
"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." ( AmΩta-bindu Upani∞ad 2) Therefore, the mind which is always engaged in KΩ∞τa consciousness is the cause of supreme liberation.
TEXT 6
r┤Aúuƒ«sƒ«sp╝n╝t tºpƒ«s¿wƒ«spƒ ímn7 {
epƒ«sp╝nú 5Gú«wº wnº╜nƒ«s¿w 5Gúwn {{`{{
bandhur αtmαtmanas tasya
yenαtmaivαtmanα jitaΓ
anαtmanas tu φatrutve
vartetαtmaiva φatru-vat
bandhuΓ-- friend; αtmα-- the mind; αtmanaΓ-- of the living entity; tasya-- of him; yena-- by whom; αtmα-- the mind; eva-- certainly; αtmanα-- by the living entity; jitaΓ-- conquered; anαtmanaΓ-- of one who has failed to control the mind; tu-- but; φatrutve-- because of enmity; varteta-- remains; αtmα eva-- the very mind; φatru-vat-- 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 mind will remain the greatest enemy.
PURPORT
The purpose of practicing eightfold yoga is to 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 Paramαtmα. Real yoga practice entails meeting the Paramαtmα within the heart and then following His dictation. For one who takes to KΩ∞τa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.
TEXT 7
ímnƒ«sp7 H5ƒ┤n╝t qusƒ«sƒ xsƒíyn7 {
5ón⌐╗4xú<oú7<º6ú n@ƒ sƒpƒqsƒpt⌐7 {{a{{
jitαtmanaΓ praφαntasya
paramαtmα samαhitaΓ
φπto∞τa-sukha-duΓkhe∞u
tathα mαnαpamαnayoΓ
jita-αtmanaΓ-- of one who has conquered his mind; praφαntasya-- who has attained tranquillity by such control over the mind; parama-αtmα-- the Supersoul; samαhitaΓ-- approached completely; φπta-- in cold; u∞τa-- heat; sukha-- happiness; duΓkhe∞u-- and distress; tathα-- also; mαna-- in honor; apamαnayoΓ-- and dishonor.
TRANSLATION
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. 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 Paramαtmα. 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 should be considered to have already reached the destination. One has to abide by superior dictation. When one's mind is fixed on the superior nature, he has no 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 Paramαtmα, or Supersoul. Because this transcendental position is at once achieved by one who is in KΩ∞τa 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 samαdhi, or absorption in the Supreme.
TEXT 8
߃píw߃pnÑ╡nƒ«sƒ j╚ñ2╝@⌐ íwímnºí┤Nt7 {
túM╚ f«tú░tnº t⌐kó xsv⌐╗Θƒ╛sj╚ƒ▓lp7 {{b{{
jΘαna-vijΘαna-tΩptαtmα
k∩εa-stho vijitendriyaΓ
yukta ity ucyate yogπ
sama-lo∞εrαφma-kαΘcanaΓ
jΘαna-- by acquired knowledge; vijΘαna-- and realized knowledge; tΩpta-- satisfied; αtmα-- a living entity; k∩εa-sthaΓ-- spiritually situated; vijita-indriyaΓ-- sensually controlled; yuktaΓ-- competent for self-realization; iti-- thus; ucyate-- is said; yogπ-- a mystic; sama-- equipoised; lo∞εra-- pebbles; aφma-- stone; kαΘcanaΓ-- gold.
TRANSLATION
A person is said to be established in self-realization and is called a yogπ [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:
ataΓ φrπ-kΩ∞τa-nαmαdi
na bhaved grαhyam indriyaiΓ
sevonmukhe hi jihvαdau
svayam eva sphuraty adaΓ
"No one can understand the transcendental nature of the name, form, quality and pastimes of ═rπ KΩ∞τa 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." ( Bhakti rasαmΩta-sindhu 1.2.234)
This Bhagavad-gπtα is the science of KΩ∞τa consciousness. No one can become KΩ∞τa conscious simply by mundane scholarship. One must be fortunate enough to associate with a person who is in pure consciousness. A KΩ∞τa conscious person has realized knowledge, by the grace of KΩ∞τa, 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 KΩ∞τa. 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
xú∩í┤sGƒtú╜oƒxóps┐t╝@Iº╗tr┤Aú6ú {
xƒAú╗wíq l qƒqº6ú xsrúíΣíw╜í5╗tnº {{c{{
suhΩn-mitrαry-udαsπna-
madhyastha-dve∞ya-bandhu∞u
sαdhu∞v api ca pαpe∞u
sama-buddhir viφi∞yate
su-hΩt-- to well-wishers by nature; mitra-- benefactors with affection; ari-- enemies; udαsπna-- neutrals between belligerents; madhyastha-- mediators between belligerents; dve∞ya-- the envious; bandhu∞u-- and the relatives or well-wishers; sαdhu∞u-- unto the pious; api-- as well as; ca-- and; pαpe∞u-- unto the sinners; sama-buddhiΓ-- having equal intelligence; viφi∞yate-- is far advanced.
TRANSLATION
A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.
TEXT 10
t⌐kó tú▓≥n xnnsƒ«sƒp8 uyíx í╝@n7 {
hj╚ƒj╚ó tnílEƒ«sƒ ípuƒ5óuqíuKy7 {{[d{{
yogπ yuΘjπta satatam
αtmαnaµ rahasi sthitaΓ
ekαkπ yata-cittαtmα
nirαφπr aparigrahaΓ
yogπ-- a transcendentalist; yuΘjπta-- must concentrate in KΩ∞τa consciousness; satatam-- constantly; αtmαnam-- himself (by body, mind and self); rahasi-- in a secluded place; sthitaΓ-- being situated; ekαkπ-- alone; yata-citta-αtmα-- always careful in mind; nirαφπΓ-- without being attracted by anything else; aparigrahaΓ-- free from the feeling of possessiveness.
TRANSLATION
A transcendentalist should always engage his body, mind and self in relationship with the Supreme; 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
KΩ∞τa is realized in different degrees as Brahman, Paramαtmα and the Supreme Personality of Godhead. KΩ∞τa 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 KΩ∞τa conscious, because impersonal Brahman is the spiritual ray of KΩ∞τa and Supersoul is the all-pervading partial expansion of KΩ∞τa. Thus the impersonalist and the meditator are also indirectly KΩ∞τa conscious. A directly KΩ∞τa conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and Paramαtmα. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogπ are imperfectly KΩ∞τa 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 KΩ∞τa. One should always think of KΩ∞τa and not forget Him even for a moment. Concentration of the mind on the Supreme is called samαdhi, 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 KΩ∞τa consciousness, because direct KΩ∞τa consciousness means self-abnegation, wherein there is very little chance for material possessiveness. ═rπla R∩pa Gosvαmπ characterizes KΩ∞τa consciousness in this way:
anαsaktasya vi∞ayαn
yathαrham upayuΘjataΓ
nirbandhaΓ kΩ∞τa-sambandhe
yuktaµ vairαgyam ucyate
prαpaΘcikatayα buddhyα
hari-sambandhi-vastunaΓ
mumuk∞ubhiΓ parityαgo
vairαgyaµ phalgu kathyate
"When one is not attached to anything, but at the same time accepts everything in relation to KΩ∞τa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to KΩ∞τa is not as complete in his renunciation." ( Bhakti-rasαmΩta- sindhu 2.255-256)
A KΩ∞τa conscious person well knows that everything belongs to KΩ∞τa, 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 KΩ∞τa consciousness and how to reject things unfavorable to KΩ∞τa 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 KΩ∞τa consciousness. Therefore a person in KΩ∞τa consciousness is the perfect yogπ.
TEXTS 11-12
5úl¬ oº5º Hín╗µƒ╡t í╝@usƒxpsƒ«sp7 {
pƒ«túí░±n8 pƒínpól8 l¿vƒímpj╚ú5⌐Eus {{[[{{
φucau deφe prati∞εhαpya
sthiram αsanam αtmanaΓ
nαty-ucchritaµ nαti-nπcaµ
cailαjina-kuφottaram
nG¿j╚ƒK8 sp7 j╚Ñ«wƒ tnílEºí┤NtíO╚t7 {
gqíw╛tƒxpº tú▓▒tƒo t⌐ksƒ«síw5úΣtº {{[\{{
tatraikαgraµ manaΓ kΩtvα
yata-cittendriya-kriyaΓ
upaviφyαsane yuΘjyαd
yogam αtma-viφuddhaye
φucau-- in a sanctified; deφe-- land; prati∞εhαpya-- placing; sthiram-- firm; αsanam-- seat; αtmanaΓ-- his own; na-- not; ati-- too; ucchritam-- high; na-- nor; ati-- too; nπcam-- low; caila-ajina-- of soft cloth and deerskin; kuφa-- and kuφa grass; uttaram-- covering; tatra-- thereupon; eka-agram-- with one attention; manaΓ-- mind; kΩtvα-- making; yata-citta-- controlling the mind; indriya-- senses; kriyaΓ-- and activities; upaviφya-- sitting; αsane-- on the seat; yuΘjyαt-- should execute; yogam-- yoga practice; αtma-- the heart; viφuddhaye-- for clarifying.
TRANSLATION
To practice yoga, one should go to a secluded place and should lay kuφa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogπ should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.
PURPORT
"Sacred place" refers to places of pilgrimage. In India the yogπs, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayαga, Mathurα, VΩndαvana, HΩ∞πkeφa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunα 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 self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the BΩhan-nαradπya Purατa it is said that in 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 nαma harer nαma
harer nαmaiva kevalam
kalau nαsty eva nαsty eva
nαsty eva gatir anyathα
"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
xs8 j╚ƒtí5u⌐Ków8 AƒutFlv8 í╝@u7 {
x╕Hº┴t pƒíxj╚ƒK8 ╝w8 ío5Ωƒpwv⌐j╚tp {{[]{{
samaµ kαya-φiro-grπvaµ
dhαrayann acalaµ sthiraΓ
samprek∞ya nαsikαgraµ svaµ
diφaφ cαnavalokayan
H5ƒ┤nƒ«sƒ íwknCóJ╜,lƒíu1nº í╝@n7 {
sp7 x8t╕t sí░lE⌐ túM╚ Pxón s«qu7 {{[^{{
praφαntαtmα vigata-bhπr
brahmacαri-vrate sthitaΓ
manaΓ saµyamya mac-citto
yukta αsπta mat-paraΓ
samam-- straight; kαya-- body; φiraΓ-- head; grπvam-- and neck; dhαrayan-- holding; acalam-- unmoving; sthiraΓ-- still; samprek∞ya-- looking; nαsikα-- of the nose; agram-- at the tip; svam-- own; diφaΓ-- on all sides; ca-- also; anavalokayan-- not looking; praφαnta-- unagitated; αtmα-- mind; vigata-bhπΓ-- devoid of fear; brahmacαri-vrate-- in the vow of celibacy; sthitaΓ-- situated; manaΓ-- mind; saµyamya-- completely subduing; mat-- upon Me (KΩ∞τa); cittaΓ-- concentrating the mind; yuktaΓ-- the actual yogπ; αsπta-- should sit; mat-- Me; paraΓ-- the 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 KΩ∞τa, who is situated within the heart of every living being as Paramαtmα, the four-handed Vi∞τu form. The yoga process is practiced in order to discover and see this localized form of Vi∞τu, and not for any other purpose. The localized vi∞τu-m∩rti is the plenary representation of KΩ∞τa dwelling within one's heart. One who has no program to realize this vi∞τu-m∩rti is uselessly engaged in mock yoga practice and is certainly wasting his time. KΩ∞τa is the ultimate goal of life, and the vi∞τu-m∩rti situated in one's heart is the object of yoga practice. To realize this vi∞τu-m∩rti 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 yogπ. 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 YαjΘavalkya it is said:
karmaτα manasα vαcα
sarvαvasthαsu sarvadα
sarvatra maithuna-tyαgo
brahmacaryaµ pracak∞ate
"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 guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacαrπs. Without such practice, no one can make advancement in any yoga, whether it be dhyαna, jΘαna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacαrπ. Such a restrained householder brahmacαrπ may be accepted in the bhakti school, but the jΘαna and dhyαna schools do not even admit householder brahmacαrπs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacαrπ 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-gπtα (2.59) it is said:
vi∞ayα vinivartante
nirαhαrasya dehinaΓ
rasa-varjaµ raso 'py asya
paraµ dΩ∞εvα 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.
Vigata-bhπΓ. One cannot be fearless unless one is fully in KΩ∞τa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with KΩ∞τa. The Bhαgavatam (11.2.37) says, bhayaµ dvitπyαbhiniveφataΓ syαd πφαd apetasya viparyayo 'smΩtiΓ . KΩ∞τa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is KΩ∞τa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a KΩ∞τa conscious person is already the best of all yogπs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies.
TEXT 15
tú▓mFºw8 xoƒ«sƒp8 t⌐kó íptnsƒpx7 {
5ƒí┤n8 ípwƒ╜4qusƒ8 s«x8╝@ƒsíAk░>ín {{[_{{
yuΘjann evaµ sadαtmαnaµ
yogπ niyata-mαnasaΓ
φαntiµ nirvατa-paramαµ
mat-saµsthαm adhigacchati
yuΘjan-- practicing; evam-- as mentioned above; sadα-- constantly; αtmαnam-- body, mind and soul; yogπ-- the mystic transcendentalist; niyata-mαnasaΓ-- with a regulated mind; φαntim-- peace; nirvατa-paramαm-- cessation of material existence; mat-saµsthαm-- the spiritual sky (the kingdom of God); adhigacchati-- does attain.
TRANSLATION
Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of KΩ∞τa] 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 yogπ according to Bhagavad-gπtα. 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-gπtα as that place where there is no need of sun, moon or 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 paraµ dhαma, or superior abodes.
A consummate yogπ, who is perfect in understanding Lord KΩ∞τa, as is clearly stated herein by the Lord Himself ( mat-cittaΓ, mat-paraΓ, mat-sthαnam ), can attain real peace and can ultimately reach His supreme abode, KΩ∞τaloka, known as Goloka VΩndαvana. In the Brahma-saµhitα (5.37) it is clearly stated, goloka eva nivasaty akhilαtma-bh∩taΓ: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramαtmα as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuτεha) or enter into the Lord's eternal abode (Goloka VΩndαvana) without the proper understanding of KΩ∞τa and His plenary expansion Vi∞τu. Therefore a person working in KΩ∞τa consciousness is the perfect yogπ, because his mind is always absorbed in KΩ∞τa's activities ( sa vai manaΓ kΩ∞τa-padαravindayoΓ ). In the Vedas also ( ═vetαφvatara Upani∞ad 3.8) we learn, tam eva viditvαti mΩtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, KΩ∞τa." 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
pƒ«t╛pn╝nú t⌐k⌐zí╝n p l¿j╚ƒ┤nsp╛pn7 {
p lƒín╝w╡p5óv╝t mƒKn⌐ p¿w lƒmú╜p {{[`{{
nαty-aφnatas tu yogo 'sti
na caikαntam anaφnataΓ
na cαti-svapna-φπlasya
jαgrato naiva cαrjuna
na-- never; ati-- too much; aφnataΓ-- of one who eats; tu-- but; yogaΓ-- linking with the Supreme; asti-- there is; na-- nor; ca-- also; ekαntam-- overly; anaφnataΓ-- abstaining from eating; na-- nor; ca-- also; ati-- too much; svapna-φπlasya-- of one who sleeps; jαgrataΓ-- 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 yogπ, 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 yogπs. 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-gπtα. 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 KΩ∞τa will suffer sinful reactions because of eating only polluted things. BhuΘjate te tv aghaµ pαpa ye pacanty αtma-kαraταt . Anyone who eats for sense pleasure, or cooks for himself, not offering his food to KΩ∞τa, 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 KΩ∞τa. A person in KΩ∞τa consciousness does not eat anything which is not first offered to KΩ∞τa. Therefore, only the KΩ∞τa 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 KΩ∞τa 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
túM╚ƒyƒuíwyƒu╝t túM╚lº╗2╝t j╚s╜xú {
túM╚╝w╡pƒwr⌐A╝t t⌐k⌐ Cwín oú7<yƒ {{[a{{
yuktαhαra-vihαrasya
yukta-ce∞εasya karmasu
yukta-svapnαvabodhasya
yogo bhavati duΓkha-hα
yukta-- regulated; αhαra-- eating; vihαrasya-- recreation; yukta-- regulated; ce∞εasya-- of one who works for maintenance; karmasu-- in discharging duties; yukta-- regulated; svapna-avabodhasya-- sleep and wakefulness; yogaΓ-- practice of yoga; bhavati-- becomes; duΓkha-hα-- diminishing pains.
TRANSLATION
He who is regulated in his habits of eating, sleeping, recreation and work 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 prasαdam, sanctified food. Lord KΩ∞τa is offered, according to the Bhagavad-gπtα (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in KΩ∞τa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a KΩ∞τa conscious person is always alert in the discharge of his duties in KΩ∞τa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kαlαtvam: a KΩ∞τa 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 ═rπla R∩pa Gosvαmπ, who was always engaged in the service of KΩ∞τa and who could not sleep more than two hours a day, and sometimes not even that. ╬hαkura Haridαsa would not even accept prasαdam 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 KΩ∞τa conscious person does not do anything which is not connected with KΩ∞τa'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 KΩ∞τa 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
toƒ íwíptn8 ílEsƒ«s┤tºwƒwín╗µnº {
íp╝qÑy7 xw╜j╚ƒsº╖t⌐ túM╚ f«tú░tnº noƒ {{[b{{
yadα viniyataµ cittam
αtmany evαvati∞εhate
nispΩhaΓ sarva-kαmebhyo
yukta ity ucyate tadα
yadα-- when; viniyatam-- particularly disciplined; cittam-- the mind and its activities; αtmani-- in the transcendence; eva-- certainly; avati∞εhate-- becomes situated; nispΩhaΓ-- devoid of desire; sarva-- for all kinds of; kαmebhyaΓ-- material sense gratification; yuktaΓ-- well situated in yoga; iti-- thus; ucyate-- is said to be; tadα-- at that time.
TRANSLATION
When the yogπ, by practice of yoga, disciplines his mental activities and becomes situated in transcendence-- devoid of all material desires-- he is said to be well established in yoga.
PURPORT
The activities of the yogπ 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 yogπ 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 KΩ∞τa consciousness, as stated in the ═rπmad-Bhαgavatam (9.4.18-20):
sa vai manaΓ kΩ∞τa-padαravindayor
vacαµsi vaikuτεha-guταnuvarτane
karau harer mandira-mαrjanαdi∞u
φrutiµ cakαrαcyuta-sat-kathodaye
mukunda-liΦgαlaya-darφane dΩφau
tad-bhΩtya-gαtra-sparφe 'Φga-saΦgamam
ghrατaµ ca tat-pαda-saroja-saurabhe
φrπmat-tulasyα rasanαµ tad-arpite
pαdau hareΓ k∞etra-padαnusarpaτe
φiro hΩ∞πkeφa-padαbhivandane
kαmaµ ca dαsye na tu kαma-kαmyayα
yathottama-φloka-janαφrayα ratiΓ
"King Ambarπ∞a first of all engaged his mind on the lotus feet of Lord KΩ∞τa; 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 flowers offered to the Lord, his tongue in tasting the tulasπ 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 KΩ∞τa consciousness, as is apparent in the above description of the engagements of Mahαrαja Ambarπ∞a. 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 arcana, 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-gπtα.
TEXT 19
t@ƒ oóq⌐ ípwƒn╝@⌐ pºY╚ knº x⌐qsƒ ╝sÑnƒ {
t⌐íkp⌐ tnílE╝t tú▓mn⌐ t⌐ksƒ«sp7 {{[c{{
yathα dπpo nivαta-stho
neΦgate sopamα smΩtα
yogino yata-cittasya
yuΘjato yogam αtmanaΓ
yathα-- as; dπpaΓ-- a lamp; nivαta-sthaΓ-- in a place without wind; na-- does not; iΦgate-- waver; sa-- this; upamα-- comparison; smΩtα-- is considered; yoginaΓ-- of the yogπ; yata-cittasya-- whose mind is controlled; yuΘjataΓ-- constantly engaged; yogam-- in meditation; αtmanaΓ-- 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 KΩ∞τa 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
tG⌐qusnº ílE8 ípTΣ8 t⌐kxºwtƒ {
tG l¿wƒ«spƒ«sƒp8 q╛tFƒ«síp nú╗tín {{\d{{
yatroparamate cittaµ
niruddhaµ yoga-sevayα
yatra caivαtmanαtmαnaµ
paφyann αtmani tu∞yati
xú<sƒ«tí┤nj╚8 tEo rúíΣKƒ+snóí┤Nts {
wºíE tG p l¿wƒt8 í╝@nΩvín n─wn7 {{\[{{
sukham αtyantikaµ yat tad
buddhi-grαhyam atπndriyam
vetti yatra na caivαyaµ
sthitaφ calati tattvataΓ
t8 v╢┐wƒ lƒqu8 vƒC8 s┤tnº pƒíAj╚8 nn7 {
tí╝sp í╝@n⌐ p oú7<ºp kúT4ƒíq íwlƒ╣tnº {{\\{{
yaµ labdhvα cαparaµ lαbhaµ
manyate nαdhikaµ tataΓ
yasmin sthito na duΓkhena
guruταpi vicαlyate
n8 íwDƒ/ú7<x8t⌐kíwt⌐k8 t⌐kx8íßns {{\]{{
taµ vidyαd duΓkha-saµyoga-
viyogaµ yoga-saµjΘitam
yatra-- in that state of affairs where; uparamate-- cease (because one feels transcendental happiness); cittam-- mental activities; niruddham-- being restrained from matter; yoga-sevayα-- by performance of yoga; yatra-- in which; ca-- also; eva-- certainly; αtmanα-- by the pure mind; αtmαnam-- the self; paφyan-- realizing the position of; αtmani-- in the self; tu∞yati-- one becomes satisfied; sukham-- happiness; αtyantikam-- supreme; yat-- which; tat-- that; buddhi-- by intelligence; grαhyam-- accessible; atπndriyam-- transcendental; vetti-- one knows; yatra-- wherein; na-- never; ca-- also; eva-- certainly; ayam-- he; sthitaΓ-- situated; calati-- moves; tattvataΓ-- from the truth; yam-- that which; labdhvα-- by attainment; ca-- also; aparam-- any other; lαbham-- gain; manyate-- considers; na-- never; adhikam-- more; tataΓ-- than that; yasmin-- in which; sthitaΓ-- being situated; na-- never; duΓkhena-- by miseries; guruτα api-- even though very difficult; vicαlyate-- becomes shaken; tam-- that; vidyαt-- you must know; duΓkha-saµyoga-- of the miseries of material contact; viyogam-- extermination; yoga-saµjΘitam-- called trance in yoga.
TRANSLATION
In the stage of perfection called trance, or samαdhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection 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, realized 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 samαdhi, which means that the yogπ 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 PataΘjali 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 PataΘjali system of yoga. There is an acceptance of transcendental pleasure in the PataΘjali 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 PataΘjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-s∩tras (3.34): puru∞αrtha-φ∩nyαnαµ guταnαµ pratiprasavaΓ kaivalyaµ svar∩pa-prati∞εhα vα citi-φaktir iti.
This citi-φakti, or internal potency, is transcendental. Puru∞αrtha 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 PataΘjali, 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-darpaτa-mαrjanam, or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahα-dαvαgni-nirvαpaτam. The theory of nirvατa-- also preliminary-- corresponds with this principle. In the Bhαgavatam (2.10.6) this is called svar∩peτa vyavasthitiΓ. The Bhagavad-gπtα also confirms this situation in this verse.
After nirvατa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as KΩ∞τa consciousness. In the words of the Bhαgavatam, svar∩peτa vyavasthitiΓ: this is the "real life of the living entity." Mαyα, 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. PataΘjali also accepts this by his words kaivalyaµ svar∩pa-prati∞εhα vα citi-φaktir iti. This citi-φakti, or transcendental pleasure, is real life. This is confirmed in the Vedαnta-s∩tra (1.1.12) as αnanda-mayo 'bhyαsαt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gπtα.
In the yoga system, as described in this chapter, there are two kinds of samαdhi, called samprajΘαta-samαdhi and asamprajΘαta-samαdhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajΘαta-samαdhi. In the asamprajΘαta-samαdhi 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 yogπ is once situated in that transcendental position, he is never shaken from it. Unless the yogπ is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogπ indulging in sex and intoxication is a mockery. Even those yogπs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogπs 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 KΩ∞τa consciousness, which is not baffling. A KΩ∞τa 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 haεha-yoga, dhyαna-yoga and jΘαna-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 KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gπtα (2.14), αgamαpαyino 'nityαs tαµs titik∞asva bhαrata. He endures all such incidental occurrences 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
x ípΩtºp t⌐M╚║t⌐ t⌐k⌐zípíw╜│4lºnxƒ {
xY╚ j╚╣qHCwƒp j╚ƒsƒ8╝«tM╚ wƒ xwƒ╜p5º6n7 {
spx¿wºí┤NtKƒs8 íwípt╕t xs┤nn7 {{\^{{
sa niφcayena yoktavyo
yogo 'nirviττa-cetasα
saΦkalpa-prabhavαn kαmαµs
tyaktvα sarvαn aφe∞ataΓ
manasaivendriya-grαmaµ
viniyamya samantataΓ
saΓ-- that; niφcayena-- with firm determination; yoktavyaΓ-- must be practiced; yogaΓ-- yoga system; anirviττa-cetasα-- without deviation; saΦkalpa-- mental speculations; prabhavαn-- born of; kαmαn-- material desires; tyaktvα-- giving up; sarvαn-- all; aφe∞ataΓ-- completely; manasα-- by the mind; eva-- certainly; indriya-grαmam-- the full set of senses; viniyamya-- regulating; samantataΓ-- from all sides.
TRANSLATION
One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation 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 perseverance, not becoming discouraged if there is any delay in the attainment of success. Success is sure for the rigid practitioner. Regarding bhakti-yoga, R∩pa Gosvαmπ says:
utsαhαn niφcayαd dhairyαt
tat-tat-karma-pravartanαt
saΦga-tyαgαt sato vΩtteΓ
∞aßbhir bhaktiΓ prasidhyati
"One can execute the process of bhakti-yoga 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." ( UpadeφαmΩta 3)
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 Garußa, the gigantic bird carrier of Lord Vi∞τu, heard it. He became compassionate toward his small sister bird, and so he came to see the sparrow. Garußa was very pleased by the determination of the small sparrow, and he promised to help. Thus Garußa 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 Garußa.
Similarly, the practice of yoga, especially bhakti-yoga in KΩ∞τa 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
5p¿7 5p¿Tqusºo rúΣ tƒ AÑínkÑyóntƒ {
P«sx8╝@8 sp7 j╚Ñ«wƒ p íj╚í▓loíq íl┤ntºn {{\_{{
φanaiΓ φanair uparamed
buddhyα dhΩti-gΩhπtayα
αtma-saµsthaµ manaΓ kΩtvα
na kiΘcid api cintayet
φanaiΓ-- gradually; φanaiΓ-- step by step; uparamet-- one should hold back; buddhyα-- by intelligence; dhΩti-gΩhπtayα-- carried by conviction; αtma-saµstham-- placed in transcendence; manaΓ-- mind; kΩtvα-- making; na-- not; kiΘcit-- anything else; api-- even; cintayet-- should think of.
TRANSLATION
Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, 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 pratyαhαra. The mind, being controlled by conviction, meditation, and cessation from the senses, should be situated in trance, or samαdhi. 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 KΩ∞τa consciousness.
TEXT 26
tn⌐ tn⌐ ípΩvín spΩ▓lvsí╝@us {
nn╝nn⌐ ípt╕t¿noƒ«s┤tºw w58 ptºn {{\`{{
yato yato niφcalati
manaφ caΘcalam asthiram
tatas tato niyamyaitad
αtmany eva vaφaµ nayet
yataΓ yataΓ-- wherever; niφcalati-- becomes verily agitated; manaΓ-- the mind; caΘcalam-- flickering; asthiram-- unsteady; tataΓ tataΓ-- from there; niyamya-- regulating; etat-- this; αtmani-- in the self; eva-- certainly; vaφam-- control; nayet-- must bring under.
TRANSLATION
From 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 yogπ has to control the mind; the mind should not control him. One who controls the mind (and therefore the senses as well) is called gosvαmπ, or svαmπ, and one who is controlled by the mind is called go-dαsa, or the servant of the senses. A gosvαmπ knows the standard of sense happiness. In transcendental sense happiness, the senses are engaged in the service of HΩ∞πkeφa, or the supreme owner of the senses-- KΩ∞τa. Serving KΩ∞τa with purified senses is called KΩ∞τa 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
H5ƒ┤nspx8 +ºp8 t⌐íkp8 xú<súEss {
gq¿ín 5ƒ┤numx8 J,Cñnsj╚╣s6s {{\a{{
praφαnta-manasaµ hy enaµ
yoginaµ sukham uttamam
upaiti φαnta-rajasaµ
brahma-bh∩tam akalma∞am
praφαnta-- peaceful, fixed on the lotus feet of KΩ∞τa; manasam-- whose mind; hi-- certainly; enam-- this; yoginam-- yogπ; sukham-- happiness; uttamam-- the highest; upaiti-- attains; φαnta-rajasam-- his passion pacified; brahma-bh∩tam-- liberation by identification with the Absolute; akalma∞am-- freed from all past sinful reactions.
TRANSLATION
The yogπ whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.
PURPORT
Brahma-bh∩ta is the state of being free from material contamination and situated in the transcendental service of the Lord. Mad-bhaktiµ labhate parαm (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 manaΓ kΩ∞τa-padαravindayoΓ. To be always engaged in the transcendental loving service of the Lord, or to remain in KΩ∞τa consciousness, is to be factually liberated from the mode of passion and all material contamination.
TEXT 28
tú▓mFºw8 xoƒ«sƒp8 t⌐kó íwknj╚╣s67 {
xú<ºp J,x8╝q5╜s«t┤n8 xú<s╛púnº {{\b{{
yuΘjann evaµ sadαtmαnaµ
yogπ vigata-kalma∞aΓ
sukhena brahma-saµsparφam
atyantaµ sukham aφnute
yuΘjan-- engaging in yoga practice; evam-- thus; sadα-- always; αtmαnam-- the self; yogπ-- one who is in touch with the Supreme Self; vigata-- freed from; kalma∞aΓ-- all material contamination; sukhena-- in transcendental happiness; brahma-saµsparφam-- being in constant touch with the Supreme; atyantam-- the highest; sukham-- happiness; aφnute-- attains.
TRANSLATION
Thus the self-controlled yogπ, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.
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-saµsparφa.
TEXT 29
xw╜Cñn╝@sƒ«sƒp8 xw╜Cñnƒíp lƒ«síp {
QΓnº t⌐ktúM╚ƒ«sƒ xw╜G xso5╜p7 {{\c{{
sarva-bh∩ta-stham αtmαnaµ
sarva-bh∩tαni cαtmani
πk∞ate yoga-yuktαtmα
sarvatra sama-darφanaΓ
sarva-bh∩ta-stham-- situated in all beings; αtmαnam-- the Supersoul; sarva-- all; bh∩tαni-- entities; ca-- also; αtmani-- in the self; ik∞ate-- does see; yoga-yukta-αtmα-- one who is dovetailed in KΩ∞τa consciousness; sarvatra-- everywhere; sama-darφanaΓ-- seeing equally.
TRANSLATION
A true yogπ observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.
PURPORT
A KΩ∞τa conscious yogπ is the perfect seer because he sees KΩ∞τa, the Supreme, situated in everyone's heart as Supersoul (Paramαtmα). ├φvaraΓ sarva-bh∩tαnαµ hΩd-deφe 'rjuna ti∞εhati. The Lord in His Paramαtmα feature is situated within both the heart of the dog and that of a brαhmaτa. The perfect yogπ knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a brαhmaτa. 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 KΩ∞τa conscious person can see KΩ∞τa in the heart of both the believer and the nonbeliever. In the smΩti this is confirmed as follows: αtatatvαc ca mαtΩtvαc ca αtmα hi paramo hariΓ. 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 yogπ 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 KΩ∞τa consciousness.
TEXT 30
t⌐ sƒ8 q╛tín xw╜G xw╜8 l sít q╛tín {
n╝tƒy8 p H4╛tƒís x l sº p H4╛tín {{]d{{
yo mαµ paφyati sarvatra
sarvaµ ca mayi paφyati
tasyαhaµ na praτaφyαmi
sa ca me na praτaφyati
yaΓ-- whoever; mαm-- Me; paφyati-- sees; sarvatra-- everywhere; sarvam-- everything; ca-- and; mayi-- in Me; paφyati-- sees; tasya-- for him; aham-- I; na-- not; praτaφyαmi-- am lost; saΓ-- he; ca-- also; me-- to Me; na-- nor; praτaφyati-- 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 KΩ∞τa consciousness certainly sees Lord KΩ∞τa everywhere, and he sees everything in KΩ∞τa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of KΩ∞τa, knowing that everything is a manifestation of KΩ∞τa's energy. Nothing can exist without KΩ∞τa, and KΩ∞τa is the Lord of everything-- this is the basic principle of KΩ∞τa consciousness. KΩ∞τa consciousness is the development of love of KΩ∞τa-- a position transcendental even to material liberation. At this stage of KΩ∞τa consciousness, beyond self-realization, the devotee becomes one with KΩ∞τa in the sense that KΩ∞τa becomes everything for the devotee and the devotee becomes full in loving KΩ∞τa. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee. To merge in KΩ∞τa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saµhitα (5.38):
premαΘjana-cchurita-bhakti-vilocanena
santaΓ sadaiva hΩdaye∞u vilokayanti
yaµ φyαmasundaram acintya-guτa-svar∩paµ
govindam αdi-puru∞aµ tam ahaµ bhajαmi
"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 ═yαmasundara, situated within the heart of the devotee."
At this stage, Lord KΩ∞τa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogπ who sees the Lord as Paramαtmα within the heart, the same applies. Such a yogπ turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.
TEXT 31
xw╜Cñní╝@n8 t⌐ sƒ8 Cm«tºj╚«wsƒí╝@n7 {
xw╜@ƒ wn╜sƒp⌐zíq x t⌐kó sít wn╜nº {{][{{
sarva-bh∩ta-sthitaµ yo mαµ
bhajaty ekatvam αsthitaΓ
sarvathα vartamαno 'pi
sa yogπ mayi vartate
sarva-bh∩ta-sthitam-- situated in everyone's heart; yaΓ-- he who; mαm-- Me; bhajati-- serves in devotional service; ekatvam-- in oneness; αsthitaΓ-- situated; sarvathα-- in all respects; vartamαnaΓ-- being situated; api-- in spite of; saΓ-- he; yogπ-- the transcendentalist; mayi-- in Me; vartate-- remains.
TRANSLATION
Such a yogπ, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.
PURPORT
A yogπ who is practicing meditation on the Supersoul sees within himself the plenary portion of KΩ∞τa as Vi∞τu-- with four hands, holding conchshell, wheel, club and lotus flower. The yogπ should know that Vi∞τu is not different from KΩ∞τa. KΩ∞τa 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 KΩ∞τa conscious person always engaged in the transcendental loving service of KΩ∞τa and a perfect yogπ engaged in meditation on the Supersoul. The yogπ in KΩ∞τa consciousness-- even though he may be engaged in various activities while in material existence-- remains always situated in KΩ∞τa. This is confirmed in the Bhakti-rasαmΩta-sindhu (1.2.187) of ═rπla R∩pa Gosvαmπ: nikhilαsv apy avasthαsu jπvan-muktaΓ sa ucyate. A devotee of the Lord, always acting in KΩ∞τa consciousness, is automatically liberated. In the Nαrada-paΘcarαtra this is confirmed in this way:
dik-kαlαdy-anavacchinne
kΩ∞τe ceto vidhαya ca
tan-mayo bhavati k∞ipraµ
jπvo brahmaτi yojayet
"By concentrating one's attention on the transcendental form of KΩ∞τa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of KΩ∞τa and then attains the happy state of transcendental association with Him."
KΩ∞τa consciousness is the highest stage of trance in yoga practice. This very understanding that KΩ∞τa is present as Paramαtmα in everyone's heart makes the yogπ faultless. The Vedas ( Gopαla-tαpanπ Upani∞ad 1.21) confirm this inconceivable potency of the Lord as follows: eko 'pi san bahudhα yo 'vabhαti. "Although the Lord is one, He is present in innumerable hearts as many." Similarly, in the smΩti-φαstra it is said:
eka eva paro vi∞τuΓ
sarva-vyαpπ na saµφayaΓ
aiφvaryαd r∩pam ekaµ ca
s∩rya-vat bahudheyate
"Vi∞τu 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 appears in many places at once."
TEXT 32
P«s¬q╕tºp xw╜G xs8 q╛tín t⌐zmú╜p {
xú<8 wƒ tío wƒ oú7<8 x t⌐kó qus⌐ sn7 {{]\{{
αtmaupamyena sarvatra
samaµ paφyati yo 'rjuna
sukhaµ vα yadi vα duΓkhaµ
sa yogπ paramo mataΓ
αtma-- with his self; aupamyena-- by comparison; sarvatra-- everywhere; samam-- equally; paφyati-- sees; yaΓ-- he who; arjuna-- O Arjuna; sukham-- happiness; vα-- or; yadi-- if; vα-- or; duΓkham-- distress; saΓ-- such; yogπ-- a transcendentalist; paramaΓ-- perfect; mataΓ-- is considered.
TRANSLATION
He is a perfect yogπ who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!
PURPORT
One who is KΩ∞τa conscious is a perfect yogπ; 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 KΩ∞τa to be the supreme enjoyer of all the activities of the human being, the proprietor of all lands and planets, and the sincerest friend of all living entities. The perfect yogπ 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 KΩ∞τa. And because one in KΩ∞τa consciousness is happy, he tries to distribute the knowledge of KΩ∞τa everywhere. Since the perfect yogπ tries to broadcast the importance of becoming KΩ∞τa conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na ca tasmαn manu∞ye∞u kaφcin me priya-kΩttamaΓ (Bg. 18.69). 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 yogπ 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 yogπ interested only in his personal elevation. The yogπ 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 KΩ∞τa consciousness.
TEXT 33
emú╜p gwƒl
t⌐zt8 t⌐k╝«wtƒ H⌐M╚7 xƒ╕tºp sAúxñop {
hn╝tƒy8 p q╛tƒís l▓lv«wƒn í╝@ín8 í╝@uƒs {{]]{{
arjuna uvαca
yo 'yaµ yogas tvayα proktaΓ
sαmyena madhus∩dana
etasyαhaµ na paφyαmi
caΘcalatvαt sthitiµ sthirαm
arjunaΓ uvαca-- Arjuna said; yaΓ ayam-- this system; yogaΓ-- mysticism; tvayα-- by You; proktaΓ-- described; sαmyena-- generally; madhu-s∩dana-- O killer of the demon Madhu; etasya-- of this; aham-- I; na-- do not; paφyαmi-- see; caΘcalatvαt-- due to being restless; sthitim-- situation; sthirαm-- stable.
TRANSLATION
Arjuna said: O Madhus∩dana, 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 KΩ∞τa to Arjuna beginning with the words φucau deφe and ending with yogπ paramaΓ 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 KΩ∞τa, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities than 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.
For the mind is restless, turbulent, obstinate and very strong, O KΩ∞τa, and to subdue it, I think, is more difficult than controlling the wind.
PURPORT
The mind is so strong and obstinate that it sometimes overcomes the intelligence, although the 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 literature ( Kaεha Upani∞ad 1.3.3-4) it is said:
αtmαnaµ rathinaµ viddhi
φarπraµ ratham eva ca
buddhiµ tu sαrathiµ viddhi
manaΓ pragraham eva ca
indriyατi hayαn αhur
vi∞ayαµs te∞u go-carαn
αtmendriya-mano-yuktaµ
bhoktety αhur manπ∞iτaΓ
"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, as an acute infection may surpass the efficacy of medicine. 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 KΩ∞τa," the great mantra for deliverance, in all humility. The method prescribed is sa vai manaΓ kΩ∞τa-padαravindayoΓ: one must engage one's mind fully in KΩ∞τa. Only then will there remain no other engagements to agitate the mind.
TEXT 35
ΦóCkwƒpúwƒl
ex85t8 syƒrƒy⌐ sp⌐ oúíp╜Ky8 lvs {
e╖tƒxºp nú j╚¬┤nºt w¿uƒ»tº4 l kÑ+nº {{]_{{
φrπ-bhagavαn uvαca
asaµφayaµ mahα-bαho
mano durnigrahaµ calam
abhyαsena tu kaunteya
vairαgyeτa ca gΩhyate
φrπ-bhagavαn uvαca-- the Personality of Godhead said; asaµφayam-- undoubtedly; mahα-bαho-- O mighty-armed one; manaΓ-- the mind; durnigraham-- difficult to curb; calam-- flickering; abhyαsena-- by practice; tu-- but; kaunteya-- O son of Kuntπ; vairαgyeτa-- by detachment; ca-- also; gΩhyate-- can be so controlled.
TRANSLATION
Lord ═rπ KΩ∞τa said: O mighty-armed son of Kuntπ, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable 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 the strict rules and regulations of 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 KΩ∞τa consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about KΩ∞τa. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about KΩ∞τa, the more one becomes enlightened and detached from everything that draws the mind away from KΩ∞τa. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairαgya. Vairαgya 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 KΩ∞τa. This is practical because by hearing about KΩ∞τa one becomes automatically attached to the Supreme Spirit. This attachment is called pareφαnubh∩ti, spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. The more one eats while hungry, the more one feels satisfaction and strength. 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 KΩ∞τa is therefore expert treatment for the mad mind, and eating the foodstuff offered to KΩ∞τa is the appropriate diet for the suffering patient. This treatment is the process of KΩ∞τa consciousness.
TEXT 36
ex8tnƒ«spƒ t⌐k⌐ oú╗Hƒq fín sº sín7 {
w╛tƒ«spƒ nú tnnƒ 5j╚ t⌐zwƒ╡núsúqƒtn7 {{]`{{
asaµyatαtmanα yogo
du∞prαpa iti me matiΓ
vaφyαtmanα tu yatatα
φakyo 'vαptum upαyataΓ
asaµyata-- unbridled; αtmanα-- by the mind; yogaΓ-- self-realization; du∞prαpaΓ-- difficult to obtain; iti-- thus; me-- My; matiΓ-- opinion; vaφya-- controlled; αtmanα-- by the mind; tu-- but; yatatα-- while endeavoring; φakyaΓ-- practical; avαptum-- to achieve; upαyataΓ-- by appropriate means.
TRANSLATION
For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate 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. Yoga practice without mental control is a waste of time. Such a show of yoga may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, one must control the mind by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in KΩ∞τa consciousness, he cannot steadily control the mind. A KΩ∞τa conscious person easily achieves the result of yoga practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming KΩ∞τa conscious.
TEXT 37
emú╜p gwƒl
etín7 ΦΣt⌐qºn⌐ t⌐kƒ░lívnsƒpx7 {
eHƒ╡t t⌐kx8íxíΣ8 j╚ƒ8 kín8 j╚Ñ╗4 k░>ín {{]a{{
arjuna uvαca
ayatiΓ φraddhayopeto
yogαc calita-mαnasaΓ
aprαpya yoga-saµsiddhiµ
kαµ gatiµ kΩ∞τa gacchati
arjunaΓ uvαca-- Arjuna said; ayatiΓ-- the unsuccessful transcendentalist; φraddhayα-- with faith; upetaΓ-- engaged; yogαt-- from the mystic link; calita-- deviated; mαnasaΓ-- who has such a mind; aprαpya-- failing to attain; yoga-saµsiddhim-- the highest perfection in mysticism; kam-- which; gatim-- destination; kΩ∞τa-- O KΩ∞τa; gacchati-- achieves.
TRANSLATION
Arjuna said: O KΩ∞τa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith 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 Bhagavad-gπtα. 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, by 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 KΩ∞τa 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 KΩ∞τa 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 sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the 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 yogαc calita-mαnasaΓ: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.
TEXT 38
j╚í░lF⌐Ctíwπ╗25 í>Fƒπísw p╛tín {
eHín╗µ⌐ syƒrƒy⌐ íwsñτ⌐ J,47 qí@ {{]b{{
kaccin nobhaya-vibhra∞εaφ
chinnαbhram iva naφyati
aprati∞εho mahα-bαho
vim∩ßho brahmaτaΓ pathi
kaccit-- whether; na-- not; ubhaya-- both; vibhra∞εaΓ-- deviated from; chinna-- torn; abhram-- cloud; iva-- like; naφyati-- perishes; aprati∞εhaΓ-- without any position; mahα-bαho-- O mighty-armed KΩ∞τa; vim∩ßhaΓ-- bewildered; brahmaτaΓ-- of transcendence; pathi-- on the path.
TRANSLATION
O mighty-armed KΩ∞τa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and 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 brahmaτaΓ 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, Paramαtmα and Bhagavαn. Lord ═rπ KΩ∞τa 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 Paramαtmα realization takes many, many births ( bah∩nαm janmanαm ante ). Therefore the supermost path of transcendental realization is bhakti-yoga, or KΩ∞τa consciousness, the direct method.
TEXT 39
hn┤sº x85t8 j╚Ñ╗4 >ºEúsy╜╝t5º6n7 {
«wo┤t7 x85t╝tƒ╝t >ºEƒ p +úqqDnº {{]c{{
etan me saµφayaµ kΩ∞τa
chettum arhasy aφe∞ataΓ
tvad-anyaΓ saµφayasyαsya
chettα na hy upapadyate
etat-- this is; me-- my; saµφayam-- doubt; kΩ∞τa-- O KΩ∞τa; chettum-- to dispel; arhasi-- You are requested; aφe∞ataΓ-- completely; tvat-- than You; anyaΓ-- other; saµφayαsya-- of the doubt; asya-- this; chettα-- remover; na-- never; hi-- certainly; upapadyate-- is to be found.
TRANSLATION
This is my doubt, O KΩ∞τa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.
PURPORT
KΩ∞τa is the perfect knower of past, present and future. In the beginning of the Bhagavad-gπtα, the Lord said that all living entities existed individually in the past, they exist now in the present, and 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 KΩ∞τa, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of KΩ∞τa is the final and complete answer to all doubts, because He knows past, present and future perfectly-- but no one knows Him. KΩ∞τa and KΩ∞τa conscious devotees alone can know what is what.
TEXT 40
ΦóCkwƒpúwƒl
qƒ@╜ p¿wºy pƒsúG íwpƒ5╝n╝t íwDnº {
p íy j╚╣tƒ4j╚Ñ«j╚íΩo oúk╜ín8 nƒn k░>ín {{^d{{
φrπ-bhagavαn uvαca
pαrtha naiveha nαmutra
vinαφas tasya vidyate
na hi kalyατa-kΩt kaφcid
durgatiµ tαta gacchati
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; pαrtha-- O son of PΩthα; na eva-- never is it so; iha-- in this material world; na-- never; amutra-- in the next life; vinαφaΓ-- destruction; tasya-- his; vidyate-- exists; na-- never; hi-- certainly; kalyατa-kΩt-- one who is engaged in auspicious activities; kaφcit-- anyone; durgatim-- to degradation; tαta-- My friend; gacchati-- goes.
TRANSLATION
The Supreme Personality of Godhead said: Son of PΩthα, 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 ═rπmad-Bhαgavatam (1.5.17) ═rπ Nαrada Muni instructs Vyαsadeva as follows:
tyaktvα sva-dharmaµ caraταmbujaµ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vαbhadram abh∩d amu∞ya kiµ
ko vαrtha αpto 'bhajatαµ sva-dharmataΓ
"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, KΩ∞τa consciousness. One may argue that by KΩ∞τa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhαgavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious KΩ∞τa 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 KΩ∞τa 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 while 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 who thus rise gradually to KΩ∞τa consciousness, certainly progress in life.
Those who are 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 ultimate liberation from material existence, and (3) those who are devotees in KΩ∞τa 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 KΩ∞τa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of KΩ∞τa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of KΩ∞τa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.
TEXT 41
Hƒ╡t qú│tj╚Ñnƒ8 v⌐j╚ƒpúí6«wƒ 5ƒ⌠nó7 xsƒ7 {
5úlópƒ8 Φósnƒ8 kºyº t⌐kπ╗2⌐zíCmƒtnº {{^[{{
prαpya puτya-kΩtαµ lokαn
u∞itvα φαφvatπΓ samαΓ
φucπnαµ φrπmatαµ gehe
yoga-bhra∞εo 'bhijαyate
prαpya-- after achieving; puτya-kΩtαµ-- of those who performed pious activities; lokαn-- planets; u∞itvα-- after dwelling; φαφvatπΓ-- many; samαΓ-- years; φucπnαm-- of the pious; φrπ-matαm-- of the prosperous; gehe-- in the house; yoga-bhra∞εaΓ-- one who has fallen from the path of self-realization; abhijαyate-- takes his birth.
TRANSLATION
The unsuccessful yogπ, 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 yogπs are divided into two classes: one is fallen after very little progress, and one is fallen after long practice of yoga. The yogπ 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, one is sent back again to this planet, to take birth in the family of a righteous brαhmaτa vai∞τava or of aristocratic merchants.
The real purpose of yoga practice is to achieve the highest perfection of KΩ∞τa consciousness, as explained in the last verse of this chapter. But those who do not persevere to such an extent and who fail because of 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 KΩ∞τa consciousness.
TEXT 42
e@wƒ t⌐íkpƒsºw j╚úvº Cwín Aósnƒs {
hníΣ oúv╜Cnu8 v⌐j╚º m┤s toó≡5s {{^\{{
atha vα yoginαm eva
kule bhavati dhπmatαm
etad dhi durlabhataraµ
loke janma yad πdΩφam
atha vα-- or; yoginαm-- of learned transcendentalists; eva-- certainly; kule-- in the family; bhavati-- takes birth; dhπ-matαm-- of those who are endowed with great wisdom; etat-- this; hi-- certainly; durlabha-taram-- very rare; loke-- in this world; janma-- birth; yat-- that which; πdΩφam-- like this.
TRANSLATION
Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.
PURPORT
Birth in a family of yogπs or transcendentalists-- those with great wisdom-- is praised herein because the child born in such a family receives a spiritual impetus from the very beginning of his life. It is especially the case in the αcαrya or gosvαmπ families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such αcαrya 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, Oµ Vi∞τupαda ═rπ ═rπmad Bhaktisiddhαnta Sarasvatπ Gosvαmπ Mahαrαja, 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
nG n8 rúíΣx8t⌐k8 vCnº q¬w╜oºíyj╚s {
tnnº l nn⌐ Cñt7 x8íxΣ¬ j╚úTp┤op {{^]{{
tatra taµ buddhi-saµyogaµ
labhate paurva-dehikam
yatate ca tato bh∩yaΓ
saµsiddhau kuru-nandana
tatra-- thereupon; tam-- that; buddhi-saµyogam-- revival of consciousness; labhate-- gains; paurva-dehikam-- from the previous body; yatate-- he endeavors; ca-- also; tataΓ-- thereafter; bh∩yaΓ-- again; saµsiddhau-- for perfection; kuru-nandana-- O son of Kuru.
TRANSLATION
On taking such a birth, he revives the divine consciousness of his previous life, and he again 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 brαhmaτa, 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 has been known among the demigods as Bhαrata-var∞a. Formerly it was known as IlαvΩta-var∞a. 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 brαhmaτa and was known as Jaßa Bharata because he always remained secluded and did not talk to anyone. And later on he was discovered as the greatest transcendentalist by King Rah∩gaτa. 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 KΩ∞τa consciousness.
TEXT 44
qñwƒ╜╖tƒxºp nºp¿w í.tnº +w5⌐zíq x7 {
ím߃xúuíq t⌐k╝t 5╢oJ,ƒínwn╜nº {{^^{{
p∩rvαbhyαsena tenaiva
hriyate hy avaφo 'pi saΓ
jijΘαsur api yogasya
φabda-brahmαtivartate
p∩rva-- previous; abhyαsena-- by practice; tena-- by that; eva-- certainly; hriyate-- is attracted; hi-- surely; avaφaΓ-- automatically; api-- also; saΓ-- he; jijΘαsuΓ-- inquisitive; api-- even; yogasya-- about yoga; φabda-brahma-- ritualistic principles of scriptures; 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 stands always above the ritualistic principles of the scriptures.
PURPORT
Advanced yogπs 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 KΩ∞τa consciousness, the highest yoga perfection. In the ═rπmad-Bhαgavatam (3.33.7), such disregard of Vedic rituals by the advanced transcendentalists is explained as follows:
aho bata φva-paco 'to garπyαn
yaj-jihvαgre vartate nαma tubhyam
tepus tapas te juhuvuΓ sasnur αryα
brahmαn∩cur nαma gΩτanti 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 ╬hαkura Haridαsa as one of His most important disciples. Although ╬hαkura Haridαsa happened to take his birth in a Muslim family, he was elevated to the post of nαmαcαrya by Lord Caitanya due to his rigidly attended principle of chanting three hundred thousand holy names of the Lord daily: Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, 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 φabda-brahma. Unless, therefore, one is purified, one cannot take to the principles of KΩ∞τa consciousness or become engaged in chanting the holy name of the Lord, Hare KΩ∞τa.
TEXT 45
Ht«pƒo tnsƒp╝nú t⌐kó x85úΣíj╚í╣r67 {
epºj╚m┤sx8íxΣ╝nn⌐ tƒín quƒ8 kíns {{^_{{
prayatnαd yatamαnas tu
yogπ saµφuddha-kilbi∞aΓ
aneka-janma-saµsiddhas
tato yαti parαµ gatim
prayatnαt-- by rigid practice; yatamαnaΓ-- endeavoring; tu-- and; yogπ-- such a transcendentalist; saµφuddha-- washed off; kilbi∞aΓ-- all of whose sins; aneka-- after many, many; janma-- births; saµsiddhaΓ-- having achieved perfection; tataΓ-- thereafter; yαti-- attains; parαm-- the highest; gatim-- destination.
TRANSLATION
And when the yogπ engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection 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-- KΩ∞τa consciousness. KΩ∞τa consciousness is the perfect stage of being freed of all contaminations. This is confirmed in the Bhagavad-gπtα (7.28):
ye∞αµ tv anta-gataµ pαpaµ
janαnαµ puτya-karmaταm
te dvandva-moha-nirmuktα
bhajante mαµ dΩßha-vratαΓ
"After many, many births of executing pious activities, when one is completely freed from all contaminations, and from all illusory dualities, one becomes engaged in the transcendental loving service of the Lord."
TEXT 46
nqí╝w╖t⌐zíAj╚⌐ t⌐kó ߃íp╖t⌐zíq sn⌐zíAj╚7 {
j╚ís╜╖tΩƒíAj╚⌐ t⌐kó n╝sƒD⌐kó Cwƒmú╜p {{^`{{
tapasvibhyo 'dhiko yogπ
jΘαnibhyo 'pi mato 'dhikaΓ
karmibhyaφ cαdhiko yogπ
tasmαd yogπ bhavαrjuna
tapasvibhyaΓ-- than the ascetics; adhikaΓ-- greater; yogπ-- the yogπ; jΘαnibhyaΓ-- than the wise; api-- also; mataΓ-- considered; adhikaΓ-- greater; karmibhyaΓ-- than the fruitive workers; ca-- also; adhikaΓ-- greater; yogπ--the yogπ; tasmαt-- therefore; yogπ-- a transcendentalist; bhava-- just become; arjuna-- O Arjuna.
TRANSLATION
A yogπ is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogπ.
PURPORT
When we speak of yoga we refer to linking 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 process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jΘαna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or KΩ∞τa 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 therefore 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 KΩ∞τa 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
t⌐íkpƒsíq xwº╜6ƒ8 so knºpƒ┤nuƒ«spƒ {
ΦΣƒwƒp Cmnº t⌐ sƒ8 x sº túM╚ns⌐ sn7 {{^a{{
yoginαm api sarve∞αµ
mad-gatenαntar-αtmanα
φraddhαvαn bhajate yo mαµ
sa me yuktatamo mataΓ
yoginαm--of yogπs; api-- also; sarve∞αm-- all types of; mat-gatena-- abiding in Me, always thinking of Me; antaΓ-αtmanα-- within himself; φraddhα-vαn-- in full faith; bhajate-- renders transcendental loving service; yaΓ-- one who; mαm-- to Me (the Supreme Lord); saΓ-- he; me-- by Me; yukta-tamaΓ-- the greatest yogπ; mataΓ-- is considered.
TRANSLATION
And of all yogπs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me-- he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.
PURPORT
The word bhajate is significant here. Bhajate 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 bhaj. 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 Bhαgavatam (11.5.3) confirms this as follows:
ya e∞αµ puru∞aµ sαk∞αd
αtma-prabhavam πφvaram
na bhajanty avajαnanti
sthαnαd bhra∞εαΓ patanty adhaΓ
"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 avajαnanti, used in this verse of ═rπmad-Bhαgavatam, is also found in the Bhagavad-gπtα. Avajαnanti mαµ m∩ßhαΓ: "Only the fools and rascals deride the Supreme Personality of Godhead, Lord KΩ∞τa." Such fools take it upon themselves to write commentaries on the Bhagavad-gπtα 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 jΘαna-yoga. When jΘαna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called a∞εαΦga-yoga. And when one surpasses the a∞εαΦga-yoga and comes to the point of the Supreme Personality of Godhead KΩ∞τa, 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 yogπ 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-yogπ, jΘαna-yogπ or dhyαna-yogπ, rαja-yogπ, haεha-yogπ, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become KΩ∞τa conscious is the highest stage of yoga, just as, when we speak of Himαlayan, 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 KΩ∞τa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogπ concentrates his attention on KΩ∞τa, who is called ═yαmasundara, who is as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower-garlanded. llluminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rαma, NΩsiµha, Varαha and KΩ∞τa, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yaφodα, and He is known as KΩ∞τa, Govinda and Vαsudeva. 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 yogπ.
This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature:
yasya deve parα bhaktir
yathα deve tathα gurau
tasyaite kathitα hy arthαΓ
prakαφante mahαtmanaΓ
"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." ( ═vetαφvatara Upani∞ad 6.23)
Bhaktir asya bhajanaµ tad ihαmutropαdhi-nairαsyenαmu∞min manaΓ-kalpanam, etad eva nai∞karmyam. " 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 nai∞karmya." ( Gopαla-tαpanπ Upani∞ad 1.15)
These are some of the means for performance of bhakti, or KΩ∞τa consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the ═rπmad Bhagavad-gπtα in the matter of Dhyαna-yoga.
Chapter Seven
Knowledge of the Absolute
TEXT 1
ΦóCkwƒpúwƒl
st tƒxM╚spƒ7 qƒ@╜ t⌐k8 tú▓m┤soƒΦt7 {
ex85t8 xsK8 sƒ8 t@ƒ ߃╝tíx n░>Ñ4ú {{[{{
φrπ-bhagavαn uvαca
mayy αsakta-manαΓ pαrtha
yogaµ yuΘjan mad-αφrayaΓ
asaµφayaµ samagraµ mαµ
yathα jΘαsyasi tac chΩτu
φrπ-bhagavαn uvαca-- the Supreme Lord said; mayi-- to Me; αsakta-manαΓ-- mind attached; pαrtha-- O son of PΩthα; yogam-- self-realization; yuΘjan-- practicing; mat-αφrayaΓ-- in consciousness of Me (KΩ∞τa consciousness); asaµφayam-- without doubt; samagram-- completely; mαm-- Me; yathα-- how; jΘαsyasi-- you can know; tat-- that; φΩτu-- try to hear.
TRANSLATION
The Supreme Personality of Godhead said: Now hear, O son of PΩthα, 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-gπtα, the nature of KΩ∞τa consciousness is fully described. KΩ∞τa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to KΩ∞τa and four kinds of unfortunate people who never take to KΩ∞τa are described in this chapter.
In the first six chapters of Bhagavad-gπtα, the living entity has been described as nonmaterial spirit soul 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 KΩ∞τa, or in other words KΩ∞τa consciousness, is the highest form of all yoga. By concentrating one's mind upon KΩ∞τa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or localized Paramαtmα realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is KΩ∞τa, and everything is revealed to the person in KΩ∞τa consciousness. In complete KΩ∞τa consciousness one knows that KΩ∞τa is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of KΩ∞τa consciousness. One who takes directly to KΩ∞τa consciousness automatically knows about brahmajyoti and Paramαtmα in full. By practice of KΩ∞τa 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 KΩ∞τa the Supreme is made possible by prescribed devotional service in nine different forms, of which φravaτam is the first and most important. The Lord therefore says to Arjuna, tac chΩτu, or "Hear from Me." No one can be a greater authority than KΩ∞τa, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly KΩ∞τa conscious person. One has therefore to learn from KΩ∞τa directly or from a pure devotee of KΩ∞τa-- and not from a nondevotee upstart, puffed up with academic education.
In the ═rπmad-Bhαgavatam this process of understanding KΩ∞τa, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows:
φΩτvatαµ sva-kathαΓ kΩ∞τaΓ
puτya-φravaτa-kπrtanaΓ
hΩdy antaΓ-stho hy abhadrατi
vidhunoti suhΩt satαm
na∞εa-prαye∞v abhadre∞u
nityaµ bhαgavata-sevayα
bhagavaty uttama-φloke
bhaktir bhavati nai∞εhikπ
tadα rajas-tamo-bhαvαΓ
kαma-lobhαdayaφ ca ye
ceta etair anαviddhaµ
sthitaµ sattve prasπdati
evaµ prasanna-manaso
bhagavad-bhakti-yogataΓ
bhagavat-tattva-vijΘαnaµ
mukta-saΦgasya jαyate
bhidyate hΩdaya-granthiφ
chidyante sarva-saµφayαΓ
k∞πyante cαsya karmατi
dΩ∞εa evαtmanπφvare
"To hear about KΩ∞τa from Vedic literatures, or to hear from Him directly through the Bhagavad-gπtα, is itself righteous activity. And for one who hears about KΩ∞τa, Lord KΩ∞τa, 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 KΩ∞τa from the Bhαgavatam 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 asaµφayaµ-samagram, understanding of the Supreme Absolute Truth Personality of Godhead." ( Bhαg. 1.2.17-21)
Therefore only by hearing from KΩ∞τa or from His devotee in KΩ∞τa consciousness can one understand the science of KΩ∞τa.
I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.
PURPORT
Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. This is transcendental knowledge. The Lord wants to explain the above-mentioned system of knowledge because Arjuna is KΩ∞τa'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 in disciplic succession directly from the Lord. 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 practice. When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown. The Vedas ( Muτßaka Upani∞ad 1.3) say, kasmin bhagavo vijΘαte sarvam idaµ vijΘαtaµ bhavati.
TEXT 3
spú╗tƒ4ƒ8 xyLº6ú j╚íΩo tnín íxΣtº {
tnnƒsíq íxΣƒpƒ8 j╚íΩ┤sƒ8 wºíE n─wn7 {{]{{
manu∞yαταµ sahasre∞u
kaφcid yatati siddhaye
yatatαm api siddhαnαµ
kaφcin mαµ vetti tattvataΓ
manu∞yαταm-- of men; sahasre∞u-- out of many thousands; kaφcit-- someone; yatati-- endeavors; siddhaye-- for perfection; yatatαm-- of those so endeavoring; api-- indeed; siddhαnαm-- of those who have achieved perfection; kaφcit-- someone; mαm-- Me; vetti-- does know; tattvataΓ-- 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 Gπtα are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by jΘαna-yoga, dhyαna-yoga and discrimination of the self from matter. However, KΩ∞τa can be known only by persons who are in KΩ∞τa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding KΩ∞τa. KΩ∞τa is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramαtmα. The yogπs and jΘαnπs are confused in their attempts to understand KΩ∞τa. Although the greatest of the impersonalists, ═rπpαda ═aΦkarαcαrya, has admitted in his Gπtα commentary that KΩ∞τa is the Supreme Personality of Godhead, his followers do not accept KΩ∞τa as such, for it is very difficult to know KΩ∞τa, even though one has transcendental realization of impersonal Brahman.
KΩ∞τa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda. ├φvaraΓ paramaΓ kΩ∞τaΓ sac-cid-αnanda-vigrahaΓ/ anαdir αdir govindaΓ sarva-kαraτa-kαraτam . 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. ═rπla R∩pa Gosvαmπ writes in his Bhakti-rasαmΩta-sindhu (1.2.101):
φruti-smΩti-purαταdi-
paΘcarαtra-vidhiµ vinα
aikαntikπ harer bhaktir
utpαtαyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upani∞ads, Purατas and Nαrada-paΘcarαtra is simply an unnecessary disturbance in society."
It is not possible for the Brahman-realized impersonalist or the Paramαtmα-realized yogπ to understand KΩ∞τa the Supreme Personality of Godhead as the son of mother Yaφodα or the charioteer of Arjuna. Even the great demigods are sometimes confused about KΩ∞τa ( muhyanti yat s∩rayaΓ ). Mαµ tu veda na kaφcana: "No one knows Me as I am," the Lord says. And if one does know Him, then sa mahαtmα su-durlabhaΓ. "Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, one cannot know KΩ∞τa as He is ( tattvataΓ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in KΩ∞τa, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because KΩ∞τa 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:
ataΓ φrπ-kΩ∞τa-nαmαdi
na bhaved grαhyam indriyaiΓ
sevonmukhe hi jihvαdau
svayam eva sphuraty adaΓ
"No one can understand KΩ∞τa 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." ( Bhakti-rasαmΩta-sindhu 1.2.234)
Earth, water, fire, air, ether, mind, intelligence and false ego-- all together these eight constitute My separated material energies.
PURPORT
The science of God analyzes the constitutional position of God and His diverse energies. Material nature is called prakΩti, or the energy of the Lord in His different puru∞a incarnations (expansions) as described in the Sαtvata-tantra:
vi∞τos tu trπτi r∩pατi
puru∞αkhyαny atho viduΓ
ekaµ tu mahataΓ sra∞εΩ
dvitπyaµ tv aτßa-saµsthitam
tΩtπyaµ sarva-bh∩ta-sthaµ
tαni jΘαtvα vimucyate
"For material creation, Lord KΩ∞τa's plenary expansion assumes three Vi∞τus. The first one, Mahα-Vi∞τu, creates the total material energy, known as the mahat-tattva. The second, Garbhodakaφαyπ Vi∞τu, enters into all the universes to create diversities in each of them. The third, K∞πrodakaφαyπ Vi∞τu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramαtmα. He is present even within the atoms. Anyone who knows these three Vi∞τus 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 Vi∞τu expansions of Lord KΩ∞τa. These puru∞as are called incarnations. Generally one who does not know the science of God (KΩ∞τa) assumes that this material world is for the enjoyment of the living entities and that the living entities are the puru∞as-- the causes, controllers and enjoyers of the material energy. According to Bhagavad-gπtα this atheistic conclusion is false. In the verse under discussion it is stated that KΩ∞τa is the original cause of the material manifestation. ═rπmad-Bhαgavatam 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 the brahmajyoti as there are in the Vaikuτεhalokas, and the impersonalist accepts this brahmajyoti as the ultimate eternal goal. The Paramαtmα manifestation is also a temporary all-pervasive aspect of the K∞πrodakaφαyπ Vi∞τu. The Paramαtmα manifestation is not eternal in the spiritual world. Therefore the factual Absolute Truth is the Supreme Personality of Godhead KΩ∞τa. 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, KΩ∞τa. 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 SαΦkhya atheistic philosophy; they are originally offshoots from KΩ∞τa's energies and are separated from Him, but atheistic SαΦkhya philosophers with a poor fund of knowledge do not know KΩ∞τa as the cause of all causes. The subject matter for discussion in the SαΦkhya philosophy is only the manifestation of the external energy of KΩ∞τa, as it is described in the Bhagavad-gπtα.
TEXT 5
equºtísn╝«w┤tƒ8 Hj╚Ñín8 íwíΣ sº quƒs {
≥wCñnƒ8 syƒrƒy⌐ ttºo8 Aƒt╜nº mkn {{_{{
apareyam itas tv anyαµ
prakΩtiµ viddhi me parαm
jπva-bh∩tαµ mahα-bαho
yayedaµ dhαryate jagat
aparα-- inferior; iyam-- this; itaΓ-- besides this; tu-- but; anyαm-- another; prakΩtim-- energy; viddhi-- just try to understand; me-- My; parαm-- superior; jπva-bh∩tαm-- comprising the living entities; mahα-bαho-- O mighty-armed one; yayα-- by whom; idam-- this; dhαryate-- is utilized or exploited; jagat-- the material world.
TRANSLATION
Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.
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 the 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 ═rπmad-Bhαgavatam (10.87.30) as follows:
aparimitα dhruvαs tanu-bhΩto yadi sarva-gatαs
tarhi na φαsyateti niyamo dhruva netarathα
ajani ca yan-mayaµ tad avimucya niyantΩ bhavet
samam anujαnatαµ yad amataµ mata-du∞εatayα
"O Supreme Eternal! If the embodied living entities were eternal and all-pervading 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 guided by a faulty and polluted opinion."
The Supreme Lord, KΩ∞τa, 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 Gπtα confirms the living entity to be only one of the multi-energies of KΩ∞τa; and when this energy is freed from material contamination, it becomes fully KΩ∞τa conscious, or liberated.
TEXT 6
hnD⌐póíp Cñnƒíp xwƒ╜4ó«túqAƒut {
ey8 j╚Ñ«╝p╝t mkn7 HCw7 Hvt╝n@ƒ {{`{{
etad-yonπni bh∩tαni
sarvατπty upadhαraya
ahaµ kΩtsnasya jagataΓ
prabhavaΓ pralayas tathα
etat-- these two natures; yonπni-- whose source of birth; bh∩tαni-- everything created; sarvατi-- all; iti-- thus; upadhαraya-- know; aham-- I; kΩtsnasya-- all-inclusive; jagataΓ-- of the world; prabhavaΓ-- the source of manifestation; pralayaΓ-- annihilation; tathα-- as well as.
TRANSLATION
All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the 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 that superior energy, spirit soul, is present. Similarly, the entire cosmic manifestation of the gigantic universe is developed because of the presence of the Supersoul, Vi∞τu. Therefore spirit and matter, which combine 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 be the cause of a big skyscraper, a big factory, or even a big city, but he cannot be the cause of a big universe. The cause of the big universe is the big soul, or the Supersoul. And KΩ∞τa, the Supreme, is the cause of both the big and small souls. Therefore He is the original cause of all causes. This is confirmed in the Kaεha Upani∞ad (2.2.13). Nityo nityαnαµ cetanaφ cetanαnαm.
TEXT 7
sE7 qunu8 pƒ┤tn íj╚í▓loí╝n Ap▓mt {
sít xw╜íso8 H⌐n8 xñGº sí4k4ƒ fw {{a{{
mattaΓ parataraµ nαnyat
kiΘcid asti dhanaΘjaya
mayi sarvam idaµ protaµ
s∩tre maτi-gaτα iva
mattaΓ-- beyond Me; para-taram-- superior; na-- not; anyat kiΘcit-- anything else; asti-- there is; dhanaΘjaya-- O conqueror of wealth; mayi-- in Me; sarvam-- all that be; idam-- which we see; protam-- is strung; s∩tre-- on a thread; maτi-gaταΓ-- pearls; iva-- like.
TRANSLATION
O conqueror of wealth, 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-gπtα is concerned, the Absolute Truth is the Personality of Godhead, ═rπ KΩ∞τa, 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-saµhitα: πφvaraΓ paramaΓ kΩ∞τaΓ sac-cid-αnanda-vigrahaΓ; that is, the Supreme Absolute Truth Personality of Godhead is Lord KΩ∞τa, 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 ═vetαφvatara Upani∞ad (3.10): tato yad uttarataraµ tad ar∩pam anαmayam/ ya etad vidur amΩtαs te bhavanti athetare duΓkham evαpiyanti. "In the material world Brahmα, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahmα 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 ar∩pam. But this ar∩pam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-saµhitα quoted above. Other verses in the ═vetαφvatara Upani∞ad (3.8-9) substantiate this as follows:
vedαham etaµ puru∞aµ mahαntam
αditya-varτaµ tamasaΓ parastαt
tam eva vidvαn ati mΩtyum eti
nαnyaΓ panthα vidyate 'yanαya
yasmαt paraµ nαparam asti kiΘcid
yasmαn nατπyo no jyαyo 'sti kiΘcit
vΩk∞a iva stabdho divi ti∞εhaty ekas
tenedaµ p∩rτaµ puru∞eτa sarvam
"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 multi-energies, both material and spiritual.
TEXT 8
ux⌐zys╡xú j╚¬┤nºt HCƒí╝s 5í5xñt╜t⌐7 {
H4w7 xw╜wºoº6ú 5╢o7 <º q¬T68 pÑ6ú {{b{{
raso 'ham apsu kaunteya
prabhαsmi φaφi-s∩ryayoΓ
praτavaΓ sarva-vede∞u
φabdaΓ khe pauru∞aµ nΩ∞u
rasaΓ-- taste; aham-- I; apsu-- in water; kaunteya-- O son of Kuntπ; prabhα-- the light; asmi-- I am; φaφi-s∩ryayoΓ-- of the moon and the sun; praτavaΓ-- the three letters a-u-m; sarva-- in all; vede∞u-- the Vedas; φabdaΓ-- sound vibration; khe-- in the ether; pauru∞am-- ability; nΩ∞u-- in men.
TRANSLATION
O son of Kuntπ, I am the taste of water, the light of the sun and the moon, the syllable oµ 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, so 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 tasty 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-tattva-- simultaneous oneness and difference.
The light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. And praτava, or the oµkαra transcendental sound in the beginning of every Vedic hymn, addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord KΩ∞τa by His innumerable names, they prefer to vibrate the transcendental sound oµkαra. But they do not realize that oµkαra is the sound representation of KΩ∞τa. The jurisdiction of KΩ∞τa consciousness extends everywhere, and one who knows KΩ∞τa consciousness is blessed. Those who do not know KΩ∞τa are in illusion, and so knowledge of KΩ∞τa is liberation, and ignorance of Him is bondage.
TEXT 9
qú│t⌐ k┤A7 qÑí@║tƒ8 l nºmΩƒí╝s íwCƒwx¬ {
≥wp8 xw╜Cñnº6ú nqΩƒí╝s nqí╝w6ú {{c{{
puτyo gandhaΓ pΩthivyαµ ca
tejaφ cαsmi vibhαvasau
jπvanaµ sarva-bh∩te∞u
tapaφ cαsmi tapasvi∞u
puτyaΓ-- original; gandhaΓ-- fragrance; pΩthivyαm-- in the earth; ca-- also; tejaΓ-- heat; ca-- also; asmi-- I am; vibhαvasau-- in the fire; jπvanam-- life; sarva-- in all; bh∩te∞u-- living entities; tapaΓ-- penance; ca-- also; asmi-- I am; tapasvi∞u-- 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
Puτya means that which is not decomposed; puτya 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 KΩ∞τa. 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. Vibhαvasu means fire. Without fire we cannot run factories, we cannot cook, etc., and that fire is KΩ∞τa. The heat in the fire is KΩ∞τa. According to Vedic medicine, indigestion is due to a low temperature in the belly. So even for digestion fire is needed. In KΩ∞τa consciousness we become aware that earth, water, fire, air and every active principle, all chemicals and all material elements are due to KΩ∞τa. The duration of man's life is also due to KΩ∞τa. Therefore by the grace of KΩ∞τa, man can prolong his life or diminish it. So KΩ∞τa consciousness is active in every sphere.
TEXT 10
róm8 sƒ8 xw╜Cñnƒpƒ8 íwíΣ qƒ@╜ xpƒnps {
rúíΣrú╜íΣsnƒsí╝s nºm╝nºmí╝wpƒsys {{[d{{
bπjaµ mαµ sarva-bh∩tαnαµ
viddhi pαrtha sanαtanam
buddhir buddhimatαm asmi
tejas tejasvinαm aham
bπjam-- the seed; mαm-- Me; sarva-bh∩tαnαm-- of all living entities; viddhi-- try to understand; pαrtha-- O son of PΩthα; sanαtanam-- original, eternal; buddhiΓ-- intelligence; buddhi-matαm-- of the intelligent; asmi-- I am; tejaΓ-- prowess; tejasvinαm-- of the powerful; aham-- I am.
TRANSLATION
O son of PΩthα, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.
PURPORT
Bπjam means seed; KΩ∞τa is the seed of everything. There are 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 KΩ∞τa. As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. KΩ∞τa 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-gπtα. Therefore, originally, KΩ∞τa is the source of everything. He is the root. As the root of a tree maintains the whole tree, KΩ∞τa, being the original root of all things, maintains everything in this material manifestation. This is also confirmed in the Vedic literature ( Kaεha Upani∞ad 2.2.13):
nityo nityαnαµ cetanaφ cetanαnαm
eko bah∩nαµ yo vidadhαti kαmαn
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. One cannot do anything without intelligence, and KΩ∞τa also says that He is the root of all intelligence. Unless a person is intelligent he cannot understand the Supreme Personality of Godhead, KΩ∞τa.
TEXT 11
rv8 rvwnƒ8 lƒy8 j╚ƒsuƒkíwwím╜ns {
Asƒ╜íwTΣ⌐ Cñnº6ú j╚ƒs⌐zí╝s Cun6╜C {{[[{{
balaµ balavatαµ cαhaµ
kαma-rαga-vivarjitam
dharmαviruddho bh∩te∞u
kαmo 'smi bharatar∞abha
balam-- strength; bala-vatαm-- of the strong; ca-- and; aham-- I am; kαma-- passion; rαga-- and attachment; vivarjitam-- devoid of; dharma-aviruddhaΓ-- not against religious principles; bh∩te∞u-- in all beings; kαmaΓ-- sex life; asmi-- I am; bharata-Ω∞abha-- O lord of the Bhαratas.
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 Bhαratas [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 KΩ∞τa conscious.
TEXT 12
tº l¿w xƒí─wj╚ƒ Cƒwƒ uƒmxƒ╝nƒsxƒΩ tº {
sE hwºín nƒp íwíΣ p «wy8 nº6ú nº sít {{[\{{
ye caiva sαttvikα bhαvα
rαjasαs tαmasαφ ca ye
matta eveti tαn viddhi
na tv ahaµ te∞u te mayi
ye-- all which; ca-- and; eva-- certainly; sαttvikαΓ-- in goodness; bhαvαΓ-- states of being; rαjasαΓ-- in the mode of passion; tαmasαΓ-- in the mode of ignorance; ca-- also; ye-- all which; mattaΓ-- from Me; eva-- certainly; iti-- thus; tαn-- those; viddhi-- try to know; na-- not; tu-- but; aham-- I; te∞u-- in them; te-- they; mayi-- in Me.
TRANSLATION
Know that 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 material nature, for they, on the contrary, are within Me.
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, KΩ∞τa, 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, KΩ∞τa, but KΩ∞τa is not subject to material nature. Therefore He is nirguτa, which means that these guτas, or modes, although issuing from Him, do not affect Him. That is one of the special characteristics of Bhagavαn, or the Supreme Personality of Godhead.
TEXT 13
íGíCkú╜4st¿Cƒ╜w¿uºíC7 xw╜íso8 mkn {
s⌐íyn8 pƒíCmƒpƒín sƒsº╖t7 qus║tts {{[]{{
tribhir guτa-mayair bhαvair
ebhiΓ sarvam idaµ jagat
mohitaµ nαbhijαnαti
mαm ebhyaΓ param avyayam
tribhiΓ-- three; guτa-mayaiΓ-- consisting of the guτas; bhαvaiΓ-- by the states of being; ebhiΓ-- all these; sarvam-- whole; idam-- this; jagat-- universe; mohitam-- deluded; na abhijαnαti-- does not know; mαm-- Me; ebhyaΓ-- 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, KΩ∞τa.
Every living entity under the influence of material nature has a particular type of body and a particular type of psychological 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 brαhmaτas. Those who are purely in the mode of passion are called k∞atriyas. Those who are in the modes of both passion and ignorance are called vaiφyas. Those who are completely in ignorance are called φ∩dras. And those who are less than that are animals or animal life. However, these designations are not permanent. I may either be a brαhmaτa, k∞atriya. vaiφya 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, by the spell of this illusory energy we consider ourselves in terms of this bodily conception of life, and we thus think that we are American, Indian, Russian, or brαhmaτa, 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 KΩ∞τa says that living entities deluded by these three modes of nature do not understand that behind the material background is the Supreme Personality of 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? KΩ∞τa consciousness is transcendental to all these three modes of material nature, and those who are truly established in KΩ∞τa consciousness are actually liberated.
TEXT 14
o¿wó +º6ƒ kú4stó ss sƒtƒ oúu«ttƒ {
sƒsºw tº HqD┤nº sƒtƒsºnƒ8 nuí┤n nº {{[^{{
daivπ hy e∞α guτa-mayπ
mama mαyα duratyayα
mαm eva ye prapadyante
mαyαm etαµ taranti te
daivπ-- transcendental; hi-- certainly; e∞α-- this; guτa-mayπ-- consisting of the three modes of material nature; mama-- My; mαyα-- energy; duratyayα-- very difficult to overcome; mαm-- unto Me; eva-- certainly; ye-- those who; prapadyante-- surrender; mαyαm etαm-- 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: mαyαµ tu prakΩtiµ vidyαn mαyinaµ tu maheφvaram. "Although mαyα [illusion] is false or temporary, the background of mαyα is the supreme magician, the Personality of Godhead, who is Maheφvara, the supreme controller." ( ═vetαφvatara Upani∞ad 4.10)
Another meaning of guτa 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 KΩ∞τa, 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 KΩ∞τa consciousness, can help one gain such release. KΩ∞τa, 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 mαm eva are also significant. Mαm means unto KΩ∞τa (Vi∞τu) only, and not Brahmα or ═iva. Although Brahmα and ═iva are greatly elevated and are almost on the level of Vi∞τu, it is not possible for such incarnations of rajo-guτa (passion) and tamo-guτa (ignorance) to release the conditioned soul from the clutches of mαyα. In other words, both Brahmα and ═iva are also under the influence of mαyα. Only Vi∞τu is the master of mαyα; therefore He alone can give release to the conditioned soul. The Vedas ( ═vetαφvatara Upani∞ad 3.8) confirm this in the phrase tam eva viditvα. or "Freedom is possible only by understanding KΩ∞τa." Even Lord ═iva affirms that liberation can be achieved only by the mercy of Vi∞τu. Lord ═iva says, mukti-pradαtα sarve∞αµ vi∞τur eva na saµφayaΓ: "There is no doubt that Vi∞τu is the deliverer of liberation for everyone."
Those miscreants who are grossly foolish, who are 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-gπtα that simply by surrendering oneself unto the lotus feet of the Supreme Personality KΩ∞τa 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 ═rπ KΩ∞τa, 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 hard-working leaders adopt this simple method?
The Gπtα answers this question very frankly. Those really learned leaders of society like Brahmα, ═iva, Kapila, the Kumαras, Manu, Vyαsa, Devala, Asita, Janaka, Prahlαda, Bali, and later on Madhvαcαrya, Rαmαnujαcαrya, ═rπ 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 planmakers are described herein by the word du∞kΩtinaΓ, or "miscreants." KΩtπ 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 du∞kΩti. which indicates that his intelligence and efforts are misdirected.
In the Gπtα it is clearly mentioned that material energy works fully under the direction of the Supreme Lord. It has no independent 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 Hiraτyakaφipu and Rαvaτa, whose plans were smashed to dust although they were both materially learned as scientists, philosophers, administrators and educators. These du∞kΩtinas, or miscreants, are of four different patterns, as outlined below.
(1) The m∩ßhas are those who are grossly foolish, like hardworking 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 sound 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 yajΘa (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 m∩ßhas, material gains, which are destructible, are life's all in all-- despite the fact that the m∩ßhas 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 night 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 world, but will have very little time to hear about the eternal living force that moves the material world.
(2) Another class of du∞kΩti, or miscreant, is called the narαdhama, 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 regulative principles of social, political and religious life. Those who are socially and politically developed but who have no religious principles must be considered narαdhamas. 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 Gπtα 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 ═rπ KΩ∞τa, who is all-powerful. Whoever loses this chance is classified as a narαdhama. 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 mαyα, 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-smΩti. which is the guide to religious principles, are meant for reviving God consciousness in the system of varταφrama. However, no process is strictly followed now in any part of the world, and therefore 99.9 percent of the population is narαdhama.
When the whole population becomes narαdhama. naturally all their so-called education is made null and void by the all-powerful energy of physical nature. According to the standard of the Gπtα, a learned man is he who sees on equal terms the learned brαhmaτa, the dog, the cow, the elephant and the dog-eater. That is the vision of a true devotee. ═rπ Nityαnanda Prabhu, who is the incarnation of Godhead as divine master, delivered the typical narαdhamas, the brothers Jagαi and Mαdhαi, and showed how the mercy of a real devotee is bestowed upon the lowest of mankind. So the narαdhama who is condemned by the Personality of Godhead can again revive his spiritual consciousness only by the mercy of a devotee.
═rπ Caitanya Mahαprabhu, in propagating the bhαgavata-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-gπtα. The lowest amongst human beings can be delivered by this submissive hearing process only, but unfortunately they even refuse to give an aural reception to these messages, and what to speak of surrendering to the will of the Supreme Lord? Narαdhamas, or the lowest of mankind, willfully neglect the prime duty of the human being.
(3) The next class of du∞kΩti is called mαyayαpahΩta-jΘαnαΓ, 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 mαyayαpahΩta-jΘαnαΓ at the present moment, even amongst the scholars of the Bhagavad-gπtα. In the Gπtα, in plain and simple language, it is stated that ═rπ KΩ∞τa is the Supreme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the father of Brahmα, the original father of all human beings. In fact, ═rπ KΩ∞τa is said to be not only the father of Brahmα but also the father of all species of life. He is the root of the impersonal Brahman and Paramαtmα; 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 mαyayαpahΩta-jΘαnαΓ 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 Gπtα by the class of mαyayαpahΩta-jΘαnαΓ, outside the purview of the paramparα system, are so many stumbling blocks on the path of spiritual understanding. The deluded interpreters do not surrender unto the lotus feet of ═rπ KΩ∞τa, nor do they teach others to follow this principle.
(4) The last class of du∞kΩti is called αsuraµ bhαvam αφritαΓ, 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 Gπtα. 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 ═rπ KΩ∞τa.
═rπ Yαmunαcαrya Albandaru of South India said, "O my Lord! You are unknowable to persons involved with atheistic principles, despite Your uncommon qualities, features and activities, despite Your personality's 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
lnúíw╜Aƒ Cm┤nº sƒ8 mpƒ7 xúj╚Ñínp⌐zmú╜p {
Pn⌐╜ ím߃xúu@ƒ╜í@╜ ߃pó l Cun6╜C {{[`{{
catur-vidhα bhajante mαµ
janαΓ sukΩtino 'rjuna
αrto jijΘαsur arthαrthi
jΘαnπ ca bharatar∞abha
catuΓ-vidhαΓ-- four kinds of; bhajante-- render services; mαm-- unto Me; janαΓ-- persons; su-kΩtinaΓ-- those who are pious; arjuna-- O Arjuna; αrtaΓ-- the distressed; jijΘαsuΓ-- the inquisitive; artha-arthπ-- one who desires material gain; jΘαni-- one who knows things as they are; ca-- also; bharata-Ω∞abha-- O great one amongst the descendants of Bharata.
TRANSLATION
O best among the Bhαratas, four kinds of pious men begin to 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 sukΩtinaΓ, 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-rasαmΩta-sindhu (1.1.11) defines pure devotion thus:
anyαbhilα∞itα-φ∩nyaµ
jΘαna-karmαdy-anαvΩtam
αnuk∩lyena kΩ∞ταnu-
φπlanaµ bhaktir uttamα
"One should render transcendental loving service to the Supreme Lord KΩ∞τa 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 Paramαtmα 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, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.
TEXT 17
nº6ƒ8 ߃pó íp«ttúM╚ hj╚CíM╚íw╜í5╗tnº {
íHt⌐ íy ߃ípp⌐z«t@╜sy8 x l ss íHt7 {{[a{{
te∞αµ jΘαnπ nitya-yukta
eka-bhaktir viφi∞yate
priyo hi jΘαnino 'tyartham
ahaµ sa ca mama priyaΓ
te∞αm-- out of them; jΘαnπ-- one in full knowledge; nitya-yuktaΓ-- always engaged; eka-- only; bhaktiΓ-- in devotional service; viφi∞yate-- is special; priyaΓ-- very dear; hi-- certainly; jΘαninaΓ-- to the person in knowledge; atyartham-- highly; aham-- I am; saΓ-- he; ca-- also; mama-- to Me; priyaΓ-- dear.
TRANSLATION
Of these, the one who is in full knowledge and who is always engaged in 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 Paramαtmα. 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 contamination cannot touch him.
TEXT 18
goƒuƒ7 xw╜ hw¿nº ߃pó «wƒ«s¿w sº sns {
Pí╝@n7 x íy túM╚ƒ«sƒ sƒsºwƒpúEsƒ8 kíns {{[b{{
udαrαΓ sarva evaite
jΘαnπ tv αtmaiva me matam
αsthitaΓ sa hi yuktαtmα
mαm evαnuttamαµ gatim
udαrαΓ-- magnanimous; sarve-- all; eva-- certainly; ete-- these; jΘαnπ-- one who is in knowledge; tu-- but; αtmα eva-- just like Myself; me-- My; matam-- opinion; αsthitaΓ-- situated; saΓ-- he; hi-- certainly; yukta-αtmα-- engaged in devotional service; mαm-- in Me; eva-- certainly; anuttamαm-- the highest; gatim-- destination.
TRANSLATION
All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.
PURPORT
It is not that 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 mahαtmα, 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 ═rπmad-Bhαgavatam (9.4.68), the Lord says:
sαdhavo hΩdayaµ mahyaµ
sαdh∩nαµ hΩdayaµ tv aham
mad-anyat te na jαnanti
nαhaµ tebhyo manαg api
"The devotees are always in My heart, and I am always in the hearts 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
ryñpƒ8 m┤spƒs┤nº ߃pwƒ┤sƒ8 HqDnº {
wƒxúoºw7 xw╜ísín x syƒ«sƒ xúoúv╜C7 {{[c{{
bah∩nαµ janmanαm ante
jΘαnavαn mαµ prapadyate
vαsudevaΓ sarvam iti
sa mahαtmα su-durlabhaΓ
bah∩nαm-- many; janmanαm-- repeated births and deaths; ante-- after; jΘαna-vαn-- one who is in full knowledge; mαm-- unto Me; prapadyate-- surrenders; vαsudevaΓ-- the Personality of Godhead, KΩ∞τa; sarvam-- everything; iti-- thus; saΓ-- that; mahα-αtmα-- great soul; su-durlabhaΓ-- very rare to see.
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 ═rπ KΩ∞τa'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 KΩ∞τa. Thus he thinks of everything in relation to Vαsudeva, or ═rπ KΩ∞τa. Such a universal vision of Vαsudeva precipitates one's full surrender to the Supreme Lord ═rπ KΩ∞τa as the highest goal. Such surrendered great souls are very rare.
This verse is very nicely explained in the Third Chapter (verses 14 and 15) of the ═vetαφvatara Upani∞ad:
sahasra-φπr∞α puru∞aΓ
sahasrαk∞aΓ sahasra-pαt
sa bh∩miµ viφvato vΩtvα-
tyαti∞εhad daφαΦgulam
puru∞a evedaµ sarvaµ
yad bh∩taµ yac ca bhavyam
utαmΩtatvasyeφαno
yad annenαtirohati
In the Chαndogya Upani∞ad (5.1.15) it is said, na vai vαco na cak∞∩µ∞i na φrotrατi na manαµsπty αcak∞ate prατa iti evαcak∞ate prατo hy evaitαni sarvατi bhavanti: "In the body of a living being neither the power to speak, nor the power to see, nor the power to hear, nor the power to think is the prime factor; it is life which is the center of all activities." Similarly Lord Vαsudeva, or the Personality of Godhead, Lord ═rπ KΩ∞τa, is the prime entity in everything. 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 Vαsudeva is all-pervading and everything is Vαsudeva, the devotee surrenders in full knowledge (cf. Bhagavad-gπtα 7.17 and 11.40).
TEXT 20
j╚ƒs¿╝n¿╝n¿∩╜n߃pƒ7 HqD┤nºz┤toºwnƒ7 {
n8 n8 íptssƒ╝@ƒt Hj╚Ñ«tƒ íptnƒ7 ╝wtƒ {{\d{{
kαmais tais tair hΩta-jΘαnαΓ
prapadyante 'nya-devatαΓ
taµ taµ niyamam αsthαya
prakΩtyα niyatαΓ svayα
kαmaiΓ-- by desires; taiΓ taiΓ-- various; hΩta-- deprived of; jΘαnαΓ-- knowledge; prapadyante-- surrender; anya-- to other; devatαΓ-- demigods; tam tam-- corresponding; niyamam-- regulations; αsthαya-- following; prakΩtyα-- by nature; niyatαΓ-- controlled; svayα-- by their own.
TRANSLATION
Those whose intelligence has been stolen 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 ═rπmad-Bhαgavatam it is recommended that whether one is a pure devotee and is free from all material desires, or is full of material desires, or desires liberation from material contamination, he should in all cases surrender to Vαsudeva and worship Him. As stated in the Bhαgavatam (2.3.10):
akαmaΓ sarva-kαmo vα
mok∞a-kαma udαra-dhπΓ
tπvreτa bhakti-yogena
yajeta puru∞aµ param
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 the lower 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 KΩ∞τa is the master of all. In the Caitanya-caritαmΩta ( └di 5.142) it is said, ekale πφvara kΩ∞τa, αra saba bhΩtya: only the Supreme Personality of Godhead, KΩ∞τa, 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
t⌐ t⌐ tƒ8 tƒ8 npú8 CM╚7 ΦΣtƒíl╜núís░>ín {
n╝t n╝tƒlvƒ8 ΦΣƒ8 nƒsºw íwoAƒ╕tys {{\[{{
yo yo yαµ yαµ tanuµ bhaktaΓ
φraddhayαrcitum icchati
tasya tasyαcalαµ φraddhαµ
tαm eva vidadhαmy aham
yaΓ yaΓ-- whoever; yαm yαm-- whichever; tanum-- form of a demigod; bhaktaΓ-- devotee; φraddhayα-- with faith; arcitum-- to worship; icchati-- desires; tasya tasya-- to him; acalαm-- steady; φraddhαm-- faith; tαm-- that; eva-- surely; vidadhαmi-- give; aham-- I.
TRANSLATION
I am in everyone's heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that 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-gπtα: one 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, Sarasvatπ; and a person wanting a beautiful wife may worship the goddess Umα, the wife of Lord ═iva. In this way there are recommendations in the φαstras (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 hearts of all living entities, KΩ∞τa 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 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 will. They are not independent."
TEXT 22
x ntƒ ΦΣtƒ túM╚╝n╝tƒuƒApsóynº {
vCnº l nn7 j╚ƒsƒ┤st¿w íwíynƒp íy nƒp {{\\{{
sa tayα φraddhayα yuktas
tasyαrαdhanam πhate
labhate ca tataΓ kαmαn
mayaiva vihitαn hi tαn
saΓ-- he; tayα-- with that; φraddhayα-- inspiration; yuktaΓ-- endowed; tasya-- of that demigod; αrαdhanam-- for the worship; πhate-- he aspires; labhate-- obtains; ca-- and; tataΓ-- from that; kαmαn-- his desires; mayα-- by Me; eva-- alone; vihitαn-- arranged; hi-- certainly; tαn-- those.
TRANSLATION
Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.
PURPORT
The demigods cannot award benedictions to their 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 due not 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-caritαmΩta 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 to 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 therefore prefer to worship demigods of the material world rather than engage in the devotional service of the Supreme Lord.
TEXT 23
e┤nwEú B╚v8 nº6ƒ8 no Cw«t╣qsºAxƒs {
oºwƒp oºwtm⌐ tƒí┤n so CM╚ƒ tƒí┤n sƒsíq {{\]{{
antavat tu phalaµ te∞αµ
tad bhavaty alpa-medhasαm
devαn deva-yajo yαnti
mad-bhaktα yαnti mαm api
anta-vat-- perishable; tu-- but; phalam-- fruit; te∞αm-- their; tat-- that; bhavati-- becomes; alpa-medhasαm-- of those of small intelligence; devαn-- to the demigods; deva-yajaΓ-- the worshipers of the demigods; yαnti-- go; mat-- My; bhaktαΓ-- devotees; yαnti-- go; mαm-- to Me; api-- also.
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 Bhagavad-gπtα 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 ═rπmad-Bhαgavatam it is stated that the brαhmaτas are the head of the Supreme Lord, the k∞atriyas are His arms, the vaiφyas are His waist, the φ∩dras are His legs, and 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 KΩ∞τa 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
e║tM╚8 ║tíM╚sƒqF8 s┤t┤nº sƒsrúΣt7 {
qu8 Cƒwsmƒp┤n⌐ ssƒ║ttspúEss {{\^{{
avyaktaµ vyaktim αpannaµ
manyante mαm abuddhayaΓ
paraµ bhαvam ajαnanto
mamαvyayam anuttamam
avyaktam-- nonmanifested; vyaktim-- personality; αpannam-- achieved; manyante-- think; mαm-- Me; abuddhayaΓ-- less intelligent persons; param-- supreme; bhαvam-- existence; ajαnantaΓ-- without knowing; mama-- My; avyayam-- imperishable; anuttamam-- the finest.
TRANSLATION
Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, KΩ∞τa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.
PURPORT
Those who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord KΩ∞τa in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yαmunαcαrya, a great devotee of the Lord in the disciplic succession of Rαmαnujαcαrya, has written two very appropriate verses in this connection. He says,
tvαµ φπla-r∩pa-caritaiΓ parama-prakΩ∞εaiΓ
sattvena sαttvikatayα prabalaiφ ca φαstraiΓ
prakhyαta-daiva-paramαrtha-vidαµ mataiφ ca
naivαsura-prakΩtayaΓ prabhavanti boddhum
"My dear Lord, devotees like Vyαsadeva and Nαrada 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 Vedαnta and the Upani∞ads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead." ( Stotra-ratna 12)
In the Brahma-saµhitα it is stated that the Personality of Godhead cannot be understood simply by study of the Vedαnta 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 are the worshipers of the demigods less intelligent, but those nondevotees who are engaged in Vedαnta and speculation on Vedic literature without any tinge of true KΩ∞τa 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 abuddhayaΓ, which means those who do not know the ultimate feature of the Absolute Truth. In the ═rπmad-Bhαgavatam 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 ═aΦkarαcαrya, who has specifically stated that KΩ∞τa is the Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme Truth, think KΩ∞τa to be only the son of Devakπ and Vasudeva, or a prince, or a powerful living entity. This is also condemned in the Bhagavad-gπtα (9.11). Avajαnanti mαµ m∩ßhα mαnu∞πµ tanum αφritam: "Only the fools regard Me as an ordinary person."
The fact is that no one can understand KΩ∞τa without rendering devotional service and without developing KΩ∞τa consciousness. The Bhαgavatam (10.14.29) confirms this:
athαpi te deva padαmbuja-dvaya-
prasαda-leφαnugΩhπta eva hi
jαnαti tattvaµ bhagavan mahimno
na cαnya eko 'pi ciraµ vicinvan
"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." One cannot understand the Supreme Personality of Godhead, KΩ∞τa, 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 KΩ∞τa consciousness, beginning by chanting the mahα-mantra-- Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare-- then only can one understand the Supreme Personality of Godhead. Nondevotee impersonalists think that KΩ∞τa has a body made of this material nature and that all His activities, His form and everything are mαyα. These impersonalists are known as Mαyαvαdπs. They do not know the ultimate truth.
The twentieth verse clearly states, kαmais tais tair hΩta-jΘαnαΓ prapadyante 'nya-devatαΓ. "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 their different planets, and the Lord also has a planet. As stated in the twenty-third verse, devαn deva-yajo yαnti mad-bhaktα yαnti mαm api: the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord KΩ∞τa go to the KΩ∞τaloka 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 Gπtα does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor KΩ∞τa, the Supreme Personality of Godhead, are impersonal. They are all persons; Lord KΩ∞τa 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 Bhagavad-gπtα we can clearly understand that the forms of the demigods and the form of the Supreme Lord are simultaneously existing and that Lord KΩ∞τa is sac-cid-αnanda, eternal blissful knowledge. The Vedas also confirm that the Supreme Absolute Truth is αnanda-mayo 'bhyαsαt, or by nature full of blissful pleasure, and that He is the reservoir of unlimited auspicious qualities. And in the Gπtα the Lord says that although He is aja (unborn), He still appears. These are the facts that we should understand from the Bhagavad-gπtα. 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 Gπtα are concerned. It is clear herein that the Supreme Absolute Truth, Lord KΩ∞τa, has both form and personality.
I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.
PURPORT
It may be argued that since KΩ∞τa 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 KΩ∞τa 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 ═iφupαla spoke against KΩ∞τa's being elected president of the assembly, Bhπ∞ma supported Him and proclaimed Him to be the Supreme God. Similarly, the Pατßavas 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 Bhagavad-gπtα KΩ∞τa 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 internal potency.
In the prayers of Kuntπ in the ═rπmad-Bhαgavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-mαyα and thus ordinary people cannot understand Him. This yoga-mαyα curtain is also confirmed in the ├φopani∞ad ( mantra 15), in which the devotee prays:
hiraτmayena pαtreτa
satyasyαpihitaµ mukham
tat tvaµ p∩∞ann apαvΩτu
satya-dharmαya dΩ∞εaye
"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-mαyα. The brahmajyoti is the covering of the internal potency. May You kindly remove this glowing effulgence that impedes my seeing Your sac-cid-αnanda-vigraha, Your eternal form of bliss and knowledge." The Supreme Personality of Godhead in His transcendental form of bliss and knowledge is covered by the internal potency of the brahmajyoti, and the less intelligent impersonalists cannot see the Supreme on this account.
Also in the ═rπmad-Bhαgavatam (10.14.7) there is this prayer by Brahmα: "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 internal 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 KΩ∞τa, is not only unborn but also avyaya, inexhaustible. His eternal form is bliss and knowledge, and His energies are all inexhaustible.
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 KΩ∞τa, the form of the Supreme Personality of Godhead, were mαyα, material, as the impersonalists consider Him to be, then like the living entity He would change His body and forget everything about 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 KΩ∞τa 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 KΩ∞τa remembers instructing Vivasvαn, the sun-god, millions of years ago. KΩ∞τa knows every living entity because He is situated in every living being's heart as the Supersoul. But despite His presence in every living entity as Supersoul and His presence as the Supreme Personality of Godhead, the less intelligent, even if able to realize the impersonal Brahman, cannot realize ═rπ KΩ∞τa as the Supreme Person. Certainly the transcendental body of ═rπ KΩ∞τa is not perishable. He is just like the sun, and mαyα is like a 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, mαyα 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 KΩ∞τa is. Even if one is perfected by realization of impersonal Brahman or localized Paramαtmα, he cannot possibly understand the Supreme Personality of Godhead, ═rπ KΩ∞τa, without being in KΩ∞τa consciousness.
TEXT 27
f░>ƒIº6xsú«@ºp I┤Is⌐yºp Cƒun {
xw╜Cñnƒíp x╕s⌐y8 xkº╜ tƒí┤n qu┤nq {{\a{{
icchα-dve∞a-samutthena
dvandva-mohena bhαrata
sarva-bh∩tαni sammohaµ
sarge yαnti parantapa
icchα-- desire; dve∞a-- and hate; samutthena-- arisen from; dvandva-- of duality; mohena-- by the illusion; bhαrata-- O scion of Bharata; sarva-- all; bh∩tαni-- living entities; sammoham-- into delusion; sarge-- while taking birth; yαnti-- go; parantapa-- O conqueror of enemies.
TRANSLATION
O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from 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 KΩ∞τa as the Supreme Personality of Godhead. Pure devotees, who are not deluded or contaminated by desire and hate, can understand that Lord ═rπ KΩ∞τa 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
tº6ƒ8 «w┤nkn8 qƒq8 mpƒpƒ8 qú│tj╚s╜4ƒs {
nº I┤Is⌐yípsú╜M╚ƒ Cm┤nº sƒ8 ≡τ1nƒ7 {{\b{{
ye∞αµ tv anta-gataµ pαpaµ
janαnαµ puτya-karmaταm
te dvandva-moha-nirmuktα
bhajante mαµ dΩßha-vratαΓ
ye∞αm-- whose; tu-- but; anta-gatam-- completely eradicated; pαpam-- sin; janαnαm-- of the persons; puτya-- pious; karmaταm-- whose previous activities; te-- they; dvandva-- of duality; moha-- delusion; nirmuktαΓ-- free from; bhajante-- engage in devotional service; mαm-- to Me; dΩßha-vratαΓ-- with determination.
TRANSLATION
Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they 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 who 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 KΩ∞τa consciousness in the association of pure devotees, for in the association of great devotees one can be delivered from delusion.
It is stated in the ═rπmad-Bhαgavatam (5.5.2) that if one actually wants to be liberated he must render service to the devotees ( mahat-sevαµ dvαram αhur vimukteΓ ); but one who associates with materialistic people is on the path leading to the darkest region of existence ( tamo-dvαraµ yo∞itαµ saΦgi-saΦgam ). 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
muƒsu4s⌐Γƒt sƒsƒíΦ«t tní┤n tº {
nº J, no íwoú7 j╚Ñ«╝ps┐tƒ«s8 j╚s╜ lƒí<vs {{\c{{
jarα-maraτa-mok∞αya
mαm αφritya yatanti ye
te brahma tad viduΓ kΩtsnam
adhyαtmaµ karma cαkhilam
jarα-- from old age; maraτa-- and death; mok∞αya-- for the purpose of liberation; mαm-- Me; αφritya-- taking shelter of; yatanti-- endeavor; ye-- all those who; te-- such persons; brahma-- Brahman; tat-- actually that; viduΓ-- they know; kΩtsnam-- everything; adhyαtmam-- transcendental; karma-- 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 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. Ahaµ brahmαsmi: 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 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 KΩ∞τa 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 KΩ∞τa known as Goloka VΩndαvana. Only persons who perform activities in KΩ∞τa consciousness ( mαm αφritya ) are actually entitled to be called Brahman, because they are actually endeavoring to reach the KΩ∞τa planet. Such persons have no misgivings about KΩ∞τa, and thus they are factually Brahman.
Those who are engaged in worshiping the form or arca 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, adhibh∩ta, etc., as explained by the Lord in the next chapter.
TEXT 30
xƒíACñnƒíAo¿w8 sƒ8 xƒíAtß8 l tº íwoú7 {
Htƒ4j╚ƒvºzíq l sƒ8 nº íwoútú╜M╚lºnx7 {{]d{{
sαdhibh∩tαdhidaivaµ mαµ
sαdhiyajΘaµ ca ye viduΓ
prayατa-kαle 'pi ca mαµ
te vidur yukta-cetasaΓ
sa-adhibh∩ta-- and the governing principle of the material manifestation; adhidaivam-- governing all the demigods; mαm-- Me; sa-adhiyajΘam-- and governing all sacrifices; ca-- also; ye-- those who; viduΓ-- know; prayατa-- of death; kαle-- at the time; api-- even; ca-- and; mαm-- Me; te-- they; viduΓ-- know; yukta-cetasaΓ-- their minds engaged in Me.
TRANSLATION
Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods, and of all methods of sacrifice, can understand and know Me, the Supreme Personality of Godhead, even at the time of death.
PURPORT
Persons acting in KΩ∞τa consciousness are never deviated from the path of entirely understanding the Supreme Personality of Godhead. In the transcendental association of KΩ∞τa 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, and at the time of death such a KΩ∞τa conscious person can never forget KΩ∞τa. Naturally he is thus promoted to the planet of the Supreme Lord, Goloka VΩndαvana.
This Seventh Chapter particularly explains how one can become a fully KΩ∞τa conscious person. The beginning of KΩ∞τa consciousness is association of persons who are KΩ∞τa conscious. Such association is spiritual and puts one directly in touch with the Supreme Lord, and, by His grace, one can understand KΩ∞τa to be the Supreme Personality of Godhead. At the same time one can really understand the constitutional position of the living entity and how the living entity forgets KΩ∞τa and becomes entangled in material activities. By gradual development of KΩ∞τa consciousness in good association, the living entity can understand that due to forgetfulness of KΩ∞τa 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 KΩ∞τa 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 Paramαtmα, liberation from birth, death and diseases, and worship of the Supreme Lord. However, he who is actually elevated in KΩ∞τa consciousness does not care for the different processes. He simply directly engages himself in activities of KΩ∞τa consciousness and thereby factually attains his constitutional position as an eternal servitor of Lord KΩ∞τa. In such a situation he takes pleasure in hearing and glorifying the Supreme Lord in pure devotional service. He is convinced that by his doing so, all his objectives will be fulfilled. This determined faith is called dΩßha-vrata, and it is the beginning of bhakti-yoga, or transcendental loving service. That is the verdict of all scriptures. This Seventh Chapter of the Bhagavad-gπtα is the substance of that conviction.
Thus end the Bhaktivedanta Purports to the Seventh Chapter of the ═rπmad Bhagavad-gπtα in the matter of Knowledge of the Absolute.
Chapter Eight
Attaining the Supreme
TEXT 1
emú╜p gwƒl
íj╚8 no J, íj╚s┐tƒ«s8 íj╚8 j╚s╜ qúT6⌐Es {
eíACñn8 l íj╚8 H⌐M╚síAo¿w8 íj╚sú░tnº {{[{{
arjuna uvαca
kiµ tad brahma kim adhyαtmaµ
kiµ karma puru∞ottama
adhibh∩taµ ca kiµ proktam
adhidaivaµ kim ucyate
arjunaΓ uvαca-- Arjuna said; kim-- what; tat-- that; brahma-- Brahman; kim-- what; adhyαtmam-- the self; kim-- what; karma-- fruitive activities; puru∞a-uttama-- O Supreme Person; adhibh∩tam-- 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 KΩ∞τa answers different questions from 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 ═rπmad-Bhαgavatam explains that the Supreme Absolute Truth is known as Brahman, Paramαtmα and Bhagavαn. In addition, the living entity, the individual soul, is also called Brahman. Arjuna also inquires about αtmα, which refers to body, soul and mind. According to the Vedic dictionary, αtmα refers to the mind, soul, body and senses also.
Arjuna has addressed the Supreme Lord as Puru∞ottama, 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
eíAtß7 j╚@8 j╚⌐zG oºyºzí╝s┤sAúxñop {
Htƒ4j╚ƒvº l j╚@8 ߺt⌐zíx íptnƒ«síC7 {{\{{
adhiyajΘaΓ kathaµ ko 'tra
dehe 'smin madhus∩dana
prayατa-kαle ca kathaµ
jΘeyo 'si niyatαtmabhiΓ
adhiyajΘaΓ-- the Lord of sacrifice; katham-- how; kaΓ-- who; atra-- here; dehe-- in the body; asmin-- this; madhus∩dana-- O Madhus∩dana; prayατa-kαle-- at the time of death; ca-- and; katham-- how; jΘeyaΓ asi-- You can be known; niyata-αtmabhiΓ-- by the self-controlled.
TRANSLATION
Who is the Lord of sacrifice, and how does He live in the body, O Madhus∩dana? And how can those engaged in devotional service know You at the time of death?
PURPORT
"Lord of sacrifice" may refer to either Indra or Vi∞τu. Vi∞τu is the chief of the primal demigods, including Brahmα and ═iva, and Indra is the chief of the administrative demigods. Both Indra and Vi∞τu are worshiped by yajΘa performances. But here Arjuna asks who is actually the Lord of yajΘa (sacrifice) and how the Lord is residing within the body of the living entity.
Arjuna addresses the Lord as Madhus∩dana because KΩ∞τa 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 KΩ∞τa conscious devotee. Therefore these doubts are like demons. Since KΩ∞τa is so expert in killing demons, Arjuna here addresses Him as Madhus∩dana so that KΩ∞τa might kill the demonic doubts that arise in Arjuna's mind.
Now the word prayατa-kαle in this verse is very significant because whatever we do in life will be tested at the time of death. Arjuna is very anxious to know of those who are constantly engaged in KΩ∞τa consciousness. What should be their position at that final moment? At the time of death all the bodily functions are disrupted, and the mind is not in a proper condition. Thus disturbed by the bodily situation, one may not be able to remember the Supreme Lord. Mahαrαja Kulaφekhara, a great devotee, prays, "My dear Lord, just now I am quite healthy, and it is better that I die immediately so that the swan of my mind can seek entrance at the stem of Your lotus feet." The metaphor is used because the swan, a bird of the water, takes pleasure in digging into the lotus flowers; its sporting proclivity is to enter the lotus flower. Mahαrαja Kulaφekhara says to the Lord, "Now my mind is undisturbed, and I am quite healthy. If I die immediately, thinking of Your lotus feet, then I am sure that my performance of Your devotional service will become perfect. But if I have to wait for my natural death, then I do not know what will happen, because at that time the bodily functions will be disrupted, my throat will be choked up, and I do not know whether I shall be able to chant Your name. Better let me die immediately." Arjuna questions how a person can fix his mind on KΩ∞τa's lotus feet at such a time.
TEXT 3
ΦóCkwƒpúwƒl
eΓu8 J, qus8 ╝wCƒw⌐z┐tƒ«ssú░tnº {
CñnCƒw⌐o Cwj╚u⌐ íwxk╜7 j╚s╜x8íßn7 {{]{{
φrπ-bhagavαn uvαca
ak∞araµ brahma paramaµ
svabhαvo 'dhyαtmam ucyate
bh∩ta-bhαvodbhava-karo
visargaΓ karma-saµjΘitaΓ
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; ak∞aram-- indestructible; brahma-- Brahman; paramam-- transcendental; svabhαvaΓ-- eternal nature; adhyαtmam-- the self; ucyate-- is called; bh∩ta-bhαva-udbhava-karaΓ-- producing the material bodies of the living entities; visargaΓ-- creation; karma-- fruitive activities; saµjΘitaΓ-- is called.
TRANSLATION
The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyαtma, the self. Action pertaining to the development of the material bodies of the living entities 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 consciousness, KΩ∞τa 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 jπvαtmα and Brahman, but he is never called Parabrahman. The living entity ( jπvαtmα ) 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 manifested sometimes as a man, demigod, animal, beast, bird, etc., according to his karma. To attain material heavenly planets and enjoy their facilities, he sometimes performs sacrifices ( yajΘa ), but when his merit is exhausted he returns to earth again in the form of a man. This process is called karma.
The Chαndogya Upani∞ad describes the Vedic sacrificial process. On the sacrificial altar, five kinds of offerings are made into five kinds of fire. The five kinds of fire are conceived of as the heavenly planets, clouds, the earth, man and woman, and the five kinds of sacrificial offerings are faith, the enjoyer on the moon, rain, grains and semen.
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, 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 KΩ∞τa conscious person, however, avoids such sacrifices. He takes directly to KΩ∞τa consciousness and thereby prepares himself to return to Godhead.
Impersonalist commentators on the Bhagavad-gπtα unreasonably assume that Brahman takes the form of jπva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gπtα. But in this verse the Lord 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 jπva 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
eíACñn8 Γu⌐ Cƒw7 qúT6ΩƒíAo¿wns {
eíAtß⌐zysºwƒG oºyº oºyCÑnƒ8 wu {{^{{
adhibh∩taµ k∞aro bhαvaΓ
puru∞aφ cαdhidaivatam
adhiyajΘo 'ham evαtra
dehe deha-bhΩtαµ vara
adhibh∩tam-- the physical manifestation; k∞araΓ-- constantly changing; bhαvaΓ-- nature; puru∞aΓ-- the universal form, including all the demigods, like the sun and moon; ca-- and; adhidaivatam-- called adhidaiva; adhiyajΘaΓ-- the Supersoul; aham-- I (KΩ∞τa); eva-- certainly; atra-- in this; dehe-- body; deha-bhΩtαm-- of the embodied; vara-- O best.
TRANSLATION
O best of the embodied beings, the physical nature, which is constantly changing, is called adhibh∩ta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajΘa [the Lord of sacrifice].
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 adhibh∩ta. 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, which includes all the demigods and their different planets, is called adhidaivata. And present in the body along with the individual soul is the Supersoul, a plenary representation of Lord KΩ∞τa. The Supersoul is called the Paramαtmα or adhiyajΘa 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 Paramαtmα 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 the soul's various types of consciousness. The Supersoul gives the individual soul an opportunity to act freely and witnesses his activities. The functions of all these different manifestations of the Supreme Lord automatically become clarified for the pure KΩ∞τa conscious devotee engaged in transcendental service to the Lord. The gigantic universal form of the Lord called adhidaivata 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, or virαε-puru∞a, whose legs are considered the lower planets, whose eyes are considered the sun and moon, and whose head is considered the upper planetary system.
TEXT 5
e┤nj╚ƒvº l sƒsºw ╝su┤súM╚ wƒ j╚vºwus {
t7 Htƒín x so Cƒw8 tƒín pƒ╝«tG x85t7 {{_{{
anta-kαle ca mαm eva
smaran muktvα kalevaram
yaΓ prayαti sa mad-bhαvaµ
yαti nαsty atra saµφayaΓ
anta-kαle-- at the end of life; ca-- also; mαm-- Me; eva-- certainly; smaran-- remembering; muktvα-- quitting; kalevaram-- the body; yaΓ-- he who; prayαti-- goes; saΓ-- he; mat-bhαvam-- My nature; yαti-- achieves; na-- not; asti-- there is; atra-- here; saµφayaΓ-- doubt.
TRANSLATION
And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.
PURPORT
In this verse the importance of KΩ∞τa consciousness is stressed. Anyone who quits his body in KΩ∞τa consciousness is at once transferred to the transcendental nature of the Supreme Lord. The Supreme Lord is the purest of the pure. Therefore anyone who is constantly KΩ∞τa conscious is also the purest of the pure. The word smaran ("remembering") is important. Remembrance of KΩ∞τa is not possible for the impure soul who has not practiced KΩ∞τa consciousness in devotional service. Therefore one should practice KΩ∞τa consciousness from the very beginning of life. If one wants to achieve success at the end of his life, the process of remembering KΩ∞τa is essential. Therefore one should constantly, incessantly chant the mahα-mantra-- Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare. Lord Caitanya has advised that one be as tolerant as a tree ( taror iva sahi∞τunα ). There may be so many impediments for a person who is chanting Hare KΩ∞τa. Nonetheless, tolerating all these impediments, one should continue to chant Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare, so that at the end of one's life one can have the full benefit of KΩ∞τa consciousness.
TEXT 6
t8 t8 wƒíq ╝sup Cƒw8 «tm«t┤nº j╚vºwus {
n8 nsºw¿ín j╚¬┤nºt xoƒ no CƒwCƒíwn7 {{`{{
yaµ yaµ vαpi smaran bhαvaµ
tyajaty ante kalevaram
taµ tam evaiti kaunteya
sadα tad-bhαva-bhαvitaΓ
yam yam-- whatever; vα api-- at all; smaran-- remembering; bhαvam-- nature; tyajati-- gives up; ante-- at the end; kalevaram-- this body; tam tam-- similar; eva-- certainly; eti-- gets; kaunteya-- O son of Kuntπ; sadα-- always; tat-- that; bhαva-- state of being; bhαvitaΓ-- remembering.
TRANSLATION
Whatever state of being one remembers when he quits his body, O son of Kuntπ, that state he will attain without fail.
PURPORT
The process of changing one's nature at the critical moment of death is here explained. A person who at the end of his life quits his body thinking of KΩ∞τa attains the transcendental nature of the Supreme Lord, but it is not true that a person who thinks of something other than KΩ∞τa attains the same transcendental state. This is a point we should note very carefully. How can one die in the proper state of mind? Mahαrαja Bharata, although a great personality, thought of a deer at the end of his life, and so in his next life he was transferred into the body of a deer. Although as a deer he remembered his past activities, he had to accept that animal body. Of course, one's thoughts during the course of one's life accumulate to influence one's thoughts at the moment of death, so this life creates one's next life. If in one's present life one lives in the mode of goodness and always thinks of KΩ∞τa, it is possible for one to remember KΩ∞τa at the end of one's life. That will help one be transferred to the transcendental nature of KΩ∞τa. If one is transcendentally absorbed in KΩ∞τa's service, then his next body will be transcendental (spiritual), not material. Therefore the chanting of Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare is the best process for successfully changing one's state of being at the end of one's life.
TEXT 7
n╝sƒ«xwº╜6ú j╚ƒvº6ú sƒspú╝su tú┐t l {
st tíq╜nsp⌐rúíΣsƒ╜sºw¿╗t╝tx85t7 {{a{{
tasmαt sarve∞u kαle∞u
mαm anusmara yudhya ca
mayy arpita-mano-buddhir
mαm evai∞yasy asaµφayaΓ
tasmαt-- therefore; sarve∞u-- at all; kαle∞u-- times; mαm-- Me; anusmara-- go on remembering; yudhya-- fight; ca-- also; mayi-- unto Me; arpita-- surrendering; manaΓ-- mind; buddhiΓ-- intellect; mαm-- unto Me; eva-- surely; e∞yasi-- you will attain; asaµφayaΓ-- beyond a doubt.
TRANSLATION
Therefore, Arjuna, you should always think of Me in the form of KΩ∞τa 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 KΩ∞τa by chanting Hare KΩ∞τa. This will free one from material contamination and engage the mind and intelligence in KΩ∞τa. By chanting KΩ∞τa's names, one will be transferred to the supreme planet, KΩ∞τaloka, without a doubt.
TEXT 8
e╖tƒxt⌐ktúM╚ºp lºnxƒ pƒ┤tkƒíspƒ {
qus8 qúT68 ío║t8 tƒín qƒ@ƒ╜púíl┤ntp {{b{{
abhyαsa-yoga-yuktena
cetasα nαnya-gαminα
paramaµ puru∞aµ divyaµ
yαti pαrthαnucintayan
abhyαsa-yoga-- by practice; yuktena-- being engaged in meditation; cetasα-- by the mind and intelligence; na anya-gαminα-- without their being deviated; paramam-- the Supreme; puru∞am-- Personality of Godhead; divyam-- transcendental; yαti-- one achieves; pαrtha-- O son of PΩthα; anucintayan-- constantly thinking of.
TRANSLATION
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pαrtha, is sure to reach Me.
PURPORT
In this verse Lord KΩ∞τa stresses the importance of remembering Him. One's memory of KΩ∞τa is revived by chanting the mahα-mantra, Hare KΩ∞τa. 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. Puru∞am 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 Nαrαyaτa, Vαsudeva, etc.
The devotee can constantly think of the object of worship, the Supreme Lord, in any of His features-- Nαrαyaτa, KΩ∞τa, Rαma, etc.-- by chanting Hare KΩ∞τa. 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 KΩ∞τa 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 KΩ∞τa. 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 KΩ∞τa, it is certain that at the end of our lives we shall have the same bodily constitution as KΩ∞τa.
TEXT 9
j╚íw8 qúuƒ4spú5ƒíxnƒus
e4⌐u4ótƒ8xspú╝suºo t7 {
xw╜╝t Aƒnƒusíl┤«tδqs
Pío«tw4╜8 nsx7 qu╝nƒn {{c{{
kaviµ purατam anuφαsitαram
aτor aτπyαµsam anusmared yaΓ
sarvasya dhαtαram acintya-r∩pam
αditya-varτaµ tamasaΓ parastαt
kavim-- the one who knows everything; purατam-- the oldest; anuφαsitαram-- the controller; aτoΓ-- than the atom; anπyαµsam-- smaller; anusmaret-- always thinks of; yaΓ-- one who; sarvasya-- of everything; dhαtαram-- the maintainer; acintya-- inconceivable; r∩pam-- whose form; αditya-varτam-- luminous like the sun; tamasaΓ-- to darkness; parastαt-- 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 He is transcendental, 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 KΩ∞τa, however, is very easy and is factually stated herein. First of all, the Lord is puru∞a, a person-- we think of the person Rαma and the person KΩ∞τa. And whether one thinks of Rαma or of KΩ∞τa, what He is like is described in this verse of Bhagavad-gπtα. The Lord is kavi; 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, and He is the maintainer and instructor of humanity. He is smaller than the smallest. The living entity is one ten-thousandth 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 comprehend even 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, Bhagavad-gπtα and ═rπmad-Bhαgavatam and follow the principles they set down. This will lead one to understanding.
TEXT 10
Htƒ4j╚ƒvº spxƒlvºp
CM╚ tƒ túM╚⌐ t⌐krvºp l¿w {
πúw⌐s╜┐tº Hƒ4sƒwº╛t x╕tj╚
x n8 qu8 qúT6súq¿ín ío║ts {{[d{{
prayατa-kαle manasαcalena
bhaktyα yukto yoga-balena caiva
bhruvor madhye prατam αveφya samyak
sa taµ paraµ puru∞am upaiti divyam
prayατa-kαle-- at the time of death; manasα-- by the mind; acalena-- without its being deviated; bhaktyα-- in full devotion; yuktaΓ-- engaged; yoga-balena-- by the power of mystic yoga; ca-- also; eva-- certainly; bhruvoh-- the two eyebrows; madhye-- between; prατam-- the life air; αveφya-- establishing; samyak-- completely; saΓ-- he; tam-- that; param-- transcendental; puru∞am-- 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, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, 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 to the Supreme Personality of Godhead. For those practiced in yoga, it is recommended that they raise the life force between the eyebrows (to the αjΘα-cakra ). The practice of ∞aε-cakra-yoga, involving meditation on the six cakras, is suggested here. A pure devotee does not practice such yoga, but because he is always engaged in KΩ∞τa consciousness, at death he can remember the Supreme Personality of Godhead 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-- whether ∞aε-cakra-yoga or bhakti-yoga-- one cannot come to this transcendental state of being at the time of death. One cannot suddenly remember the Supreme Lord at death; one must have practiced 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
toΓu8 wºoíwo⌐ woí┤n
íw5í┤n to tnt⌐ wónuƒkƒ7 {
tío░>┤n⌐ J,lt╜8 luí┤n
nEº qo8 xY╚ Kyº4 Hw┴tº {{[[{{
yad ak∞araµ veda-vido vadanti
viφanti yad yatayo vπta-rαgαΓ
yad icchanto brahmacaryaµ caranti
tat te padaµ saΦgraheτa pravak∞ye
yat-- that which; ak∞aram-- syllable oµ; veda-vidaΓ-- persons conversant with the Vedas; vadanti-- say; viφanti-- enter; yat-- in which; yatayaΓ-- great sages; vπta-rαgαΓ-- in the renounced order of life; yat-- that which; icchantaΓ-- desiring; brahmacaryam-- celibacy; caranti-- practice; tat-- that; te-- unto you; padam-- situation; saΦgraheτa-- in summary; pravak∞ye-- I shall explain.
TRANSLATION
Persons who are learned in the Vedas, who utter oµkαra and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.
PURPORT
Lord ═rπ KΩ∞τa has recommended to Arjuna the practice of ∞aε-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice ∞aε-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, has various manifestations and features. Especially for the impersonalists, the ak∞ara, or oµkαra-- the syllable oµ-- is identical with Brahman. KΩ∞τa 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 oµ 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 brahmacαrπ (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 brahmacαrπ 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 in this age no process of realizing the Supreme is possible except the chanting of the holy names of Lord KΩ∞τa: Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare.
TEXT 12
xw╜Iƒuƒí4 x8t╕t sp⌐ ∩ío ípT┐t l {
sñ┐┤tƒ╜Aƒtƒ«sp7 Hƒ4sƒí╝@n⌐ t⌐kAƒu4ƒs {{[\{{
sarva-dvαrατi saµyamya
mano hΩdi nirudhya ca
m∩rdhny αdhαyαtmanaΓ prατam
αsthito yoga-dhαraταm
sarva-dvαrατi-- all the doors of the body; saµyamya-- controlling; manaΓ-- the mind; hΩdi-- in the heart; nirudhya-- confining; ca-- also; m∩rdhni-- on the head; αdhαya-- fixing; αtmanaΓ-- of the soul; prατam-- the life air; αsthitaΓ-- situated in; yoga-dhαraταm-- 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 doors of all sense enjoyment. This practice is called pratyαhαra, or withdrawing the senses from the sense objects. The sense organs for acquiring knowledge-- 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 KΩ∞τa consciousness. If one is always able to fix his mind on KΩ∞τa in devotional service, it is very easy for him to remain in an undisturbed transcendental trance, or in samαdhi.
TEXT 13
i8 f«tºj╚ƒΓu8 J, ║tƒyu┤sƒspú╝sup {
t7 Htƒín «tmp oºy8 x tƒín qusƒ8 kíns {{[]{{
oµ ity ekαk∞araµ brahma
vyαharan mαm anusmaran
yaΓ prayαti tyajan dehaµ
sa yαti paramαµ gatim
oµ-- the combination of letters oµ ( oµkαra ); iti-- thus; eka-ak∞aram-- the one syllable; brahma-- absolute; vyαharan-- vibrating; mαm-- Me (KΩ∞τa); anusmaran-- remembering; yaΓ-- anyone who; prayαti-- leaves; tyajan-- quitting; deham-- this body; saΓ-- he; yαti-- achieves; paramαm-- the supreme; gatim-- destination.
TRANSLATION
After being situated in this yoga practice and vibrating the sacred syllable oµ, 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 oµ, Brahman and Lord KΩ∞τa are not different. The impersonal sound of KΩ∞τa is oµ, but the sound Hare KΩ∞τa contains oµ. The chanting of the Hare KΩ∞τa mantra is clearly recommended for this age. So if one quits his body at the end of life chanting Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare, he certainly reaches one of the spiritual planets, according to the mode of his practice. The devotees of KΩ∞τa enter the KΩ∞τa planet, Goloka VΩndαvana. For the personalists there are also innumerable other planets, known as Vaikuτεha planets, in the spiritual sky, whereas the impersonalists remain in the brahmajyoti.
TEXT 14
ep┤tlºnƒ7 xnn8 t⌐ sƒ8 ╝suín íp«t57 {
n╝tƒy8 xúvC7 qƒ@╜ íp«ttúM╚╝t t⌐íkp7 {{[^{{
ananya-cetαΓ satataµ
yo mαµ smarati nityaφaΓ
tasyαhaµ sulabhaΓ pαrtha
nitya-yuktasya yoginaΓ
ananya-cetαΓ-- without deviation of the mind; satatam-- always; yaΓ-- anyone who; mαm-- Me (KΩ∞τa); smarati-- remembers; nityaφaΓ-- regularly; tasya-- to him; aham-- I am; su-labhaΓ-- very easy to achieve; pαrtha-- O son of PΩthα; nitya-- regularly; yuktasya-- engaged; yoginaΓ-- for the devotee.
TRANSLATION
For one who always remembers Me without deviation, I am easy to obtain, O son of PΩthα, because of his constant engagement in devotional service.
PURPORT
This verse especially describes the final destination attained by the unalloyed devotees who serve the Supreme Personality of Godhead in bhakti-yoga. Previous verses have mentioned four different kinds of devotees-- the distressed, the inquisitive, those who seek material gain, and the speculative philosophers. Different processes of liberation have also been described: karma-yoga, jΘαna-yoga and haεha-yoga. The principles of these yoga systems have some bhakti added, but this verse particularly mentions pure bhakti-yoga, without any mixture of jΘαna, karma or haεha. As indicated by the word ananya-cetαΓ, in pure bhakti-yoga the devotee desires nothing but KΩ∞τa. A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahmajyoti or salvation or liberation from material entanglement. A pure devotee does not desire anything. In the Caitanya-caritαmΩta the pure devotee is called ni∞kαma, which means he has no desire for self-interest. Perfect peace belongs to him alone, not to them who strive for personal gain. Whereas a jΘαna-yogπ, karma-yogπ or haεha-yogπ has his own selfish interests, a perfect devotee has no desire other than to please the Supreme Personality of Godhead. Therefore the Lord says that for anyone who is unflinchingly devoted to Him, He is easy to attain.
A pure devotee always engages in devotional service to KΩ∞τa in one of His various personal features. KΩ∞τa has various plenary expansions and incarnations, such as Rαma and NΩsiµha, and a devotee can choose to fix his mind in loving service to any of these transcendental forms of the Supreme Lord. Such a devotee 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 simply by chanting Hare KΩ∞τa. The Lord is merciful to all, but as we have already explained, He is especially inclined toward those who always serve Him without deviation. The Lord helps such devotees in various ways. As stated in the Vedas ( Kaεha Upani∞ad 1.2.23), yam evai∞a vΩτute tena labhyas/ tasyai∞a αtmα vivΩτute tanuµ svαm: one who is fully surrendered and engaged in the devotional service of the Supreme Lord can understand the Supreme Lord as He is. And as stated in Bhagavad-gπtα (10.10), dadαmi buddhi-yogaµ tam: 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 KΩ∞τa without deviation and 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 VΩndαvana or some holy town where the Lord lived, but a pure devotee can live anywhere and create the atmosphere of VΩndαvana by his devotional service. It was ═rπ Advaita who told Lord Caitanya, "Wherever You are, O Lord-- there is VΩndαvana."
As indicated by the words satatam and nityaφaΓ, which mean "always," "regularly," or "every day," a pure devotee constantly remembers KΩ∞τa 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 Gπtα recommends above all others. Generally, the bhakti-yogπs are engaged in five different ways: (1) φαnta-bhakta, engaged in devotional service in neutrality; (2) dαsya-bhakta, engaged in devotional service as servant; (3) sαkhya-bhakta, engaged as friend; (4) vαtsalya-bhakta, engaged as parent; and (5) mαdhurya-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 KΩ∞τa conscious process of chanting the mahα-mantra-- Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare.
TEXT 15
sƒsúqº«t qúpm╜┤s oú7<ƒvts5ƒ⌠ns {
pƒ╡púwí┤n syƒ«sƒp7 x8íxíΣ8 qusƒ8 knƒ7 {{[_{{
mαm upetya punar janma
duΓkhαlayam aφαφvatam
nαpnuvanti mahαtmαnaΓ
saµsiddhiµ paramαµ gatαΓ
mαm-- Me; upetya-- achieving; punaΓ-- again; janma-- birth; duΓkha-αlayam-- place of miseries; aφαφvatam-- temporary; na-- never; αpnuvanti-- attain; mahα-αtmαnaΓ-- the great souls; saµsiddhim-- perfection; paramαm-- ultimate; gatαΓ-- having achieved.
TRANSLATION
After attaining Me, the great souls, who are yogπs 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, KΩ∞τaloka, Goloka VΩndαvana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and ak∞ara and paramα gati; in other words, that planet is beyond our material vision, and it is inexplicable, but it is the highest goal, the destination for the mahαtmαs (great souls). The mahαtmαs receive transcendental messages from the realized devotees and thus gradually develop devotional service in KΩ∞τa 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 KΩ∞τa and KΩ∞τa's association, and nothing else. That is the highest perfection of life. This verse specifically mentions the personalist devotees of the Supreme Lord, KΩ∞τa. These devotees in KΩ∞τa consciousness achieve the highest perfection of life. In other words, they are the supreme souls.
TEXT 16
PJ,Cúwpƒ╣v⌐j╚ƒ7 qúpuƒwín╜p⌐zmú╜p {
sƒsúqº«t nú j╚¬┤nºt qúpm╜┤s p íwDnº {{[`{{
α-brahma-bhuvanαl lokαΓ
punar αvartino 'rjuna
mαm upetya tu kaunteya
punar janma na vidyate
α-brahma-bhuvanαt-- up to the Brahmaloka planet; lokαΓ-- the planetary systems; punaΓ-- again; αvartinaΓ-- returning; arjuna-- O Arjuna; mαm-- unto Me; upetya-- arriving; tu-- but; kaunteya-- O son of Kuntπ; punaΓ janma-- rebirth; na-- never; vidyate-- takes place.
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 Kuntπ, never takes birth again.
PURPORT
All kinds of yogπs-- karma, jΘαna, haεha, etc.-- eventually have to attain devotional perfection in bhakti-yoga, or KΩ∞τa consciousness, before they can go to KΩ∞τa's transcendental abode and never return. Those who attain the highest material planets, the planets of the demigods, are again subjected to repeated birth and death. As persons on earth are elevated to higher planets, people on higher planets such as Brahmaloka, Candraloka and Indraloka fall down to earth. The practice of sacrifice called paΘcαgni-vidyα, recommended in the Chαndogya Upani∞ad, enables one to achieve Brahmaloka, but if, on Brahmaloka, one does not cultivate KΩ∞τa consciousness, then he must return to earth. Those who progress in KΩ∞τa consciousness on 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. ═rπdhara Svαmi, in his commentary on Bhagavad-gπtα, quotes this verse:
brahmaτα saha te sarve
samprαpte pratisaΘcare
parasyαnte kΩtαtmαnaΓ
praviφanti paraµ padam
"When there is devastation of this material universe, Brahmα and his devotees, who are constantly engaged in KΩ∞τa consciousness, are all transferred to the spiritual universe and to specific spiritual planets according to their desires."
TEXT 17
xyLtúkqt╜┤nsyt╜o J,4⌐ íwoú7 {
uƒíG8 túkxyLƒ┤nƒ8 nºzy⌐uƒGíwo⌐ mpƒ7 {{[a{{
sahasra-yuga-paryantam
ahar yad brahmaτo viduΓ
rαtriµ yuga-sahasrαntαµ
te 'ho-rαtra-vido janαΓ
sahasra-- one thousand; yuga-- millenniums; paryantam-- including; ahaΓ-- day; yat-- that which; brahmaτaΓ-- of Brahmα; viduΓ-- they know; rαtrim-- night; yuga-- millenniums; sahasra-antαm-- similarly, ending after one thousand; te-- they; ahaΓ-rαtra-- day and night; vidaΓ-- who understand; janαΓ-- people.
TRANSLATION
By human calculation, a thousand ages taken together form the duration of Brahmα'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 Brahmα, and one day of Brahmα consists of a thousand cycles of four yugas, or ages: Satya, Tretα, Dvαpara 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 Tretα-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the Dvαpara-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 avatαra, 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 Brahmα, and the same number comprise one night. Brahmα lives one hundred of such "years" and then dies. These "hundred years" by earth calculations total to 311 trillion and 40 billion earth years. By these calculations the life of Brahmα 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 Brahmαs rising and disappearing like bubbles in the Atlantic. Brahmα and his creation are all part of the material universe, and therefore they are in constant flux.
In the material universe not even Brahmα is free from the process of birth, old age, disease and death. Brahmα, however, is directly engaged in the service of the Supreme Lord in the management of this universe-- therefore he at once attains liberation. Elevated sannyαsπs are promoted to Brahmα'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 Brahmα and all the inhabitants of Brahmaloka are subject to death, according to the law of material nature.
TEXT 18
e║tM╚ƒo ║tM╚t7 xwƒ╜7 HCw┤«tyuƒksº {
uƒ┼tƒksº Hvót┤nº nG¿wƒ║tM╚x8ßj╚º {{[b{{
avyaktαd vyaktayaΓ sarvαΓ
prabhavanty ahar-αgame
rαtry-αgame pralπyante
tatraivαvyakta-saµjΘake
avyaktαt-- from the unmanifest; vyaktayaΓ-- living entities; sarvαΓ-- all; prabhavanti-- become manifest; ahaΓ-αgame-- at the beginning of the day; rαtri-αgame-- at the fall of night; pralπyante-- are annihilated; tatra-- into that; eva-- certainly; avyakta-- the unmanifest; saµjΘake-- which is called.
TRANSLATION
At the beginning of Brahmα's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.
TEXT 19
CñnKƒs7 x hwƒt8 Cñ«wƒ Cñ«wƒ Hvótnº {
uƒ┼tƒksºzw57 qƒ@╜ HCw«tyuƒksº {{[c{{
bh∩ta-grαmaΓ sa evαyaµ
bh∩tvα bh∩tvα pralπyate
rαtry-αgame 'vaφaΓ pαrtha
prabhavaty ahar-αgame
bh∩ta-grαmaΓ-- the aggregate of all living entities; saΓ-- these; eva-- certainly; ayam-- this; bh∩tvα bh∩tvα-- repeatedly taking birth; pralπyate-- is annihilated; rαtri-- of night; αgame-- on the arrival; avaφaΓ-- automatically; pαrtha-- O son of PΩthα; prabhavati-- is manifest; ahaΓ-- of daytime; αgame-- on the arrival.
TRANSLATION
Again and again, when Brahmα's day arrives, all living entities come into being, and with the arrival of Brahmα's night they are helplessly annihilated.
PURPORT
The less intelligent, who try to remain within this material world, may be elevated to higher planets and then again must come down to this planet earth. During the daytime of Brahmα they can exhibit their activities on higher and lower planets within this material world, but at the coming of Brahmα's night they are all annihilated. In the day they receive various bodies for material activities, and at night they no longer have bodies but remain compact in the body of Vi∞τu. Then again they are manifest at the arrival of Brahmα's day. Bh∩tvα bh∩tvα pralπyate: during the day they become manifest, and at night they are annihilated again. Ultimately, when Brahmα's life is finished, they are all annihilated and remain unmanifest for millions and millions of years. And when Brahmα is born again in another millennium they are again manifest. In this way they are captivated by the spell of the material world. But those intelligent persons who take to KΩ∞τa consciousness use the human life fully in the devotional service of the Lord, chanting Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare. Thus they transfer themselves, even in this life, to the spiritual planet of KΩ∞τa and become eternally blissful there, not being subject to such rebirths.
TEXT 20
qu╝n╝sƒEú Cƒw⌐z┤t⌐z║tM╚⌐z║tM╚ƒ«xpƒnp7 {
t7 x xwº╜6ú Cñnº6ú p╛t«xú p íwp╛tín {{\d{{
paras tasmαt tu bhαvo 'nyo
'vyakto 'vyaktαt sanαtanaΓ
yaΓ sa sarve∞u bh∩te∞u
naφyatsu na vinaφyati
paraΓ-- transcendental; tasmαt-- to that; tu-- but; bhαvaΓ-- nature; anyaΓ-- another; avyaktaΓ-- unmanifest; avyaktαt-- to the unmanifest; sanαtanaΓ-- eternal; yaΓ saΓ-- that which; sarve∞u-- all; bh∩te∞u-- manifestation; naφyatsu-- being annihilated; na-- never; vinaφyati-- is annihilated.
TRANSLATION
Yet there is another unmanifest 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
KΩ∞τa'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 Brahmα. KΩ∞τa's superior energy is completely opposite in quality to material nature. Superior and inferior nature are explained in the Seventh Chapter.
TEXT 21
e║tM╚⌐zΓu f«túM╚╝nsƒyú7 qusƒ8 kíns {
t8 Hƒ╡t p ípwn╜┤nº nΣƒs qus8 ss {{\[{{
avyakto 'k∞ara ity uktas
tam αhuΓ paramαµ gatim
yaµ prαpya na nivartante
tad dhαma paramaµ mama
ayvaktaΓ-- unmanifested; ak∞araΓ-- infallible; iti-- thus; uktaΓ-- is said; tam-- that; αhuΓ-- is known; paramαm-- the ultimate; gatim-- destination; yam-- which; prαpya-- gaining; na-- never; nivartante-- come back; tat-- that; dhαma-- abode; paramam-- supreme; mama-- My.
TRANSLATION
That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns-- that is My supreme abode.
PURPORT
The supreme abode of the Personality of Godhead, KΩ∞τa, is described in the Brahma-saµhitα as cintαmaτi-dhαma, a place where all desires are fulfilled. The supreme abode of Lord KΩ∞τa, known as Goloka VΩndαvana, is full of palaces made of touchstone. There are also trees, 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 (Lak∞mπs), and He is called Govinda, the primal Lord and the cause of all causes. The Lord is accustomed to blow His flute ( veτuµ kvaτantam ). His transcendental form is the most attractive in all the worlds-- His eyes are like lotus petals, and the color of His body is like the color of 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 Bhagavad-gπtα Lord KΩ∞τa gives only a small hint of His personal abode, Goloka VΩndαvana, which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-saµhitα. Vedic literatures ( Kaεha Upani∞ad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead, and that that abode is the ultimate destination ( puru∞αn na paraµ kiΘcit sα kα∞εhα paramα gatiΓ ). When one attains to it, he never returns to the material world. KΩ∞τa's supreme abode and KΩ∞τa Himself are nondifferent, being of the same quality. On this earth, VΩndαvana, ninety miles southeast of Delhi, is a replica of that supreme Goloka VΩndαvana located in the spiritual sky. When KΩ∞τa descended on this earth, He sported on that particular tract of land known as VΩndαvana, comprising about eighty-four square miles in the district of Mathurα, India.
TEXT 22
qúT67 x qu7 qƒ@╜ CM╚ tƒ v╖t╝«wp┤ttƒ {
t╝tƒ┤n7╝@ƒíp Cñnƒíp tºp xw╜íso8 nns {{\\{{
puru∞aΓ sa paraΓ pαrtha
bhaktyα labhyas tv ananyayα
yasyαntaΓ-sthαni bh∩tαni
yena sarvam idaµ tatam
puru∞aΓ-- the Supreme Personality; saΓ-- He; paraΓ-- the Supreme, than whom no one is greater; pαrtha-- O son of PΩthα; bhaktyα-- by devotional service; labhyaΓ-- can be achieved; tu-- but; ananyayα-- unalloyed, undeviating; yasya-- whom; antah-sthαni-- within; bh∩tαni-- all of this material manifestation; yena-- by whom; sarvam-- all; idam-- whatever we can see; tatam-- is pervaded.
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 KΩ∞τa, the Supreme Person. The Brahma-saµhitα describes this supreme abode as αnanda-cinmaya-rasa, a place where everything is full of spiritual bliss. All the variegatedness manifest there is of the quality of spiritual bliss-- nothing there is material. That 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. YasyαntaΓ-sthαni means that everything is sustained within Him, within either His spiritual or material energy. The Lord is all-pervading by these two energies.
To enter KΩ∞τa's supreme abode or the innumerable Vaikuτεha planets is possible only by bhakti, devotional service, as clearly indicated here by the word bhaktyα. No other process can help one attain that supreme abode. The Vedas ( Gopαla-tαpanπ Upani∞ad 3.2) also describe the supreme abode and the Supreme Personality of Godhead. Eko vaφπ sarva-gaΓ kΩ∞τaΓ. In that abode there is only one Supreme Personality of Godhead, whose name is KΩ∞τa. He is the supreme merciful Deity, and although situated there as one He has expanded Himself into millions and millions of plenary expansions. The Vedas compare the Lord to a tree standing still yet bearing many varieties of fruits, flowers and changing leaves. The plenary expansions of the Lord who preside over the Vaikuτεha planets are four-armed, and they are known by a variety of names-- Puru∞ottama, Trivikrama, Keφava, Mαdhava, Aniruddha, HΩ∞πkeφa, SaΦkar∞aτa, Pradyumna, ═rπdhara, Vαsudeva, Dαmodara, Janαrdana, Nαrαyaτa, Vαmana, Padmanαbha, etc.
The Brahma-saµhitα (5.37) also confirms that although the Lord is always in the supreme abode, Goloka VΩndαvana, He is all-pervading, so that everything is going on nicely ( goloka eva nivasaty akhilαtma-bh∩taΓ ). As stated in the Vedas ( ═vetαφvatara Upani∞ad 6.8), parαsya φaktir vividhaiva φr∩yate/ svαbhαvikπ jΘαna-bala-kriyα ca: His energies are so expansive that they systematically conduct everything in the cosmic manifestation without a flaw, although the Supreme Lord is far, far away.
TEXT 23
tG j╚ƒvº «wpƒwÑíEsƒwÑíE8 l¿w t⌐íkp7 {
Htƒnƒ tƒí┤n n8 j╚ƒv8 w┴tƒís Cun6╜C {{\]{{
yatra kαle tv anαvΩttim
αvΩttiµ caiva yoginaΓ
prayαtα yαnti taµ kαlaµ
vak∞yαmi bharatar∞abha
yatra-- at which; kαle-- time; tu-- and; anαvΩttim-- no return; αvΩttim-- return; ca-- also; eva-- certainly; yoginaΓ-- different kinds of mystics; prayαtαΓ-- having departed; yαnti-- attain; tam-- that; kαlam-- time; vak∞yαmi-- I shall describe; bharata-Ω∞abha-- O best of the Bhαratas.
TRANSLATION
O best of the Bhαratas, I shall now explain to you the different times at which, passing away from this world, the yogπ 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 KΩ∞τa'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, jΘαna-yoga and haεha-yoga 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 yogπ is perfect he can select the time and situation for leaving this material world. But if he is not so expert his success depends on his accidentally passing away at a certain suitable time. The suitable times at which one passes away and does not come back are explained by the Lord in the next verse. According to └cαrya Baladeva Vidyαbh∩∞aτa, the Sanskrit word kαla used herein refers to the presiding deity of time.
TEXT 24
eí»p▒t⌐╜ínuy7 5új╚ v7 6│sƒxƒ gEuƒt4s {
nG Htƒnƒ k░>í┤n J, J,íwo⌐ mpƒ7 {{\^{{
agnir jyotir ahaΓ φuklaΓ
∞aτ mαsα uttarαyaτam
tatra prayαtα gacchanti
brahma brahma-vido janαΓ
agniΓ-- fire; jyotiΓ-- light; ahaΓ-- day; φuklaΓ-- the white fortnight; ∞aε-mαsαΓ-- the six months; uttara-ayaτam-- when the sun passes on the northern side; tatra-- there; prayαtαΓ-- those who pass away; gacchanti-- go; brahma-- to the Absolute; brahma-vidaΓ-- who know the Absolute; janαΓ-- persons.
TRANSLATION
Those who know the Supreme Brahman attain that Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.
PURPORT
When fire, light, day and the fortnight of the 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 mind carries one on the path to a new life. If one leaves the body at the time designated above, either accidentally 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 otherwise there is every possibility that they will have to return. However, for the pure devotee in KΩ∞τa consciousness, there is no fear of returning, whether he leaves the body at an auspicious or inauspicious moment, by accident or arrangement.
TEXT 25
Añs⌐ uƒíG╝n@ƒ j╚Ñ╗47 6│sƒxƒ oíΓ4ƒtps {
nG lƒ┤Nsx8 ▒t⌐ínt⌐╜kó Hƒ╡t ípwn╜nº {{\_{{
dh∩mo rαtris tathα kΩ∞τaΓ
∞aτ-mαsα dak∞iταyanam
tatra cαndramasaµ jyotir
yogπ prαpya nivartate
dh∩maΓ-- smoke; rαtriΓ-- night; tathα-- also; kΩ∞τaΓ-- the fortnight of the dark moon; ∞aε-mαsαΓ-- the six months; dak∞iτa-ayanam-- when the sun passes on the southern side; tatra-- there; cαndramasam-- the moon planet; jyotiΓ-- the light; yogπ-- the mystic; prαpya-- achieving; nivartate-- comes back.
TRANSLATION
The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.
PURPORT
In the Third Canto of ═rπmad-Bhαgavatam Kapila Muni mentions 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
5új╚ vj╚Ñ╗4º knó +ºnº mkn7 5ƒ⌠nº snº {
hj╚tƒ tƒ«tpƒwÑíEs┤ttƒwn╜nº qúp7 {{\`{{
φukla-kΩ∞τe gatπ hy ete
jagataΓ φαφvate mate
ekayα yαty anαvΩttim
anyayαvartate punaΓ
φukla-- light; kΩ∞τe-- and darkness; gatπ-- ways of passing; hi-- certainly; ete-- these two; jagataΓ-- of the material world; φαφvate-- of the Vedas; mate-- in the opinion; ekayα-- by one; yαti-- goes; anαvΩttim-- to no return; anyayα-- by the other; αvartate-- comes back; punaΓ-- again.
TRANSLATION
According to Vedic opinion, 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 └cαrya Baladeva Vidyαbh∩∞aτa from the Chαndogya Upani∞ad (5.10.3-5). 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 KΩ∞τa.
TEXT 27
p¿nº xÑnó qƒ@╜ mƒpp t⌐kó sú+ín j╚Ωp {
n╝sƒ«xwº╜6ú j╚ƒvº6ú t⌐ktúM╚⌐ Cwƒmú╜p {{\a{{
naite sΩtπ pαrtha jαnan
yogπ muhyati kaφcana
tasmαt sarve∞u kαle∞u
yoga-yukto bhavαrjuna
na-- never; ete-- these two; sΩtπ-- different paths; pαrtha-- O son of PΩthα; jαnan-- even if he knows; yogπ-- the devotee of the Lord; muhyati-- is bewildered; kaφcana-- any; tasmαt-- therefore; sarve∞u kαle∞u-- always; yoga-yuktaΓ-- engaged in KΩ∞τa consciousness; bhava-- just become; arjuna-- O Arjuna.
TRANSLATION
Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.
PURPORT
KΩ∞τa 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 by arrangement or by accident. The devotee should be firmly established in KΩ∞τa consciousness and chant Hare KΩ∞τa. He should know that concern over either of these two paths is troublesome. The best way to be absorbed in KΩ∞τa 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 KΩ∞τa consciousness in all his activities. ═rπ R∩pa Gosvαmπ advises, anαsaktasya vi∞ayαn yathαrham upayuΘjataΓ: one should be unattached in material affairs and do everything in KΩ∞τa consciousness. By this system, which is called yukta-vairαgya, 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
wºoº6ú tߺ6ú nq7xú l¿w
oƒpº6ú tn qú│tB╚v8 Hío╗2s {
e«tºín nn xw╜íso8 íwío«wƒ
t⌐kó qu8 ╝@ƒpsúq¿ín lƒDs {{\b{{
vede∞u yajΘe∞u tapaΓsu caiva
dαne∞u yat puτya-phalaµ pradi∞εam
atyeti tat sarvam idaµ viditvα
yogπ paraµ sthαnam upaiti cαdyam
vede∞u-- in the study of the Vedas; yajΘe∞u-- in the performances of yajΘa, sacrifice; tapaΓsu-- in undergoing different types of austerities; ca-- also; eva-- certainly; dαne∞u-- in giving charities; yat-- that which; puτya-phalam-- result of pious work; pradi∞εam-- indicated; atyeti-- surpasses; tat sarvam-- all those; idam-- this; viditvα-- knowing; yogπ-- the devotee; param-- supreme; sthαnam-- abode; upaiti-- achieves; ca-- also; αdyam-- 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. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.
PURPORT
This verse is the summation of the Seventh and Eighth chapters, which particularly deal with KΩ∞τa 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 brahmacαrπ 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 is not meant for the recreation of armchair speculators, but for the formation of character. After this training, the brahmacαrπ is allowed to enter into household life and marry. When he is a householder, he has to perform many sacrifices so that he may achieve further enlightenment. He must also give charity according to the country, time and candidate, discriminating among charity in goodness, in passion and in ignorance, as described in Bhagavad-gπtα. Then after retiring from household life, upon accepting the order of vαnaprastha, he undergoes severe penances-- living in forests, dressing with tree bark, not shaving, etc. By carrying out the orders of brahmacarya, householder life, vαnaprastha and finally sannyαsa, 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 Vaikuτεha planets or KΩ∞τaloka. This is the path outlined by Vedic literatures.
The beauty of KΩ∞τa consciousness, however, is that by one stroke, by engaging in devotional service, one can surpass all the rituals of the different orders of life.
The words idaµ viditvα indicate that one should understand the instructions given by ═rπ KΩ∞τa in this chapter and the Seventh Chapter of Bhagavad-gπtα. One should try to understand these chapters not by scholarship or mental speculation but by hearing them in association with devotees. Chapters Seven through Twelve are the essence of Bhagavad-gπtα. The first six and the last six chapters are like coverings for the middle six chapters, which are especially protected by the Lord. If one is fortunate enough to understand Bhagavad-gπtα-- especially these middle six chapters-- in the association of devotees, then his life at once becomes glorified beyond all penances, sacrifices, charities, speculations, etc., for one can achieve all the results of these activities simply by KΩ∞τa consciousness.
One who has a little faith in Bhagavad-gπtα should learn Bhagavad-gπtα from a devotee, because in the beginning of the Fourth Chapter it is stated clearly that Bhagavad-gπtα can be understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gπtα. One should therefore learn Bhagavad-gπtα from a devotee of KΩ∞τa, not from mental speculators. This is a sign of faith. When one searches for a devotee and finally gets a devotee's association one actually begins to study and understand Bhagavad-gπtα. By advancement in the association of the devotee one is placed in devotional service, and this service dispels all one's misgivings about KΩ∞τa, or God, and KΩ∞τa's activities, form, pastimes, name and other features. After these misgivings have been perfectly cleared away, one becomes fixed in one's study. Then one relishes the study of Bhagavad-gπtα and attains the state of feeling always KΩ∞τa conscious. In the advanced stage, one falls completely in love with KΩ∞τa. This highest perfectional stage of life enables the devotee to be transferred to KΩ∞τa's abode in the spiritual sky, Goloka VΩndαvana, where the devotee becomes eternally happy.
Thus end the Bhaktivedanta Purports to the Eighth Chapter of the ═rπmad Bhagavad-gπtα in the matter of Attaining the Supreme.
Chapter Nine
The Most Confidential Knowledge
TEXT 1
ΦóCkwƒpúwƒl
fo8 nú nº kú+ns8 Hw┴tƒ╕tpxñtwº {
߃p8 íw߃pxíyn8 t▒߃«wƒ s⌐┴txºzxúCƒn {{[{{
φrπ-bhagavαn uvαca
idaµ tu te guhyatamaµ
pravak∞yαmy anas∩yave
jΘαnaµ vijΘαna-sahitaµ
yaj jΘαtvα mok∞yase 'subhαt
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; idam-- this; tu-- but; te-- unto you; guhya-tamam-- the most confidential; pravak∞yαmi-- I am speaking; anas∩yave-- to the nonenvious; jΘαnam-- knowledge; vijΘαna-- realized knowledge; sahitam-- with; yat-- which; jΘαtvα-- knowing; mok∞yase-- you will be released; aφubhαt-- from this miserable material existence.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, 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 ═rπmad-Bhαgavatam: "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 KΩ∞τa consciousness and gives him the intelligence to understand the science of KΩ∞τa in the association of devotees. Discussion of KΩ∞τa 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 KΩ∞τa, 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-gπtα, 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 KΩ∞τa 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 KΩ∞τa is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasαmΩta-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-gπtα, Tenth Chapter, that anyone who is engaged in that way is a liberated person.
Now this first verse has specific significance. The words idaµ jΘαnam ("this knowledge") refer 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, KΩ∞τa consciousness. When one's heart is thus cleared of material contamination, one can understand this science of KΩ∞τa. 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 the spiritual activities of one who 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 Chapter Nine the glories of the Lord will be delineated.
The Sanskrit word anas∩yave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of KΩ∞τa, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gπtα very inaccurately. Because they are envious of KΩ∞τa, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gπtα or give perfect knowledge of KΩ∞τa if he is envious. One who criticizes the character of KΩ∞τa without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that KΩ∞τa is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.
TEXT 2
uƒmíwDƒ uƒmkú+8 qíwGísosúEss {
H«tΓƒwks8 A╕t╜8 xúxú<8 j╚nú╜s║tts {{\{{
rαja-vidyα rαja-guhyaµ
pavitram idam uttamam
pratyak∞αvagamaµ dharmyaµ
su-sukhaµ kartum avyayam
rαja-vidyα-- the king of education; rαja-guhyam-- the king of confidential knowledge; pavitram-- the purest; idam-- this; uttamam-- transcendental; pratyak∞a-- by direct experience; avagamam-- understood; dharmyam-- the principle of religion; su-sukham-- 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-gπtα is called the king of education because it is the essence of all doctrines and philosophies explained before. Among the principal philosophers in India are Gautama, Kaταda, Kapila, YαjΘavalkya, ═ατßilya and Vaiφvαnara. And finally there is Vyαsadeva, the author of the Vedαnta-s∩tra. 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 the 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-gπtα, 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 ( antavanta ime dehα nityasyoktαΓ φarπriτaΓ ). That is a confidential part of knowledge: simply knowing that the 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 explained in Vedic literature. In the Padma Purατa, 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 and 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 to be 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 twenty-eighth 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, KΩ∞τa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions. This statement is confirmed in the Padma Purατa:
aprαrabdha-phalaµ pαpaµ
k∩taµ bπjaµ phalonmukham
krameτaiva pralπyeta
vi∞τu-bhakti-ratαtmanαm
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. Uttama means transcendental. Tamas means this material world or darkness, and uttama 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 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 KΩ∞τa (Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, Hare Hare) in course of chanting without offenses 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 KΩ∞τa 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 Vedαnta-s∩tra (3.2.26) this is also described in the following words: prakαφaφ ca karmaτy abhyαsαt. "Devotional service is so potent that simply by engaging in the activities of devotional service one becomes enlightened without a doubt." A practical example of this can be seen in the previous life of Nαrada, who in that life happened to be the son of a maidservant. He had no education, nor was he born into a high family. But when his mother was engaged in serving great devotees, Nαrada also became engaged, and sometimes, in the absence of his mother, he would serve the great devotees himself. Nαrada personally says,
ucchi∞εa-lepαn anumodito dvijaiΓ
sakΩt sma bhuΘje tad-apαsta-kilbi∞aΓ
evaµ pravΩttasya viφuddha-cetasas
tad-dharma evαtma-ruciΓ prajαyate
In this verse from ═rπmad-Bhαgavatam (1.5.25) Nαrada describes his previous life to his disciple Vyαsadeva. He says that while engaged as a boy servant for those purified devotees during the four months of their stay, 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 for their permission, and when they gave it Nαrada ate those remnants and consequently became freed from all sinful reactions. As he went on eating, he gradually became as purehearted as the sages. The great devotees relished the taste of unceasing devotional service to the Lord by hearing and chanting, and Nαrada gradually developed the same taste. Nαrada says further,
tatrαnvahaµ kΩ∞τa-kathαΓ pragαyatαm
anugraheταφΩτavaµ manoharαΓ
tαΓ φraddhayα me 'nupadaµ viφΩτvataΓ
priyaφravasy aΦga mamαbhavad ruciΓ
By associating with the sages, Nαrada got the taste for hearing and chanting the glories of the Lord, and he developed a great desire for devotional service. Therefore, as described in the Vedαnta-s∩tra, prakαφaφ ca karmaτy abhyαsαt: if one is engaged simply in the acts of devotional service, everything is revealed to him automatically, and he can understand. This is called pratyak∞a, directly perceived.
The word dharmyam means "the path of religion." Nαrada 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 Nαrada also got the opportunity and simply by association achieved the highest goal of all religion. The highest goal of all religion is devotional service, as stated in ═rπmad-Bhαgavatam ( sa vai puµsαµ paro dharmo yato bhaktir adhok∞aje ). Religious people generally do not know that the highest perfection of religion is the attainment of devotional service. As we have already discussed in regard to the last verse of Chapter Eight ( vede∞u yajΘe∞u tapaΓsu caiva ), generally Vedic knowledge is required for self-realization. But here, although Nαrada never went to the school of the spiritual master and was not educated in the Vedic principles, he 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: αcαryavαn puru∞o veda. One who is in association with great αcαryas, even if he is not educated or has never studied the Vedas, can become familiar with all the knowledge necessary for realization.
The process of devotional service is a very happy one ( susukham ). Why? Devotional service consists of φravaτaµ kπrtanaµ vi∞τoΓ, so one can simply hear the chanting of the glories of the Lord or can attend philosophical lectures on transcendental knowledge given by authorized αcαryas. 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, patraµ pu∞paµ phalaµ toyam: 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 tulasπ leaves offered to the lotus feet of the Lord, great sages like Sanat-kumαra 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 Mαyαvαdπ philosophers claim. Although they sometimes take to so-called devotional service, their idea is that as long as they are not liberated they will continue their devotional service, but at the end, when they become liberated, they will "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 will be seen in Bhagavad-gπtα, actual devotional service begins after liberation. After one is liberated, when one is situated in the Brahman position ( brahma-bh∩ta ), one's devotional service begins ( samaΓ sarve∞u bh∩te∞u mad-bhaktiµ labhate parαm ). No one can understand the Supreme Personality of Godhead by executing karma-yoga, jΘαna-yoga, a∞εαΦga-yoga or any other yoga independently. By these yogic methods one may make a little progress toward bhakti-yoga, but without coming to the stage of devotional service one cannot understand what is the Personality of Godhead. In the ═rπmad-Bhαgavatam it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing ═rπmad-Bhαgavatam or Bhagavad-gπtα from realized souls, then he can understand the science of KΩ∞τa, or the science of God. Evaµ prasanna-manaso bhagavad-bhakti yogataΓ. When one's heart is cleared of all nonsense, then one can understand what God is. Thus the process of devotional service, of KΩ∞τa 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
eΦ/Aƒpƒ7 qúT6ƒ As╜╝tƒ╝t qu┤nq {
eHƒ╡t sƒ8 ípwn╜┤nº sÑ«túx8xƒuw«s╜íp {{]{{
aφraddadhαnαΓ puru∞α
dharmasyαsya parantapa
aprαpya mαµ nivartante
mΩtyu-saµsαra-vartmani
aφraddadhαnαΓ-- those who are faithless; puru∞αΓ-- such persons; dharmasya-- toward the process of religion; asya-- this; parantapa-- O killer of the enemies; aprαpya-- without obtaining; mαm-- Me; nivartante-- come back; mΩtyu-- of death; saµsαra-- in material existence; vartmani-- on the path.
TRANSLATION
Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of 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 KΩ∞τa consciousness. In the Caitanya-caritαmΩta it is said that faith is the complete conviction that simply by serving the Supreme Lord, ═rπ KΩ∞τa, one can achieve all perfection. That is called real faith. As stated in the ═rπmad-Bhαgavatam (4.31.14),
yathα taror mula-ni∞ecanena
tΩpyanti tat-skandha-bhujopaφαkhαΓ
prατopahαrαc ca yathendriyαταµ
tathaiva sarvαrhaτam acyutejyα
"By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities." Therefore, after reading Bhagavad-gπtα one should promptly come to the conclusion of Bhagavad-gπtα: one should give up all other engagements and adopt the service of the Supreme Lord, KΩ∞τa, 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 KΩ∞τa consciousness. There are three divisions of KΩ∞τa conscious men. In the third class are those who have no faith. Even if they are officially engaged in devotional service, 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 KΩ∞τa consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to KΩ∞τa 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 KΩ∞τa 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 KΩ∞τa 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 kΩ∞τa-bhakti, or service to KΩ∞τa, 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 KΩ∞τa consciousness may fall down, but when one is in the second class he does not fall down, and for the first-class person in KΩ∞τa consciousness there is no chance of falling 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 KΩ∞τa consciousness is concerned, although he has faith in the conviction that devotional service to KΩ∞τa is very good, he has not yet gained adequate knowledge of KΩ∞τa through the scriptures like ═rπmad-Bhαgavatam and Bhagavad-gπtα. Sometimes these third-class persons in KΩ∞τa consciousness have some tendency toward karma-yoga and jΘαna-yoga, and sometimes they are disturbed, but as soon as the infection of karma-yoga or jΘαna-yoga is vanquished, they become second-class or first-class persons in KΩ∞τa consciousness. Faith in KΩ∞τa is also divided into three stages and described in ═rπmad-Bhαgavatam. First-class attachment, second-class attachment and third-class attachment are also explained in ═rπmad-Bhαgavatam in the Eleventh Canto. Those who have no faith even after hearing about KΩ∞τa 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 of gaining perfection. Thus faith is very important in the discharge of devotional service.
TEXT 4
stƒ nníso8 xw╜8 mko║tM╚sñín╜pƒ {
s«╝@ƒíp xw╜Cñnƒíp p lƒy8 nº╗wwí╝@n7 {{^{{
mayα tatam idaµ sarvaµ
jagad avyakta-m∩rtinα
mat-sthαni sarva-bh∩tαni
na cαhaµ te∞v avasthitaΓ
mayα-- by Me; tatam-- pervaded; idam-- this; sarvam-- all; jagat-- cosmic manifestation; avyakta-m∩rtinα-- by the unmanifested form; mat-sthαni-- in Me; sarva-bh∩tαni-- all living entities; na-- not; ca-- also; aham-- I; te∞u-- in them; avasthitaΓ-- 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,
ataΓ φrπ-kΩ∞τa-nαmαdi
na bhaved grαhyam indriyaiΓ
sevonmukhe hi jihvαdau
svayam eva sphuraty adaΓ
( Bhakti-rasαmΩta-sindhu 1.2.234)
Lord ═rπ KΩ∞τa'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-saµhitα (5.38) it is stated, premαΘjana-cchurita-bhakti-vilocanena santaΓ sadaiva hΩdaye∞u vilokayanti: one can see the Supreme Personality of Godhead, Govinda, always within himself and outside himself if one 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 not conceivable by the material senses. This is indicated here by the word avyakta-m∩rtinα. 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 an 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 stated in the Bhagavad-gπtα, vi∞εabhyαham idaµ kΩtsnam: He is everywhere present by His personal representation, the diffusion of His different energies.
TEXT 5
p l s«╝@ƒíp Cñnƒíp q╛t sº t⌐ks¿⌠us {
CñnCÑp p l Cñn╝@⌐ ssƒ«sƒ CñnCƒwp7 {{_{{
na ca mat-sthαni bh∩tαni
paφya me yogam aiφvaram
bh∩ta-bhΩn na ca bh∩ta-stho
mamαtmα bh∩ta-bhαvanaΓ
na-- never; ca-- also; mat-sthαni-- situated in Me; bh∩tαni-- all creation; paφya-- just see; me-- My; yogam aiφvaram-- inconceivable mystic power; bh∩ta-bhΩt-- the maintainer of all living entities; na-- never; ca-- also; bh∩ta-sthaΓ-- in the cosmic manifestation; mama-- My; αtmα-- Self; bh∩ta-bhαvanaΓ-- the 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, I am not a part of this cosmic manifestation, for My Self is the very source of creation.
PURPORT
The Lord says that everything is resting on Him ( mat-sthαni sarva-bh∩tαni ). 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 KΩ∞τa's upholding this created universe. He says that although everything is resting on Him, 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, as the Supreme Personality of Godhead I am aloof from them." This is the inconceivable opulence of the Lord.
In the Nirukti Vedic dictionary it is said, yujyate 'nena durghaεe∞u kαrye∞u: "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 of doing something, but there are so many impediments, and sometimes it is not possible to do as we like. But when KΩ∞τa 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 the entire 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 aiφvaram, the mystic power of the Supreme Personality of Godhead.
TEXT 6
t@ƒj╚ƒ5í╝@n⌐ íp«t8 wƒtú7 xw╜Gk⌐ syƒp {
n@ƒ xwƒ╜í4 Cñnƒíp s«╝@ƒpó«túqAƒut {{`{{
yathαkαφa-sthito nityaµ
vαyuΓ sarvatra-go mahαn
tathα sarvατi bh∩tαni
mat-sthαnπty upadhαraya
yathα-- just as; αkαφa-sthitaΓ-- situated in the sky; nityam-- always; vαyuΓ-- the wind; sarvatra-gaΓ-- blowing everywhere; mahαn-- great; tathα-- similarly; sarvατi bh∩tαni-- all created beings; mat-sthαni-- situated in Me; iti-- thus; upadhαraya-- try to understand.
TRANSLATION
Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created 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. The sky may be the biggest manifestation we can conceive. And in that sky the wind or air is the biggest manifestation in the cosmic world. The movement of the air influences the movements of everything. But although the wind is great, it is still situated within the sky; the wind 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 the sky is always aloof from the activities of the wind.
In the Upani∞ads it is stated, yad-bhπ∞α vαtaΓ pavate: "It is out of the fear of the Supreme Lord that the wind is blowing." ( Taittirπya Upani∞ad 2.8.1) In the BΩhad-αraτyaka Upani∞ad (3.8.9) it is stated, etasya vα ak∞arasya praφαsane gαrgi s∩rya-candramasau vidhΩtau ti∞εhata etasya vα ak∞arasya praφαsane gαrgi dyαv-αpΩthivyau vidhΩtau ti∞εhataΓ . "By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving." In the Brahma-saµhitα (5.52) also it is stated,
yac-cak∞ur e∞a savitα sakala-grahαταµ
rαjα samasta-sura-m∩rtir aφe∞a-tejαΓ
yasyαjΘayα bhramati sambhΩta-kαla-cakro
govindam αdi-puru∞aµ tam ahaµ bhajαmi
This is a description of the movement of the sun. 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
xw╜Cñnƒíp j╚¬┤nºt Hj╚Ñín8 tƒí┤n sƒísj╚ƒs {
j╚╣qΓtº qúp╝nƒíp j╚╣qƒo¬ íwxÑmƒ╕tys {{a{{
sarva-bh∩tαni kaunteya
prakΩtiµ yαnti mαmikαm
kalpa-k∞aye punas tαni
kalpαdau visΩjαmy aham
sarva-bh∩tαni-- all created entities; kaunteya-- O son of Kuntπ; prakΩtim-- nature; yαnti-- enter; mαmikαm-- My; kalpa-k∞aye-- at the end of the millennium; punaΓ-- again; tαni-- all those; kalpa-αdau-- in the beginning of the millennium; visΩjαmi-- create; aham-- I.
TRANSLATION
O son of Kuntπ, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again.
PURPORT
The creation, maintenance and annihilation of this material cosmic manifestation are completely dependent on the supreme will of the Personality of Godhead. "At the end of the millennium" means at the death of Brahmα. Brahmα 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 Brahmα 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 a need to manifest the cosmic world, it is done by His will. Bahu syαm: "Although I am one, I shall become many." This is the Vedic aphorism ( Chαndogya Upani∞ad 6.2.3). He expands Himself in this material energy, and the whole cosmic manifestation again takes place.
TEXT 8
Hj╚Ñín8 ╝wƒsw╗2╖t íwxÑmƒís qúp7 qúp7 {
CñnKƒsíss8 j╚Ñ«╝psw58 Hj╚Ñnºw╜5ƒn {{b{{
prakΩtiµ svαm ava∞εabhya
visΩjαmi punaΓ punaΓ
bh∩ta-grαmam imaµ kΩtsnam
avaφaµ prakΩter vaφαt
prakΩtim-- the material nature; svαm-- of My personal Self; ava∞εabhya-- entering into; visΩjαmi-- I create; punaΓ punaΓ-- again and again; bh∩ta-grαmam-- all the cosmic manifestations; imam-- these; kΩtsnam-- in total; avaφam-- automatically; prakΩteΓ-- of the force of nature; vaφαt-- under obligation.
TRANSLATION
The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.
PURPORT
This material world 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 the mahat-tattva, into which the Lord as His first Puru∞a incarnation, Mahα-Vi∞τu, enters. He lies within the Causal Ocean and breathes out innumerable universes, and into each universe the Lord again enters as Garbhodakaφαyπ Vi∞τu. Each universe is in that way created. He still further manifests Himself as Kφπrodakaφαyπ Vi∞τu, and that Vi∞τu 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 indicated here by the word avaφam 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
p l sƒ8 nƒíp j╚sƒ╜í4 ípr┐pí┤n Ap▓mt {
goƒxópwoƒxópsxM╚8 nº6ú j╚s╜xú {{c{{
na ca mαµ tαni karmατi
nibadhnanti dhanaΘjaya
udαsπna-vad αsπnam
asaktaµ te∞u karmasu
na-- never; ca-- also; mαm-- Me; tαni-- all those; karmατi-- activities; nibadhnanti-- bind; dhanaΘjaya-- O conqueror of riches; udαsπna-vat-- as neutral; αsπnam-- situated; asaktam-- without attraction; te∞u-- for those; karmasu-- activities.
TRANSLATION
O DhanaΘjaya, all this work cannot bind Me. I am ever detached from all these material activities, 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-saµhitα (5.6) it is stated, αtmαrαmasya tasyαsti prakΩtyα na samαgamaΓ: "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 mentioned here with the word udαsπna-vat. Although He has control over every minute detail of material activities, 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 Vedαnta-s∩tra (2.1.34) it is stated, vai∞amya-nairghΩτye na: 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
stƒ┐tΓº4 Hj╚Ñín7 xñtnº xluƒlus {
yºnúpƒpºp j╚¬┤nºt mko íwqíuwn╜nº {{[d{{
mayαdhyak∞eτa prakΩtiΓ
s∩yate sa-carαcaram
hetunαnena kaunteya
jagad viparivartate
mayα-- by Me; adhyak∞eτa-- by superintendence; prakΩtiΓ-- material nature; s∩yate-- manifests; sa-- both; cara-acaram-- the moving and the nonmoving; hetunα-- for the reason; anena-- this; kaunteya-- O son of Kuntπ; jagat-- the cosmic manifestation; viparivartate-- is working.
TRANSLATION
This material nature, which is one of My energies, is working under My direction, O son of Kuntπ, producing all moving and nonmoving beings. Under 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. KΩ∞τa also states in Bhagavad-gπtα that of all of 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, 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 smΩti: 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
ewmƒpí┤n sƒ8 sñτƒ sƒpú6ó8 npúsƒíΦns {
qu8 Cƒwsmƒp┤n⌐ ss Cñnsyº⌠us {{[[{{
avajαnanti mαµ m∩ßhα
mαnu∞πµ tanum αφritam
paraµ bhαvam ajαnanto
mama bh∩ta-maheφvaram
avajαnanti-- deride; mαm-- Me; m∩ßhαΓ-- foolish men; mαnu∞πm-- in a human form; tanum-- a body; αφritam-- assuming; param-- transcendental; bhαvam-- nature; ajαnantaΓ-- not knowing; mama-- My; bh∩ta-- of everything that be; maha-πφvaram-- the supreme proprietor.
TRANSLATION
Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of 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 KΩ∞τa to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-saµhitα ( πφvaraΓ paramaΓ kΩ∞τaΓ ); He is the Supreme Lord.
There are many πφvaras, 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-saµhitα it is said that KΩ∞τa is the supreme controller; there are many controllers undoubtedly, both in the material and spiritual world, but KΩ∞τa is the supreme controller ( πφvaraΓ paramaΓ kΩ∞τaΓ ). and His body is sac-cid-αnanda, nonmaterial.
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 mαnu∞πm because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kuruk∞etra. In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-αnanda-vigraha-- eternal bliss and knowledge absolute. This is confirmed in the Vedic language also. Sac-cid-αnanda-r∩pαya kΩ∞ταya: "I offer my obeisances unto the Supreme Personality of Godhead, KΩ∞τa, who is the eternal blissful form of knowledge." ( Gopαla-tαpanπ Upani∞ad 1.1) There are other descriptions in the Vedic language also. Tam ekaµ govindam: "You are Govinda, the pleasure of the senses and the cows." Sac-cid-αnanda-vigraham: "And Your form is transcendental, full of knowledge, bliss and eternality." ( Gopαla-tαpanπ Upani∞ad 1.35)
Despite the transcendental qualities of Lord KΩ∞τa's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gπtα who deride KΩ∞τa as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of ═rπ KΩ∞τa is due to a poor fund of knowledge. Therefore he is called m∩ßha. for only foolish persons consider KΩ∞τa to be an ordinary human being. The foolish consider KΩ∞τa 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 KΩ∞τa'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 KΩ∞τa 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 mαyα duratyayα ), 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 KΩ∞τa 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 KΩ∞τa is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, KΩ∞τa, 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 aiφvaram, 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 KΩ∞τa, 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 KΩ∞τa is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in KΩ∞τa consciousness, devotional service of the Lord.
There are many controversies between the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gπtα and ═rπmad-Bhαgavatam, the authoritative texts for understanding the science of KΩ∞τa, then we can understand that KΩ∞τa is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the ═rπmad-Bhαgavatam, First Canto, First Chapter, when the sages headed by ═aunaka inquired about the activities of KΩ∞τa, they said:
kΩtavαn kila karmατi
saha rαmeτa keφavaΓ
ati-martyαni bhagavαn
g∩ßhaΓ kapaεa-mατu∞aΓ
"Lord ═rπ KΩ∞τa, the Supreme Personality of Godhead, along with Balarαma, played like a human being, and so masked He performed many superhuman acts." ( Bhαg. 1.1.20) The Lord's appearance as a man bewilders the foolish. No human being could perform the wonderful acts that KΩ∞τa performed while He was present on this earth. When KΩ∞τa appeared before His father and mother, Vasudeva and Devakπ, He appeared with four hands, but after the prayers of the parents He transformed Himself into an ordinary child. As stated in the Bhαgavatam (10.3.46), babh∩va prαkΩtaΓ φiφuΓ: He became just like an ordinary child, an ordinary human being. Now, here again it is indicated that the Lord's appearance as an ordinary human being is one of the features of His transcendental body. In the Eleventh Chapter of Bhagavad-gπtα also it is stated that Arjuna prayed to see KΩ∞τa's form of four hands ( tenaiva r∩peτa catur-bhujena ). After revealing this form, KΩ∞τa, when petitioned by Arjuna, again assumed His original humanlike form ( mαnu∞aµ r∩pam ). These different features of the Supreme Lord are certainly not those of an ordinary human being.
Some of those who deride KΩ∞τa and who are infected with the Mαyαvαdπ philosophy quote the following verse from the ═rπmad-Bhαgavatam (3.29.21) to prove that KΩ∞τa is just an ordinary man. Ahaµ sarve∞u bh∩te∞u bh∩tαtmαvasthitaΓ sadα: "The Supreme is present in every living entity." We should better take note of this particular verse from the Vai∞τava αcαryas like Jπva Gosvαmπ and Viφvanαtha Cakravartπ ╬hαkura instead of following the interpretation of unauthorized persons who deride KΩ∞τa. Jπva Gosvαmπ, commenting on this verse, says that KΩ∞τa, in His plenary expansion as Paramαtmα, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arcα-m∩rti, 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 Viφvanαtha Cakravartπ ╬hαkura warns that this sort of mentality should be corrected. A devotee should see that because KΩ∞τa is present in everyone's heart as Paramαtmα, every body is the embodiment or the temple of the Supreme Lord; so as one offers respect to the temple of the Lord, he should similarly properly respect each and every body in which the Paramαtmα 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 KΩ∞τa consciousness knows that although KΩ∞τa is the Supreme Personality, He is all-pervading, as confirmed in the Brahma-saµhitα. Although His personal abode is Goloka VΩndαvana and He is always staying there, 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
s⌐=ƒ5ƒ s⌐=j╚sƒ╜4⌐ s⌐=߃pƒ íwlºnx7 {
uƒΓxósƒxúuó8 l¿w Hj╚Ñín8 s⌐íypó8 íΦnƒ7 {{[\{{
moghαφα mogha-karmατo
mogha-jΘαnα vicetasaΓ
rαk∞asπm αsurπµ caiva
prakΩtiµ mohinπµ φritαΓ
mogha-αφαΓ-- baffled in their hopes; mogha-karmατaΓ-- baffled in fruitive activities; mogha-jΘαnαΓ-- baffled in knowledge; vicetasaΓ-- bewildered; rαk∞asπm-- demonic; αsurπm-- atheistic; ca-- and; eva-- certainly; prakΩtim-- nature; mohinπm-- bewildering; φritαΓ-- 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 KΩ∞τa consciousness and devotional service but at heart do not accept the Supreme Personality of Godhead, KΩ∞τa, 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, KΩ∞τa. In other words, persons who mock KΩ∞τa are to be understood to be demonic or atheistic. As described in the Seventh Chapter of Bhagavad-gπtα, such demonic miscreants never surrender to KΩ∞τa. Therefore their mental speculations to arrive at the Absolute Truth bring them to the false conclusion that the ordinary living entity and KΩ∞τa 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 KΩ∞τa 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 Vedαnta-s∩tra and the Upani∞ads, is always baffled.
It is a great offense, therefore, to consider KΩ∞τa, 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 KΩ∞τa. The Brhad-Vi∞τu-smΩti clearly states:
yo vetti bhautikaµ dehaµ
kΩ∞τasya paramαtmanaΓ
sa sarvasmαd bahi∞-kαryaΓ
φrauta-smαrta-vidhαnataΓ
mukhaµ tasyαvalokyαpi
sa-celaµ snαnam αcaret
"One who considers the body of KΩ∞τa to be material should be driven out from all rituals and activities of the φruti and the smΩti. And if one by chance sees his face, one should at once take bath in the Ganges to rid himself of infection. People jeer at KΩ∞τa 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
syƒ«sƒp╝nú sƒ8 qƒ@╜ o¿wó8 Hj╚ÑínsƒíΦnƒ7 {
Cm┤«tp┤tspx⌐ ߃«wƒ Cñnƒíos║tts {{[]{{
mahαtmαnas tu mαµ pαrtha
daivπµ prakΩtim αφritαΓ
bhajanty ananya-manaso
jΘαtvα bh∩tαdim avyayam
mahα-αtmαnaΓ-- the great souls; tu-- but; mαm-- unto Me; pαrtha-- O son of PΩthα; daivπm-- divine; prakΩtim-- nature; αφritαΓ-- having taken shelter of; bhajanti-- render service; ananya-manasaΓ-- without deviation of the mind; jΘαtvα-- knowing; bh∩ta-- of creation; αdim-- the origin; avyayam-- inexhaustible.
TRANSLATION
O son of PΩthα, 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 the mahαtmα is clearly given. The first sign of the mahαtmα 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, ═rπ KΩ∞τa, 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 daivπ prakΩti, 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, mahαtmα.
The mahαtmα does not divert his attention to anything outside KΩ∞τa, because he knows perfectly well that KΩ∞τa is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahαtmα, or great soul, develops through association with other mahαtmαs, pure devotees. Pure devotees are not even attracted by KΩ∞τa's other features, such as the four-armed Maha-Vi∞τu. They are simply attracted by the two-armed form of KΩ∞τa. They are not attracted to other features of KΩ∞τa, nor are they concerned with any form of a demigod or of a human being. They meditate only upon KΩ∞τa in KΩ∞τa consciousness. They are always engaged in the unswerving service of the Lord in KΩ∞τa consciousness.
TEXT 14
xnn8 j╚ón╜t┤n⌐ sƒ8 tn┤nΩ ≡τ1nƒ7 {
ps╝t┤nΩ sƒ8 CM╚ tƒ íp«ttúM╚ƒ gqƒxnº {{[^{{
satataµ kπrtayanto mαµ
yatantaφ ca dΩßha-vratαΓ
namasyantaφ ca mαµ bhaktyα
nitya-yuktα upαsate
satatam-- always; kπrtayantaΓ-- chanting; mαm-- about Me; yatantaΓ-- fully endeavoring; ca-- also; dΩßha-vratαΓ-- with determination; namasyantaΓ-- offering obeisances; ca-- and; mαm-- Me; bhaktyα-- in devotion; nitya-yuktαΓ-- perpetually engaged; upαsate-- worship.
TRANSLATION
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
PURPORT
The mahαtmα cannot be manufactured by rubber-stamping an ordinary man. His symptoms are described here: a mahαtmα is always engaged in chanting the glories of the Supreme Lord KΩ∞τa, 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 mahαtmα 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 mahαtmα in the Bhagavad-gπtα. He is described in a different way in the next verse. The mahαtmα is always engaged in different activities of devotional service, as described in the ═rπmad-Bhαgavatam, hearing and chanting about Vi∞τu, not a demigod or human being. That is devotion: φravaτaµ kπrtanaµ vi∞τoΓ and smaraτam, remembering Him. Such a mahαtmα 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, ═rπ KΩ∞τa. That is called full KΩ∞τa 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, Ekαdaφπ, and on the appearance day of the Lord. All these rules and regulations are offered by the great αcαryas for those who are actually interested in getting admission into the association of the Supreme Personality of Godhead in the transcendental world. The mahαtmαs, 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, not only is this devotional service 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 sannyαsπ or a brahmacαrπ; in any position and anywhere in the world, he can perform this devotional service to the Supreme Personality of Godhead and thus become actually mahαtmα, a great soul.
TEXT 15
߃ptߺp lƒ╡t┤tº tm┤n⌐ sƒsúqƒxnº {
hj╚«wºp qÑ@M╚ wºp ryúAƒ íw⌠n⌐sú<s {{[_{{
jΘαna-yajΘena cαpy anye
yajanto mαm upαsate
ekatvena pΩthaktvena
bahudhα viφvato-mukham
jΘαna-yajΘena-- by cultivation of knowledge; ca-- also; api-- certainly; anye-- others; yajantaΓ-- sacrificing; mαm-- Me; upαsate-- worship; ekatvena-- in oneness; pΩthaktvena-- in duality; bahudhα-- in diversity; viφvataΓ-mukham-- and in the universal form.
TRANSLATION
Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as 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 KΩ∞τa consciousness and do not know anything other than KΩ∞τa are called mahαtmα; yet there are other persons who are not exactly in the position of mahαtmα but who worship KΩ∞τa also, in different ways. Some of them have already been 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 viφvar∩pa 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.
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 Vedic sacrifice known as jyoti∞εoma is also KΩ∞τa, and He is also the mahα-yajΘa mentioned in the smΩti. The oblations offered to the PitΩloka or the sacrifice performed to please the PitΩloka, considered as a kind of drug in the form of clarified butter, is also KΩ∞τa. The mantras chanted in this connection are also KΩ∞τa. And many other commodities made with milk products for offering in the sacrifices are also KΩ∞τa. The fire is also KΩ∞τa because fire is one of the five material elements and is therefore claimed as the separated energy of KΩ∞τa. In other words, the Vedic sacrifices recommended in the karma-kατßa division of the Vedas are in total also KΩ∞τa. Or, in other words, those who are engaged in rendering devotional service unto KΩ∞τa are to be understood to have performed all the sacrifices recommended in the Vedas.
TEXT 17
íqnƒys╝t mkn⌐ sƒnƒ Aƒnƒ íqnƒsy7 {
wºD8 qíwGs i8j╚ƒu Wj╚ xƒs tmúuºw l {{[a{{
pitαham asya jagato
mαtα dhαtα pitαmahaΓ
vedyaµ pavitram oµkαra
Ωk sαma yajur eva ca
pitα-- father; aham-- I; asya-- of this; jagataΓ-- universe; mαtα-- mother; dhαtα-- supporter; pitαmahaΓ-- grandfather; vedyam-- what is to be known; pavitram-- that which purifies; oµ-kαra-- the syllable oµ; Ωk-- the ╩g Veda; sαma-- the Sαma Veda; yajuΓ-- 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 oµ. I am also the ╩g, the Sαma and the Yajur Vedas.
PURPORT
The entire cosmic manifestations, moving and nonmoving, are manifested by different activities of KΩ∞τa's energy. In the material existence we create different relationships with different living entities who are nothing but KΩ∞τa's marginal energy; under the creation of prakΩti some of them appear as our father, mother, grandfather, creator, etc., but actually they are parts and parcels of KΩ∞τa. As such, these living entities who appear to be our father, mother, etc., are nothing but KΩ∞τa. In this verse the word dhαtα means "creator." Not only are our father and mother parts and parcels of KΩ∞τa, but the creator, grandmother and grandfather, etc., are also KΩ∞τa. Actually any living entity, being part and parcel of KΩ∞τa, is KΩ∞τa. All the Vedas, therefore, aim only toward KΩ∞τa. Whatever we want to know through the Vedas is but a progressive step toward understanding KΩ∞τa. That subject matter which helps us purify our constitutional position is especially KΩ∞τa. Similarly, the living entity who is inquisitive to understand all Vedic principles is also part and parcel of KΩ∞τa and as such is also KΩ∞τa. In all the Vedic mantras the word oµ, called praτava, is a transcendental sound vibration and is also KΩ∞τa. And because in all the hymns of the four Vedas-- Sαma, Yajur, ╩g and Atharva-- the praτava, or oµkαra, is very prominent, it is understood to be KΩ∞τa.
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 KΩ∞τa, although people do not know it. One who does not know KΩ∞τa 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, S∩ryaloka, Indraloka, Maharloka, etc. But all such lokas, or planets, being creations of KΩ∞τa, are simultaneously KΩ∞τa and not KΩ∞τa. Such planets, being manifestations of KΩ∞τa's energy, are also KΩ∞τa, but actually they serve only as a step forward for realization of KΩ∞τa. To approach the different energies of KΩ∞τa is to approach KΩ∞τa indirectly. One should directly approach KΩ∞τa, 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 KΩ∞τa's energy; therefore without KΩ∞τa's shelter nothing can exist. KΩ∞τa is the supreme ruler because everything belongs to Him and everything exists on His energy. KΩ∞τa, being situated in everyone's heart, is the supreme witness. The residences, countries or planets on which we live are also KΩ∞τa. KΩ∞τa is the ultimate goal of shelter, and therefore one should take shelter of KΩ∞τa either for protection or for annihilation of his distress. And whenever we have to take protection, we should know that our protection must be a living force. KΩ∞τa is the supreme living entity. And since KΩ∞τa is the source of our generation, or the supreme father, no one can be a better friend than KΩ∞τa, nor can anyone be a better well-wisher. KΩ∞τa is the original source of creation and the ultimate rest after annihilation. KΩ∞τa is therefore the eternal cause of all causes.
O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. Both spirit and matter are in Me.
PURPORT
KΩ∞τa, by His different energies, diffuses heat and light through the agency of electricity and the sun. During summer season it is KΩ∞τa 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 KΩ∞τa, and KΩ∞τa meets us at the end as death. By analyzing all these different energies of KΩ∞τa, one can ascertain that for KΩ∞τa there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of KΩ∞τa consciousness, one therefore makes no such distinctions. He sees only KΩ∞τa in everything.
Since KΩ∞τa is both matter and spirit, the gigantic universal form comprising all material manifestations is also KΩ∞τa, and His pastimes in VΩndαvana as two-handed ═yαmasundara, playing on a flute, are those of the Supreme Personality of Godhead.
TEXT 20
G¿íwDƒ sƒ8 x⌐sqƒ7 qñnqƒqƒ
tß¿íu╗2 wƒ ╝wk╜ín8 Hƒ@╜t┤nº {
nº qú│tsƒxƒD xúuº┤Nv⌐j╚s
e╛pí┤n ío║tƒp íoíw oºwC⌐kƒp {{\d{{
trai-vidyα mαµ soma-pαΓ p∩ta-pαpα
yajΘair i∞εvα svar-gatiµ prαrthayante
te puτyam αsαdya surendra-lokam
aφnanti divyαn divi deva-bhogαn
trai-vidyαΓ-- the knowers of the three Vedas; mαm-- Me; soma-pαΓ-- drinkers of soma juice; p∩ta-- purified; pαpαΓ-- of sins; yajΘaiΓ-- with sacrifices; i∞εvα-- worshiping; svaΓ-gatim-- passage to heaven; prαrthayante-- pray for; te-- they; puτyam-- pious; αsαdya-- attaining; sura-indra-- of Indra; lokam-- the world; aφnanti-- enjoy; divyαn-- celestial; divi-- in heaven; deva-bhogαn-- the pleasures of the gods.
TRANSLATION
Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.
PURPORT
The word trai-vidyαΓ refers to the three Vedas-- Sαma, Yajur and ╩g. A brαhmaτa who has studied these three Vedas is called a tri-vedπ. 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 KΩ∞τa herein declares Himself to be the ultimate goal for the tri-vedπs. Actual tri-vedπs take shelter under the lotus feet of KΩ∞τa and engage in pure devotional service to satisfy the Lord. Devotional service begins with the chanting of the Hare KΩ∞τa mantra and side by side trying to understand KΩ∞τa in truth. Unfortunately those who are simply official students of the Vedas become more interested in offering sacrifices to the different demigods like Indra and Candra. 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 systems or heavenly planets known as Maharloka, Janoloka, 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
nº n8 CúM╚ wƒ ╝wk╜v⌐j╚8 íw5ƒv8
Γó4º qú│tº s«t╜v⌐j╚8 íw5í┤n {
hw8 GtóAs╜spúHqFƒ
knƒkn8 j╚ƒsj╚ƒsƒ vC┤nº {{\[{{
te taµ bhuktvα svarga-lokaµ viφαlaµ
k∞πτe puτye martya-lokaµ viφanti
evaµ trayπ-dharmam anuprapannα
gatαgataµ kαma-kαmα labhante
te-- they; tam-- that; bhuktvα-- enjoying; svarga-lokam-- heaven; viφαlam-- vast; k∞πτe-- being exhausted; puτye-- the results of their pious activities; martya-lokam-- to the mortal earth; viφanti-- fall down; evam-- thus; trayπ-- of the three Vedas; dharmam-- doctrines; anuprapannαΓ-- following; gata-αgatam-- death and birth; kαma-kαmαΓ-- desiring sense enjoyments; labhante-- attain.
TRANSLATION
When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.
PURPORT
One who is promoted to the 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 earth upon finishing the resultant fruits of pious activities. He who has not attained perfection of knowledge, as indicated in the Vedαnta-s∩tra ( janmαdy asya yataΓ ), or, in other words, he who fails to understand KΩ∞τa, the cause of all causes, becomes baffled about 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, from which 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 an eternal life full of bliss and knowledge and never return to this miserable material existence.
TEXT 22
ep┤tƒíΩ┤nt┤n⌐ sƒ8 tº mpƒ7 qtú╜qƒxnº {
nº6ƒ8 íp«tƒíCtúM╚ƒpƒ8 t⌐kΓºs8 wyƒ╕tys {{\\{{
ananyαφ cintayanto mαµ
ye janαΓ paryupαsate
te∞αµ nityαbhiyuktαnαµ
yoga-k∞emaµ vahαmy aham
ananyaΓ-- having no other object; cintayantaΓ-- concentrating; mαm-- on Me; ye-- those who; janαΓ-- persons; paryupαsate-- properly worship; te∞αm-- of them; nitya-- always; abhiyuktαnαm-- fixed in devotion; yoga-- requirements; k∞emam-- protection; vahαmi-- carry; aham-- I.
TRANSLATION
But those who always worship Me with exclusive devotion, meditating on My transcendental form-- to them I carry what they lack, and I preserve what they have.
PURPORT
One who is unable to live for a moment without KΩ∞τa consciousness cannot but think of KΩ∞τa twenty-four hours a day, 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, which make the devotee perfect in self-realization, so that his only desire is to achieve the association of the Supreme Personality of Godhead. Such a devotee undoubtedly approaches the Lord without difficulty. This is called yoga. By the mercy of the Lord, such a devotee never comes back to this material condition of life. K∞ema refers to the merciful protection of the Lord. The Lord helps the devotee to achieve KΩ∞τa consciousness by yoga, and when he becomes fully KΩ∞τa conscious the Lord protects him from falling down to a miserable conditioned life.
TEXT 23
tºz╡t┤toºwnƒCM╚ƒ tm┤nº ΦΣtƒí┤wnƒ7 {
nºzíq sƒsºw j╚¬┤nºt tm┤«tíwíAqñw╜j╚s {{\]{{
ye 'py anya-devatα-bhaktα
yajante φraddhayαnvitαΓ
te 'pi mαm eva kaunteya
yajanty avidhi-p∩rvakam
ye-- those who; api-- also; anya-- of other; devatα-- gods; bhaktαΓ-- devotees; yajante-- worship; φraddhayα anvitαΓ-- with faith; te-- they; api-- also; mαm-- Me; eva-- only; kaunteya-- O son of Kuntπ; yajanti-- they worship; avidhi-p∩rvakam-- in a wrong way.
TRANSLATION
Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntπ, but they do so in a wrong way.
PURPORT
"Persons who are engaged in the worship of demigods are not very intelligent, although such worship is offered to Me indirectly," KΩ∞τa 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-p∩rvakam. In other words, KΩ∞τa does not approve the unnecessary worship of the demigods.
TEXT 24
ey8 íy xw╜t߃pƒ8 C⌐M╚ƒ l HCúuºw l {
p nú sƒsíCmƒpí┤n n─wºpƒnΩ twí┤n nº {{\^{{
ahaµ hi sarva-yajΘαnαµ
bhoktα ca prabhur eva ca|
na tu mαm abhijαnanti
tattvenαtaφ cyavanti te
aham-- I; hi-- surely; sarva-- of all; yajΘαnαm-- sacrifices; bhoktα-- the enjoyer; ca-- and; prabhuΓ-- the Lord; eva-- also; ca-- and; na-- not; tu-- but; mαm-- Me; abhijαnanti-- they know; tattvena-- in reality; ataΓ-- therefore; cyavanti-- fall down; te-- they.
TRANSLATION
I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.
PURPORT
Here it is clearly stated that there are many types of yajΘa performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. YajΘa means Vi∞τu. In the Third Chapter of Bhagavad-gπtα it is clearly stated that one should only work for satisfying YajΘa, or Vi∞τu. The perfectional form of human civilization, known as varταφrama-dharma, is specifically meant for satisfying Vi∞τu. Therefore, KΩ∞τa says in this verse, "I am the enjoyer of all sacrifices because I am the supreme master." Less intelligent persons, however, 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
tƒí┤n oºw1nƒ oºwƒp íqnªp tƒí┤n íqnÑ1nƒ7 {
Cñnƒíp tƒí┤n Cñnº▒tƒ tƒí┤n sDƒímp⌐zíq sƒs {{\_{{
yαnti deva-vratα devαn
pitδn yαnti pitΩ-vratαΓ
bh∩tαni yαnti bh∩tejyα
yαnti mad-yαjino 'pi mαm
yαnti-- go; deva-vratαΓ-- worshipers of demigods; devαn-- to the demigods; pitδn-- to the ancestors; yαnti-- go; pitΩ-vratαΓ-- worshipers of ancestors; bh∩tαni-- to the ghosts and spirits; yαnti-- go; bh∩ta-ijyαΓ-- worshipers of ghosts and spirits; yαnti-- go; mat-- My; yαjinaΓ-- devotees; api-- but; mαm-- unto Me.
TRANSLATION
Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.
PURPORT
If one 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, such as the process technically known as darφa-paurτamαsπ. These are vividly described in the fruitive activities portion of the Vedas, which recommends a specific worship of demigods situated on different heavenly planets. Similarly, one can attain the Pitα planets by performing a specific yajΘa. Similarly, one can go to many ghostly planets and become a Yak∞a, Rak∞a or Piφαca. Piφαca 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 Vaikuτεha and KΩ∞τaloka 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 Pitαs achieve the Pitα planets, or by practicing the black arts achieve the ghostly planets, why can the pure devotee not achieve the planet of KΩ∞τa or Vi∞τu? Unfortunately many people have no information of these sublime planets where KΩ∞τa and Vi∞τu live, and because they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. The KΩ∞τa consciousness movement is therefore distributing sublime information to the entire human society to the effect that by simply chanting the Hare KΩ∞τa mantra one can become perfect in this life and go back home, back to Godhead.
TEXT 26
qG8 qú╗q8 B╚v8 n⌐t8 t⌐ sº CM╚ tƒ Ht░>ín {
noy8 CM╚ túq∩ns╛pƒís Htnƒ«sp7 {{\`{{
patraµ pu∞paµ phalaµ toyaµ
yo me bhaktyα prayacchati
tad ahaµ bhakty-upahΩtam
aφnαmi prayatαtmanaΓ
patram-- a leaf; pu∞pam-- a flower; phalam-- a fruit; toyam-- water; yaΓ-- whoever; me-- unto Me; bhaktyα-- with devotion; prayacchati-- offers; tat-- that; aham-- I; bhakti-upahΩtam-- offered in devotion; aφnαmi-- accept; prayata-αtmanaΓ-- from 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
For the intelligent person, it is essential to be in KΩ∞τa consciousness, engaged in the transcendental loving service of the Lord, in order to achieve a permanent, blissful abode for eternal happiness. The process of achieving such a marvelous result is very easy and can be attempted even by the poorest of the poor, without any kind of qualification. The only qualification required in this connection is to be a pure devotee of the Lord. It does not matter what one is or where one is situated. The process is so easy that even a leaf or a little water or fruit can be offered to the Supreme Lord in genuine love and the Lord will be pleased to accept it. No one, therefore, can be barred from KΩ∞τa consciousness, because it is so easy and universal. Who is such a fool that he does not want to be KΩ∞τa conscious by this simple method and thus attain the highest perfectional life of eternity, bliss and knowledge? KΩ∞τa wants only loving service and nothing more. KΩ∞τa accepts even a little flower from His pure devotee. He does not want any kind of offering from a nondevotee. He is not in need of anything from anyone, because He is self-sufficient, and yet He accepts the offering of His devotee in an exchange of love and affection. To develop KΩ∞τa consciousness is the highest perfection of life. Bhakti is mentioned twice in this verse in order to declare more emphatically that bhakti, or devotional service, is the only means to approach KΩ∞τa. No other condition, such as becoming a brαhmaτa. a learned scholar, a very rich man or a great philosopher, can induce KΩ∞τa to accept some offering. Without the basic principle of bhakti, nothing can induce the Lord to agree to accept anything from anyone. Bhakti is never causal. The process is eternal. It is direct action in service to the absolute whole.
Here Lord KΩ∞τa, 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 one should find out what the Lord desires of him. One who loves KΩ∞τa will give Him whatever He wants, and he avoids offering anything which is undesirable or unasked. Thus meat, fish and eggs should not be offered to KΩ∞τa. 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 KΩ∞τa 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, ═rπ KΩ∞τa 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 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 KΩ∞τa and bowing down and praying for Him to accept such a humble offering enables 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. KΩ∞τa 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 KΩ∞τa.
The impersonalist philosophers, who wish to maintain that the Absolute Truth is without senses, cannot comprehend this verse of Bhagavad-gπtα. To them, it is either a metaphor or proof of the mundane character of KΩ∞τa, the speaker of the Bhagavad-gπtα. But, in actuality, KΩ∞τa, 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 KΩ∞τa is absolute. Lacking senses, He could hardly be considered full in all opulences. In the Seventh Chapter, KΩ∞τa 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, KΩ∞τa'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 KΩ∞τa as He describes Himself, without interpretation, can understand that the Supreme Absolute Truth can eat food and enjoy it.
TEXT 27
t«j╚u⌐í6 to╛pƒíx t▒múy⌐í6 ooƒíx tn {
tEq╝tíx j╚¬┤nºt n«j╚úT╗w soq╜4s {{\a{{
yat karo∞i yad aφnαsi
yaj juho∞i dadαsi yat
yat tapasyasi kaunteya
tat kuru∞va mad-arpaτam
yat-- whatever; karo∞i-- you do; yat-- whatever; aφnαsi-- you eat; yat-- whatever; juho∞i-- you offer; dadαsi-- you give away; yat-- whatever; yat-- whatever; tapasyasi-- austerities you perform; kaunteya-- O son of Kuntπ; tat-- that; kuru∞va-- do; mat-- unto Me; arpaτam-- as an offering.
TRANSLATION
Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform-- do that, O son of Kuntπ, as an offering to Me.
PURPORT
Thus, it is the duty of everyone to mold his life in such a way that he will not forget KΩ∞τa in any circumstance. Everyone has to work for maintenance of his body and soul together, and KΩ∞τa 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 KΩ∞τa. Any civilized man has to perform some religious ritualistic ceremonies; therefore KΩ∞τa recommends, "Do it for Me," and this is called arcana. Everyone has a tendency to give something in charity; KΩ∞τa says, "Give it to Me," and this means that all surplus money accumulated should be utilized in furthering the KΩ∞τa 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 KΩ∞τa twenty-four hours a day by chanting the Hare KΩ∞τa mantra round his beads, he is surely the greatest meditator and the greatest yogπ. as substantiated by the Sixth Chapter of Bhagavad-gπtα.
TEXT 28
5úCƒ5úCB╚v¿uºw8 s⌐┴txº j╚s╜r┤Ap¿7 {
x8┤tƒxt⌐ktúM╚ƒ«sƒ íwsúM╚⌐ sƒsúq¿╗tíx {{\b{{
φubhαφubha-phalair evaµ
mok∞yase karma-bandhanaiΓ
sannyαsa-yoga-yuktαtmα
vimukto mαm upai∞yasi
φubha-- from auspicious; aφubha-- and inauspicious; phalaiΓ-- results; evam-- thus; mok∞yase-- you will become free; karma-- of work; bandhanaiΓ-- from the bondage; sannyαsa-- of renunciation; yoga-- the yoga; yukta-αtmα-- having the mind firmly set on; vimuktaΓ-- liberated; mαm-- to Me; upai∞yasi-- you will attain.
TRANSLATION
In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.
PURPORT
One who acts in KΩ∞τa consciousness under superior direction is called yukta. The technical term is yukta-vairαgya. This is further explained by R∩pa Gosvαmπ as follows:
anαsaktasya vi∞ayαn
yathαrham upayuΘjataΓ
nirbandhaΓ kΩ∞τa-sambandhe
yuktaµ vairαgyam ucyate
( Bhakti-rasαmΩta-sindhu 2.255)
R∩pa Gosvαmπ 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 KΩ∞τa, then that is called yukta-vairαgya. 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: mαm upai∞yasi, "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 interest but to dedicate his life to the service of the Lord is actually a sannyαsπ. Such a person always thinks of himself as an eternal servant, dependent 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 Vai∞τava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are tαΦra vαkya, kriyα, mudrα vijΘeha nα bujhaya ( Caitanya-caritαmΩta, Madhya 23.39). 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 back home, back to Godhead, is guaranteed. He is above all materialistic criticism, just as KΩ∞τa is above all criticism.
TEXT 29
xs⌐zy8 xw╜Cñnº6ú p sº Iº╗t⌐zí╝n p íHt7 {
tº Cmí┤n nú sƒ8 CM╚ tƒ sít nº nº6ú lƒ╡tys {{\c{{
samo 'haµ sarva-bh∩te∞u
na me dve∞yo 'sti na priyaΓ
ye bhajanti tu mαµ bhaktyα
mayi te te∞u cαpy aham
samaΓ-- equally disposed; aham-- I; sarva-bh∩te∞u-- to all living entities; na-- no one; me-- to Me; dve∞yaΓ-- hateful; asti-- is; na-- nor; priyaΓ-- dear; ye-- those who; bhajanti-- render transcendental service; tu-- but; mαm-- unto Me; bhaktyα-- in devotion; mayi-- are in Me; te-- such persons; te∞u-- 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 KΩ∞τa 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 so He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless of 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 KΩ∞τa consciousness, and therefore they are always transcendentally situated in KΩ∞τa. The very phrase "KΩ∞τa consciousness" suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here distinctly, mayi te: "They are in Me." Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words ye yathα mαµ prapadyante tαµs tathaiva bhajαmy aham: "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 to 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
eíq lº«xúoúuƒlƒu⌐ Cmnº sƒsp┤tCƒj╚ {
xƒAúuºw x s┤n║t7 x╕tk ║twíxn⌐ íy x7 {{]d{{
api cet su-durαcαro
bhajate mαm ananya-bhαk
sαdhur eva sa mantavyaΓ
samyag vyavasito hi saΓ
api-- even; cet-- if; su-durαcαraΓ-- one committing the most abominable actions; bhajate-- is engaged in devotional service; mαm-- unto Me; ananya-bhαk-- without deviation; sαdhuΓ-- a saint; eva-- certainly; saΓ-- he; mantavyaΓ-- is to be considered; samyak-- completely; vyavasitaΓ-- situated in determination; hi-- certainly; saΓ-- he.
TRANSLATION
Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.
PURPORT
The word su-durαcαraΓ 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 KΩ∞τa 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 KΩ∞τa consciousness. Sometimes, however, it may be seen that a person in KΩ∞τa 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 ═rπmad-Bhαgavatam 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, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogπ fully engaged in the service of the Lord sometimes becomes ensnared; but KΩ∞τa 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 explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in KΩ∞τa consciousness.
Therefore a person who is situated in KΩ∞τa consciousness and is engaged with determination in the process of chanting Hare KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, 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 sαdhur 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 accidentally fallen down. And the word mantavyaΓ is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service.
In the NΩsiµha Purατa the following statement is given:
bhagavati ca harαv ananya-cetα
bhΩφa-malino 'pi virαjate manu∞yaΓ
na hi φaφa-kalu∞a-cchabiΓ kadαcit
timira-parαbhavatαm upaiti candraΓ
The meaning is that even if one fully engaged in the devotional service of the Lord is sometimes found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of 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
íΓH8 Cwín Asƒ╜«sƒ 5⌠░>ƒí┤n8 ípk░>ín {
j╚¬┤nºt Hínmƒpóíy p sº CM╚7 H4╛tín {{][{{
k∞ipraµ bhavati dharmαtmα
φaφvac-chαntiµ nigacchati
kaunteya pratijαnπhi
na me bhaktaΓ praτaφyati
k∞ipram-- very soon; bhavati-- becomes; dharma-αtmα-- righteous; φaφvat-φαntim-- lasting peace; nigacchati-- attains; kaunteya-- O son of Kuntπ; pratijαnπhi-- declare; na-- never; me-- My; bhaktaΓ-- devotee; praτaφyati-- perishes.
TRANSLATION
He quickly becomes righteous and attains lasting peace. O son of Kuntπ, 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 by 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 ═rπmad-Bhαgavatam. 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 KΩ∞τa, Hare KΩ∞τa, KΩ∞τa KΩ∞τa, Hare Hare/ Hare Rαma, Hare Rαma, Rαma Rαma, 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
sƒ8 íy qƒ@╜ ║tqƒíΦ«t tºzíq ╝tú7 qƒqt⌐pt7 {
í╝Gt⌐ w¿╛tƒ╝n@ƒ 5ñNƒ╝nºzíq tƒí┤n quƒ8 kíns {{]\{{
mαµ hi pαrtha vyapαφritya
ye 'pi syuΓ pαpa-yonayaΓ
striyo vaiφyαs tathα φ∩drαs
te 'pi yαnti parαµ gatim
mαm-- of Me; hi-- certainly; pαrtha-- O son of PΩthα; vyapαφritya-- particularly taking shelter; ye-- those who; api-- also; syuΓ-- are; pαpa-yonayaΓ-- born of a lower family; striyaΓ-- women; vaiφyαΓ-- mercantile people; tathα-- also; φ∩drαΓ-- lower-class men; te api-- even they; yαnti-- go; parαm-- to the supreme; gatim-- destination.
TRANSLATION
O son of PΩthα, those who take shelter in Me, though they be of lower birth-- women, vaiφyas [merchants] and φ∩dras [workers]-- can attain the supreme destination.
PURPORT
It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower and 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 ═rπmad-Bhαgavatam (2.4.18) it is stated that even the lowest, who are called caτßαlas (dog-eaters), can be purified by association with a pure devotee. Therefore devotional service and the 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 shelter 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 ( brαhmaτas ), the mode of passion ( k∞atriyas, or administrators), the mixed modes of passion and ignorance ( vaiφyas, or merchants), and the mode of ignorance ( φ∩dras, or workers). Those lower than them are called caτßαlas, and they are born in sinful families. Generally, the association of those born in sinful families is not accepted by the higher classes. But the process of devotional service is so strong that the pure devotee of the Supreme Lord can enable people of all the lower classes to attain the highest perfection of life. This is possible only when one takes shelter of KΩ∞τa. As indicated here by the word vyapαφritya, one has to take shelter completely of KΩ∞τa. Then one can become much greater than great jΘαnπs and yogπs.
TEXT 33
íj╚8 qúpJƒ╜,4ƒ7 qú│tƒ CM╚ƒ uƒm6╜t╝n@ƒ {
eíp«tsxú<8 v⌐j╚íss8 Hƒ╡t Cm╝w sƒs {{]]{{
kiµ punar brαhmaταΓ puτyα
bhaktα rαjar∞ayas tathα
anityam asukhaµ lokam
imaµ prαpya bhajasva mαm
kim-- how much; punaΓ-- again; brαhmaταΓ-- brαhmaτas; puτyαΓ-- righteous; bhaktαΓ-- devotees; rαja-Ω∞ayaΓ-- saintly kings; tathα-- also; anityam-- temporary; asukham-- full of miseries; lokam-- planet; imam-- this; prαpya-- gaining; bhajasva-- be engaged in loving service; mαm-- unto Me.
TRANSLATION
How much more this is so of the righteous brαhmaτas, the devotees and the saintly kings. Therefore, having come to 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 asukhaµ 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 philosophers, especially Mαyαvαdπ philosophers, say that this world is false, but we can understand from Bhagavad-gπtα 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 KΩ∞τa consciousness and make his life perfect.
TEXT 34
s┤spƒ Cw so CM╚⌐ sDƒ≥ sƒ8 ps╝j╚úT {
sƒsºw¿╗tíx túM╚ w¿wsƒ«sƒp8 s«quƒt47 {{]^{{
man-manα bhava mad-bhakto
mad-yαjπ mαµ namaskuru
mαm evai∞yasi yuktvaivam
αtmαnaµ mat-parαyaτaΓ
mat-manαΓ-- always thinking of Me; bhava-- become; mat-- My; bhaktaΓ-- devotee; mat-- My; yαjπ-- worshiper; mαm-- unto Me; namaskuru-- offer obeisances; mαm-- unto Me; eva-- completely; e∞yasi-- you will come; yuktvα-- being absorbed; evam-- thus; αtmαnam-- your soul; mat-parαyaτaΓ-- devoted to Me.
TRANSLATION
Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.
PURPORT
In this verse it is clearly indicated that KΩ∞τa 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, KΩ∞τa. 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 KΩ∞τa's mind and KΩ∞τa. KΩ∞τa is not an ordinary human being; He is Absolute Truth. His body, His mind and He Himself are one and absolute. It is stated in the K∩rma Purατa. as it is quoted by Bhaktisiddhαnta Sarasvatπ Gosvαmπ in his Anubhα∞ya comments on Caitanya-caritαmΩta (Fifth Chapter, └di-lπlα, verses 41-48), deha-dehi-vibhedo 'yaµ neφvare vidyate kvacit . This means that there is no difference in KΩ∞τa, the Supreme Lord, between Himself and His body. But because the commentators do not know this science of KΩ∞τa, they hide KΩ∞τa and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of KΩ∞τa, some men make profit out of misleading people.
There are some who are demonic; they also think of KΩ∞τa, but enviously, just like King Kaµsa, KΩ∞τa's uncle. He was also thinking of KΩ∞τa always, but he thought of KΩ∞τa as his enemy. He was always in anxiety, wondering when KΩ∞τa would come to kill him. That kind of thinking will not help us. One should be thinking of KΩ∞τa in devotional love. That is bhakti. One should cultivate the knowledge of KΩ∞τa continuously. What is that favorable cultivation? It is to learn from a bona fide teacher. KΩ∞τa 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 KΩ∞τa will help one become a devotee. Understanding KΩ∞τa otherwise, from the wrong source, will prove fruitless.
One should therefore engage his mind in the eternal form, the primal form of KΩ∞τa; with conviction in his heart that KΩ∞τa is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of KΩ∞τa, and devotional service is practiced there. When such practice is made, one has to offer obeisances to KΩ∞τa. One should lower his head before the Deity and engage his mind, his body, his activities-- everything. That will make one fully absorbed in KΩ∞τa without deviation. This will help one transfer to the KΩ∞τaloka. 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 KΩ∞τa. Pure devotional service is the highest achievement of human society.
The Seventh and Eighth chapters of Bhagavad-gπtα have explained pure devotional service to the Lord that is free from speculative knowledge, mystic yoga and fruitive activities. Those who are not purely sanctified may be attracted by different features of the Lord like the impersonal brahmajyoti and localized Paramαtmα, but a pure devotee directly takes to the service of the Supreme Lord.
There is a beautiful poem about KΩ∞τa 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 KΩ∞τa. The devotee, in the beginning, may sometimes fall from the standard, but still he should be considered superior to all other philosophers and yogπs. One who always engages in KΩ∞τa consciousness should be understood to be a perfectly 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 the process of KΩ∞τa consciousness and happily live in this material world. He will eventually receive the supreme award of KΩ∞τa.
Thus end the Bhaktivedanta Purports to the Ninth Chapter of the ═rπmad Bhagavad-gπtα in the matter of the Most Confidential Knowledge.
Chapter Ten
The Opulence of the Absolute
TEXT 1
ΦóCkwƒpúwƒl
Cñt hw syƒrƒy⌐ 5Ñ4ú sº qus8 wl7 {
tEºzy8 Hótsƒ4ƒt w┴tƒís íynj╚ƒ╕ttƒ {{[{{
φrπ-bhagavαn uvαca
bh∩ya eva mahα-bαho
φΩτu me paramaµ vacaΓ
yat te 'haµ prπyamαταya
vak∞yαmi hita-kαmyayα
φrπ-bhagavαn uvαca-- the Supreme Personality of Godhead said; bh∩yaΓ-- again; eva-- certainly; mahα-bαho-- O mighty-armed; φΩτu-- just hear; me-- My; paramam-- supreme; vacaΓ-- instruction; yat-- that which; te-- to you; aham-- I; prπyamαταya-- thinking you dear to Me; vak∞yαmi-- say; hita-kαmyayα-- for your benefit.
TRANSLATION
The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.
PURPORT
The word Bhagavαn is explained thus by Parαφara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is Bhagavαn, or the Supreme Personality of Godheaß While KΩ∞τa was present on this earth, He displayed all six opulences. Therefore great sages like Parαφara Muni have all accepted KΩ∞τa as the Supreme Personality of Godhead. Now KΩ∞τa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord has 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 KΩ∞τa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place.
TEXT 2
p sº íwoú7 xúuk4ƒ7 HCw8 p sy6╜t7 {
eysƒíoíy╜ oºwƒpƒ8 sy6ó╜4ƒ8 l xw╜57 {{\{{
na me viduΓ sura-gaταΓ
prabhavaµ na mahar∞ayaΓ
aham αdir hi devαnαµ
mahar∞πταµ ca sarvaφaΓ
na-- never; me-- My; viduΓ-- know; sura-gaταΓ-- the demigods; prabhavam-- origin, opulences; na-- never; mahα-Ω∞ayaΓ-- great sages; aham-- I am; αdiΓ-- the origin; hi-- certainly; devαnαm-- of the demigods; mahα-Ω∞πταm-- of the great sages; ca-- also; sarvaφaΓ-- in all respects.
TRANSLATION
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.
PURPORT
As stated in the Brahma-saµhitα, Lord KΩ∞τa is the Supreme Lord. No one is greater than Him; He is the cause of all cause∞ 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 KΩ∞τa; 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 wonderful, uncommon activities. One should know, then, that scholarship is not the qualification necessary to understand KΩ∞τa. Even the demigods and the great sages have tried to understand KΩ∞τa by their mental speculation, and they have failed to do so. In the ═rπmad-Bhαgavatam 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 KΩ∞τa 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 KΩ∞τa, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gπtα and ═rπmad-Bhαgavatam. The conception of God as some ruling power or as the impersonal Brahman can be reached by persons who are 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 KΩ∞τa 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 KΩ∞τa. 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 KΩ∞τa they can understand KΩ∞τa. No one else can understand Him. So even great sages agree: What is αtmα, what is the Supreme? It is He whom we have to worship.
TEXT 3
t⌐ sƒsmspƒío8 l wºíE v⌐j╚syº⌠us {
ex╕sñτ7 x s«tº╜6ú xw╜qƒq¿7 Hsú░tnº {{]{{
yo mαm ajam anαdiµ ca
vetti loka-maheφvaram
asamm∩ßhaΓ sa martye∞u
sarva-pαpaiΓ pramucyate
yaΓ-- anyone who; mαm-- Me; ajam-- unborn; anαdim-- without beginning; ca-- also; vetti-- knows; loka-- of the planets; mahα-πφvaram-- the supreme master; asamm∩ßhaΓ-- undeluded; saΓ-- he; martye∞u-- among those subject to death; sarva-pαpaiΓ-- 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 only, undeluded among men, is freed from all sins.
PURPORT
As stated in the Seventh Chapter (7.3), manu∞yαταµ sahasre∞u kaφcid yatati siddhaye: 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 KΩ∞τa is 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 KΩ∞τa's supreme position, can one be free completely from all sinful reactions.
Here the Lord is described by the word aja, meaning "unborn," but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned 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.
In this verse the words vetti loka-maheφvaram indicate that one should know that Lord KΩ∞τa is the supreme proprietor of the planetary systems of the universe. 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 KΩ∞τa is concerned, it is said that He is not created; therefore KΩ∞τa is different even from the great demigods like Brahmα and ═iva. And because He is the creator of Brahmα, ═iva and all the other demigods, He is the Supreme Person of all planets.
═rπ KΩ∞τa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reactions. 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-gπtα.
One should not try to understand KΩ∞τa 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 KΩ∞τa is known as the son of Devakπ, then how can He be unborn? That is also explained in ═rπmad-Bhαgavatam: When He appeared before Devakπ 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 KΩ∞τa is transcendental. It cannot be contaminated by 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 nature is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in KΩ∞τa consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as ═rπmad-Bhαgavatam and Bhagavad-gπtα, 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 sannyαsa. As stated in the first verse of the Sixth Chapter of Bhagavad-gπtα, one who acts as a matter of duty because he has been ordered to do so by the Supreme Lord, and who does not seek shelter in the fruits of his activities ( anαφritaΓ karma-phalam ), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyαsπ and a yogπ, and not the man who has simply taken the dress of the sannyαsπ, or a pseudo yogπ.
TEXTS 4-5
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xú<8 oú7<8 Cw⌐zCƒw⌐ Ct8 lƒCtsºw l {{^{{
buddhir jΘαnam asammohaΓ
k∞amα satyaµ damaΓ φamaΓ
sukhaµ duΓkhaµ bhavo 'bhαvo
bhayaµ cαbhayam eva ca
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Cwí┤n Cƒwƒ Cñnƒpƒ8 sE hw qÑ@í»wAƒ7 {{_{{
ahiµsα samatα tu∞εis
tapo dαnaµ yaφo 'yaφaΓ
bhavanti bhαvα bh∩tαnαµ
matta eva pΩthag-vidhαΓ
buddhiΓ-- intelligence; jΘαnam-- knowledge; asammohaΓ-- freedom from doubt; k∞amα-- forgiveness; satyam-- truthfulness; damaΓ-- control of the senses; samaΓ-- control of the mind; sukham-- happiness; duΓkham-- distress; bhavaΓ-- birth; abhαvaΓ-- death; bhayam-- fear; ca-- also; abhayam-- fearlessness; eva-- also; ca-- and; ahiµsα-- nonviolence; samatα-- equilibrium; tu∞εiΓ-- satisfaction; tapaΓ-- penance; dαnam-- charity; yaφaΓ-- fame; ayaφaΓ-- infamy; bhavanti-- come about; bhαvαΓ-- natures; bh∩tαnαm-- of living entities; mattaΓ-- from Me; eva-- certainly; pΩthak-vidhαΓ-- variously arranged.
TRANSLATION
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy-- all these various qualities of living beings are created by Me alone.
PURPORT
The different qualities of living entities, be they good or bad, are all created by KΩ∞τa, and they are described here.
Intelligence refers to the power to analyze things in their 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 spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.
Asammoha, 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. K∞amα, tolerance and forgiveness, should be practiced; one should be tolerant and 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 straightforward 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.
Control of the senses 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, one should restrain the mind from unnecessary thoughts; that is called φama. One should not 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 KΩ∞τa consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of KΩ∞τa consciousness. Anything favorable for the development of KΩ∞τa 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-gπtα. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in KΩ∞τa 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 KΩ∞τa and be situated always in KΩ∞τa consciousness. In that way we will be free from all fear. In the ═rπmad-Bhαgavatam (11.2.37) it is stated, bhayaµ dvitπyαbhiniveφataΓ syαt: 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 who 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 KΩ∞τa consciousness. Abhayam, fearlessness, is possible only for one in KΩ∞τa consciousness.
Ahiµsα, 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. Ahiµsα 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.
Samatα, 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. That which is favorable for prosecuting KΩ∞τa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatα, equanimity. A person in KΩ∞τa consciousness has nothing to reject and nothing to accept save in terms of its usefulness in the prosecution of KΩ∞τa consciousness.
Tu∞εi, 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 regulations 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 KΩ∞τa consciousness, he should accept such bodily troubles when they 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-gπtα 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 KΩ∞τa consciousness. That is not only a good cause, but the best cause. Because KΩ∞τa is good, His cause is also good. Thus charity should be given to a person who is engaged in KΩ∞τa consciousness. According to Vedic literature, it is enjoined that charity should be given to the brαhmaτas. 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 brαhmaτas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brαhmaτa is supposed to devote his whole life to understanding Brahman. Brahma jαnαtπti brαhmaτaΓ: one who knows Brahman is called a brαhmaτa. Thus charity is offered to the brαhmaτas because they are always engaged in higher spiritual service and have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to one in the renounced order of life, the sannyαsπ. The sannyαsπs 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 KΩ∞τa consciousness-- it is the business of the sannyαsπs to go as beggars to the householders and encourage them to be KΩ∞τa 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 sannyαsπs; hence charity is to be given to the renouncer of life, to the brαhmaτas, and similar good causes, not to any whimsical cause.
Yaφas, 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 KΩ∞τa 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 KΩ∞τa consciousness, KΩ∞τa 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 KΩ∞τa. Nothing can manifest itself in this material world which is not in KΩ∞τa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from KΩ∞τa.
TEXT 6
sy6╜t7 x╡n qñwº╜ l«wƒu⌐ spw╝n@ƒ {
so Cƒwƒ sƒpxƒ mƒnƒ tº6ƒ8 v⌐j╚ fsƒ7 Hmƒ7 {{`{{
mahar∞ayaΓ sapta p∩rve
catvαro manavas tathα
mad-bhαvα mαnasα jαtα
ye∞αµ loka imαΓ prajαΓ
mahα-Ω∞ayaΓ-- the great sages; sapta-- seven; p∩rve-- before; catvαraΓ-- four; manavaΓ-- Manus; tathα-- also; mat-bhαvαΓ-- born of Me; mαnasαΓ-- from the mind; jαtαΓ-- born; ye∞αm-- of them; loke-- in the world; imαΓ-- all this; prajαΓ-- population.
TRANSLATION
The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them.
PURPORT
The Lord is giving a genealogical synopsis of the universal population. Brahmα is the original creature born out of the energy of the Supreme Lord, who is known as Hiraτyagarbha. And from Brahmα all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanαtana and Sanat-kumαra, and the Manus, are manifested. 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. Brahmα underwent penance for one thousand years of the demigods before he realized by the grace of KΩ∞τa how to create. Then from Brahmα came Sanaka, Sananda, Sanαtana and Sanat-kumαra, then Rudra, and then the seven sages, and in this way all the brαhmaτas and k∞atriyas are born out of the energy of the Supreme Personality of Godhead. Brahmα is known as Pitαmaha, the grandfather, and KΩ∞τa is known as Prapitαmaha, the father of the grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gπtα (11.39).
TEXT 7
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x⌐zíwj╚╣qºp t⌐kºp tú▒tnº pƒG x85t7 {{a{{
etαµ vibh∩tiµ yogaµ ca
mama yo vetti tattvataΓ
so 'vikalpena yogena
yujyate nαtra saµφayaΓ
etαm-- all this; vibh∩tim-- opulence; yogam-- mystic power; ca-- also; mama-- of Mine; yaΓ-- anyone who; vetti-- knows; tattvataΓ-- factually; saΓ-- he; avikalpena-- without division; yogena-- in devotional service; yujyate-- is engaged; na-- never; atra-- here; saµφayaΓ-- doubt.
TRANSLATION
One who is factually convinced of this opulence and mystic 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 ═rπmad-Bhαgavatam and Bhagavad-gπtα and similar literatures.
In the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahmα, Lord ═iva and the four great Kumαras and the other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord, KΩ∞τa. The Supreme Personality of Godhead, KΩ∞τa, 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 KΩ∞τa 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 KΩ∞τa is, for by knowing the greatness of KΩ∞τa one will be able to be fixed in sincere devotional service.
TEXT 8
ey8 xw╜╝t HCw⌐ sE7 xw╜8 Hwn╜nº {
fín s«wƒ Cm┤nº sƒ8 rúAƒ Cƒwxsí┤wnƒ7 {{b{{
ahaµ sarvasya prabhavo
mattaΓ sarvaµ pravartate
iti matvα bhajante mαµ
budhα bhαva-samanvitαΓ
aham-- I; sarvasya-- of all; prabhavaΓ-- the source of generation; mattaΓ-- from Me; sarvam-- everything; pravartate-- emanates; iti-- thus; matvα-- knowing; bhajante-- become devoted; mαm-- unto Me; budhαΓ-- the learned; bhαva-samanvitαΓ-- with great attention.
TRANSLATION
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who
